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Full text of "The whole works of the Reverend Mr. John Flavel : ... to which are added alphabetical tables of the texts of scripture explained, and indexes of the principal matters contained in both volumes"

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THE  WHOLE 


WORK 


Of  the  Reverend 


Mr.  JOHN  FLA V.EL, 

Late  Miniftcr  at  DARTMOUTH  in  DEVON, 

InTwoVoLUMES 


VOLUME  I. 


1^ 


The  Life  of  Mr.  FUvel. 
The  Fountain  of  Life  opened  j  or,  A 

Difplay  of  Chrift  in  his  EiXeotial  and 

Mediatorial  Glory. 
The  Methcxi  of  Grace  in  bringing  hooie  the 

BlniiBl  RMieinpdoik 


CONTAINING, 

'ATreatiTc  of  the  Soul  of  Man. 

( I.  Of  Fear. 
v>  J  Two  Treatifes,^  And, 

O.  Of  Evil  Days. 

^A-Difoonrfe  of  M^ital  Erron. 


VOLUME  IL 


GONT  A 

Eng/cMTs  Duty,  and  Mount  Pi/^a^. 
The  Myftery  of  Providence)  »lr&  fame 

Nnv  AdMtiottf. 
AaUfbiBmutaaB  SdArrttuMh       .  . 
Tidingp  finom  JEU«r}  or,  2K^mi%  Ah- 

rum. 

Husbandry  Spiritualized. 
Navigadcm  ^ritnted. 
The  Seaman's  Caiiipa&> 
A  Saint  Indeed. 
The  ToucMone  of  Sincerity. 


I  N  I  N  0» 

^A  Token  for  Mourners. 
An  Offer  of  Help  to  Suffering  Saintt 
The  Balm  of  the  Covenant 
An  Expofidon  oTchie  Afleoiblies  CatechKm. 
ATreatifeof  Baptifin. 
Sacramental  Meditations. 
The  Rcafonablenelis  of  Pcrfonal  Reforma- 

tioo. 
His  Remains. 

A  Tabic  or  Scheme  of  the  Sins  and  Duties 

of  Believers. 


To  which  are  addcd^ 
Alphabetical  TABLES  and  INDEXES  of  the 

Tmx  cf  Scripture  Explamed  in  the  Whole. 

Now  Firft  Colleded  tc^ether. 

L  ON  DO  N: 

Printed tiy  R>y.  £ae  TU. Parkburfiy  at  the Bibk  VLtid  Three  CwMs  in 

Cheaffide ;  "Hu^  'Newmatiy  at  the  Grajhopper  in  the  Poultrej  j  Andrew 
BeU^  at  the  Bible  and  Crtfs-Keys  ia  Cwabili;  and  Tbo*  CockeriU,  at 
thcBihktaidThreeUgsmi^Biikrejf.  MDCCl. 


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V 


L 


THE 

I  F 


E 


OF 


Mr.  JOHN  FLAVEL, 

Miniacr  of  D  A  RT  MOUTH. 


THofe  of  the  Name  of  F/ave/^  dcuvc 
theix  PedigKC  trom  ooe  who  was  the 
Tbhd  Great  Officer  tliac  came  over 
with  Wi/Iiam  the  Conqueror  -,  but  this 
Worthy  Divine  was  far  from  that  Weaknelsand 
Vaninrtoboaftofany  thing  of  that  Naniiea  be- 
ipgoftbaFloeirsMiiid,  whofiid, 

Etgimti  C proavos,  tf  qu4t  non [ccitaus  ipfi^ 


HisFaAerwasMr.  Riehtmt  Vtaoely  a  Painful 

and  Eminent  Minitter  ;  He  was  tirft  Minifler 
at  Bromfgrove  in  Worcejierjhire^  then  at  Ha 
ji7^r,  and  removed  from 'thence  to  Wtllerfey  in 
G/ouceflerP)ire^  where  he  continued  till  i66c 
that  he  was  Outed  upon  the  Reiteration  of 
King  Charles  II.  beauie  it  was  a  Sequeftred 
Living,  and  the  Incumbent  then  alive  :  This 
did  not  fo  much  afte£f  Mr.  fiavel^  as  that  he 
wanted  a  fixed  Place  for'  the'Exercife  of  his 
Paftoral  Fun£lion.   He  was  a  Pcrfon  of  fuch 
Extraordinary  Piety,  that  thofe  who  convcrsd 
with  him,  laid,  they  never  heard  one  Vain 
Word  drop  from  his  Mouth.    A  little  belore 
the  Turning  out  of  the  Nonconfbrmilt  Minilters. 
being  near  Totnefs  in  £Vw/r,  He  pfeach'd 
from  Holea.  7. 9.  The  Dtyt  oj  Vifttation  are 
eomey  the  Days  of  Recompeitce  are  come,  Ifrael 
Jbaff  kttow  it.  1 1  i s  A ppl ica t ion  was  fo  clof:  that 
.  it  ofiendedfbme  People,  and  occaiioned  his  .be- 
ing carried  bdbre  ibme  Juftices  of  the  'Peace, 
but  they  could  not  reach  him,  lb  that  he  was 
Di  fchamed.   He  afterwards  Quitted  that  Coun- 
try,  and  hisSon^Hoitle,  which  ms  his  Re- 
tiring Place,  and  came  to  London^  where  he 
continued  in  a  Faithfuland  Acceptable  dilcharge 
of  hift  Office,  till  the  ttme  of  the  dreadful 
Pl-'jguein  i6{'y.  that  he  was  Taken  and  Impri- 
Ibn^  in  the  roauner  following.   He  was  at  Nlr. 
Btdkes  Houle  in  Covent  GarJen,  where  Ibme 

People  had  met  privately  for  Worlliip  :  Whilft 

he  was  at  Prayer,  a  Parry  of  Soldiers  brake  in 

upon  them  with  their  Swords  drawn,  and  de- 

mandied  their  Preacher,  thrL-atninc  lume,  and 

flattering  others,  to  dilcover  hiin,  W  in  Vain. 

Some  ot  the  Company  threw  a  Coloured  Cloak 

ovcrhim^  and  in  this  dilguifehe  was,  together 

with  his  Hearers,  carried  to  lVhttcba:i;  the 

Women  were  difinifled,but  the  Men  detain'd.and 

fbrc'd  to  lye  all  that  night  upon  the  bare  Floor; ,     ,  . 

and  becaufe ,  they  would  not  pay  Five  Pound  [day  ot  0:lober^  155a 


each,  were fent  to  Kcvcgaie,  where  thePcftilence 
raged  moft  Violently,  as  in  other  places  of  the  Ci- 
ty. Here  Mr.  flaoelmA  hb  Wi  re  were  (hut  up. 

and  leizcd  with  the  Sicknefs ;  they  were  Bailed 
out ,  but  Died  of  the  Contagion  ^  of  which 
their  SooJoftjtrhadaDiThieMonhion  ghren  hhn 

by  a  Dream,  as  wefhall  obferve  in  its  proper 
place.  Mr.  Richard  tlavel  left  two  Sons  behind 
him,  bothMloifteisof  the  Gofpel,  viz.  John 
and  Fhinea-f. 

John  the  tldcft  was  Born  in  Worccfierfinre, 
It  was  oblervable,  that  whilft  bis  Mother  Lay*  ' 
in  wiih  him.a  Nightingale  mjdc  hcrNelHn  tba 
outiide  ot  the  C  hamber  Window,  where  flw 
us'd  to  ling  moll  fweetly.  He  was  Rdi^ouflf 
Educated  by  his  Father,  and  having  profittcd 
Well  at  the  Grammar  Schools,  was  tent  early 
to  Oxford^t  and  fettled  a  Commoner  ,ia^  U/r/W- 
fity-CoUedge.  He  plied  his  Studies>hird,  and 
exceeded  many  of  his  Contemporaries  in  Uni- 
verfity  Learning. 

Soon  alter  his  Commencing  Batchclor  of 
Arts,  Mr.  Ft'j//;/^7/f,  the  Miniller  of  Dipt  ford 
in  the  County  of  IViY)/?,  was  rendred  uncapa- 
ble  of  performing  his  Office  by  realbn  of  nis 
Age  and  Infirmity,  and  fent  to  Oxford  for  an 
Afiiftant Mr.  Vlavel,  iho'  but  young,  was  re^ 
ocmntendedtohim  as  a  Perfon  duly  qualified, 
and  was  accordingly  fettled  there  by  the  Stand- 
ing Committee  of /Vtv/?,  April  i-j.  i^ja  to 
Preach  as  a  Piobationer  and  Miltant  to  Mr. 
Waiplate. 

Mr.  flavel  confiderirg  rhc  Weight  of  his 
Charge,,  applied  himrelt  ro  the  Work  Xnf  his 
Callirgwith  great  r)iligLr.ce-,  and being^lflidu* 
ous  in  Reading,  Meuir-uicn  and  Pr?^'er,  be 
incteasd  in  Mtnifterial  Knowledge  ddily,  (fyt 
he  found  bhitfHf thar-he  came  raw  enough  in 
that  refpeQ  from  the  Univerfity  )  fo  that  he 
attain'dto  an  high  Degree  of  Eminency  and 
Reputation  for  1#  u(eful  Labours  in  the  Church. 

About  Six  Vor.thts  after  his  fetiling  at  D//tf- 
ford^hc  heard  of  an  Ordination  to  be  ziSalisbiay^ 
and  theref  ore  went  thither  with  his  Tefttnaonms, 
and  oftlr'd  him  (elf  to  be  Examined  and  Or- 
dain'd  by  the  Presbytery  there:  They  appointed 
him  a  Text,  upon  which  he  I'reach'd  to  their 
Genera!   Satistaftion  ;  and  havirg  afterwards 
examined  him  as  to  his  Lcirniiig,  Lf  f.  they  fct 
him  apart  to  the  Work  of  the  Miniftry  with 
Prayer  and  Imp&lition  of  Hands,  on  the  J7th 


'Uvl 


Mc; 


I 


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T'he  Life  of  Mr,  John  FJavcl, 


Mr.  flavel  being  thus  Ordain  d,  return'd  to 
Diptford^  and  after  Mr.  Walplates  Death  fuc 
cecdcd  in  the  Reflory.  To  avoid  all  Incum- 
brances from  the  World,3nd  Avocations  from  his 
Studies  and  MinlRcrial  Work,  he  chofe  aPerfon 
of  Worch  and  Reputation  in  the  PariHi  ^ot 
whom  he  had  a  good  Aflurance  that  be 
would  be  Faithful  to  himfclf  and  Kind  to  his 
Parilhioners  )  and  Let  him  the  whole  Tythes 
much  below  the  Real  Value,  which  was  very 
well  pleafingto  his  People.  By  this  Means  he 
was  tfiL'  bsittcr  able  to  deal  with  them  in  private, 
fincethrHireof  hiyLa<>ours  was  no  Way  a  hin- 
dtaike    the  fuccefs  of  thcnft. 

Whilft  he  was  at  Diptford  he  Manied  one 
Mrs.  Jr>an  RcnJal/,  a  pious  Gentlewoman,  of  a 
Good  Fjmily.,  who  dii'd  in  Travail  ot  her  hrit 

His  Year  ot 


Child  wiihour 
Mourning 


being  delivered. 


being  expired  ?  his   

Eii^jhth  J"d  Intimate  Friends  advis'd  him  to  Marry  g  le- 


Mnritc.  cond  time,  wherein  he  was  again  very  happy 



borne  time  aitcr  this  lecond  ^fJ^ri3ge,  the  reo 
^\coi  Dartmouth  (  2  Grear  and  Nored  Sea-port 


in  the  County  of  J  Vu.  ff  formerly  under  the 
Charge  of  the  Reverend  Mx.A  nihe'ny  llartjcrd 


dcceas  d,  unanimoufiy  chrife  Mr.  Vlavel  to  fuc- 
cecd  him.  They  urg  d  li  im  to  accept  their  Call, 
(i.)  Bccaufe  there  were  Kxceptions made againfF 


all  the  other  Candidates,  but  none  againft  him. 
(2)  Becaule  being  acceptable  to  the  whole  Town 
he  wa-;  the  more  like  fo  be  an  Inltrument  ot 


healing  the  Breaches  amongft  the  good  People 
there.   (?.)  Bcc3uIe  Diirtivouth  being  a  Con 
fiderable  and  rppulous  Town,  rcquir^  an  Able 
and  Eminent  Minifter,  which  was  not  fo  nccef- 


tion  of  Publick  Preachers  of  the  r9th  of  />- 
cembey^iS'^fy.  he  was  aflbciated  with  Mr.  Allein 
Geere,  a  very  Worthy,  but  Sickly,  Man.  The 
Minifteiial  Work  was  thus  divided  berwixi  ihem, 
Mr.  Ylaixl  was  to  preach  on  the  Lord's  Day 
at  Towft1}all^  the  Mother-Church,  Handing 
upon  a  Hill  without  the  Town;  and  every 
Fortnighfirt  his  Turn  at  the  Wednefdjys  Le- 
tlure  in  Wirtmouth.  Here  God  Crowned  his  La- 
bours with  many  Converfions.  One  of  his  Ju- 
dicious Hearers  cxprefs'd  himfelf  thus  con- 
cefning  hiiti,  'I  could  fty  much,  tho'  not  «^ 
'rtoughi  ofthe  Excellency  of  his  Preaching,  df 
'  Ms  Seifonible,  Suitable  and  Spiritual  MSftef, 
'  of  his  Plain  Expofitions  of  Scripture,  his 
'Taking  Method,  his  Genuine  and  Natural 
•  Peduaions  ,  his  Convincing  Arguments" 
'his  Clear  and  Powertul  Demonlharions  his 
'  Heart  learching  Applicarions,  and  his  Coiti 


*•  torrable  Supprirts"^ 


in  Confciencc.  IrT 


thole  tir.u 
Ihort, 


tint 


Were  AilliOed 
Pcrfon 


rhuft 


'  have  a  very  Ibtc  Head,  or  a  very  hard  Heart, 
'or  both,  that  could  lit  under  his  Miniltnr  Bfl^ 
'jiMoL  


By  his  unwearied  application  to  Shidy  hg 

had  acquire!  a  Creat  Stock  both  ot  Divine  and 
Humane  Learning.  He  was  Mafter  of  the 
Conrroverlies  betvv  ixt  the  Jews  and  OJriftiaiit^ 

Pap/JJs  and  l^roicftantt  Lutherans  mi  L'alvi- 
and  betvyixt  the  Orthodox^  and  the  Af-- 
intntans^  and  Scanians.  He  was  liKewifb  welf 


read  in  the  ControverHes  about  Onnch  Difci- 
pfi/te-y  hfani-Baptijm^  and  Amtnorntahtjm.  He 


firy  for  a  Country  Pftilh,  that  might  bcfidcs 


be  more  caiily  lupplied  with  another  Patter 
than  V'jrtTnottth. 


1  hat  which  made  them 
Edrneft  with  Mr. 


more  Frefling 

this^ 


and 


 YlavcJ^  was  this ^  at  

yincial  Synod  in  that  Couniy,  Mr.  ^Livcl,  tho' 
but  a  young  Man,  was  Voted  into  the  Chair 


as  Moderator,  where  he  oper.ed  rhc  Affemblv 


with  a  mofl  Devout  and 


i 


ertincnt  Prayer,  ht 


cxamin'd  the  CinJidates  wlio  otiered'  them 
felves  to  their  Trials  ibt  the  Miniftry  with 

grear  Learning,  dated  the  Cafes  and  Qiieflions 


)ropos'd  to  them  with  much  Acutenels  and 


udgtnent,  and  in  the  whole,  demean  d  himieli 


with  that  Cjravitv, 


ling  his  Frdider.e'T! 
AHlmbly  ;\:]mir\l 


Fiery,  and  Serioulhefs,  du 
that' all  the  Minilters  of  rhe 


and 


1,0V  d 

verend    Mr.   lidrt\ord  ^  his 


him.  The  Re- 
Predeceflbr  at 


was  well  acquainted  with  the  iichool  Vitvihity^ 
and  drew  up  a  Judicious  and  Ingenious  Schenie 


of  the  whole 


Lattn.  which  hi 


Budv 


of  that  Theology 
pre  fenced  to  a  t\-ilcn  01 


lity,  but  nvas  never  ^^rinred.^  He  was  fingullrly 


well  V^eTs'd  and  Exact  in  the  Oriental  Langua 


gcs.    He  had  one  way  of  improvii!g  his  Know- 


ledge, which  is  very  proper  tor  Young  Divines- 
Whatever  remarkaijie  I'allage  he  heard  in 
)riyare  Conference.  if_he  was  familiar  with  the 


<ei3tor,  he  would  defire  him  to  repe  ir  it  :lgain, 
and  infert  it  into  his  Averfdr  'ia :  By  thcte  Me- 


tl^ 


idsheamurrd  a  Vaft  Stock  cf  prcper  Ma- 


cerials  tor  his  popular  ^Sermoiis  in  the  Pulpit, 
ar^d  his  more  elaborate  Works  for  the  Prefs. 


He  had  an  Excellent  Gift  of  Prayer,  and  vrgj 
never  at  a  Lofs  in  all  his  Various  Occafions  fat 


fuitable  Matter  and  Words ,  and  which  wastl 


DarTmoittb,  took   particular  Notice  of  him, 


from  that  time  f^jrwnrd  Con!rat:lcd  a  ih'itl 


m> 


rem.! 


l)lc  0 


•jl'.vuys  bro'ii'hr  wit 


1th 


him  a  hirck-jn  Heart  and  Moving  Aiieci ions ;  His 
ue  and  Spirit  were  toucn'd  with 


F'riendfhin  with  him,  and  f  poke  of  him  among 
the  Magiltratesand  h'eopie  oi  Part  mouth,  as  an 


txtraordinary  ferlon,  who  was  like  to  be  a 


;reat  Light  in  the  Church  :  This,  with  their 
having  leveral  times  heard  him  Freach,  occa 


d  their  Importunity  with  Mr.  Hazr/ 
come  and  be  their  Minifier .  upon  which  havi: 


loned 


to 


f'pread  his  Llail:  before  the  Lord,  and  fiibmittei 


to  the  Decilion  of  his  Neighbouring  Miniltcrs, 
he  vvas  prevail  d  upon  to  remove  t<>  PartmoutK 
his  Great  Lois  ir.  Temporals,  :hc  Kettory  of 


to 


Pij  tJcrJ  hcin^^  a  m^xh  Greater  f{;nehcc 
Mr.  Hjvf!  bein 


fettled  at  7V/7/;.'Av//)  by  the 
Flcflion  of  the  People,  and  an  Order  from 
WLutchall  by  the  Commiii loners  for  Apprubg 


Coa 


i  from  the  Altar,  at^d^^he  was  evidently 
atlifrcd  by  the  Holy  Spirit  of  Grace  and  Su^ 


)lic3rion  in  that  Divme  Urdmance.  I  hole  who 


..ly  d  m  his  family  fay,  that  he  was  always  fiill 
and  copious  m  Prayer,  leemd  conltaritly 


exceed  himlclf,  and  rarely  made  uie  twice  of 


the-  lame  Fxpretlion^ 

\yiien  the  A61  ol  Uniformity  turn*a  hrth 'obt' 

with  the  Reft  of  his  Nonconforming  Brahren, 
he  did  not  thereupon  quit  hisKelatirn  ro  his 
Church,  he  thought  the  Soulsof  his  Hock  t6 be 
more  precious  than  ro  be  ib  tamely  neglected  : 
He  took  all  Opponunitics  of  minifcring  t  he  Word 
and  Sicramcncsio  them  in  private  Me-etings,  and 
with  other  MiniHers  in  Soleftxi  Days  of 
Humiliation,  to  Pray  that  God 


loin'd 
Fafting 


aiiT 


would 


d  by  Googl 


Minijkr  of  Dartiiiouth. 


Uronld  once  mofe  leftore  the  Aik  of  his  G>ve 
nani  unto  his  afflitkd  ]fr.icl.  About  four 
Mottfas  after  that  fatal  B./rthrohmcw-c/j^^  his 
RerCRnd  CoIl»ue,  Mx.AIlein  Geere^  died,  lb 
that  the  whole  Care  ot  tb  .  11  ck  devolv'd  u(x>n 
Mr.  Flavel^  which  tho  a  iicavy  and  prefling 
Borden  he  undertook  very  cheerfully. 

UpcKi  the  Execution  of  the  Oxford  Aft, 
Which  Banifh'd  all  Nonconfbmnifl:  Miniftets 
Five  Miles  from  any  Towns  which  fent  Mem 
bets  to  Parliament,  he  wastbrced  to  leave  Durr 
immth^  to  the  Great  Sorrow  of  his  People,  wh 
ftllow'd  him  out  of  Town,  and  at  To  an  ft  all 
Chuichjaid  they  tookfucha  Mountul  fare- 
of  one  aaother,  as  the  Fkceinight  verr  well 
have  been  call'd  Bochim.  He  remov  d  to  Shipton, 
a  Patilh  Five  Miles  from  Dartmoutbf  or  any 
oilier  Corporation^  which  put  him  one  of  the 
L^al  Reach  of  his  Advcrfaries.  Here  he  met 
With  Sigpal  Inftaoces  of  God's  Fatherly  Care  and 
hMB^oOy  and  PK9ch*d  twkeevoy  Loid's  Day 
to  liich  as  durft  adventure  to  hear  him,  which 
many  of  his  own  People  and  others  did,  not- 
ivirttRandiiig  the  Rigor  and  Severity  oftheAft 
againft  Conventicles.  He  many  times  Slipp'd 
ptivately  into  Dartmouth^  where  bjr  Preaching 
and  Converfation  he  edified  his  Flock  to  the 
Great  Refreihmcnt  of  his  own  Soul  and  theirs, 
tho' with  verv  much  Djnger,  becaule  of  his 
Watthhil  Adverlaries,  who  conftantly  bid 
Wait  for  him,  lb  that  he  OOUld  not  make  any 
long  ftay  in  the  Town. 

In  thofe  Times  Mr.  Flave/hting  at  Exeter^ 
#as  invited  to  Preach  by  manygoc-d  People  of 
that  City,  vihofor  lafety  chofe  a  Wood  about 
Three  M  iles  from  the  City,  to  be  the  Place  of 
flieir  Aflembly,  where  they  were  broke  up  by 
Aeir  Enemies  by  that  time  the  Sermon  was  well 
hegian.  Mr.  F/tfu<r/,  by  the  Care  of  the  People, 
iftiide  his  efcape  thro' the  fniddleofhis  enraged 
Enemies  •,  and  tho'  many  of  his  Hearers  were 
nken,cairifid  h^tstt  Juftice  Tuckfield^  and  Fined  ^ 
«n  the  reft  being  nothing  diicourag'd,  reairem- 
oted,  sind  carrying  Mr.  flaoelxo  another  Wood, 
lie  Preach'd  to  them  without  anv  Difturbance, 
and  after  he  had  concluded.  Rode  to  a  Gentle 
ittth's  Houfe  near  the  Wood,  who  tho'  an 
ftbR)tate  Stranger  to  Mr.  Vlavcl^  Entertain'd  him 
IHA JItgtt  CtvUiq^^that  Nifil]^and  next  Day 
fee  ittutoeS  to  Ejtfttt  In  Safety.  Ainongft 
thole  taken  at  this  time,  there  was  a  Tanner 
tirhohada  NumerousFaorily,  and  but  a  Small 
9t&iiti  He  was  Findd  oMmhftanding  Fony 
Pound  i  at  which  he  was  toothing  difcourag'd, 
but  told  a  Friend  who  ask'd  him  how  he  bore  up 
jmat  bis  LoTs,  That  he  inok  nteSpriHii^  ^bk 

Gri'j!-  Ji-yfaf/y  for  the  fake  ofhkLDr^JefM^for 
Inhom  bk  iJfe,  and  all  that  be  bad^  tmi  too 

mie. 

As  fbon  asflie  Nonconformifts  had  any  refpite 
from  their  Trouble,  Mr.  FAttv/Uidhold  on  the 
Oppoitnnhy,  and  retum*dli>  Dartmuth^  where 
during  the  iirft  Indulgence  granted  by  King 
Qhtrles  II.  he  kept  open  Doors,  and  Preach  d 
fttAf  to  all  that  would  come  and  hear  hiih  and 
When  that  Liberty  v/a^  revok'd,  he  made  it  his 
Bafinefs  notwithftandingto  Preach  in Sealbn  and 
♦bi  of  Sealbn,  and  felTOOl  mi(s  d  of  anOpportu- 
Mqr  of  Pieachioft  on,  tiie^  Lord's  Daj[.  Dutiat^ 


this  time,  God  v^  js  plcjsd  to  deprive  hint  df 
his  fecond  Wife,  which  was  a  Great  AffticlioH, 
Ihe  having  been  a  Help  mc-et  for  him ;  and  iijcli 
an  one  he  ftood  much  in  need  of,  as  being  i 
Man  of  an  Infirm  and  Weak  ConQirution,  who 
iabonfd  under  many  Infirmities,    hi  conveniem: 
time  he  Married  a  third  Wife,Mrs.  A/j/i  l^ovcne 
Daughter  of  Mr.  Tbonuu  Dow/ie^  Minilter  oi' 
Exeter^  who  lived  very  happily  with  him  Ele- 
ven Years,  and  left  him  TWo  Sona^  wfio  aM 
Youths  of  great  Hopes.    .  , 

ThePemcation  againft  the  Nonconforraids 
being renew'd,  Mr.  f/<rL.'t'/ found  it  unfateto  ftay 
at  Dartmouth^  and  thereioie  rclblv  d  to  go  to 
LmtdM^  where  he  bop'd  to  be  in  lefs  Danger, 
and  to  have  more  Liberty  to  exercile  his  Fun- 
dion.  The  Night  before  he  Emluik'd  Ibr  that 
End,  he  had  tlie  ftUowing  Pfemottlttoii  by  a 
Dream.  Hs  thought  he  was  on  Board  thO 
Ship,  and  that  a  Scorm  arofe,  which  exceeding- 
ly terrified  the  Paficngers  ^  during  their  Con- 
(tcrnat ion.  there  fatwrhingattheTabka  Perfbri 
of  Admirable  Sagacity  and  Gravity,  who  bad  a 
Child  ina  Cradle  by  him  that  was  very  frovvard  ^ 
he  thought  heftw  the  Father  take  up  a  linle 
Whip,  and  give  the  Child  a  Lalb,  %iQg» 
Child,  be  quiet,  I  tnll difa'pline^  nothmt  thee. 
Upon  this  Mr.  F/oT-r/  avvak'd,  and  mufing  on 
his  Dream,  he  concluded  that  he  (hould  meet 
with  Ibme  Trouble  in  his  PufFage:  Mis  Friends 
being  at  Dinner  with  him,  alFui'd  hiih  of  a 
plealant  Pallage,becaule  the  Wind  and  Weather 
were  very  fair;  Mr.  flavel  replied,  That  hi 
jc.u  mt  of  their  MinJ^  but  expeUed  much  Trnu- 
ble  bccauje  cj hit  Dream  ,  adding.  That  nhenhe 
hadfucb  Reprefetitaions  made  Mm  in  hk  Sleepy 
they  feldm  or  never  fiii'd. 

Accordingly  when  they  were  advanced  with- 
in Five  Le^uiBS  of  Portland  in  their  Voyage, 
they  were  overtaken  by  a  dreadful  Tempeft,  in- 
fomuch  that  betwixt  One  and  Two  intheMonw 
ing  the  Matter  and  Seamen  condudcd,  t'hat 
uiuclsGodchang'd  the  VVind,thcre  wasno  hope 
of  Life  -,  it  wasimpoHible  for 'cm  to  Weather 
Portland^  (b  that  they  muft  of  neceflity  bft 
Wrack'd  on  the  Kochs  or  on  the  Shoar.  Upon 
tbisMr.  FAmf/calt'dallthe  Hands  that  could 
be  fpared  into  the  Cabbin  to  Prayer-,  but  the 
Violence  of  the  Tempeft  was  fuchf  that  thev 
could  nor  iMletK  fhetnfttves  from  being  thrown 
from  the  one  fide  unto  tht*  other  as  the  Ship 
was  tols'd  i  and  not  only  16}  but  inigiuy  Seas 
brolte  In  t>pon  them,  as 'if  they  vmiii  have 
drown'd  rhem  in  the  veryCabhiti.  Mr.  llavel'xn 
this  Darker  took  hold  of  the  two  Pillars  of  the 
CabUthBed,  and  tdlmg  upon  God,'  b^g*d 
Mercy  for  himfelf  and  the  reft  in  the  Ship.  'A- 
mon^  other  Arguments  in  Prayer,  he  made  ufi; 
of  this,  That  ifhemi  hk  Company  peri/h'd  in 
that  Storm,  tl?e  Naitte  of  God  lu  uld  be  htaf- 
phcm'dy  the  Enemies  of  Religion  would  Jay^ 
Thu  tho'  he  efcaped  their  H*Mf  o/r  ^»0ar,  yet 
Divine  Vtrc.r.;r!ce  had  overt, ■'ken  him  at  Hca. 
In  the  midtl  of  Prayer  his  Faith  and  Hope  weie 
rais'd,  infbnrach  that  he  expeOed  a  gtatioos 
AnfwcT ,  fo  that  committing  himlelf  and  hb 
Company  to  the  Mercy  cf  God,  he  conclude 
the  Duty.   No  fooner  was  Prayei  end^;  but 
one  latet  down  km      Dcek,  crying,  iv 
•  '  '         "  •  iweraiKe! 


Digitized  by  Google 


The  Life  of  Mr.  John  FJavel^ 


UveraJKt!  Delivewattce  !  God  k  a  Gm!  bearing 

"Prayer  !  In  a  Mf»neii!  the  Wi/i  l  k  come  jair 
Wefi !  And  fo  Sailing  before  it,  they  were 
btoughr  fafely  to  London.  Mr.  flavel  found 
many  of  his  Old  Friends  there  •,  and  God  rais'd 
him  New  Ones,  wiih  Abundance  of  Work,  and 
Extroardinjry  Encouragement  in  it.  During  his 
Ihy  in  Li'/Ji'/!,  he  Married  his  founh  Wife, 
a  Widow  Gcnilewoman  ( Daughter  to  Mr. 
George  Jcfferics  formerly  Miniller  ofiTiigf's- 
Bridge  )  but  now  hi';f3rrowful  Keli£l. 

Mt.F/aveJ,  w  hile  he  was  in  Ijfndon,  narrowly 
efcaped  bang  taken  with  the  Reverend  Mr. 
Jrnkirtt ,  at  Mr.  Foxe'%  in  M^^^r fields^  where 
they  were  keeping  a  Dayol  Fjfiing  and  Prayer. 
He  was  lb  near,  that  he  heard  the  Inlblence  of 
the  Officers  and  Soldiers  to  Mr.  lenkint  when 
they  had  taken  him;  and  obferv*d  it  in  his  Dia 


Manner,  Preaching  twice  every  Lord's  Day, 
and  LeiHn'd  every  Wednejday.  in  ul.ich  ?'.e 
went  over  moil  ot  the  Third  Cliapur  of  St. 
Jdhn^  (hewing  the  Indifpenlible  Ncccfllty  of 
Regeneration.  He  PreachM  likei".  ife  every 
'ThurJday\yt'(oxt  ihe  Sacrament,  and  liien  alter 
Examination  admitted  Communicants.  He  liad 
no  Aflifl-aiice  on  Sacramem-days,  iu  th:jr  h-j  was 
many  times  almcft  Spent  beiute  i)e  ailtiiinitcd 
the  Elements.  When  the  Duty  of  the  Day  were 
over,  he  would  often  compk-it:  of  I  fore  orcaft, 


an  al^ini. 


ry,  that  Mr.  Jenkim  might  have  efcap'd  as 
wdl  as  bim^jhad  it  not  been  lor  a  piece  of  Va- 
nity in  a  Lady  whole  long  Train  hindered  his  go- 
ing down  Stairs,  Mr.  Jenkins  out  of  his  too 
Civility  having  let  her  pals  beibre  him. 
Mr.  C&Rv/aiter  this  retimiM  to  Darfmo/tth, 
where  with  his  Family  and  Dear  People  he 
Ue&dGod  for  his  Mercies  towards  hitn.  He 
was  in  a  litde  time  alter  ConSn*d  Qofe  PHfbnei 
to  his  Houfe,  where  many  of  his  !)e.ir  Flock 
Hole  mover  Night,  or  betimes  on  the  Lord's 
Day  in  the  Morning,  to  enjoy  thel)enefit  of  his 
Labours,  and  fpend  the  Salibath  in  Hearing, 
Praying,  Singing  of  Pialms,  and  liuly  Dilcour 
Jes. 

Mr.  /^''^"'•f  above-mentioned  dying  In  Pri- 
Ibn,  his  People  gave  Mr.  F/avf/  a  Call  to  the 
Paftoral  Office  among  them,  and  Mr.  Reeves 
his  People  did  the  like.  Mr.  V/ave/  Communi- 
cated thole  Calli  unto  his  Flocl<,  and  kept  a 
Day  of  Prayer  with  them  to  beg  Dneftion 
from  God  in  this  Imporrant  Aftair ;  he  was  gra- 
cioully  pleas'd  to  aiifwer  iliem  by  fixing  Mr. 
V'lavel*%  Reibluiion  to  ftay  with  his  Flock  at 
Diirtmouih.  Many  Atguments  were  made  ufe 
of  to  pcrfwade  him  to  come  to  London,  as  that 
iince  he  wasturn'd  out  hy  the  AH  ofUniformify^ 
he  had  had  but  very  little  MaioteoaDcenrom  his 
Qiurch',  thattbofeat  Lonthn  were  Rich  and 
Nnmcrous  Congregations  ;  that  he  hada  Family 
aad  Children  to  provide  for  and  that  the  City 
was  a  Theatre  or  Honour  and  Reputation ;  but 
none  of  thole  things  could  prevail  with  hilU  to 
leave  his  Poor  People  at  Darimutb, 

In  1687.  when  icpteas'd  God  ib  to  oreromle 
Affairs,  that  King  James  11.  thought  it  his  In- 
tereft  to  difpence  with  the  Penal  Laws,  againft 
them,  Mr.  f lovely  who  had  formerly  b«n  eon- 
fin'dto  a  Corner,  fFione  Brightly,  as  a  flaming 
Beacon  upon  the  Top  of  an  Hill.    His  Afte£iio 
naic  People  prepar'd  a  large  Place  for  him, 
where  God  blcls'd  his  Labours  ro  the  Con 
viftion  of  many  People  hy  his  Sermons  on  Ke- 
v<,'/iitio/:i  :;.  :  .  beJ'olJ  1  iJjnd  at  the  Door  and 
knock.    This  encourai;j'd  him  to  Print  thofc  Ser 
mews  under  the  Title  of  Engbnd^s  Duty,  &c 
hoping  thatit  might  do  good  abroad  as  well  as  in 
his  ownCongregaticn.Hehad  made  a  \'ovv  to  the 
Lora  under  bis  Confinement,  tliat  if  lie  itiouid 
.be  once  more  entrufted  with  publick  Liberty,  he 
would  improve  it  to  the  Advantage  of  the  Go 
ip4  j  thisheperforoi'd  in  a  moft  Confcientious 


Head,  and  a  pained  i^ack  j  yet  he 
would  l>e  early  at  Study  again  next  Mond^ 
He  allow'd  himfelf  very  little  Recreation,accoun* 
ting  Time  a  Precious  Jewel  that  ought  to  beina- 
prov'd  at  any  rate. 

He  was  not  wily  a  Zealous  Preacher  in  the 
Pulpit,  but  a  Sincere  Chriftian  in  his  Qofet, 
Frequent  in  SclfExaminji  i',  is  well  as  in  prel^ 
ling  it  upon  others  %  being  aixaid,  left  while  he 
Preacfa'd  to  others,  he  himf^f  flumld  be  a  Caft* 
ivviy.  To  prove  this,  1  fluU  txaiifbibe  what 
lol  lows  iiom  bis  own  Diaiy. 

*To  malte  ruieoTEternal  Life,  fiid  he,  fs  the 
'  great  Buh'nefs  which  the  Sons  of  Death  have  to 
'  do  in  this  World.  Whether  a  Man  confida  the 

•  Immortality  of  bis  own  Sod,  the  ineffible  Joys 
'  and  Glory  of  Heaven,  the  extrcam  and  endteis 
^  Torments  of  Hell,  the  unconceivable  Sweetnefe 
'  ol  Peace  of  Confcicnoe,  or  the  Mifcry  of  bdog 
'  fuhicB  to  the  Terrors  thereof.  All  rhcfe  put  a 
'  Neceliity,  a  Solemnity,  a  Qory  upon  this 
'  Work.  But,  Oh!  the  Difficulties  and  Dan- 
'-  gers  arrending   it !  How  many  ?  And  how 

great  are  thele  'What Judgment,  Faithlulncfe, 

•  Relblution,  and  Watchtulncls,  doth  it  rc- 
'  quire?  Such  is  the  Deceitfnlnefs,  Darknefe 
■  and  Inconftancy  of  our  Heaits,  and  fuch  the 
'  Malice,  Policy  and  Diligence  of  Satan  to  nn* 

•  nage  and  improve  it,  that  he  who  attempts 
this  Work  had  need  both  to  watch  his  SealcHis 

'  for  it,  and  frequently  look  up  to  God  for  1^ 
Guidance  and  Illumination,  and  to  (pcnd  ma- 
'  ny  lad  and  ierious  Thoughts,  befyre  he  ad- 
'  venture  upon  a  DerermiiUtioD  ai)4  :Go|lclnjioo 
'oftheStateof  his.Soul.  . 

*To  the  end  therefore  tliat  thismoft  important 
^  Work  may  not  :rii (carry  in  my  Hands,  1  have 
'Collected,  with  all  the  Care  1  can,  the  Bdt 
*■  and  Sonndeil  Qiarafieis  I  can  find  in  the 
Writings  of  our  Modern  Divines,  taken  out  of 
,  the  Scripture,  and  by  their  Labours  iUuftiatsd 
'  and  prepared  for  ufe,  that  I  mi^t  mate  a 
right  Application  of  them. 
*  I.  I  have  earnefUj  belbugbt  theLordfor  the 
<  Afliftance  of  his  Spirit,  whtehcan  only 
'  left  my  own  Heart  unro  me,  and  fhow  me  the 
'■  true  State  thereoi^  which  is  that  thiqg  my 
'  Soul  dorh  moft  earaeftly  defire  ro  know-,  and 

•  1  hope  the  Lord  will  anfiver  my  defire  therein 
^  according  to  his  Piomiics,  Luie  ii.  13.  Joha 
'  14.  26.  • . 

'■  i>..  I  have  endeavoured  to  cad  out  and  lay  a- 
'  fide  Self  love,  kit  my  Heart  being  prepoflcfr 
'  led  therewith,  mj  Judgment  (hould  be  pci^ 
'  verted,  and  b^ome  partial  in  pafTing  Sentence 
'  on  my  Fftate.  1  have  in  Ibme  Meal'ure  brought 
'  my  He;itt  tobe  willing  to  Judge  and  Condemn 
'  my  felt  for  an  Hypocrite,  if  fuch  I  lhall  be  found 
'  on  Trial,  as  to  approve  my  Icif  for  Sincere  and 


Mwifierjf  Dartmouth. 


Qpffil^.  Tea,  [  would  have  it  fb  (jr  trf.m  be-  fer  to,  and  likenrift  from  that  Revdation  he  hid 

\mp  grievous  torn?  to  to  do,  tlut  if  I  have  jot"  his  Father  and  Mothcn;Dv-jth,  Page  572.  He 

was  a  mighty  VVr<.ltler  with  God'  inlecret  fray* 


'  bten  ali  this  while 
*ihall  r^keand 


isiiUalvWi  cind  deceived,  1 
blcft  the  Lord  with  my 
^So'.jI,  thar        ;it  lart  irmiybe  difcovered  to 
me,  and  i  may  be  let  right,  tho'  1  lay  ihc 

*  Founttadoanew  again.  This  I  have  laboured 

*  to  bring  my  Heart  to,  knowing  that  Thou- 

*  finds  nave  dalhed  and  fpHt  to  pieces  upon 
^  this  Rock.  And  indeed  he  that  will  own  tlic 
^Peclbnofajudgc,  muU  put  oft'thePeilon  ol  a 
'  Friend. 

'  3.  It  hath  been  my  pjideavourto  keep  upon 

*  my  Heaxta  deepSenfe  of  that  great  Judgment- 
'DafthroDghoTir  this  Wotk ;  as  knowing  by 

'  experience  what  a  potent  Influence  this  bath 
^  on  the  Gonicience,  romake  k  Ddibetate,  Se 


cr,  and  tarricularly  kgg'd  of  htm  td  Cto*»nhi{ 

bermons,  pr  ntcd  ]ir.ok>;,  and  pru  arc  Dilcourfcs 
Willi  the  Cxinvc.-iion  ot  poor  Sinners,  a  Worli 
vy hich  his  Heart  wjs  much  iet  upon;   It  pleas*! 
God  toanfwcf  Iiim  by  nuny  Inftanccs,  of  which 
the  two  diat  lull^^s*  dclerve  peculiar  Naice.' 

!n  there  came  into  Dartatoathfmi 

Ship  of  tooL  in  her  rj:::rn  fron;  Vn^ima-,  thrf 
Chirurgeon  ofthii  Sliip.  a  lu  it v  young  Man  of 
2?  years  of  Age,  tell  into  a  de=p  Mdancboly; 
which  the  Devi!  impruveJ  to  nuke  him  Murkier 
himfelt  Thishcauunptedon  the  Lord's  Daf 
•-■arly  in  the  Mornings  when  he  was  in  Bed  witii 
his  Brother,  hefirft  cut  his  own  Throat  with  a 


*flou%  andFalthfvl  in  ks  Wotk.  And  thete-  j  Knife  he  had  prepar  d  on  purpofc,  and  leapinit 

*  fore  I  have  demanded  of"  my  own  Confcience  Jour  of  the  Bed,  thruft  it  likewife  into  his  Sco- 

*  beh»e  the  Refolutton  ot"  each  Qpeftion,  Oi  math,  and  lb  lay  w  ill  wini^  in  his  own  Blood 
'MyConftfence,  dealfiithfuHf  with  meinthls  till  his  Brother  awak\l  anJ  cr^  d  for  help^a  Phy- 

*  particular,  anr!  Hiyno  more  to  me  th  in  thou  ifici  Ki  JndCbirurgeon  wae  broL'ghr,  who'condu* 

*  wilt  own  ana  lland  to  m  the  Great  Dav»  when  Ided  theVVound  in  hisThrojt  MorVal  They  ftitch'd 
<  t]ieGo«iife3sof  all  Hearts fball  be  made  mani-  ( it  up  however,  and  applied  a  Flailicr,  but  with- 

„  '^uf  hopes  of  cure,  becaufehc  alreadv  bfeadied 
'4.  Having  fetioufly  weighed  each  Mark,  and  1  thro'  the  Wound,  and  his  Voice-  was  becom- 
^cndideici^wliereintheWeightaiid  SuWhnce  ujartictibte.   Mr.  F/arj^/camc  to  viOt  him  iii 
*of  it  lycth,  I  have  gone  to  the  Lord  in  Prayer  this  Condicion,and  apprehending  him  to  be  witk- 
•fefhisAififtance,  e'et  1  have  drawn  up  the,  in  a  few  Minutes  of  Hternity,  Lbout'd  to  pre- 
 —  ''^^  •*  *■  ^ — '  par^blmfer  it ;  he  ask  d  him  his  own  Appre- 


aniWet  of  my  Omfoence ;  and  as  my  Hean 

'  hath  been  pcrfwaded  therein,  fo  have  I  derer- 
^  mined  and  relolved  \  what  hath  been  clear  to 
'my  Expetience,  I  have  fo  (et  down  ;  and  what 
*1iath  been  dubious,  I  have  here  left  it  fb. 

*  5f.  1  have  made  choice  of  the  fitteft  Scalbns 
Mhad^  this  Work,  and  fet  to  it  when  I  have 

*  found  ftty  Heart  in  the  moft  quiet  and  Icrious 

*  Frame.  For  as  he  that  will  fee  his  Face  in  a 
*Glals,  muft  be  fixt,  riot  in  Motion,  or  in  the 

*  Water,  mult  make  oO  'ComnaotiaiL.io  iti  fo 
'  it  b  in  this  Cafe.  ' 

•  Laftly,  To  the  end  I  may  be  fuccefiful  in 
^this  Work,  I  have  laboured  all  along  carefully 
'  to  diftiilguilh  betwixt  luchbiBsasars;  Grounds 
*of  E)Oubtingv  andfuchasare  only  Grounds  of 

*  Hamiliation.  Knowing  that  not  every  K'  il  is 
'  aGrbundof  Doubling,  tho'  all,  even  the  Imal- 

*  left  Iflfitmities,  adffliniftcr  Matter  of  Humi- 

*  liationr  And  thus  I  have  defired  to  Enterprizc 
'  thtegr^t  Bufinefi.  O  Lord,  affift  thy  Ser- 
'vant,  that  he  may  not  milbke  hetein!  But 
'  if  hisilMfctence  do.  Rowccnviemn  hiao,  he  may 
Ifaya^lietter  Fomidatlon  whilft  he  hath  time, 
^^difitihall  now  acquit  him,  he  may  alio 
'  kive  BoMae&  in  the  Hmj  of  Judonent. 

'< 'Hl^tMiigsbeln^  prorioufly  jufpotch  d,  he 
triedilimfelf  by  the  t!>cripture  Marks  1;  Sin  eri- 
B^^aod  Regenei<mon  i  tw>  this  means  he  ^atiained 
tt<«^*ireil>gr6und«d>*Amnttiicd ;  the  fatrifhing 
Comfons  of  which  were  many  rimes  Ihed  abroad 
.inbisSouU  thi^imadehima  poweituf  ^dilic- 
ttfifuifreacher,  as one-ujho  fpoke.  intetiisown 
H«afr  TOthofeot  rrher'^.  lie  preichcii  nhat  he 
fieit,  what  hehad  tuodled,  what  heUad  leen  and 
andbftedotihe  Woift  di'Life^  andiliey  jclt  it 
altOM.'i  .-. 

1  .We  may  guels  what  afwec^  aod  blcire^  Ipter 
cen^  hehad  vuthHesveofiom  that  Hillary  we 


henfiunsof  hi5,t:.jnd;cion,  and  the  young  Man 
aniwered,  that  he  hopd  in  God  lor  Eternal  Life 
Mr.  F/*w/tepllcd,that  he  feared  his  Hopes  w  ere 
ill-grounded  ;  the  Scripture  tells  us,that  w iM«r- 
dcrer  hath  Eternal  UJe.ttbiduig  in  hm  j  Self- 
Murder  was  the  Grofleft  of  alt  Murder,  ^c. 
Mr,  Flavel  fnfiltcd  fo  much  upon  the  Aggravati- 
ons of  the  Crime,  that  the  young  Man  s  ConA 
fcience  began  to  fail,htsHo»n  began  to  mel  t,  and 
then  hebrokeoiu  iritoTears,bcwailii)^  his  Sin  and 
Milery,  andask'd  MuIJavei^  it  there  aught  yet 
be  any  Hope  fet  him  >  He  ©Id- him  there  might  i 
andhndinghim  ahogcil^er  cnucquainted  withi 
the  Natureof  Faith  and  Kepaitance»  hfi  .opciied 
them  to  him.  The  poorMan  fuck'd  in  this 
thine  greedily,  prayed  with  threat  Vehemence 
to  God  chat  he  would  work  thtm  On  h^  SouL' 
and  ii)treated  Mi.fJavd  no  pray  widi  bfm,  'iHm: 
tbrhim,  that  he  might  be.  tho"  late,  a  fiictre 
Goiix;!  Penitent, and  S»uudBciiever,  MtJ/avfi 
prayed  with  him  accordingly,,  and  fe  pltas'd 
God  exceed  inply  to  melt  the  you  nt^  Man  s  Heart 
during  ihc  i  crtormanceofthat  Duty/  He  was 
very  loth  to  part  with  Mr.  t/ave/^  but  the  Du- 
ty of  i  he  Day  obliging  him  to  k  gone,  ma  few 
Words  he  fumm'd  up  thole  CiiounldS  that  he 
ihoiighc  cnoft  Necefiary,  and  lb  took  bbFarewel 
ot  hiiBv  never  expcfting  to  lee  him  anv  more  in 
this  WorUi  But  it  pleafed  God  10  order  it  other- 
wife  ,  the  young  Man  continued  alive  contrary 
to  all  tKpstUtion,  panted  eameftly  ^fter  the 
Lord  Jcfus,  and  no  Dilcouffe  was  pleafing  lO 
him,  but  thu  of  Chrift  and  Faith.  In  this 
trame  Mr.  thtveJ  found  him  in  the  Evening  - 
he  rejoiced  greatly  when  he  law  him  mm  again) 
intita'al  him  to  continue  his  DiJcou^  upoii 
chol»  ^<jhj«as.  and  told  him,  Sir,  the  lor,! 
hath  givptfoiQ  Repentance  for  this  aijd  tor  all  my 
<>tD4»;Sj(iS  }J  Ice  the  Evil  9f  thanrnoiir^    as  C 

^  never 


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The  Life  of  Mr.  John  Fkvcl, 


never  faw  them  before,  O  I  U  aihmy  feU  '  I  do 
alfo  believe,  Lord,  bdp  my  UnbeUet.  1  am  bear- 
tfly  wiliing  lotake  Chrift  upon  bis  own  Terms, 
but  one  thing  troubles  mcl  doubt  this  Blocdy  Sin 
willoocbe  pardoned.  Will  JdusOuift,  £ud 
he,  apply  his  noo(l»>  me,  rbachtve  (hed  my 
own  Blood  ?  Mr.  flavel  to!d  him,  that  the  Lord 
Jefus  Ihed  his  Blood  tor  them  that  with  wicked 
Hands  had'lhed  his  own  Btood,  whkh  was  a 
agrcaterSinrhanthe  fhedding  ofhis^  to  which 
the  Wounded  Man  replied,  1  will  calt  my  felt 
npoDCbrift,  lethimdo  what  he  will.  In  this 
Condition  Mr.  FA^i^r/ left  him  that  Night. 

Next  Morning  his  Wounds  were  to  be  opened, 
and  the  Chirurgeon's  Opinion  wa%dMt  he  would 
immediately  expire  ;  Mr.  llavel  was  again  rc- 
quefted  togive  him  a  Vifit,  which  he  did,  found 
him  in  a  verv  ferious  Frame,  and  pray'd  with 
him  The  Wound  in  his  Stomach  was  after- 
wards opened,  when  the  Ventricle  was  lb  much 
Swohi,  that  it  came  out  at  the  Orifice  of  the 
Wound,  and  lay  like  a  lived  difcoloured  Tripe 
upon  his  Body,  and  was  alio  cut  through  \  e- 
very  one  thought  it  impoffible  tor  him  to  live ; 
however  the  Chirurf^eon  enhrg'd  the  Orifice 
of  the  Wound,  iomemed  it,  and  wrought  the 


moft  heartily  thank  you  for  putting  this  Book 
into  my  Hands  ^  I  blels  God  that  mov'd  you  to  do 
it,  ichathfived  my  Soul;  blefled  be  God  that 
ever  I  came  into  your  Shop ;  and  then  he  bought 
a  Hundred  more  oi  thole  Books  of  him,  (old  hip 
he  would  give  tbem  lo  the  Poor  who  could  not 
buy  thtm,  and  fo  left  him,  praifing  and  admi- 
ring the  Goodnels  of  God.  Thus  itplealcd  God 
to  blels  rheSefmons,  Diloouriband  writings  of 
Mr.  F/.TfY/. 

He  never  delighted  in  Controverlies,  ^ut  was 
oblig'd,  contrary  to  bis  Inclinations,  to  write  9- 
gainit  Mr  Cjr>,the  principal  Anabapiift  in  Do/-/* 
mtiuth^  with  whom  however  he  maw^iA'd  a 
Friendly  and  Cbriftian  COTelpoodence^  when 
he  wrote  h\%?lanelogia :  Or^  Blow  at  the  Roof^ 
he  declared  to  his  Friends,  that  tbo' (hole  Stu- 
dies were  very  Neceflarv,  he  took  no  Pleafure 
in  them,  but  had  rather  be  imployed  in  prai^Vical 
Divinity.  When  he  comp^sd  his  RtajpHO' 
blenefsofFerfonalReform  uicn,  he  told  an  in- 
timate Acquaintance  of  bis,  that  he  fcldom  had 
a  vain  Thought  to  interrupt  him,  which  made 
him  hope  it  would  do  the  more  good  in  rho 
World.  He  purpn  d  to  have  enlarg'd  his  Bodk 
<X Sacramental  Medttations^  and  had  melt  ^u- 
Ventride  again  into  his  Body  \  and  fiitcbing  up  I  dicioufly  flated  and  handled  feveral  Cafes  0}  Con- 


the  Wound,  left  his  FaticDC  to  the  diipogi  of 

providence. 

It  pleated  God  that  he  was  cured  of tbole  dan- 
gerous Wounds  in  his  Body  ^  and  \ipon  folid 
Grounds  ofa  Rational  Charity jtheie  w^s  ground 
tobeUevethat  he  was  alio  cured  of  that  more 
dangerous  Wound  which  Sin  had  made  in  his 
Soul,  Mr.  F/-n>r/fpcnt  tnany  Hours  with  him, 
during  his  Sicknels  \  and  when  the  Chirurgeon 
Return'd  to  Po^/,  after  his  Recovery,  Mr.  Samuel 
Uardy^  that  worthy  Minifter  there,  thank'dMr. 
flavel  in  a  Letter  I  t  the  '^xcai  Piins  he  had  ta- 
ken with  that  young  Man.  and  congratulated 
bisfuccefi,  affming  hun,  Uiarif  efcr  a  g;reat 
and  t  borough  Woric  was  wnxMi^^  if  was  i^n 
that  Mao. 

Theleoondlnftmoe  is  this,  Mr.  F/nxf /  beii^ 
in  London  in  167;.  his  old  Bookftller,  Mr. 
Bouiter^  gave  him  this  foUowing  Relation,  viz. 
That  rane  tiiiiebe{bie,theieeaine  imoliisSbop 
a  Sparkifh  Gentleman  toenquire  for  ferae  Play- 
jBooks.  Mr.  Boulter  told  hioihe  had  none,  but 
Ihew'd  him  Mr.  fkoeftXMt'tnasSShtSkeet^'ng 
thr  Ifi  an.  intreated  himtorad  it,  and  aflur'd 
him  it  would  do  him  more  ^xxi  than  Play- 
Bodks.  The  Gendenian  read  the  Thle;,  and 


(cience iIiK  ()cc3*!cn.  which  he  delign'd  to 
have  mlertcd  iii  the  jiexr  Liluion,  but  liv'd  not 
to  finiflj  them  for  the  Prefs. 

Many  times  when  hepreach'd  abroad,  he  has 
had  Letters  fent  him  from  unknown  rerlbnSj 
informing  him  how  God  had  blefled  his  Minl<- 
ftry  to  their  Souls,  and  convened  them  ii'OQi 
being  bitter  Enemies  to  Religion.  This  encou- 
raged him  when  he  rode  abroad,  not  only  to  ac« 
cept  of  Invitati(»s  to  preach,  but  many  rimes  to 
oiler  his  Labours  unto  thole  that  would  be 
pleas'd  to  hear  him  v  tho'  for  this  he  had  no  Oc- 
caiion  where  he  was  known,  the  Fettle  beioa 
generally  Impommate  with  him.  One  Day  a^ 
tera  long  and  hard  Journey,  an  IntiinAcc  Friend 
of  his,  out  ofa  tender  Rqgard  to  him,  preis'd 
him  with  Cogent  Arguments  to  foibear  preach- 
ing at  that  Seafon,  but  could  not  prevail  with 
hino  \  hisBowels  of  Compailioa  to  n«^y  aod 
nerflhhig  Sonb  made  hhn  over-kok  idl  Coo* 
fideratlons  of  himfelf ;  he  preach'd  an  excellent 
Sermon,  by  which  there  was  one  converted,  as 
bedeclat'd  himf^faftctwaids  upottliis  admH^ 
fion  to  the  Lord's  Table. 

Thelaft  Sermon  tiiat  he  preach'd  to  liis  Peo- 
ple at  Dartmouth^  was  on  a  puWick  Day  of 


glancing  tjpon  feveral  Pages  here  and  there,brokc  rafting  and  Humiliation ;  in  the  Clofe  of  which 
out  into  theie  and  fuch  other  i:xprdiions,  What!  he  was  enlar^d  in  fuch  an  extroardinaty  Man- 
a  damnalile  Phmatick  was  he,  who  made  this  |  ner,  when  oiiering  up  Prailes  to  God  for  Mettles 
Book  >  Mr.  Boulter  beg^d  of  him  to  buy  and  ^  received,  that  he  feem'd  to  be  in  an  Extafic ;  this 


happened  about  a  Week  before  his  Death,and  mxf 
juMy  be  accounted  a  Foretalle  of  thqfe  heave^ 


read  it,  and  told  him  hehad no caufe  tocttiiure 
it  fi>  bitterly*,  at  laft  he  bought  it,  buttdd  him, 

he  wo'jld  not  read  it  ^  what  will  you  do  with  it ' l^apnires  that  he  now  CognTt  ttDQUgft  ihe 
then,  laid  Mi.  Boulter  ?  I  will  tear  and  burn  fed  Spirits  above, 
it,  laid  he,  and  fend  it  to  the  Efevil  Mr.  Boulter 
told  him  then  he  (hould  not  have  it  i  upon  this 
die  Gentleman  promis'd  to  read  it ;  and  Mr. 
fiMtA/Ttold  him,  ii  hediflik'd  it  upon  reading, 
he  would  return  him  his  Money.  About  a 
Month  after,  the  Gentleman  came  to  the  Shop 
again  in  a  very  modeft  Habit,  and  with  a  ferious 


be^aks  Mr.  Mr«r  thus  I  Sir,  i 


The  laftSernKMi  he  preach'd  was  on  the  isfl 

o^June  j6^i.  ix.  AJhburtcn^  from  i  Cor.  10.  12. 
Wherefore  let  btat  that Jiaadeth.  take  heed  left 
he  fall.  It  was  a  very  Patheticai  and  ExceUoot 
Difcourfe,  rendipg  toawaken  carclcfs  Profellbrs^ 
and  to  f\ir  them  up  tu  be  SuUcuou^  about  iheix 
Souls.  After  having  preach'd  this  Sermoo, 
he  weaot  10  Cwifffr,  and  «t  Jaffitm^  •ncbin  three 

Miles 


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Minifter.  <f  Dartmouth. 


Tranflation  pf  E/ijaby  2  Kin.  a.  12.  My  taiher^ 
my  Father,  the  Ctuviot  of  I/rae/^  and  the  Horfe- 
men  thereof. 

We  lhall  conclude  vyith  a  Cbaraaer  of  Mr* 
F/*«f/.  He  was  a  Man  of  a  Mltl  Jle  Stature,  and 
f  ull  of  Life  and  A^liviry.He  was  very  tfaoaghCt 
fill,  and  when  aotdifcouifioffior  reading,  modi 
taken  uo  In  Mediation,  which  made  him  di-. 
goft  his  Notions  well.  He  was  ready  to  learn'- 
trona  every  Body,  and  as  free  to  communicate 
what  he  knew.  He  was  boontlfiil  to  Jiis  own  Re^ 
lations,  and  very  charitable  to  the  Poor,  but  e- 
fpccially  to  the  Hou(hold  o|  Fdicb,  and  the  oe- 
cdiitoos  Members  of  his  own  Church,  to  wlioinV 
during  their  Sicknefs,  he  always  fent  fuitaWe 

^„„„„,    ^_  Supplks.  He  freely  taught  AcademioU  Learning 

that  fame  Day  that  he  died ;  Piovidenoe  eider-  toioaryoung  Men  whonihebredtotheMiniftty, 
ing  it  fo,  that  he  Ihoold  finifh  that  good  Work 'and  one  ofthcm  heraainrain'd  all  the  while  at 


Miles  of  that  Ciry,hepTe(jdcd  as  Moderator  in  an 
Affembly  ot  the  >Jonconformift  Minifters  of  i  V 
vonfhirey  who  unanimoufly  Vet    him  into  the 
Chair   the  Occaiion  of  their  meering  was  about 
an  Union  betwixt  the  Pre5bytetia».s  and  Indc 
pendinB,  which  Mr.  F.W/ was  very  Zealous 
to  protnote,  and  brought  to  fo  good  an  lifue  in 
Ihofe  parts,  that  the  Miniflefsdedat  d  their  Sa- 
tisfaftion  with  the  Heads  of  Agreement  con- 
cluded on  by  theLtf/riiMf  Minillersof  tbofe  De- 
nominations. Mr.  Rrtw/ doled  the  Work  of 
theDay  with  PrayerandPraifes,  in  which  his 
Spirit  was  carried  out  with  w<Miderful  JBolarge- 
ment  and  Afibftion. 

He  mote  a  Letter  to  an  F.minent  Minifter  in 
London,  with  an  Account  of  ^heir  Proceedings 


his  Heart  was  fo  ioRiK  npon,  beiore  he  foiiihed 
his  Courfe. 

The  Manner  of  his  Death  was  fuddain  and 


his  own  Charge.  He  was  exceedingly  Affecti- 
onate to  all  the  People  of  Dartmouth^  of  which 

we  fhall  give  one  remarkable  Inftance.  When 


ruTprizirgihisFriendsthoughthimasweiltbaiiour  Fleet  was  firft  engaged  with  iht  freacb^ 
Dav  in  the  Evening  of  whidi  he  died,  ashehadjhe  called  his  People  together  to  9  ^eonf 


fcffeh  for  many  Years.  Towards  the  End  of  Sup- 
per, he  compUia'd  of  a  Deadoeis  in  one  of  his 
^nds,  that  he  could  not  lift  it  to  his  Head. 
This  ftnKk  his  Wife,  and  his  Friends  about  him, 
into  an  AiioiiiliimenCi  th^  us'd  Ibme  means  to 
iao(yver  it  to  its  fonner  Strei^h,  but  inftead 
thereof,  to  their  great  GrieC  the  Diftemper 
fciz'd  upon  all  one  lide  of  his  Body.  Thpy  put 
iihnioBedwtth  all  Speed,  and  fent  for  Phy- 
ficians,  but  to  no  purpofc  his  Diftemper  prc- 
iraU'd  upon  him  fo  fafl,  that  inaihort  time  it 
■ade  himSpeedileis.  He  was  fenGbte  of  his  ap- 
proaching Death  - and  when  theycanied  him  up 
Staixs,  exi»;e&  d  his  Ooiaion  that  it  would  be  the 
Uft  time-,  but  added,  Ilmow  that  it  will  be  well 
with  ras.whlch  were  fomcof  his  laftWords.Thus 
died  this  Holy  Man  of  God  Suddenly,  and  with- 
oatfiin,  not  giving  fo  much  as  one  Groan.  He 
exchanged  this  Life  tor  a  better,  on  the  adth  Day 
t&fuHt  1691.  in  the  64th  Year  of  his  Age. 

'His  Corps  was  carried  fi-om  Exeter  to  Dart- 
mouthy  attended  by  (everal  Minilters,  and  a 
ape^t  tamf  other  Perfons  of  good  Quality  •,  abun- 
f^oce  of  People  rode  out  from  Dartmouth,  Tot- 
nefs,  Netston,  Aflyburton.,  and  other  plaos^  to 
meet  the  Corps  ^  when  it  was  taken  out  of^the 
Hearleatthe  Water  fide,  hIs'People  and  other 
Friends  could  not  forbear  atprcfiing  the  Senle 
of  their  great  Lois  by  Floods  ofT€ars»and  a  bitta 
Lamentation.  It  was  Intertidcbat  fiidp  Night 
in  Dar/«i)«//^  Church,  and  next  Dav  Mr.  0^^^ 
Troffejk  Miniflet  oi  Exeter,  preach  d  tiis  Funeral 
Sapna  fiom  El^%  LainaiiatioQ  upoi^  the 


Fa  ft,  and  like  a  Man  in  an  Agony,  wreftled 
with  God  in  Prayer  for  the  Chuxch  and 
Nation,  and  particuUriy  for  the  poor  Sea- 
men of  Dartmouth,  that  they  might  obtain  Mer- 
cy ;  the  Lord  heard  and  anfwer'd  him,  fat 
not  one  of  that  Town  was  killed  m  the  Fi^^ 
tho'  many  of  "em  were  in  the  Engagement.  A3 
he  was  a  faithful  Ambaifador  tohisMafter,  he 
made  his  Example  the  Rule  of  his  own  praaice  v 
and  was  lb  far  from  reviling  again  thofe  that 
revil'd  him,  that  he  pray'd  for  thofe  that  de- 
fpitefttUy  us'd  him  •,  one  remarkable  Inflahceof 
which  is  as  follows.  In  1685.  fome  of  the 
People  oi Dartmoutbs  accompanied  too  by  fome 
of  the  Magiftmeaspiadeophis  Effigies,  arried  it 
through  the  Streets  inderifion,  with  the  Covenant 
and  Billof  Exclufion  pinn'd  to  it,  and  fet  it  upon 
a  Bonefire,  and  burnt  it;  Ibme  of  the  Speaa- 
torswere  lb  much  afte£fed  with  the  reproach 
and  ignominy  done  to  this  Reverend  and  Pious 
Minifter,  that  they  Wept,  and  others  Sctrffd  and 
Jeer'd ;  it  was  obfervable,  that  at  the  very  fame 
time,  tho'  he  knew  nothing  of  the  Matter, 
he  was  heaping  Coals  of  Fire  of  another  Nature 
upon  the  Heads  of  thole  Wicked  Men  j  for  he  was 
then  praying  for  the  Town  of  Dartnouth,  its 
Magiftrates  and  Inhabitants;  and  when  News  was 
brought  him,upoatheCoadufloDof  his  Prayer, 
what  they  had  been  domg,  he  lift  up  this 
Prayer  unto  God  for  thi.m  in  our  Saviour's  Words, 
father^  forgive  tbem^  jgt  tb^  lumt  Mat  nb4r 
they  Oft  '  ■ 


THE 


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THE 


Fountain  of  Life 

OPE  N  E  D: 

Or,  .  A  JXfflayofChrifi  in  His  Ejfential  and  Mediatorial  Gloiy* 
Cmamng  Farty^tpo  Sermons  on  Varum  Texts, 


To  .  his  much  Honoured  and  Beloved  Kinfinan^  Mx.  Jobn 
•  Plavel  of  London^  Merchant,  and  his  Veftuous  Cotiloit^ 

r  die  Audior  wiflicthGrace^  Mary,  and  Peace. 


My  Dear  and  Honoured  Friends, 

I/*'  my  Pen  were  both  able  arrd  .it  leifwre 
tO  {^ct  (Ihrj  tn  Paper ^  tt  rroidd  be  but  a 
Paper  qlorjivhea  1  had  gotten  it:  but 
if  bj  dijplafnig  (vehkh  if  the  defga  of  thtfe 
yapertytt}e  tranfcendent  Excelle»<y  of  JejMs 
Cbriji^  J  may  ve}»GU>ryto  hirii  ^noa  you,  to 
wbpift-J  iwmblji  offer  them^  or  from  any  other 
mtowifofi  FfMmb  Froi^demce  Jball  caji  them, 
that  tfiill  be  Glory  indeed^  a$id  M  OCellfNlof 
glorifying  God  to  all  Eternity. 

Jtiumtbe  dejtgtf  of^tbis  EpiflU  to  com- 
|>1imefit,'fffr  tobmmtpu-^  mt  to  tlatn 
your  E.M  t  llcNf  ies,  but  ChrilVs  ^  not  to  ac- 
quaint the  U  arid  hffw  nnu  hyou  have  cncleared 
mn  tajOHrJklf,  but  to  iwreafe  and  lengthen 
/i&rf*  Ende^fymena  Onrfi  arid  you, 

mponjfoar  part.  I f^ght  wdeea  (tL  >  hc'it/ii^ 
a  proper  PLu  cfor  it )  pay  yott  vty  AcL^noivlcd^:^- 

mjiff^  ^jMrnl^urt  fOK  ioi^ 

/Ml  i^oM^'dee^Re/mmmts  s  kitffm  and  J 

art"  17:riitrc  cuoui'!)  to  one  an^tfyer,  and  can 
jdtisfimur  j civet  with  the  inilofed  Comforts 
and  Delights  of  our  nndttal  Love  and  Priend- 
fiip  !  But  let  n/c  tell jfou,  the  veholc  World  is 
not  a  Thciirc  larcc  ujougb  to pav  the  Glory 
ofChr/jiubony  or  unfold  the  one  half  of  the 
unfenrchable  Richer  that  Ije  hid  in  him.  Tbefe 
thifr;s  n-illhc  fir  letter  ufidcrjlood,  attdfp9k?n 
of  in  Hdnrn,  by  ih(  n  wn-day  Divinity,  in 
n-hiih  tie  inw/cdiately  illuminated  Affembly 
dotliere  Preach  his  Praifes^tbanby  fuch  a 
hammering  Tongue,  and  fcribling  Pern  as 
mine,  vrbich  doth  but  ntarr  them. 
•  '^ii^l  1  mite  his  Praifes  hut  by  Moon- 


light ^  I  cannot  Pra^  iSnt  fo  much  as  if 

halves.  Indeed,  no  Tr^ftguc  but  his  mm  (as 
Nazianzin  J«</ <?/Bafin  isfufficicnt  to  un- 
dertake that  Tash;.  What  Jball  /  fay  ofChrifl} 
The  excelling  Glory  of  that  ObjeH  dazles  a& 
Apprchenfon,  frvallows  up  all  flxprejjian, 
II  hen  vee  have  borrowed  Metaphors  pom 
every  CreOim  tbir  bath  any 
lovely  Property  in  It;  iHl  n>e  haae- firift  the 
jvhole  Creation  barcof  aUitsOrnavicnls,  and 
clfiatii^d  Chriji^  with  4//  that  Glory  ;  when  we 
hmf^mrnjmrTonguesitothcfiHmfSy  ma/hri- 
btng  Praifes  to  hin/i  ala^l  wfhaxte  dam'mt^ 
thin(t,  when  all  if  done. 

Tetwo  is  tne  I  Ime^ddl  ewry  Day  behold 
reafont^le  S^h  mdl^  fikreafonablf  difaffeBed 
to  ihy  lovely  [jtrd  jej^t  i  denying  L&oe  to  one 
why  is  me  to  cpmpct  l.ovc  from  tic  floniefl 
Heart  [  jea,^  thtft^l\  tbej  can  never  make  fa 
WMtb  of  their  LopiCmuld  they  Jit  it  tofaJe) 
arChrifi  bids  fei^  it.. 

It's  hi>rr'/d  iimi^  amazin.'  fo  Crc  how  the 
Minds  of  many  are  capivated  and  infnared 
Byevet^  fil/y  trijlef  'aif^hffai others  can  Indifer 
rctttty  turn  il.xm  xxiih  a  l^ind  of fpontaneitjt0 
this  ObjcH,  or  to  that  (as  their  fuicyfiri^s) 
among  the  whole  ZJniverfe  of  Beings,  and 
fcareeeeer  reh&ate,  recoil,  or  naufeate,  till 
they  bepcrfn.i  'dt.i  Chrijr and  then  *Ht  m 
eapetomelt  the  obdurate  Rocks  into  SwettSy* 
rup.^  as  their  Hearts  into  Divine  Love. 

ffm  do  the  great  Men  of  the  World  ambi- 
tioitjly  court  the  Honours  and  Pleafures  ofiti 
the  Merchants  of  the  Earth  trade  and  flrhue 
for  the  dear-bought  Treajures  of  it',  whiljl 

the 


Digitized  by  Gooql' 


The  Epiftle  Dedicatory. 


tie  Price  of  Chrifl  (alas  I  €oer  too  lovp)  falls 
every  da^-  lower  avd  lower  upon  the  Bpfc^i^ee 
'  oft/:if  iVorU  /  I  fpeak  h  as  a  fad  Tri/fh,  If 
there  were  no  efuhker  a  Trade  dead  as  tbey 
fly  it  if)  for  theperijki^g.  rreafnref^ofihe 
Earth  than  there  it  for  Chrtf}  thli'Tiaj'ni 
England,  the  Exchafn^e  xpould  qttkkly  bejbttt 
ttpy  and  all  tlx  Trading  Companies  diffolvd. 
Dear  Sir,  Chrift  if  the  peer  Ufs  Peart  hid 


in  the  feld.  Mat.  I  J.  4^.  Will  you  be  that 
wife  }sil^xc\\-xr\lthat  refilvas  to  win  and  com- 
pafs  that  Treaft^e,  whatever  it  Jhallxoji  yon  ^ 
M^^i  Cir^  if  d  C^mKtidity-tAMt  mp  tnver 
ie  hoMght  too  dear.  ^ 
M>  dear  Kinfhtan^  tny  Flcjh  and  mv  T^hx)!  • 
my  Soul  thirficto  fur  your  Salvation,  ,imd  the 
^dtn^iw  of  pHr  Tatnily.  Shall  yon  md  I 
refilve,  with  goo.l  jofliua,  th^^  vohatei>er 
otherrdf/,  wc  aiitl  our  Families  will  fcrre 
the  Lord  j  J  hut  we  n-ni  rcdk  at  the  Retletm- 
•d  aftk  'Blood,  /hewing  forth  bk  Vtrfut^  imd 
PrMifi*  iM  the  World?  that  as  God  hath 
made  us  one  tit  f^ame,  and  om  in  Affetftoti  \ 
fo  vpe  may  be  one  in  Chriji  :  That  it  may  be 

fiidofuf,  atUwmef  "huitin  md.Aiippius 
ago,  (hat  they  mre  fangukic  Chrifti, 
con^\XLiraxi,  glmd  ttigpthgrly  the  Bk^  of 
Chrift.       '        •  •        •  ■  •  '^'^ 
■  For  my  otM  part,  T have  given  in  htjf  Mwre 
to  hint  long  fince  3  wo  to  me,  if  I  have  not 
g'rjr?!  ht  my  Heart  alfo  .*  For  Jbotdd  I  deceive 
mj felf  in  fo  deep  a  PoiMt^  m  that,  hem  muld\ 
myVto£t^on  m  aCht^axk,  flrf  Calling 
«  Mln'ifter,  jTM,  tb^  ««ty  Sermons  now  in 
pur  hands  ^  rifeinjiiJffieetitt^eeiedetemiiie?: 
Which  God  forbid.  "  ' 

And  dekbtkfs.  Sir,  your  Fycs  have  feen 
heth  theVanity  of  off  Creatures,  and  the  ne- 


ever  forget  the  awful  apprehenjions  of  pJernity, 
\that  tbt^t  fctT^d  your  Spirit,  or  the  VJiic  you 
then  had  for  Chriji  j  which  thin  j  I  tffpc  jiiU 
do,  Mdepet^tiiu  remain  with you.i  » 
_  Atfdfir^ou,  Dear.  Cou/i»,  w  it  Ikivwcs  m 
T^M:me/ofS>:irAh,  h-tjour  Sou!  be  a  torncd 
with  tl)e  Excellent  it:s  oj  i  lriji,  ujid  R:.mt/es 
of  Holinefs,  A  King  from  Hcdvai  Makes 
fuit for  your  Ijjve.  If  he  efpoufe  your  SatJ 
hcrciU  fctrh  It  hoMc  iohimfclfat  Death 


n:<n\ 


'Jify  .7rid  infinite  ir  -fth  of  Chriji.    Tim  f^m-  I 
not  forget  what  akanitj  the  World  appeared 
toyoH^  x^tenhetheTem'  1 669. you  werefum- 
monedbythe  Meffengers  ofDeath{aeym  and 
all  that  were  about  y 'it  then  apprehended)  to 
fhoot  the  Gulf  ofvap  Eternity  ^  when  a  malis^- 
» pr.7h»ir-  ffa„t  Fcvcr  <«»/PIeurifie  (whereof     *  Phy- 
f  dan  hath  given  an  accomttetkeWerld)  did 
Jbakfthe  whole  frame  of  the  Tabernacle  where- 
in  yotrr  Sotd  through  Mercy  yet  dwells  \  and 
long  may  it  dwell  there,  for  the  fervice  and 
frdfe  ef  jonr  great  Deleter.   I  hope  you 
have  not,  nor  ever  will  forget  how  tfie  vain 
world  appeared  toyour  Eye  ^  when  ymi  In  tkfd 
bai\{^  it  were  over  your  Jboulderj  and  jaw 
imk  j0riM(      from  you,   Ner  Myou 


in  his  Chariot  of  Salvation  3  and  great  'hall 
be  your  jfo/,  when  the  Marrage  of  the  I  .mb 
is  came,,- Leek,  "fien  upon  Chriji  in  this  GUji  ^ 
he    faher  than  the  Children  of  Men.  fiew 

him  beliez'ingfy,  and  you  cannot  but  tibe  and 

love  him.  Voi  one  mU faith)  Love  whu}  hp.  s.R. 
itfceih,  cannot  but caft  out  its  Spirit  and 
Strength  upon  amiable  Objcds,  and  chings 
lovc-worthy.  And  what  fairer  tilings 
than  Chrnt !  O  fair  Sun,  and  fair  Moon, 
an4  iair  Stirs»  and  fair  Flowers,  and  (air 
KoSJes,  andfiir  Lilies,  anl  fair  G:e mires! 
but  O  ten  thoufand,  thoufand  times  fair- 
er Lord  Jcius !  Alas,  1  wronged  him  in 
miilung tbc  comparifon  this  w»y.  O  black 
SUn  andMMoon  ^  but  O  lair  Lord  Jc- 
fijs!  O  black  Flowers,  and  black  Lili  s, 
and  Rofcs  j  but  O  fair,  fair,  ever  fair 
Lord  Jefbi  ! '6  all  fiilr  thing-,  black,  de-  ;  \  . 
formed  ajid  without  Beauty,  when  yc  arc 
fct  brfi  le  the  faireft  Lord  jcfus.  O  black 
HcavcBS,  but  O.  fair  Chrjfkl  O  black  •  n 
Angels,  but'  O  Tmpaflingly  fiitr  Loid 
Jcfus! 

I  hope  you  both  are  agreed  mth  Chrifi,  ac- 
cording to  the  Articles  of  Peace  propounded  to 
youintheGofpel^  and  that  yvt  are  every  d^ 
drkfhegen  Salvation-work,  betwixt  Inm  0id 
yo;t  inycnr  Family,  and  in  your  Clofets. 

And  now  my  dear  Friends,  if  thele  Dif- 
coverits  of  Chrifi,  which' I  humbly  offer  to 
your  htmds,  may  heatiyway  ufefkl  to  yeierSoidt^ 
to  ajjtj}  them  either  in  ohtaining,or  in  clearing 
their  Intcrcji  in  him,  my  Heart  fhall  rej  ^ire, 
even  mine  :  for  none  under  Heaven  can  be 
menwH&0g.  (f Aww A  many  are  mere  able)  t» 
htifyeufhHho'i  t&mk 


Frofn  my  Scudy  m 
DatmMtb,Mmtk 
14.  l$7I. 


Your  moft  afFedionatc 
and  dbUg^  Kiofimn 
and  Servant, 

'jOHN  FLAVEL. 


To 


Digitized  by  Googl 


To  the  Chriftian  Readers,  efpccially  thofc  in  the  Town  and 
Corporation  of  DartmHtb,  and  Farts  adjacent  j  who  have 
"  either  befriended,  or  attended  theie  Ledures.     .  , 


Honoured  and  Worthy  Friends, 


K' 


'Koviledge  H  Man  s  Excellency  above  the 
Beafis  that  perifl)^  Pfil.  32.  9.  the 
Kr.--'':'r.'rc  of  Chnjl  is  ihe  Chrtfiian's 
HxuUency ibcvc  the  iieatixn^  i  Cor.  J.  29,  24. 
friSwdand faving  Knowledge  ojChriJi  w  the 
fincere0^nj\ian  s  ExccltcHcy  above  the  Jelf -co- 
zening hypocnte,  Hcb.  6.  4, 6.  but  methodical 
mid  mU  digefiid  Knenoledge  of  Chrijf  it  the 
JlroTJg  Ct)njhan's  Kxcellenty  .ihove  the  uieak^ 
Heb.  5.  12,  n,  I4>  A  favin^^  iho  an  immetho- 
dieai  kwv^edge  of  Chrijiy  will  bring  iis  to  Hca- 
vtn^  John!;.  2.  hut  j  regular^  and  methodi- 
cal^ Oi  tcell  Oi  fttoing  knowledge  of  bm^  will 
bring  Heaven  into  /«,  Col.  2.  2,  3. 

for  fiich  ii  the  Excellency  thereof^  even  above 
all  other  knovo'cdge  of  Chrifi^  that  it  readers 
the  Vnderfianding  judiciot^s,  the  Metnay  tetuh 
eioMf  and  the  Heart  highly  and  fixedly  jnyour. 
How  it  Jcrvcs  to  confirm  tnd  perfeff  the  I  nder- 
flandiag^  is  excellently  difccroered  fy  «  Mfirfy 
Divine  of  cur  own^  in  thefeworit. 
Mr.  Bax-      Ayoung  ungrounded  Chrifliajiy  tohen  he  Jeeth 
terV  pi-  all  the  fundamntd  Truths^  and  feetb good  Eve- 
tftSms  to  de/^:c  ^:  '!:f  Rcafons  of  thenty  perbapt  may  be  yet 
w^n^  'iporant  of  the  right  order  and  place  of  coery 
a  rare  thing  to  have  young  frofeY- 
,^6.frrrfo  itnierfiand the  neceffary  i  ruths  ntetho- 
dicaily  \  and  t\m  ii  avery great  DefeQ.   ftr  a 
great  part  of  the  ufefulnefs  and  excelkmcy  of 
particular  Truths^  ecnfifiethin  the  refpeS  jhey 
neve  to  one  another.  Tbjn  therefore  will  be  a  very 
eonftderable  part  of  your   Confirmation^  and 
grtastb  i/r.^eur  Under flandi^s,  tojee  the  Body 
if  the  O)rifiiant>offrtneatitwere  at  erne  view, 
oi  the  feveral parts  of  it  are  united  in  one  per 
feS  frame  \  and  to  htm  vfaor  affeS  pae  foint 
hath  ttpon  anether^  attd  vMeff  ii  their  due  places. 
There  it  agreid  difi'crencebeticixt  the  ji^ht  cj 
the  Jeveral  pqrts  of  a  Qock  or  Watcb^  (U  they 
etre  disjoimed  and  fcattered  abroad^  and  the 
feeing  of  them  d-r:;  /  ■  1  u',  and  in  ufe  and  motion. 
Tajeeoereaiin^  and  there  a  Wbcel^  and  net 
hun  \m»  to  fit  them  aff  together,  /wr  ever  fee 
them  in  their  due  plac  et ^  will  give  but  little  fa- 
tHfaOion :  It  h  the  frame  and  defign  of  holy  Do- 
ffrinetkat  muft  be  known,  andewr^  part  fkotdd 
be  difcerned  at  it  hath  its  particular  ufe  to 
that  Defign^  and  at  it  k  conncSed  with  toe  o- 
ther  parte. 

Byth/i  means  only  can  the  true  nature  of 
Theology^  tcgether  wtthtlx  harmony  and perfeii i- 
onofTrutby  he  clearh  uaderfioaa.  And  eveiy 
fingle  Truth  al/o  will  oe  much  better  perceived  fy 
htm  that  /ceth  iti  place  .md  order,  than  hy  any 
ether:  for  one  Truth  exceedingly  lUuf] rates. 

and  leads  in  another  into  the  Vnder(].inciirg  

Study  therefore  to  grow  in  the  more  methodical 
knowledge  of  the fameTrittbsy  vd»eh  you  have  re- 
eeived,  and  thd  you  are  net  ripe  enoitgbtedi/eern 


the  whole  Body  of  Theology  tn  due  tnetbod^yet 
feefo  much  at  ycu  have  attained  to  knaee^  in  the 
right  order,  and  placing  of  every  part.  As  in 
Anatomy^  it's  hard  for  the  mfeji  fbyftctan  to 
difcem  the  eoarfe  of  every  krmS  if  the  Veint 
and  Arteries ;  but  yet  they  may  eafily  difcern 
the  place  and  order  of  tl>e  ptrtnctpal  parts,  and 
greater  Veffels,  {andJureN  intbeBof  of  Religi- 
on there  runs  not  a  brand)  of  greater  or  more 
necefjary  Truth  than  theje  )  fo  it  is  in  T^ruimty, 
wljcre  noManhath  a  perfeQview  cf  the  whole, 
till  he  come  to  the  fiateof  perfeSion  mth  cid. 


but 

the 


every  true  OfriSian  both  the  knowledge  of  aid 
EJfentials,  and  mey  ibum  H>e  ardere  audi 

places  of  them  all. 

And  at  it  Jerves  to  render  the  Mind  more 
jtsHwue^  fo  it  caufes  the  Memory  to  be  more 
tenaciopf,  and  retentive  of  Truths.    The  Cf:ain 
of  Truth  if  eafily  held  in  the  Memory,  when  one 
Tntth  links  in  another ;  hut  the  loafing  of  a  Link 
indangers  the  fcjitterini^  of  the  mole  Chain, 
We  ufe  to  fay.  Order  h  the  J\ihtber  of  Memory  ^ 
/  am  fur e  it's  a  futgular  friend  to  it:  Hence  tft 
ohferved.,  thofe  that  write  of  the  Art  of  MfTrc- 
'7i      fo  great  a  flrefs  upon  Flace  and  d  umber. 
Tf}e  Memory  would  not  fo  foon  be  aoercharged 
mth  a  multitude  ^  Truths,  if  that  mdtitvie 
were  bia  orderfy  difMed.   It  s  the  incoherence, 
and  cottft^ncfTmtbt,  rather  than  their  mm' 
ber,  that  diflraSs.   Let  but  the  Vnderftanding, 
reeeioe  them  regularly,  and  the  Memory  will  re- 
tain themmthmuch  more  facility.  Abad  Memory 
M  a  common  complaint  among  Ofrifiians.   All  the 
benefit  that  many  of  you  have  in  hearing,  it  from 
thcprefent  influence  of  Truths  upon  your  hearts. 
There  itbat  little  that fticks  by  you,  to  make  a 
fecond  W third  fmprejfiun  upon  than.   I  know 
it  may  he  faid  cffirnc  4  you,  that  if  Vour  Af- 
fed  tons  vtere  not  better  then  your  Memories^ 
you  woiddnud avery  Icfge Charity  to  pafs  far 
Chrifiians.    I  confefs  it*s  better  to  have  a  well- 
ordered  Ufort^  than  a  methodical  Head  but . 
furely  htdh  are  tatter  tfrnt  eM>er.  And  for  you 
that  have  conftantly  attended  thefe  Fxcrci/es^ 
and  followed  its  through  the  mbeJeJertes  aid  de^ 
duQion  of  thefe  Truths,  from  Text  ta  T«rt; 
and  from  Voint  tdfoint  \  who  have  begun  cne  Sab- 
bath, where you  left  another  j  //  mil  beyourjtt 
excufable  fault,  if  thefe  things  be  not  fixed  in 
your  r  ndcr^anding  and  Memories,  as  Kails 
falined  in  a  fure  place  \  efpecialhf  fravidence 
hath  now  brought  to  your  Eyes,  ahtit  hath  beenfi 
often  founded  in  your^n.,whichis  nofmallhelp 
to  fix  thefe  Truths  upon  you^  end  prevent  that 
great  hazard  of  them^  amidt  common^  eotends 
bjre  hearing :  for  now  you  may  have  retourfeat 
if  ten  at  you  mill  to  them^  view,  and  review 
them,  till  the^  become  your  am. 

Buttbdtbie  be  a  great  nndfimptlar  advan- 
tage^ 


Digitized  by  Google 


r 




The  Epiftle  to  the  Reader. 


Mr/,  yet  it  it  not  all  you  mcy  have  by  a  methodi- 
cal undcrftanding  of  the  Doftrine  of  Chnft : 
Its  more  than  a  judieioui  underftandmithm^  cr 
faitl^Ml  rmtmrini  them  thtt  you  and  I  ntuft 


'Jejiga^  even  the  veirm,  vit.:/.  an^rnating  hflueticct 
^tbe/tTruhs  y/>oflw<r  Hearts,  without  abuh 
tie  fbdl  he  never  the  beaer ;  yea^  nmeb  the 
toorfe  for  knowing  and  rmembring  thets. 

Trmh  is  tbejanaifytng  Inftrument,  Joh.  17. 
47.  tb$  JMd  blto  nbich  our  Souls  atr  cjjf, 
Rom.  6.  17.  according  therefore  to  the  Stamps 
etnd  Imprejfims  it  }-:iakes  ifon  our  Vttderilind- 
ingf,  and  the  order  in  nhich  Truths  lie  there, 
vailt  be  the  depth  arJ  lafiingnejs  of  their  Im- 
prefHons  and  bijiuences  upon  the  Heart  ^  Mthe 


,  W'ei^ht  H  laid  upon  the  Seal,  the  more  fair 
and  lading  Jmprefs  ts  made  upon  the  W^f** 
that  fees  the  grounds  and  reafont  if  M  Pw* 
mii'^m^^rt  ntofi  cletarly^  is  like  t9  mnimtiM  it 
the  more  cjnflantfy.  j-^-ai  ' 

Great  therefore  t*  the  advantage  CbnittMt 
hm>e  by  fueh  mgtbad&cal  Syjhms.  Surely  /J>o 
may  Jet  dorcn  among  the  defiderao  Uuifti- 
anorum,  the  moft  dcftred  things  of  Cbrift'uoit. 
Divers  northy  modern  Pens  bai'e  indeed  under- 
»Mr.  WWf»  taken  this  nehle  Suhjefl  before  mefme  more*/uc- 
None  ^^cinShy  others  more-\  eppioufly:  Thefe  haxne  Ante 
5^-.    worthilyy  and  their  pratjes  are  in  the  Churches 
Vnbr'Je^i  of  C^nH  ^  Tet  fuch  A  ^stuHOh  there  n  in  the 
ixxMni  to  knauiieJge  of  Chrift,  that  net  only  tbofe  wlbo 
have  vtrttten  on  this  Subjell  before  ne^  but  a 
thoufand  Authors  more  may  imploy  their  Fens 
after  us^  and  net  one  interfere  vsith^  or  ftraiten 
tuaher. 

A77d fuch  is  the  Delicioufiids  tbit  St/bJeBt 
ibM  were  there  ten  thoufeMiVunmee  written 
Upon  ity  they  noulJ  never  clay^  or  become 
nauirous  to  agrmont  Htm.  We ufeecfay  one 
things  lUes,  ani  its  tnte  that  k dttb  JOy  except 
that  one  thing  be  vertually^  and  eminently  all 
things^  aiOjriiiis\  and  iben  one  thing  can  never 
tire :  For  fneb'  it  the  variety  of  Svneetnefs  in 
Cbriji^  voho  is  the  deliciat  human?  generis,  the 
Delights  of  the  Children  tfnten,  that  every  time 
be  H  opened  to  flW/Vwrx,  frmm  Mfit  or  Pre/s^ 
it  k  as  if  Heaven  had  furnijl)cd  them  witbaiieiD 
Qtrifi  \  and  yet  he  h  the fame  Chrifijiill. 

The  Synopfis  prefixed  to  this  Ireatife  mil 
^fheiv  yoK^  thiit  the  Method  is  ichiy  new  •  and 
the  ireaii/e  it  Jelf  votll  fattsfie  you^  that  I  hiwe 
wet  hafied  in  anether  marfs  Line,  of  things  made 
ready  to  my  Hand :  n^)ieh  I fpcak  not  in  the  feaJJ 
to  vein  any  Fraije  to  ny  jelf  from  the  Vnderta- 
Jtii^,  but  to  remove  Prejudice  from  its  for  I  fff 
more  defeSs  in  it^  thm  mcfi  of  my  Readers  tci/f 
fee,  end  can  forethink  more  taul/s  to  bcfmnd  tn 
ity  than  I  fhallnovi  fiand  to  tell  thee  of  or  make 
Axfvoer  for.  It  z^as  jcrltten  in  <i  time  rj  great 
D^raffions  -y  and  didji  thou  but  know  bow  oft 
dns  Work  bath  diedy  atiJrevktetfiiMiler  n^Haitd., 
tbou  iDOuldfi  wonder  that  ever  it  came  to  thine. 

I  am  Jenfible  it  may  faU  tender  Jome  cenfonous 
(it  may  be  envious)  tyesy  and  that  far  dt^erent 
^idgments  iciH  pafs  upon  it  •,  for  pro  captu  1« 
Qoris  habcDt  fua  lata  libelli :  And  no  wonder  if 
mTreatife  ef  CMfibey  vhenCMft  Umjelf  kos 
to  jome  a  ftone  of  ftumbling,  ana  a  rock  of  of- 
fence. /  exped  not  to  pleaje  every  Reader .^ejpe- 
aaily  the  envious  j  magna  debet  eile  eloquent  ia, 
quae  invitis  placet,  htsat  bard  fw  feme  to  look 


upon  oihsT  JflrnsXyJps  :v!tho:it  'Fiivy,  ajr  it  is  to 
bok  upon  their  own  without  Pride :  nor  will  I  be 
any  fjrther  eoneemed  with  fwh  9ttArty  than 
tr  ffjy  them  ;  well  knov^ing  thit  every  proud 
Qmtempt  and  enviout  Cenjure  m  a  Granada  that 
breaks  tn  the  t^dof  bim  that  cafis  it. 

But  to  the  ingenious  and  candid  Re.idrry  I  me 
SatisfaSion  for  theObfcurtty  tfjotiie  fart  of  th/s 
Dtjcourfe  occajioned  by  the  Conci/entfs  of  the 
Stile  ;  to  tvhich  I  have  this  only  to  fay,  that:  I 
wot  vnlting  to  crowd  as  much  matter  as  I  Could 
into  ti^  aaMer  of  Sheets  into  thy  Hand.,  that  I 
might  therein  ea/e  thee,  both  in  thy  Pains  and. 
Furfe.  1  eoafejs  the  Sermons  were  preached  in 
it  nuev  rdaxed  Style,  and  moft  of  tfjefe  things 
were  enlarged  in  the  Pulpii,  which  are  defign- 
edty  contraHed  in  tlx  Yt&\  that  the  Volume 
might  not  fweSiAotte  the  MUity  if  common  Rea- 
ders.   And  it  ttyj  my  purfcje  at  fijf^  to  have 
comprijedthe  Jecond  j^arty  viz.  the  Application 
«f  ^  RfldcrapdOD  dut  is  widi  Chrift  unto  Sin- 
ners, in  one  Volume^  tohich  occafioned  the  centra- 
iiton  ef  this  j  but  that  making  a  jufl  Volume  it 
felf  mufi  atoatt  another  Seajon  to  fee  the  lig^» 
If  tie  Re.jder  itvV/  be  hut  a  little  the  tnnrc  intent., 
and  cor\fideratc  in  readsngy  this  Qonajenejs  will 
turn  to  his  adoatttiige. 

This  may  fuffice  to  P^exc  the  ufefuJnefs  ef  fuch 
Contpojuresy  and  to  prevent  offence  j  bitt  fome- 
thiiigyet  remains  with  me,  to  fay  to  the  tteedb't 
in  general,  to  thofe  of  r/j/xTown  it?  fpra.:!.^  r^nd 
to  the  Flock  committed  by  Qtrifl  to  my  Qjurge 
more  efyeciilly. 

1.  10  Rciijcrs  in  general.,  according  as  tfjeir 
eSfferent  States  and  Conditions  may  bey  there  ere 
Jot  ikmgs  eamtflfy  to  be  rrqttefiedof  them. 

( \.)  if  you  be  yet  Strangers  to  Otrifi,  let  tbefe 
tbftus  ^begtny  and  beget  your  ^f\  aequamtance 
mlhlnm,  J  affure  tbee^  Reader,  it  was  a  prin* 
cipal  part  of  the  Defign  tlxreef  ■  and  here  thou 


1 

.ir  ■ 


wilt  find  many  J^eSions,  HcipSy  andjvteet  bi' 
coitra^ementSy  to  afjifi  a  pi>or  5/r<nv«r,  as  thai 
art ,  m  tbtit  grctt  Work.  Say  not.  1  am  an  Ene- 
my to  (Jhrifiy  and  there  is  no  ime  o/Reconeilationy 
for  hare  them  wilt  fee,  hom  God  was  In  ChrMV, 
reco(Kiling  the  Word  to  himfelf  Say  not.,  aii 
this  IS  not  lung,  except  (jodiiad  told  thee  JOy  and 
appointed  Jome  to  treat  with  thee  ahoat  i>;  for 
he  hath  committed  unto  us  the  Word  of  this 
Keconciliation.  Say  not.  Tea,  that  may  be  from 
your  awn  Pity  eniCompaf^n  for  usy  etHliattfiem 
itriy  Cvvvujjimyou  have  for  it  •,  for  we'atc  AfP- 
baliadours  tor  Chriil,  i  Cor.  5.  tp. 

Seynot,  0  bat  itiy  Sins  are gneater than  eanhe 
forgiven  ;  the  diffjtklties  of  my  Salvntion  too 
great  to  be  overcomeyejpectaily  by  a  poor  Creatiere 
as  I  amy  that  am  Me  to  do  nothii^,no  not  to  rt^ 
one  penny  towards  the  difchtrge  of  that  great 
Debt  I  Otoe  to  God :  for  here  thou  mlt find  upon 
thy  Union  with  Chrift,  that  there isfAmt  enough 
in  his  Blood,  andMtrcy  enough  in  5/V  Bovveh 
to  jufhfy,  and  fave  fuch  an  one  as  tlivu  art,  TeOy 
and  I  will  add  for  thine  iaeoar^ement,  that  it  is 
a  righteous  thiJig  with  God  to  juftiHe  and  fave 
thee,  that  canfi  not  pay  bim  one  penny  of  all  ii>e 
vafi  Sums  thou  owefi  him,  when  by  the  fame  Rule 
of  Jtf^ice  he  condemns  the  mo^  ifriH,  felfrightt 
cus  Fhartjee  that  thinks  thereby  to  quit  f  corev 
with  him.  It  is  righteoitsfira  jndge  to  caft  him 
that  hath  ftH  tunety  imte  Paatms  if  the  hundred 

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which  he  ovptd,  ba.mil'  the  Paywcnt  rr^u  fffft  l/:e  Loci  beak  *tot  ihis  S)  ac,  thm  vilif  wj- 


re  punl-     If/., -I 
UxalStn.  vy'jaom 


full  5  d»d  to  acquit  him^  whoje  Surety  hath 
fMd  aUf  th»'  inmfdf  eUd  ftot,  a*/d  freely  cffft- 
ffi  that  he  amtM  ftjf  mnfiartinttg  tftke  wifile 
Debt. 

(2.)  If  thm  k  a  fdf-deceivitig  Soul,  that 
eafily  takeji  ttp  thy  fitisfaShtt  kbmtt  thirre  Lt' 
.  tercji  in  Chrijl^  look^  to  it  as  thou  valncji  thy 
Soul,    Rcacfery  that  a  fond  .ird  groiindhji 
conceit  of  thine  Interejl  inChriJi  do  not  ejjeiiu' 
ally  and  finally  ohjhitil  a  trtmamd  famng  In- 
9L>»™  f|^^'-  terefi  in  him.    Ihit  ii  the  cowmotr-awd^ft^al 
fcKt  nifi  fc  Error  in  which  MnUitucks  ofSattls  arc  irrlua- 
prius  fjpc  f^yl       rififred  :  for  look^ai  a  conceit  of  great 
hinders  many  front  the  att tuning  of 
it^fi*  grmmdl^s  Cmtca^  tjbta  Cbriji  is  al- 
reaay  thine,  may  prove  the  ^rcatejl  Ohjiadc 
hetmxt  C'irij}  and  thee.    But  here  tboit  veilt 
meet  with  many  Rules  that  will  not  deceive 
thee^  Trt«/x  t&a  mil  tpetf  thji  true  CmUtion 
to  thee^ 

Thou  fometimcs  rejle&eji  upon  the  State  of 
thjSoid.  aftd  enquirjiy  is  Chrifimine^  Mdj 
I  depend  uptm  it^  that  my  Ctmition  isfafe  ? 
Thy  Heart  returns  thee  an  Artfiver  of  Puce^ 
.  [peaks  thoti  wonldjl  have  it  •  hut  remem- 
ber. (Friend )  and  marb^  this  Jjne^  Thy 
final  Sentenofr  -  is  hot  yet  ccmdc  from  the 
Mouth  of  thy  Judge  5  and  what  if  after 
all  thy  felf-flatteri'ig  Hopes  and  groundleft 
Confidences  a  Sentence  (bould  come  from 
.  iuffl  quite  crof$  to  thatof  ^me  own  Heart  <* 
wIkk  art  thou  then?  what  a  confounded 


ver  be  able  to  deliver  mj  Soul, 

(4.)  lfty»  he  a  Im^  a»d  caretefs  Ptvf  f: 
for  ofChriji,  Ibejeech  thee,  let  the  things  thm 
fialt  react  in  this  Treatife  ofChriJi^  convin''c, 
jfjamCy  and  reclaim  thee  from  thy  vain  Or- 
verjatim.  Here  theit  vriftjtird  bow  cotiti^iy 
thyConverftian  is  to  the  p  j,;  I  Dfigns  oftfy 
Death  jtul  Refurre&i.''  /v  .  '^y.t^ 
thinks,  as  thou  art  reading  the  deep  tinj'jup- 
at  ion,  and  wtfpcakfilde  Sorrows  Chriji  unde*^ 
a-  h-t  for  tie  expiating  fff'  SSn^  tbeit  Bitnd^ 
thevicfji-th  Icok^  :-Tni  Sin  as  a  tender  Gild 
would  upon  that  Knife  that  flab'd  hit  Kitf:^'^' 
to  the  Heart!  Thou flwuldejl never  whci,  and 
Jliarpe?!  it  u^ain,  to  wound  the  Son  of  Gifd.^r 
frejh.  To  jiiih  loitif,  and  carelefs  Profeffm-T^ 
1  particularly  recomntetrd  t'-r  lap  £rcneral  I  he 
of  this  D/fcoffrfe,  containing  many  great  mo- 
tives to  Reforautiet/.aMdJirycf  dmltnefs^m 
all  that  call  upon  the  Name  of  the  Lord  Jejiff. 

(5.)  If  thou  hajl  been  a  profane  and  7'.'i> 
Perjon,  lut  now  art  pardoned,  and  dcjt  ex- 
perimt  the  fuper-thounding  rides  of  Gram, 
my  requeji  to  thee  is,  t! at  thou  lave  JefHs 
Chrifi  with  a  ntorc  fervent  LoM  than  cva-yci 
tboH  hadjl  for  him.  Here  thru  v.  dt find  tf.un^ 
great  Incwttves,  many  migl.ty  Arguments  to 
fuch  a  love  of  Chrifi.  Poor  Soid!  confider 
what  thou  hafi  been,  what  the  Morning  of  thy 
Life  was-^  what  Treajttres  oj  Guilt  thoH  laidfi 
np  in  tbofe  Days  5  and  fhert  thmk,  Cm  Jmd^ 
a  one  as  I  receive  Merry,  and  that  Mercy  not 
brea^my  Heart  ?  Can  I  rc.ul  n/y  Pardcn,  and 
mine  Eyes  not  drof^  What !  Mercy  for  fuels 
a  Wretch  sail  m  Ptrdon  for  fuch  a  Rehell 
0  what  an  ingenious  Thaw  fimld  this  caufi 


Perfon  wilt  thou  be^  Chriftie6^  Ipeecblds, 
and  hc^lefe  all  at  once !  ' 

0  therefisre  hnHd  fure  for  Stemity  j  takf 
heed  lefl  the  lofs  of  thhe  eternal  Huppinefs 

he  at  laji  imputed  U  fhec  to  tic  deceit fulnejs , '  t'J^n  thy  Hemrt  I  if  it  do  mf,  Mktf  4  firastff 
and  la%inefs  of  thine  own  Heart    Ufi  thy\  Heart  it  tintte ! 

Heart  fay  to  thee  in  Hell,  as  the  Heart  ofi    Did  the  Love  of  Chrifi  break  through  fo 
Apollodorus  fiemed  in  his  fufierings  to  fay  many  ImfedtHunts,  to  come  to  the  ?  Did  r, 
fcl'-       ^^^"'-i  '      thcaiufc  of  all  this  Mifery  tpj  its  way  though  the  Law,  throhih  iU 

thee.  '  Wrath  of  God^  tbrmigh  the  Gravc^  tt^roi  h 

(5.)  If  thou  be  one  whofe  Heart  is-  eagerly '  thitte  own  %)nheUef  smd  great  Dnwortlinejs, 
fa  upon  thif  vain  World,  I  Lefeei  h  thee  to  to  cowc  to  thee  ?  0  what  a  LoveVFMS  theLoVe 
'    '  r  ■.  rr^r  .   ■  .  n>  -n       Chrifi  to  thy  Soul !  Aud  is  notthy  Ijyvc 

firong  enough  tc  breakthnigh  the  Vanities  and 
Trifles  of  t/is  World  which  int angle  it,  logo 
to  Ch-ifi  ?  H(fW  poor,  hvvoletPMdveakii 
thy  Lcvc  to  Clriji  iLn  ? 

(6.)  Lafiiy.  Art  thou  cne  that  hi  ft  t'rcrfgh 
Mercy  at  lall  attain'd  Afimance.  tr  good 
Hope,  through  Grate,  of  t/y  Jrt  mil  in  Clriji  I 
Rejoice  then  in  thy  prefer; l  Mcrc)',  and  long 
Mrn{!<-  of  others^  but  as  a  Saffliin  Ar.  nH  I}"  ardently  to  Ic  rrith  thire  <ren  Clriji  in  his 
Satan  o^oer  the  E}cs  of  them  that  are  to  betur-  \  Glory.  Here  it  many  things  dijfajed  through 
~  t lis  Treat ijc  of  Clri&^  to  animate  fuch  Joy, 

i:nd  excite  j/fth  I.crgings.    h  was  trulj  d- 


takf  heed^  lefi  it  interpofe  it  fclf  betxrix  t  CI  rifi 
and  thy  Soul,  and  fo  cut  thee  ofi  from  htm  for 
ever.  0  beware  lefi  the  Dufi  of  the  Earth  get- 
ting into  thine  Ej*x,  fo  blind  thee,  that  thou 
never  fee  the  Beauty  or  Nacjfity  cfClrifi :  tie 
God  of  this  World  fo  llih  ds  the  fys  of  them 
that  believe  not.  And  what  are  the  fparl^ing 
Pteafintf  that  dsaJe  the  Eyes  of  fme^  and 
the  diJhaSing  Cares  that  wholly  divert  the 


a  wcr 


frrlrU  Wa  dr  I 


ttedefimo  ^\}>  i  Cor.  4.  5,  4. 

Some  general  Aims,  and  f  int  Wiflcs  af- 
ter Chrifi  you  nir.y  haz^e  \  lut  alas  I  the  World  ^  Jo  z  ed  ly 
has  centered  thy  Heart,  int  angled  thy  AfitUi-  I  /  ►.zv  n/eutic7;ed  nwrefiteiy  than  his  hamc.in 
MJ,  and  mil  daily  find  »or  diverfions  for  [this  Dijcotnjc')  that  it  is  in  a  manner as  ra- 
thee  fivm  the  great  bufitrefs  of  Life :  fo  that  if\  tural 


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tural  ft>r  us  to  leap  when  wc  fee  the  New 
JeriifaleMy  as  k  is  to  laugh  when  we  are 
tickled.   Joy  is  not  under  the  Soul's  com- 


tbiukf  I  fee  the  Lord  Jejiu  Ujbig  the  mtn^i- 

thinks  he  calls  to  you  ,   as  the  Ange!  lo 


imnd,  when  Chrift  kifleth  it.  And  for  your  Lot,  fnying^  Arile,  left  ye  be  conlumed  ; 
defrts  to  be  with  Cbriji,  what  Cottjiderations  1  and  while  he  hngrcd,  the  men  laid  hold 
em  fm  fmA  vnVUWttdd  firong  tntmgh  <«l  upoii  his  hand,  the  Lord  being  merctftit 
ydb  thorn  inl  0  what  you  fiallconljdervthdt]  unto  him.    /\nd  they  brought  him  with* 


he  hath  do»e,fufered,  and  fur  chafed  for  jou^ 
where  he  is  n<nvy  and  hove  much  he  longs  for 
jmr  tominoy  your  very  Hurts  Jbould  groan 
out  thofe  Words,  Phil.  i.  93.  Idefire  tobe 
diflblved,  and  to  be  with  ChrifV.  The 
Lord  dire^  your  Hearts  into,  the  Lx>ve  of 
God,  and  into  the  patient  inStiiig  for  of 
Chrift. 

2.  Having  delivered  my  Mejfage  to  the 
Reader  in  general,  I  have  Jomewoat  more  far- 
iktiariy  to  fay  to  you  of  tins  Place, 


out  the  Ciry,ard  laul,  Lfcapc  for  thy  Life, 
ftay  not  in  all  the  Fliiu  ^  cfcapc  to  the 
Mountain,  left  thou  be  oonfomed,  Qm,  ta« 

15.  HotP  often  (to  allude  to  this)  bgtkp^ 
fus  Chriji  in  like  manner  laid  hold  upon  yott 
tn  tU  Preat/jinei  of  the  Gojpel,  and  will  yon 
not  Jlffir  Refuge  to  hem  i  Wittyett  rather  he 
confumed  than  endeavour  an  efcafe  ?  A  Beafi 
Tcill  not  he  driven  into  the  Fire ,  and  will 
not  you  he  kfft  out  J  he  mercijal  Lard  Je- 
fus,  hy  bit  odnrirMe.  Patkmce  and  Bomrtf 


You  are  a  People  that  were  horn  under,  and  hath  convinced  you,  how  loth  fx  is  to  leave 


bred  up  with  the  Qofpel.  It  kith  been  your 
fmgfdar  Priviledge,  above  maity  Tarons  and 
Per^  m  England,  to  enjoy  mert'tkm  fixtj 
Xure  iegjlfber  an  able  and  fruHfiil  Minijiry 
among  you.  The  Dews  of  Heaven  lay  upon 
yoH,  as  it  did  np(m  Gideon'/  Fleece,  wlxn  the 
Grmmd  mas  dry  im  other  Places  about  yon* 
Tim  btoe  beem  richly  watered  wkb  G^j^- 
Sbowers :  Ton  ,  with  Capernaum  ,  have 
been  exalted  to  Heaven  in  the  Means  of 
Orace.  And  it  mujl  be  owned  to  your  PraJfe, 
tbatyoM  teflified  mere  Rej^  to  the  Go- 
than  many  other  Places  have  done, 
mtd  treated  Chriji's  Ambaffadors  with  more 
Cnnlity,  wbilji  they  frofhefied  i»Sacl(cloth, 
Ame  feme  etber  PUuees  did,    Thfi  things 


or  lofe  you.  To  thk  Day  his  Arms  arc  jlr etch- 
ed forth  to  gather  you,  and  will  you  not  b^ . 
gathered  if  Mat  for  my  poor  Ne^bbmirs  I 
}ilnl}  jo  many  of  them  perijb  at  laji  ?  Whdt 
Jball  I  do  for  the  DunQ^l-tcr  of  my  People? 

Lard,  by  what  Arguments  jhall  they  be 
perfwaded  to  be  happy  ?  What  will  win  them, 
effeSually  to  thy  Chrijl  /  Tb^  batfe  many  of. 
them  efcaped  the  Pollutions  of  the  World 
through  the  knowledge  of  the  Lord  and  Saw* 
our.  They  are  a  People  that  love  thine  Ordi*. 
nances,  they  tak$  aeligbt  in  afpvacbing  l# 
God  5  thou  hajl  beautified  many  of  them  with 
lovely  and  obliging  Tempers  and  Dtfpofitions, 
Thus  far  they  are  come,  there  they  Jiicl^^  and 
beyond  this  ne  Pemr  but  tbem  em  wmtt 


are  fraife'Worthy  in  you.  But  all  this,  and '  them.  0  thou  to  whofe  Hand  this  Work^  k 
much  more  than  this,  amounts  not  to  that  and  muji  be  left,  put  forth  thy  fivin^  Power, 
which  Jefus  Chri3exfe&s from  you,  and  which  and  reveal  thine  Arm  for  their  Salvation  : 
m  bet  Nmw  iwtdd  new  perfioade  you  to.  Then  bafl  glorifiedtfy  Name  in  many  gmeng 

And  0  that  I  (the  Icafl  and  unworthiefi  of  them  ^  Lord,  glorijie  it  again, 
all  the  Meffengers  ofChriji  to  you)  might  in-      (2.)  My  next  Requefl  is,  that  you  will  all 


deed  prevail  with  all  that  are  Chrijilejs  a- 
wmngyou,  (i.)  To  atifwer  tbe  l0i»-<inhmied 
Calls  of  Qod  to  you,  by  a  thorough  and  found 
Converjion,  that  the  long-fuffering  of  God 
may  be  your  Salvation,  andyon  nuynot  xo- 
oeneaDtfabOnoeofGodinvatn.  Otba 

the  Damned  might  never  he  fit  a  wondering, 
to  fie  a  People  of  your  Advantt^es  for  Heaven, 
finkjng  as  much  beUip  many  of  tbemfelves  in 
Mifery,  as  you  mm  m  4m«  tbem  ht  Mtmu 
mtd  Mercy. 

Dear  Friends,  my  Heart's  Defire  and 
Prayer  to  Qod  for  y  m  isy  th^t  you  may  be  ^.  three  ^  Say  not,  you  want  Ttm  for  it,  or  that 
'faved,.  0  that  L  k/um  betf  to  engage  thk  'your  Necejjities  trill  ftot  allow  it  ^  for  had  you 
whole  Town  to  Jtfos  Chrijl,  dnd  makf  faji  been  myre  careful  of  thofe  Duties,  it's  libit 
the  2ldarriage'l{not  hetroixt  him  and  you,  al-  you  had  not  been  expofcd  to  fich  Nccejfitics: 
beit  afier  that  1  Jliould  wefontly  go  to  the  Befides,  you  can  Jmd  time  to  be  idle,  you  can 
fUce  if  Silence,  madfee.Mmt  ttfimore,  wkb.  wafoe  a  part  of  every  Day  vainly.-  Why  could 
OfMdkMtsrfibtWM.  MSiri^  tm-}m!>nbetTme  be  redeemed  fir  Qedl  Mare- 
i'.  »  d  *w^ 


be  perfwaded,  whether  Converted  or  Uncon 
verted,  to  fet  up  M  tbe  Dntiet  Wf  Religim 

in  your  Families,  and  govern  'your  Children 
and  Servants  as  Men  that  mujl  give  an  Ac* 
count  to  God  for  tUm  in  the  great  Day.  0 
tbat  tbere  were  net  *  Prayerlefs  Family  im 
this  Town  I  How  little  will  your  Tables  difo 
fcr  from  a  Manger,  where  Bcajls  feed  toge- 
ther, if  God  be  not  owned  and  acknowledged 
tbere,  in  your  Bathi!^  and  Drifting  ?  And 
bem  can  you  expc3  Ble'fings  fhould  dwell  in 
your  Tabernacles ,  if  God  be  not  called 


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ever,  you  rc'ill  not  Acttr,  hit  the  Surctfs  of  mo  Man  tn  4^  you  barm-^  4t/d  it  can  kardfy 
all  jour  Ajliirs  At  home  and  dbroud  dtpettds  U  wia^wtd  uh)'  could  attempt  tt^  flat  had 
kpM  tie  Bh'ji/ffi  oj  God  5  af.'d  tffo,  tbink^you  h/t  kpomi  tlai^  4frd  wo  vpcrje  tkm  tbity  to  ht 
it  is  not  the  rlii^ht  ve.i)^  even  to  temporal  Pro-  your  only  depgn  And bkfinejs. 
fpcrity,  to  engage  bis  Prcfcnrf  and  Blejji*/g      Who  made  thefe  Meditations  of  Chrifl  d 
with  jouy  in  wlofe  Hand  your  All  is  ^  S^y  firctig  Support  ^  and  Jvceet  Relief  to  miat^  now 


not,  your  CUnldrett  and  Servants  ore  ipeorimt 

of  God,  and  therefore  you  cannot  comfort a^ 
Idy  join  veith  them  in  ihofe  Duties  ^  for  tf.  c 


wHB  Cbr^^mdnotifsto  tm/trndertie  greot^ 

Fxerr/fs  and  Trials  tboteotrhefil  me  i» 

this  World:  Prefcrvtn>^  mc  yet  {thoiti^l}  a 


negleU  of  tbefe  Dntict  it  the  caufe  of  their  broken  yeMel)  ,for  Jome  ftrtber  ufe  and  Jervkt 

fyioromee^  iotd  h  it  ti^  likg  they  mil  be  bet-   

fci»,  tUl yoH  uje  God's  means  to  mak^  them  fo. 

Btfides  ^Prayer  is  a  part  of  natHralWorjbip^ 
and  the  viUji  among  ^Un  are  bound  to  fray, 
^  the  ne^ed  of  it  loere  none  of  tbeh  Sin. 
O  let  not  a  Ditty,  upon  which  fo  many  and 
great  Bleiji^'^r  h.i>j  \,  ft!l  to  the  Ground^  up- 
on fitch  filly  (not  to  jt^  xtick^d)  pretences  to 
Jbifi  it  of.  Remember,  Diatb  will  fhortly 
breaks  up  all  your  Families,  a/uldisband  them  \ 
and  who  then,  thifih^yoii,  rrill  have  wojl  Com- 
fort in  beholding  their  Dead  i  The  Day  oj 
Jeeomrt  alfo  hafiens,  and  then  wbo  trill  httve 
the  mofl  ro/nfortahle  appearing  before  the  JuSt 
and  Holy  God^  Set  up.  J  bijcu  h )oii,  the  an 


to  your  bonfr. 

Who  in  the  Tears  tkdartp^lefi  noti 

(elf  veithout  rvitnefs  among  us,  hlejing  my 
Labours  to  the  Converjion  and  Edification  of 
many  5  fame  of  which  yet  remain  with  ns; 
butfome  are  fallen  ^^e^, 

U  ho  hath  made  many  of  you  that  yet  rr- 
n/ainy  a  willing  and  obedient  People,  who 
have  in  fome  meafure  fupported  the  Reputation 
f  UilifimbyyoHr  Stidtility  and  Integrity  in 
Days  of  abound/ 1"  lauviiti ^■'fj'y)  atul 
my  Crown  ^  fo  (ia/id yejaji  in  the  Lord. 

If  ' bo  after  all  the  Days  of  Fears  and  Trou* 
bles^  through  which  vcc  havepafl,  hath  at  la^ 
^s^iven  us  and  his  Lhiirchet  rtjl  f,  that  we 
cknt  and  comfortable  Duties  of  reading  the  j  beii)g  delivered  out  of  the  hands  ot  our 
Scriptitresj/inging  of  Pfalms,  and  Prayer  in  all  Enen)ies,  might  ftrve  him  without  Ftar  in 
yonr  dwelling-places  5  and  do  all  thefe  conf  i-  \  Ki^h  eoufncfs  and  Holinefs  {which  doings 
emioufly^  as  Men  that  have  to  do  irith  God-Jthis Mcny  miybeexteiuledtotir)al\lhcDay$ 

and  try  the  Lord  herewith^  if  h.>e  will  not  re-  of 015 r  Life. 

turn  in  a  way  of  Merry  to  you,  and  rellore  e-  1  In  Lejiimony  of  a  thankful  Heart  jot  th-eje 
ten  ymr  Mtward  Prifperity  to  yon  again.  ^  imndrnMe  Mercies,  I  hmnUy  md  cbeerfkUy 


However,  to  be  fure,  far  greater  Encourage- 
ments  tharrUhat  lye  before  yoit,  to  oblige  yott 
to  your  Duties. 

9.  Man  efped^ly  I  bane  a  few  things  to 
fty  toyon^  that  have  attended  on  the  Minifry, 
or  are  under  my  oih'rjt'j^ht  in  a  more  f articular 

manner,  and  tlten  I  have  done.    And,         \fo  deeply  doth  Chrijt  s,  your  own,  and  mjf 

ifi,  I  cannot  bnt  with  deepr^tititoentsob'  Interejl  lyehtthem, 
Jerve  to  you  the  Goodnefs  efonrGodtjentthe -      -  .  - 

Rides  of  hisGoodnefs 


reer  up  this  Pillar  ofremembrofice,  infcrihing 
it  with  F.BEN  EZER^and  JEHO* 
VAH  JILREH.        •  , 

oly,  AsIcwUmahnteSifervtthtfi  ihh^ 

to  you,  fo  I  have  a  few  things  to  retjuefi  ef 

yoH^  in  ncitf:'er  of  which  J (  a>r  hear  a  denial  % 


Who  fi-cely  gave  lefus  Chriji  out  of  his  own 
Bofom  for  us,  and  hath  net  witmMd  his 
^/n>,  Ordinances  and  Miniflers,  to  reveal 
4tnd  apply  him  to  us.  Here's  Love  that  wants 
an  Epithet  to  match  it  / 

engaged  iny  Heart  npon  this  tras^cen- 
dent  &ibjc3  in  the  courfe  of  my  Minijhy  a- . 
mongyou:  A  Subje^  which  Angels ftndy  and 
admire  as  well  as  we. 

Who  fo  (sgnally  prot^kd  and  oveifiadoW' 
ed  cur  Affemi'ly  in  thofe  Days  of  trouble^ 
wherein  their  Truths  jrcrc  delivered  to  you. 
Tou  then  fate  down  under  his  Shadow  with 
grv^  delight  ^  and  bis  Fruit  was  fioeettoyour 
Tafle.  His  Banner  over  you  was  Love  ^  your 
Bread  was  the'!  j.'re,  and  your  Waters  failed 
not.  Tea,  fmh  was  his  j^culiar  Indulgence, 
and  JpecialTenderaefs  to  you,  that  he  fleered 


C I .)  Lookjo  it  (my  dear  Friends )  that ; 
of  you  be  found  Chrijllefs  at  your  appearance  bc'^ 
fore  him.  ihofe  that  continue  Chriiilefs  now^ 
vriUbe  left  fpeechlefs  then,  QMfnrhid  thif 
you  that  have  heard  fo  much  ofCbrifi,  andyom 
that  have  propffed  fo  mm:b  ofChriJf,  jhonld  at 
lajif<dl  into  a  worfe  Condition  than  thefe  that- 
never  heard  the^Name  efChtp, 

(2.)  See  thatyoH  daily  grmtmore  Chrifi-li^. 


fonver, 


fin^  with  him,  as  yon  do,  in  his 


precious  Ordinances,  Let  it  be  with  yonr. 
Souls,  atitir  wHhd^eef  Qoth,  whkhf^ 
ceivesad^erdyeeveiytkieeitir  dipt  into  a 

Fat.    If  not,  y^t  K'fsy  not  expfif       '"'"^^'w- jjji^j^  p.j. 
once  of  your  Mercies  much  longer  town.        ilenor  at- 
C^OGe/  tbefi  oreat  r^s  ^ ffded^.^S^' 
both  w  your  Heads  and  Hearts,  and  let  the  fon^  aai- 

Power  of  them  be  diCplaycd  in  yonr  Lwct  ;  elfe 


the  Pen  of  the  Scribe,  and  Tongue  ofthoqaim  so* 

'Is 


J    .  ' 

Preacher f  are  both  in  w$ie. 


Digitized  by  Google 


i  iie  Epiftlc  to  the  Readers. 


ffctf  fo  ofiem  wtarafdytnf  Hemit  irm  the 
Polpit,  return  ttoro  to  mtkf  d  ficona  iMjnrejp-i 
on  Mp&n     cm  from  the  Prefs.    Hereby  yon 
mil  recover  andjix  tbofa  Truths^  vph'uh  it's 
Mkf  trc  in  great  part  drt*dywmfi)t  from  yon. 
This  it  the  irnit  I  fromife  my  felf from  you  j 
and  vphatevcr  Fntcrtainmctt  it  vitct  vplth 
prom  others^  in  this  Chriji-dejpijifig  ^e,  yet 
4m  Mn^t  rwftme  mm  5  mw  fihtrt 


Times  mitf  fradiiee  wtmn  hmAk  mA  im^g^ 

.Chrijiians  toM  thisghttted  Age  enjoys ^  to  whom 
tt  will  be  mUome  :  The  other  //,  th^tt  Duty  it 
difchargedj  and  Endemmrs  nfed  to  kring 
Mimio  Cbr^  Mdkdld  tim  if  im  bimi 
wherein  be  d^tb  niid  will  r^de^  fl&iir 
wi/herUtUMirfMtn, 

John  FhveL  " 


Digitized  by  Google 


Trwrwrij  TOTIUS  OPER.IS. 


«  f 

J, 5 


ii 

_  >. 

S«5 


I..  Tlie  Rc-- 
dccmcr,  who  is. 
conlidcrcd  Two 
ways,  viz^- 


I.  AsetanaaUy  <Ie]ighting  in  his  Father's  Bofoin. 

1 2.  As  pRoand  for  { "l^"'^ 
,  His  Fathers  Donation  ot  hiaa» 

1 3.  His  AiTumption  of  our  Nature. 
4.  His  Commitlion  under  che  Great  SeaL 
^5..  His  Sokaa  Coalecncion  to  tbat  Wodi. 


this  MrombyFive< 

'Emiusnt  Qujlifi- 
.cations,  viz. 


TL  TlwWarii  of  Medkticm  he  cune  about  opened  in  genmL 


fu  Trofbtt^  5  i.FaitMuIfy  levealh^  God's  Mbid  to  Men. 
isfucn,.  J    ^    •  • 


III.  The  Offices 
Htting  him  fojc 
thatWofk, 


It. 


as  luctl, .    C  2.  Opening  their  llnJerlhndings  to  receive  it. 

I.  its  general  Nature  and  NecelJlty. 

2.  Prft'/f,  inwhich  (  .   w n.^  5  i-  Oblation. 
Office  arc  conli  )  ^'  ^  2.  interanlion. 

^'^^  I  3.  Its  Fruits,  viz.  S  »•  fa"sti»A'0"« 

3.  ICi/f^  whole  King-  c  i.  Iiuemal  and  Sjjiriiual. 
dom  udlher,        \  3,  Ejuaml  and  Frovidemial. 


•c  o 

lie 

Emu 


2 


IV.  The  Exe- 
cution ot  thsm 
in  his  ^double 

fiat&  Wm  tXy 


^ I.  The  Prcpani- 
tiTCS  to  iC|  by. 


'i.HumiH 
ation,  ttz.* 
iubis, 


Conception  and  Birth. 
Life  and  Converfatinn. 

1.  Blcfling  his  Family. 

2.  Inllituting  his  Sujiper. 
3. 1'raycr  in  the  Garden. 

4.  Tudat  his  Trcafon* 

5.  Trial  and  Sentence* 
tf.  Going  to  <M^irA«. 

EttCiition  of  it  on  the  CroTs. 

f  I.  Innocently. 

2.  Solitarily. 

3.  Fatientl^. 
3.  The  man-  J  i.  Word. 

ner  of  hb  Suf- J  fa.  Wwd. 

fering  it,  viz.   1  ^  Inflnidivelf  j  3.  Word. 

I  in  his  fcvcn  lalt<  4.  Word. 
|woids,i««.  )  5.  Word. 
J  (6.  Word, 

t.  7.  Word. 

,L4'BuriaL 

In  all  which,  among  many  others,  fixv 
pal  Eiids  were  accomplilhed. 


2.  Exaltation  in 
the  Fourfinnous 

Steps  or  Dsgfccs 
^Micrco^  via. 


■  I.  His  Wonderful  Refurredion. 
h.  His  Triumphant  Afcenfion. 

Hi'  Sdrion  at  Gof^'-;  Right  Hand. 
.4.  his  Coming  to  Judgment. 


Strm.  2. 
Sirm.  3. 
Strm,  4. 
StraC  <. 

Sim,  to, 
Strm.  ir. 

Strm.  ij. 
Ami.  14. 
Am.  15, 
Sem.  i& 

Ana;  itL 

Strm,  I  p. 
Serm.  20. 
tSerm.  21. 
23. 

.^V,v^.  28, 

Strm.  ^o. 
Strm.  31. 
55?»w.  32. 

Sirm,  33. 
^\'m.  34. 
Sftm.  35. 
"Sww.  3^. 
-Scm.  37, 
and  prioci. 
38. 

Serm.  35^ 
5mM.  40, 
-Sow,  41. 
Strm.  42. 


The 


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/ 


Y. 

Mr.  Cftjrfer  Tm,  BooKAHtft  ' 


•  V 


There  are  qniiy  i09k  Subicribpis,  whoTc  Names  are  not  Merte4  h^s^ 
they  ibrbkl  the  iam^. 


'J 


•     t . . 

•.-  •.  ..i  r.  -- 

TliB 

.    .1  .1:  ^ 


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The  Fountain  of  Life. 


Scnii*  I*, 

Opent 
the  Ex- 

ef  the 
Subjea. 


SERMON  I. 


I  COR.  II.  a^r 


■  \  Jefm  Chrifly  and  bim  crucijied^ 


E  fornia  Verfe  ccmaiiK'an  Apo- 
logy for  the  plain  and  familiar  man- 
ner of  the  Apofile's  Preaching  , 
wlikk  was  not  (as  he  there  tells 
ihem^  with  excellency  of  Speech,  or  <  fWif 
Nootw.-  he_lludied  noc  to  gratihe  then 


nktySrt  curiofity  with  Rhetorical  Itraios,  or  Philofo 
«»-  phical  niceties.    In  this  he  gives  the  Rearon. 
-jor  J  determined  not  to  knava  any  tbittg  amng 


you\favc  Jejus  Chrift^  See 
'Twi^d-,       ^  determined  not  to  knovc    The  meaning  is 
fii^uitiLi'c  ijol,  that  he  limply  deipiicd,  or  contenantd  aii 
jiiurarc,  other  ftudies  and  JOioif ledge   but  fofttonly 
^        as  they  ft^r:^  in  competition  with,  or  oppo- 
re;jnhocliuon,to  I  lie  iludy  and  knowledge  ofJdTus 
iurcm  nr  a  Otfift.   And  it  is  as  il*  he  (houla  lay,  It  is 
^««""»V»«c  najr  ftated,  fettled  Judgnjent,  not  a  haftv,  incon- 
^  fiderate  Cenlure  ^  but  the  produft,  and  iflue  of 
Ewtciea-  iny  tnolt  fettous  and  c^quilite  enquiries.  Af 
dam,  nifi  ter  I  have  well  weighed  the  cue,  turned  it 
"  "^S"'"  'ouf^j  2ind  viewed  it  exaClly  on  every  fade, 
^Q^^  ballanced  all  advantages  and  difadvantages, 
^  ihALPOodend     things  (hoc  are  iic  to  come  into 
oonSdennon  ahouc     thh  is  the  lefidt  and 
4  .        £flal  determination,  that  all  Other  Knowledge, 
.how  profitable,  how  {dealaoc  ibever,  is  not 
worBiy  to  he  namied  hi  the  fime  day  widi  the 
h  Itnc^vl^dgc  of  Jefus  Chrift.   This  Therefore  1 

^'    •    relblve  to  make  the  icopeaod  end  of  mjf  Mi- 
aiftry,  aod  the  end'  relates  the  Such 
■•  .     pedaniick  Tons  and  airy  Notions  as  iniudici- 
.   ;  ^  ous  ears  aft(;^[,)Vould  rather  obftrud  than  pro- 
.  .    1  mote  my  grand  defign  among  you :  Therefore 
.  •  .  ■  wholly  waving  that  way,  I  applied  my  fclfto 
"  *  '     a  plain,  popular,  unaflc-aed  Diale£l,  fitted  ra- 
ther to  pierce'  tne  Heart,  and  convince  the 
Confcience,  than  to  tickle  the  Fancy.  This  is 
the  icope  of  the  Words.  In  which  three  things 
s        fall  under  confideradoa.  ' 

f/>//,  The  Pabjea-niatter  of  his  DoStine, 
to  wit,7^///i  Lbrtfl.  I  determined  to  know  no- 
'things  i.  e,  to  ftudy  nothing  my  fcif,  to  teach 
nutbiiig  to  you  but  Jrfus  Chriji.  Chrift  (hall  be 
the  Cwntcr  to  which  all  the  liti$s  of  ray  Mi- 
Dtftry  (hall  he:  inwiu  I  bave'%fA»i  ai^. 
.  ;  Vol.  I. 


writK^ofmany  other  SubjeQs  inmySeiiiMM 

and  Epilllcs,  out  it  is  all  reJuBivefy  the 
Preaching  and  Uiicovery  of  Jefui>  Chriil :  Of 
all  Subje£b  in  the  Wond,  this  is  the  Iweetv  - 
ill ;  It  there  be  any  thing  on  this  fide  Heaven 
worthy  ourtime  and  ftiidies^thisisit.  Thus  he 
magnifies  bisDoCtruie,  f(om  the  excellency  of 
its  rubjc£l  matter,  accounting  all  other  Do- 
flrinct  but  airv  things,  compared  with  this. 

Secondly^  U't  l  ivc  hetc  that  /fecial  refpeS. 
or  eonfideration  oj  Cbrif}^  which  he  (ingled 
out  from  all  the  reft  of  the  excellent  Truths  of 
Chrift,  to  ^lend  the  main  ftrength  of  his  Mi- 
nifiry  iipr^nv  ID^I  thar  is.  C'r/Zr  ;?/  cmifletf: 
And  the  rather,  becauic  hereby  he  would  obvi- 
ate the  vnl^v  pi^udice  ratfed  agamit  him 
upon  the  account  of  his  Crols:  For  C&r/Y?  vc  icmerr 
crucified  tmas  to  the  Jem  a  Stumbling'block^  tcm  iiab« 
and  to  the  Greekt  Fooiijbnrfs^  chap.  i.  2j.  iftfcw^/* 
This  alfo  beik  fuited  his  end,  to  draw  them  '^'^  if- 
on  to  Chtift  :  As  Chrift  above  all  other  Sub. 
ie£)s,  lb  Chrift  Crucified  above  all  things 
'Quritt:  There  >s  ihereiore  a  great  &npha&s  fclmm- 
te  this  Word,  And  hint  Crucified.  »^  * 

Thi/  J!)\  The  manner  in  which  he  dlfcourfed 
this  traolceodent  SubjeU  to  them  is  alio  re- 
nrnkaUe :  He  not  only  preached  Chrift  CnK  j 
cified,  but  he  preached  him  aflldiouny  and  f 
plainly  :  He  preacb'd  Chrift  trequcntly  ^  and  chrift«B 
whenever  he  pieach'd  oTChrift  orocified,  he"^'?^"* 
preach'd  him  in  a  crucified  Stile.  This  is  the"^o^ 
liimof  the  Words i  to  let  them  know  that  htSdic^Ju 
Spirit  was  fi>  ioient  ua)n  this  Subje£l,  aslffae 
neither  knew,  or  cared  fr:>  Ipeak  of  any  other: 
All  his  Sermons  were  fo  |ull  of  Chrift,  that  his 
Heaters  might  have  thought  he  was  acqualn* 
ted  with  no  orher  Dc£\rinc.  ILnce  obferve, 
Do£l.  Tlidt  there  is  no  DoUrme  more  eiteel- 
lent  in  it  Jelj\or  mere  necefifaryto  be  freak- 
ed itnd  Jludiedy  thin  the  DtUrine  ^  Jtfm 
Ginji^  tind  him  i'rucified. 
All  other  Knowledge,  how  much  fbever  it 
i  be  magnifi.-d  in  ihc  World,  is  and  ought  to  be 
icOeemed  but  Dtois,  in  compariibn    the  ex- 
jcelltncx.  of  the  ImowtedgB  of  Jefiia:  Chtifi. 


r  i 


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The  Fount  am  of  Life, 


.1 


Vott 


Thil.  7,.  8.  In  him  are  hid  all  the  Trejjures 
oj  WiJdom  and  Knowledge^  Col.  2.  3. 

EuJcx//f  was  lo  aftcfckd  with  the  Glcgy  oi 
the  Su^  fhat  be  thought  was  bomraiuf  te 
bdfrokf  jit?  MUkh  more '{(01^  a  Cftmiln 
fod^  -mrfrlctt"  ODrn  only  to  behold  jQla  de- 
light in  the  glonr  of  the  Lord  Jefus. 

The  truth  ofthis  Piopofitioa  will  tie  made 
outbf  a  doaUt  confidwattcn  ^ Dpai hio 
ofChrift. 

f?rf?,  Let  •  it  be  confideied  abfolirtely^  and 
then  thefe  lovely  Prr  pcriies  with  khiwi  it  is 
naturally  clotiied,  will  render  it  iiip^rior  to 
all  other  Sciences  and  Studies. 
.  I.  Ttie  ttiitnTtedge-of  Jefiw  Chrift  is  the 

ficihVery  marrow  and  kernel  of  all  the  Scriptures^ 
m-  the  Ibope  and  center  of  all  ^vineRevdaijons 
Both  Teftamenrs  meet  in  ~  "       '  '  " 


•««  ««-  Both  Teltamenrs  meet  in  Chdft^  Th4  Cere- 
monial  Law  is  full  of  Chrift,  ahiaUfhe  Gof- 
pelfittofXaiiift:  TheMeflM  Iteesofboih 


is  thcfjuro  Itarnjiftt^  meet  in  hhn^  and  how  they  bojh  har- 
quiiquiiU5nionize,-and  fwdetly  concenter  in  Jefus  Chrift, 
"^•■^  it  is  the  chicffcope  of  ifeV  eltdUIkAt  Bpi^e  h 
£^^.the  Hcbreves^  to  difcover-,  for  we  may  call 
that  Epiflle  the  fweet  Harmony  of  both  Te- 
fttHiKMs.  This  ar^es  the  unfpeakable 


the  Knowledge  of  Chrift,  for  he  is  the  Author 
ot  that  Hope,  1  Pet.  1.3.  He  is  alio  its  Ob- 
jc^,  Hcb.  6,  ipt  tts  -Groand-work  aad^u]!- 
fKti  Q>L  I.  27,  And  as  you  cann<*  believe 
0/  Ro^'j  i>  neilher  £an  you  pray  acccptAly, 
iVitliout  a  competent  degree  of  this  iCnow- 
ledge.  The  very  Heathen  could  lay,  Noti  lo- 
quendum  de  Deo  fine  lumine,  (i.e.)  Men  muft 
net  (pedt  ©f  God  without  Light:  Themie 
way  of  converling  with ,  and  emoyiag  God  in 
Pr^er,  is  by  acting  Fajthon  mvi  through  a 
Vltdiator:  &  much  of  Faith  and  Chrift  as  is 
in  a  Duty*  Ibr  tnuch  Codifort  and  true  £xcsl« 
lency  there  is  inn;  and  nomoie.  O  tliai  hem 
indiftJBBfitte  is  the  Knowledge  of  Chrift  taall 
(hat  do  addids  themfelves  to  God  in  any  Duty  i 
( fbndaniental  to  all  Gomfore:  all 
fhi  Cordfbns  of  Believers  are  ftrtams  fronn 
this  {fountain.  Jelits  Chrift  is  the  very  objeQ- 
matter  cFa  Bdiever*s  Joy,  ?hil.  9.  9.  jftw 
rejcidni  h  l»  0)tifJ  ftftAi  Tllke  aWity  the 
knowledge  of  Chrift,  and  a  Chriitian  is  the 
moft  ti<i  ^iMtnfelaheholy  creature  in  the  W(Mld : 
Again,  let  Chrift  but  manifeft  himfelf,  and 
dart  (he  beams  of  his  Light  into  (heir  Soui% 
it  will  make  them  kifi  m  6ulk^,  fl»  ia 


eillency  of  this  Doctrine,  the  knowledge  j Flames,  arid  fhotit  in  the  pangii  ori^ea^  as 
ttrhercot  muft  needs  therefore  be  a  Key  to  un-  !men  that  divide  the  Ipoil. 


lock  the  gre<lteft  part  of  the  facred  Scriptures  : 
For  it  is  in  the  underfhinding  of  Scripture, 
much  as  it  is  in  the  knowledge  men  have  in 
Lo^ick  and  Philofophy.  If  a  Sch(dar  oncfe 
cdm^  to  underftand  the  boctotti  Pritjciptcj  no- 
on which,  as  upon  its  Hinge,  the  Controverne 
turns,  the  tfoe  knowledge  of  that  Principle 
ihall  carry  Him  through  th6  whole  Controv^r- 
lie,  aral  iurnith  him  with  a  Solution  to  every 
Ara;uihent:  Even  fo  the  right  knowledge  of 
Jelus  Chrift)  like  a  Clew,  leads  you  thro  the 
whbl*  Labjrrthth  of  the  SwijJture^. 

a.  The  knowledge  of  Jefus  Chrift  is  a^;T- 
fbmentai  itt««D/<r^<i  andFoundatiofls^enidt 
Mil,  tbo*  tteft  ften:  llttf  kHiAvfedgt;  of 
Chrift  is  fundamental  to  all  Gfierij  Duties^ 
Comforts^  and  Uafpinefs. 

(i.)  It's  fbndameiital  to  an  Gi«jttr  They 
all  begin  in  Knowledge;  Col.  5.  ic.  Tbe  m-tc 
man  h  rcnevaedia  Knoaledge.    As  the  old,  lb 
die  new  GvAttion  begins  ih  Light;  the  open- 
ing of  the  Eyes  is  the  firft  work  of  the  Spirit. 
And  as  the  beginnings  oi  Grace,  fo  all  the  af 
ttrlmprovenients  thereof  depend  Upon  this  ui-  ^ 
creaiing  knowledge;  2  Pet.  q.  18.  But  grow 
^  J»  Grace  ,  and  in  the  KnowUdge  cf  our  Lord 
]  md  Saviour.  See  how  thefe  two,  Grace  and 
Knowledge,  keep  equal  pace  in  the  Soul  of  a 
;  Chriftian-,  in  what  degree  the  one  increafes, 
tbiifther  increafes  anfweraUy. 

f  2.  j  The  Knowledge  of  Chrift  is  funda- 
irtoial  to  all  Duties:  The  Duties,  as  well  as 
Qtaces  of  Chriftians,  ate  all  founded  in  the 
Knowledge  ofChrift.  Muft  a  Chriftian  be- 
lieve? That  he  can  never  do  without  the 
-knowtedge  of  Chrift.  Faith  is  fb  much  de- 
f^eiident  Upoii  his  Knowledge,  that  it  is  deno- 
minated by  it,  53.  If.  By  hh Knovokdge 
flail  righfe^ia  Scroant  jujiifie  many:  And 
Aoice,  Jd).  6.  40.  Seeing  and  Believing  are 
tnadb  die  lame  thing.   Wonl^  a  man  exercife 


^1 


Ucfcr  ii  Godf  llkatlift  ttb  iftVet  «oni(lioiit|  fikttek  iUb  tiit  toft t>f  the  Goanciy 


L.7/?/p,  This  Knowledge!  h  fnifdamOMIl  to 
the  eterficll  happinefi  of  Souls :  As  Wc  can  prf- 
form  no  duty,  etijoy  no  comfori,  fo  neither  caft 
we  be  laved  without  it.  John  17.  3.  Tbtt  k 
life  eternal.,  to  k»otjo  thti  the  only  trwt  Gojy 
and  Jejm  Cht-iji  tehoni  thou  haji  Jent.  And  If 
it  be  eternal  liie  to  knoi^  Clilul*,  then  it  i»  t»> 
tefnal  DiUnhation  to  be  ignotant  of  Chtift:  As 
Chrift  is  tHfe  Door  that  opens  Heaven,  lb  JC/rWd- 
ledie  M  the  Key  that  opens  Chrift.  The  ex- 
ceUlEtit  gift^  abd  renowned  Jmts  of  the 
HeABnititM  ttffey  ]^tcha(e!d  to  thetta  great 
efteem  dna  honour  amone  men ;  yet  left  tnctfi  ,  J 
in  a  iUtfe  of  perdition,  becaufe  of  this  g^ibi 
defed:  Tliey 

I.  21.  Thus  you  fee  how  fiuHialiiental  tha 
knowledfje  of  ^liftj^aa^  eflbtiiliy  oecxP 
lary  io  an  tlie  Graced  Dliiit&^  OmIors,  Snd 

Happinels  of  Souls.  1 

3.  The  Knowledge  of  Chiift  is  ptoiboni 
and  large  :  All  dber  Sdetooes  Htbot  Sbal- 

lows;  this,  a  boundlels,  bottomlefe  Ocean: 
No  creature  hath  a  Ime  loqg  enough  to  ^- 
thoih  the  detitli  6f  ft:  Tbett  S  heighth,  length, 
depth,  and  breadth  aicribed  to  it,  Eph.  3.  14. 
yea,  it  pafleth  knowledge :  There  is  a  mtti-  ''•^^ 
fold  WifdoM  efOai  m  Orrift,  Eph.  %.  lO.    It  ^^^^ 
is  of  manv  Ibrts  and  forms,  of  many  folds  and  mnitifor- 
plights;  It  is  indeed  lithple,  pure  and  unmix-  % 
ed  with  any  'thhigbutltfelf,  yet  it  is  manifold  ^"^Jf** 
in  degrees,  kinds  and  adminiftrations:  DaS  £^x\»4» 
fomething  ot  Chrift  be  unfolded  in  one  Agt^^ 
and  fomething  in  another,  yet  Eternity  itl^ 
cannot  fully  unfold  him.  I  fee  fomething  (fail 
Luther)  which  blelTed  AuJh'niiVf  not;  and 
thofc  that  come  after  me,  will  fee  that  which 
I  lee  not.   Ft  5s  in  the  ftudying  ofChrift,  as 
in  the  planting  ol  a  new  dilcovercd  Country  ^ 
at  hrft  men  fit  down  by  the  Sea  fide,  upon  the 
Skitts  and  bofders  of  the  Land,  and  there  they 
dwell,  but  by  degrees  they  fearch  larther  and 


Ah, 
the 


Digitized  by  Go(v^Ic 


Serm.  i. 


The  Fimmam  of  Ufi.^ 


the  bed  of  us  are  yet  but  upon  the  borders  of 
lliisvaft  Continent  1 

4.  The  ftudjr  of  Jefus  Chrill  is  the 
moft  noble  Subjett  that  svei  a  Soul  fpcnt  it 
lelf  upoO)  thole  that  rack  and  torture  their 
bnins  upon  other  ftudies,  like  Children,  wea- 
ry thenuelves  at  a  low  gaine :  The  Eagle  plays 
at  the  Sun  it  fclf  ^  the  Angels  ftudy  this  Do 
Orinc,  and  ftoop  down,  to  \<y_\\  inTo  thisdeq) 
abyls:  What  arc  the  Truths  dilcovered  in 
Chrift,  bat  the  very  lecrets  that  from  Eternity 
hy  hid  in  the  bofom  of  God  ?  Y.^h,  5.  8,  9. 
ijod  s  hean  is  opened  to  men  in  Chrift,  Jckn 
I.  18.  this  makes  the  Gofpel  fuch  a  glorious 
difpenfation^  becaufe  Chrift  is  (b  gloriouily  re- 
vealed therein,  zCor.  and  the  ftudy ing 
of  Chrilt  in  the  Ciofpcl,  Itamps  fuch  a  Heu 
veoljr  Glory  upoo  the  cooteaplatiiig  Soul, 

Dl.  18. 

5.  It  is  the  moft  fweet  and  comtbrta- 
Ue  knowledge  i  to  be  ftudyirig  Jefus  Chrift,  _ 
^vliat  is  it,  ouc  to  be  digging  among  all  thejell^  isofabfolttte  neceflity  to  be  kiHyMrn: 

OBmbcc^  veins  and  Iprings  of  comton  ?  And  the  deep '  " 
et  you  dig,  the  more  do  thofe  fpringsiiow  up- 
oo you.  How  ate  beans  nviihed  whh  tbedilco- 
veries  of  Chtift  iniheGoipel?  What  exta- 
fiesa  meltine^  tranftxnts,  do  gracious  Souls 
meer there}  Doowefi,  fhilipiem^JAii 
I-  -15  ivfitw*v  I«<7»F,  toe  have  found  Jefm  > 
was  tar  beyond  that  of  Archmcdes.  A  Be- 
liever could  lit  from  Moming  to  Night,  to 
ftrtia,'  &  hear  Difcourfes  of  Chtiftj  bk  maHtb  M  mft 
*^    fvoeet^  Cant.  5. 16. 

f"^nic  di^-  Secondlyy  Let  us  compare  this  Knowledge 
[^"quaB-  w^^^  '^^^^  knowledge,  ard  thereby  the  ex- 
niradeii-  cellencv  of  it  will  funher  appear, 
cunm  efl  ^yfi^  iUl  Oilier  knowledge  is  natiual,  bti  r 
this  wholly  fupematural ;  Matth.  1 1.  27.  Ko 
vcaesnix-  kaavxib  the  Sm^  but  the  tad)fr\  neither 
tHirccca-  knaneth  any  the  f  'athrr^  /ave  the  Son^  and  he 


moo  out 
verioto 


tft,fia- 


I!- 

prt). 


,  *"  to  vdbomfoever  the  Son  vuU  retaal  bim.  The 
C  ^^^^^  Heathens  could  never  make  a  diftovcry 
of  Chrift  by  their  deepeit  (earches  into  Nature-, 
.the  mk  eagle-eyed  Pbilofophers  were  bat 
Qiildien  in  knowledge,  compared  ivMi  the 
molt  illiterate  Chrillians. 

SecMdfyi  Other  knowledgp  is  uiuttatiable  by 
manv:  All  the  helps  Mdnieam  in  the  Worid 
would  never  caible  fome  Chriftians  to  attain 
the  ieazned  Arts  and  Languages ;  Meoofthe 
bellWiE^  and  moft  pfCgSant  FSuts,  awmoft 
excellcnr  in  thefe  but  here  is  the  myftery  and 
exceUency  ol  the  Knowledge  of  Chrift,  that 
Men  of  moft  btimt,  dtdl,  and  cootemptible 
Parts,  artam  fthro'  thr:  teaching  of  the  Spirit) 
to  this  Knowledge,  in  which  the  more  acute 
and  ingenious  are  utterly  blind.  Matth.  11. 
3^.  /  t})!wk  thee.  0  iather.  Lord  of  llcjven 
and  Earth,  beauje  tht)u  hajl  btd  thefe  ihings 
jrm  ibf  wift  aM  prudent,  and  hajt  revealed 
them  unto  Babes.  1  Cor.  i.  16.,  7-^.  Tvt  fee 
your  caliint-,  Brethren.,  bow  that  not  many 

'not 


mfk  tMH  4*tr  thejiejh^  not  many  miihty^  m 

-many  noble  ure  cdleJ :  but  Gm  haw  choje 
the  fwltjh  things  oj  the  Worid^  to  confound ll 


en 

the 


the  fooltjh  thing, 
vije,  &C. 

Thirdly^  Other  knowledge,  iho  you  fliould 
attain  the  highcft  degree  of  it,  would  never  ^ 

bring  you  to  Heaven,  being  defective  and  bme  j  upon  Sin,which  their  impetuous  Lulls  breaking 
both  in  iheM/ir^n/^  of  Hvtty  the  principal i down,  .expofes  them  theteby  to  a  greater 
VdL  'Damnaiioa  .  Ba  hfe^- 


thin^,  viz.  Chrift,  being  waatio^  ajid  in  the 
puri^  ef  its  tmurg :  For  the  knowing  Hgm- 
/Ar/r/ grew  vain  in  their  imaginations,  Rom. 
i»  2 1,  and  in  the  efficacy  and  influence  of  it  op 
the  hean  and  life,  They  held  the  truth  m  mh- 
r'iff)teoufnefs :  Their  lulls  were  ftronger  than 
thtfir  light,  Rom.  1. 18.  But  this  Knowledge 
hath  potent  Inftuences^  changing  Soids  into  m 
own  ima?e,  7  Cor.  5.  1 8.  and  lb  proves  a  la- 
ving knowledge  unto  raen>  i  Tim.  4. 4,  And 
thus  I  have  in  a  few  particulars  pointed  out 
the  tnnfcendcncy  of  the  Knowledge  nf  Chrift. 

The  ufe  ol"  all  this  I  lhall  give  y  u  in  a  lew 
Inferences,  on  which  I  (hall  not  cnbrge,  the 
whole  being  only  preliminary  to  the  Doctrine 
of  Chrift }  only  tor  the  prelent  I  lhall  hence 
infer. 

Inference  i. 

Thefuflicicncy  of  the  Doarine  of  Chrift,  fini  Q-  . 

tomjkc  Men  wife  unto  Salv  itiur..  Faui  dc-  P''.  W  ^ 
(ired  to  know  nothing  elle,  andjndeed  nothing 

little  of  this  knowledge  fiffiving  irdeffe£lu-  inr-tnit,qui  ' 
ai  upon  thy  hearty  will  do  thy  Soul  more  Set-  «jgnitio- 
vice  than  all  the  vahi  Specnlations  and  pro-  "** 
found  Parrs  that  others  lb  much  glory  in.  q;Jf™t 'j!^ 
PootChriltian,  be  notdeje£led,  becaufe  thou  cnim  'om- 
feeft  thy  (elf  oaiftripp'd,  and  excelled  by  ibnes  the^ 
many  in  other  parts  of  kn  avledf;^':   If  thou  f^^**** 
know  Jcfus  Chrift,  thou  kiiowclt  enough  to 
comfort  and  Ave  thy  Soul.   Many  learned 
Philolbphers  are  now  in  Hell,  and  nan/  Uliie- 
rate  Chriftians  in  Heaven. 

Inference  2. 
If  there  be  fuch  Excellency  in  the  Know* 
ledge  of  Chrift,  let  it  humble  all,  both  Saints  ; 
ltd  Sinners,  that  we  have  no  more  of  this  deaf 
and  cffcftual  Knowledge  in  us,  notwirhflind- 
ing  the  excellent  Advantages  wc  have  had  tor 
it.   Sinners,  concerning  you  I  may  hgh  and 
£iy  .  with  the  Apoftle,  1  Cor.  15.  ^4.  Some 
have  trot  the  Knocoledge  of  Chrift,  I /peak  thk  ' 
to  your /hitme.    This,  0  this  is  the  Condem- 
pacKMi^  and  even  tor  yoo  that  are  enlightned 
m  this  Knowledge,  how  little  do  you  kao\^ 
nFjcfljs  C'hrifl:,  in     aiipariron  cF  vvlmt  yon 
might  have  known  of  him?  Whatafbaoieis^ 
that  yon  (hottld  need  tobe  langbi  tlw' very  fitu 

Truths,  when  for  the  rime  you  might  have  been 
Teachers  of  others  f  Heb.  5. 1 3>  1 3»  >  V  That 
your  Miflfflets  cannot  ppak  mo  yoir  as  IM- 

ritual,  but  as  unto  carnal.^  even  as  unto  Babes 
in  Chrifi,  i  Cor.  1,  2.  O  how  much  time 
is  fpent  in  other  Skudies,  in  vain  Dilcourlcs, 
frivolous  Pamphlets,  worldlv  Emplt^ents  ? 
How  little  in  the  li»rch  and  ftudy  of  Jelus 
Chiilli 

Inference 

How  Cid  is  their  Condition,  that  hive  a  vid.tanchj 
knowledge  of  Chrift  and  yet,astotbem(elye5,  in  Eph.  4. 
it  hid  been  barer  they  had  never  had  it  !  P-  »^«*  «*« 
Many  thctu  be  that  content  themlelves  withl^^^ 
anunpradical,  inefie^uaU  and  meerly  nctio-Swif 
nal  knowledge  of  him    of  whom  rhe  Apoftle 
faith,  //  had  been  better  for  them  not  to  have 
known 2  Pet.  2.  21.  it  fcrves  only  to  aggra* 
vareSin  and  Mifei^ :  For  tho'  it  be  not  enough 
to  lave  them,  yet  it  puts  ibme  weak  reftrainis 


'  Damnaiioa 


Ba 


Digitized  by  Google  ' 


The  trai^atdiia  Excellency 


S 


erifsi,  r. 


Ftrfi,  If  cbU  Ooarbe  be  the  moft  excel-  ciTete  m 

lent,  rA.c.(r.iry,  fuiui omental,  profound,  noble,  ^j^"* 

and  co.!.tort;U)k  Doctrine,  let  us  then  take 

beed  left  wbile  we  Itudf  to  be  exa£l  in  other  cnciz,  fou 

thtnpjs,  wc'hL-toiind  ignorant  in  this.  Ye  kaow 
it's  ignoiiiinious  by  the  common  bufirage  of'^^*^> 


Fv/'/'i/v.  This  may  intorm  us  Iv  what 
Kuic  to  judge  both  Minitters  iuid  Do6:tiQ63', 
ottftajnly  that  is  the-  higbeft  ComMcndatkm 

of  a  Miniftcr,  to  be  an  able  Minilbr  ot  the 
Nevf-Teltament^  not  of  tils  Letter,  bur  of  the 

Spirii,  2  Or.    6.   He  is  the  bdt  Anift,  that  ■  the  cTvilii'd  World,  for  any  Manio  be  VMC*  t^^. 

CJn  m-f;  livtlily  anJ  ivvvertuUy  difplay  Jcfus 'quaintu !  with  his  own  Calling,  or  not  ro  in- ritw  con- 
Chnll  betbre  the  People,  evidently  letting!  tend  tiic  proper  Butincli  of  ir.    It's  oui  Cal  <!<>: 
him  forth  as  crucified  among  them  ,  and  that  is  j  l  ing  (as  the  Bridegroom  s  Frieads)  to  woo 
the  bcfl  Sermon  that  isnv.n  tl'Il  ot  Lhrilh  nor  and  win  Souls  to  Chrift^  to  fct  him  torth  PO^,j,^gjjj^ 
Oi  Alt  and  Language.   I  know  that  a  holy  lihe  People  as  crutihtd  among  ibera,  Gw/.  5.5-.  w. 
Dialetl  well  becometh  Chrift  s  MiniOciB,  ihey  1 1.  to  pielent  him  b  all  his  attraftivc  Excel-  s«r. 
Ihpuld  not  be  rude  and  cirelsls  in  language  or  jlencic;,  that  all  Hearts  troy  be  raviihed  w'^b  ''•p^^*^^ 


7  .rn  '^lY'i 
t  fx- 


his  Beauty,  and  charmed  into  his  Arms  by  ^^^^  ^ 
Love  :  We  muft  alfo  be  able  to  defend  the  i  nt'doari. 
Truths  of  ChriU  againft  undermining Heteticks,  m  picqtit 
to  inftil  his  Knowledge  into  the  Ignorant,  toj™"*"' 
anfwcrthc-  Giles  and  Scrupli  j  </  poor  doubt-  iftjMtfft 
ing  Quiftians.  tiow  many  intricu«.  Kjwcs.bc  aaire> 
havewetowiHe?  What  pains,  whaidtil  fsv"^ 
rcQuintc  for  l  i  t  ';    ,  nrc  iniplovcJ  about  oar  if"'!'™* 


method  :  But  iurtly  the  Kxcellcncy  oi  a  Ser- 
mon lyes  not  in  that,  but  in  the  plainuft  Dif 
coveries  and  livdidl  AppHcations  of  lefus 
Chrift. 

Infer  erne 

.  ^  .  Ler  all  that  mirtl  iti»  bonouf  of  Religion, 
/;  ;'r  )  r*f  or  the  peace  and  ooinftiiT  of  tbeir  own  Souls, 

SMnt^  .x:  wholly  iuquefter  and  jpply  themfclves  to  the  '  rcq    -  .  nuuci. 

th«r  hjj,  {iadf  of  jefus  Quilt  and  bioi  cnicihcd.  Wher^  t  work  i  AdA  lhaii  we  Ipend  our  precious  una^a^mm 
"strMTs       ^^"^  ^  ^  9A'9ts  iiT»n  other  Studies, '  in  frivotoos  Comowtrae^  pbilMbpliical  Nr  bob Iw^ . 
t*  ti)f"  when  all  Excellency,  Swccrnefs  and  DolircaWe-  ceties,  dry  and  barren  icnolaftick  Notions  ?  *'g*»  f** 
wtijit  j«/net$  isconcentctd  io  this  one;  Jelus  Chrift  is  i  Shall  we  iludy  every  thing  but  Chrift  ?  tic  ^^llI^S 
T 1/  Oi$ldfen  of  Men;  the  chlefeft  { volve  aU  Volinnes  but  the  fiicMd  eacsf  Wbm  JI^, 

f  fff^"  among  ten  thoufands,  as  the  Afp  'c--ircc  ,imonp  ^  is  obfl-rvcd  cvsn  of  B:-f/.:r?r:n,  th:it  he  tutn'd  icdqmn* 
/••ewd^i^f''^  ^"*^'  ^/  the  Woody  ^ux  Jaaum  dtvrja  i  With  loaehing  txom  SthogtDivinhy,  becaufe 

in  hoc  mixta  Jiuunt thefe  thmgs  .  it  wanted  the  fireet  Jnioe  of  Pietjr,  may  be  j!^" 


Cbrifi  :  Mifatitm^ 

which  iingly  ravifh  and  delight  the  Souls  of  conviSive  to  nnny  among  us,  who  arc  often  Ap^jfo 
^^SJL,  Men,  are  ail  lound  conjuniUy  in  Chrift.   O  too  much  in  love  with  worle  ImpicmBcst, v  n 


gtuBetKj  — "      .ww.,«  conjuniUy 

^      what  a  blelTcd  Chrift  is  this  1  whom  to  know 
tiMttbat  is  Eternal  Life.   From  the  Knowledge  c.f  Jc 
A***      fus  Chrift  do  bud  fonh  all  the  Fruits  oi  Com 
JJjJj^T^fbn,  and  tint  to  all  Seaftms  and  Conditions. 
if  HcMoi  Hence  Rev.  22.  2  he  is  called  //•-  7'/v.  of  Lijc 
mlifwr-  vol) id)  beitrs  twelve  moaner  oj  Irum^  and 
ri/hm  rna-yifijf  //j  |.>.|yy         MoKth,  and  the  Very 
cbr^t  (if^'^^f    'f^i*  Trefaref  r  hea/i»g.  InChrift 
;      //Souls  have,  (i.)  All  NeccIHiries  tor  Food  and 
'rp(4{)  ,«  Phyfick.   (i.)  AU  Varieties  of  Fruits,  twelve 
tkrc  -trt   nxMoei  of  Fruits,  a  diftinft  Sweetnds  m  this 
;     11  that,and  inihe  other Attiibutc,Piomife,Ordi- 
^ance,    (?  )  In  himaretheRfruirs^talltiraes, 
mtdjci  be  hd  bears  Fruit  eveiy  Month  v  theie  is  precious 
*°  JctoChtift,  em  in  tin  Hack  Month ; 
jjll^/^^  Winter  Fruits,  as  well  asSumn  rFr  jits.  O 
Sue  in  Ml*  thesftudy  Ctuift,  ftudy  tokooi^  him  more^x- 
kutmlimtggjhffyk  TheKbe  many  esoelteat  things  in 
Chrift,  that  the  moft  Eat;lc-eyed  Believer  hath 
not  yet  kca :  Ah  tis  pity  that  any  thing  at 
Ctoift  fbodd  lye  hid  Sian  his  People !  Soh 
dy  to  know  Chrift  nrjora  intcnfivef%  to  get  the 
experkmataL  Tafte,  and  lively  rower  of  his 
Knowledge  upon  your  Htcarts  and  AffisQions: 
This  is  the  Knowledge  that  carries  all  the 
fweetnels  and  comtori  in  ir.   Chriilian,  i  dare 
appeal  to  thy  ExpericBte,  whether  the  Expe- 
rimcnra!  T  iRc  of  Jefus  Chrift  in  Ordinances 
and  Dunes  have  not  a  higiier  and  iweeter  reliib 
than  any  created  En'foyment  thou  ever  lafted 
In  this  World  ?  O  then  fcparatc,  dc-vote,  and 
wholly  give  thy  Sell,  thy  Tiine,  thy  Snengtb, 
«•  this  tBOlllweet  tranfcendent  Study. 
htjertrtce  6. 
Lt[}fy^  Let  naedofe  the  whole  with  a  dou- 
Uc  Caution,  one  to  our  feives,  who  by  our 
CaUjngs^and  Pniefiions  ate  the  Minifters  of 
Chfift )  aoadier  t»  thofe  tbac  fit  onder  the 
DoOtineof  Quiftdhtlf. 


ntm 


than  what  he  is  laid  to  loath.  6  let  the'i''""rfe* 
Knowledge  of  Chrift  dwell  richly  in  us !  J^^'ifto. 

Sccondiyy  Let  us  fee  that  our  knowledge  ofd^(cboi,|. 
Chrift  be  not  a  powerlefi,  barren.  impnQi-ftior 
cable  Knowledge:  U  thar  in  its  p>(T';>'?  from 
oar  Underitandiii^  to  our  Lips  it  miglu  pow 
erfully  melt,  fweeten,  and  ravith  our  Hesiis !  1 
Rememh-  r.  Brethren,  a  holy  Calling  never  oMaMk 
laved  ai.y  Mao,  without  a  holy  Heart  j  if  our  f""*.*!!!?*' 
ToDgues  only  be  jantliiieiy  our  whole  ^^n^^^^jjE 
muft  b«  damned,      Weaod  our  Peoplemuft  fi^^o^- 
*^  be  iadged  by  the  fiune  GoTpel,  and  ftand«f««M.  > 
"  at  the  iime  Bar,  and  b-  fcatenc'd  on  the  ••■ 
fame  Terms,  and  deaU  with  as  ieveidy.aft  \' 
any  otiier  Mm  t  We  umiui  iliiiik  to  he  fi- 
ved  hy  our  Clergy,  or  to  come  c.fl*  with  a 
^'  Legit  vt  cleriau^  when  there  is  mntipgffiHM 
*^  dttCnAfft,  tf  vutit^Chriftiamtr%  asan«aini» 
oninent  Divine  Ipraks.   O  !cr  the  Kxpes*?* 
ot  the  Vinnnds  Vxk,  to,  and  keep  their  oim 
Viwyajd :  We  h«i»  a  Beawoi  to  win  ockfe 
as  well  as  others. 

Thifdiy,  Let  us  take  heed  that  we  wMi- 
hold  not  otr  Knowledge  of  Chrift  ht  rnvi^* 
rcoufnefe  from  the  People.    O  that  our  Lips 
may  difperfe  Knowledge,  ai>d  iced  many  t 
Let  us-  take  heed  of  the  Napkin,  rennembruigiF;  n$ar  ^ 
the  day  of  account  is  at  hand    Remember,  tth  Mt- 
befecch  you,  the  lixUiio/is  wherein  you  ftand, 
and  the  Obligations  refolting  tbencc :  Ke-[J„'^^^' 
meml>er  the  great  Shephetd  gave  himfdf  for,  of  .\t.tgu 
and  gave  you  to  the  Flock  ;  your  Time,  your/^r^>:.ri  in 
Gitts  are  not  yoers  but  Gods.  Remember""^*'*'H 
the  pinching  wants  of  Souls  who  ate  PeciCh- 
ing  lor  want  of  Chrift  ^  and  it  thtir  T  onguesitrj  ad 
do  not,  yer  their  Neccffities  do  befpeak  us,Rcmpub. 
as  they  did  Gen.  47.  15.  Wherefore^}'^^^ 

/boitU  v»e  dU  tM  thy  prejtneei  gipt  ut  foM^'r^ 

that 


Ly  Google 


Serm. 


I. 


ofth^  DoSriae.  (fOri^i 


ibmm 


Hve  and.  not  die.  Even  the  Sca- 
£>r(h  theiE  Breafts  to  their 
jmipg  oneS)  and  IhaU  wl-  be  cruel !  cruel  to 
Sotds!  DidnotCbiili  think  it  too  much  to 
fweat  Blood,  yea  to  dk  for  tb«m  \  and  ihalL  we 
Ihiok  it  much  ta  watch,  fiudjr,  preach,  pray, 
amd  do  what  we  can  ibr  their  Salvatbn  \  O  let 
•Im  Im  aiiiid.b«  ia  rov  nrJUdi  ms  alio  in 

A^MM^,  To  tkc  Peofle  tltar  fie  under  the 

Doftiineoi  Chrift  daily,  and  have  the  light 
fl^hbKoowkdge  Ibioing  lound  about  them. 

Kr/f,  Take  h«ed  ye  do  notreje£t  and  defpife 
this  Light.  This  may  be  done  two  ways :  Firft, 
Wiien  you  de^ife  the  oaeaos  oi  Knowledge  by 
flijBlu  Mdkw  eftems  oTit.  Sniely  if  you  thus 
IHcft  Knowlctlge,  God  will  rcjcft  you  for  it, 
mfm^^  it  isa  derpiliflgofibe  richclit  Gift 
tfwt  ever  Chrift  gave  to  the  Qrarcb :  and 
howewr  it  be  a  Contempt  and  Slight  that  begi  ns 
kif,  and  feems  only  to  vent  it  feU  upon  the 
weak  Paits,  inanificial  Ditcourfts,  and  iiota- 
kingTonesand  Gcfturesof  the  Speakers  -,  yet 
(believe  it)  k's  a  daring  Sin,  that  ilies  higher 
nan  you  are  aware^jr^^  10.6.  lit  t}m  defpiftih 
yoM^  (lefpifeth  me  ^  and  he  ibar  defpifeth  me,  dc 
Jpi/eih  him  that  Jent  me.  Secoitd/y,  V ou  delpifc 
toe  Knowledge  of  Chrift,  when  you  defpife  the 
DiieflloQS,  and  loving  Conftraints  of  that 
Knowledge }  whim  you  nefufe  to  be  guided 


by  youi  Knowledge,  your  Ugbt  apd  your  Lulls 
craiteft  and  ftruKle  within  y<w :  Q'ti^  fid 

your  Lufts  malKr  your  Light ,  you  fin  not  as 
the  Heathens  iyi,  who  know  not  God  i  but 
when  you  fin,  yopoiulHhght  and  put  by  the 
notices  of  your  own  CoufcierKres,  and  ofirtir 
violence  to  youx  own  Convitlions :  And  what 
fad  work  will  this  vodke  in  your  Souls*-  Hon 
loon  will  it  lay  your  Conldences  wafie  ? 

Secondly^  Take  heed  that  you  reft  pot  fatisfied 
withtbatKBOWIfldgeof  Chtiftyoi^have  attain- 
ed, but  grow  on  towards  Perfeflion.  It's  the 
Pride  and  Ignorance  of  many  ftoieijocs  wbes 
ihcy  have  got  a  few  raw  and  iadigtftcd  Noti- 
ons, to  (well  with  felPconccits  of theif  excellent 
Attainments^  and  its  the  Sineveo  qf  the  beft 
of  Saimv,  when  they  fee  (veritai  in  pro- 
fundo)  how  deep  the  Knowledge  of  Chrift 
lyes,  and  what  pains  they  rauft  tak^  to  dig  tot 
it,  to  throw  by  the  Shovel  of  Duty,  and  cry 
l^'gvK  cannot.  Toyoui  WOfk,  Chriftians,  tQ 
your  work-,  let  not  your  Candle  go  ojt,  fe- 
qucfter  your  felvesto  this  ftudy,  look  what 
IntercQurfes  and  f  x>rKlbofidences|re  b^wixt 
thetwoWotMs;  whatCemmunionibever  Gkxl 
and  Souls  maintain,  it  is  in  this  way  .  count 
all  cheretbre  but  Drols  io  Qoroparifon  of  that 
excellency  wbkli  islB  di6  ]^)«inFledg«i  9f  Jefa; 
Quift. 


Serm.  a. 
Seta 

WW 

and 


S  E  R  M  O  N  U. 


PRov.m  5a 


Then  was  I  hy  him,  as  one  brought  up  mth  him ;  and  Jvp^s  dailjf 
iff  delight,  rejokittg  dwajsiefke  him* 


THcfe  vrordsare  a  part  of  that  excellent  com- 
nacndationofWUdom,  by  which  in  this 
hookSolamoa  intends  two  things,  Firji^  Grace, 
or  HoUnefi,  frev.  4. 7.  Wijdom  kiotfrincipal 
duni  ',  Sec<mdly,  JefusCbrifl^  the  feiBTtain  of 
that  Gnce :  And  Look  as  thclormcr  is  rerxDwned 
ftviaesBeUency,  JAi^ia^i%,  Ibtbelaner 
moBtsnsKr,  woefBtniiK  Tfpftx  or  vrm 
Icribefi  the  moft  MefTed  ftate  of  Jefus  Chrift. 
dK  Wiiaomoi'  the  Vatkec,  irom  tlK>fe  ctetoal 
defii^  lielml  with  Ui  ftdn,  befell*  b'ls 
affOflttidB  of  our  nature:  Then  xoai  I  by  him, 
^«^^lbtt\OBg€vu»  was  wholly  fwallowed  up 
aBd%nt fa  WM^eakaUe delights  and  pieafures. 
WTiich delights  were  tvfDlbld,  (i.)The  Ruber 
and  Sob  del  izbted  one  in  aoothei:,  (isova  which 
delighnriiejl^tiibaoclMn  odaded)  with- 
out communicating  that  rheir  joy  to  any  other, 
ibr  no  creature  did  then  exift  lave  in  the  mind , 
of  God,  ver.  %o.  ('a)  They  delighted  in  thei 
lalvationofmcn,  in  theprofbe£lcf  that  work, 
tho'  not  yet  extant,  ver.  9  i.Jkly  prdent  bulinc£.< 
Ivcs  in  the  former,  vie.  ttkenunual  delights  of! 
the  Fatheraod  Son,  ooe-iiitlt jod  ia  -anmicr  .1 


The  account  whereof  JMiaw  la  dtt  Ttil : 
Wherein  cwifider, 

1.  The  glorious  condition  of  the  oon-incama* 
ted  Son  of  God,  ddcribed  petfon  with 
whom  his  fellowOiip  was,  thea  tear  I  bjt  hinfy 
or  with  him?  fi>  with  him  as  never  was  any, 
in  his  reqr  )/o[Qmt  John  t.  j  8.  the  only  begot- 
tnSoiiivas  faitbe  bofim  of  the  Fatfaert  ao 
expreflionofthegreateft  deamefe  and  intima- 
cy in  the  World:  as  if^e  Should  lay.  vriapc 
ap  in  die  firy  Sold  of  biB  Father,  ecnnmed 
in  God. 

2.  Thisfeiiowlhipis  iilofirated  by  a  Me* 
^pbfli,  wlNsebi  ibe  Loci  will  i«op  cowir 

capacMci  Cas  one  brought  up  ta'th  h'/ji]  i  he  He- 
bretB  word  is  Ibmetinaes  rcadred  a  cun- 
ning workman,  or  curious  Artift,  as  in  Cm/. 7. 
I.  which  is  the  ftmc  word.  And  indeed  Chrift 
Ihewed  himlHf  fuch  an  Artift  in  the  Qsation  of  J  - ' 
the  \<t(Msf9rtHt1migtmr*midH9t  h'm^A^'Z  "S- 

fitrjt }  plscuic  hoc  nomen  fibi  afTumerc,  ut  dedanrrc  undem  con- 
vcrtisncm  coidis  non  a  Itipfu  ncrtidl'ci,  fed  hoc  fidcli  aititko 
lt'igbtn:.-iii  \  r.:rt.  126.  Rittcre,  pHU;  Is^'xic,  Isttiri,  ^f^ponraMtofe 
(iail^fp  fe&cic  auaidq,  ftaatt  apud  |>i^en>«.  ,Xia<i/.  in  /oc 

wllheta 


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The  Fnaiam  tf  -L^e. 


Vol  I. 


Without  him  ibere  vaas  nothing  wade^  tfxauhu 
madty  Joli.  I.  j.  lwt  ^!off/tf/f«r,  and  others  ren- 
du ir  rtiitriciui^  and  foChriftisherc  compared 
to  a  ddighttul  child,  fporting before  its  Father : 
The  Hetren  root  pHttJ  which  our  tranflation 
rtnders  rejoicing  before  him.  fignifies  to  l  u'ph, 
plavj  or  rejoice-,  fo  that  look  as  Parents  delight 
to  lee  their  Children  liwning  before  them,  lb 
did  the  Father  dsUght  in  beholding  this  Darling 
ot  his  bofom. 

^  Thisddiebtisfanher  amplified  by  the 
n^'P  perpetuiry  ard  uninterruptednels  thereof;  / 
miu  day  by  day  lui  delights^  rejoycing  aitsayt  be 
fore  him :  Theft  delights  of  the  Fathet  and  the 
Son  one  in  another,  knew  not  a  Tnotnem's  inter- 
ruption or  diminution  :  Thus  did  thefe  great 
and  glorious  Pcrfcns  mutually  kt  forth  their 
fuUeftpleafureanddelight  each  into  the  heart 
of  other :  They  lay  as  it  were  imboifiiined  one 
inano!her,entertaining  themfelvirs  with  delights 
and  pleafutes  inp&tble,  and  uncooceivable. 
Hence  we  obfbfve, 

Doi^.  TJyai  the  condition  and ftate  of  Jefus 
OiriR  before  hii  Incarnation^  wdJiaflateof 
bigheft  and  mofi  unfpeakahle  delight  and 
piejjurc,  in  the  cni^ )  0:011  if  his  halher. 
■  /cp«lclis  us,  he  was  in  the  bolbm  of  his. 
Fadier:  to  lye  in  die  bolbm  is  the  pofture  of 
deareft  love,  John  i    2%.  A'ipw  there  ten  lean- 
ing onJeftH  bofom  one  of  hii  Dijupks  viltom 
John  l  it.  je/us  itrved:  butChriltdid  notlean  upon  the 
»toiphi>  Father'sbolbm,  asthatDifctpledid  on  hi^,  bjr 
^^m.  lay  in  it :  And  therefore  in  I/a.  42.  i .  i  he  taihcr 
munio  fi-  ca/h  him  mine  e/eff^  in  xabom  my  foul  deligbtetb  s 
liiDet    which  is  *varioufly  rendered,  the  Septuagint 
gj"^"**  quemjufcepit,  whom  my  Soul  rakes,  or  wraps 
S?^fi.tip:  Otha^«wrj>&f«if,  oite  that  highly  pleafes 
ftk  in  X-  :3n'!  delif:^htsmy  \'ery  Soul :  And  2  Cbr.  8.  9. 
tenw  gc-  he  is  laid  in  this  eftate,  wherein  I  am  now 
neratione,  defctlbing  him,  to  be  rich :  And  ?hil.  2.  7. 
n,nu*u''^^  3f  equal  vcitb  God,  and  to  be  in  the 
Qiwic  m-form  of  God,  (L  c.)  to  havc  all  the  glory  and 
turjr,  nimenngfisof  thcMajcfty  of  God  ^  and  ih^  riches 
which  he  Q)eaksbt,  was  no  lets  than  all  that 
Father  hath,  Jobn\6.  17.  Attthatthe 
draiiq.'in  lar:::r  h.:i^'  is  ijnne:  Andwhat  hc  now  hath 

iccmtfTf  inthis  his  exalted  ftate,  is  the  lame  he  bad  be 
.  fbfebishumaiafkm,  7cft.i7.5.No«rto  jglimpfe 
^I^JI^'  out  (as  we  are  able)  the  unipeakable  felicity  of 
GUff.     that  fiateotChrift,'  whUlt  he  lay  in  that  bleQc^ 
*Hiem,\tiBtm,  I  (hall  oonfider  it  duee  ways,  nega- 

'^tively,  pofitively,  and  comp.iratively. 
^«        I.  Let  US  confiderthat  ftate  negaiivelv,  by 
•imKyvingfiomit  all  thole  degrees  of  Abafe- 
nt  a-inent,  and  Sorrow,  which  his  Incanntioo 

^    brought  him  under :  As, 

^"P^  abafed  to  the  cond  ition 

cfpinni  ofaCreaiute,  which  was  a  low  ftoop  indeed, 
immci.  and  that  which  upon  the  matter  undid  him. 
in  point  of  Reputation  V  for  by  this  (laith  the 
ApolUe)  iiv »fe^i/t'  hiinfelf  cf  no  Ri'putJticn,  Phil 
2.  7.  it  emptitd  him  of  his  glonr ;  For  God  to 
be  made  Man,  is  fuch  an  Abaleraent  as  none 
ancxprefs:  but  then  not  only  to  appear  in 
true  Flelh,  but  alfoin  the  likcneft  of  finful 
Flelh,  asKv'w.  8.  ?.  O  what  is  this! 

SecmUy^  Chiiit  was  not  under  the  Law  in 
this  Eftate;  t  oonfels  it  was  no  difparagement, 
to  i4^/:CT  in  the  Ifateof  Iiinocency,  to  Angels 
in  torn  itateof  Glory,  tobeundei  Law  toGod^ 


but  it  was  an  unconceivable  Abalcmera  to  the 
ablbluieindependeni  Being  to  come  under  Law ; 
yea,  nor  only  under  the  obedience,  but  alio 
under  the  malcdiflion  andcurfe  of  the  Law, 
Gal.  4. 4.  Bui  iviYn  the fttlnefs  of  ttme  ftuamc^ 
G'yJjeni forth  htsSon^iMdet^aWMUmi  mtik 

under  the  Law.  ' 

Thirdly,  In  this  Srare  hemsiiAnsMeiiiaiif ' 
ofthofe  ibrrowful  confequents  and  attendants^ 
of  that  frail  and  feeble  ftate  of  Humanity,  which, 
he  afterwards  afTumed,  with  the  nature:  as/ 
(i.)  Hcwas  unacquainted  with  Griefs,  There 
was  no  forrowing  nor  lighlng  in  that  Bofom 
were  he  lay  ^  tho'  afrerwards  he  become  a  Mam 
ofSorroou,  aitdaequainted  toitb  Grief,  IQl  jj, 

aManofSomms,  asifhadbeen  conftitutea 
m  l  made  up  of  pur:, md  unmixed  Sorrows: 
bvcry  dayconverling  with  Griefe,  as  with  his 
intimate  Companions  and  Acqoaintanoe.  {%.) 
He  was  never  pinched  with  Poverrv  and  Wants, 
while  be  continued  uithat  Bolbm,  as  he  was 
afterwards  when  he  laid,  the  Fneet  baoebptet^'i 
and  the  Birds  of  the  Air  have  Xefls-^  but  the  Son  ^ 
of  Man  hath  not  where  toiaybnixad.  Ah  btelled  wu  in  dK 
Jefiis !  thou  needeft  not  to  have  wanted  a  otace  bofiim  of 
ro  have  Iain  thine  Head,  hadft  thou  not  ieftthat** 
l3ofom  for  my  fake.        He  never  underwent 


fpifedandrejeftedofMcn,     y?.  3.  hisFather{?JJ 
never  looked  upon  him  withcut  Smiles  and /.^ 
Love,  Ddight  and  Joy,  tho' afterwards  be  hc-j^-rr.  the 
came  a  reproach  of  Men,  and  defpifed  of  the'^  "'^- 
People,  P/a/.  22,  f-         His  holy  Heart  was^-^,. 
neter  offended  with  an  impure  luggeffion  ot  ,t  [bat  be 
Temptation  of  the  Devil  •,  all  the  while  he  lay  /toxU  Jf- 
in  that  Bolbm  of  Peace  and  Love,he  never  knew  ^J^jT^ 
what  it  was  to  be  afiaulted  with  Teraptations,(3j'y?f  , 
to  be  bcficgcd  and  battered  upon  by  unclean  tutJhtm- 
Spirits,  as  he  did  afterwards,  mattb.  4.  i.  TbenMt  U 
vaeajefus  led  up  of  the  Spirit  into  the  ^'^^^'^^TVIfS 
ne/s  to  be  tenjjrd.fthe  Devil.  It  was  for  outjf^. 
takes  that  lie  fuhmitted  to  thole  excicifes  (Xfitt^  jfdto* 
Spirit,  tohim^foiMU  tmptedfikt  at  ttefm  km 
an\  thdthc  might  bguMot/s  a  ;vit\ifuland^'^ 

fattb/MlW^bPriffl,  H^^i^  (50^,was;;y:i 
neverfiDMofpaiasanil  lomifes  in  Sod  otaS^t 

Bod",  there  wete  no  fuch  things  in  that  hlefTed  ^  »«<^ 
tioiom  where  he  lay ;  tho'aftsrwaids  he  groan- 
ed  and  fiiveat  iKider  them,  I/a,  53-  5-  Tho  Lord  ^^^^l^J., 
embraced  him  from  Eternity,  but  never  wound-  kai 
ed  him  till  he  flood  in  our  place  and  room,  mettmim 
1 6.)  There  were  no  hidings  ocurillidnwments^^A* 
of  his  Father  from  him,  there  was  not  a  Cloud'p*^^  / 
from  F.teraiiy  upon  the  fac*  of  God ,  till  fe/ti«  Orate  ;  sft 
Chrift  had  Idrthat  bo&m :  It  was  a  new  thing 
TO  Thrift  to  fee  frown  in  the  face  of  his  Fathetn  "^'J'^^ 
a  new  thing  for  him  10  cry,  My  God,  my  God,      ^  ■„ 
to}}y  bafi  tbm  fir/akn  me  f  Maith.  27.  46.  tmt  fiii  * 
(j.)  There  were  never  any  imprcfTior^s  cf  his  ttere  k 
Father's  wrath  upon  him,  astiiere  were  aher- 2?  P'*' 
wards :  God  never  delivered  fuch  a  bitter  CopMgi^ 
of  wrath  into  his  hands  before,  as  that  was,  .wr.  Amh. 
Matth.  26.  ?9.  Laftly,  There  was  no  Death,  Eu^cp, 
to  which  he  was  fubjefb  in  that  boibra.  All  V'r'? 
theft  things  wete  new  things  to  Chiift,  hc  was  ^mi' 
above  them  all,  till  fx  our  lakes  he  vdmuatilj 
fubje£led  himfelf  unto  theta   Thus  JTOU  fte 
what  that  ftate  was  noc 

«•  Let 


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Scfto.t2, 


The  Fmuain  of  Life, 


i 


4»  Ld(  d»  totlfidef  Xtpfffitivety^  what  i(  was, 
aMgti«(s  by  IdnW  ^arrJcubr  Confiderations 
^  Ihfletfd  we'  an  bur  guefs)  at  the  glory  of 
if  :  Ai,  (t.^  We  cannot  but  conceive  it  to  be  a 
ftlteoF  rnarchklk  Hjppii)eli,  if  we  confiderthe 
ftvf'jm  cnjoyii^g  3nd  delighting  each  in  other: 
ffcWas»*ith  God,  John  i.  i.  God  you  know 
JS  the  Fountain,  Ocean,  and  Gmtcrof  all  De 
Kghoand  Joys,  Pftl.  i6.  w.ln  thy  pre  fence  t  s 
mhift  of  joy.  To  be  wrapt  up  iti  the  Soul  and 
fldbm  of  all  Delights,  as  Chrift  niuft 
MAIS  be  a  State  franfcending  Apprchciiiion ; 
iftliaVerhtf  FoQhtaitiof  Loveand  Delight  letting 
AWitfelffo  imfflfediatdy,  and  fully,  and  ever 
lifiil^y  upon  this  onlv  begotten  darling  of  his 
io«l,  (baiitnevtir  did  cotnniiunicate  it  felt'  to 
iitj  \  judge  whit  a  flaie  of  rranfcendcnt  fcli- 
*iW  this  muft  be.  Great  Perfons  have  great 
ddjgbts. 

(1.;  Of  if  i^e  cotifider  the  intirtiacy ,  deartiefs, 
ylStt,  OneneBbf thoi%  great  PeflbnSOfrt  with  ano 
that:  The  neater  the  union,  the  fwecter  thi; 
cdttiindiiinD:  Now  Jedis  Chtm  W  not  only 
tfSurifidd«arto<!k)d,  btrtCMewTtth  liifKl,  Imid 
0y^her  arecne,  Joh.  lo.  ^6.  one  in  ftature. 

SU  k)vc  and  delight  I  there  is  indeed  a  Mo- 
taihMof  $0fi1s  artwng  Men  by  Love,  but 
tfite  WdJ  aftatUfal  cntnels;  no  Child  is  foone 
l^liU Father, Ik) Husband  foone  with  the 
WHe  «rMs  feMbm,  no  Friend  &  one  with 
Fflertd,  no  Soul  fo  one  with  hs  Body,  as  Jefus 
Chrift  and  his  Father  were  one.  O  What  match- 
l«s8  delightsitiuft  mtSBoBf  Itovr  horn  fixh  a 
U^lfnlon! 

C^fidfef  asiln  the  purity  of  that  delight 
ifrtth  Which  the  Ufefl^  Father  arid  Son  to)bta- 

ced  each  oihef ;  the  bell  Creature  de^ghts one 
inuulher,  ate  mixed,  debafed^  and  allayed: 
If  tmbe  ibmemiflgfavKtatngaAd  Ingaging. 
thete  Is  alfo  r^methlng  cloying  and  diitafting 
!the  purer  any  dellBjht  is.  the  mote  excelknt. 
Horn  them  ate  Chrillal  ftreams  flowing  fo 
JjJttleiy  fJorti  the  Fountain,  no  beams  of  light  ib 
ttnittiied  itom  the  Sun,  asthe  Lovesaod  De- 
Ill^  of  tittle  holy  and  glorious  Petrous  were: 
The  holy,  holy^  holy  Father  embraced  the 
thrice  holy  Soo  wuh  a  molt  holy  Delight  and 

.  (4.)  Confider  ths  confiancf  of  this  dflUaJIt: 
tt  Was  froin  eveiUftiiHU  as  in  vtr.  a;. and  nom 
£teaity  it  never  (iimied  one  mofmnt's  in 
terruption:  The  tver  flowing  Fovuitain  of  God's 
Ddightwd  LoVe  never  (topt  its  courle,  never 
ebbadt  butashefpeaksinthal^xt,  ItMsduify 
hit  delight,  rejtj/dng  thvays  before  hint.  Once 
OK)t«,(»niiderthd  fulnelsof  that  delij^t,  the 
perfedionof  that  pleafutej  /  vrndcU^bts:  So 
the  Word  is  in  its  originnl  ^  not  only  plaral  de- 
lfts, all  deligbo,  but  alfo  in  the  abftn€k  i}r- 
h^t\x^^'.  Asamrwafds 6oia  dicalNndance 
whisforrows,  hcwasftiled,  a  Manof  Sorn:>ws, 
fi)  h«ct,  itomtiie.fulae&  of  his  delights:  As 
•rlio.diMldiay«evn«osftinitad  vail  nude  up 
oir  pleaiuie  and  delight. 

9.  Onccmore,  Ictosconfidcric  c^inp^Mthtr- 
and  this  Itate  will  y«t  appear  more  glorious, 
coniparing  it  with  either  ibechoictft  delights 
that  one  creature  takes  iti  andher,  or  that  Ood 
tikes  in  the  creature,  or  thatthcMtoiti  talees 
iaGod:  Meafiufe  dtdeimmmift  Mights  be- 


twixccheFatlier,  anrfWsSTn,  bydtber  of  dielfe 

line?,  and  yon  fhiU  find  thcin  in^nitcly  fhorti 
For,(i.)  Tho'ihc  delights  that  creatures  take  iti 
each  other,  be  Ibnietimes  a  great  dcii;^ht  ^  ftdl- 
vi2Ajacoh\  dolight  in  heniamir.^  wiiofc  Life 
is  friid  to  hebotfitd  up  in  tlx  la£s  life^  adcac 
and  high  cxprdfton,  Qen.  44.  jo.  fiich  was  that 
of  Jonathan  in  David,  whofc  Soul  was  knit  vvith 
liis  Soul,  and  he  laved  him  as  his  oven  Sou/, 
iSaw-ij.!.  andfuch  is  the  delight  of  one  Friend 
in  another,  there  is  a  Friend  that  is  at  a  M.an'i 
mnSou/,  D;ut.  13.  6.  yet  all  this  is  but  Crea* 
ture-dclighr,  and  can  in  no  particular  matdl 
the  delights  betwixt  the  Father  and  the  Son  t 
For  this  is  but  a  finite  delight,  according  to  the 
nieafurc  and  abihtics  of  Creatures;  buc  that  Is 
infinite,  fuitablctothe  infinite.perfeftionofthe 
Divine  Being :  This  is  always  mixed,  that  per* 
RQlypure.  (2.)  Or  if  you  compare  icwldl  ihfe 
delight  that  God  takes  in  tiler  Creatures ;  it  is 
cWdlMtlMcGod  fdces great  delight  in  fonie 
Crcrttures,  The  Lord  fairs-  pkafure  in  his 
Saintj^he rejmti  ever  them  uith  Jt^^g-^  and 
rejtetb  f»Btt  Live^  Ztph.  3.  17.  Ifi.  6<i  f. 
But  yet  there  isa  great  difference  betwixt  hh 
delight  in  Creatures,  and  his  delights  inChrift; 
for  all  his  delight  in  the  Stints  l»  fetmiary.  . 
andforairift's  lake:  But  his  delights  inChrift  tSSie 
are  primary^  and  for  his  own  fake  :  Wc  are  ac-  |li<|Mnl 
ccpted  in  the  beloved,  Eph,  i.  6.  he  is  belOVM,  memt^ 
and  accepted  for  himfeif  (3.)  To  conclude, 
compare  it  once  more  with  the  delights  tJiattfie 


beft  of  creatures  take  in  God  ahd  ChrifV,  and  it  Stf/^ 
muft  be  confcifcd  that  is  a  choice  Delight,  and  (fdiSm) 
a  trktri^endent  Love,  with  which  they  love  and  "^Jj*^ 
dcligl;t  in  him,  Pfal.p.  25.  Whom  bdtfg  / iw  JJ^JJ 
Heaven  bit  thee  !  and  on  Earth  there  tt  ttdUe  mi  ctriB, 
that  Idefirebefides  thee.  Wliat  pangs  of  Lrtvt  >  tmi  chri& 
What  raptures  of  dcli,"Jit,  did  the  S[)oufc  cxpvcG  A'*''^  /v, 
to  Chrift  ?  OthM  vabom  ttySonl  loveth!  But^^rf 
furcly  our  delight  In  God  is  no  perfeft  rule  to  t*me 
meafurc  his  delight  in  Chrift  by :  For  onf  lore  thnmh,  $r 
to  God  (at  tljibcftJis  ftill  imperfeft,  thstN ''^/'^■^ 
the  burden  andoMifhtnt  comntalitt  orSrints,uuc  J^I^^ 
thisis  perfcft :  Oat  s   inconftant,  up  and  down,  iMmif 
ebbing  and  Itowing,  but  this  is  conftaot.  So  t  hen 
cocondodet  tbeOnditiM  mdScate  of  Je/ttf 

Chrifl  before  his  Incarnation,  was  a  flate  of" 
hiKhcftandmatchlefs  Delight,  in  th«  enjoyment 
oTlilt  Father.  The  Ufts  follow.  ; 

life  of  lecarnation.  • '  ■ 
Inference  1.  VVhat  an  afloniftiing  a£l  of 
Love  was  this  then,  for  the  Father  to  give  the 
Delight,  the  Darling  of  his  Soul,  out  of  bis 
very  Bofbm,  lor  poor  Sinaeft?  All  Tongues 
muft  needs  paufe  and  fidtet,  tlut  attempt  the 
expreffion  of  his  Gracs  ;  exprdfionS  being 
hen;  (wallowed  up:  God  fo  loved  the  World 
that  hegeve  his  oAly  begotten  Sm^  John  9. 16. 
has  is  a  /c,  without  a  f^-ut ;  lb  Icyved  them : 
How  did  he  love  them  ?  Nay ,  here  yoa  muft 
excufe  the  Tongues  of  Angeli ;  which  of  cs 
would  deliver  !  Child,  the  Child  o<  onr  De- 
lights, an  oniy  Child  to  death,  for  thegreateft 
infaerkanoe  in  the  World  >.  What  t^der  I^- 
ftnt  can  endute  a  paning  pull  whh  inch  a 
Child  ?  When  Hagfr  was  taking  her  laft  leave 
fas  file  thought)  of  her  Iflmael^  Gen.  St.  i^S. 
the  Text  iaiu),  fix  vsent  *nd  jcie  Itr  t/oten  v- 
veragainjl  kini)  a  goodsMyoffiJ«tJhe  fatd, 
Ut  mt  mt fet  ibt  Death  «f  fftr  unft/i  m^Jhe 


•t 


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s 


"Fhe  Fmattttu  cf  L^.' 


faie  ooer  agai/ifl  him,  aaJ  lift  up  her  Vcice^  ^inJ 
viept:  Tho'  Ihe'werenoneofthsbeicMothtiiS; 
lior  h«  die  \ySi  v  t  C^htldren  ^  yet  Ihs  could  not 
y'y-.i  up  a  C.liilJ.    ()  rw.i-,  h.irJ  totxirtl  What 
aa  ouicry  did  L)jvid  make,  cvca  for  an  Abja 
/mi  Wilhiiig  lie  had  died  for  him.    What  a 
ll  Aa  {  :s  I  m  iy  fay  ;  luth  the  DeJth  offome 
Ciiildicn  tiude  ill  the  Hearts  ot  Ibme  Parents, 
which  will  never  be  doled  up  in  this  World  r 
Yet  furely,  never  did  any  Child  lye  lb  clofe  to 
a  Parent  s  Heart,  as  Chrifi  did  to  his  Father's; 
•  and  yet  he  willingly  parts  with  him,  tho'  hii 
only  One,  the  Sun  oF his  Delights,  and  that 
to  Death,  a  curled  Di^ath,  for  Sinners,  for  the 
worft  of  Sinners.    0  miraada  ^'h'lUnthro- 
pia!  matcblc^  Love,  a  Love  paft  fioding  oucl 
Let  all  Men  tfaeretbre,  in  the  Bnfinefi  of  theit 
Redemption ,  give  equal  Glory  ro  the  Father 
with  the  Son,  /nbjj  5.  aj.  if  ibc  Father  had 
not  loved  thee,  he  had  never  parad  with  fadi 
a  Son  for  thee, 
ft  htubni-    i«J'"^'  2.  From  one  wonder,  let  your  Souls 
Mtferhtf  turn  to  anothec,  Ibrtbey  are  now  iathe  midft 
C4rjjf     ol"  Wonders:  adore,  and  be  for  everaftonilhed 
aAtu"  ^^^^^         of  Jefus  Chrift  to  poor  Smncrs , 
ll^^ that  ever  he  fbould  confent  to  k  ivc  (uch  a  Bo 
■  eimfirt,  Ibm,  jfid  tlic  IncftaWe  Delights  that  were  there. 


for  luch  poor  Worms  as  we  are.  O  heights, 
i  .;  iths,  lengths,  and  breadths  of  unmeafurable 


himfflf\  f'>f 
ke  fr.iydh 
ker{  fir 
that  Glory 
wb'ub  be 
bsd  nrilb 


but  tllft 

from  thi 

%7''mJr<-  Lovx !  O  Ice  Ro>7!.  7.  6,  7,  8.  read,  and'  won- 
fefttdGtai}  der  i  hoiv  is  the  Love  ol  Chrift  commended  in 
W  Wvwir  raviihing  Circumftances  to  poorSinnecsi  You 
^"!'r*'  would  be  loth  ro  leave  a  Creature's  Bofbm,  a 
txj'nedto  comfortable  Dwelling,  a  lair  Efuce,  lor  the 
beft  Friend  in  the  World  \  your  Souls  are  loth 
ro  leave  their  Bodies,  tho  they  have  no  fuch 
gi«^t  content  there:  But  which  of  you,  ife- 
ver  you  Ibund  by  experience  what  it  is  to  be  in 

the  Boiboi  of  Ciod  by  Divioe  GNiuQuniqiifion  that  Man  till  the  Lord  come.  O  Simieis! 
would  be  perfivaded  to  leave-  fbch  a  BofiimlToafhall  one  dajr  know  the  nice  oTtfais  Sin, 

£imint^  for  all  the  good  that  is  in  the  World  ?  And  yet  jyou  lhall  feel  what  it  Is  to  delpiC;  a  Jefus,  that 
itvNtotff  Jefus  Chtjft,  who wa^inabiacedio that Botom,  is  aUeioooinpd  Loveliocn  the  haideftHean. 
Mt  Ut  Hifbtx  another  manner  thaA  ever  you  were  ac*  O  that  yon  would  him  nomofe!  O  ditt 
fc^Wig  quainted  with,  freely  left  it,  and  laid  down  this  Day  your  Heans  might  fall  In  love  with 
p^^^.  the  Glory  and  Riches  be  eq^iaed  there,  for  I  him!  1  tell  you,  ifyou  would  fet  jouiLove 
jft  voiM-' your  (akes;  and  as  the  Father  knred  him,  even ' 
tariiy  di-  lb  (Belicvcrs)  hath  he  loved  you,  Joh.  1 7.  22, 
ytMJtim-  What  manner  of  Love  is  this !  Who  ever 
f^AL    loved  as  Chrift  loves?  who  ever  denied  him- 


l/ifcr.  ^.  How  worthy  is  Jefus  Chrift  of  all 
our  Love,  and  Delighr?  You  fee  how  infinite- 
ly rhc  Father  delighteth  inhim^hQwheraviih' 
es  the  Heart  of  God  j  and  lhall  be  not  ravifh 
our  Hearts:  I  prefent  you  a  Chrift  this  Day^ 
able  to  ravilh  any  Soul  that  will  but  view 
confider  him.  O  that  you  did  but  fee  this  love- 
ly Lord  ,  Jefus  Chrift !  Then  would  you  b» 
home  lick  of  Love :  furely  he  is  a  drawing  w.; 
viour,  Jtfba  1 2.  .  32.  Why  do  ye  laviih  away 
our  predous  AffeClions  upon  Vanity  ?  None  but 
Chriit  is  worthv  of  them  1  when  you  fpend 
your  precious  it&£kioo$  upon  ocho;  Olje6^ 
what  is  it,  but  to  ilg  fyt  Urofi  with  gddea 
Mattocks'  'n.Y  Lord  direil cur  Hearts  into  the 
Lave  of  Ou  ifi.  0  thai  our  Ueaits,  Lows  ai4 
Delights  did  meet  and  oonoenter  with  the  Heart 
of  God  In  this  moft  blcfled  Oh]tt\ !  0  let  him 
that  left  God  s  Bolom  tbr  you,  be  anbofomed^ 
by  you,  tho'  yours  be  nothing  io  God's «  he 
that  left  God's  Bolbm  for  you,  deferves  yours. 

Injer.  If  Chrift  be  the  beloved  £^ruag<^ 
the  Father's  Soul,  think  what  a  grievousaod  in^ 
fufferable  thin^  it  is  to  the  mart  of  God,  to 
fee  his  dear  Son  defpifed,  flighted ,  and  re- 
jected bv  Sinners:  Verily  there  is  no  fuch  cut 
to  the  Heart  ol  God  in  the  whole  World.  Un- 
believers trample  upon  God's  darling,  tread  un- 
der iboc  him  that  eternally  lay  in  h'ls  Bofbou 
Heb.  r  o.  ■jo.  Smite  the  apple  ef  h:<;  Kye,  and 
how  God  will  bear  this,  that  l^arablc,  Mta.  21. 
?7, 1040.  will  inform  you  ^  furely  he  will 
ferablv  deftroy  fuch  wretched  Sinners.  If  you 
would  ftudy  to  do  God  the  greatclt  deipight, 
there  is  none  like  this.  What  a  difinal  word  is 
that,  I  Cor.  16  22.  If  My  Man  love  not  our 
Lord  Jejus  Chrifl^  let  aim  be  Anathema  Mara- 
njiba^  (/.  e.)  let  the  great  Curfe  of  God  lye  up- 


tt  Mcm' 


ft,jh  _ 

Rtdtmftt-  _     ,  , 


ielf&r  Chrift,  as  Chiift  denied  hifflfeUfi»  US! 


TO  iale,  none  bids  lo  fiir  lor  itasChrift. 

2.  Ufe  of  Exhortalion. 
I.  To  SamtS)  If  Chrift  lay  eteroallj  io  his 
Bolbm  of  Love,  and  yet  was  oooteoc  n>  lor- 

lake  and  leave  it  f:;r  your  fikes;  then,  (1.) 
I  Be  you  teadv  to  foriukc  and  leave  all  the  Com- 
*  '  forts  you  have  o^i  Earth  lor  OsS&s  fioxxB 

Infer.  Here  wc  arc  informed,  Umt  hte-  Galleacius  left  all  for  his  Enjoyment.  Mofes 
red  in  Jefus  Chrili  is  ilje  true  way  to  all  fptri-  left  all  the  glory  of  Egypt,  Peter,  and  the  o- 
tuj/  Preferment  in  Heaven.  Do  you  covet  to  ther  il^/f/,  left  all,  Lu^.  18.  28.  But  what 
be  in  the  Heart,  in  the  favour  and  delight  of  have  we  ro  leave  for  Chrift,  in  comparifon  of 
God?  Get  Intereft  in  Jefos  Chrift ,  and  you  what  he  left  for  us>  Surely  Chrift  isthehigh- 


Ihall  prclently  be  there.  What  old  Ifrat'/h\d 
of  r!ie  (_'lil!dren  of  his  beloved  f'/i.'pl\  thy 
Children  arc  nriy  Children,  the  lame  God  iaith 
cfjU  the  dear  Children  of  Chrift,  Gm.  48. 
5,  9.  You  foe  among  Men.  all  things  are  car- 
ried by  Intereft i  Perlons  rile  in  this  World, 
as  they  are  bef iriended  ^  Preferment  goes  by  Fa- 
vour:  So  'tis  in  Heaven,  Per  Ions  are  prefened 
according  to  their  Inrereft  in  the  Beloved,  E- 
phff.  I,  6.  Chrift  is  the  great  Favourite  in 
Heav^;  his  Image  upon  your  Souls,  and  his 
Name  ui  youc  Prayers,  makes  both  accepted 
with  God. 


eft  patera  of  Selfdenial  in  the  World.  (  2. ) 
Let  this  conffrrn  vour  Faith  in  Prayer:  If  he 
that  ha:,  fucli  an  iniereit  in  the  Heart  of  God 
intercede  with  the  Father  fat  you,  then  never 
doubt  of  Audience  and  Acceptance  with  him; 
furely  you  lhall  be  accepted  through  the  Be- 
loved, Ephef.  I.  6.  Chrift  was  never  denied 
any  thing  that  he  asked,  John.  11.  42.  the  Fa- 
ther hears  him  always-,  tho'  you  are  not  wonhy, 
Chrift  is,  and  he  ever  lives  to  make  InteiteG 
lion  for  you,  Heb.  7.  25.  (5.)  Let  this  m- 
courage  thy  Heart,  O  Saint,  in  a  dying  Hour, 
and  not  only  nuK  thee  pittent  to  Death, 


)crm. 


The  F<mm^  ffl^* 


but  in  a  holy  manner  impatient  til!  thou  be 
gone,  for  whither  is  thy  Soul  now  going,  but 
10  that  Bofom  of  Love  whence  Chrift  came  ? 
JJn  »7.  24-  Father ,  /  tn/I  that  they  alfo 
iMom  thou  haji  given  me^  be  voith  me  ichere  I 
Mt:  and  where  is  he?  But  in  that  Bofom  of 
Qorf  and  Love  where  he  by  before  the  World 
was,  ver.  5  o  tlien  let  every  Believer  incou- 
lagB  bis  Soul  j  comtbrt  ye  one  another  with 
^hele  words ,  I  am  leaving  the  Bofom  of  a 
Qtaturc,  I  am  going  to  the  Bolbm  of  God. 

a.  To  Sinoeis ,  exhorting  them  to  embmce 
wBotoSonofGod;  Poor  Wretches!  What-  i 


ever  you  are,  or  have  been  |  whatever  ^Guilt 
or  EHloouiagehient  at  prefeit  you  lye  under, 

embrace  Chrift  who  is  freely  offered  you,  and 
you  (hail  be  as  dear  to  God  a$  the  boim  and 
molt  eminent  Betkret  in  tlie  World :  But  if 
you  ftill  continue  to  dcfpife  and  negle£l  fuch 
a  Saviour,  forer  Wrath  is  tteafured  up  for  yoa 
than  other  Sinners,  even  fiNnethiagwolft  tfunt 
dying  without  Mercy,  Heb.  la  28.  O  that 
thele  dilcoveries  and  overtures  of  Chrift  may 
never  come  to  fuch  a  fital  Iffue  with  any  of 
y^'.:r  Souls,  in  whofe  EftS  lus  Qkgf  hxA 
been  this  day  opened  I  . 


9 


Settn.  I* 
Qpgnt 

Wnant  _ 
ef  Re- 
demption^ 
betnixt 
tbe  B- 
ther  and 


S  E  R  M  O  N  III 


ISA  Lilt  i^. 


the  Re-  Therefore  mil  I  divide  him  a  portion  with  the  great ^  and  he 
fiall  divide  the  [foil  mtb  the  firong,  hecaufe  he  hath  ponred 
intt  bis  Smd  unto  death :  And  he  woe  nmdired  nHth  the  TranJ^ 

greffors ,  and  he  hare  the  Sin  of  many^  and  made  InterceJ^o» 
for  the  Tranfgr effort. 


IN  this  Chapter  the  Gofpel  ftcms  to  be  e- 
pitomized,  the  fubteft  Matter  of  it  is  the 
death  of  Chtift,  and  the  glorious  UTue  there- 
of-, by  reading  of  it,  the  liunuch  of  old,  and 
many  Jews  fince,  have  been  converted  to  Chrifl. 
Chrift  is  here  conlidered  ahfolutely  and  rela- 
tively., abfolutely,  and  fo  his  Innocency  is  in- 
duftrioufly  vindicated,  ver,  9.  Tho'  he  fuf- 
fer'd  grievous  things,  yet  not  for  his  own 
S!ns,jw  he  had  done  no  violence.neitherxvat  any 
deceit  in  hii  Mouth  -,  but  relatively  conlidered 
in  the  capadty  of  a  Surety  for  us  j  So  the  Ju- 
fiioe  oPGod'is  as  fully  vindicated  la  his  Suf> 
Mrtai'/  feringSj  ver.  <5.  The  l/>rd  hath  laid  upon  him 
orrhodDs  the  buguity  of  us  all.  How  he  came  to  fu- 

CaUtif  tht  'Of  US,  js  in  thefc  vcrr ,s  pl  iinl  v  allured  to  be 
L)rd  jcfKs  by  his  Compad  and  Agreement  with  his  Fa- 
unt^  Office,  rber  before  the  Worlds  were  inaae;  jxt.  lOi 


If,  12. 


tbe  Ruber's  In  this  Vcrfe  we  have,  ( i .)  H  is  Work.  (-2.) 
part,  and  His  Repaid.  (%.)  The  Refpeft  or  Relation  of 

each  to  the  other,    (i.)  His  Work,  which 
was  iixieed  a  hard  Work^  to  pour  out  hn  Soul 
fartioniu*'"'"  Death ^  aggravatea  by  the  (>)mpanions, 
fitmn^-  tcit^^  -.ihimi  being  numbred  vttth  Tranfgrc{fcrs-^ 
the  Capacity  in  which,  bearing  all  the  Sins  of 
fugf,^  '  the  Hen,  he  bear  the  Sins  of  many ;  and  by 
Tr4nr*ffM»i the  maimer  of  his  bearing  it,  viz.  meekly, 
bttwren    aud  forgivingly,       made  Intcrceffion  for  the 
ckT^   Trtf^T^rf /Jtf/ / 1  this  was  his  Work.  (2.)  The 
wbae^be  Rward  or  Fruit  which  is  promifcd  hitn  for 
WM  defign-  this  wotk,  Therefore  wiU  I  divide  him  a  por- 
ed ihenw  lion  with  the  great,  and  he  (hall  divide  the 
^iJ'  '}  Smlwitb  tbeiirtmx  wbctein  is  a  phin  Al* 
Vol.1. 


lufion  to  Conquerors  in  War,  for  whom  arc 
referved  the  richeft  Garments,  and  moft  % 
nourablc  Captives  to  follow  the  Conqueror  as  his  Sool 
an  addition  to  his  Magniticence  and  Triumph  flwald  « 
thele  were  wont  to  come  after  them  in  Chains,  'l^^^^  « 
/A  4J.  14-  fee/W^.  5.  V   (i.)  The  Re.fof"Tn^ 
lpe£t  or  Relation  betwixt  that  Work  and  this  (fu 
Triumph :  Some  will  have  this  Woik  to  have  mdhg  t* 
no  other  relation  to  that  Glory  than  a  meer  An-  ^2'^ 
tecedent  to  a  Confequent  j  Others  give  it  the  ArfSx 
refpett  and  relation  of  a  meritorious  Caufe  to  read  tbe 
a  Rew.ird.    Tis  well  obfewed  by  Dr.  Featly,n*t)  he 
that  the  Hebrew  particle  "^Z,  which  we  render  Sfswd, 
therefore,  noting  order,it  is  not  worth  fb  mudh  prolog 
contention  about  it,  whether  it  be  the  order  ofnuDayv 
Caufality,  or  meer  Antecedency,  neither  do  Ip?**/**^ 
torefce  any  ablurdity  in  calling  Chrift's  Exalta-  th^iSri 
tiofl,  the  RiSward  and  Fruit  of  his  Humiliati-  fluu  pnir 
on :  However  *tis  plain,  whether  one  or  other,  Pf'  "> 
'tis  t!  K  rhe  Father  here  agrees  and  promiles  to  """^ 
give  him,  if  he  will  undertake  the Hodempdoa 
the  Ele£f,  by  p  •  rinn,  outhls  Sbaf  OTRo'de^: 
of  all  which  this  is  the  plji:;  urik, 
Do£L  That  the  bufinejs  of  Man  s  SaivatioH 
tm  tremfiBei  upw  Oogtuutt  temt^  be* 
ttcixt  the  Waiberetdthe        fim  «// 
Eternity. 

I  would  not  here  be  miftaken ,  as  tho*  I 

were  now  to  treat  of  the  Covenant  of  Grace, 
made  in  Chrift  betwixt  God  and  us  ^  it  is  not 
the  Cotenant  of  Grace,  but  of  Redemption  I 
am  now  to  fpcik  ro,  which  difilrs  from  the 
Covenant  of  Grace  both  and  regard  of  the  Ef- 
derates :  In  this  'tis  God  the  Father,  and  Jc- 
ius  Chrift,  that  mntuaUrCQfenttt)  in  that  it's 

q  God 


Digitized  by  Google 


The  Fountain  of.  Life, 


Vol  I 


Ged  and  Man  I  .  They  dtder  alio  'mx\ic  pre- 
irpir  t-  pare  -,  in  chis  ic  is  n.quircd  of  Chrift 
(biic  he.  ibpuld  tiiied  hb  Bipo4«  in  that  i(  is  k- 
qttir«d-t<>ru8  that  we  believe:  Tliey  alio  dif- 
fer in  their  Froff.ij'eT  \  in  this  Go.l  proiniles  to 
CkxHi  ft-  Napne  above  eVety  Nani«;,  ampk 
Dopiimofi  from  Sea  to  Sea  io  thit  lo  us 
Grace  and  Glory :  So  skit  thefe  «e  tvto  di- 
ftii»a  txjvenoflts. 
The  fubftance  of  this  Covenant  of  Redcmp- 
„jf^.  t'f^'ii  Dialoguewilc  exprcft  lo  us  in  l/it.  49 
.J;|J,J^*  where  (  as  Divines  have  wdl  obltrved  ;  Chrilt 
umph  of  begins  at  the  firft  and  fcconJ  Vcrfes,  and  (hews 
Faiw,  his  C"omminion,  tcWni^  his  Fitlur,  how  he 
h;id  both  called  and  prcpjrtd  him  for  the 
Wwk "of  Rcdcmptv  n  .  Th'  Lonl  K;:h  called 
v-t  from  the  Womb^  b.  bath  made  my  AhuiJ' 
like  a  jhurp  S-.ovrd^  an.l  v:ade  mc  a  polifhed 
Sbafi,  8cc.  ^  d.  by  rcafbn  ot  that  fup^rabun 
d;int  mcafurc  o(  I'hc  Sp'r":  ■  f  Wifi' jnd 
Powtr  wliwicvvith  I  am  auuiiiuJ  aiiu  fillcil. 
niy  Dofkrine  Ihall  as  a  Sword  pierce  the  Heans 
ot  Sinners,  yea,  like  an  Arrow  drawn  to  th. 
head,  ftrike  point  blank  into  Souls  Ihindi.ig 
at  a  great  diftance  trom  God  and  Godlinefs. 

Having  told  God  how  teady  and  fit  he  was 
for  bisS^ice,  be  wHl  know  of  him  wrhat  Re 
ward  he  fhall  have  for  his  Work,  for  hfe  tt- 
folves  his  .Bluod  Ihatl  not  be  fold  at  low  and 
'  cheap  Rit*:  Hereupon,  irr.  tti'c'FaAer 
offers  Tiim  rhc  F.lcft  ot  Ijruel  for  his  Reward, 
bidding  low  at  firlt  (as  they  that  make  Bat- 
gains  ule  to  do)  and  only  ofien  him  that 
Imall  Remnant,  fti!!  inteiiding  to  bid  higher: 
But  Cbrift  will  not  be  iaii^&ed  with  tbeie,  he 
valnes  his  Bhxtd  higher  than  fh;  tUnrefixelD 
.  ver.  4.  He  is  brought  in  coTtiplain'ng,  /  have 
laboured  in  Viun.  and  Jpcnt  ray  Strength  Jor 
nought,  q.  d.  This  IS  bat  a  fntall  Kewaid 
for  lb  great  a  Suffering  as  I  muft  unci  erE!;o,  my 
Blood  is  much  more  worth  than  this  tonit-. 
to,  and  will  be  fufficicnt  to  redeem  all  the  E- 
left  difperfed  among  the  Ifles  of  the  Ganiles, 
as  vfdl  as  the  loft  Sheep  of  the  Haute  of  Jj 
rael.  Hereupon  the  Father  comes  up  higher, 
and  tells  him,  he  intends  to  reward  him  bet- 
ter than  lb,  and  theretoic,  ver.  6.  tells  him, 
if'*  « light  thing  that  tho:t  Jhouldft  be  my  Ser- 
xmMt^  to  raife  up  the  Tribes  of  Jacob,  and  to 
refi  over  the  prejerved  of  I'frael :  /  will  al- 
/7  f /iv  thee  for  a  Li^ht  10  the  Gentiles^  that 
tboit  mtSfeft  be  my  Salvation  to  the  ends  of  the 
Earth.  Thus  is  the  Treaty  canied  on  betwixt 
them,  tranla£ling  it  aiccr  the  manner  of  Men, 
Now  to  open  rhi$  ^eat  Point,  we  will  here 
cjonfidcr ,  (i.)  The  Perfbos  tranfi^ng  one 
with  another,    (. .)  Tlie  Bufinefs  tranficted. 

The  quality  and  manner  ot  the  Traoia^i- 
ODfWhkA  is  federal,  (4.)  The  Arthte  to 
which  rh.v   agree.   (5.)  How  each  Perfon 

Esionns  his  Engagement  to  the  other.  And 
ftljr.  The  Antiquity  or  Eternity  of  this  Co- 
Venant-Tranfaftion. 

(r.)  The  Perions  traniading  and  dealing 
with  each  other  in  this  Covenant ;  and  indera 
they  ate  great  Perfons,  God  the  Father,  and 
God  the  Son;  the  former  as  'd  Creditor,  and 
the  latter  as  a  Surety .-  The  Father  Itands  up- 


rit  might  not  as  well  havetrearci  upon  ourRc- 
dcmption,  as  the  F.uhLT,  and  Son?  k  is  an  Vjrfc/t«. 
Ivvered,  Chrift  is  the  natural  Son  ot  God,  and     <  Mc- 
rherofbie  fitteft  to  make  us  the  adopted  -Sons 
of  God.   Chri  1  alfo  isthe  middle  Ferion  in  the  I'yf' tea 
TtiniQf^  and  therefore  hitdt  to  be  the  Mediator  i^' 83, 84^ 
and  middle  Perfon  betwixt  us  and  Qod.  The 
Spirit  hath  another  Oflke  aligned  him,  even 
to  apply,  as  Chrift's  Vicegerent,  the  liUdanp* . 
tion  de'figned  by  the  Father,  and  panAaJeA 
by  the  Son  for  i:s. 

(  2. )  The  Bulincls  iranla^ed  betwixt  them,  f. 
and  that  was  the  Redemption  and  Recovery  of  terMfitlr- 
all  God's,  Med  -,  our  Eternal  Happinels  layfaftionisi 
now  before  them,  our  Deareft  and  Everlafting  f««  dc- 
Concerns  were  now  in  their  hands  ^  the  El^^Si^  c  * 
tb'~'       yet  in  being)  are  here  confidercd  as  eep.cl'eft  ■ 
exil.cni,  yci.  and  as  fallen,  railerabie,  forlorn  mi fcru  no- 
Creatures :  How  thefc  may  again  be  reftored  eft 
to  Happinefs  fjli\j  •./[}/! ;j  Pi-i)  wirhout  pre- P*^!''''*^  . 
judice  to  the  ilouour,  JulUce,  and  Truth  of£2i 
God this,  this  is  the  Bufiod^thai  lay  heSontmum 
rhem.  i>roaicfca' 

5.)  For  the  manner  or  quality  of  the  Tranf- 
aftion  ,  it  was  federal,  or  of  the  nature  of  a  JSSSiif  \ 
Covepant  ^  it  was  bv  routaal  ei^Kements  and?crjdoi>ei 
Itipularions,  eachraibn  nndertwing  to  pet- f"cbatur, 
farm  his  part  in  order  lo  our  reco\er\'.  S^obquam' 
Wefinjl  each  Pafon  underiakiag  f9r  hlm-^„'*i°^" 
fcU  by  ibleinn  Pronn(e-,  the  Father  jJromifeth  dcWraifu- 
that  he  will  h'fJ  bis  Hand  and  keep  bi»i,  I(a.  biic  FiliiB 
42.  6.  The  Son  promifeth  he  wjll  obw  his^''""tper 
Father's  call  tofnfletlqg^  vAntftie  rtMhom,  l^^^.  fj;/ 
I/a.  so. And  having  promifed,  each  ho!^  (  n-rcni'. 
the  other  to  his  En^geroent.    The  Father  cuercmur. 
ftands  upon  the  SatisfaQion  pmBoSki  Km-.^^'^P'P^'- 
And  when  the  Payment  was  making,  he  will*!^*"'''' 
not  abate  him  one  Farthiug  ;  Rom.  8,  32*1 
God  f pared  not  his  cinn  Son^  (  i.  tft)  .]M^B,Di*, 
ted  nothing  of  the  full  Ffice  he  vias  ta  bw» 
at  ilis  hands  tor  us. 

And  as  the  Father  Ihxxl  ftridly  upon  the 
Terms  of  the  Covenant,  fo  did  Chrift  alibi 
Joli.  17.  45.   I  have  glorified,  thee  on  Earth, 
(faith  he  to  the  Father)  /  have  finifM 
Work  thou  g'lvefl  me  to  do  ;  and  nov;.  Fnrher, 
glorifie  me  mtb  thine  own  Jc'f:  As  u  iie  iiad 
faid,  Father,  the  Work  is  done,  now  wbei^s 
the  Wages  1  was  promifed  J  I  call  fot  Gk>ry 
as  my  due,  as  much  my  due  as  the  hiie  of  - 
the  Laboiiier  is  fas  due  when  his  llverfc  ii  [ 
done.  •   ,  '  :'.} 

r  4-  )  More  particularly ;  we  will  next  coft-      •  ' 
fider  the  Articles  to  which  they  do  both  a- 
gree,  or  what  it  is  that  each  Peribn  doth  fiu  / 
himfelfpromifetothe  other.  And  to  let  «S:fte  \ 
how  much  the  Father's  Heart  is  engaged  in 
the  Salvation  ol  poor  Sinna%  there  are  jioe  ' '   .  I 
things  which  he  promileth  to  do  fcr  Chrift  if  *  • 
he  will  undertake  thar  Work.  ..i 

Firft,  He  promileth  to  inveft  him,  and  a- 
noint  him  to  a  threefold' Office,  andveiaUe  to        -  ' 
Mifery  that  lay  upon  the  Fle£l,  as  fo  rrnny 
harrs  to  all  communion  with,  and  enjoyment       i  ; 
of  God  i  for  if  ever  Man  be  reftored  to  tbat 
Happinefi,  the  blindncfs  of  his  Mind  muft  be 
cured,  the  guilt  of  Sin  expiated,  and  his  Qm-        .  \ 
tivity  to  Sin  led  captive:  Attfiwerably ,  Chr^ 


on  b;tt!s!;<L>ii.r! ,  the  S(>rT  cn^-?;^cs  to  j»ive  it.  muft  of  God  "wJe  unto  us  Wifdvm,  Kieh- 
it  it  i^e  demanded  why  the  Father  and  the  HpiiteeuneJs^StinUtjKati  on  ^  andRedemptton^  iCot, 

I  -a.}a 


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Senn.  9, 


The  Frnttain  of  Ufe, 


It 


•  t.  io.  And  he  is  made  foio  us,  asoui  Prophet^ 
Prfeft^  and  JSng :  hat  he  could  doc  put  himfelf 
into  cither  of  thefe,  tor  if  fc,  he  had  a8ed 
wjdioat  CommUlion,  and  cookquently  all  he 
iMhaiUeniBm\\A%^f^.  ^.^.Ofrift glorifi- 
ed mi  himfelf  to  be  made  a  Uigh-Fneji.  but  he 
tbatJiudMMo  bim^  Tim  art  mv  Son.  A  Com- 
miffion  there  for  to  aQ  authorttativeljr  in  rbefe 
Offices  being  neceflary  ro  our  reccivcry,  the  Fa- 
diet  cqgages  to  him  to  feal  him  fuch  a  three 

He  promifed  to  invcft  him  with  an  Ktenul 
and  Royal  Prielthood  ^  Plkl  i  lo.  4.  fhe  Lord 
hah  fvoom^  and  mil  not  repent  \  thou  art  a 
Trieji  fcr  ever  ajierihe  Order  fl/Mclchifedeck. 
This  MekhiJ'edeck  being  King  of  Rt]^hteaufnc/s, 
and  King  of  Sa/em,  thai  is,  Peace,  hjd  a  Royal 
R-iellhood  :  and  hisdefcent  not  being  reckoned, 
ithad  an  adumbration  of  Eternity  in  it,  and  lb 
was  more  ape  10  type  and  lhadow  fonh  the 
Priefthood  of  Chrift,  than  Aaron's  was,  Hcb. 
7.  16, 17,  24,  25.asthe  Apoftle accommodates 
them  there. 

He  promifeth  nwreover  to  make  him  a  Pro- 
ribet,  and  that  an  extraordinary  one,  even  the 
ranee  of  Prophets  •  the  chief  Shepherd,  as 
much  fupetior  to  all  others,  as  the  Sun  is  to  the 
l^er  Stars:  So  you  have  it,  Ifa.  42.6,  7.  Itoitl 
give  thee  for  a  Light  U  the  GiMi'kt,  to  tfen 
the  blind  Eyesy  &c. 

And  not  only  fo,  but  to  make  him  iC/>/ alio, 
and  that  of  the  whole  Empire  of  the  VVorld^ 
fi>  PiaL  a.  6,  7,8.  Ask  of  me,  atidl  mill  give 
thee  the  heatbett  for  thine  hiheritttiees  and  the 
tftmoj}  ends  of  the  Earth  for  thy  Pofjefflon.  Thus 
he  piomifeth  10  qualitie  and  turniih  him  cora- 
plea^  for  die  work,  by  his  hiveftiture  with  tbfo 
ducefold  Office. 

Secoitdfyj  And  for  as  much  as  he  knew  it  was 
a  hard  aiM  difficult  woik  bis  Son  was  to  under- 
take, a  work  that  would  have  broken  the  backs 
of  all  the  Angels  in  Heaven,  and  Men  00  Earth, 
kad  they  en^ged  in  it,  tberefixe  he  procnUeth 
to  ftand  by  him,and  aflift  and  ftrengthen  him  for 
Ego,  oijui  it :  So  Ua.  42.  5,  6,  7.  /  will  bold  tby  boJid,  or 
take  held  of  thee  with  mjr  hand,  'for  lb  it  may 
^ be  rmdred,  (i.e.)  I  will  under- prop  and  fupport 
Hi  tedhi  thy  Humanity  when  it  s  even  overwcighed  with 
ftxfae^ia  the  Burden  that  is  to  come  upon  ic,  and  ready 
•^g""*  to  link  down  under  it^  for  lb  you  know  tlicciic 
mStHf^ ftood  with  him,  Alar 14. 3-;).  and  fo  it  was 
Hflh  uu  frrrmM  1^  him,  If  a.  5?.  7.  He  toot  oppref 
M  •Iwr' fed^  &c.  and  indeed  the  Humanity  needed  a 
"      a propof  no  le6  ftrength  than  the  infinite  power 
'■•  *  of  the  Godhead:  The  lame  Promife  you  have 
in  the  firfl  verie  alfis.  Bebcdd  n^  Servmty 
whom  [uphold. 

Thirdly,  He  promileth  to  crown  his  work 
with  fuccefs,  and  bring  it  to  a  happy  Iflue,  Ifa. 
53.  io.  He  Ihall fee  hit  Sced^  he  fml  prolong 
bitD<^t  \  and  the  Fleafure  of  the  Lord  Jhall 
prof  per  in  hit  Hand.  He  (hall  not  b^n,  and 
ootbnifh  ^  he  (hall  not(hed  his  invaluable  blood 
upon  hazardous  Terms  •,  but  lhall  n.e  and  reap 
the  fweetiruit  thereof:  As  thejoytul  Mother 
forgets  her  pangs,  when  (he  delightfully  em- 
braces and  kiffes  her  living  Child. 

fottKtbhf  TheFatheiptomifcth  toaccepthim 
iiilibwoik^'in9tkMB{hould  etemlhiperUh, 
ICi.  49.  4.  Surely  (faith  he^  tny  nark  11  with 
the  Lord.  And  ( verfe  5.)  1  (bdl UgkfioHs  in 
VoLL 


\the  net  of  the  Lord.  His  Faith  had  tfaeida 
refpe&todibcofflpadand  Proonlle;  Accord- 
ingly the  Father  manifefls  the  farisfaQion  he  bad 
in  him,  and  in  his  work,  even  while  he  was 
about  iron  Eanh,  when  there  came  fuch  atwV^ 

from  the  excellent  Glory,  f<ji'tg.>  Thn  kigy  lit' 
loved  So/it  in  whom  I  ant  vtell pleijfrd» 

Fifthly,  He  engaged  to  lewaid  him  higblf 
for  his  work  by  exjiring  him  to  lingular  and 
iupcremineniGloiy  and  Honour,  when  helhould 
h^iv  e  difpatched  and  &)ifhed  Ir.  So  yon  tead, 
Pldl.  2.  7.  /  tvill  declare  the  decree ;  i})e  Lord 
hath f did  unto  me ^  Thou  <wt  my  Son^  this  day  have 
I  begotten  thee.  It's  Ifxiken  of  the  day  of  his 
RelurreQion,  whenhehadjuft  finilhed  his  fuflFer- 
ing.  And  lb  the  Apoftle  expounds  and  applies 
it,  Mi  13.  32, 213.  For  then  didtbe  Loidwlps 
away  the  reproach  of  his  Crofs,  and  invefted  him 
with  fuch  Glory  that  he  looked  like  himfelf 
again.  As  if  tbe  Father  had  faid,  Now  tboit 
h.ift  a fra in  recovered  thy  Glory,  and  thttday  il 
to  thee  as  a  new  Lirth-day. 
I  Thefe  are  the  Incouragements  and  Rewards 
Ipropoledand  prcmifed  to  him  by  the  Farher. 
This  vrssthe  j-y/et  before  him,  Cas  the  Apoftle 
phraleth  it  in  Ikb.  12.  2.)  which  made  hirafo 
patiendy  10  endare  tbe  Cnft^  and  defpife  tbt 
Shame. 

And  in  like  manner  Jefns Chrift  leftlpulates, 
and  gives  his  ensagement  to  the  Father  ;  that 
upon  thefe  Terms  he  iscontentto  bemadeFleih, 
todiveft(asit  were,  himfelf  of  his  Glory,  to 
come  under  the  obedience  and  malediction  of 
thelAW,  and  not  to  refbfe  "any,  the  hatdeft 
fufferings  it  fhould  plcafe  his  Father  to  inflift 
onhim.  So  much  is  carried ui  ^  $a  5, 6, 7. 
The  Lardhath  o/pened  mttte  Mr,  attd  I  not  net 
rebellious,  neither  turned  away  back  ;  Igaxie 
m  back  to  the  Stutters^  and  ny  cbeeh  to  them 
that  pulled  pfthe  hmr\  I  Ind  not  my  Face  from 
(hawe  and fpitting  :  For  tbe  Lord  God  mill  help 
meytherejorefhali  I  not  be  confounded ^  I  have  Jet 
my  Face  as  a'ftint,  and  I  knew  that  I fMI  ttot  be 
afhamcd.  When  he  faith  I  was  not  Kebellious^Xf^^ 
he  meancth  1  was  moft  heanily  wiliingandcoo- 
tent  to  accept  the  Terms « fer  iheie  is  a  HILmfit 
in  the  words,  and  much  more  is  intended  than 
exprclfed.  And  the  fenfe  of  this  place  is  wdl 
delivered  to  us  in  other  terms,  ?fal.  4a  6,  7, 8, 
9,  10.  I  'hcn  [aid  /,  h  I  come,  I  delight  to  do  thy 
wi/IOGod,  ihy  Law  ts  within  my  heart.  Ofee 
wirh  what  a  full  confcnt  the  heart  of  Chrift 
clofeth  with  the  Father's  Oiiers  and  Propofils  -, 
like  Ibme  Eccho,  that  anfwers  your  voice  twice 
or  thrice  over.  So  doth  Chritt  here  anfwer  his  * 
Father's  call,  Lome,  I  delight  to  do  tly  jc/ll; 
yea,  thy  Law  is  in  my  heart.  And  thus  you  lee 
the  Articles  to  which  they  both  fubfoibed,  or 
the  Terms  they  agreed  on, 

( 5.)  I  will  brictiy  Ihew  how  thefe  Anides 
and  Agreements  were  on  both  parts  perfbrnoed, 
and  that  precifely  and  pun£h:aUy  to  a  tilde. 
For,  ( i.)TheSonhavingthusconrenrcd  accord- 
ingly he  applies  himfeltro  the  difchargc  of  his 
work.  He  took  a  Body,  in  it  fulfilled  all  Righte- 
oufnefs,  even  to  a  dtde,  Mat.  3.  ij  And  at 
laft  his  Soul  was  made  an  Offering  for  Sin.  So 
that  he  could  iky  as  it  is,  John  17. 4.  Fathery  I 
heme  ghrified thee  en  Eertb,  I  hme  finifhedthe 
work  thou gavefi  me  to  do.    He  U'ent  through 

all  the  pans  of  his  atliveand  paiilve  UbedieoG* 

C  a 


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Tie  Fmmm  ofUfe. 


VoLL 


ithcartuUy  and  faithf  jlly.  1 2,)The.FatbanBade 
good  his  engjgemenrs  to  Chrift  all  along  with 
tf>  lels  Faithtulnefs  thjn  C^hrift  did  his.  He 
promtied  toa^/  and  bold  bis  btmi^  audio  be 
did;  Luke  22.  2?.  And  there  ajfetmdte  f^m 
cn  Afigeljrcm  Heaven  ftrengthvriin!^  him.  That 
was  one  oi  the  loceft  biuots  that  evex  Cfaiilt 
met  ilitli.,  \t  wts  feafonaUe  aM  and  ffaooour* 
He  promiftd  1 1  accept  him  in  his  work,  and 

{bat  belbould  he  glorious  in  bis  Eyes,  £>  hedid. 
^)r  be  noT'only  declared  it  by-  a  voice  frotn 
Heaven,  Luke-x.  2-:.Tt>  ■:/  jrt  my  fic/ovri/  S;'/?, 
«/r  tfi/iaw  lam  voeit pieced :  But  it  was  tully  de 
dared  m  his  ReMneSHon  and  Aftenfion,  wbicJi 
were  a  full  Difcharge  ami  Jultificarion  ofhiin. 
He  pcomiiedbiiD  that ,  he Jheu^d Jce  his  Seed^ 
■  and  id  bedid,  for  bfs  verjr  Binb->d««v  was  as 
the  dew  of  the  Momtn;*    and  ever  fince  his 
Bloui  haiU  been  iruiitui  to  the  World.  He 
promifedgloriouily  to  lewBtd,  and  eialc  h!m^ 
.  and  fb  he  hath,  Phil.  2.  9,  10,  11.  and  that 
highly  and  fupereminently,^/t)/;f^  bimaName 
'  0Moe  every  name  in  Heaven  oniEwth,  Thns 
were  the  Articles  performed. 
(5.)  Lri/?/)',  When  was  this  CompaEl  nude 
Antcquam  betwixt  the  Father  and  Son?  I  anfwer.  It  bears 
ab  omoi-  date,  from  Ftern'ty    Beftire  this  World  was 
fgg^^  made,  tlien  vv.r.  his  dcliohts  in  us,  while  as 
tempon  yet  vtfe  had  no  cxiftence,  but  only  inthc  infinite 
flye  inci-  mind  and  purp()le  of  God,  who  had  decreed 
W^^^  this  for  us  in  Chriil  Jefus,  as  the  Apoftle  Ipeaks, 
2  T/iB.  1. 9.  What  Grace  was  that  which  was 
laid,  given  tis  in  Chrift  beibie  the  World  began, 
9tit  this  Grace  of  Redemption,  which  hom 
everlafting  was  thus  contrived  and  defigncdfbr 
US,  in  th^  w^  which  hath  been  hm  opened  ? 
Then-  was  die  Gooncil,  or  GoolultanoD  of 
Peace  betwixt  them  both,  as  Jboaa  tate  tint 
Scripture,  Xech,  6.  1 
Next  let  us  apply  it  .to  our  (efvcs. 
Vfe  I.  The  firft  Ufe  that  oftl-rs  itfclfto  us 
from  faencc,  \%tbe  abundant  fecitrity  that  Gad 
hathghek  the  EieS  fu- tireir  Satvatian^  ttnd 
ihai  not  only  in  rcfpefl  of  the  Crjenant  of  Grace 
mnJe  mtli  tljem^  but  alfo  of  thts  Covenant  of 
Redemption  made  voith  Chrift  for  them  \  ithldf 
inJcfd  h  the  joiindiition  of  ihr  Covendnt  ef 
(jrua:    God'i  lingle  promile  U  tecurity  enough 
to  our  Faith,  his  Covenant  of  Grace  adds  ex 
abiinJanii  farther  lecuriry  •,  but   both  thcfc 
viewed  35  the  cricchand  tiuitsof this  CuVfnant 
of  Redemption,  make  all  fait  and  fure.  In  the 
Covenant  of  Grace,  we  qu  :ftion  not  the  perfor- 
nunte  on  God's  nart,  but  are  oltcn  ftumbled  at 
the  grand  detcas  on  our  parts :  But  when  we 
look  to  the  Covenant  cf  Redemption,  there's 
nothing  to  ibgger  our  Faith,  both  the  Federare.s 
being  infinitely  able  and  feithful  to  pertbrm 
their  ptts ;  £>  that  there  is  no  potTibility  of  a 
failure  there.  Happy  were  it,  if  piKzIed  and 
perpkxt  Chriftians  would  rum  their  ej'es  from 
the  ddt^ls  that  are  la  their  own  obedience,  to 
the  fblned  and  corapicainefi  of  Chrift  s  Obe 
dience ,  and  fee  tl  cmfelves  compleat  in  him, 
when  molt  lameaod  dde^ive  in  themielves. 
Hencealfi)  belnfbnned,  that  God  the  Father, 

a,i  lG'\i  the  Son,  do  inutually  rch-  and  tru'^l  t(' 
one  another,^  in  the  budinefs  ed  oiir  Redemption. 
the  Father  leltesiipon  the  Son  for  the  perfbf. 
cfJuB  pstti  a9it  is,     4a,  i.  BebMn^ 


pwChri- 
llyn  coo 

din,  ill 
fa. 


SertMnt,  tchom  I  nfhold.   Alantamu  tumi  it,^^"i 
on  whom  I  lean  or  depend.   As  if  the  Father  '"""f.  "> 

had  faid,  behold  what  a  faithful  Servant  1  have^ 
choien,  in  whom  my  Soul  is  at  red  .  I  know  be 
will  go  through  with  his  work,  I  can  depend 
upon  him.  And  to  fpeak  plain,  the  Father  (b 
fat  truftcd  Chrift.  that  upon  the  cradit  of  bis 
FiRM^fe  to  conrie  into  the  World,  and  ht  thefiil- 
nelsof  time  to  become  a  Sacrifice  tor  thcEleQ, 
he  laved  all  tbe  Uld  Tettament-baiots,  v»bia& 
Faith  alio  lefpeQed  a  Chrift  to  come  \  With 
reference  whttcto  it  i.s  faid,  fft''>.  !i.  ;9,  40. 
rbdt  they  received  not  tbe  Vromtje.^  God  having 
^evided  fame  letter  thing  for  a»,  that  tb^ 
xz'uhout  Hi  fhoul^f  not  be  made  pcrfeli^  (i-  e-) 
without  Jefus  Chrift  tnanifeftcd  in  the  Fklh 
in  our  Times  tho'  bdieved  on  as  10  come  In  the 
Fleih,  intheir  Time?.  And  as  the  Fathcrtruft- 
cdClirilt,  lo  doth  Chrift  in  like  manner  depend 
upon  and  truft  his  Father.  For  having  perfomv 
ed  his  parr,  and  left  the  World  again,  he  novtr 
irullcth  his  Father  for  the  accompiiltiment  of 
that  Promife  made  him,  //i.  5^  la  Tim  Jbr 
P)iiU  fichh  Seed,  tic.  He  depends  upon  his 
Father  tor  all  the  Fled  that  are  behind,  yetun- 
regenerated,  as  well  as  thole  already  called,  that 
theylhallbe  all  prefcrvei  uv.ro  the  He.ivenly 
Kingdom,  according  to  that,  JJ.>^  1 7.  n.  And 
now  I  am  no  more  in  the  World.,  hut  the  fe  art 
in  tbe  World -.^  and  home  unto  thee:  Hofy  rather^ 
keejo  through  thine  can  Kame  tho/e  whom  thou 
baft  given  me.  And  can  it  be  imagined,  that 
the  Father  will  fail  his  Trufts  who  every  Way 
acquitted  himielf  fo  punctually  to  the  Son  i  It 
cannot  be. 

Vfe  3.  Moreover,  Hence  we  inietthevatidt'*- 
ty  and  unqueftionid>le  fnccefs  of  Chrift' t  tntee*- 
cejjion  in  Heaven  for  Bclicven.  You  read^ 
Heb.  7.  25.  That  be  ever  lives  to  make  inter- 
etjfion  -.,  znilM.  la.  t^.  That  hh  Bk0d fpeaH 
tor  good  things  for  them.  Now  t'l  it  h's  mood 
lhall  obtain  what  it  pleads  in  Heaven  lot,  ta 
mrioubiBd,  and  that  iitiin  the  confldciMlon  cf 
this  Covenant  of  Rede-mption.  For  here  yotl 
fee  that  the  things  he  now  asks  «f  his  Father, 
ate  the  very  fime  which  hb  Father  pitatniled 
him,  and  covenanted  to  give  him,  before  thl^ 
World  was:  ik>that  k:hilcs  the  imereftof  the 
Pcrlbn,  thevcry  equity  of  the  matter  (beaks  itt- 
fucceCs,  and  requires  performance :  Whatever 
heasksforus,  isasduetohim  as  theWagesof 
the  Hireling,  when  tbe  work  is^dcd  s  If  the 
work  he  done,  and  done  faithfully,  as  tho  Fa- 
ther hath  acknowledged  it  is,  then  the  Reward 
is  due,  and  due  immediately :  And  no  doubt 
but  hefhaUieonveitlfomthehands  oFailg^ 
ous  God.  ■  ■ 

t  y<r  4.  Hence  in  like  manner  you  may  be  in- 
formed of  t}^  confijiency  '^f Grace  with  J  nil  fatif- 
jailion  to  the  jaftice  ofG.  d.  The  Apoftltf,  2  Tim. 
t.  9.  tells  us.  H'V  are  faved^Morimg  to  hitoom 
purpofc  and  Grace,  vduch  was  given  us  in  Chrift 
JejHs.,  beforethe  UWldbegan.  That  is,  accord- 
ing to  the  gracious  terms  of  this  Covenant  of 
R^empiioiij  and  yet  you  fee  notwirhftandin^ 
howmiCtly  God  Rands  upon  Satista£t  ion  froth 
CIi:iff  So  then,  Grace  tu  11  s,  and  Satisfattioti 
to  Jultictr,  are  not  16incc»iiiftent  as  the  Socinian 
Advoiaries  would  makediem  $  whM  wuD^ 
teCbrift^  isGnoeiott:  When  f^ulteitr Men 


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Sttm, 


3* 


The  Foimam  ^fL^e, 


ctf  odt,  Heit^sGntteMfled !  ptf  ihe  all,  and 
I  will  forgive  you  ;  r.^fi^'cinbcr,  li^^'.vall  Mouths 
are  ftopt  wiih  ibai  one  Text,  Rom.  3.  24. 
Being  jujUJiedfteefyhhi*  Qftce^  and  yet  Iw 
«d(Js,  through  t}ie  ^i  JempuoH  thnt  is  in  Cf>riJ}. 
.  U/ty  AgaitH  Hencenidi^  of tfx  Ajai^uity 
«f  tie  Lm  ofCMu  oeHevent  What  an  an* 
tient  Friend  he  hath  been  to  us-,  who  loved  us. 
provided  Ibr  us,  and  contrived  all  out  Happi- 
Mlai  befmt  «f*  were,  yea,  before  the  World 
wat  We  reap  the  fruits  of  this  Covenant  now, 
ihe  Seed  whctcofwasfown  from  Eternity  j  yea, 
•it  is  not  only  antienr,  buralfb  itaoft  fiee:  No 
twctUencics  of  ours  could  engagp  die  LoW  of 
Ciod,  tor  as  yet  we  were  not. 

i^fe  6.  Judge  hence,  Hoa  reitfonable  it  is  thai 
Beikvert  fhonli  mhract  the  hardd) terms  of 
ObtJitnce  uttto  Chrtji^  who  u-'mplicJ  iciib  Juck 
harJ  Termr  for  their  Sa/v^mo/t  •  They  were 
lurd  and  dilficult  Terms  indeed,  on  which 
Cbiift  received  you  from  the  Father's  hand  it 
was,  as  you  have  heard}  to  pour  out  his  Soul 
unto  £)eath,  or  nor  to  enjoy  a  Soul  of  you. 
Here  you  may  fuppofe  the  Father  to  lay,  when 
drivhig  this  Bargain  with  Chrlft  ibr  you  : 

Fntrrr  My  Son,  here  be  a  company  of  poor 
miferabie  Souls,  that  have  utterly  undone 
themfelves,  and  now  lye  open  to  my  Juftic- ! 
Juftlce  demand?  Sitisfa^inn  Fir  th-r*!,  •-■r  will 
iatisfie  it  ibh  in  the  ecernai  ruin  ot  them : 
What  (ball  be  done  ior  thefe  Souls;  Andthas 
Chrift  returns. 

Son.  O  my  Father,  fuch  is  my  love  to,  and 
pity  for  them,  that  rather  than  they  Ihallperifh 
ecdmUy)  1  will  be  refponfible  for  them  as  their 
SiiMry  >.  bring  in  all  thy  Bills,  that  1  may  fee 
what  they  owe  thee.  Lord^  bring  them  in  all, 
that  tben  may  be  no  aiter-ieckonings  with 
<hehi}  n  my  hand  fhahthott  require  it.  I 
will  rather  chufc  to  fufier  thy  wrath,  than 
ihqr  (bould  fu^  iL  Ufoa  me,  my  Father, 
epoli  Hebe  all  th^  1>el». 

Father.  But,  myS  n,  if  thou  undertake  for 
them,  choB  moft  reckon  to  pay  the  laft  Mite, 
tsficti  T»  AhatMMnts  i  if  I  fpare  them,  I  will 
ret  fp^irc  thcc. 

SoM.  Content.  Father,  let  it  be  fo :  Charge 
kaUe^ine,  1  tmtm  to  fifihhigelt;  and 
the/  h  |5rove  a  kind  of  undoing  to  mc,  t!io'  it 
impoverilh  all  my  Riches,  empty  all  my  Trea- 
fures,  (for  lb  indeed  it  did,  2  u**.  a  9.  Thf 
he  mrt  r'nh^  y'  f'  >'  '■'■f^',  fokes  became  pvcr)  yet 
lam  content  to  undertake  it.    Blufb  ungreatiul 


Bjellevefs,  Ofcrfharliecover  your  Faces.  Judge 

inyour  fclves  rciv  Ii  irh  Chrift  delcrvol  th  it 
you  Qiould  Iftand  with  him  fcr  Trifles,  that  you 
Ihottid  flirink  at  a  few  petty  DifBcidties,  and 
complain,  this  is  hard,  and  il  at  is  hailh  ?  0 
if  you  knew  the  Grace  oi'our  Lord  Jcfus  Chrift 
in  this  his  wonderfol  Omdefcenfidn  for  you,  yoii 
coidd  not  do  it. 

life  7.  Laftly,  Hmgrently  are  vac  oil  coa- 
cernedto  make  it  fureto  our  j elves:,  that  tet 
are  of  this  number^  xchich  the  father  and  the 
Son  agreed jor  bejcre  the  xeorld  veat^  that  tct 
zoere  comprehended  in  Chrifi's  htttgain  4ttd 
cottt^atl  with  the  Father  ^ 
i  Obj.  Yea,  but  you  will  fay,  Who  can  kr.ovv 
that  r  there  were  no  Witneflcsto  that  Birgiin. 

Sol.  Yes,  We  iDjy  know  witliout  aictnJirp 
into  Heaven,  or  prying  into  unr^vealed  Secrets, 
that  our  names  were  in  that  Covenant,  l^  {i.) 
Yoii  are  Believers  indeed  1  for  all  fuch  the 
Father  then  gave  to  Chrilt,  Jcbn  17.  8.  The 
men  that  thougitvejl  me,  (for  of  them  he  fpake 
imincdiJtLly  before )  tf-ty  have  believed  that  tbc:t 
didfifind  me.    ( 2.)  It  you  Civirgiy  know  God 
in  Jclbs  Chrift,  luch  woe  given  him  by  the 
Farher,  John  ly.  6.  I  hrt'e  mjnifrf^cd  thy  Kiime 
unto  the  men  thou  gaveft  me  ■  By  this  thvy  are 
difctimtnated  ftacn  the  reft,  vcr.  1%.  The 
World  })ath  not  known  thee.,  hat  thrii:  have 
knoten^  &c.  (?•)  It  you  are  Men  and  \V  :~ujof 
another  World :  fchnij.  16.  T  i     f  /.'jtojf 
theWorld^  tulamnot of  theWvrld.    M^y  itha 
(aid  of  you,  as  of  dying  Men,  that  youaic  not 
Men  and  Women  for  this  World,  that  you  are 
cruciitedand  dead  to  it,  Gal. 6. 14.  that  you  .1  re 
Strangers  in  it?  Heb.  n.  13,  1^.  ^^4.)  If  you 
keepChrift's  word ,  ph.  1 7. 6. 7  hine  t^ey  turfy 
and  thou  geveji  them  me  \  and  they  have  ktpt  thy 
wofd:  By  keeping  his  word,  underftjnd  thd 
receiving  of  the  Word  in  its  L'm'rityirj^  cil^cis 
and  iofluoices  latQ  your  Hearts,  and  your  per- 
feverance  in  the  proftiiion  and  pra^iceof  it  to 
the  end,  John  17.17.  SanHifu'  then throifgh thy 
Dutbt  tbj  Word  u  Truih^  Job.  i  5.  7.  If  ye 
abide  inm^  aninnturtts  ednde  in  you.,  yefhall 
dsk  rvhatyc  ivi/l.  Dlcffcd  jnd  happy  is  that  Soul 
upon  which  theic  blclTed  Charaders  appear, 
which  dorljoid  Jefus  haih  laid  focloft  togetlfef 
within  the  compafs  of  a  few  Vcrfc.sin  iliis  17/^ 
<£Jobtt\  thefe  are  the  Perfons  the  Father  de- 
liveied  unto  Chrift,  and  be  accepted  ihiol  the 
Father  io  this  falefied  GDvenant. 


SERMON  IV. 

JOHN  nr.  i^. 

For  God  f»  Uvtd  the  World,  that  bo  ^ave  bit  only  ke^ottOM  &w,  6c& 


•  Serm.  4,' 
Opens 
the  aJ- 
mirahte 
hove  if 
God  in 
giving 
his  cwa 
Son  for 


YbU  have  heard  of  the  grtciotis  Purpofe 
and  DelignotGai  tOfecovcrpoor  Sinners 
to  htmieii  by  Jefus  Cbtid,  and  how  this  defign 
of  Love  was  laid  and  contrived  in  ilie  Cove- 
lajpi  of  Redemption,  whereof  We  latl  fpakc. 
How,  according  to  the  Terms  ol  that  Co 


venant,  you  Ihallhearfrom this  Scripture,  how 

that  D.-ht;n  was  by  ore  degree  advanced  tu^v.udi 
it>»actump!ilhment,  in  GvjJ's  adujl  pivingor 
p^Ktinp  with  his  own  Son  Ibr  us:  G.t/fo  /..W- 
td  thrH'et/df  tbiU  begttve^  8k. 

The 


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The  FoMtim  <f  l^t. 


VoLl 


Hkiginir 
nki 


imoriidi- 

vini  vche 
nteoium. 

/*.  . 


Th  j  whole  precedent  Q)nrext  is  fpent  in 
dilcovciiug  thtf  Nature  and  NcccHity  of  Re- 
getieraiion  \  and  the  Necellity  thereof  is  in  this 
Tevr  argued  and  inferrtvl  from  the  peculiar  re- , 
I'pcCt  and  eye  God  had  upon  Believers,  in  giv-  \ 
ii^Chrift  forthtm^  they  only  reaping  all  the 
f||ecbland  lavingBeiicfits  ji.d  Advjnragesofthat  ^ 
Gtll :  God  Jo  iovid  ihc  World. ,  that  be  gave 
hk  Mty  begotten  Son,  that  vhofoever  betievcth 
in  him  Jhould  not  pcrijh. 

In  the  Words  are  conliderdLl,'. 

1 .  The  original  Spring  or  Fountain  of  our 
beft  Mercies,  the  Love  ol  God.  The  Love  of 
God  is  either  benevolent^  benefcicnt ,  or  eom- 
f!jccntial\  His  bsnevoLnc  Love  is  noching  elfe 
but  his  defire  and  piupole  of  £iving  and  doing ; 
us  good:  So  hts  raipole  and  Grace  to  Jacob 
is  cilkJ  Love,  Rom.  9.  i?.  Jacob  have  I 
loved but  this  being  before  Jacob  was,  could 
oonffft  hi  nothing  ellb  but  the  gracious  Purpofe 
of  God  towards  him.  His  beneficent  Love  is 
his  a£lual  doing  good  to  the  Perfons  beloved, 
or  the  beQowing  the  offals  Love  up- 
on us  according  to  that  purpofe.  His  compla- 
centidl  Love  is  nothing  elfe  but  that  Delight 
and  Satisfa£lion  he  fimU  in  beholding  the  Fruits 
and  Workings  of  that  Grace  in  us  which  he 
fitft  intended  for  us,  and  then  a^ually  colla- 
ted or  beftowed  on  us.  This  Love  of  Bene- 
volence is  that  which  I  have  opened  to  you 
urder  the  former  head,  God's  CcMnpail  with 
Chrilt  about  us,  or  his  dcfign  to  fave  us  on 
the  Articles  ar.d  Terms  therein  fpecified. 

The  Love  of  Beneficence^  is  that  which  this 
Scripture  i|ieaks  of\  out  of  this  Fountain  Chrilt 
flowed  to  U5,  and  both  run  into  that  of  Vxixn- 
placency  for  therefore  he  both  purpolcd,  and 
actually  bedowed  Chrilt  on  us,  that  he  might 
everlaUingly  delight  in  beholding  the  <  i!<>rv 
and  Praile  of  all  this  refieded  on  himlelt  by 
his  redeemed  Ooe& ,  Tlus  then  is  (fee  Foumaio 
of  our  Mercies. 

2.  The  Mercy  flovving  out  ol  this  Fountaiiu 
and  that  is  Chrift:  The  Mercy,  as  he  is  em- 
phatically called  ,  Luke  i.  72.  The  Mar- 
row, Kernel,  and  Sublhnce  of  all  other  Mer- 
cies. He  give  his  only  begotten  Son:  This 
wasthe  Biith  of  that  Love,  the  like  where- 
unto  it  nevier  brought  forth  Iwfbr?,  rherefbre 
!r"s  exprcfl  with  a  d  j  jIiI^  Emphafis  in  the 
Text,  the  one  is  that  particle  «w  be  16 
loved  the Wttfld :  Here a>Kr  without  3  fieut  7 

How  did  he  love  itr  why  he  fo  laved  it  but 
how  much  the  Tongues  of  Angels  cannot  de- 
dare.  And  moreover,  to  cncreafe and  aggravate 
the  Mercy,  he  is  fliled  his  only  begotten  Son: 
to  have  given  a  Son,  bad  been  wonderful;  but 
10  give  an  only  begotten  Son,  tbat*s  Love  on- 
expreinble,  unintelligible. 

5.  The  Objeiis  ot  this  Love,  or  the  Perfons 
into  whole  Lap  and  Arms  the  eternal  Love 
delivered  Chr'ft.  thI  that  is  the  CWorKl] 
this  mall  refped  the  Fle^l  ot  God  in  the 
World,  fuch  as  do  or  Ih  iU  actually  believe, 
as  it  is  exegetically  expreft  in  the  next  breath, 
'i'hjt  vi)yofoever  be ii eves  in  htm,  f^ould  not  pe- 
ri/17: Thole  whom  he  calls  the  UW/d  m  that, 
he  ftiles  Bchevert  in  this  exprefllon  ;  and  the 
word  CWoild3  is  put  to  fignihe  the  Elccl:,  be- 
caufe  they  ate  Icatteicd  through  ail  pait%  and 


are  among  all  Ranks  of  Men  in  the  World; 
thefe  are  the  Objeth  of  this  Love:  it  is  not 
Angds ,  but  Men  that  were  lb  loved  he  is 
called  ^li'iAo-oQ-,  a  Lover ,  a  Friend  of  Man, 
hut  never  or  (/Aixnrof,  the  Lover  or 

Friend  c  f  Angels.or  Creatures  ot  another  Specie. 

4-  The  manner  in  which  this  never-enough- 
cclebraced  Mercy  tiaws  to  us  troni  tlic  Foun- 
tain of  Divine  Love ,  and  tiiat  is  moft  freely 
and  fpontaneouHy.    Y{q  gave^  not  he  fo/d,  or 
barely  paned  trom,  but  gave.    Nor  yet  doth 
the  Father's  giving  imply  Chrift  to  be  oteerly 
paiiive  i  for  as  the  Father  is  here  fa  id  to  give 
him,  lb  the  Apoftle  tells  us,  Ga/.  2.  20.  That 
he  gave  himfllf^  who  loved  me,  and  gave  bitm- 
/e//jorate:  The  Father  gjive  him  out  of  gocd 
will  to  Men,  and  he  as  willingly  bciiuwcd 
himfLlf  on  that  Service,   Hence  the  Note  is, 
Doa.  i'hat  t}>e  Gift  of  Qjnji  k  tbe  bigbefi 
and  futlcft  Manifejiatioa  of  tbe  Lave  tf 
God  tn  b'lnncn^  ihat  ever  toas  wvsde  frem 
Eternity  to  them. 
How  K  rbis  Gift  of  God  to  Sioners  figoali- 
zed  in  that  place  of  the  Apoflle,  i  Job.  ^  10. 
Herein  is  Love,  net  that  tee  loved  Cwrt;  im  mmh' 
that  he  loved  «f,  and  feat  Aw  Smita  ke  the^imgrtt, 
VropitiiUio.i  fvr  our  Sins  f  Why  doth  the  A-  ">»g»c«a- 
poitle  16  magnific  this  Gift,  in  faying  herein  ^li^^'X!?: 
IS  love,  as  if  there  were  love  to  nothing  die  >  iiiis « "J 
May  we  not  lay,  that  to  have  a  being,  a  be-  plius  q« 
ing  atnong  the  rational  Creatures,  therein  is^""f"w»- 
^.ovc^  To  havecarrii  1  our  Life  fo  noany  years n""*]!^ 
like  a  Taper  in  the  hand  of  Providence,  thro'  mu  Vumj- 
lo  rnany  dangers,  and  not  yet  put  out  in  ob  g«  ipfum 


Icurity,  therein  is  love?  to  have  Food  and  Kai-  ""'t^'ni- 
trrent  convenient  for  Beds  to  lye  in,  Rela-"*^.!*^ 
tions  to  comfort  us,  in  all  thefe  is  love?  Yea,^ 
but  if  you  fpeak  comparatively,  In  all  thefe 
there  is  no  love,  to  the  Love  exprell  in 
fending  or  giving  Chrilt  lor  us :  Thefe  be  great 
Mercies  in  themfelves,  but  fit  by  this  Mercy, 
they  are  all  fwallowed  up,  as  tbe  light  of 
Candles  when  brought  into  the  Sunlhine.  No, 
no,  herein  is  the  Love,  that  God  gave  Chrift 
for  us.  And  it  is  renaorkable  that  when  the  A- 
poftle  would  fliew  os  in  Rm.  j.  8.  what  is 
the  nobleft  Fruit  that  moft  commends  to  Men 
I  the  Root  of  Divine  Love  that  bears  it,  he 
I  Ihews  us  this  very  Froic  of  it  that  I  am  now 
opening,  But  G  7  '  fjith  he^  commende/b  bit 
Love  towards  us,  in  that  vmiit  we  vaere  yet 
Shmers,  Cbnfi  died  jor  m  t  This  is  the  very 
Flower  of  that  Love. 

The  Method  into  which  I  will  caft  this  pre- 
cious Point  ihall  be  this :  (t.)  To  fbew  how 
Jefus  Chrift  was  given  by  the  Father.  (2.) 
,  How  that  Gift  is  tbe  fijlleft  and  richeft  Maoi- 
feftation  of  the  Love  of  God  tto  Was  Cttt 
made  tn  the  World.  (3.)  And  then  diawftttlt 
the  Ufes  of  it 

I.  How  was  Jefus  Chrift  given  by  thtFa< 
ther,  and^  v^h^t  is  implied  therein. 

Yuu  aie.foto  underfhnd  it,  as  tho' God  par- 
ted with  his  intercit  and  propriety  in  hb  £n, 
when  he  is  faid  to  give  hira^  he  was  as  much 
his  own  as  ever.  When  Men  give,  they  tranf 
fer  Propriety  to  another  •,  but  when  God  had 
given  him,  he  wj<;,  1  fay,  flill  as  much  his 
own  as  ever;  But  this  giving  of  Chrift  im- 

(I.)  His 


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I 


The  'Fmrntain  of  Life. 


'5 


(i.)  His  dcfignation  and  appointment  unto  Creatures,  that  by  Faith  they  might  eat  and 
Death  for  us ,  lor  fo  you  read  that  it  was  done  live.  And  16  he  told  the  Samaritaaejs^  John 
Ktordingto  the  determinate  Counfel  ofGocl^\^.  la  If  thou  k/iezcell  the  Gift  of  Gcdi,-aud 
ABt  2.  2?.  Look  as  the  Lamb  under  the  Law  !  w/'^' />  />  tlM  faitb  unto  thee^  Give  me  t» 
was  leparated  from  the  Hock,  and  fet  apart ;  t//7/7-^,  thoMmtttdfl  have  asked  of  him^  and  he 
for  a  Sacriticc  ■  tho'  it  wlic  ftill  living,  yet  ir  twuld  have  given  ihcelivitis^Waters.  Bread  and 
was  incentioaaUy  aDd  picpaiativelygivoH  and  j  VVatet  are  che  two  necgflaries  tor  the  i'upport 
confeciated  to  the  Lora:  So  Jcfiis  Cbrtft  was  of  natural  Life;  God  hath  given  Chrift  you 
by  tliL  coiinfcl  ;ind  purpofe  ot  Grid,  thus  cho-  H'C  tobs  allthat,  3:.J  morj  tothc  Ipirirual  Life, 
len,  and  fet  apaic  tor  his  S«ivice  \  and  there-  i  a.  How  this  Gilt  of  Quift  was  die  iiigheft  ^^'^^^ 
foR  in  Ifa,  42.  I.  God  calls  him  his  £/^,laad  Meft  Manifeftation  of  the  Love  of  God, 

or  chofcn  one:.  "        ' '  ^  -  * 

Ca.)  His  giving  Chrift,  implies  a  porciag 
Mridi  him,  or  fetting  hinn  fas  the  &r«M»  bath 

it^  at  (brae  diftancc  from  hi;rir.lffor  u  time. 
There  was  a  kind  ot  pitting  betwixt  the  Fj- 


Ht 


'that  ever  the  Worl  1  fivv :  And  this  will  be",rw." 
evidenced  by  the  tbllowiog.  Paiticulacs.  "-'^  (p^  i 

(i.)  If  yott  confider  how  near  and  dear  Je      '  i''!. 
fjs  Clirid  was  to  the  Father :  He  was  his  Son,  Si!)7 
his  only  Son,  laith  the  Text;  The  bon  of  his  ^«  of/- 
tlnraiid  tfteSon,  when  he  came  to  tabernacle  Love:  The  darling  of  his  Sool  :  His  other /'^''M'ff} 
SnourFIefh:  So  he  exprefleth  it,  John  i6.  lelf;  yea  one  \vi:h  himfcir:  The  cxprefi  ^-^l^f^ 
28.    I  came  forth  from  the  bather  ^  and  am  mjge  of  hss  PeUori :  The  brightnels  of  his  Fa-»„/^/^\ 
comte  into  the  Worli-^  again^  I  leave  the  World^  thcr  s  Glory ;  In  parting  with  him,  he  patted  iviw^«bu 
tutd go  to  the  father.   This  diilance  thjt  hi^  with  his  own  Hjjrc,  with  his  very  6ow^*9VC<m> 
incarnation  and  Humiliation  fet  him  at,  was^  asi  may  lliy.  Vcc  10  us  a  Son  isgiven^  Ifi.  9.  ^•7'*X*;/f 
aio|Wtky  as  to  his  Humanity,  which  was  really  j  And  fiich  a  Son  as  he  calls  hk  dear  Son ,  Col.  ^„iu  !^ 
oiftartr  from  the  Glory  into  which  it  is  now  taken  i.         A  lat;;  Wiirer  tells  tis,  that  he  hjth 
tip,  and  iij  r£l|x:il  of  manifeftation  of  delight  beta  informed,  that  in  the  Famine  in  Oermj-'"^-  He 
and  love:  The  Lord  feemcd  to  carry  it  as  one 
atdiftaocefromhim.  O  thii  was  ir  that  fj  d.cp- 
pierced  and  wjundal      Soul,  as  iagviJuu 
fiomtbac  compliint,  P/j/.  12.  I,  2.    MyGod.^\  to  relieve  thcmiclvcs  and  the  reft  ,  the  Wile 
«y  God.,  lohy  h.i\\  ihju  f  rfakcn  >r.e  ?  Why  art  \  at  lull  Coiiilnts  it  Ihould  be  ib,  but  then  they  '^"f'^.''^]^  - 
tbou  fo  feu-  from  the  voice  of  wy  roaring  f  0!  began  to  think  which  of  the  four  Ihould  be,„^7;  'l^-^. 


«y,  a  poor  Family  being  ready  to  perilh  with 

famine,  the  Husband  made  1  motion  to  the  ^""r.,* 
Wife,  to  fell  one  ol  ihi;  CliildrcD  for  Breid^  m  oiMUr 


my  Gody  1  cry  in  the  da/  time^  and  ibe»  bear 

eji  net  ?  Uc. 

{^.)  God's  giving  of  Chrift,  implies  his  de- 
livering him  into  the  hands  of  Jufticc  to  be 
punilhed :  even  as  condcnined  Perfons  are  by 
ientence  of  Law,  given  or  delivered  into  the 
hands  of  Executioners.  So  ii!7/  2.  23.  Him 
hitu  dklivered  the  deteminate  Compel  oj 
Goal  ye  haoe  taken.,  mrd  taeked  hattdt  haoe 
fdin  And  he-  is  faid,  Koin.  8.  ?2.  Ti  de- 
liver hint  uo  to  death  for  us  all.  The  Lord, 
wImii  the  nme  was  come  that  Chrift  nraft  fiif 
fer,  did  as  it  wcr,,  fi\  0  all  ye  roaring  Waves, 
ot  rnj  incenied  Jufticc,  now  fweU  lb  high  as 
Heavett,  and  go  overhisSotd  and  Body ;  fink 
hhn  to  tl;r  h  it'jm,  let  him  go  like  font!'-  his 
Tjppe  into  the  Belly  of  Hell ,  unto  the  roots 
at  dkr Bddnocxfns.  Gome  all  ye  raging  Storms 
Ait  I  litfe  reRrved  for  this  day  Wrath,  beat 
mmbkn,  beat  him  down ,  that  be  may  not  be 
able  to  look  up,  ?fal.  4a  B2.  Gojuftioe,  put 
hhn  nten  the  Rack ,  tormeiit  him  in  every 
ntt^  xlll  ail  his  Bones  be  out  of  joint,  and  his 
nettt  within  him  be  melted  ai  Wax  in  the 
midft  of' fih  Bowds,  P/o/.  22  to..  Atid  ye 
Aiftmhly  cfthe  wicked /ctpx  and  Gentiles^ 
that  iiavc  ib  long  g^xd  for  his  Bloody  now  he 
is  delivered  into  your  Hands ,  you  are  permit 
ted  to  execute  your  Malice  to  the  full :  i  now 
loofe  your  Chain,  and  imo  your  Hand  and 
Power  is  he  ddivcrt  J. 

('4.)  Gods  giving  of  Qirift,  implies  his  Ap- 
plication of  him,  with  all  tbePaichales  of  his 
El-'od  ird  fueling  all  this  upon  us  as  an  Inhe- 
ritance aiid  Portion i  fohn  6.  ?2,  21:^.  My  Fa- 
ther gixMTih  you  the  true  Bread  from  Heaven \ 
for  tfw  Bread  of  God  n  he  which  cometh  down 
from  JJcave/ty  and  gwcth  Life  unto  the  World. 
God-  h«h  gncn  biiti  as  Bicad  to  pdor  ftnv'ing 


I  Ibid  :  and  when  the  Eldeft  was  named,  th^v  rc/vrwjy. 
both  retiiitd  to  part  with  that,  being  their  M^n'M** 
firft-born,  and  the  beginning  of  thtir  lircn^ch.  J^^*^' ^ 
Wdl,  then  they  came  to  the  Second,  but!v,.  wji 
could  not  yidd  that  he  (hould  be  fold,  being  in  bis 
the  very  nftare  and  lively  Image  of  his  Fa-  None  bw 
ther.   The  Third  was  mmal,  but  that  alfo**™*" 
was  a  ChiM  that  beft  rclembLed  the  Mother. 
And  when  the  Yotmgeft  was  thought  on,  that 
was  tht;  Bc/!jj)?iin^  the  Child  of  their  old 
Age^  and  16  were  content  rather  to  netifli  al- 
together in  the  Famine,  than  fnTtwim  a  ChHd 
tor  relief    And  you  know  how  im3i<ixh  Jacob 
took  it,  when  h  is/i»y<r/)6and  Benjaatia  were  rent 
from  turn.  What  is  a  Child,  but  a  piece  of  the 
Parent  wrapt  up  in  nncthcr  Sktn  J  And  yet 
out  dcareft  Children  are  but  as  Strangeis  to  lis, 
in  comparilcm  of  the  unfpeakable  deamtft  that 

was  b.cwixt  the  Father  and  Chrifli.  • 

Now  that  he  ihould  ever  be  content  to  part 
with  a  Son ,  and  (lich  an  only  one^  it  foch  a 
manifeflation  of  Love,  as  will  be  admifed  to 
all  Eternity  I    And  then, 

(2.)  Let  it  be  con1idered,fja?^j/  he  gave  hint, 
even  to  dearh,  and  that  of  the  CroB^  to  be 
made  a  Cuiie  lor  uSi  to  be  the  Scorn  and  Con- 
tempt of  Men  j  to  the  mod  unpiralldl'd  Suf- 
ferings that  ever    Were  inHitl-l   or  horn 
bv  any.   It  melts  cur  r.'  ".vds,  ii  breaks  our 
Hetllt,  to  behold  our  Children  ftriving  in  the 
p:trtgs  of  Dj:!th  :  But  the  Lord  beheld  his  Son 
luug^ling  Li:det  Agonies  that  never  any  leitP?'"^*" 
before  him.    He  faw  him  ftlUng  to  theKSJ*; 
ground,   grovclint?  in  the  duft,  fweating doioribnk 
Blood-,  and  amidlt  thufc  Agonies    turning ^«'»«* 
himfelf  to  his  Father,  and  with  a  hCiiit- 
rending  Cry  beleeching  him ,  futhcr  ,  ;/  ?> 
be  pajjtble^  let  this  Cup  Pajs  ^  Luke  22.  42. 
To  Wraih^  to  ihft  Wiath  of  an  Infinite  God 

with- 


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i6 


The  Fmmkttn  if  L^. 


VoLl 


ivithouc  mixture,  to  (be  very  torments  of  Hell, 
was  Cfarilt  ddivered ,  and  that  hf  the  Hand 

of  his  oTvn  Father.  Sure  then  that  Love  muft 
needs  want  a  Name,  which  madu  the  Father 
of  Mercies  deliver  his  own  onlf  Son  to  fucfa 

inilcrics  for  us. 
(3.)  It  is  a  fpecial  Confideration  to  enhance 


values  tbex^  that  bemllgwe  his  Sotty  bkoaly 
SonoMtf  int  B*fom^  asa  Ranjom  for  them. 
Surely  this  Ipeaks  their  Pretioufneft :  God 
would  not  have  patted  with  fucb  a  Son  fix 
fioall  matiets:  Alt  die  Wotld  coald  not  ffB- 
deem  them;  Gold  and  Silver  could  not  be 
their  Kanlbm.  i  Pet,  1. 18.  So  fpeaks  the  A- 


the  Love  of  God  In  giving  Chrill,  that  in  giv- 1  poftle,  Ttmnere  ma  redeemed  m'th  corruprihie 

ing  him,  he  gave  the  richeft  Jewel  in  his  Cili:  i  things^  as  Silver  andGold^  but  rciib  the  precious 
net  a  Mercy  oi  the  greatclt  worth,  and  moft  1  Bhod  pf  Chrilf.  Such  an  efteem  God  had  toe 
ineftimable  value:  Heaven  k  felf  is  not  fottheTi,  iJut  uthcr  than  they  Ihould  perifh. 


valuable  and  precious  as  Chrill  is.   He  is  the 
better  half  of  Heaven.   And  io  the  Saints  ac- 
count him  v  P/aL-ji.  2).  Whom  have  I  in  llcj- 
QMmfic  "^f^  f'ut  t^'fc  ?  Ten  tl  oufarid  thoufdnd  Worlds., 
tadum  _  (laithone)  m  many  Worlds     Angels  can  num- 
JJ°"       ber^  and  then  at  a  new  World  of  Angels  can 
y^f^'  multiply^  would  not  all  be  the  bulk  oj  aBallance^ 
to  weigb  0)riji  s  Excellency^  Love^  and  Sweet- 
neft.Ovibat  afdir  one  '.  what  an  only  one  !  what 
em  excellent y  hoefyy  ravijbiag  one^  it  0>rift'. 
Flit  the  Beauty  of  ten  thoufani  faradifes^  like 
the  Garden  oj  F.den,  into  one  \  put  all  Trees, 


JefusChriftfhall  be  made  a  Man,  yea,  aCurfe 
tor  them.  O  then  learn  to  put  a  due  Value 
upon  your  own  So«ls :  Don't  fell  that  cheap, 
which  God  hath  paid  fo  dear  for:  Remember 
what  a  Treafure  you  carry  about  you:  The 
Glory  that  you  fee  in  this  World,  is  not  equi* 
valent  in  worth  to  it ,  Mat.  16.  76.  Wbatfiatl 
a  Alan  give  in  exchange  for  hit  Soul  ? 

Ci>ro/ljrv  2.  If  God  has  given  his  own  Son 
for  the  World,  then  it  follows,  that/A^  for 
whom  God  gave  bit  ovon  Son^  may  warrantable 
expeli  any  other  temporal  Mercies  from  him. 


all  Flowers^  all  SmeUt^  all  Gtlottrsy  all  Tajies^  1  This  is  the  Apoftle's Inference,  Rm,  ^^t.  Ue 

allfcysy  allSweetnefi^     Leneb'nefs  in  one.      •  — •  —       -    *  -   * 

0  what  af  jir  jnd rxcellcr.t  ihin^  Kould that  be  ' 
And  yet  itfhould  be  left  to  that  fair  and  dear e  A 
viU-MmCbn%  than  one  drop  oj  RtdntBtoe 
whole  Seasy  Rivers^  Lakes,  and  fountains  of 
ten  thou/and Etertbs.  Chriji  is  heaven  s  won 
der^  andEartVs  toiler. 

Now  for  God  tobcftow  rheMcrcv  of  Mercies, 
the  molt  picciou:»  thii^  in  Heaven  or  Eanh, 
upon  poor  Sinners  and  as  great,  as  lovely, 
as  excellent  as  his  Son  was,  yet  not  to  account 
himtoogood  tobeftow  upon  us,  what  manner 
of  Love  is  this? 

C4.)  Once  more,  let  it  be  confidered  on 
whom  the  Lord  beftowed  his  Son:  Upon 
Angels  >  No,  but  upon  Men.  Upon  Man  his 
Friend?  No,  but  upon  his  Enemies.  This  is 
Love-,  and  on  this  ctwifideration  the  ApolUe 
lays  a  mighty  weig^  in  Rom.  5. 8, 9,  la  But 


that  /pared  not  bk  own  Son^  hat  deSverett 

^.  'V  up  to  dcJth  fori/fall;  hon-  flial/  he  not  with 
him  freely  give  us  a/i  things  ^  And  fo  i  Cor.  3. 
21,  2  J.  ASm  yours,  far  ye  are  ChrifT s  (i.  e.) 
They  hold  all  other  things  in  Chrift,  who  . 
is  the  capital,  and  moft  cooiprehenlive  Mercy. 

To  make  ootthe  gronids  of  Ais  oomftnaue 
Dcdurtion,  let  thele four  things  be  pondered, 
and  duly  weighed  in  your  thoughts,  (i.)  No 
other  Mercjr  you  need,  or  defire,  is,  or  can  be 
lb  dear  to  God,  as  Jefas  Chrift  is :  He  never 
laid  any  other  thing  in  hisBofom,  as  he  did 
his  Son.  As  for  the  World,  and  the  Comforts 
of  it,  it  is  the  duftof  his  Feet,  he  values  it 
not;  as  you  iee  by  his  providential  difpolahof 
it,  having  given  it  to  the  worft  of  Meat  All 
the  Turktjh  Empire  (faith  Lurhrr^  as  great  TLrciom 
and  glorious  as  it  is,  is  but  a  crumb  which  the  impfriuffl 
Mafter  of  the  Fatnilf  throws  to  the  Dogs.  q"""^. 


God  (fiith  he;  commeitdeth  hisLcvr  torvardi^ThmV  uponany  other  onnvard  enjoyment  that's  ^"'^ 


«f,  in  that  tohile  wc  mere  yet  Sinners,  Chrij} 
diedforus.— —When  we  were  Enemies,  we 
were  reconciled  to  God  by  the  death  of  his  Son. 
Who  would  prt  with  a  Son  for  the  iake  of 
his  deareft  Friends  ?  but  God  gave  him  to, 
and  delivered  him  for  EoemieSi  O  Love  un- 
ipeiKable! 

( Laftly,  Let  us  confider  how  freely  this 
Gift  came  ilKxn  him.  it  was  not  wiefted  out 
ofbis  hand  by  our  importunitjr  ^  for  we  as  lit- 
tle defirt  i  :ii  defervcdit:  It  was  furprizing, ' 
pceventii]&  eternal  Love  that  delivered  him  to 
lis :  Not  that  wefooet/him,  ha  he firfi  loved  us^ 
I  John  4.  19.  Thus  as  when  you  weigh  a 
thing,  you  ca0:  in  Weight  after  Weight,  till 
the  Scales  break)  lb  doth  God,  one  Confide- 
ration  upon  another  to  overcrm:  our  Hearts, 
and  make  us  admiringly  to  cry,  what  manner  of 
Love  is  this?  And  thus  I  lave  (hewed  you 
what  God's  p.iving  of  Chrifl  is,  and  wharmatch- 
le&  Love  i»  maniielied  in  that  incomparable 
Gifi 

Next  we  (hall  apply 'this,  ia  ibaie  pn£lical 

Corollaries. 

OriUjry  t   L  .^rn  henccrftt  exceeding  Pri» 
€ioufaeftof  Sonlsy  andatv^  abfgb  rate  God 


"  nibuj.  In- 


valuable in  your  eyes,  and  there  is  not  lb  much  nnrumrft, 
compare  betwixt  it  and  Chrift,  in  the  efteem  of  qu^m  i  a 
God,  as  is  betwixt  your  dear  Children,  and  the  °) 
lumber  of  your  Houfes,  in  your  efieem.    \,Z  '"' 
then  God  have  parted  lb  freely  from  that  which  7kT. 
was  infinitely  dearer  to  him  than  the& }  bow 
(ball  he  deny  thefe,  when  they  may  promote  his 
Glory,  and  your  Good  ?  12  J  As  Jefus  Chrift 
was  nearer  toe  Hean  ot  God  than  all  thel^  & 
Chrift  is  hi  hunmfmuch  greater  and  more  ex- 
cellent than  them  all:  Ten  th  ifind  Worlds, 
and  the  Glory  of  themalL  is  but  the  Duft  of  the 
Ballance,  ifweighed  whhChrift.  Thefethm^ 
are  but  poor  Creairures,  but  he  is  over  all,  God 
blefled  for  ever,  Rom.  9.  5.  They  are  common 
(Sifts,  hat  he  is  the  Gift  of  God,  John 
4.  TO.  They  are  ordinary  Mercies,  but  he 
is  the  Mercys  Luke  1.  72.    As  one  Pearl 
or  precious  Stone  is  greater  in  value  than 
tentbouland  common  Pebbles.  Now  if  God 
have  lb  freely  given  the  greater,  how  can  you 
fuppofehelhould  deny  the  lelFet  Mercies?  Will 
a  Man  give  to  another  a  large  Inheritance,  and 
ftand  with  him  for  a  Trifle?  How  can  it  be? 
(3.)  There  boo  odier  Mercy  you  ftand  in 
want 0^  bntyon  nt  entided  10  it  bgr  iheGift 

of 


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Senn.  4* 


*7 


ot  Cbrift :  It  is  (as  to  ri^ht)  conveyed  to  you  Saved  of  the  Lord  do  vxtol  thait  Saviour  ;  or  ^""^  fi^ 
with  Cbrift.  So  in  the  ioMcited  i  Or.  3.  st,  codld  foa  hat  imagine  the  Self  revenges,  th. 
22.  23.T/V  World ti youn^  yea^  all  it  ^^irrj;  Self-rorments,  which  the  Djmned  futf.-r  ior 
jorve  are  Chrift's.  So  2  Cor.  i.  20  F  r  all  the  this  their  Folly,  and  what  a  value  they  wouid  midfaaifh 
fromifet  ofGoiin  Chrip^  in  him  ihry  tfrr let  upon  one  tender  ofChtift  if  it  might  but 
and  in  him  Amen.  With  him  he  hath  given  again  be  hoped  for;  youivojld  fij  thar  fjchT'/'^'^ 
you  all  things,  m  i^iuttt,  i  Tim.  6.  17. 'as  you  are  iheonly  defpiicrs  ot  Chrift.   B-fide,  cS!!£r 
ticblf  to  enjoy.   The  word  fignifies  rem  ali- 1  methtnks  it's  ilt onilhingthat  you  fiiould  dcfpile  SalLtimi 
^uamcum  Utitiapcrcipere.,  to  have  the  fweet '  a  Mercy  in  which  your  own  Souls  are  fodjitly  0.'  iftktn 
rclilh  and  comfort  of  an  Enjoyment.  So  have !  C)  deeply,  (b  everljftingly  concerned,  as  rh^^^.^f 
we  in  all  our  Mercies,  upon  the  accounrofour,  areiiitliis  ilWi  of  God.    If  it  were 
title  to  them  in  Chrift.  (4.^  Lafily,  If  God 
have  given  you  this  newnr.,  frrater^  and  all 


compn  hi  nding Mercy ^  when  y  ju  were  cniimies 
to  him,  aad^ienated  from  him  ^  it  is  not  ima- 
raiaUebeffaodd  now  deny  you  any  inferiour 
Mercy,  whenyoa  arc  comu'  into  a  ftate  of  Re- 
ooDciitation  and  Amity  with  him.  So  the 
ApofUe  Tcalbns,  Rom.  y.  8,  9,  10  Fortf  vchen 
nr  were  Enemies^  toe  vcrre  n-concilcd  to  God  hy 
the  death  of  bis  Son  \  much  more  being  reconciled^ 
^fit^pe  favedhy  hit  Life.  And  thus  you 
lave  thefttond  Inference  with  itsgrounds 

QoroUan  3.  it  thegrcateft  Love  hath  been 
man^fefted  in  giving  Chrift  to  the  World,  then 
it  follows /.''fl^  the_^rcatrfl  Evil  and  WickcJnefs 
it  manifefied  in  dejpijing  (lighting  and  reje3ing 
Chrifi.iys  fad  to  abulc  the  loveofGod  manife 
Red  in  the  loweft  gift  of  Providence,but  to  flight 
the  richeft  dilcoveries  of  it.even  in  that  peerkft 
Gift,  KvtMieinGod  commends  his  Love  m  the 
rmoft  raking  and  aftonifhing  manner,  this  is  Sin 
with  a  wirneli.  Blulh,  0  Heavens,  and  be 
aftonilhed,  O  Earth ,  yea,  be  ye  horribly  afraid! 
No  guilt  like  this.  The  mod  fijgitious 
wrctchesamonp  the  barbarous  Nations  arc  inno- 
cent in  comprifon  of  thcle.  But  are  there  any 
fuch  in  the  World  >  Dare  any  flight  this  gift 
of  God  i  Indeed  if  Mens  words  might  be 
taken,  there  are  few  or  none  that  dare  do  lb  ^ 
but  if  their  Lives  and  Prafitioes  maybe  believed, 
this,  this  is  the  Sin  of  the  fir  greater  part  ot 
the  Chrift ianized  World.  Witncfs  the  lamen- 
table ftupidity  and  fupinE;nels  i  wirnelsthecoa. 
tempt  of  the  Gofpel  \  witnds  the  Hatred  and 
Perfecution  of  his  Image,  Laws  and  People. 
What  is  the  LaoeuajK  of  all  iltcfe  but  a  vile 
efteemof  JefusQiiiR? 

And  now  let  me  a  little  expoftulate  with 
thde  uDgptetUl  Souls  that  ttamde  under  foot 
the  Son  of  God,  that  vadne  not  this  Love  that 
gave  him  forth.  What  is  that  Mercy  which 
you  fo  contemn  and  undeivaluer  Is  it  lb  vile 
andcheapathingasyour  entercaininent  fpeaks 
it  to  be  ?  Is  it  indeed  w^  nh  no  m^re  than  this 
in  your  qrcs  J  Surely  you  will  not  be  long  of  that 
opmonk  Will  you  )x  of  that  mind,  think  you, 
when  Death  and  Judmient  (hall  have  through- 
ly awakened  youf  O  no,  then  a  thoufand 
Worlds  for  a  Chrift !  As  it's  ftoried  of  our 
Crook  back'd  Richard^  when  he  loft  the  Field, 
and  was  in  great  danger  by  his  Enemies  that 
prefTed  upcn  him  ;  O  now  (  did  he  ^  a  King 


the  Moj^tt 

Soul  of  another  i  nay,  lefs,  if  but  the  B  !  of^rshimei 
another;  and  yet  left  than  that,  if  but  another  s«/c^<^ 


Bead,  whofe  Life  you  could  preferve,  you  Vt?^^^^ 
obliaediodoit:  But  when  it  is  thy  felf,  yea,  S**»!J; 
the  heft  part    thy  felf ;  thine  own  invaluable  ih  Tmm- 
S  )ul  that  thou  ruinett  and  deftrcyeft  hereby,/^' '/^•' 
O  whataMonfter  art  thou  to  caft  it  away  thus!  f^'^**' 
What!  will  yoallighr your  own  Souls?  GireK;**- 
you  not  whether  they  he  DvcJ,  or  whether  they  wji^  Bur- 
be  damned  i  Is  it  indeed  an  indifieient  thing 
with  you  which  way  they  fell  at  Death  ■  q!j1'j 
Have  you  imagined  a  tolerable  Hell  -  Is  it  eai;c  Jl^, 
to  pcrilh?  Arc  you  not  only  turned  God  sEne  Hjfpwtji 
mies.  but  your  own  too }  O  (ee  what  Monfters . 
cjn  Sin  turn  M.n  and  Women  into!  0  the '/tJw^M 
fcupilying,  hwlufttng,  intoxicating  Power  oirntbtir 
Sin  !  But  perhaps  you  think  that  all  thefe  are 
but  uncertain  Si  .an:ls,  with  which  we  alarm '*'*0 
you.   It  may  be  thine  own  Heart  will  preach  '^^^ 
fuchDoftirneasthistotheei  Who  can  allure  aMt^bI^ 
thee  of  the  Reality  of  thcfe  things-  What 
Ihouldltthou  trouble  thy  felf  with  an  invifible 
World,  or  be  ft  much  concerned  for  wlut 
thine  Vves  nover  fivv,  nor  didft  ever  receive 
the  Rcpon  trom  any  that  have  fcen  them  ? 
Well,  tho'  we  cannot  now  (hew  you  thele  things, 
yeclhonly  they  fhall  be  fhcwn  you  -,  and  your 
own  Eyes  (hall  behold  them.  You  are  convinced 
and  fatisfied  that  many  other  things  are  real 
which  you  never  faw.  But  be  a(rured,That  If  the 
Word Jpoken  by  Angels  toof  Jledfaji,  and  every 
Trjnfgrtjjii'n  indl^ifcbedience  rece'rved a  Jitfi 
recompence  oj  Rncard :  Ujvt  Jhall  toe  e/cape 
ifwe  neglelf  Jo  ere  It  Salvation^  xchich  at  firft 
hi'gan  to  be  I p<  ken  to  us  hy  she  Lord,  and  rcjx 
confirmed  to  us  by  tbem  that  heard  him,  God 
alfo  hearing  themxettttefs  ?  Heb.  2.  2,    4.  But 
if  they  bee.rtain,  yet  they  are  not  near :  it  will 
be  a  long  time  bcibre  they  come.   Poot  Soul ! 
how  doft  dKu  cheat  thy  lelf  >  It  may  tw  nor  bjr 
twenty  parts  fo  lonp,  itimeas  thy  own  Fancy, 
draws  it  fonh  lor  thee  \  thou  art  not  certain  of 
the  next  mfjment. 

And  fappofe  whit  ih  u  i:n;igInL'n,  Wh.i:  i^ 
Twenty  or  Forty  Years  when  it  is  paft  •  yea, 
vvhat  is  a  Thouiand  Years  to  the  vaft  Eternity  > 
Go  triP.e  away  a  f-w  D.iys  more,  i1ccp  our  a 
few  Nights  more,  and  then  lye  down  in  the 
Duft ;  it  will  not  be  long  e'er  the  Trump  of 
God  (hall  awaken  thee,  and  thine  Eyes  wiall 
behold  Jeius  coming  in  the  Clouds  of  Heaven, 
and  then  you  will  know  the  price  of  this  Sin* 


3om  for  a  Horfe !  Or  think  ye,  that  any  behde '  O  th.erctbre,  if  there  bw' any  fcnfe  of  F.remity 
you  in  the  World  are  of  your  mind  i  You  are  I  udoh  you,  any  pity  or  love  for  your  fclvcs  in  you  j 
deceivei  if  you  think  lb.  To  them  that  believe  it  you  have  any  Concernnientt  ame  lhan  tho 
he  is  precioKs  thnwghall  the  ^Vcrld^  i  Pet.  2.  7. 1  Beafls  ih:!r  p -riili.  d  >fp'fc  notyour  own  oflSerrf 
And  in  the  other  World  they  are  of  a  quite  .Mercies,  ilighi  not  the  richeft  iixii  that  ever 
contrary  mind.  Could  you  hut  hear  what  is.  was  yet  opened  to  the  Wofldi  zod  afwcMtf 
^id  of  him  in  Heaven,  in  whata  dialed  Uw  annoc  bemcned  to  all  Etoninr. 

VoLL  D  SEilMON 


Digitized  by  Google 


i8 


Tie  Fmifm  of  l^t. 


Serm.  5. 
Treats 

of 

fulVer- 
Jon. 


SERMON  V, 

JOHN  I.  14. 
And  the  Word  was  made  Flejb,  aad  dmli  amoftg  «f,  fioc 


YOU  have  heard  the  Covenant  of  Redemp- 
tion opened.  The  work  therein  pto- 
pooaded  by  the  Father,  and  confcntcd  to  by  the 
Sod,  is  fuch  as  infinitely  e:toeed«  the  power  of 

any  mser  Creanire  to  perform.    He  clue  un- 
dertakes to  fjiiific  God  by  Obedience  tor  Man's 
Sin,  naoft  himfelf  be  God  \  and  he  that  per- 
forms fich  a  perfect  Obedience,  by  doing  and 
ffc  fcwr- fuflfcriug  all  that  the  Ljvj  required  in  our 
rooms,  muft  be  Man.   Thcfc  two  Natures 
rf"jwr«5f/,"iuft  be  united  in  one  Pcrf^n,  el  fe  there  could 
<r  Teliimih  not  bc  a  concouff:  or  co-operation  of  either 
rt  Nature  in  his  Mcdi.ii:ory  Works.    How  tlicf.- 

Vnbtiie-  Namires  arc  united  io  the  wonderful  Pci Ton  o* 
^T^V  hmamtet,  is  thefirft  part  of  the  great 

Ah-xH-  Myllery  oi  Godlinef^ :  A  Subject  ftudicd  and 
mait  t»  adored  ly  Angels !  And  the  Myilery  cbercoi 
BeOners.  wrapp'd  up  in  this  Tcxt.  Wherein  we 
dtclMt  whave, 

QaitnitMK^  lla.  5}.  8.  KritbercJn  dttlare  bhlncanuuiM,  bn  Kamk 
Statt^  Judg.  12.  I>.  Wmxitrfkl,  9.  6,  A  Name  that  m  Mm  kti«»- 
iA, mu  f^Ofyt  ketlthiftif,  Ihc  Truitf  k the  fftO^,  tbi  bunutm 
Ksit  iffit^  NonoB*'  Onlk  Eya^i  ft  %9t 

F/>/?,  The  Incarnation  of  the  Son  of  God 
plainly  afferted. 

Su0td^^    That  Allsrtloa  ftroqgly  con- 
firmed. 

(i.)  In  the  Affertion  wc  have  d  i  ec  Parts. 
I.  The  Fer/im  ajfrnainit  •  a^^i  the  Word, 
(/'.  e.)  tiie  iecond  Perfon,  or  SaUiftenCin  the 

moft  gloriovH  Godhead,  call'd  the  Word, 
either  becaufe  he  is  the  fcopc  and  principal 
matter,  both  of  the  prophetical  and  promiilbry 
word  \  or  het n  f  -  he  expounds  and  reveals  the 
Mind  and  VViilot  God  to  Men,  as  verfe  18. 
Tlic  only-bcgottcn  Son,  which  is  in  Chebofom 
of  the  Father,  he  hath  declared  or  cxpomided 
him. 

a.  The  Nature  ajfumed^  ««f$,  FIcfh,  {i.  e.) 
the  intire  Human  Nature,  confitting  of  a  true 
Human  Soul  and  Body.  For  fo  this  word 
ooff  in  Kom.  20.  and  the  Hchnu  word 
which  anfwetscoit,  by  a  w^vaX  Metonya^ 
of  apart  for  the  whole  is  ufid,  Gea.  6.  12. 
And  the  word  EV,/Zi  is  rather  nfcd  here,  than 
JULntj  on  purpofe  to  aggravate  the  admirable 
Condelcenfion  and  Ahaferoent  of  Cbrift :  there 
being  more  of  vilcncf;;,  wcakncfs,  and  oppoH- 
Uon  to  Spirit  in  this  word  than  in  that,  as 
is  pertinently  noted  by  fome.  Hence  the 
whde  Nature  is  denominated  by  diat  part,  and 
called  Flefh. 

5.  The  Ajfu/itption  it   fe!F,  i>4H7»,  he  vws 
madCj  noty«//,hc  was,  (r,SccinM  '.•.ould  ren- 
Smoi^  der,  in  defign  to  ovcrciuow  tiic  Exiitcnce  of 

Qirift's  glorified  Body  now  in  Heaven)  hi  r  ri 


Verbum 
Subfbnci- 
dc,  noa 
Holiniin. 

Obi. 


Volait 


niabilo-  faSus eft^  h  v.as  made,  (i.  e.  )  he  r  ^ok  or  ai 
fumed  the  true  Hutiiau  Nature,  (called  ilcili. 


wmetr      '•''^  Kcafon  before  rendered)  into  the  unity 
ofhisDivinePerfon,  with  all  its  lateral  i^rts, 


and  eflential  Properties  ^  nod  lb  was  nude,  *u>uin 

orhera-nc  a  true  and  real  Man,  by  that  Af-  ^"abje- 
lumption.   The  Apoftle  fpeaking  of  tlicfame^JJJJ'^I* 
aif,  iieb.  2.  16.  iiles anotlicr  word,  He tookon  ftmdU 
him,  ih?.e.ix^aHnti,  fitly  rendrcd  he  took  on  him,  NamSc  tJ. 
or  he  aliunied  :  Whidi  airusiUQg,tho'  incboativey 
ic  was  the  Work  of  the  whole  Trinity,  God  6c 
tlic  Father,  in  the  Sjn,  by  the  Spirit  forming  op^fici'o 
or  trcatia^  that  Nature  ^  as  it  three  Sillers  mijor  cum 
Ihould  make  a  Garment  betwixt  them,  vrliich  ^P""* 
only  one  of  them  wears  :  yet  terminative  it 
was  the  aftofthcSt>n  only ;  'twas  he  only  that 
'.v2>MijJc  FkJJ).    And  when  'tis  faid,  he  was 
made  FicOi,  mifcooceive  not,  asifliiere  was  a 
mutation  of  the  Godhead  into  Flelh,  for  this 
was  perforn:ed,  *  not  by  changing  what  Ijl    Ncn  an- 
was,  but  by  alliiming  what  he  was  not,  as 
Aj/guflim  well  exprcifcth  it   As  when  the  ^j  iji;^''' 
Scripture  in  a  like  Expreflion  faith,  He  tc.u  meodo 
made  Sia^  2  Cor.  5.  21.  and  made  a  Curfe,  s*>°<^  1*°" 
Go/.  ^.  1;.  the  meaning  is  not,  that  lie  vntt****"^ 
turned  into  Sin,  or  into  a  Curfe:  no  more 
may  we  think,  here  the  Godhead  was  turned  in- 
to Flelh,  and  loft  its  own  Being  and  Nature, 
bcraiife  it's  faid  he  was  made  IkStu   This  is 
chc  funi  of  the  Aflertion. 

(2  )  This  MYtrtionZtbat thelVorJ tc,if  nutk 
flejh^  is  ftrongly  confirmed.  W'zdu.vit  among 
m  and  V.  c  favv  his  Glory.  This  was  no  Phan- 
taUn,  but  a  mofl:  real  and  indubitable  thing. 
For  itxnfiev  «*  vfivt  he  pitcht  his  Tent, 
or  tabernacled  with  us.  And  we  are  cye-wit- 
neliVs  of  ir.  Parallel  to  that,  1  John  1.  1,  2, 
3.  Tbk  vtbicb  vaat  from  the  beginning^  which 
we  have  hetriy  ttbith  we  have  Jeen  with  our 
Eyes,  which  we  have  looked  upon^  ani  our  hands 
have  baadledof  the  Word  of  Ufe^  Sec,  dtclare 
WfWfttcyoM,  Hence  note, 

Doa.  That  JefusOmfl  d'll  reaUy  a^^j wri- 
the true  andferjeU  nature  of  lAan^  into  a 
perfonal  vmenmtb  hit  iHvine  Mamt\ 
andj^ai  remains  trueOod^  rndtnteMut^ 
in  one  Per/on  for  ever. 
The  Propofidon  contains  oneoflhc  deepcft 
Myltcries  m  Godlinel?,   1  Trm.  3.  16.    A  eft  opus 
myftcry  by  which  Appiehcniion  is  dazlcd.  In-  Dei,  quo 
vention  aftonilhed,  and  all  Expreflion  fwal-  ^'''"^ 
lowed  up.   If  ever  the  Tongues  of  A  reels  ^"q"™ 
were  dcfirable  to  explicate  any  word  of  God,  am 
they  are  fo  here.    Great  is  the  intereft  otcoofilii 
words  in  this  Dotlrinc.    We  walk  upon  the  P."""*.  & 
brink  of  Dan;;er.    The  Icaft  tread  awiy  may  JJjL^^&Si 
ingulph  us  in  the  Boggs  of  Error.    Arim  (tie 
would  hivr  hrc-i  content  ifthcCouncil  of  A'/Vf  lian*,  v» 

ram,  iate- 

wcaroUh 


irif 


ritaiiii,  taDftaraque  arsem  ex  Vtniiw  Mari^  ftirinit 
'.;  6c  cfficacu,  in  unitaKferfoiiz  fibiaflumpfic:  inatai 
oprian.  (ubftncntijm  mra  Dei  FiHum  iMbeKi  led  abilla 
luftenretur  &:  gcftaur:  duaUu  perftOb  iMtun,  intw  « 


vrould 


y  i^L-o  i.y  Google 


Sena. 


the  Fmmtam  ifl^t. 


»9 


would  but  have  gracilied  him  in  a  Letter, 
<f«»*i&,  and  JitfiL^.  The  Kefiorians  alfo 
deflrcd  but  a  Letter ,    &t'Jix©- ,  3tcTwt©-. 
Thefe  feemcd  but  fmall   ar^d  modtlt  Re- 
quefts,  but  if  granted,   had    proved  no 
Imall  prejudice   ro    r  Ilis  Chrilt   and  his 
Truths,   i  dclirc  tlvrciorc  ihe  Reader  would 
with  grcatdt  att^iic  on  ot  mind  apply  himlelt 
♦  RejftH   to  thefe  Truths.  I  is  a  Dodrinc  hard  to  under- 
a«)  ftand,  and  dangerous  to  niiUake.  lam  really 
*T''^,r  ot  his  mind  that  laid,*  It's  better  not  touch  the 
mmtrti  ^"^^^^  than  Dot  keep  withUi  the  Ciide^  melt- 
ftaabie     f*^  ^ft  fiefcire  centrum^  quant  non  tenere  cir- 
tbM  in    cuhm.    Hl-  did  afTume  a  true  humane  Body  ; 

^  that  is  plainly  aflmed,  fbiL  a.  7,  8, 8cc  lieh. 
SwTfA/ne/  2- 14-- » ^-     one  place  iT*scall'd  aking  on  him 
wbidi  art  the  Seed  of  Abraham,  and  in  the  Text  fkfh. 
lAne  Ret-  He  did  alio  alTume  a  true  humane  Soul,  that's 
^       undeniable  by  its  opemtons,  paflions,  and 
expiration  ar  ijft,  M:i!h.  26.  ?8.  and  27.  50. 
ftntfon-  Aiiid  that  both  thefe  Natures  make  but  oneFcr- 
cuda.qa2  lon,  IS  as  evident  from  Rom.  1.^4.  Jr/W  CV/V? 
■""fe'Y'  K.it  made  of  the feed  of  V>i\'\\  according  tj  ihe 
blcjh^  and  declared  to  be  the  Son  of  God  veith 
r^fa.    powr^  according  to  the  Spirit  of  Holiaefs^  by 
Nomioa  the  RefurreSion  from  the  Deal     So  Rom.  9. 
.  y.    Of  whom  at  concerning  the  flcfh ,  Chrijl 

muin  But  that  you  may  have  a  found  and 

piiccntur  cleat  undetftanding  ot  this  Myftcry,  I  will, 
foppofica,  ^,  >  open  the  Nature;  {2.)  theMeSlsi  and 
i^-)      Keafims  oc  Ends  of  this  woodeiful 

antutnfu  Union. 

in  Chnfti) 

ttggg^amt  UausnncumluChtiftiB,  oeccfiie  cA.  JidiJt,  f.  6-j. , 

The  Nd-      Err/? ;  The  Nature  of  this  Union.  There  be 
ure  tftbe  t}jjgg  jUuftrious  and  dazling  Unions  in  Scrip 
iST^  ture:  That  of  three  Perfbns  in  one  God,  Efia- 
^mtd,     t tally.  That  of  two  dillin£l  Natures,  and  rer- 
ions;  by  one  Spirit,  Mypcally:  And  this  of 
two  diftinft  Natures  in  on?  Perlbn,  l^pfflati- 
cally.    This  is  my  task  to  open  at  this  time. 
And  for  the  more  di(lin£l  and  perfpicuous  mat 
nagement  thereof,  I  (hall  fpeak  to  it  botd  Ke- 
gatively  and  ?oJittvely.  \ 
Nonwir    ^»  ^tifliivffy'  Think  pot  when  Chrift  af- 
tyjr^  filmed  ont  Natwe  that  i^  t*ras]trahed  Confulijia/i- 
tiaHy,  f  j  as  the  three  Peffonsin  the  Godhead  are 
united  anoong  themfelv^  They  all  have  but 
one  in  the  fine  Nataie  and  Will}  but  is 
Chrift  arc  two  diftii^a,  }!hm»  'ai4.  "^^lUs, 

tho'  but  one  Peribo.  '   

Nob  fin-  Nor  yet  that  tfiq^  aite  united  Fhyfically,  as 
mU  Soul  and  l-ody  are  united  In  one  Perfbn.  For 
Death  actually  diflblves  that,  but  this  is  indif- 
ibluble.  So  that  when  his  Soul  was  expir*d, 
and  his  Body  interred ,  both  Soul  and  Body 
wcup  lUll  united  to  the  fecond  Perlbn  as  much 
as  ever. 

t  ^  3.  Nor  yet  is  it  fach  a  myf}:.-.:!  Vnicn^  as  is 
ggf,  between  Chrilt  and  Believers.  Indeed  tliat  is 
a  glorious  Union-,  but  tho'  BeliefCIS  are  laid 
to  t)c  in  Chrift,  and  Chrift  in  them,  yet  they 
ate  not  one  Perlbn  with  him.  They  are  not 
Chcifted  mto  Chrift,  or  Godded  uto^,  as 
blafphemous  Familifls  fpeak. 

2dlyy  Fofttively.   But  this  AfliimpttOn  of 
which  I  fpeak,  is  that  whereby  the  Second 
Perlbn  in  ue  Godhead  did  take  the  ifamane 
VoLL 


Nature  into  a  PetloDal  Union  with  himfelt;  *'*>*f 
by  virtue  wiwieof  the  Manhood  fubfifts  hi  the  "'•^ 

Second  Pcrfoii,  yet  without  Confufion,  bcth^^^"*" 
making  but  oqe  PeilbOj  OtM^tnQ-t  buva- iTtat  ii  ■ 
nuely  God  wi^  us.  .  hi.* 

litS  led  ArAiJ  «f  dw  iffc 

So  that  tho'  we  truly  afcribe  a  twofold  Na- 
ture to  Chrift,  yet  not  a  double  Perfon.  For  the  Humaw  ' 
Human  Nature  of  Chrift  never  lubfifted  fepa-Jft™;j^^ 
ratcly  and  dlltinflly ,  by  any  perfonal  fubfi-  r*T©- 
ftence  of  its  own,  as  it  doth  in  all  other  per  fe /ubi 
M.-n,  but  from  ihefirft  Moment  of  conception  f"fte^Be»' 
lubliUed  in  union  with  the  Second  Perfcn.  ^BnuSa 

To  explicate  this  Myfiery  mote  particular-  naninftt 
ly,  let  it  be  coolideied.  ir,  &po- 

ftica  if- 

F//  7,  The  Human  Nature  was  united  to^^^ 
the  Second  Perlbn  miracuhujly  and  extToardi-/Ji« 
narily,  being  fupematuraUy  li-am'd  in  the<iy«flfff 
Wombof  th«.-  \  irgin,  bv  tlie  over-Oiadowing 

powerot  theHighcll,L*^i.34,5J.  By^^^S 
reafon  whereof  it  may  truly  and  ptopeily  be  a  Kiy% 

faldto  be  ih-'  fmic  of  ihevVo.nb,  not  01  the '"^^^''^'t- 
Loins  of  iMtfff,  but  not  br  Mao.  And  this  fn 
was  neceflary  to  exempt  the  afTnmed  Nature  p,.r(bna, 

from  rhe  llain  and  I'Otiutioi  of  Adam's  Shi,  m qujoui- 
which  it  whuUy,  efaj-edi  in  as  much  as  hc'^/'ncfl^ 

received  it  not,  as  all  others  do,  In  the  way  ot  i^' 

„     '  .         ,     •   A  ■  t   1  I     -  « /-AO, -all- 
ordinary  Cenerau.  n  ,  wl  ercm  Original  iSydaMia- 

propagated ;  But  this*  being  extraordinatily  ihl 
prodwed,  was  a  moft  fnie  and  holy  thing,  <^^- 
Luh-  I.  55.    And  indeed  this  pcrfecl:   llii^,®^^^  , 
ningHolioels  in  which  it  was  produced  wasa]ig,atL  ', 
abfblptei^  neceflary,  both  in  <»deT  to  its  uni-  alius.  Uc 
on  with  the  Di  .'ine  Perfon,  andthedefigT  of  ^"X; 
that  Union  V  which  was  both  to  fatisrie  tor,  ^^.'^'^ 
and  to  lanftific  us.   The  two  Natures  could  mabi^n 
not  Ik  conjoined  ia  the  Pci Ton  of  Chrill,  liad 
there  been  the  Icaft  tunt  of  Sin  u;x)n  the  Hu- 
mane NatiJre.    For  God  can  have  no  Fellow- 
Ihip  with  Sm,  mu  h  IcGhc  united  to  it.  Or 
fuppoiiiii;  inch  a  coiijunUion  with  our  fintiil 
Nature,  yet  lie  I)eing  a  Sinner  himfclt,  could 
never  tati&be  for  thc  SinsofothetS^  horoonld 
an  nnholy  thing  ever  "make  ns  holy.   Sueh  d 
High-PricJ}  therefore  became  ur  di  is  ho'y, 
barm^*t  tMdeBt4%  Jcpar^t  frm  Sinners^ 
Heb.  7.  26.  And -nich  vn  one  Draft  he  needs 
be,  whom  tlic  Holy  Ghoft  pioduces  in  fndl  a 
peculiar  way,  ri       that  holy  thio^ 

Secondly^  As  it  was  produced  mlraculoufly, 
foic  was  afl'umed  inugraUy  \  tliat  is  to  fay, 
ChrUI;  ;nx>lc  a  compleat  and  perfect  Humane 
Saul  and  Body,  with  all  and  evcty  Faculty 
and  Member  pertaining  to  ic  And  this  was 
necedary  (as  both  Aj4[iin  and  Fitlgentim  have 
well  obfcrvcd )  that  i  ei'cby  iic  mii^ht  heal  the 
whole  Nature  ot  tliat  l,cprolic  o!  Sm,  wliich 
had  fciz'd  and  infected  qvcry  iMcml>cr  and  Fa- 
culty. n«»TT?  «*iA<t/lu  Jr«  nirr^  ^>'«C>-  He  af- 
fumcd  all ,  to  ianctine  ail  \  as  Dtwiafcen  cx- 
prelleth  it.  He  dclign  d  a  perfect  recovery 
by  fanclifying  as  wholly  in  Soul»  &9dy^-aad 
Spirit  i  and  therefen  adSmed  tlM  Hrhttle  io 
order  ip  it.  ,    :   •.  =  . 

Da  tim^ify. 


Au^de 

Gvic.  Dt\, 
lib,  10.  (,ff. 
27.  f.  58*. 
FulgctKod 
Tn.l.i.f, 
351.  IXi- 
male.  //i.j. 

Cff,  30. 


Digitized  by  Google 


The  Fountain  of  Life, 


Vol.  1' 


Tbihffy^  He  afTiifTKil  onr  Nature  »  with 

al!  its  intc^r.il  parts,  fo  Kith  all  JinUfs 
.  Infirmities.   And  therefore  it  s  faid  ot  hira, 

according  toallthin''s  (-hie  is,  all 


SS^^^tiungs  aacurul,  not  formally  iiutul,  as  it's  li- 
tdt,  ^  ^        Apollle,  Heb.  4.  i;.)  to 

fuhihnti-  be  made  like  unto  his  Brethren,  li.it  fi:rc  our 
am  in  (ca- Uivincs  do  caretullv  diflinguitii  infirniiiics  in- 
J'J'^";^^^- to  Ptf^y^/frf/ and  Natura/.  l^-rfon  d  Infirmi- 
f^an^  t'"-"'^  ^'^^  ^'^  particular  Pcrfons,  from 
inetTabilis  partic  ibr  Cmfcs,  fuch  as  Djmbncfs,  lilind- 
fpincus  ncfs,  I  amencfs,  Leprollcs  Monltrofmtt,  and 
t^^**'  D.•to^lllitic^.  Thcfe  it  was  no  wjy  nc- 
omoifror- cellar  y  thaiChiifl  lliouki,  nor  did  he  nt  ail  af 
fttsiModa  liime-,  bnt  the  natural  one-;,  fiirh  as  Huni^er, 
fm«ifica-  riurft,  Wcarinefs,  Sweating,  Bleeding,  Mor- 

^"^^'{((jelvcs  lormally  and   intrinfecally  fintlil 
iu  fieri de- yet  are  they  the  etl'eds  and  confcquents  ot 
bnicuipo-Sir.   They  are  fo  many  marks,  that  Sin  hath 

^^^^         ^'^^^  M[yon  our  Niturcs.    And  01 
{JJ^^  that  account  Chrift  is  faid  CO  be  fcnt  ia  the 
rum  no-  /ikene/s  offinful  flefh,  Rooi.  8.-  %.  Where 
fiforum    in  the  gracious  condtfLnfion  of  Chrift  for  us 
facienda  jj  marveloully  figaalized,  that  he  would  not 


5«. 


afllime  oar  innocmt  Nature,  as  it  was  in  A 

dam  k-forc  the  fill,  while  it  flood  in  all  its 

f)rimiiive  glory  and  perfection  j  but  alter  Sin 
lad  quite  defiiced,  ruined,  and  fpoil'd  it. 
iii2"hu"*  ^'■^'^rthly.  The  Humane  Nature  is  fo  united 
nunitji  with  il»c  Divine,  as  that  each  Nature  ftill 
hacmionc  retains  i  s  own  eflential  properties  diftinft 
««jjw»»  And  thi-  D  ftiiiclion  is  not,  nor  can  be  loft 
anciodei*  Unon.    So  that  the  two  Under ftand- 

ii^,  Wilb,  Power*,  eftf.  w-.  the  Divine 
(1^  and  Humane,  arc  not  conlbanded  *  but  a  line 
•ft  of  Diftinc^ion  runs  betwixt  them  ftUi  in  this 
U  J  wonderful  Pcrlbn.  It  was  the  Hcrelie  of  the 
SSidci-  Eutychtaas  condemned  by  the  CkiuQciLof  Cht/- 
rati  pccu-  ccdon^  to  affirm  that  there  was  no  difKa^ion 
iKt.vi.t  the  two  Natures iii  Chrift.  Againfl 
whom  that  Council  determined,  that  they 
were  «nitedi{«iirxvnK,mtb  out  aby  Immolation, 
or  Confbfion. 


lijns  tsi- 
Iter,  five 
qua'iratis, 
jivc  pro- 

pncrjtb 
parii 

ccp;  t  i'ti 


Sol  ah  ri  k  m  lililin^^a  manfit,  u(t)ue  manetque  conftam 
Dc'mrc  tinuo  corporc  conlimiiiqi  quoad  fubflantiam  &  £icuitaie»eflai- 
tialb  hominam  aHomai  oouiiaai  airiau.  BrhJ^um  it  jkf^  f,  79.  , 


Fifthfyy  The  Urtioi  of  t'  e  two  Natar^  in 
C^ril^,  i";  an  irfepurablc  Union-,  fo  that  from 
liio  fult  niomtnc  thereof,  there  never  wa«i, 
nor  to  F.ternity  fliaU  lie,  any  ieparalion  ot 

them, 

Di^uht.  If  you  ask  how  the  Union  remained 
bctwiyt  f  hem ,  whish  Chrift's  Humane  Soul 
and  Hod)'  were  lcr»arated  from  cath  other 
uiwn  the  Crofs  >  Is  "hot  D:aih  the  diflblu- 
j'  - '  tion  of  Union  betwixt  Soul  and  Body  ? 

•  Rg/oHatM.  Ttue,  The^  natural  Union  be- 
twixt his -Soot  and  Body  wa«  dfflblved  hy 
•  •      Death  tor  a  time,  Ifat  this  Hypoftatical  U- 
finttm  remained  even  tfcen  as  intire  and  Arm 

nRfficde*3S  ever.        tho*  ttlit  Sool  and  Body  were 
giiKcril-  divided  frmn  each  oChdr,-yet  neither  oCthcni 
from  the*  Divine,  Nacni^'.  Divines  aHill  our 
con  tepB^of  thTsMyfteryby  an  apt  Illoftmi- 
Olk   «  nlan  that  holds  in  bis  hand  a  S.vord 


tlic  (heath  in  the  other ,  and  then  Iheaths  it  a-  Quemad- 

t!iin,  ftill  holding  it  in  his  ha:id :   S'i  v.  hen  ""xJ"® 
Chrift  died,  his  Soul  and  iiudy  rctjiaed  il'C»i  J^^njeiSca 
Ui  oa  vvi  h  tlic  Di/inc  Nature,  tlio*  not  (du- i„ ,jgiaj^ 

ing  chat  fpacc)  one  with  another.  ^ando 

VMk  ekcrk 

eofem,  &  tamen  wni  nunu  va^aam  tenet,  &  alien  caldn ;  &  divi^ 
na  pcrfbna  per  monein,  aninunt  i  corp     vehtti  enleai  a  va^laa  M> 

furivir,  ucrjmquc  tamcn  pjricm  lii);  tubjii  unitam:   I'cr  refiirrcfho 
Dcm  auccm  jiuautncorpoii  copuUv!;,qiu<i  tulcm  rqwnciuin  vagina* 

And  thus  you  ire  to  form  unl  regtiUte 
your  conceptions  of  this  g  cat  Myjlery.  Sjmc 
Adu;nbratio:is  and  imperfecl  Similitudes  of 
it  may  be  found  ia  Natnrc.  Among  which 
fome  *  commend  (hit  Union  which  the  Soul  «jufL 
and  Body  hive  with  each  ottsci  -,  ihcy  are  oI'Mait. 
difterenc  natures,  yet  both  make  one  individual 
Man.  Others  f  lind  fiiult  with  this,  becaore  both  t  Alex.  . 
thefe  united  make  but  one  compleat  Human  Na- 
taiXy  whereas  in  Ciirift's  Pcrfon  are  two  Na- 
tures: and  commend  to  ns  a  more  perfect  Em- 
blem, vie.  that  of  the  ('yens  anJ  the  Tiee  or 
SioLK,  which  have  two  Natures,  yet  make  but 
one  Tree.    Bot  then  we  moft  remember  that 
the  Cyent  wants  a  Roo:  of  its  own,  which  is 
an  Ip.tegral  part,  but  Gin  ifl  afTunicd  our  Na-  ,  u^j^ 
turc  integrally.    1  liis  defect  is  by  oilsers  *  ^thtc^- 
fupplied  in  the  AVifLh-iM-  antl  the  (L-  t,  which  ttnr. 
have  diflerent  Natures;  and  the  MijJetoe  fub- 
hfts  in  Union  with  the  Oak^  ftill  ruraining  dw 
difference  of  Nature  ^  and  tho'  making  but  one 
Tree,yct  bears  diflerentFruits.And  16  much  to  the 
firft  thing,  oamdy  the  Nature  of  this  Union. 

Secondly^  For  the  efie£h  or  immediate  ce- nbr  re(aif< 
fulis  of  this  marvellous  Union,  let  thelc  three  ifiiKhytf 
be  well  confidercd.  fi""  '^ 

I.  The  two  Natures  being  thus  united  in 
the  Perlbn  of  the  Mediator,    by  vertuc 
thereof  the  properties  of  each  Nature  arc  attri- 
jbutcd  and  do  truly  agree  to  the  whole  feilbn; 
h  ttett  it's  proper  to  lay,  the  LMd  of  Glory 
was  Crucified ,  i  Cor.  7.  8.   And  the  Blood 
of  God  redeemed  the  Church,  Mt  aa  28. 
Hhar  Chrift  was  both  In  Heaven,  and  in  Earth 
at  the  fame  time,  JJ\  n. 
.  Yet  we  do  not  believe  that  one  Natuie  doth 
tiansfoft  or  impart  its  Pioperries  to  the  ofher,  J^.!^  ^""f '. 
or  that  it  is  proper  to  fay  the  Divine  Nature  natu^a"on 
flifiered,  bled  or  died  \  01  the  Humane,  is  Urn-  yatotattm 
nifdeT\t,Omnipotent,Omiilprei&nt:  But  that  the  «<"ki«co 
Progenies  of  both  Natures  are  lb  afcribed  to  the 
Perlbn,  that  it  is  proper  to  affirm  any  of  them  ji^h'oini-*' 
of  him  in  the  concrete,  tho'  not  abllraftly.  The  nis,  qui 
right  underftanding  of  this  would  greatly  afiift  ^f*'*'^^ 
in  teaching  the  true  Senfc  of  the  lorcna^iwd,  ' 
and  many  other  datlc  Faflagdr  in  thfe  Sarpraros.  Mw^cft 

t  omnipne^ 

rcat^tcrMMdonhOiMMl^toiBeiBiie  lecaaiNiiMwamdirinaiiLcii' 
itts  hzc,  fmt  t/l^fi<M«4  adOBuna  deiUBeAiiManHiki*,jfA  aateai  dd> 

tas  cfl  propriom  K  abfolKum  Divinx  adondoais  ob^tOua. 

2.An-jtIii.r  tiuitofthii>HypoftaticalUnion,isthc    -  "  *' 
fingulir  advancement  of  the  Human  Nature  in 
Chrijl  far  beyond  and  above  what  it  is  capable  of  Njtura  hu- 
in  any  other  Pcrlbn  j  it  being  hereby  rcp!au;h"d  nana  ica 
and  fill'd  with  an  lUipasaUell  d  trieafure  of  Divine  '''""ipM. 
Graces  and  Fxcellencies  1  in  which  refpe£t  he  is  jtuj^^'^*^" 
laid  to  be  anointed  ak've  or  bejore  his  JeUincs,  nivcrratn 


flicathed,  when  he  plcafeth,  draws  forth  tlic  lois  hujns  *jmitc  j  mihiin  in  ttodum  eft  exilara,  jia.  1.  J^"i!^6.^ 
S#prd.i.  hoc  Wil  bolds  tljac  in  one  hand ,  and  \  ^^t^Hamoe,  ^  7^   -  •  ' 


Googl 


Serm.  5. 


The  FoHiitam  of  Lije, 


2it 


the  Father  and  Holy  Ghofi:  were  incarnated,  aS 
weUastheSofli  and  were  forced  upon  rhat  Ab- 
faidity  by  another  Error,  vix,  denying  thicc  di- 
crfons  in  the  Godhead,  and  atfimiing 
they  were  but  three  Names.  The  Eutychiant 
con^nded  both  Natures  In  Cbrtft ,  denying 
uiv  diftinnion  of  them.  The  Seleujians  si- 
tirmcd  that  he  undoathed  himl«li'of  his  Huim" 
nity  when  he  amended,  and  hath  no  Human 
Body  in  Heaven.  The  Kcffcn'ans  To  rent  the 
two  Natures  oi'  Cbxift  alundet,  as  to  nukft  two 
dtftinCt  PerfiXB  of  cliem. 

Butye  (Beloved  ;  have  r.ot fo  learned Chrifl. 
Yc  know  he  is,  (i.;  True  and  very  God.  (2.yk>\fiii^ 
Troe  and  wry  Man  r  dtet,  f  3,;  Thefc  two  Na  ^^'©^ 
tures  make  but  one  Perfon ,  being  united  inle-  i'^JSa^ 
parable.  (4.)  That  they  are  not  confounded  or  ij^t^ 
IWallowed  up  one  In  another,  but  remain  ftill  i»ww. 
diftina  In  the  Perfon  of  Chrilt.    Hold  vc  tli 
tormof  Ibund  words,  which  cannot  becondem- 
ned.  Great  things  hang  upon  all  thefeTfuths. 
0  fuflcr  not  a  fiooe  to  he  kwfid  out  of  tho 
Foundation. 

Ijt:  i.  Adore  the  Love  of  tht  RrrSer,  and 
5v7,  I'h  J  bid  Jo  high  for  your  Scu!  ^  and  at  this 
mie  \xtre  contented  you  Jhould  be  recovered^ 

1.  The  Love  of  the  Father  is  herein  admi- 
rably confpicuous,  who  fb  vehemently  willed 
our  Salvation,  that  he  is  content  to  degrade  the 
Darling  of  hisSooI  to  lb  vile  and  contemptible 
a  State,  which  was  upon  the  matter  an  undoing 
to  him,  in  point  ol  Reputatioa  \  as  the  ApoiUe 
inttmittes,  Phil.  2.7.  If  two  Perfons  be  at  va- 
riance,and  tlie  Superior,  who  alfo  h  the  wronged 
Perlbn,  begin  to  ftoop  firft,  and  lay,  you  have 
deeply  wrong^me^  yea,  your  Blood  is  notable 
ro  rer:!ir  rhe  wrongs  you  have  done  me-,  how- 
ever luch  my  Love  to  you,  and  willingnels  to 
be  at  peace  with  you,  that  I  will  part  with 
what  is  mofi:  Dear  to  me  ui  all  the  11' orld,  for 
pcice  lake ;  yea,  tho'  I  ftoop  below  my  lelt,  and 
leems  as  it  were  to  forget  my  own  Relation  and 
Endearments  to  ray  own  Son,  1  will  not  fufler 
fuch  a  breach  betwixt  me  and  you.  3.  16. 
God  fo  loved  tbe  wtfHtt,  that  bi£m»  oh  onfy  be' 
gotten  Son. 

2.  And  how  aftonifhing  is  the  Love  of  Chrift »  NuIIus  u- 
that  would  make  fuch  a  ftoop  as  this  to  exalt  us !  centem 
O  'tis  lavifbing  to  think  he  Ihould  pais  by  a  ^^f^  ir",nili 
more  excetfent  and  noble  fpecies  of  Creatures,  j^i' ^'"^ 
rcfufing  the  Ani^'lical  Nature,  Jkk  7.  16.  to 
take  FkUi  ^  and  not  to  f  fblace  and  difpan  him- 1  <<^co  car- 
filf  !n  kndthet,  not  to  experience  fenGtive  Plea- 
futcs  in  the  Body  :  for  as  he  needed  them  not,};^^  m£ 
biding  at  the  Fountain-bead  of  the  higheft  Joys,  le,  id  quod 
(b  it  was  not  at  all  in  his  defign,  but  the  very  ixifuti* 
conrrary,  even  to  make  himfelf  a  SubieCl  a-^^^'^'^J^ 
pable  of  Sorrows,  Wo  mds  and  Tears.  Itwas.Si.^S^ 

Let  attChnfttans  r/^htly  infonathet^Mtndf  \ds  tia  ApoM^  clegjiirly  cxprefietfa  ft,  in  Heb.oi, 
thhTr:ilh  pf Jo  greet  i.jr,ccrn*nent  in  Ri'/i- ■2.  Q-   eruj  v=-if  Tn-.T'.i  ywfv-mJ  :?u*:tT»\  that  he 


Tjdl.  45.  8.  and  lb  becomes  iheObjeft  of  Ado- 
ration and  Divine  Worlhip,  A^ls  •j.'jg.  This 
the  Stci/ruris  oppugn  with  this  Argument. 
He  that  is  worlhippcd  with  a  Divine  Worihip, 
as  he  is  Mcdiator,is  not  lb  worlhippcd  as  God  : 
but  Chrilt  is  worlhippcd  as  Mediator.  But  we 
fay,  that  to  be  woriluppcd  as  Mediator,  and  as 
God,  are  not  oppo  ite,  but  the  one  is  necel- 
iartly  included  in  the  other  ^  and  theidn  is 
finher  included  the  rdiio  formatk  fiAqMo\ 
that  Divine  ReligiotisWorlhtp. 

%.  Hence  in  the  laft  place,  follows,  as 
another  exctilknt  fruit  of  this  Union,  ll^e  con- 
eour/e  and  eo-operation  «f  etteb  Nature  to  bu 
Mediatpry  Wcrh :  for  tn  ihem  he  affr  aeetrd 
ing  to  hih  S'atuics.  The  Human  Nature 
doing  what  is  Human,  viz.  Sufiering,  Sweat 
ing,  Bleeding.  Dying :  and  his  Divim  Natore 
Itamplng  all  thefe  with  inHnite  value :  and 
buh  fwectly  concur  untooiie  glorious  work  and 
dcfign  of  M^iadon,  ¥apifit  generally  deny 
rtut  he  performs  any  of  this  Mediatory  works 
a^God,  but  only  as  Man-,  but  how  boldly  do 
they  therefal  omitradift  thefe plain  Scriptures: 
See  7  Or.  ^.  i<^.  Heh.  9.  t4,  !5.  And  lb  much 
ai  10  the  fctond  thing  propounded,  viz.  the 
tiruirsof  this  Union. 
IkntiitKi  V':rdly.,  The  laft  thing  to  be  op«ied  is  the 
i^tJ^  grounds  and  reafons  of  thi?  AfTumption.  And 
{5Sr  we mw  lay  touching  thar,  i  .)  That  the  Hu- 
rrtin  Nature  xvns  not  afl'imed  to  any  intrlnlecal 
ptrtcction  of  the  Godhead,  not  to  make  that 
Human  Nature  it  felf  perfeft.  1  he  Divine  did 
not  aflume  the  Hunrun  Nature  ncceflarily,  but 
voluntarily ;  not  out  of  uidisence,  bat  bounty ; 
not  becaufe  it  was  to  be  peneded  by  it,  but  to 
perfect  it,  by  caufing  irto  lye  as  a  P^pe  to  the 
inhniteaU-lilling  Fountain  ot  Grace  and  Glory, 
of  which  it  is  the  great  Receptacle.  ( 2.^  And 
fo  conf  quently  to  qualifie  and  prepre  him  for 
a  full  dilcharge  of  his  Mediatorfhip  in  the  Of- 
fices of  our  Prophet,  Prie&  and  K'uig.  Had  he 
not  this  double  Nature  in  me  unity  of  his  Perlbn, 
he  could  not  have  been  our  Vrophet :  for  at 
Ood  he  knows  the  Mind  and  Will  of  God,  JJ-. 
1. 1 S.  8c  1 3.  and  as  Man  he  is  fitted  to  impart 
it  fuitably  to  us,  Deut.  18.17,  I7>  18.  com- 
pared with  ASs  5.  22. 
ta  lurora  As  PrtejL  bad  he  not  been  Man,  he  could 
S'ed  have  (bed  noBloodj  and  if  not  God,  k  had 
jttovm,  been  no  adequate  value  fhriis,  Uei,  a.  17.  Affs 
UstituM-  20u  28. 

^  As  King^  had  he  hot  befch  Man,  he  had  been 
m^Uii  ^"  Heteiog-encus,  an  !  i'.  n  I't  H,'jd  for  u<;.  And 
MioBiia  if  notGod,  becouldnsitheriule  nordetcodbis 
m  di-BodyrfieOMidi. 

«upn-  Thefe  then  wottthed^gnsaad  ead&ofthat 
WA,if  afluitiptbn: 


gion  i  arid  bold  it  Jaji  .tgainjl  all  Jubtle  Aiiver- 1  might  itnfibly  ratte  what  lelilh  Death  hath, 
faries  ihet  atmtd  tertji  ft  front  rj^fw.  The  I  and  what  bittemef^  is  in  thofe  Pangs  and  A- 


i/ni^AHooker  oblervcs,  that  the  dividing  ot 
Chtift's  Perlbn,  which  is  but  one,  and  iJie  con- 
fcuoding  of  his  Natures,  which  arc  rvvo,  hath 
been  the  occalton  of  thofe  Krrors  which  have  lb 
greatly  diflurbcd  the  Peace  of  the  Church.  The 
Arhntf  Aniy'd  his  Deity,'  levelling  him  with 
other  mctr  Mcn.  Th^  Apollinariani  m!i'm\:\i 
his  Humanity.   The  SubdHans  atfirmcd  that 


r^onics.  Now  ()  tli  -t  yuu  would  get  your 
Hurtt>fulijl)ly  imprcft  and  aHedcd  with  thele 
high  Kxptcfluresoi  the  Love  both  of  the  Father 
and  Hon !  fk'.v  is  the  Courage  of  Ibme  A  .Vt 
Iv-mtNs  telebiateJ  in  lliftury,  for  the  brave  Ad- 
venture's they  made  for  the  Gommou'wealthl 
But  they  could  never  ftoop  as  Chriftdid,  being 
Iv  iuiinitcly  b«.l<>vv  him  in  pciibn4  Dignitv. 

0  ^^ 


Digitized  by  Google 


22 


The  Fomitain  of  Life, 


VoLl 


Nan  eft  L_yi:  And  here  the  Infinite  WifcJom  Lathi 
|'*""*.'*'airo.lcfta  famous  an  J  cverlaftingmark  of  it' 
vcTjngeii-     5  whtch  invites,  yea.  even  chains  the  eyes 

tictum,  cfAngclsand  Ment'^itlllt;  Had  there  been  a 
tjuimocJi  general  Council  of  Angcl'^,  to  advife  upon  a 
aliqwcm  ^.^y  recovering  poor  Sinners,  they  would 
invcmum  ^^^■^J^y^  ij^-j-j^  ail  cverlafting  dcm.irr  and  lol's 
c>;''>};ira-  about  it.  !t  Could  not  have  enired  their 
turn  ipe-  thoughts,  tho'they  are  Intelligencies,  andmoft 
fi vjtor  Crcitures  that  evcjy  Mcrcv,  Pardcn 

(Jt^l^/H.*^  and  Grace Ihouid  had  luch  a  way  a*  ihu  to  iffue 
«Adtvi-  tbtth  from  the  Heart  of  God  to  the  Hearts  of 
lapccca-  Sinners.    Oho.v  wifely  is  the  trcthod  of  cur 
Recovery  laid!  So  that  Chrut  uuy  well  be 
^jHfmodi    "lid  S*«  /vVaf</f,  >^  I  Car.   i.  24.  the 

ltt*efijK40.Po»vtr  and  Wildom  of  God  -,  tor  as  much  as 
dim  fibi  iRiiim  the  Divine  VVifdom  is  mere  glorified 
i|ifi  rclin-  ^^^^^      J^^      ^^[^^^  Works  of  God,  upon 

quTnugis^vhich  he  hath  imprcik  it.   Hence  it  is  that 
in  negotioibme  of  the  Schoointien  affirm  (tho'  I  con 
iil  idc[u.  f-iimy  fcU  unfitiified  with  ir )  that  the  Incar 
daxct,  CO  naiicaiofChxift  wasinit  Iclfib  glorious  a  De 
jSiTniilirmonftrationofGod'sWirdom  and  Power,  and 
horroris& thereupon  r^dcfirable  in  it  fclf,  thit  tlio*  Man 
dcrpcrati-  lioRcd,  vci  ChtiU  would  have  been 

"^^^^  Man. 

pr»;ipt-       ^/^  4-  H'v.r.ce  alio  we  inferr  the  incomparable 
tern  Autt.fwectaefs  cj  the  Chrijiiaa  Religion^  that  jhem 
fi         pgfff.  Si  alters  Juth  a  fair  foundation  to  reji 
dcjtt<kii.  iiff-,,- frf-ffiymgConfctentes  upon.  U'hilepoor 
**      dillrefild  Souls  look  to  thenjfclves,  tht-y  are 
perpetually  puzled.  That's  ibe  cry  of  diftref- 
fed  natural  Confcience,  Mic.  6.  6.  H'heracii}' 
tZSlp  Jimll  I  come  be/ore  the  Lord  ?  the  Hebrew  n 
Anmenir.cjjniQipHrpi  how  lhall  I  piCTentor  antici- 
vir,  olj^c.  pate  the  Lord  ?  and  fo  iVI^fl/a/r«f  renders  ir,  //; 
nit!  &«•  auo  trjeoccupabo  Dptainum  ?  Osnfcience  fixs  God 
araimg  himfelf  with  Wrath  to  avenge  himfcU 
forStn^  criesout,  0  how  (hall  I  prLVcnchim! 
If  he  would  accept  the  truit  ol  my  Body  ( ihok 
dear  pledges  of  Nature)  tor  the  Sin  of  my 
SjuI,  he  Ihould  have  them.    But  now  we  fee 
God  coining  down  in  Fklh,  and  lb  intimately 
uniting  our  Flelh  to  himfelf,  that  it  hath  no 
pr^-p' r  fibliOanceof  its  own,  but  is  united  with 
the  iJivinc  Pertonv  hence  it'seafieto  imagine 
what  wonh  and  value  muR  be  in  that  Blood, 
and  how  eternal  Love,  Ipilagiog  lonh  trium- 
phantly from  it,  flourifhes  intorardon,  Grace, 
and  Peace.    Here  is  a  vvjy  In  which  the  Sinner 
nay  lee  Juftice  and  Mercy  killing  each  other, 
andthewtterexefcifed  freely  wirbont  prejudice 
to  the  former.    All  others  G">nrciLnces  through 
the  World  fye  either  in  a  deep  lleep  ia  the 
Devil's  Arms,  orelfearerollli»  C^-nck)upon 
the  Waves  of  their  own  Fears  and  difmal 
jprelages.   O  happy  are  they  that  have  dropc 
Anchor  cm  thisGroand,  and  not  only  know  they 
have  Peace,  but  why  they  have  it ! 

Vfe  %.  O/Ifovo  great  concernment  nt't,  tfjat 
ChriJI  Ibwii  haoe  Vmon  m'th  mtr  particular 
Tcrfcns^  .Tt  zvc.'f  rcith  our  ccm';nn  Ntiturc? 
For  by  this  Union  without  Nature  alone  never 
any  Man  was  or  can  be  f'lved.  Yea,  let  me 
add.  That  this  Union  with  your  Natures  is  ut- 
/  tetly  in  vain  to  you,  and  will  do  you  no  good, 
except  he  have  Union  with  your  Perlbns  by 
Faith  alio.  It  is  indtcJ  iatinite  Merty  that 
God  is  come  fo  ne.it  you,  as  to  dwell  in 
your  Fleih }  and  that  he  hath  fitted  fiich  an  ex- 


cellent  Meth  -.d  to  live  pcor  Sinners  in.  And 
hath  hi  done  ail  (his  i  Is  he  indeed  come  home, 
even  to  your  own  doofs,  loledc  Peace?  Dorh 
he  vail  his  uufupportable  Glory  under  Fl-Jh, 
that  he  might  treat  thee  mote  familiarly  ?  And 
yet  do  you  retiife  him,  and  (hut  your  hearts 
againft  hiin:  thtii  h.jt  one  word,  andletthine 
cars  tingle  at  the  luund  of  it  thy  Sin  is  here- 
by aggravated  beyond  the  Sin  of  l3evils,  who 
never  finnd  againft  a  Mediator  in  their  own 
Nature ;  who  never  delpifed,  or  rctuied,  be- 
caule  indeed  tbejr  were  never  ofiered  terms  cf 
Mercy,  as  you  are. 

Ar.ill  doubt  not  bur  the  Devils  themfelves, 
who  now  tempt  you  to  rejeft,  will  to  all  Eter- 
nity upbraid  your  Folly  tor  rei- this  great 
Salvation,  which  inthis  excelLnc  iv  ly  librougbt 
down,  even  to  your  own  do  r  . 

lye  6.  If  Jeius  Chrift  has  afl'umed  our 
Nature,  TTfea  he  it  fenjibly  toucht  with  the  In- 
firmities that  attend  it^  and  fo  hath  pity  and 
ccmpajjion  for  us  under  ail  our  Burdens.  And 
indeed  this  was  oneend  of  his  affuming  it,  that 
;  he  might  be  a!ile  to  have  compaflion  on  us,  as 
'  you  read,. 2.  17,  18.  Wberefort  in  nli 
thing  tit  behoved  him  to  be  made  tike  unto  In* 
Brethren^  i^-.it  1  c  ni_e.ht  he  a  merciful  and  faith- 
ful tJigb-pricp  in  things  pertaining  toGod^  to 
fuake  reconciliation  for  the  Sine  tf  the  People, 
f'orinthuthehimfclj  hath  fufercJ.  being  temp- 
ted, he  ti  able  to  fuccour  them  that  are  tempted. 
O  W  hat  a  comfon  is  this  to  us,  that  he  woo  is 
our  Htyh-prieft  in  Ht  iv!  -  hath  our  Nature 
on  him,  to  enable  him  to  take  compaliioo  on 
us!^ 

Vj'c  7.  Hence  wc  foe,  To  rchr.t  a  hcie^ht  God 
inic/ids  to  build  up  the  iijjfinejs  oj  Man,  in 
that  he  hath  laid  the  foundation  thereof  fa  deep^ 
in  t!<e  iniw  n.iting  of  his  oton  St'f7. 

They  that  intend  to  build  hi^Ji,  ufetolay  the 
Foundation  low.  The  Happinefs  and  Glory  of 
our  Bodies,  ns  well  as  Souls,  is  founded  in 
Chrift's  taking  our  Flefli  uponhim.   For  there- 
in, as  in  a  Model  or  Pattern,  God  intended  to 
(hew  what  in  time  he  refblves  to  make  of  our 
Bodies ^  for  he  will  fit.-<j;<.rfi4n^c,;,  transtbrra 
our  vile  Bodies,  and  make  them  one  day  con- 
formable to  the  glorious  t$ody  of  Jefus  Chrift, 
Phil.  ^,  21.  This  Flelh  was  therefore  aiTumed 
by  Chrift,  that  in  it  might  be  (hewn,  as  in  a 
Pattern,  how  God  intends  to  honour  and  exalt 
it.  And  indeed  a  greater  Honoat  cannot  be 
doneto  the  Nature  of  Man,  than  what  is  alrea- 
dy d<Mie  it,  by  this  Grace  of  Union.  Noraie 
our  Petlons  cajuble  of hi^ier  Glory,  than  wliat 
confifts  in  their  conformity  to    this  g!  jrlous 
Head.  Indeed  the  Flcih  of  Chrift  wiU  ever 
have  a  diftin£^  Glory  fiomouts  in  Heaven,  by 
rcaPin  of  this  Union  ■   for  being  the  Body 
wiiich  the  Word  afliiraeid,  it  is  two  ways  ad- 
vanced (ingularly  above  the  Hdh  «ad  Blood 
of  all  other  rrien,  viz._  SubjeHively,  and  Obje- 
ilively-y  Subjedivehr ,  it  is  the  Fldb  and 
Blood  of  God,  Ms  20.  28.  and  lb  hath  t 
diftin'?l  and  incommunicable  Glory  ofits  own. 
And  Objedively,   it  is  the  Fldh  and  Blood 
which  all  the  Angels  arid  Saints  adore.  But  tho' 
in  thefc  things  it  be  fjpereinincntly  exalted, 
yet  it  is  both  the  Medium  and  Pastern  of 
all  that  Gkny  which  God  defigps  to  raife  us  ta 

VfeZ. 


Digitized  by  GoogI 


Senn*  6, 


The  Fimmain  of  Life, 


Vfe  8.  Laftly,  Hoxb  voonderjul  a  comjortis 
it  that  he  who  dwells  in  our  Jelefl)  is  God!  What 
Joy  may  nota  pottBdievermake  out  of  this  >. 
What  Comfort  one  made  out  of  it,  I  will  give 
you  in  his  own  words.  I  fee  it  a  voork  oj  God 
(&\!iiiht)tbat  Exterieneet  are  all  loft when 
Summons  oflmprobatton  to  prove  our  Q)arters 
of  G}riji  to  be  counterfeit,  ate  raifed  againft 
poor  Souls  in  their  heavy  Trials.  But  let  me 
be  a  Sinner,  and  xnorfe  than  the  chief  of  Sinners, 
fea^  a  guilty  Devil,  lam  fure  nef  Well-beltroed  is 
Cod,  and  my  Chriji  is  God.  And  when  I  fay 
m  Chriji  is  God^  Ihave/aitf  alf  tbttilt^  lew 

no  more.  I  mould  I  €oali  kmliOimiA  m 


this^  My  Chrift  is  God,  as  a  mMi  kv:  t 
might  laycdl  the  World  upon  it. 

GodandMantnooe  Perfbn,  O  thiice 
Conjun£lion !  As  M  m,  he  is  full  of  experimcn- 
ral  Icnfeolour  Infirmities,  Wants,  and  Burdens  ^ 
and  as  God,  he  can  fuppoit  and  fupply  them 
all.  TheAfpeft  of  Faith  upon  this  wondet- 
fulPerlbn,  how  relieving,  how  reviving,  hoi» 
abundantly  fatisfying  is  it  ?  God  will  never 
divorce  the  believing  Soul  and  its  Confort; 
after  he  hath  married  our  Nature  to  his  own 
Son,  by  ibe  Hypoftatical,  and  our  Peilbfis  dfi» 
bytbebldfidj^ftical  Umoo. 


Setm. 
Shevos 
the  Au- 
thority 
kf  which 
Cbrijla* 
Meaia- 
tof  aS' 

u 


SERMON  VI. 


JOHN 
Br  him  hath  Gttd 

'\7-0Uhave  heard Cbrift*s  Gompa£l  or  Agree- 
X  ment  with  the  Father  in  the  Covenant 
of  RedempcioD  \  as  alfo  what  the  Father  did  in 
purfnaneerfthe Ends  thereof;  in  giving  his  Son 
ouiof  hisBofom,  Cfc.  alfo  what  rhc  Son  hath 
dooetDwaidsit,  in  alFumiDg  Fldh.  But  tho' 
tfaes^orioitsWoik  be  thus  far  advanced,  yet  all 
hefhoulda£l  in  that  alFumed  Body,  had  hccn 
invalid  and  vain,  without  a  due  Call  and 
CoOttrfffioofiom  the  Father  lb  to  do.  Which 
is  the  import  of  the  Words  now  before  you. 

This  Scripture  is  a  part  of  Chrift  s  excellent 
reply  to  a  felf  ended  Generation,  who  follow- 
ed him,  not  for  any  fpiritual  excellencies  that 
that  they  faw  in  him,  or  Soul-advantages  they 
OtpcSed  by  him,  but  for  Bread.  Inftead  of 
making  his  Service  their  Meat  and  Drink,  they 
only  ferved  him  that  they  might  eat  and  drink. 
Sflf  is  a  thing  nay  creep  into  the  bcft  Hearts 
and  Aflions ;  but  it  only  predominates  in  the 
Hypocrite.  Thefe  people  had  fought  Cbrfft 
from  place  to  place,  and  having  at  laft 
found  him,  they  falute  him  with  an  impertinent 
Compliment,  Rjbbi,  ahmce  cmeft  then  hither  ? 
ptif.  25.  Chrifts  reply  is  partly  dijj'wafivc,  and 
panly  direQive.  He  difiiwades  than  from 
putting  the  fccondary  and  (iiboidiinte  In  the 
place  of  the  principal  and  ultimate  end  ;  not 
lopcefer their bodicstotheir  Souls,  theittleihly 
iUxxxiunodationstotheGloiy  oTGod.  LdAmr 
not  for  the  meat  that  perijheth.  Wherein  he 
doth  not  take  them  oft  ikomtheir  lawful  La- 
bours and  Calling :  hot  hediflRivadesthem,/ir/?, 
fiom  minding  thefe  things  too  intently  :  and 
Jecondly^  be  diOfwades  them  ixom  that  odious 
Sin  ofmaking  Religion  hot  a  pfecenoe  ftr  the 
Belly. 

And  it  is  panly  direlhve^  and  that  in  the 
mahi  end  and  ha tinefi  of  Life,  fiitf  labour  for 

that  MfJt  uhich  endures  to  eternal  Life  •,  to 
get  Bread  for  your  Souls  to  live  eternally  by. 
And  that  he  might  engage  their  Diligeiice  in 
faking  it  to  purpofe,  he  ihews  them  not  only 
where  they  may  have  it,  ih'btcb  the  Son  of  Man 
jhall  give  you-}  hoc  aUo  how  ihqr  my  be-  My 


VI.  27. 

the  Fathu  feaUd. 

latisfied  that  he  hadi  itftf  them,  in  theQanie 
I  have  pitched  on;  forhintbatbGodtbe  Wttber 

fcalcd. 

lu  thefe  words  are  three  parts  obfervaHe. 

1.  ThePcrfon  fealing  or  inveftingChriitwith 
Authority  and  Power ;  which  is  laid  to  be  Goi 
the  father.  Tho'  all  the  Perfons  in  the  God- 
head are  ecjual  in  Nature,  Dignity  and  Power, 
yet  in  their  Operation  there  is  an  Order  obler- 
ved  among  them ;  the  father  fends  the  Son,  the 
5^^  isfcnt  byiheFathet^  t)ie  Uot^Gb^'^HBai 
by  both. 

2.  The  Subje£l  in  which  God  the  Father 
lodges  this  Authority,  {.Him'}  that  is  the  Son 
of  Man.  JefusQirift  he  is  the  ^(yVcr  JiimKVi 
firft  Rcctptade  of  it.  And  he  muft  here  be 
underltoodexdufively.  God  the  Father  hath 
lb  fealed  him  as  he  neveriealed  any  other  before 
him,  or  that  (hall  arife  after  him.  No  Name 
is  nivcn  in  Heaven  or  Earth,  but  this  Name  by 
which  we  are  Unred,  Alls  4.  12.  The  Govern- 
ment is  upon  his  Shoulders^  Ifi.  9. 

J.  Here  is  farther  obietA'able,  the  way  and 
manner  ofdie  Father's  delegating  and  commit- 
ting this  Authority  to  Chrift  and  that  is,  by 
Sealing  him.   Where  we  have  both  a  Meto^ 
nymy,  the  Symbol  of  Attdnchy  being  put  fbr 
the  Authority  it  ll-lf-,  and  a  Metapher.  Sealing, 
which  is  a  human  aft,  tot  the  ratifying  and 
confiming  an  Inftruroent  or  Grant,  hdng  hettf 
applied  to  God.   Like  at  Princes,  by  fealed 
Credentials^  confirm  the  Authority  of  tnofg  that 
cure  fent  hy  them :  as  the  Dutch  Annocators  wdl 
exprefs  the  ineaning  of  ir.   Hence  we  note, 
Doa.  That  JeJ'us  ChnJ}  did  not  of  bimfclf 
wiertahe the  voork  oj  our  Redemption^  but 
teaf  folemnly  Jealtd  tutto  that  Wieth  fy 
God  the  hat  her. 
When  1  Uy,  he  did  not  of  htm(Hf  undertake 
this  Work,  1  mean  not  that  he  was  unwilling  to 
go  about  it,  for  his  Heart  was  as  fully  and 
ardently  engaged  in  it  as  the  Father's  was :  So 
he  tells  us,  P/al.  40.     Loy  1  come  to  do  thy 
willy  0  God.,  thy  Law  is  in  m  Heart.   But  the 
meaiihigis,  he  cviptiiot  wfuwiit  adM 


Digitized  by  Google 


24 


The  Fmmum  of  Life. 


Voll 


and  full  rWminion  from  his  Father.  Ar.dR>l 
it  Is  to  be  undcrltood  in  oppofition  to  Intrulion,  | 
not  voluntary'  Sufception,  And  this  is  the  mean- 
ing of  ihir  Script jre,  Job.  8.  42.  I  Prrct'rJrJ 
Nihil  alittd  t^f^'^        ff^^       '  ne'tihcr  came  I  of  tnyje.^^ 
poffecx   hut  he  fern  me.    And  this  the  Apoftle  ^inly 
ditto  Apo- ex prefllth,  and  fuHy  cl.  irs,  Ueh.     .|>  And 

Cliil£ni  that  k  c all  d oj'  G.'</,  at  voa*  Aaron  :  fo  alfo. 
A  earn-  0>njl  ^hrijii'dnvt  himfelfto  be  made  a  Htgh- 
^  Pn'eji  \  but  heihiit  /aid  unto  hi  my  Tfjou  art  my 
■"  "  So/}.    And  on  the  account  of  thele  foaled  Cre- 
dentiah  he  received  from  his  Father,  he  is  cal- 
led the  Apoftleind  High-Prieft  of  our  ProfefliOT, 
ffeb.     I.    '      :  called  and  fent  forth  by  the 
Father's  Authority.  Our  prefent  bufinels  then 
is  to  open  Chrif^  Commiflioa,  and  view  the 
grcMt  Seal  oFHeaven  by  which  it  was  ratified. 

And  to  prefcive  a  clear  Method  in  the  ex- 
plication of  this  gi«at  Truth,  into  which 
your  Faiih  and  Omfbrt  is  refjlvcd,  1  fhall, 

Firji.  Shew  what  was  the  Work  and  Office  to 
which  the  Father  lealed  him. 

Sccon^^fy,  What  hts  lealiqg  to  this  Woik 
doih  imply. 

Thirdly y  How  and  bf  what  a£ts  the  Fadier 
lealed  him  to  it. 

Fourthly.,  Why  it  was  neceflary  that  he 
fhould  be  thus  lealed  and  authorized  by  his 
Father.  And  then  improve  it  in  its  proper  llfes. 

firR^  What  was  that  Office  or  Work  to 
which  his  Father  fealed  him  ?  1  anfwer  more 
generally,  he  was  fealed  to  the  whole  Work- 


ad  muDus 
AKdiato- 

rlum,  1 
quo  iicni- 
tutefi. 
Cameiviu 
Mnoihx. 
/.  3>7. 


of  Mediation  tor  us,  thereby  to  recover  and 
law  all  the  Eleft,  whom  the  Father  had  given 
him  :  So  John  17.  2.  It  was  to  give  eternal 
Li  fc !  0  at  many  oi  were  given  him :  It  was  to 
bring  Jacob  again  to  him^  Ifa.  49.  5.  or,  as  the 
Apoftle  exprelTes  it,  i  ?et.  3.  i8.  Thdt  he  might 
bring  m  to  God.  More  particularly,  in  order 
to  thefure  and  full  eft'c£lingorthis  moft  glorious 
DeHgn,  he  was  fealed  to  the  Offices  oi  a  Pro- 
phet, Prieft  and  King,  thatfb  he  might  bring 
about  und  compif>ihis  Work. 

1.  God  fealed  him  a  OxxuniflTioa  to  preach 
the  ^d-tidings  of  Salvation  to  Sinners.  This 
Coniminion  Chrift  opened  and  read  in  the 
audience  of  the  People,  Luke^.  18, 19,  20,21. 
Andnhenhe  had  opened  the  Book.^  hefmndthe 
pliiCC  ivhrre  it  is  xcrittcn.,  The  Spin'r  of  the 
Lnrd  fs  upon  me.,  becaufe  be  hath  anointed  me 
to  preach  the  Go/pel  to  the  P«flr ;  he  hah  fent 
Kic  tolual  the  Broken-hearted.,  to  preach  Delive 
ranee  to  the  Captives.^  and 'the  recovering  of 
Sight  to  the  Blind;  tofet  at  liberty  them  that 
are  bruijei  to  preach  the  acceptable  Tear  of  the 
Lord.  And  he  clofcd  the  Book^  acc  Jbid  be 
began  to fay  unto  them,  Thitdayii  tlM  Sei^ptttre 
fulfilled in  your  Ears. 

2.  alio  lealed  him  to  the  Priefthood,  and 
that  the  moft  excellent  •,  authorizing  him  to 
execute  both  rH  :- parts  of  it,  viz.  Ohialory  an;l 
Intcrceffory.  He  call d  him  to  ofter  up  himfelf 
;i  Sitrifiree  fbrus^  /  have  Potoer  (faith  he ;  to 
lay  down  my  Jjfe  \  this  Commandment  h.roc  I 
received  of  my  Father.,  Joh.  10.  1 8.  And  upon 
that  account  his  ofiering  up  of  his  Blood  is  by 
the  Apoftk  ftiled  an  A£t  of  Obedience,  as  it 
fs  PAf/.  2.  8.  He  hecam  tMient  unto  Death. 
He  all6  all  d  him  to  iateiceed  for  7. 


21.  -J 4.  ?7.  Thife  Pnrjls  :ocre  made  without  an 
Oaih^  bui  this  with  an  0,nh  by  him  that  faii 
unto  him.,  ThcJun'iftoare^  and  ici II not  repent^ 
I'KHi  i:rs ,/  Vricj\j(^r  ever:  Becaufe  hisSacrifice 
is virtu.illy  conrir.utJ  in  his  livingfbr  ever  to 
make  Inrerccllioi,  as  it  is  Yea,  he 

call'd  him  to  his  Regal  Office  ,  he  was  let  upon 
rhe  higheft  Throne  of  Authority  by  liis  Father's 
mmiifion,  as  it  is,  Aln.  28.  1 8.  All  Power  in 
Heaven  and  Earth  is  given  to  me.  To  all 
this  was  Chrift  lealed  and  authorized  by  bis 
Father. 

Secondly.,  What  doth  the  Father's  fealing  of 
Chrift  to  this  Work  and  Office  imply  >  There 
are  divers  things  implied  in  ir.  As, 

1.  The  Validity  and  Efficacy  of  all  his 
MedhitoTf  A€b.  For  by  vertue  oTtfais  his  feal- 
ing, whatever  he  did  was  fully  ratified.  And 
in  this  very  thing  lyes  much  of  a  Believer's  Q»i>- 
ftrt  and  Security ;  for  as  much  asaU  ACh  done 
wiThont  Commifllion  and  Authority,  fhow 
^reat  or  able  foever  the  Fcrlbn  that  doth  iheoi 
IS,  yet )  are  in  themlelves  null  and  void.  Dot 
what  isdonebyCcmmiflion  and  Authority,  is 
authentick  and  moft  allowable  among  Men. 
Had  Chrift  come  from  Heaven,  and  entred  upon 
his  Mediatory  Work  without  a  due  Call,  our 
Faith  had  been  Humbled  at  the  very  tbrctboldi 
but  this  greatly  latisfies. 

2.  It  impMlsthegreat Obligation  Ivingupon 
Jefus  Chrift  to  be  faithful  in  the  Work  he  was 
fealed  ta  For  the  Father  in  this  Qtmmilllon 
devolves  a  great  Tr  ift  upon  him,  and  relies 
upon  him  for  his  moft  laiihful  difcharge  there- 
of And  indeed  upon  this  very  account  Chrift 
reckons  himfelf  ipecially  obliged  to  purdie 
the  Father's  defign  and  end,  Job.  9.  4.  J  mujl 
voork  the  Workt  of  him  that  fent  me.  A  nd  Job. 
y.  3a  / Jeek  me  my  own  Will.,  but  the  Will  of 
the  Father  vAieh  Cent  me.  Still  h  is  Ey  e  is  u  pea 
that  Work  and  Will  of  his  Father.  And  he 
reckois  himfelf  under  a  necdiity  of  pun^ual 
and  predfe  Obedience  to  it  •,  and,  as  a  faithful 
Servant,  will  have  hb  own  Will  itntloned up 
in  the  Father's  WilL 

3.  It  imports  Chrift's  compleat  qualification 
or  inftrumental  fitnels  to  fcrve  the  Father  s  de- 
Ggnandend  in  our  Kecoveiy.  Had  not  God 
Itnown  him  M  be  every  way  fit  and  Qualified 
for  the  Work,  he  would  never  have  lealed  him 
a  Commiflion  for  it.  Men  may,  but  God  will 
not  leal  an  unfit  or  incapable  Perlbn  fer  his 
Work.  And  indeed  whatever  isdefirabic  in  a 
Servant ,  was  eminently  found  in  Chrift.  Fo£ 
Faithfulnefs,  none  like  him.  Mofes  indeed 
was  faithful  to  a  Pin,  but  ftill  as  a  Servants 
But  Chrift  as  a  Son,  Hcb.  2.  He  is  the 
faithful  and  true  Witnefs,  Rev.  1.  y.  ForZcaL 
none  like  him.  The  Zeal  of  God's  Houfe  did 
eat  him  up,  Joh,  2. 16,  17.  He  was  fo  intent 
upon  his  Father  s  Work,  that  he  forgot  to  eat 
Bread,  cour^ting  his  Work  his  Meat  and  Drink, 
Job.  4.  ?  2.  Yea,  and  Love  to  his  Father  carried 
him  on  throujih  all  his  Work,  and  made  him 
delight  in  the  hardeft  piece  of  his  Service;  for 
he  ferved  him  as  a  Son,  Heb.  3.  5,  6.  All  that 
ever  he  did  was  done  in  love.  For  WiClom, 
none  like  him.  The  Father  knew  hi'Ti  to 
moft:  wife,  and  laid  of  him  before  he  was  im- 
plof'di  BebM,  itgf  Servant  fikU  deal  frudem' 


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The  Fmmtdm  tfL^e^ 


fy.  Ifa,  52.  13.  To  conclude,  for  Selt-denial,  |  fliip :  He  was  full  ^jr/^'w/ur/^  with  all  kinds  of 
never  any  like  hinii  he  fought  not  his  own  j  Grace  j  and  full /Vr/^/T/fwAr  with  all  degrees  of 
Glory,  but  the  Glory  of  him  that  lent  him,  Grace,   h  pUafed  the  Father  tbtt  iftbimJhmU 


Job,  8.  50.  Hid  h'.'i?or  been  thus  faithful, 
zealous,  lulloi  Love,  prudent,  and  fclf  deny- 
ing, behad  never  beoi  imployed  in  this  gieat 
A&ir. 

4.  It  implies  Chrift'sfole  Authority  in  the 
ndcfLne  Church,  to  appoint  and  enjoy  what  he  pleaftth. 
ioo  mi,.  And  this  is  his  peculiar  Prerogative,  For  the 
.  Commtflion  God  fealed  him  in  the  Text,  is  a 
uicr.j.jrn  fingle,  not  a  joint  ComnailTion  ^  he  hath  fcaled 
"^^^  Mm,  and  none  befide  him.  Indeed  there  were 
cuteaat,  ^ome  that  pretended  a  Call  and  Commiflion 
litpfo      from  God  -,  but  all  that         tefore  him  were 
Mtffa»en-Xhie»esaiid  Robbers,  that  came  not  in  at  the 
to  fS[«  Doo*  as  he  did,  JA.  la  8.  And  he  himfelf 
Sktro  'foretells,  that  after  him  fome  (hould  arife,  and 
koo- labour  to  deceive  the  World  iiridi  a  feigned 
CommtflfioB,  and  a  coamerfeit  Seal,  Matth. 
24.  24.  There  Jhall  arife  falfe  Chriji's,  and 

eftia 


all  fulnefs  diaelly  Qf^.  1.  19,  as  Light  in  th« 
Sun,  or  Water  in  a  Fountain,  that  he  might  noc 
0:  Iv  fJl  all  things,  as  the  Apollle  ipeaks, 
apbel.  1.  22.  but  that  he  might  be  prompt^ 
expedite,  and  every  way  nt  to  difcba^e 
hisownWork,  which  wastbe  next  and  imme- 
diate end  one;  So  that  tbe  bd;  Oil  that  was 
poured  ont  upGn  the  Heads  of  Kings  and 
rriefts,  whereby  they  were  con  tie  raiLd  to  their 
Offices,  was  but  typical  of  the  Spirit  br  which  |e* 
Oirift  was  oonfecraied  or  fiakd  to  his'|''f^»! 
Offices. 

% .  Chrill  was  fealed  by  the  Fathers  itmediate 
Teftimony  from  Hetoeii^  xAer^  hemadeeltred 

to  be  the  ferfon  whom  the  taiher  had  foiemnly 
defgned  and  appointed  to  thu  Work.  And  God 
gave  this  extraordinujr  Teftimooy  of  him  ar  two 

remarkable  feafonsj  the  one  was  iuft  as  his 
fdje  frofhets^  and  Jhalljbexa  ^reat  btignt  and  entrance  on  his  publick  Miniftry,  Mat. 
umWmiers.,  infomuch^  tha  if  tt  teere  po0ble^\%  theotherbuta  little  beforehtsSufiering8,c-»7*itt 
fi^JtP"  theyJhoHld  deceive  the  very  EleQ.  But  Qod.  Mattb.  17.  5.  This  Voice  was  not  formed  by  Job  i. 
^Tr'  never  COOHIuffioKUed  any  beGdes  him,  neither  fuch  Organs  and  Inflruments  of  Speah  as  ours 
wmm  b  diereanjr  other  Nanne  under  Heaven,  A3s  4.  are,  but  by  creating  a  Voice  in  the  Air,  which 
Annado-  12.  Thus  you  lee  how  the  validity  of  his  A£ls,' the  People  heard  founding  there ,  by  this  God 
■kfpeioii-^ij  Obligwion  to  be  faithful,  his  compleat  owned,  approved,  and  as  by  a  Seal  ratified  his 

Qualifieatioos,  and  fole  Authori^  uitheChmcb,  |  Work. 
AMtaML  are  imported  in  his  Sealing.  I    4.  Qui  ft  wns  fealed  by  the  Father  ir:  all 

Thirdfy,  Let  us  inquire  how  God  the  Father  t}}i>Je  extraordinary  miraculous  Works  wrought 
leal^  JefusChrift  to  this  Work,  and  wcfhall  fyhim^  in  which  the  Father  gave  yet  more  tiiU 
find  that  he  was  fiakdby  feui  A£U  of  the  and  convincing Tettimonies  to  the  World,  that 
Father.  this  was  He  whom  he  lud  appointed  to  be  our 

I.  ByfolemnDefgnationto  thkWurk.  He  Mediator.  Thefe  were  conviftive  to  the  World 

1.1    -^j  r_  u:  .  that  God  had  lent  him,  and  that  his  Do£>rinc 

was  of  God.   God  anointed  Jefue  ^Na^arcth 
with  the  Holy  Gbofl  and  Povaer,  tobo  vaent  about 
doing  good^  and  healitfg  tdl  that  toere  opprejfcd 
f  the  Tfevtl  ;  for  God  mu  with  him,  AOs  10. 
p.  Ani  Vojch-  J.  ■^6.  I  have  a  greater  Witneft 
than  that  cf  John  ^  for  the  Works  which  the 
Father  hdth  given  me  to  fin  'tjh^  the  fame  Workf 
that  \  do  bear  iciincfs  oftne.^  i:\:t  ibe  Father 
hath  Jem  me.  Therefore  be  fl  ill  leferr'd  thole 
that  doubted  of  him,  orof  his  DoCfarine,  to  the 
Seal  of  his  Father,  even  the  miraculous  Works 
Saaaa   figpation,  but  aUb  ^  y««fr-ri8i«r;i/ <u7£f      hewrought  in  iheFpwerofGod,.  ii. 
^fce)  oii-  parallelN  Sar^ijicatm,  He  was  anoimsd  »  4^^  And  thus  the  Father  fealed  him. 
2?^^  well  as  app:  in  ted  to  it.   The  Lord  filled  him     Kv/r;%  and  laftly,  We  will  inquire  why 
wmSm  v^i^h  the  Spirit  and  that  without  meafure,  to  it  wasneceflTary  Chrift  Ihould  be  fealed  by  his  : 
Momgc-  qualify  him^tUs  Seivke;  So  j&  tfi.  1,2,  Father  to  this  Work :  And  theieaie  thcfe  diree 
lutfine    o.  Pu-  Spirit  of  the  Lard  is  upon  me  ^  heatuje  weighty  Reafons  for  it. 
^fiaiqui      Ij^Ij  anointed  me  to  preachy  fiCcYea,  the     1.  Elfebe  had  notcorrefpandediviththeTypet 
TCTc  Chrit  ijpifit  of  the  Lord  wasnot  only  npon  him,  but  which  prefgured  him^  and  in  him  it  was  neceffa- 
aui,      he  was  full  of  r^c  Sp'rit,  l  ::ke  4.  r.  and  fo  ry  that  they  be  all  accompHjhed.   You  know  un- 
ya»Hi*  .  full  as  never  was  any  bchdehim.-  For  God  derthe  Law,  the  Kings  aj^d  High  Priefti  had 
anoitited  bim  with  the  Oil  of  GkAufs  .ib-'ir  their  Inaugurations  by  folemn Unaions ;  in  all 
^Dota  bis  felhws,  PfaL  47.  7.  Believers  are  hisFU-  Uvhlch,  this  Confccraticn,  or  il-aling  of  Chrift 
libjbfo-  lows,  or  Copartners  of  this  Spirit:  Thev  have  J 10  his  Work,  waslludowd  out:  And  therefore 
luircVin  an  Anointing  alloj  but  not  as  Chrift  had;  inhmi' you  l^all  ^^^3        5- 4,  5-  taketb 
it  dwelt  in  its  falnels,  in  them  accordir?^  r.o\rhti  Honour  to  himfeif  but  he  that  is  callfd pf 

  Itwaspoured  out  on  Chriit  our  Head  lOi^i,  <7j  tea/ Aaron:  Si)  j^fl^mark 

K'tasxn  afanndantly,  and  ran  dovra  to  the  hem  of  his  Correfpondcncy  betwixt  Chrift 
J>jB«ft»  Garment.   God  gave  not  the  Spirit  to  him  by 
J**?*'  meafure^  Joh.  3.34.  God  filled  Chrift  s Humane 
ftelhianc  Nature  to  the  utmofl  capacity  with  all  fulnels 
aWu      of  the  Spirit  of  Knowledge,  Wifaom,  Love, 


nirn 


fingled hlra out,  and Tet  him  apart  to  it-,  and 
therefore  the  Prophet  Ijaub^  chap.  42.  v.  i.  calls 
him  God's  EleH.   And  the  Apoftle  Pet^  i  Pec 
fcMiraios,  ^  ,   Chrfen  of  God.   This  word  which  we 
gjj^,  render  t/eSe  doth  not  only  fignify  one  that  in 
himfelf  is  eximious,  worthy,   and  excellent, 
Til,  DHtcb  but  alfo  one  that  is  feta  part  and  dcfigpcd,  as 
ia   Ciirifl  was  for  the  work  of  Mediation.  And 
fb  much  is  carri^  in?.  ^  1:    56.  where  the 
Father  is  faid  lofaji^rhehim,  /.  a  tofeparate. 
and  devote  him  to  this  Service; 

2.  He  was  fealed  not  only  by  f  dcmn  Dc 
l^lgpation,  but  alio  Ity  Juur-emtnent  and  un- 
paraJlelN  SanBiJicatm.  He  was  anoimed  » 
tjd  to  it.   The  Lord  filled  him 


AOiifto 


letiDira 

W^Chiv  racaiure.  It  was  poured  out  on  Chnit  our  Head  1        at  wot  Aaron:  So  aljojmnk  the  necdikrr 

*    '       •       .        .      L  ft.:-  Correfpondcncy  betwixt  Chrift  and  them) 

Chrift  glorified  not  himfelf  to  be  made  a  High- 
Frieft  \  but  he  that  /aid  unto  Theu  art 
my  Sfn. 

2.  Moreover,  berefy  the  Hems  of  Believers 
are  the  inare  nidged  to  /mw  the  Father,  in  at 


(ifc.  beyond  all  Creatures,  for  the  plenary  and 


mcie  emChat  Admimftntion  of  his  MediiMff:  meb  or  it  afpears  ber^  tbtt  ttfBahtr's  Love 


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Vol  I 


and  Go<rtf  mU  to  ihem  n\tt  the  Original  and 
Spring  of  t}yeir  Rfifcmptmn.  For  hid  iK)t  the 
Father  leaM  htnH  fuch  a  commiflion,  he  had 
not  come ;  but  now>.  he  tom^  in  the  Father's 
Name,  and  in  the  Father's  Love  as  woll  as  his 
Name :  and  fo  all  Mlti  arc  bound  to  afcrib^ 
equal  Glcr^  and  Honour  lo  tbem  both  \  as  it 
is  Job.  5.2?.  •  ■ 

7,.  And  tfp-:i  tlly,  Chrift  would  not  corn- 
without  a  Commiflion,  bscaufe  eljc  pit  had 
no  groHnd  jcr  y  our  faith  itthim.  '  Hoi»  ihould 
.  we  have  been /  ■  '/■;  vi  rh  It  this  is  indeed  the 
true  MdEah,  "exce^  be  bid  opened  bis  Com- 
mtfliott  to  cheWond,  and  fhew'd  his'Father's 
Seal  annexed  to  it  >  Ifh;  hid  corns  without 
h£s  Credemiais  iibtn  Heaven^  and  only  told 
die  World  tbatGod  hid  fenthtm,  and  that  they 
m':(t  r:tk^  his  buc  word  for  it ;  Who  could 
have  tefted  his  Faith  00  that  Teftiraony  ?  And 
tliat  Is  difrtrue  meanhigiif  that  place.  Job.  5. 
■2,1.  If  I  bejr  xc  'itnefs  of  my  Jclf  »!y  icimr/s 
H  not  true.  How  Jo?  You  will  (ay,  doth  not 
thatcodtr»!i£^  what  he  faith,  Job.  8  14.  Tho 
1  hear  record  of  my  J  elf  \er  my  Record  a  true  f 
Thetefore  you  mull  unaerftand  Truth,  not  as 
it  b  oppoTsd  to  Realitf ;  Iwttthc  meaning  is,  if 
I  had  only  given  you  my  bare  word  for  ir,  an  ! 
not  brought  other  Evidence  from  my  Father,ra) 
Teftimony  had  not  been  authentick  and  valid, 
according  to  humin  L:iws ;  bur  n'^vv  all 
Donbiings  are  precluded.  Let  us  next  improve 
this. 

ffff.  T.  Hence  we  xxs^^^x  the  unreafonablencfi  if 
\njideitiy.,dsA  how  little  the  Rqetlen  oi  Chrift 
can  have  to  pretend  for  their  fo  doing.  You 
fee  he  hath  opsncd  hisCommiflion  in  thcGofpcl, 
Ihewn  the  VVorld  his  Father "s  Hand  and  Seal  to 
it,  given  as  atnple  Satisfaction  as  Reafon  Itfelf 
could  defire  or  expeft  \  yet  even  his  own  leceiv- 
cd  him  i.otj  Job.  1.  11.  And  he  knew  it  be- 
fore-Iiand,  and  therefore  complain'd  by  the  Pro- 
ject, If  a.  I.  Who  hath  believed  0nr  Ke- 
pert  ^  8CC  Yea,  and  that  he  Is  believed  on  In 
the  World,  is  by  the  Apoftle  put  among  the 
ercat  Myfteiies  ofGodiioers.  i  Tim.  3. 16-  A 
Mm  that  vretl  oonfidefs  with  what  oonvfaKing 
Evidence  Chrifl  comes,  would  rather  think  it 
a  Myftety  that  any  (bould  00c  believe.  But  O 
thehrntnn  Obftinacy  and  devilirh  Enmity  that 
is  inNature  to  Jtfus  Chritl!  Devilifh  did  I 
lay  \  you  molt  give  me  that  word  apin,  for  he 
oonipeH'd  the  Devils  Afi&nt^  We  knew  thee 
mhom  tK:4  art.  And  it  equally  as  wonder- 
ful to  fee  the  facility  that  is  in  Nature  to  com- 
|)ly  (mean  while )  with  any,  even  the  moft 
tbolilh  Impofture  Let  a  falle  Chrift  ariie  i  and 
he  (hall  deceive  many,  as  ir  \%A\at.  24-24. 
Of  diis  Chrift  complains,  and  not  without  great 
reaibn,  Jof>.  5.  4?-  ^  come  in  my  Fawers 
Aavie^  and  ye  receive  me  not :  If  another  comte 
in  his  own  Name ,  him  mU  ye  receive^  q.d. 
You  are  incredulous  to  none  but  me :  Hvcr\-  De- 
CL'iver,  every  pitilul  Cheat  that  hath  but  Wk, 
or  rather  Wickednefs  enough  to  tell  you  the 
Lord  hath  f.n:  him,  tho'  vou  inufl  take  his  own 
finglewoid  lor  it,  he  iliall  obtain  and  getDif 
ciplcs :  but  tho'  I  cc«ne  in  nby  Father's  Name, 
i.e.Vi-.tvnvi'y^yc.-:  ^  O-  mTiilv-m  fign'd  andfjal'd 
by  him,  doing  thufe  W  orks  that  none  but  <i  God 
can    yet  ye  leceive  tat  tat*  J9dt  ja  all  ibis 


we  muft  adore  the  Tufl'ics  of  God  in  permitting 
itto  belb,  giving  Men  up  to  fuch  tmrealbnable 
Obftiniq'  and  Hardnefs.  It  is  a  fore  Plague 
that  lyes  upon  the  World,  and  a  wonder  that  wo 
all  arc  not  ingulphed  in  the  fame  Infidelity. 

h:f.  2.  If  Chrift  wcrefealed  to  his  Work  by  his 
Father,  then  bow  great  is  the  Sin    thoje  thai 
rejeB  and  dcffife  Juch  asarefent  and  feafei 
by  Jrfni  a^n  ff  ^  tor  look  as  he  came  to  us  in 
ii is  Father  s  Name,    he  bath  iem  ibnb,  by  the 
lame  Aorhorhy,  Minlfters  In  hlsNatne*,  and  as 
hea£Vs  in  hi',- Father's,  f)  they  in  his  Auihoriry. 
At  thiu  baji fent  me  into  the  World^evea  Jo  have  j,^^  ^  ^. 
/  flfo  fent  them  into  the  Weridj  Joh,  17.  18.  ftoi  u;m  i 
And  fo  f  'b.  20,  21.  As  my  father  hath  fcr.t  mc,  Chrido 
fo  have  I  fent  you.  You  may  chuik  it  a  linail  mi'^'opi* 
matter  to  defpife  or  rtrteft  a  l^lnifter  ofChrift,  Jf";,"!^ 
(a Sin,  in  the  gnilt  whereof  I  think  no  Age,crcom- 
hath  been  plunged  deeper  than  this}  but  hear,  probacA- 
and  let  it  be  a  warning  to  you  for  evert  in  lb  P<^'^ol'F« 
doing  you  defpife,  and  put  the  flight  both  upon  diJS^SJja, 
the  Father  that  fent  Jefus  Chrift,  and  upon  in  Apofto- 
Chrift  that  fent  them :  So  that  it  is  a  Rebdlfon,  lorum 
that  however  it  feems  to  begin  low  in  ibme 
fmall  piauci  againft  their  Peifons,  or  fbmc  lit-  ^J^^ml 
le  quarrels  at  theit  Pans  and  Utterance,  Tones, 


Methods  otGcfturej  j  yet  it  runs  high,  even  to  >  ,  . 
the  Fountain-head  of^  the  moft  fupream  Au-  Ji^j^^ 
ihority.  You  that  fct  your  felves  againft  a  Mi-  ^""^ 
iiider  of  Chrift,  fet  your  felves  againft  God  the 
Father,  and  God  the  Son;  Luke  10.  lo.  lie  that 
heart  ih  you  fiearetb  me  \  and  be  that  defpijril<yi\-f^ 
defpife! b  n/e ;  and  be  t bat  dcfpija'^  "  J'-fpi fa b 
him  thai  fait  mc.  God  expeds  tiuK  you  behave 
yonr  felves  under  the  Word  fpoken  by  i;s,as  if  he 
himfelf  fpake  it :  Yea,  he  expefts  fubmiflion 
to  his  Word  in  the  mouths  of  his  Minifters  Ircm 
rhc;M  j3teft  on  Eanh.  And  therefore  it  was  tit  ft  hem 
that  God  fb  feverely  punifhed  Zedckiahy  be-  fanmto 
caufe  he  humbled  not  himfelj  before  Jeremiah  1™*^ 
the  Prophet.  J'pcakir^  Jrcm  the  Mouth  of  the  J'S^JJ  - 
Lord.^  2  Chron.  36. 12.   God  was  angry  with  bacfi»'' 
a  great  King,  for  not  humbling  himfelf  before  firiboe  St 
a  poor  ?rof  i  t.    Yet  hi.re  vou  mult  diftinguiih  E^^"*" 
both  of  PerJoas^Tid  C^s,  This  reverence  and  |i™ V^i;. 
fubmiflion  is  not  diieto  them  as  Meh,but  as  Men 
inOffice,  asChrift's  FmbafTadors ,  and  mufl  in-  Qoire  au- 
volve  rhatrefpett  ItillinitAgiiijjWeoweUnotto 
them,  commandhig  or  IbAidding  in  didt  own  -^^^ 
names, but  in  Chrius;  not  in  venting  their  oun  qucrmir 
Spleen,but  the  Terrors  of  the  Lord :  And  then  to  fierr  m  n  ' 
leEftisahigh  RebeOion'and  Affront  to  the  fo-  f  1 
vereign  Authority  of  Heaven.    And  by  the  way,  ^Jat  a5 
tliis  may  initru^l  Miniftcrs.  that  the  way  toheripnr« 
maintain  that  veneradon  ana  itQ)e6l  that  isdtie  Icripro^i 
to  them  in  the  Confcicnces  of  their  Hcateis,  is5"Llfl^°^ 
by  keeping  dole  to  their  Commiflion.  rf  d^j^ 

Inf  .  ? .  Hence  alfo  we  infis, //«»  great  an  evU  nMaaT 
ir  is  to  intrude  ifito  ibe  Off.cc  cf  the  MiniJity^  Comer.  At;^ 
Mibout  a  due  Cai/.  It  s  more  than  Chrift  him-  P*  *3°' 
Icif  would  do;  he  glorified  not  himf^f :  TTie 
Honours  and  Advantages  nrte;;di:ig  thai  office,  I 
have  invited  many  to  run  bciore  they  were  lent.  " 
But  furely  this  is  an  infuflerablc  violation  of 
Chrift's  Order.  Our  Age  hath  abounded  with 
as  mauy  Church-IcvtUers  as  Stare  lev  ell ets. 
I  wi(h  the  Miniftersof  Quiftmtj^t  At  la  ft  fee 
nrl  cr  nfider,  what  they  were  once  wariKd  of  : 
by  aiaithtul  Watcimufl;  I  Mkvt  ^  fatth  f^^^^ 
^  be)Qod  hath  permitted  wmaigr  oiotnide  ^ 

into  * 


J  ^  J  1  y  C  k)Ogle 


Senn. 


The  Fomaannf  Ufei 


57 


*intothe  N4hi(Krs  Calling,  becaufe  Minifters 

*  have  too  mucli  meddled  with,  and  intruded 

*  into  d^r  Mens  Callings. 

Inference  4.  Hence  be  convinced  of  tbe^reat 
Efficacy  that  k  in  all  Gcffel-Oritnmtn  duly  ad 
miniffred:  For  Chrift  having  received  ibll  Com 
miflioa  from  bis  Father,  and  by  vmue  thereof 
having  inftituted  and  appointed  diofKhdinaoces 
in  the  Church,  all  the  Power  in  Heaven  is  en- 
g;iged  to  make  them  good,  to  back  and  fecond 
tKvn^  to  confirm  and  mine  diem.  Hence,  in 
thcCenfures  ot  the  Church  vou  have  that  grear 
^pieUuMik  Mat.  18. 18.  Wbatjoeveryebiador 
infeem  E»fhyJh^behwnJerMie/SutUfaven. 
Ar.dTu  for  the  Word  and  Sacraments,  Mar.  28. 
18,  i^^  to.  All  ?ewerin  Heaven  and  Earth  h 
ghen  ttnto  me  t  ihci  ejore,  to.  Tbev  are 
uotth'j  Appoimmentsof  Men^  yocrFaiihltands 
notiotheWifdomot  Men,  but  in  the  Power  of 
God.  That  very  Power  God  the  Father  com- 
mitted to  Chrift,  is  the  Fountain  whence  all 
Gofpel-Iafticudoasilow.  And  he  hath  prom!  ieid 
to  be  vridi  hfeOfficetS,  not  only  the  extraord  i  nary 
Officers  of  that  Age,  bb-t  with  his  Minift.rsin 
iiioceeding  Ages  to  the  end  of  the  World.  U 
dierefore  when  we  come  to  an  Ordinance,  come 
not  with  flight  thoughts,  but  wiih  great  reve- 
rence, and  great  expcQations,  remembring 
Chrift  is  theie  to  make  all  good. 

Inference  %,  Again,  here  you  have  ancthcr 
Call  to  admire^he  Grace  uKd  Lrue  both  oj  the 
father  and  Sm  to  your  Souls  •  It  is  not  lawfiil  to 
compare  them,  but  it's  dn^'  to  jdmire  them. 
Was  it  not  wonderful  Giaci,  m  the  Father,  to 
leal  a  Commiflion  for  the  Death  of  his  Son, 
for  the  humbling  him  as  low  as  Hell,  and  in  that 
method  to  five  you,  when  vou  might  have  ex- 
pected he  (hould  have  fcaled  your  Mittemus  for 
Hell,  rather  than  a  Commillion  for  your  Sal- 
vation ?  He  might  rather  have  fet  his  irrcverfi- 
bleSeal  to  the  Sentence  of  your  Damnation, 
than  to  a  Commiflion  for  his  Soa's  Humiliation 
for  you.  And  no  lefi  is  the  Low  of  Chrift  to 
be  woodred  at,  that  would  accept  fuch  a  Com- 
miflion as  this  for  us,  and  receive  this  Seal, 
underftanding  fully  Cashe  did;  what  were  the 
Contents  of  that  Commiflion  that  the  Father 
deliveied  him  thus  fealcd,  and  kitowing  that 
riwrecooldbeno  Tcverfing  of  itaftecwafds. 

Othin,  l  :  vc  the  Lord  Jefus  all  ye  his  Saints, 
§at  ftiil  you  fee  mote  and  moreot'  his  Love 
IxecdkiDgout  upon  you.  I  coanend  to  jrou  a 


lealed  Saviour  this  day :  O  that  everv  one  that 
reads thefe Lines  migiu,  ma  LianyotLove,  try 
out  with  the  enamoured  Spoufe,  Cant.  8. 6.  Set 
me  Of  a  Seal  upon  thy  Heart.,  at  a  Sealupontby 
Arm\  for  Lave  is  firong  as  Death.,  Jealoufie  k 
cruel  di  //'£•  Grave:  The  Coals  thereof  are 
Coals  of  Fire,  uibicbbavc  a  vehement  Flame. 

Inference  6.  Once  more,  hath  God  fealed 
Chrift  for  you  .-'  TJicn  Jr.nc/mh  the  Ccmjort  of 
hklealingforyoUf  and  be  refills  t  Hi  ye  aifaie 
fealed  byotnt, 

1.  Draw  out  the  Comfort  ofChrift's  fealing 
for  you.  Remember  that  herdijr  Ciod  ftaods 
engaged,  even  by  his  own  Seal,  to  allow 
and  confirm  whatever  Chrllt  hath  done  in  the . 
bu  (inefii  of  your  Salvatioa  And  00  this  ground 
you  may  thus  plead  whb  Ciod :  Lord,  thoii 
haft  fealed  Chrift  to  this  Office,  and  therefore 
I  depend  ujwn  it,  that  thou  alloweft  all  that  he 
bath  done,  and  all  that  he  bath  fiiflered  fee 
me,  and  wilt  make  good  all  that  he  hath  pro 
miied  me.  If  Men  will  not  deny  their  own 
Seals,  much  lefs  wilt  thou. 

2.  Ge[  your  Intcrcfl  in  Chrift  fcaled  toyou 
by  the  Spirit,  elieyou  cannot  have  iheComtort 
of  Chrift's  being  lealed  for  you.  Now  the 
Spirit  feals  two  ways,  Ohjcliively  and  EffeUive- 
ly  y  the  hi  ft  is  by  working  thole  Graces  in  us, 
which  are  the  Conditions  of  the  PiomlleSi 
the  htrer  is  hv  ftiining  upon  his  owa 
Work,  anJ  l-.elpiiig  [heSoultodilcern  ir,  which 
follows  the  other  both  in  order  of  Nature,  and 
of  Time.  And  thefe  Sealings  of  the  Spirit  are 
to  be  diftinguiftied  both  ex  pare  bubjecU^  by 
their  Subject,  or  the  Quality  of  the  PerfiNi 
fealed,  which  always  is  a  Believer,  ft'//',  1. 15. 
for  there  can  be  no  reflex,  till  there  have  been 
a<//>r/?A'/of  Faith  •,  and  ex  parte  Mater/jt^ 
by  the  Matter  of  which  that  Comfort  is  made  ; 
which  if  it  be  of  the  Spirit,  is  ever  confonant  to 
the  written  Word,  IJii.  S.  20.  And  partly  ab 
efectk,  byit$£&£tsj  for  it  commonly  produces 
m  the  lealed  Soul  great  care  and  caution  to 
avoid  Sin,  Erhtf.  4.  lo.  Great  love  to  God, 

14. 22.  Readine&  to  fuflei  anv  thing  for 
Oaifk^Rm.  5.  3,  4,  5.  Confidence  inAddreflcs 
to  God,  I  f&bn  5. 13,  ij.  and  great  Humility 
and  Self  abalement  ^  as  in  ^Jbrabamy  who  lay 
onhts&e  whenGod  Ibled  theCdvenant  xa 
him,  Ge;:.  17.  i,  2,  5.  This,  O  this  brings 
home  the  fweet  and  good  of  all,  when  this  Seal 
is  fuper-added  to  that. 


Senn.  7. 
Treats 

fean 
Confe- 
cration 
of  the 
Media- 
tor, 


SERMON  mi 


JOHN 

■    ■  -  And  for  their  fal^t 

J Efus  Chrift  being  fitted  with  t  Body,  and 
authorized  by  n  Commt'Tton,  now  a£i:ually 
devotes,  and  fets  hiailcli  apua  tohis  Work.  In 
the  former  Sermon  you  heard  what  the  Father 
did  in  this  you  fhall  hear  what  the  Son  hath 
done  towards  the  iarihcr  advancement  of  that 
ikiiioiiS'Delignofoar  Sxlvanoa ;  He/giiff(ftd 
•  VoL  h  ■ 


XVII.  19. 
Ifanaifiemjfelf. 


himfelf  for  our  fakes.  Wherein  obferve,  (i.j 
Chrift's  lanQifying  of  himlelC  (a^TheEnd  cc 
Defign  of  h  is  \o  doing. 

1.1  ou  haveChrift's  ianai^  ing  of  himfelf. The 
word«>'*C*'  is  not  hereto  be  uiwierlfood  for  the 
deanfmg,  purifying,  or  making  holy  that  which 
wasbefQicadcleanaM  dhholy,  elthefina moral 
E  1  me; 


Digitized  by  Goog' 


X 


8 


iL-nfl-.  a*:  we  9ridi\i:i(cJ  frcmSinbySan^titica  |  fhed  as  rmny  rears  for  Sin,  ss  there  havo  fjDen 
lion  ,  ' 
I  hint's 


le  ett  in 
«Iki  divi' 
nos  fqu- 

rjrc.  Eicn 
tim  m  l<K. 


£A  iginir 

Icnius, 
ego  ijnfli 


<.>r  in  :i  Ccrcmon!;il  Icnfc,  as  pcrfbns  -jnd 
were  ijtidified  undvT  the  Law  tho' 
bcre  ;i  pbrti  Alli:Hon  ro  thofe  legal  kite>.  But 
Cliriit's  Ijiittityin^  himfcltj  imnons,  (i  )His 
Scp  tnufc/T,  or'fetti/tg  apart  to  he  an  Oblation 
crS. !'!■'; jiiC.  Si  Eeza.  n-'mpe  ut JiucrdosHf 
vtiltma  ;  as  titv  Priwft  anJ  SacriHce.  I  (antUtie 
niy  (clfj,  imports,  (2  J  His  Conjfecraiipny  or 
Indication  of  h:rj:fi-/J  u  rhis  J^dyVfc  and  Srr 
vice.  Sothe  Dutch  Annotjiiciis,  1  fantlifiemy 
ieifi  C''  ^-  )  li'ii'e  up  fy  /f^/''''  Sacrifice. 
And  fo  our  tnglilh  Annotations,  i  fanllifie^ 
(i.  e.  )  I  conlccnteand  voluntarily  ofier  my  felt 
a  holv'  and  unblenaifhcd  Sacrifice  to  thee  tor 
ihcir  kedemption.'  And  thus  under  thu  Law. 
when  any  Day,  Pcrfbn,  or  Veflclwas  confecra 
ted  and  dedicated  to  ihe  Lord,  it  was  lo  intirc 
ly  ibr  his  ule  and  ienrioe>  that  to  ufe  it  attei- 
waid  in  any  common  Service,"  was  to  proftne 
and  p^lloit  it,  as  yen  rcc.  />/,■;.  T-  3. 

a.  The  End  ot  bisfo  iunctitying  h'lmidfXfor 
tljeir  Jukes,  and  that  thry  wight  he  fontlifictf] 
where  you  have  the  //z.j  .i/j.vr,  the  F.nJ  tui 
tico  ineip>  whom,  fortheir,(/.  rJioribe  Elocl  (ake,  lor 
fiiin,i.e  tliemwhomtlioa  gaveft  me ;  and  finis  cut., 
!!£T  the  End  Ibr  which,  rh.r  they  mighr  ba  finftih- 
ipfipcr  ed.  Whereyou  alio  fee  that  the  Deathot  Chrift 
wholly  relp?thus ;  he  offered  not  for  himlclf, 
as  other  Priclts  did,  but  for  us,  that  we  may 
be  fanttifitd.  Chritt  is  fo  in  love  with  Holi- 
nefs,  that  at  the  price  of  his  Blood  be  will  buy 
it  for  us.    Hence  the  Obfetvation  is 

Dott.  Tbiit  fefus  Chrijl  did  dcdicaiCy  and 
whoffy  fet  him fdf  apart  to  the  Wtrk     a  Me- 
diator., J  or  the  Eleilpke. 
■    This  Point  is  a  Glafs,  wherein  the  eye  of 
your  Faith  may  fee  Jefas  Chrift  preparing  him 
felfto  be  offered  up  to  God  f«brus,  fitting  him- 
ielf  to  die.    And  to  keep  a  clear  method,  1 
fball  open  thefe  two  things  in  the  do£frinal 
part;  hV?,  What  his  fantlifving  himfelf'un- 
plies.   5Vr  W/).  How  it  rclpetts  us. 

hvy?,  What  is  implied  in  thisPhrafe,  IJan- 
[Jifie  tnyjeij.  And  ibcic  aic  ftveo  tbiogscairi- 
ed  in  it. 

I.  This  Phrafe  UprtSifu  my  felf']  implies 
the  perjon.sl  union  oj  the  tm  fiatures  in  Chrijl  : 
For  what  is  that  which  he  here  cails  bim^e/f,  but 
the  fame  that  was  confcciatcd  to  be  a  Sacrifice, 
even  his  humane  Nature  i  This  was  the  Saai- 
fice.  And  this  alio  was  bimlelf:  So  the 
Apoftle  i^ks,  Hcb.  9.  14.  J/r  through  the 
eternal Sptrit^  tiered uo  bimfclftoGodytcith- 
cutjpct.  80  chat  our  Nature  by  that  afltinipti- 
on  is  become  himfeU'    (irciitur  honour  can 


vafa,  per 
rcvcUnun 
Dei  fpiri- 
nim.  MiT- 
Itrat,  in 
he 


drops  of  Rriin  lince  the  Creation,  could  not  have 
been  our  Atonement:  But  God  xcas  in  Cbriji 
/rror.  i/ir-:  :K-  llW/if  to  h'nnfc/f.  And  had  he 
not  lanthtied  Chrift  to  this  end,  he  would  • 
have  lan£bified  him^f  upon  as  v^  Jodgmeac 
and  Fury  for  ever. 

3.  This  hislanftitying  himfelt,  impliesfc*r 
free  and  voluntary  undertaking  of  the  Work. 
It  is  not  I  .vnpnctihrl  as  if  he  had  been  meerly 
pafTive  in  it,  as  the  Lambs  that  typed  him  out 

were  when  pluckt  from  the  Fold  but  it's  an  4^ 
a£tive  Verb  that  heuferh  here,  \  fanUifie  my'^W^ 
felf  ;  he  would  have  none  think  that  he  died'* 
out  of  a  neceffity  of  compuUion,  but  out  of 
choice:  Therefore  he  isfaid  xooQcr  uph'mfelf 
to  God,  Heb.  9.  14.  Arrd  In  John  10  18. 1 1^ 
J\  :i77  riy  Life  cf  myjclf  no  Man  takes  it  from 
me.  And  altho'  it's  often  faid  bis  Father/ent  fn'm, 
and  gave  him  ;  yet  his  Heart  was  as  much  fet  on 
that  Work,  as  if  there  had  been  nochnig  but 
Glory,  Eafe  and  Comfort  In  it  j  he  was  under 
no  oonftraint  bat  that  of  his  own  Love.  There- 
fore as  when  the  Scripture  would  fet  furchihc 
willingnefsof the  Father  to  this  Work,  he  faith, 
God  Jttrt  hkSon^  and  God  gave  ha  Son  .,  fo 
when  it  would  fet  forth  Chriifs  willingnelsto 
It,  it  faith,  be  offered  up  him/elf,  gavehimfelft 
and  here  in  rhe  Text,  Jannffied  htmfelf.  The 
Sacrihce  that  flruggled,  and  came  not  without 
force  to  the  Altar,  was  icckon'd  ominous  and 
unlucky  by  cheHeatfaen:  Oar  Sacrifice  dedicated 
himfelf;  he  diedootctf'clioice^  aadivasaficc- 
will  Ottering. 

4.  His  fantVifying  himfelf,  i  nplies  his  pkre 
and  pcrfcH  Uol'mefs  That  he  had  no  fvot  or 
blemifh  in  him.  Thofe  Beafts  that  prefioiied 
him,  were  to  be  without  blemifli,  and  Bons 
tlfewcreconfecrared  ro  that  fervice.  So.  and 
more  than  fb,  it  behoved  Chrift  tobe,  UA,  7. 
29.  Such  a  High  Friefi  became  tfs.  teboie  hoy, 
harm/c/s,  undefJed,  frparate  from  Sinners : 
And  what  it  became  him  to  be,  he  was.  There- 
fore in  allufion  to  the  Lambs  ofiered  under  die 
Law,  the  Apoftle  calls  him,  a  Lamb  without 
blemifh^  or /pot,  i  Pet.  i.  19.  Every  other 
Man  hath  a  double  fpot  on  him,  the  Heait-ll»( 
and  theLife-fpct .  theSp  of  Original,  and  the 
Spots  of  Actual  Sins.  But  Chrill  was  without 
either,  he  had  not  the  Spot  of  Original^  ftr 

was  not  by  Man :  he  came  m  a  peculiar 


he 


way  into  the  World,  and  foel<:aped  that :  Not 
yet  of  Aaual  Sins;  for  as  bts_Natare,  fo  his 
Life  was  fpodcfeand  pure,  l/a.s-,.  9.  He  did 
nomiquity.  And  tho* tempted  to  fin  externally, 
yet  he  was  never  defiled  in  heart  or  praaicc  i 
not  be  done  it,  or  a  greater  ground  of  Comtbn  he  came  as  near  itasbe  could  for  our  fakes,  yet 

Etopofed  to  us.  But  having  fpoken  of  that  |ftillwttboiit fin,  Heb.  ^  15.  If  helan£lifiehim- 
Inion  in  the  former  Sermon,  I  inallronit  the  felf  for  a  Sacrifice,  he  muft  be  fiidi  as  the  Law 
Header  thither.  j  required,  pUreand  fpotlels. 

2.  This  tinj^ifying  orconiecrating  himfclfj  ^.Hisfeiftifyinghimfelfforour  rakes,fpe3ks 
to  be  "a  Sacrifice  tor  us,  implies  ;/v  great  re  (s  \  the  Ihcrgth  of  his  Love.,  and  largenefs  of  hit 

Heart  to  poor  Sinners  tbM  to Jet  bimfelf  viibolly 


and  drcadjulnejs  of  -  that  Breach  vohicb  Stn 
mde  betzvixt  God  and  »s.  You  fie  no  lefi 
Sacrifice  than  (thrift  himfl'lf  muttbe  fanf^ificd 
to  make  Atonenii^nt.  judge  ot  the  greatnefs  of 
the  Wound  by  tbe  bicadth  of  the  Plaiuer.  Sacri- 
fice and  fj^t'/  irg,  and  burnt  offering  for  Sin., 
jbouttmldejl  not-^  but  aBodyljaft  tbou prepared 
mr,  Heb.  i<\  5.  All  our  Repentaoc^  could  we 


otNf  entirely  apart  for  us 80  that  What  he  did 
and  fuffcrcd,  muff  all  of  it  have  a  r^fpeft  and 
relation  to  us.  He  did  net  (whea  gpnficratodi 
for  us )  live  a  moment,  do  an  aR,  or  fpeak  a 
word,  but  it  had  feme  tendency  to  promote  the 
great  Defigp  of  our  Salvation  He  was  only 
aod  whoify,  aod  always  doing  your  Worl^ 

whai 


Digitized  by  Google 


Scrm.  7. 


The  FoHutain  cf  Life, 


^9 


oonfecratcd  ibr  yoar  Iiikc9.  His  Incar 
nation  refpefcls  yoii  •,  \ft  9.  6.  For  at  a  Child 
is  bora.,  to  us  a  S>on  u  givea.  And  Ix  would 
never  have  been  the  Son  of  Man,  but  to  make 
yoa  the  Soos  and  Diughcers  of  God.  God 
would  not  batre  come  down  in  ihc  likcncft  of 
finful  Hefh,  In  the  Ii;jbic  of  a  Man,  butto  railc 
upfioM  Man  itico  the  likcacls  of  God.  All 
the  KiUndes  hewroaght  wete  li>r  yon,  to  con- 
firm your  Faiib.  When  be  raifcu  up  hnzjrw, 
John  11.42.  Becauje  of  the  People  u^icb  Jlaad 
Ifiiiit^  that  i  bey  might  believe  thgt  then 
hajl  fent  me.  Wlnlc  he  lived  on  Earth,  he 
lived  as  one  wholly  fct  apart  for  m  ;  and  when 
he  died,  he  died  for  ns,  Gal.  3.  19.  He  was 
made  aCurfe  form.  When  he  hanged  on  that 
curfed  Tree,  he  hanged  there  in  our  room, 
and  did  buc  fill  our  phce.  When  he  was 
buried,  he  was  bi:ricd  for  U5  ;  for  the  end  of 


it  was,  to  pcttumc  our  Grave*,  againlt  vvc 
come  to  lye  down  in  them.  And  when  he  roic 
again,  it  was  (as  the  Apofll.;  fii;h)  for  cur 
Jujiificaiony  Roro<4  2;.  When  In;  ailendcd 
into  Glory,  be  proteuedic  was  about  ourbuii- 
ncfs,  that  he  went  to  prepare  places  for  us  • 
And  if  it  had  not  been  lo,  J»e  would  have  tpld 
US,  Jiim\\.  2.  And  now  he  is  there,  it  is  for 
us  that  he  there  live; :  For  he  ever  lives  to  make 
imercejj^afor  us^  Hcb.  7.  25.  And  when  he 
fhall  return  again  to  Judge  the  World  he  will 
come  for  ns  too.  He  comes  (whenever  it  be) 
to  be  glorified  in  bis  Saints.,  eutd  nimtred  in 
them  that  bflieWf  2  Their  i.jo.  He  comes  to 
£Uher  his  Saints  houie  to  himteUj  that  where 
be  is,  there  they  all  may  be,  in  ^1  and  Body 
with  him  for  ever.  Thus  you  fee  how,  :.s  his 
Caofecratioa  for  us  doth  fpeak  him  fct  apart 
Ibr  <writfe>,  lb  be  did  whoUy  beftoir.  himfelf, 
time,  life,  death,  and  all  upon  us  ;  living  and 
dying  tor  no  other  end,  but  to  accompliih  this 
gfeat  Workof  SialvatbDfiDr  OS. 

6.  His  l^aQilfiiq;  Wmfelf  for  u-;,  plain'y 
f{}eaks  xi)x.Vicegerentyefhis  Deaths  that  it  xxm 
im  our  room  «r  flead.  When  the  Prieft  confe- 
crated  the  S.3(rific(',  it  was  fet  apart  for  the 
People.  So  it's  faidfor  the  Swapc-Goat  i  And 
Aaron  fhall  lay  both  bis  bands  upon  the  bead  of 
the  hive-Goat and confef I  aver  mm  all  the  Ini- 
quities of  the  Children  f/Iiai  el,  and  all  their 
Sranfgrejfions  in  al/ their  Sins.piftting  themttpon 
the  head  of  the  Goat and  p^all  fend  him  mcay 
bv  the  hand  of  a  fit  Man  into  the  Wiliernefs^ 
JLfWr/.  16.  21.  TbusJ/a.53. 6,  7.  He  ^lood  m 
our  room,  tn  1>rir  onr  hmden.  And  as  Aaron 
Jaid  the  iniquities  or  the  People  upon  the  Goat, 
fo  were  ours  laid  on  Chrift :  It  was  (aid  to  him 
in  that  day ;  On  thee  be  their  pride,  their  un- 
belief, their  hardncfs  of  heart,  their  vain 
tbou^ts,  their  earthly-mindednel's,  Vfc.  Thou 
art  confccrated  for  them,  to  be  the  SacriEce 
in  their  room.  His  Death  wash  our  ftead, 
as  well  as  for  our  good.  And  much  his 
fiaftkyingbimfelf  Cfor  us]  imixwis. 

7.  His  fin£lifying  bimfelt,  imports  the  ex- 
Jraordinarincfs  of  bis  Per/on  .•  For  it  fpejks  ] 
bm  to  beboth  Prieji^  Sacrifice  and  A/tar^  all  in 
«mf ;  oiihug  mMard  ef  in  the  Worti  before. 
So  rh  ;r  r!iis  Nnmc  might  well  be  called  Won- 


the  Altar  of  my  Divine  Nature ;  for  'tis  the 
Altar  that  fanclifks  the  Gift.  As  tlic  three 
Offices  never  met  in  one  fciiun  kloie,  lb 
thefe  three  things  never  inet  in  one  Pricll  k- 
fore.  The  Priefts  indeed  confecratjd  the  bo- 
dies of  Bcafts  for  Sicrihce,  but  never  offered 
up  their  own  Souls  and  Bodies  as  a  whole 
Burnt-offering,  asCiriftdid.  And  thus  you 
have  the  import  ot  this  Phrafe,  /  JanUifie  my 
fclf for  their  fake. 

Secmdly.^  i  Iball  Ihew  yoa  brieiiy  the  hab'- 
tnde  and  reTpeft  chat  all  hath  to  us ;  ior 
unto  us  the  Scriptures  everywhere  refer  if.  So 
in  I  Gw.  3.  7.  Chrifi  our  Fajever  is  jiurifieed 
for  m,  Eph.  5.  2.  He  laved  the  CSm*,  and 
gavehimjelfforit.  Sec  Tit.  7.  14.  This  will  be 
made  out  by  a  threefold  coaiideraciofl  of 
Chrift's  Death.  And, 

T.  Let  if  be  confidcrcd,  that  be  mas  not 
ifferedupto  God  for  his  awn  Sins^  for  be  was 
moft  holy,  Jfa.  5?.  ^.  No  Iniquity  was  found 
in  iiirn.  Indeed  the  Pi  iefls  under  the  Law 
oikr  d  ibr  thcnifvlvcs  us  well  as  the  People; 
but  Chrift  did  nor  lb,  Hcb.  7.  27.  He  neeM 
not  daily,  di  thofe  High  Prieft s,  to  offer  up  Sa- 
crifice., fir  a  jcr  hit  ovon  Sins,  and  tSen  for  the 
Peoples.  And  indeed  bad  he  been  a  Sinner,  - 
what  value  or  cHjcary  could  have  been  in  his 
Saaificc?  H:  could  not  iave  been  the  Sj- 
crifice,  but  would  have  needed  oqc*  Now 
ifCirift  wet  e  moft  holy,  and  yet  put  to  death, 
and  cruel  llitlirrings;  either  his  D.  i  h  and 
Suitli  ings  m  if^  be  anaSl  of  Injufticcand  Cruel- 
ty ^  oritjQiift  re^ed  others,  whofc  Pcifjns 
andCiafe  hefnlhined  In  that  fuffering  tapaci- 
ty.  He  could  never  have  fufFered  or  died  by 
the  Father's  hand,  had  be  not  been  a  Sinner  by 
imputatiott.  And  in  that  rcfixiLt  fas  Luther 
Ipeal  s)  he  wt;  the  jr care ot'S'nncrs  ■  or,  as 
cbe  Prophet  Ifaiab  rpcak-%  all  our  Sins  were 
tnde  fo  meet ufmbitKT  not  that  he  was  (b  in- 
trinlically,  but  was  made  fo, /c.  hy  Iinimta- 
tion,  as  is  clear  from  2  Cor.  5,  n,  Ife  was  made 
for  «f,  that  had  no  Sin.  Sa*  that  hennic*s 
evident,  that  Chrif^'s  I>M:h,  or  Sacrifice,  ji 
whollya  refpective  or  rcl-uive  thing.  yvrff*, 

2.  It  is  not  to  be  forgotten  here,  that  thcf"''^"''''^* 
Scriprurcs frequently  call  the  D;ath  of  ChriH  Jnumexjd- 
Pr/Vf ,  1  Cor.  6.  20.  and  a  Ran/am^  Mat  20.  terfo  re- 
28.  or  Countcrpricc.   To  whom  t!icn  doth  Icfjpwini. 
relate,  f)nt  to  tficm  that  were  and  arc  in  Bon- 
dage and  Ciptivity  >  If  it  were  ro  rcilcenj  any 
it  muft  be  Ciptivcs:  But  Cnrilt  himf.lf  was 
never  in Ciptivity;  he  was  alwaysin  bis  Father's 
Bofom,  as  you  have  heard  ^  but  wc  were  in 


derful.  I JinSifie  my  felf :  I  fancUfle,  accord- 
ing to  bach  Nacores  \  my  lelf,  that  is  mj 
humaiieNatnf^  vihidi  was  the  Sacri&c  «pon 


cruel  Bondage  and  Thraldom,  under  the  Ty- 
ranny of  Sin  and  Sjcan  :  And  it's  we  only  that 
hare  the  benefit  of  this  Rinlbm. 

3.  Either  the  D:;irh  ot  C  irill  mud  relate  to 
Bclievei^,  or  elfc  he  muil  die  in  vaip.  As  for 
the  Angels,  thofe  that  f^ood  in  their  Intci'  rity, 
necdc'l  no  Sarrifi' c  and  rhofL-  tint  foil,  are 
totally  excluded  from  any  benelit  by  it ;  He 
is  not  a  Mediator  for  them.  And  among  JWen 
that  have  need  of  ir,  llnbelievcrs  h  ivc  no 
fharc  in  it,  they  reject  it  fuch  have  no  part  in 
it.  If  then  he  neither  died  for  himfelf,  as  I 
proved  before,  nor  for  Angels,nor  Unbelievers  \ 
either  his  Blood  muft  be  fhcd  with  rcfpewt  to 
;B.li^erB,  or,'  wbiahiaiw^  abfurd,  and  never 


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JO 


The  Fountain  of  Life. 


VolX 


'to  be  imagined,  theJ  as  water  upon  the  ground, 
and  torally  a(t  away :  So  that  you  fee  by  all 
this  ii  was  jor  our  Jakes  {  as  the  Tnct  fpaks  ) 
that  he  Cinftified  himfeU!  Ar.d  now  wc  may 
fay,  Lord,  the  Condemnation  was  thine,  that 


room  of  it.      Wo,  wo,  is  mc  (fiirh  one)  that 
the  holy  profciiion  of  Chrift  is  made  a  ftaggy 
**  Garment  by  many  to  bring  home  a  vain  Fame; 

"  and  Chi  ifl:  is  made  to  fci  ve  Men<;  ends.  This 
is  to  (lop  aa  0\ren  with  a  King's  Kobej.  Ex- 


thV  Jujlijkittion  might  be  mine-,  the  /l^jf/^'i  "ccpi  Men  martyr  and  Iby  ihc  Body  of  Sin  in 
thine,  that  the  Va'/.  /t  mii-hc  be  minei  the5"n5naihcd  Sclt-dcnul,  they  fhall  never  be 
F«>  was  .thine,  and  the'  Eaje  mine  .the  j^Cnill'i  Martyrs  and  faithf^^  Oit 
S/rr>fx»thine,  and  the  healing  Baim  iffaing; I  couWbc  mattwof  that  Houfc-^^^^^^^  my  felf, 
irom  them  mine  ,  the  Vu:rgar  and  Gj//was|  "        own,  mine  o^vn  Wit,  Will,  Credit, 


chine,  that  the  Hon^  and  Sveeet  might  be 


i  I'- 


aril 


Eafc,  how  blclled  were  1  !  U  buL  we  have 


mine;  thtsCurferm  thine,  that  the  g/^^/,^  i need  to  be  rcdcancd  trc^^^^^  rattier 
miRht  be  mine  ;  the  O :  avr  vi  Vwr/is  was  thine,     than  from  the  i>vil  and  the  World.  Learn 

'     -  "  to  put  out  yom  Iclvcs,  and  toput  in  Chrilt 

for  your  fclvcs.  I  ihould  niakca  f.v<.cr  Em  - 
gain,  and  give  old  tor  new,  if  I  could  ibuiflc  oat 
Self,  and TttbftitHtc  Chrilt  my  Lord  h  place 


that  the  O-^ff  cj  Gwrj  might  be  mine  the 
Deatbvnsibltas,  ihe  Life  purchafedby  itmine^ 
Thou  paid'ftthe  frieey  chat  I  miglu  enjoy  the 

Inheritance. 

We  come  next  to  the  Inferences  of  Truth 
deducible  from  this  point,  which  fbUow. 

Inference  I.  IfJeliisChrift  did  wlioUy  let 
himlelt  apart  for  Believeres,  llow  reajonable 
is  it^  that  Believers  fhjuld  1:0/1  fccratc  u/tJ  fet 
theffjje/ves  apart  wlwiij  for  Gynji  ^  L  he  a  Kb 
fbt  us,  and  ihall  we  be.  notbmg  tot  him? 
What  he  was,  he  was  for  you.  What  ever  he 
did,  was  done  tor  you  :  And  all  that  he  fuftcr- 
Svncchdo-td,  waji  iuffered  tor  you.  O  then,  /  befeech 
you^  Brethren^  by  the  mercies  of  God,  prcjent 


"of  my  feU'i  to  fay,  not  I,  bur  Chtift,  not 
"my  will,  bin  Chrilt's,  not  myE-ilc,  not  my 
"  Lufts,  not  my  Credit,  bat  Chrift,  Chrift.— 
"  O  vv  rettk-d  Idol  my  Self,  when  fhall  I  fee 
"  thee  wholly  Uaoui  icd,  and  Coriit  wholly  put 
"in  thy  room  >  O  it  C  irifthadthc  thil  pbcc 
"and  room  of  my  felf,  th.itall  my  AinT;,  Pur- 
*'  poles,  1  houghts  and  Dclircs  would  coalb 
and  land  vpon  C'lrift,  and  not  upon  my 
ScIK 

He  fet  himfclfap^ii  for  you  Believer?,  and 


b«l«.Foij-  /3c^/<r.,  i.  e.  your  whole  felve^,  (tor  fo  i  ,'1°,,'>^^7  V''^      m  * 
S~  ixly  isthcre  lynechdochically  put,  to  fignifie  S'^^f  °     ^'T  nn,? 
^ST  the  whole  Perfon )  I  lay,  /.rJ/^^/^irr  S>dus  Chr-ft  >  ''c  h.s  and  no  other  s  >  Let  not  Chvufc 

a  living  Sacrifice^  hdyucceptabte  toGods  which 
ii  your  reaJoniAle  fa  vice  ^  Rom.  12.  i.  As  your 
Good  wasCbijft's  end,  lb  let  bis  Glory  be  your 
end .  Let  Chrift  be  the  end  of  your  Converfation. 
lUh.  1?.  7.  As  Chrift  could  lay,  tome  to  live 


isyouj  16  do  you  iiy^for  us  to  live  isCbriJi^ 
Pfir/.  I.  It.  u  chat  m  who  pcofefi  Faith  in 

Chrirt,  could  fubfcrihe  cordially  to  that  pro- 
fetlion,  Rom.  14-8.  AoaeoJ//s/ivetbtohimJi//, 
MHffto  Man  Metbto  htmfelfi  but  teheiher  ae 
live,  KcHvetothe  Lord  ,  and  nhether  xoedie.^ 
we  die  to  the  Lord:  Jo  then  vt^mher  we  live  or 
dk  me  ere  theLarfs.  This  is  to  be  a  Chriflian 
indeed.  What  is  aChriltian,  but  a  holy  dedi- 
cated thing  to  tbc  Lord  i  And  what  gteater 
evidence  can  thoe  be  that  Chrift  fit  himrelf 
apart  for  you,  chanyonc  leningyoiirrdyesapart 
tor  him? 

This  is  the  Marriage-Covenant,  Hof.  5. 5. 
Thou , (hah  he  for  me.,  and  not  for  another  Jo 
vsilll  be  for  thee.  Ah  what  a  Life  is  the  Lite 
ofaChrillian!  Chrift  all  for  you,  and  you  all 
for  him.  BleOed  exchange!  Soul,  (  laith 
Chrilt  'i  all  I  have  ii  thine.  Loid,  faith  the 
Soul )  and  all  I  have  is  thine.  Soul,  {  laith 
Chrill )  my  Perfon  is  wonderful,  but  what  I  am 
lamlonhec;  My  Life  was  I'penc  in  labour, 
and  travel  \  but  lived  tor  thee.  And,  Lord, 
liith  tlie  Bdiever^my  Perlbn  is  vile,  and  not 
worth  thy  accepting;  but  fuch  as  it  is,  'tis 
thine  ^  my  Soul,  with  all  and  every  Faculty ; 
my  Body,  and  every  Member  of  it,  my  Gilts, 
Time,  and  all  my  Talents  are  thine 

And  ile  that  as  Chrift  bequeathed  and  made 
over  himfclf  to  you ,  lb  ye  ialikemaiU)ccl)dtow 
and  make  over  your  fcwes  to  hlni.  He  lived 
not,  neither  died  i  as  you  hear)  for  himfelf, 
butyou.  .Othat  you  in  like  manaer  would 
down  wirh  Self  and  up  with  Chrift  in  the 


and  the  World  fhare  and  divide  your  Ifearts 
in  two  halves  betwixt  them ;  let  not  the  World 
llcp  in  and  fay,  half  mine.  Vou  will  never 
do  Chrill  ri;',ht,  nor  r.niucr  this  Grace,  till 
you  can  lay,  as  it  is,  VJal.  73.  25.  \V\»mhave 
I  in  Heaven  hut  thee  f  and  on  Earth  there  is 
riortr  that  I  Jrjrc  in  comparijon  of  thee.  Xoix 
but  Chrift,  none  but  Chrilt,  is  a  proper  Motto 
tor  a  ChYiftian. 

He  left  the  Ii  gheftandbcft  Enjaymcnrs  even 
thofc  in  his  Father's  Bofom,  to  let  hiinfcU apart 
tor  Diath  and  Suftcrings  for  yoa :  Are  you 
rcsc'y  to  k;ivc  tlic  Bcf  nn  of  the  beftand  fwcct- 
clt  Lnjoy  ii'.cnts  yon  have  in  this  World  to  fervc 
him?  It  you  Hand  not  habitually  ready  to  leave 
Father,  Mother,  Wife,  Children,  l  ands,  yea, 
and  Life  too,  to  fervc  him,  you  arc  not  wor- 
thy ot  him.  Mat.  la  57. 

He  was  lb  wholly  given  up  ro  yom  fet  vire., 
that  he  rcfufed  not  the  worft  and  hardtil  part 
of  ir,  even  bleeding,  groaning,  dying  work; 
hi;  love  to  you  Arectncd  all  this  to  him:  Cm 
yo  '  ' 

^f 

t^yt  ^  ai  Mofcs^^/V,  H«U  II.  26. 
Tie  had  fo  iniirely  derotcd  himfelf  to  your 

Work,  that  he  could  nfjt  he  at  1  cfi:  till  it  was 
riniftied.  He  was  10  mtcnc  ujicn  it,  that  he 
forgot  ta  eat  Bread.,  Joh.  4. 3 1,  3  2.  So  it  ihonid 
l)c  with  you  his  fervicc  fhould  be  Misat  and 
Drink  to  you.   To  conclude. 

He  was  fo  wholly  given  up  to  your  Work 
and  Servirc,  that  he  would  not  liiffcr  himf:!! 
to  be  in  the  Icalt  diverted,  or  taken  oti  from 
it.  And  if  Peter  himlclf  counfel  him  to  favour 
himfelf,  hclhall  hear.  Get  thee  behind wc Satan. 
O  happy  were  it  if  our  lleari*  were 
but  fo  engage  for  Chrift !  In  Galeni 
time  it  was  proverbial,  when  tl;:y  would  cx- 
prels  the  impoiribUity  of  a  tiung  ;  Tou  taay 


n  fay  fo  too  >  Do  you  account  the  Reproaches 
Chn  ft  greater  riches  than  the  Tret^ttres  ^ 


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Scrni.  7. 


The  Fountain  of  Life, 


tffm>n  take  off  a  ChrjJ}iart  from  Cf;rijf.  Thus 
fou  lee  what  ufe  youlbould  make  oi  CbxUt's 
unftitying  himfttV  feryoa. 

Inference  2.  If  ChiHl  have  ftnSlificd  or 
conlocrared  bimlelt  for  us ;  learn  hence  what  a 
horrid  emi  it  h  to  ufc  Q}rifl  or  bk  Bloody  as  a 
common  and  unfanUifiei  thing.  Yet  lo  fbme 
do,  as  ibe  Apoitle  fpeak%  Heb.  la  29. 
Apoftate  is  fiid  to  tread  upon  the  Son  of  God, 
as  if  he  were  no  better  than  the  Dirt  under  his 
Feet>  and  10  count  his  Blood  an  unholy  i^or 
OMBinon ;  thing.  But  wo  to  them  that  fo  do, 
they  Iball  be  counted  worthy  of  fomething 
woffe  than  dying  without  Mcrty,asthcApoftie 
there  fpeaks. 

And  as  this  is  the  Sin  of  the  Ap^  H-nt'.-,  it 
isfilfo  the  Sin ot  all  thofc  that  wunout  i  uuh 
approach,  and  lb  prophane  the  Table  of  the 
Lord,  unbelievingly  and  unworthily  handling 
thofe  awful  things.  Such  eat  and  dnnk  juig 
merit  to  thmjchxt^  not  spurning  the  Lord's 
BoJy^  1  Cor.  1!.  29.  whereas  the  Body  ot 
Chrilt  was  a  thing  oi  the  dci^pclt  Santt  ification 
that  ever  God  created*  finStified  (as  the  Text 
tells  us'  to  2  f;ir  more  excellent  and  glorious 
purpoli;  than  evtr  any  Creature  in  Heaven  or 
E^nh  was  fanftified.  It  was  therefore  the 
pr  :it  S"n  of  thofc  Corinthiansy  not  to  dilcem  it, 
am  not  to  behave  themfelves  towards  it,  when 
thcf  law  and  handled  the  fignaof  asfi>hoIy 
a  thing. 

And  as  it  was  their  great  Sin,  (6 God  declared 
his  juft  Indigration  agiiinll  it,  in  thole  lore 
Strokes  iollided  ioi  it.  As  th^  difcemed  not 
the  Lord's  Body,  ib  rteitherdid  the  Lord  diicern 
their  Bodies  from  others,  in  the  judgments  that 
were  intiitted.  And  asooe  wdI'oblerves»  God 
drew  the  Model  and  Platform  of  their  Pimilh- 
ment,  from  the  ilruclureandprqxirtionof  their 
Sin.  And  truly  if  the  moialaiid  ipiritualSeeds 
and  OrigUnls  of  fnany  cfoor  onimrd  AfRicti- 
ons  and  Sickneflcs  were  but  duly  fificd  cat, 
poUiUy  we  mt^^t  find  agteatpanbiihem in  the 
Bowds  of  this  sin. 

Tfp.  iuft  and  righteousGod  will  build  up  the 
Breaches  we  make  upon  the  Honour  oi  his  Son. 
with  tl^wKuhs  of  that  beauty,  ilrcngth  and 
honour  which  he  hath  f,iven  our  Bodies  O 
then,  when  you  draw  nigtitoGod  iruhaiOrdi- 
nano^  'take  heed  to  llii&ifie  his  Nanoe,  by  a 
fpiritual  difccrning  of  this  mod  holy,  and  moll 
deeply  ikntVihed  Body  of  the  Lordj  iondiihed 
heyond  all  Qeatures,  itegels  or  Men,  not  only 
in  lefpeft  of  the  Spirit,  whkh  fill'd  hira  with- 
out meafurc  with  ioherent  Holinefs,  but  alio 
in  refpe^  of  its  dedication  of  fuch  a  Service  as 
this,  it  being  fet  apart  by  him  to  fuch -hdy 
IbkoiQ  ends  and  ufes  as  you  have  beard.  ' 

And  let  it  tor  ever  be  a  warning  to  fuch  as 
have  liked  up  their  Hands  toChrift  in  a  holy 
Proieliion,  that  they  never  lift  up  iheir  Ikci 
ag^inll  him  afterwards  by  Apojiacy.  The 
ApofUte  treads  on  Gtd  s  dear  Son,  and  God 
will  tread  upon  hira  tor  ic  T/fw  haji  tro- 
iendMSn^htlm  trr  fnmAf  SiatiagtytfCil 
119.  m8. 

hijcreace  5.  What  a  chcue  k'diicr/t  of  Jjnie 
g»  SmHt^  batic  teir  bers.  bifome  ur !  calling  all 
thataxeiiiChrifttoafi  Imttjrtion  of  him.  even 
to  givetupuw klvqs  to  uaa.  Sennc^  as  Lhrift 


did  ;  not  in  the  fame  kind,  fb  none  can  give  him- 
leU  lorthera,  but  as  we  are  apahlc.  You  ice 
het«  how  his  Heart  was  a£fe8ed  to  them,  that 
he  would fanflifiehimfclf  as  a  Sacrifice  for  them.^ 
See  to  what  a  height  of  Duty  the  Apoitle  im- 
proves this  Example,  of  Chri  It,  I  fob.  ^.  16. 
Ilfrchy  f>crceive  we  the  Lsrjc  of  God^  becaufe 
he  laid  down  bkLtJc  J  or  us  j  and  tee  ought  aljo 
to  hy  damn  our  Uvn  fir  the  Brtthttt.  Some 
Chriftians  came  up  fairly  to  this  Pattern  in  the 
Primitive  Times  •,  Pri/ciJ/a  and  JiquiUa  laid 
down  their  Necks  fer  Pau/,  Rtm.16.  4.  i.e! 
eminently  hazarded  their  Lives  for  him-,  and 
even  he  himfdf  could  rejoicg  if  he  mere  offer- 
ed up  upon  the  Saert  &£  and  Servt'tt  ef  thtif 
taith,  Phil.  2  17.  And  in  the  next  times,  what 
more  known,  even  to  the  Enemies  ot  Cluifti' 
anity,  than  their  tervent  Love  one  toanodier* 
!'\re  qstam  mutuo  J'e  d;'''t:unt.  fnvri  vdunt 
fn)  aheruiris  !  Sec  how  they  love  one  another, 
and  are  willing  to  die  for  one  another ! 

But aljs !  the  Pi  imitive  Spirit  is  almoftloft  ' 
ill  this  degenerate  Age.  Inftcad  oflayingdown  '  ' 
Life,  how  few  will  ay  down  Twelve  Pence 
for  them  '  I  rememb.'r  it's  the  Obfervation  of  a 
late  Worthy,  upon  Mat.  5. 40.  That  heisper- 
fwaded  there  is  hardly  that  Man  robe  found 
this  Day  alive,  rhat  fully  underftands,  and 
fully  believes  that  Scripture.  O  did  Men  think 
what  they  do  tor  them,  is  done  for  Chrift  blm- 
fel  f  it  wonld  produce  other  efie^  than  are  yet 
viGole.  • 

Inference  4.  Laftly,  IfChrift  fandlified  him- 
fcU;  thatweinightbe  fanftihed  by  rorin3thc       •  " 
Truth;  then  it  will  follow  by  iound  Confe- 
quence,  That  true  SatiHi JiciUton  :s  a  true  Evi^    "■  "  • 
dence  ibat  Cbriji  Jet  apart  himfelfto  die  for  tts. 
^Invahidid  hennaihe  himfelf  (as  to  you)*Nc<3vie 
unleftycube  finaified.   Holy  Souls  only  can?!!?.!^ 
claim  ihebeaefit  of  the  great  Sacrifice.  OrrySc  femS 
then,  whether  tnie  Hollnels  (and  that  is  only  ipfum 
to  be  judged  by  its  conformity  to  Its  Pattern,  tiniius 
I  PeLi  .\%.AshiS  that  cailedyou  isboiyjo  be  ye 
holy)  whether  fuch  aH(^hie1l  as  is,  and  aits  ""^^^^ 
(  accordinf;  to  its  meafnrc  1  lik-j  God's  Holinefi  prorani,8t. 
in  the  tbllowing  Particulars,  be  tbund  in  you.  ^i^^"'* 

1.  G^AUntiiverfally  l}o/y  in  all  his  wavs  • 
foPy./.  r45.  11.  Ws  Works  are allhch:  what-nXST' 
ever  he  doth,  it's  ftiildone  as  becomes  a  l?oIy  fanftincati- 
God.  He  is  not  mlyXvAy  irt' aft'thitlgs,  bur  o""? '."'f*- 
at  all  tim-s  unchangeably  huly.    Be  ye  there 

iore  holy  in  all  things,  and  at  all  times  too,  if  J^Jaf'^' 
ever  ye  expcft  thetoiefitofChrift^lniQity.finirtnflbi 
ing  himfcIf  to  die  for  vou.  cuawKd^ 
U  Brethren,  let  not  the  Feet  of  your  Conver-  '^n-  . 
QtionbcastheFeetofalame  Man,  which  arejicennlf. 
unequal,  Frov.  10.  7.  Be  not  (bmetimes  hot,  M^titbc. 
and  fometimes  cold  ^  at  one  time  careful,  at 
another  time  areleis ;  one  day  in  fpiritual  Rap- 
ture, and  the  next  in  a  Hofhly  Frolick :  but  be 
yc  holy  ia-^n  ivuraftt,  i  Pet.  1.  17.  in  all 
manner  of  Co>rverJa:ion\  irt  every  creek  and 
turning  of  y  cur  l.vcs:  And  let  your  holinelshofd 
out  10  tile  end.   Let  him  that  is  holy,  be  holy 
(UU,  Kev;  23.  i2<  Not  like  rhe  Hypocrites 
paint,  but  as  a  true  nnrural  Corrrtlexion. 

2.  God  is  exemplarih  holy,  Jeius  Chtift  is 
the  great  Pattern  of  Holinefk  Be  ye  Examples 
of  f  r  linefs  TOO,  unto  all  that  are  about  you. 
Let  ymr  Light fojhi/u  before  Men^  that  tbey 


Digitized  by  Google 


2 


The  F(mtam  <f  l^e. 


VoLl 


may  fee  yci:(r  gcoJ^Vorks^  Mat  5.  \  6.  As  wicked 
Men  intent  one  another  by  their  Examples,  and 
diffiile  their  Poifon  and  Malignity  where- evet 
they  come  \  lb  do  ye  diflcminatc  GodlitiL-fs  ii 
aU  places  and  companies,  and  kt  thofc  ilui 
fiequoidy  convcrfewith  you,  efpecially  th  1. 
of  your  own  Families,  receive  a  deep.-r  Dye 
and  Tij^ureof  Heavenlinefi,  every  time  they 
oome      jrou  \  as  the  Ooih  docs,  bf  every 
new  tlipnmgmtothe  Fat. 

5.  delights  imtothing  but  HoHneft^  and 
HolyOnesy  hehJthlctall  his  plcafure  in  the 
Saints.  Be  ye  hol^  herein,  as  Gcd  is  holy. 
Indeed  there  is  this  difieience  betwixt  God's 
ChoiGeand  joois  \  be  chules  nocMa^  becaufe 


thty  are  holy,  but  that  they  may  be  lb-,  lb  you 
ire  ro  chuie  them  for  your  delightful  Com- 
panion%  that  God  hath  chofen,  and  madeholf. 
Let  ill!  your  WVights  he  in  the  Sdtntt^  gvett 
ihcm  t]\!t  cxicl  in  Vertue^YdH.  16.5. 

4.  (icxi  abbort  mid  hates  all  Vnhclinefsy  Do 
ye  lb  alio,  that  you  may  be  like  your  Fathef 
which  is  i a  Heaven.  And  when  the  Spirit  of 
Kolinels  runs  down  thus  upon  you,  a  fweeteff 
evidence  the  World  cannot  give  that  Chrift  was 
lan£lified  for  you.  Holy  Ones  may  confidemlv 
by  the  Hand  ot  tlieir  Faith  on  the  Head  of  tha 
great  Sacriiice,  and  £1;,  Cbrijt  eur  ft^ver  tt 
lacrificedfor  m. 


Sefoit  8* 

Owes 

mae' 

count  of 
the  na- 
ture of 

turn* 

Ci)d  k  mfl 

lump  sj  Ini- 
pil/.  tx- 
tremes  mtt$ 
Mtbut  ij 
^kih  mid. 
dhifirfkl 
Mm  am 
tnerbavc 
CtmmKnion 

Jffmtnt 
Ctd,  Imt 'm 


S  E  R  M  O  N  Vin. 


iTIKl  IL  V. 

And  one  Mediator  betvpixt  God  md  Men,  the  Man  Cbriji  'Jtj 


us. 


GReat  and  long  Preparations  belpeak  the  So- 
lemnity and  Gnatnefs  of  rhe  Work  for 
which  they  are  defigncd  :  A  Man  that  had  but 
fecn  the  Hops  of  Gold,  Silver  and  Bnfs  which 
Ddv/Vamailed  in  bis  time,  for  the  building  ot 
the  Temple,  might  ealily  conclude  before  ooe 
Scone  of  it  v.  ns  hid  that  it  would  bea  magni- 
ficent StTuilure.  Buc  io  hctc  ib  a  defign  ofGod 
asfar  tranfcendingthat,  as  the  Subltance  doth 
the  Shadow.  For  indeed  that  glorious  Temple 
was  but  the  Type  and  Figure  of  Jcfus  Chrift, 
Joh.  2.  ip,  21.  and  a  weak  adumbration  of  that 
living  fpiritual  Temple  which  he  was  to  build, 
cementing  the  lively  Stones  thereof,  together 
with  his  own  Blood,  i  Pr;.  2.  5,  6.  that  the 
great  God  mi^t  dwell  and  walk  ia  ic«  2  Qv. 
6.  \6.  The  Preparatfens  for  that  Temple  were 
but  of  few  years,  but  the  ('  ijjruUations  and 
FrepaiatioQsior  this  were  tiom  Eternity,  trov, 
8.31.  And  as  there  weie  FtepahnionsfiMr  this 
Work  f which  Chrift  difpatch'd  in  1  {ew  years) 
betraetbe  W<»ldb«iao}  £>  icwiU  be  matter  of 
of  etemal  Adtnin^  and  Praile,  when  this 
World  Iha'I  be- diffolved.  What  this  aftoniih- 
ing  glorious  Work  is,  this  Text  will  inform 
you,  asto  the  general  nature  of  it.  It  is  the 
Work  of  Mediation  betwixt  God  and  Man,  ma- 
naged by  the  folc  H<ind  of  the  Man  Chrift 
Jdn& 

In  this  Scripnire  (  for  I  fhall  not  fpend  time 
to  examine  the  Works  in  their  Contexture)  you 
baveadelcriptionof  Jefus  the  Mediator  \  and 
he  is  here  defcribed  four  ways,  v/r.  byhis 
Work  or  Office,  a  Medaitor ;  by  theSinguIarity 
of  his  Mediation,  one  Mediator  \  and  by  the 
Nati:r<j  and  Qiialify  of  his  Pcrfon,  imployd  in 
this  lingular  way  of  Mediation  the  Man  ,  and 
lallly,  his  Name,  Jefus  Ofrift. 

J  He  is  defcribed  by  the  Work  or  Office  he 
is  imploy'd about,  Mtrfmt  a  Mediator,  a  middle 
Pcrfon.  Sothe  word  imports  a  fit,  tndififerent, 
and  equal  Pcrfon,  that  comes  between  two  Per- 
ion$  that  be  at  variance,  to  take  up  the  Uii 
Jcrence^  aod  toake  Peice^  Such  a  middle, 


equal,  indifferent  Perfonis  Chrift.  A 
mun,  to  lay  bk  band  upon  both  ^  to  arbitrate 
and  award  juftly,  and  give  God  his  du^ 
that  without  ruin  to  poor  Man. 

2.He  is  defcribed  by  the  Singularity  of  hi$Me> 
diation,0/rr  Mediator  ^nA.  but  one  Ino*  tbeiebe 
manv  MHi:!tnrs  of Reconci!i:ir*on  amongMen, 
and  ii.jny  LucrLciiuri  in  a  petitionary  way,  be- 
twixt God  and  Men  \  yet  but  jJiMwriit,  one  on- 
ly Mediator  of  Reconciliation  betwixt  God  and 
Men :  And  'tis  as  needlcfs  and  impious  to  make 
more  Mediators  than  one,  as  to  make  imneGods 
than  one.  There  kene  Qed^  etui  cue  MeHeter 
betvoixt  God  and  Men. 

5.  He  is  defcribed  by  the  Natureand  Qpaliqr 
of  bis  Ferfon  ••'Sf»»®-xe/V©-.,  gtc.  the  Man 
Chrift  Jefus.  This  Defcription  of  him  by  one 
Nature,  and  that  the  Human  Nature  alfo; 
( wbeieiii,  asyou  lhall  fee  anon,  the  Lord 
elpecialfy  oanlnhed  onr  Encouragement  and 
Comfon )  I  fay,  his  being  fo  defcribed  to  us,  OBrou«fi^ 
hath  through  the  Coiruptioo  of  Men  been  im-  ^'^ 
proved  10  Oe  great  difhonour  ofjefts  Chrift,  ^'^J^ 

bothby  the  Jm;y;/and  R;/;;?r.    The  ftrmcr 
took  occafion  from  hence,  to  affirm  that  heoanmB^ 
was  but •M^iMf«p0> ameer  Mait  The lat- 
tcrallow  him    be  the  true  God,  but  on  this^Sm 
weak  ground  affirm,  that  be  performed  not  the  dl  media* 
Work  of  Meditation  as  God,  but  oiity  as  Man.  tor?  BA^ 
Thus  what  the  Spirit  ordered  for  our  comfort  ^f,.'"  * 
is  wickedly  retorted  to  Chrift  s  difhonour.  For  " 


I  doubt  not  buthelsdefaibed  by  Hainan^ 

Nature  in  this  place:,  not  Only  becaufe  in  this 
Niitirc  he  paid  that  Ranfbm,  (which  he  fpeaks 
of  in  the  words  immediately  following^  bat 
cfptcially  for  the  drawing  of  Sinners  to  him  : 
feeing  he  is  the  Man  Chrift  Jefus,  one  that 
clothed  himfelf  in  their  own  Fklh  ,and  toeiKXNl- 
rage  the  Faith  of  Believers,  that  he  tenderly  re- 
fentsall  their  Wants,  and  Miferics,  and  that 
they  msffifilTtnift  him  with  all  their  Con- 
cems.  as  one  that  will  carefiiHv  mind  them  a? 
bis  own,  and  will  be  tor  them  a  merciful  and 
^idifitliii^Mdliiiiiriini  Mitahilaigto  God. 

4.  He 


Med«Jik 


Digitized  by  ('(Hic^le 


Tte  Ematam  af  JJfe, 


A.  Ifeis  delcnbed  by  his  Names-,  by  his 
oMgilative'NameChrifi,  ixAh^s  proper  Kamc 
Jefus.  The  Name  Jefuf^  notes  bis  Work  a- 
bwi  which  lie  came,  and  Cbr//?  the  Offices 
which' he  was  anointed  (  and  in  the  execution 
to  Bomioe  of  which  he  \%Dur  Jefus.  In  the  Name  Jefus., 
jESU  TO-  jije  wh^Gofpcl  is  hid  i  it  is  the  Light,  the 
Food,  the  Medicine  of  (he  Soul,  as  one  fpeaks. 
The  note  from  hence  is, 

Doft.^TW  Jejui  Cbnji  is  the  true  and  only 

Me^arcetvoixt  God  and  Men. 
Te  are  come  to  Jefus  the  Mediator  of  theKeto 
Heb.  12.  2A.  And  for  this  caufe  he 
it  tbt  MgJiatcr  of  the  Xew  Tejlament^  &c. 
Ueb.  9.  H- 1  might  Ihcw  you  a  whole  vein  of 
Saiptuies  running  this  way  •,  but  10  keep  a 
piomable  and  clear  Method,  I  (hall  (hew, 
Fir  ft  ^  What  is  tfafileofeof  this  woid  MmTtw 

a  Mediator.    ^ 

Secondly  What  itiinplia^ttkisaitiiliedtt) 

toChrift.  .     .    ,  , 

'thirdly^  How  it  appeal*  mat  be  is  the 
aod  oolf  Medtnot  betwixt  God  and 


am  butt 

Iax,cib«S| 
(coedict- 


layeth  his  hand  upon  Man)  and  faitb,^  Foot 
Sinner,  be  not  dilbonngdf  t^nnflKttttiejuftifi- 
ed  and  laved. 

a.  AsaM(r//(r^^rror  Ambaflidor ;  Ibbecame  ; 
to  impart  the  mind  of  God  to  us,  aijd  fo  he 
prefents  our  defiles  to  God.  And  in  this  fenfe 
only  Sociauf  would  allow  Chrift  to  be  Media- 
tot.   But  therein  he  endeavours  to  undermine 
the  Foundation,  and  to  exclude  him  fiom  being 
a  Mediator  by  Suretilhip.   Whidi  is,  • 
3.  The  third  way  of  this  Mediation.   So  the  "by^f" 
Apoftle  fpeaks,  iielf.  7.heisl»>v©-,  the  Surety, 
or  Pledge.  Which,  as  theleanwd  DamdParem  pne,  i  * . 
well  cxprcffeih  it,  is  one  that  engageth  to  latif-  y7u^, 
tie  another,  or  gives  Caution  or  Security  by  a       i  * 
Hedge  in  the  hand  ferlt  And  Indeed 
thefe  ways  Chrift  is  our  Mediator  by  Suretiihip  mimbus  ^ 
viz.  in  a  way  of  iati$la£lion,  coming  under    nc  ^"f- 
oaraUi^tiontoaniWer  dw  Law  -,  this  he  did^  *yy* 
on  the  Crofs ,  and  in  a  way  of  caution,  a  furcty  J'^rn^^Bi 


oordkm, 

vol  BOTO 

fwleie 


Vocnmi 

flKdiato. 
ran  cum 

•i"'  true 

MM  drill-  jyjgp 

SS^'    Fo'urtbly,  In  what  capacity  hepeffcraied  his 
janao*  me- Mediatory  Work. 

diwnfeiA-  p-^a  What  istheSenfe  andlmpoitoi  this 
ifSTiiii  word  M«fT.<.  a  Mtdutorf  The  true  Senfe  and 

Importance  of  it,  is  z  midd/e  perfon,  or  one 
that  intcrpofes  betwin  two  Parties  at  variance, 
to  make  peace  betwixt  them.  So  that  asSatan 
Is  medium  ditjuniens,  a  Medium  of  Difcotd 
to  Chrift  is  medium conjungenSi  a  Medium  of 

H  ■Ill  CuiiLiiiii  mil  Fnr-   AndheisfuchaMiddler,     -  ,  c  -  •  -  «. 

»fiiapro-v7,Jj;  refpetl  of  his  Perfon,  and  Office:  In  Man  was  filled  with  unnatural  Enmity  agamft 
'^^'•^lefoeaofhisferfon,  he  is  a  Middler^  that  is,  hisGod,R^.  i.  jn^^ftjliiters  of  God% 
SI^Bo.  SiSat hath  the  fiineNatiiie  both  with  God  this  put  an  end  to  all  friend^  Q,mmcrc- and  In- 
Si^fK^S  trSeGod,  and  true  Man ,  and  in  refpea  |  tercourfe  b«we«.h^  ar^God^  K«jder,^^^^^^ 
f^^'^  ofhis  OeUc  or  Work,  which  is  to  interpofe  or  m  thy  Heart,  that  irt  ranch  00«5ilL  and  that 
twnfia  the  bufinels  of  Reconciliation  between  Ic.nnmgly  fo  fmall,  fhould  nrawfich  a  Brodi 
^dGod.  The  former  fome  call  his/«*/?..-  '^^i  ^^SS^^  S^'I^A 
tial  the  latter  his  fUfr^///Vtf/ or  operative  Me-  nefifotoabha  Aewotlts  of  his  hands,  and 
dia^.  Tho'  1  rather  conceive  that  which  is  th.u  as  foon  as  he  had  rride  Man  for  it  w;as  1 
SlTdhisfubftantial  Mediation,  is  but  the  ap-  heinous  and  aggravated  LviL  It  wasjipright, 
doopeneiatitude  ofhis  Perfon  to  execute  the  Mediatorial 


- —  T  -..  „      --y   J  i  fCm, 

for  the  Peace,  or  good  Behaviour.  But  to  teeftfimu, 
more  explicate  and  clear,  I  Ihall,  iubiiis,in». 

Secondly,  In  the  next  place  enc^uire,  what  it 
implies  and  carries  in  it,  for  Chrift  tobea  Me- 
diator hetwixr  God  and  us.  And  there  asemahH 
ly  thefe  five  thinp^s  in  ir. 

I.  At  the  firit  light,  //  carries  in  it  a  moft 
djeadful  breach  and  jar  hettoixt  God  emdMeit\ 
elfe  no  need  of  a  Mediator  of  Reconciliation. 
There  was  indeed  a  fweet  League  of  Amity  once 
between  them,  but  it  was  quickly  diffolved  by 
Sin  -,  ihe  wrath  of  the  Lord  was  kindled  againu 
Man,  purfuinghim  to  Deftruftion,  Pfal.  5.  5. 
Thou  hatefl  all  the  Works  of  Iniquity.  And 


&  officii 
fuh(Unti4 
igicur,  & 
opcraiio 
WQoaa- 


■ediaiio* 


BcBtfom. 

VA.  ^^ 

117. 

Mediitor 
dicitur 
Chriftm, 
torn  qui 
ncdius, 
turn  qium 
medians , 
nedius 
perfoiu, 
medians 
officio. 
tniut. 

Smeftar, 


Fonftion  and  that  it  doth  not  conftitute  two 
kinds  ofMediation.   His  being  a  ipiddk  Pa- 
Ibn,  htsand  capacitates  him  to  nand  in  the 
inidft  betwixt  God  and  us.  This,  I  lay,  is  the 
proper  fenfe  of  the  word;  tho*  «Ww  a  Me- 
diator be  rcndred  varioufljr;  finjetimcs  an 
Umpire,  or  Arbitrator  -,  fomctimes  a  Mencnger 
that  goes  betwixt  two  PerlooSi  fcmetimes  an 
Interpreter,  imparting  the  mfad  one  to  VKCher  \ 
fometimes  a  Reconciler  or  Peacemaker.  And  in 
all  thcfefenfes Chrift  is  the  lAwm  the  middle 
Perfon,  in  his  Mediation  of  Reconciliation  or 
Interceffion,  that  is.  either  in  his  mediating  by 
fullering  to  make  Peace,  as  he  did  on  Earth , 
or  to  continue,  and  maintain  Peace,  as  he  doth 
in  Heaven,  by  meritorious  Interceinon.  Both 
thefe  ways  he  is  the  only  Mediator.  And  he 
manageth  this  his  Mediation, 

I  As  an  Vmpire  or  Arbitrator ;  one  that 
M.  layeth  his  hands  upon  both  Parties,  Job 
r,    fpeaks,  ck  9.  ^^.  fo  doth  Clrift,  he  layeth  his 
"   hands  (  fpeakinga ftcr  themanner  of  Men;  upon 
Godi  and&iih.  Father,  wilt  thou  be  at  peace 
with  them,  and  icadmit  them  into  thy  favour  r 
If  thou  wilt,  thou  (halt  be  fu!l7  fatisfied  torall 
that  they  have  done  againft  thee.  And  then  he 
Volt 


perftft  Man,  created  in  the  Image  of  God,that 

thus  finned  :  he  finnid  when  his  Mind  was  molf 
bright,  clear  and  apprehenlive ;  his  Confcience 
pore  and  adive)  his  Will  free,  and  aide  16 
withftand  any  Temptation  ^  his  Confcience  pure 
and  undefiled  :  yea,  he  was  a  publick^  as  well 
as  a  perfeft  Man,  and  well  knew  that  the  Hap- 
pinets  or  Mifery  ofhis  numberlielsO£pring  was 
involved  in  him. 

The  Condition  he  was  placed  in  was  exceedr 
ing  happy.   No  ncceflity  or  want  ^Id  arm 
and  edge  a  Temptation.  He  lived  amidft  all 
natural  and  fpiritual  Pleafures  and  Ddigbt^ 
the  Lord  moft  delightfully  converfing  with  him. 
Yea,  he  finned  while  as  yet  his  Creation-mercy 
was  frelh  upon  him,  and  in  this  Sin  was  tnoft 
horrible  Ingratitude,  yea,  a  caltiqg  oft"  the  / 
Yoke  ol  Obedience,  alrnoft  as  loon  as  God  had-^ 
pui  ii  on.  God  now  fa  w  the  Work  of  his  hands 
fpoiled,  n  Race  of  iZr^/x  now  to  beptoptga* 
ted.  who  in  their  fbocefli?e  Generations  would 
be  fighting  againft  God.  He  law  it,  and  his 
iuft  Indignation  fiparkled  againft  Man,  and  re- 
folves  to  purfue  htm  10  the  botioni  ofHdL 

2.  It  implies  a  rcccfny  of  Satisfatfion  and 
Reparation  to  the  Jujlice  of  God:  tor  the  very 
dciign  and  end  of  this  MMlitlon  ttis  tomakn 
F  Peace, 


Digitized  by  Google 


34- 


The  Foimtam  0/  Lift. 


Peace,  by  giving  full  Sutistaaion  to  ihs  Party 
De  jbr  J  that  was  wronged.  The  Phot  'miant  and  ibrae 
g,^l^|"o.  ot'i'jrs,  have  dreamed  of  a  Reconciliation  with 
v^nwc  founded  not  upon  Satisfudion,  but  upon 
HSfmAi,  the  abfolute  Mercy,  Goodn-jls,  and  Free-will 
firiptara  ofGixi.  But  concerning  that  abfolute  Good- 
u^'cfT"  "^^^  ^"^  Mercy  of  God,  reconciling  Sinners  to 
qium  pii- himfelf,  there  is  a  deep  lilcnte  throu ghoul  the 
as.  Dutf  Scriptures :  And  whatever  is  Ipakcn  of  it  upon 
rif.  His  po-  thai  account,  ii  as  it  works  to  us  through  Chriit 
STrSr:  W  1.:?,  4,  V  Affs^  ,2.  7f.6.  40  And 
LfiL-  tiiru  we  coDDot  itnagine,  either  how  God  could  cx 
ram,ncquc  crcife  Mcrcv  to  the  prejudice  ol"  his  Juftice, 
Juftkiam  which  muft'bc,  if  wem'uft  be  rcconcil'd  with- 
w^Tuc  Satisfaaion ,  or  how  fuch  a  full  Saiif- 

gi;  f rinV-  fiaion  Ihould  be  made  by  any  other  than  Chrift 

Ercffio  ui-  Merc/  indeed  moved  in  the  Heart  of  God  to 
>>  ^'i  poor  Man  \  but  from  his  Uean  it  touad  00  way 
^ISV  "s,  bdt  tfirough  the  Heart- 

iKmutt-  'Mood  of  Jefos  Chrift :  And  in  him  the  Jultice 
cur.  Srj)/- of  God  was' fillly  l9tisfi;.d,  and  theMiiery  of 
i*^. _  *  the  Cieattaie'fbliy  cored:  And  lb,  as  Au^ujline 
U*[^Pt^  foeaks,  God  neither  VW  the  feverity  of  his 
boaiaie'  Juilice  inthegoodnefsof  Mercy,  nor  tb^c^ 
nifiritsr-  nefiof  Ms  Meiqr  Id  the  ^aaiiefs  oThfsSeve- 
?5f  tJ^^rity.  But  if  it  had  been  polllhl;  God  couh! 


 have  found  out  a  way  to  reconcile  us  without 

nte  IB  ia-  iaci^QionV  yet  it's  paft  doubt  now,  that  he 
diando  hath  pitch'd  and  fix'd  on  this  way.  And  for 
cum  fevc-  any  now  to  imagine  to  recoocile  themdivcs  to 


ncacc  a- 


..i-.,™,  God  by  any  thing  but  Faith  in  the  Blood  pf  this 
fericordU  Mediator,  is  not  only  moll  vain  in  tt  IlU,  and 
boniatcm.  dettruaive  to  the  Soul,  but  moft  infolently 

in  Pf.  derogatory  to  the  Wifdom  and  Grace  of  God. 
****  And  to  fuch  I  wouli  fay  as  Tertullijn  to 

.  J\ljrcion^  whom  he  calls  the  Murderer  of  Truth, 
™|^"J:SpaiC  the  only  hooe  of  the  whole  World,  O 
dm  OTbis,  thou  whodeftroyeft  the  moft  necefTary  Glory  c  f 
o  tu  qui  our  Faith  \  All  that  we. hope  for  L>  but  a  Plian- 
tafin  without  this.  Peace  of  Confcience  ante 
Bmd««$  "^t'ooally  fettled  on  no*  other  Foundation  but 
fidei.  Tit-  this :  For  God  having  made  a  Law  to  govern 
lui.  hb.  Jt  Man,  and  this  Law  violated  by  Man ;  either 
oir«fCir/-the  Penalty  muft  be  levied  on  the  Delinquent. 
^       ox  Satisfaaion  made  by  his  Surety.  As  good 
no  Law,  as  no  Penalty  for  Difobeiience  ^  and 
as  gpod  00  Peqalty,as]io  Execution.  He  there? 
fere  That  wiH  be  a  Mediator  of  Reconciliation 
betwixt  God  and  Man,  nuift  bring  God  a  Price 
in  his  hand,  and  that  adeqtiate  to  the  Oflence 
and  Wrong  done  him,  ellehewill  not  treat  a- 
bout  Peace ;  and  fo  did  our  Mediator. 

I.  Cbrid's  being  a  Mediator  oi  Reconcilia 
tion  and'  Inceneffion,  implies  the  injinite  value 
of  his  Blcod  and  Sufferings.,  as  that  which  in  it 
fclj  VJ.1S  fy^cicnt  to  Jlof  the  courj'e  of  God's 
Juftice^  Mtd  reader  htm  not  only  placable^  but 
abundoMfy  fatisficd  and  xoell  plcafcd^  even  la'th 
thf/e  that  be/are  ise/  e  Enemies.  And  lb  much 
is  laid  of  it,  Co/.  1.  21,  22.  And  ye  that  were 
2tcd^  and  Enemies  in  your 
Minds  bymcfud  Wcrks^  yet  nm  hath  he  recon- 
'ciled^  ia  the  Botfy  of  bis  VIejh  through  />„'//;, 
'to  prcfcnt  you  holy,  and  unblameabU  y  ^md  unrc- 
'Droveable  in  his  Jight.  Surely,  that  whicli  c  m 
xaule  the  Holy  Ghoft,  jnltly  incenfed  ajiaii^ift 
Sinners,  to  lay  alide  all  his  Wrath,  and  taKe  an 
,F-ne[ny  iiuo  his  Bolbm,  and  eftablilh  fuch  an 
Amity  as  can  never  more  be  broken,  but  to  left 
in  his  Love,  and  to  joy  over  him  with  fingmg, 
as  ic  is  Zepb.  9.17.  this  mud  be  a  moft  excel- 
lent and  c&acioiis  thingi 


<».,» 

f  ■ 


Is* 
Tit 
J 


4.  Chrift  being  a  Mediator  of  Reconciliation, 
implies  the  ardeat  Lm/if,  ttad  forge  Pity  thai' 
filled  hi:  Heart  towards  poor  Sinners.    F«r  he 
doth  not  only  mediates  by  way  of  Intreaty,  go- 
ing betwixt  both,  and  polw^ing  and  begging 
Peace  but  he  mediates  ;as  you  have  hpard )  m      . . 
the  capacity  of  a  Surety,  by  putting  himfelf  un-  -   '  *  • 
der  an  Obligation  to  fatisfie  our  Debts.  O  how 
compaliionaceljf  did  bis  Heart  work  towards  us^  r.: 
that  when  he  law  the  Arm  of  Juftice  lifted  up    '    •' " 
todeftroyus,  would  inrcrpofe  himfelf,  and  re-  .  "\ 
ccive  the  itioke,  tbo'  he  knew  it  would  fntite  .  .  • 
him  dead !  OnrMediator,  WVk  Jonah  iiis  Type,  <. 
feeing  the  ftormy  Sea  of  God  s  Wrath  working 
temj^ftuoufly,  and  ready  to  fwallow  us  up^^s 

in  himlBfto  appeafe  the.Srorm.  T  tewwrnld^ 
hovv  much  tint  noble  Aa  o\.' Marcus  Curtius  H 
celebrated  in  the  RtMnan  Story,  who  being  in- 
formed bv  die  Oiadej  that  ae  grearBraitttf 
made  by  the  Earthquake  coold  not  be  dofed.ex-  '  • .  ^  v 
cept  fomethingof  worth  were  caft  into  it^  hejiF^ 
ed  wldifove  torheGbnuiwnwealth,  heW^aod 
caft  in  himfelf.  This  was  looked  upon  as  a  boI9 
and  brave  Adventure :  But  what  was  ch^  to 
Chrift?  - 

5.  Chrift  being  a  Mediator  betwixt  God  and 
Men,  implies,  as  the  Jitnefs  oj  bis  Per/on^  Jb 
his  author  it  at  he  Call  to  undertdke  it.  And  in* 
deed  the  Father,  who  was  the  wronged  Per  (on, 
call  d  him  to  be  the  Umpire  and  Arbitrate^ 
trufting  bis  Honour  in  his  hands.  Now  ChriR 
was  inveftcd  with  this  Office  and  Power  v':rtu^ 
ally.,  foon  after  the  Breach  was  made  by  Adam  % 
FalU  for  we  have  the  early  promife  of  it,  Gnr.  " 

5.  1  >.  Ever  fince,  till  Incarnation,  he  was  a  ..  . 
virtual  and  efteaual  Mediator  i  and  on  that  ac- 
count he  is  calt d  the  \Mnd>  fiain from  the  begin- 
ning of  the  World,  Rev.  i?.  8.  And  atlually.^  .  ,| 
from  the  time  of  his  Incarnation.  But  having 
difcufLd  this  more  largely  in  a  former  Dil- 
courfe,  I  (hall  diimifs  it  here,and  apply  mylelf 
to  the  third  Thing  propofed,  which  is,  | 

Thirdly^  How  it  appears  th?i  Jefus  Chrift  is  j 
the  true  and  only  Mediator  betwixt  God  ant  r 
Men.  I  repljr,  It's  raanifeft  he  is  fo, 

1.  Becaule  he,  and  no  ether,  u  revealed  to  ' 
us  by  God :  And  if  Godreveal  him,  and  no  o- 
tfaer,ivtiiiaftieccivehl!n,  and  no  other  as  foch.  - 
Take  but  two  Scriptures  at  prefent,  that  ia        .  , 
t  Cor,  8.  5.  Til'^  Heathenhrcc  many  god:.^  and 
many  Lords^  i.  e.  many  great  gods,  fuprcara 
Powers  and  ultimate Objeas  c  t  their  Worlhipi 
and  left  theft;  great  goc^  ibould  be  dthled  by  m«  tutx 
their  iaiRKdiate  and  nnfaaDowed  approaches  to 
th.m,  they  therefore  invented  Heroes,  Demi-  ^""^^  • 
gods,  Intermediate  Powers,  that  were  to  be  as  g^"*"  « 
Agents,  or  Lord-Mediators  betwixt  the  gods,  it^^li^ 
and  them,  to  convey  their  Prayers  to  the  p'ods,  Ptafc 
and  the  Bletrings  of  the  eods  back  again  to  them. 
But  unto  us  Cfaith  he)  t nereis  but  one  Gcd.^  the 
Father,  cf  whom  are  all  things,  and  tee  by  hinty  ' 
/.  e.  one  fupream  Effcnce,  the  firft  Spring  and  . 
Fountain  of  BleftlngSi  and  one  Lord,  i.e.  one  " 
Mediator,  //  »  to  toVtsi  »^       //se'viS  .  by  tchom       •■  '  ' 
are  all  things.^  and  tee  by  him.   By  whom  are..j>^   ' ' 
all  tUag^  which  comeiiom  the  Fadierc»  ns>inS?  ' 

'•  e.  Abe 

rujafquam  ataorias.  Per  oonwn,  ici  ipfi,  Mc  Chriftv  ipfc  ^ 
■m  ig<t.t'ot  i.  e.  nfpum,  Nrquc  cmim  hoc  loco  cadum  opponicur  tef 

ct,  ^ifi  in  ooelo  liac  abipnocr  Chriflum  dcprccateia  i  ia  icm  ve> 

.noMiinticdioiMhcftriBeiHfiniiu  A^mAc 

and 


Aw 


Digitized  by  Googl 


Serm.  8. 


The  Fountain  cf  lJfe: 


there,  with  many  more  I  might  name,  the  Ef 
i'cth  of  the  meer  Humau  Nature?  Or,  were 
ihcy  not  performed  by  him  as  God-man?  And 
bwfide^,  how  could  he,  as  Medijtor,  theOb- 
jeitof  our  Faith,  and  Religious  Adoration,  if 
we  are  not  to  refpe^t  him  as  God-man  ?  Bat  I 
long  now  to  at  the  Application  of  this  :  And 
the  tirft  Inference  from  it  is  this. 

Inference  r. 
That  it  is  a  d.in^ieroifs  thing  id  rejeQ  Jefut 
0)rijl^  the  only  Mediator  betvoixt  Goaajti  Alen. 
Atas !  there  is  no  other  to  interpole  and  skre^ 
thee  from  the  devour"i;»  Fire,  the  everlalting 
Burnings!  0  it's  a  jcarjul  thing  to  fall  into  the 
bands  of  the  living  God!  And  into  his  hands 
jrou  muft  needs  fall,  without  anintereft  in  the 
only  Mediator.  VV  hich  of  ui  tan  dwell  with 
devouring  Fire  »  who  can  endure  the  cverlaft- 
ing  Burnings?  Ifa.  14.  You  know  how 
thi-y  finged  and  Icorched  the  greeJi  Tree,  but 
what  would  they  do  to  the  dry  Tree?  Luke  2j. 
3 1,  Indeed,  if  there  were  another  Plank  to 
five  after  the  Shipwrack,  any  other  way  to  be 
reconcihd  to  G:xl  bjfide  Jefus  the  M^iator, 
fomewhat  might  be  iaid  10  excufe  this  Folly 
but  you  are  (Rut  itp  to  the  Faith  ef  Qfrifl^  as 
to  yoi.T  1  ifl  Remj.Iir,  G//.      2;.  You  are  like 

,    ,  ftarving  Beggars  that  are  come  at  the  la  It  door. 

Ae  Wodd  to  God  bf  his  Blood,  without  Ac-  O  talte  need  of  dcfpifing  or  n.-glcaing  Chrift ! 


and  by  whom  are  all  our  Addrefles  to  the  Father, 
Id  Ms  4.  1 2.  Neither  is  there  Salvation  in  any 
ether\  fwr  there  is  time  otlyer  Name  under 
Heaven  ^hen  among  Men^  whereby  be 
faved.  No  other  Nam?,  /.  e.  no  other  Auiho- 
litf,  or  rather  no  oth^r  Perfon  authorized  under 
Heaven^  i  c.  in  the  whole  World:  for  Heaven 
is  not  hcreoppoled  to  Earth,  as  tho'  there  were 
other  Intcrceilbrs  in  Heaven  befides  Chrift  •,  no, 
no,  in  He  1  veil  and  Earth  God  has  given  him, 
and  none  but  him,  to  be  our  Mediator.  One 
Son  is  fufficicnt  for  the  whole  World ;  and 
one  Mediator  tor  all  Men  t'^  ■  World.  So 
that  the  Scriptures  ailiim  [lu:>ib  he,  ana  exclude 
allotbecs. 

2.  Beciufc  he,  nnJ  no  other,  is  fit  for  and 
capable  of  this  Oliice.  Who  but  he  that  hath 
the  Divine  and  Human  Nature  united  in  his 
fingle  Perlbn,  can  be  a  ht  Days  man  to  lay  his 
Hand  upon  both  ?  Who  but  he  that  was  God 
could  fupport  under  fuch  Safferings  as  were  by 
Divine  Jufticc  exa£led  for  Sitistaftion?  Take 
a  Perlbn  of  the  greateft  Spirit,  and  ptit  hint  but 
an  hour  in  the  cale  Chrift  was  in  when  herwc  u 
Blood  in  the  Garden,  oiatter'd  that  heart- tend- 
ing Cry  uponiheCtofi,  and  he  had  m?1ted  tin 
der  it  as  a  Moth. 

3.  Becaafebeis  alone  fuificient  to  reconcile 


ceffion?  from  an/  orh.T.     The  virtue  of  his,  il 


fj,  thure's  none  to  intercede  with  God  f  jr 
you ;  the  Breach  betwixt  him  and  you  can  ne- 
ver be  compofed.  I  remember  heie  the  woida 
of  £7/  to  his  prophane  Son%  who  cauled  Men 
to  abhor  the  Ofteringsof  the  Lord,  i  Sam.  2.  27. 
If  one  Man  (in  againfl  another,  the  Judge  (hall 
■•uJ^rh/m  ;  but  f  a  Mm  fiii  again Jl  ihc  LorJ^Oaoikk' 
ichj  J7.\://  irttrc.it  for  hint  i  the  meaning  is,  in^«nt  fi«»>- 
com-non  Trefpafles  betwixt  Men,  the  Civil  ^"*>''^sc<- 


M.ip,iftrue  takes  cognizance  of  it,  and  decides  ^fvuu* 
the  Oontroverfic  by  his  Authority,  fo  that  there  atqocia 
is  an  end  of  that  Strife :  but  if  Man  fin  againft  cjuaacum 
rhe  Lord,  who  Ihall  intreat  or  arbirnte  in  that  l"/^.''* 
cafei  £7/  s  Sons  had  deCpifLd  die  Lord  s  Sacri- [fSo* 
fices,  which  were  the  fat r^d  Types  of  Chtift,  omnia pra- 
and  the  ftatcd  way  that  Men  had  then  to  a£t  Mifc  Sk 
Faith  on  tlie  M-dlator  in.   Now  (  liitii  he)  if  " 
a  Man  thus  fin  againft  the  Lord,  by  defpiliag 
Chrift  ihadowed  out  in  that  way,  who  lhall  in- 


Biood  reach  d  back  as  fat  as  Adam^  and  reacht^ 
fetwaid  to  the  end  ofthe  Wbild;  and  will  be 

to'con-'^^  f  cfti,  vigorous,  and  efficacious  then,  as  the 
jpfliM^  it  firft  momsnt  it  was  Ihed.  The  Sun  makes  Day 
MK   befi»e  itafttially  rife,  and  continues  Days  to  us 

(bme  time  after  it  is  fet:  So  doth  Chrilt,  who  i> 

the  lame  yefterday,  to  day,  and  for  ever  ^  fo 

that  he  is  the  true  and  only  Mediator  betwixc 

God  and  Men  :  No  other  is  revealed  in  Scrip 

tttic  \  no  (xher  fufficient  for  it ;  no  other  need- 
led b^de  him. 

Fourthly^  The  laft  thing  to  be  explained  is, 

in  what  a  Capaeity  he  executed  his  Mediatory 

Divinitis 

fioehumi-    Ah-!Ut  whicli  We  affirm,  according  to  Scrip- 
Bjtatc,  &c  ture,  rhat  he  perlbrmi  that  Work  as  God-Mati 
in  both  Natures.    Papifb,  in  denyii^  Chrift 
fiaedmm-  Mediator  according  to  his  Divine  Na- 

rt  Mcdia- ture,  do  at  once  fpoil  the  whole  Mediation  ofl  treat  for  him?  what  hope,what  remedy  remains 
trix,  fed  Chrift  of  all  its  Kfficacy,  Dignity  and  Value.  I  remember  it  was  the  Say  ing  of  Lwfcirr,  and 
facCT  divi-  which  rifes  from  that  Nature,  which  they  de-  he  fpake  it  with  deep  refentment,  Nolo  Dcmn 
ta^&'hu^"^  to  CO  operate,  and  exert  its  virtue  in  his  abfolutum^  1  will  have  nothing  to  do  with  a.j 
^jtjfcf„  aftivc  and  palfive  Obedience.  They  fay  the  '  ablolatj  Gi>i,  /.  r  with  God  without  a  Media- 
i^Me-  Apoftie  in  my  Text  diftiaeoi(h«s  the  Mediatoi  tor.  Thus  the  Devils  have  to  do  with  God : 
*  ti^fiom  God,  in  faying,  Twr#  is  one  Ged^  <iffi|bQt  will  ye,  in  whole  Natuie  Chrift  is  torn 
-5."  one  Mediator.  Ours  aptly  reply,  that  the  lame 
Sft|&  Apoftie  diltinaiilhes Chrift  tromMan,  Gal.  1. 
baBAkOi  t.  Not  fy  Matt,  bitt  by  Jefus  Chrijl.  Doth 
^ /fcnr.  it  thence  follow,  that  Chtift  is  not  true  Man  ? 
Jv^J**"©!  that,  according  to  his  Divine  Nature  only 
officu  lie  ailVd  FamI  i  Bat  what  need  I  ftay  my  Rea- 
compeoiP':  der  here  ?  Hid  not  Chrift,  as  Mediator,  power 
chrifto  fc-  fQ  <jown  his  Life,  arid  power  to  take  it  up 
SS^m^le  3gain?  fob.  10.  17,  18.  Had  he  not,  as  Med  i- 
uiuTTT".  ator,  all  Power  inHeaven  and  Farthto  inftitute 
dmsBtii-  Ordinances,  and  appoint  Officer-;  ?  Matth.  a8. 
18.  to  Baptize  Men  Whh  the  Holy  Gboftand 


put  your  Itilves  into  that  ftate  and  cafe  ?  God 

Ibrbid : 

infer  e  nee  2. 
Hence  alio  be  informed,  hx.c  greji  an  Evil 
it  is  to  joiti  any  other  liudiators^  eiiha-  cfKe- 
coneiUaiimy  or  meritorious  bttereej/icn^  with 
Jejus  Cfjr/fl.  O  this  is  a  horrid  Sin,  and  that 
which  both  pours  thegreatcik  Contemp  uppn 
Chrift,  and  brings  the  (uieft  and  fbttit  ue- 
ftru£tion  upon  the  Sinner !  lam  alhamed  my 
Pen  (hould  engliih  what  mine  Eyes  have  feen 
iti  the  Writing  of  Papifts,  afcribing  as  much, 


to 


Tire  ?  Matth.  3. 1 1.  to  keep  thofe  his  Fathcij  yea,  more  to  the  Mediation  of  Mary  than 
gave  him  in  this  World  i/i^b.  17. 1 3<  totailie  up  Chrift,  with  no  Ie(s  than  blafphemons  Impu 
the  Saints  again  if  (Ik  Iw     1  ^  1.  f  4.  Are  L  dcoce,.  tliua  commenting  upon  Sctipnir* : 
VgL  L     '  I       -  F  J  Whaf 


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56 


The  Fomtam  <f  Life. 


Vol  I. 


u-<3s  no 
no  M 


^lan  with  thee,  but  thwe  wjs  a  VVvman  '  f.rinps  hiih  fullv  r  conciM  r  h^^^^^ 
vv.th  rhce,  who  received  all  thc(i  Wound,         imcrc  •  on  wil  eS^^^^^ 

more  ^of  this,  vent  all  future  Breaches.  ^iTgjupXTfy 


Mjrlite    but  retcr  the  learned  Reader  to  the  Margin, 

Ar^entT-   Where  he  may  ( it     h  ivc  a  tTiir.;  to  f;e  morel 
rS'i''  '"frmed   notoiiiy  what  BUfpheroy  hath 


K.'CM.^P^^T  ""8^^        bac  eveufioin'coun 

cvii'.Erur. 

ciis,  to  Che  cepioach  of  JeTus  Qirili^  and  his 

inmcdiMi.  Blood. 

m,  B. 

Virginb,  Ca/jjt.  i5«.  j,.  lu  Uber  Cxmiooun  DHiBj^z,  Anno 
1J77.  Coadb  Tndeoct  " 


^^iih  }^  hive  ?eace  wab  Gotf,  through  ofr 
Ma,  anf  Rom.  i.  Jr's  a  fifm  and 
afting  [Vjce,  and  the  Mediator  that  made  it 
lies  as  a  Lidger  in  Heav  en  to  maintain  it  for  ever,* 
and  prevent  new  Jjrs,  lleb.  9.  2:^.'There to api 
P'1':'"'fl^tpnje^ce  ef  G.J  for  us,  according 
to  the  Cuftom  ot  Princes  and  States,  who  beins 
confederate  luveifaeir  Agents  icfident  in  eacfi 
others  Courts,  who  upon  all  Occafiotis  nppcar 
/".'be  Prefenceoi  the  Pfuice,  in  thenarasdod 
behalf  of  thofe  vrhoni  thejr  repiefent,  and  ne- 
gotute  for.  7    r      i  w 

And  here  it's  proper  to  retiea  upon  the  nro- 
tound  and  incomprehenflMe  Wi«om  of  God 
who  bath  made  an  Advantage  to  us  even  out  of 
oar  Sm  and  Mifery.  Corns  fee  and  adore  the 
Wifdom  of  our  God,  that  hath  fo  improved, 
reduced  and  difpoftd  the  Fall  of  A.lJ  as  to 
make  a  firgiilar  advantage,  iJicitby  to  advance 
his  UKvpring  to  a  better  State.  It  was  truly 
Uid  by  one  of  the  Ancients  upon  thi 


SdL  a$.  I'fik.  Mane,  Anao  1 573.;.  2$. 

Howthejr  flamp  their  own  fordid  Works  with 
the  peculiar  Jigp.'ty  and  value  of  Chriit's  Blood ; 
and  therein  Icckto  enter  at  the  Gate  which 
God  hath  thut  to  all  the  World,  becjule  Jdus 
Chrift  the  Prince  entred  in  thereby,  Ecek.  44. 
2j  3.  He  entred  into  Heaven  in  a  direft  imme- 
diate way,  even  In  his  own  Name,  and  tor  his 
own  lake-,  this  Gate,  faith  the  Lord,  lhallbe 
Jhut  to  all  others  :  And  I  wilh  Men  would  con- 
fidcrit,  and  feat,  left  while  they  feek  entrance 
into  Heaven  at  the  wrong  Dr-or,  iheydo  not 

for  ever  Ihut  againfi  thennfdvcs  the  true  and  — --v.  u.c /inticnts  upon  this  account 
OnlfDoof  of  Happinefs.  That  /o*  was  a  happier  Man  upon  the  Duneh  il '  ^  ... 

[A'f^'rcrrct |  than  AJjm  was  in  Paradice.   Hl$  HoUnefi  n  tS"?* 
If  Jefus  Cluilt  be  the  only  Mediator  of  Re-  i^eed  was  oerfed,  his  Happinefs  verv  crenr  butiSqUiii- 
conciliation  betwixt  God  and  Men-,  /ir^f  r/-- 1  "^"ber  of  them  permanent  and  indd  ahblc  as»''»'S«o« 
•  conciled  Sculs  Should  thankfully  afcribe  all  //:  ^"^r  Happinefs  by  tht;  Mediator  is    So  that  in  '« 
Veacc,  favour,  and  Com j arts  they  have/rml}}!-  f^^ne  fenH;  fome  Divines  call  Judo*  h::*'*"'''^ 
God,  to  their  Urd  Jefus  ari(i.    Whenever  Tiwron,  l'«lix feeluf,  a  happy  Wickedn-rs 
you  have  had  free  Admiffion,  and  fwcct  Kntcr-       mivall  Adam^YxX  Fxlix  Lipfus  a  haV 
tainmpnr  uruh  f  ;,vi  in  rh*.        .„ki .  ^. . :   ny-  fall,  becaufe  Ordered  and  over-ruled  bv  the  °  1'"'" 

Wifdom  of  God,  to  fiich  an  advantage  for  us.  S'^! 
And  tD  that  purpofe  AujUn  fomtwhcre  fweetly  SSScT 
li Y^Ks  i  O  how  happily  did  I M  in  Adam,  who  g"ij»ft 
role  again  mote  happily  in  Chrift  r  Thus  did 
the  Lord  turn  a  Pojfon  into  an  Antidote,  thus&xtT 


tainment  with  God  in  the  more  publick  Ordi- 
nances, or  private  Duties  of  his  Worfhip 
when  we  had  his  Smiley  his  Seals,  and  wuh 
Hearts  warmed  with  Comfort,  are  returning 
from  thofe  Duties,  lay,  0  my  Soul,  thou  may 'It 
thank  thy  good  Lord  Jefus  Chrift  f-.r  aH  this! 
Had  not  he  interpoj'd  as  a  Mediator  of  Kecon 
ciliation,  I  could  never  have  had  accefs  to,  or 
iriendly  Communion  with  God  to  all  Eternity. 

Trnmediately  upon  Adam  s  Siu,  the  Duot  of 
Gjmmutiion  with  God  was  lock'd,  yea,  chain  d 
up,  and  no  more  coming  nigh  the  Lord  •  Not 
a  Soul  conld  have  any  accefs  to  him,  t  iihcr  in 


a  v. 


/ay  Oi''Commuri!on  in  this  World,  orof  En- 
joyment in  that  to  come.  It  was  Jefus  tli-  M  ,■- 
diatorthatopenMthat  Door  again,  and  iu  him 
it  h  that  WL-  have  Boldncfs,  and  Accefs  with 
Confidence,  Epbef.  3.  1 2.  Wc  can  now  come  to 
God  fy  a  nevt  aula  living  toay,  confecrated  for 
Its  through  the  Vail,  that  is  to  f.iv,  his  Flejh 
Hcb.  10  20.  The  Vail  had  a  double  ufe,  as 
Chrilt's  Eefh  anfwerably  hath :  It  hidthe^lo 
ty  ot  theSanffum  San'Jov.im.  and  alfj  giv.  ri; 
trance  into  it.   Chrift  s  Incarnation  rebates  the 
Edge  of  the  Divuie  Qory  and  Brightnds,  that 
we  mi\'  he  able  to  b.ar  ir,  and  converfe  with 
it ;  and  it  gives  admiliion  into  it  alfo.   0  thank 
yomrdenr  Lord  Jeilis  for  your  prefin^  and  your 
future  Heaven!  T  Ire  L- arc  M-rcies  which  dally 
emerge  out  ot  the  Ocean  of  Chrift  s  Bloqd,  and 
come  fwimmin|  in  it  to  oar  Doois.  be 
God  for  Jefus  Chrift. 

..'tf  Chrift  be  the  uue  and  only 

Mediator,'  both  of  Reco^iation  and  inwto- 


wfrr^^/rfi' Fall  make  way  for  a'tno?  Si' 
bldfed  and  fixed  State.   Now  w«aie  fo  con-  H- 
hrmed,  hxed,  and  eftablifhed  by  Chrift  in  the 
favour  of  God,  that  there  can  be  no  more  fuch 
fatal  Breaches  and  dreadful  Jars  betwixt  God  • 
and  his  reconciled  ones  fl.r  ever.   The  Bone 

thats  well  fet  is  ftrongcr  where  its  knit  than  it  . 
was  before.   Bldfcd  b.-  God  for  JefusChrift. 

Inference  5.  Did  Jefus  Chrift  interpofe  be- 
twixt us  and  the  Wrath  of  God,  as  a  Mediator  ' 
of  Reconciliation.^  Did  he  rather  chufe to  le- 
ceivc  the  ftroke  upon  hiinfclf;  than  to  fee  us  • 
ruined  hy  iti  How  vlcII  then  doth  n  become  the 
feople  0}  God  ,n  a  thankjulfenfe  of  this  Grace, 
io  tnterpofe  ibemfelves  betwixt  fefus  arili 

^*]»BmUtbey fee  like  to  fall  upon  bis  J<ame      .  . 
and  Intereft  tn  the  World  ?  Q  that  there  were     "  • 
but  fuch  a  Heart  in  the  Permit   *  God  '  Ire- 

metnbpr  it^s  a  Saying  of  7m4,  when  he  heard  .  ^1'- 
rhe  Revihngs  and  Bbfphemings  of  many  againft  -  . 
Chrift,  and  his  precious  Truths,  0  (fiid  he) 
that  %  m»M  turn  their  Weupons  from  Q>^  L^^*  ' 
to  jp.e,  and  be  faiisfied  tcith  ay  blood!  And  vaunt  on.' 
much  to  the  lame  laife  is  that  fweet  one  of'".*  "fi^' 
Bernard  Happy  were  /,  //  Gad  tumid  voueh  ' 

'   '        '.mM  a Buni  eft 

nmfpmt  De»M  wl|ico  dypco.  aim 


•I 


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Seim;  9. 


The  Fountain  of  Life, 


37 


fiy,  Tfje  Repro^ichcs  of  them  that  reproaclted 
thee  jell  upon  me,  Pfal.  69.  9.  Tea  ThouCiod 
of  our  Names  are  nothing  to  Chiift's  Name : 
His  Name  lb  ,j,k-.?  h-fn,  a  worthy  Name  i 
and  no  Man  that  gives  up  his  Name  as  a  Shield 
to  Chrift,  but  (hall  thereby  fecoreand  incitale 
rhe  true  Honour  of  ir.  And  tho'  wicked  Wen 
for  the  prefent  may  befpatter  (hem,  jret  Jefus 
Chiift  will  take  it  out  of  tbe  Din,  (as  one 


wipjitclein,  and  give  it  us  again.  0 
'lis  the  lea  it  one  can  do  to  interpole  our  felves 
and  all  that  is  dear  to  us,  bemhtt  Jefbs  Chrift 
and  the  Wnth  of  Men^  when  he  fas  you  htar) 
interpofed  himfelf  betwixt  you  and  the  eternal 
WiathoTGodf 

0,  ifm  four  bit  It  Neava  could  p  bttvbt$  nh  UitL  tad 


be  4  Brldit 
trutr  tkt 

rr)  Lard 
Je;i44  10 

and  inter 
Fttldry.' 


Seim.  9. 
Opens 


SERMON  IX. 


ACTS.  HI.  aa. 


Brancb 
of  the 
frophe- 

tuj'  Of-  A  Pr^iei  fitall  the  Lord  yoitr  Qi)d  raifc  up  unto  you  of  your  Bretk'Ot  nmt^  me  •  ^ntt 
0inghi  ^ yebetriutU tiuMgs,  v/uufogver  be fitdL yi^  mrto ym,  * 

J^^^  j^Ayiii|^indie£>tmerpiifcoatfefhewnyou 


ifiir 

WiUof 
God, 


the  Iblemn  Preparations  both  oii  the  Fa 
ther's  part,  and  on  the  Son  s,  part,  tor  the 
bkfled  Defign  of  reconciling  us  by  the  merito- 
rious Mediation  of  Chrin: ;  and  given  you  a 
general  prolped  of  that  his  Mediation  in  the 
loimec  bermon  \  Method  now  requires,  that  I 
proceed  to  (hew  how  he  ex:r;;t tliis  I)  is  Me- 
diation, in  the  difthargkjot  his  bidled  Offices 
ioSfrophet,  Fri'eji  and  King. 

Wk  Prophuical  OJjice  confifts  of  two  Parts  • 
one  Hxterml^  confilting  in  true  and  lull  Reve- 
lation of  the  Will  of  God  KtMen,  according 
to  that,  John  i-j.  6.1  have  manifejied thy  Name 
to  the  Men  thou  gave  ft  me.  The  other  in  Ulu- 
mtuting  the  AMnd,  and  opening  th.  Mjirt  to 
receive  and  emljr  ice  that  EXtchine.  The  firft 
Part  Is  contained  in  the  words  before  us  ^  A  Pro- 
phet Jhall  the  Lord  your  God  raife  up^  &C. 

Which  words  are  an  Allegiiion  out  of  Mo- 
Jes^  recorded  in  Hcut.  i3. 1 5.  and  here  by  Pe- 
ter pertinently  applied  to  Chrift,  to  convince 
the  incredulous  /cwx,  that  he  is  the  true  nnd 
only  Meffi^^  and  the  great  Prophet  of  the 
Church  i  wbofe  Doftrine  it  was  highly  daage- 
loos  to  contemn,  tho"  out  of  the  Mouths  of  fuch 
(otherwifc  contemptible)  Perfbns  as  be  and 
John  were  And  it's  well  oblervcd  by  Calvin, 
06  fiqgles  out  this  Teftimony  of  Mofet  rather 
tttm  any  other,  becaule  of  the  great  efteem  thev 
had  for  Mofes  and  his  Writings  beyond  any 
ocba&  Now  in  the  words  themidves  zk  two 
general  Parts. 

F/r/?,  Cfnill,  acooidiiig  to  his  Ptoplietical 
Qiiice,  defer  ibed. 

Secondly.,  Obedience  to  him  asfiich  a  Pto- 
phet,  ftri£lly  eiiioliied. 

Fir/2,  You  haveiiere  a  defcription  of  Chrift 
hi  his  prophetical  -d  frophet  fhall  the 

Lord  your  God  raife  ap  unto  you  oj  your  Bre- 
then  like  unto  me.  Where  Quilt  is  de&dbed, 
I.  By  his  Tide,  Prvphet-,  and  that^  frirr- 
ceps  Pnfhetarum,  the  Prince  of  the  Prophets, 
or  the  greatand  chief  Shepiicrd,  as  he  is  ftiied, 
heb.  15.  la  I  Pet.  J.  4.  It  belongs  to  a  Pro 
phct  to  expound  the  Law,  declare  the  Will  of 
God,  and  ibraell  |hin^  to  cpoie :  ^1  theic 
mee^  ina  that  In  a  fibguiar  'and  enmit  man  . 

i 


ner,  in  Chrift  our  Prophet^  ALr. 

I.  Id.  I  PfM.  II, 

a.  He  is  defcribed  by  his  Type ;  A  Prophet 
like  unto  Mo/er,  who  therein  tvpihcd  and  pre- 
figured him.   B  it  ic  is  not  ihii  of' Mo/et.,  in 
Dw.  94.  la  Thii  there  amfe  not  a  Prophet^  r 
(inee  iitl^fMA  /ike unto  Mofcs,  whomthe  LorJ^Zdli 
knem  jace  tc  fice  ?  True,  of  ineer  Men  there  aucmia. 
never  arofe  lb  areata  Prophet  in  lfra,l,  as      nempe  ^ 
jes  was  ;  either  ui  refpeft  of  his  Familiarity  """S^' 
with  God,  or  of  his  Miracles  which  he  wrought  ij^*?? 
in  the  Power  of  God :  But  Mojcs  himfelf  was  pM^n. 
but  a  Star  to  this  Son.  However,  in  thefe  fol  ««iwia 
lowing  Particiil'.rs  Chrift  was  like  him.  He'*^ 
was  a  Prophet  that  went  between  Gtxi  and  the 
People,  carry'd  God's  Mind  to  them,  and  re- 
turned theirs  to  God,  they  not  being  able  to 
bear  the  Voice  of  God  imraediarciv,   Deut.  1 8. 
16,  17.  According  to  all  that  thou  'defireH  of  the 
Lord  thy  God  in  Horch,  in  ihc-  dty  of  //yQuI  dlTi- 
AQ'embly^  Jaying.,  Let  me  not  hear  again  the^^^ 
Veiee  of  the  Lord  my  God.,  neither  let  me  fee'^'^'^)^' 
this  great  fire  any  morc^  tha  I  die  not.  Atid 
upoRthis  their  Requclt,  tiod  makes  the  Pro- tcm  tormi* 
miie  which  cited  in  the  Te«;  Verfe  17,  i8.|laremjini 
Thry  luive  well  fpokcn  that  ivhkb  they  have 
jpoAcn  i  /  iciHraiJe  them  up  a  Prophet  like  lui  dcli^/fcL 


up  <i  rropnet  line  tin 
to  tbee.^c.  Mo/esw3S2  very  faithful  Propher,tem  &  ft< 
precilely  Fairhtitf,  nnd  exad  in  all  things  that '"'■f'" 
God  gave  him  in  charge,  even  to  a  Pin  of  tJicJ-^'"''"' 
Tabern:icle.   Mofes  veri/y  t..n  jmhiul  in  allS^ 
hk  iwufe^  as  a  Servant^  {or  a  Teftimony  of 
tho/e  things  zchich  tvere  to  bc  fpcken  after :  But 
Chriji  js  a  Son  over  his  rmi  houfe.,  Heb.  7 
6.    Again,  Mcf'^  confinr.ed       Dotlrine  by 
Miracles,  whicii  lie  wn  ught  in  the  prdence, 
and  to  the  conviclion  ot  galn-fiyers.  Herein 
Chriiiour  Prophet  is  alio  l:keu:uo  M  f,-s.,v)ho 
wrought  many,  mighty,  and  unconrrolled  Mi- 
racles, which  could  not  be  denied,  and  by 
them  confirmed  the  Gofpcl  which  he  Preached. 
Laftly,  yJi^yff  was  the  Prophet  which  brought 
|  j\k1  s  ///  .,-/  out  c  t  literal  Egypt^  and  Chrift  his 
out  of  Ipiriiual  Egypt.^  whereof  that  Bondage 
was  a  figure.   Thus  he  is  defaibtd  by  his  like- 
nefs  to  MoJ',-s.  his  Type. 

•\.  He  isdcfaibed  by  his  Stock  and  Original, 
firom  which  according  to  his  flefh  he  fpraagi 


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38 


Xhe  Famuun  <f  L^e. 


Vol 


/  toil  I  raifebimup  from  among  thy  Brethren.  OJ 
Ifrael,  a/  eoneerning  the  Jiejhy  Chrijl  cane^ 


a  minculous  Voice  liotn  tbe  molt  excelloic 
Glory,  Rlat  ■\.  uh.  and  Mat,  17.  5. 
Rem.  9.  5.  And  h  i  cviL-nt  i^).u  our  Lord     In  tliis  Point  there  arc  mo  things  doflrinallf 
Jpnng  out  o/  Judah,  Ueb,-}.  14.  He  honoured  to  bedilcuflcd  and  openedjV/ji.  WhatChrift  s 
uac Nation  by  his  Narivhf.  Thus  the  Prophet  being  a  Propber  tothe  Cbuich  implies:  And 
isdelcrihjd.  I  liow  he  executes  and  difchargcs  rhis  his  Office. 

Secondly^  Here  is  a  ftrit^  Injunftion  ofUbe-|  tirjU  What  is  implied  in  Chrift's  being  a 
dienceto  this  Ptophet  Him  jlcil  ye  hear  in      Prophet  to  the  Church.  And  it  neceflariljr  tm- 


underftand  Obedience.  \  ports  rhefe  three  Things. 


dbedierce  is  required  to  be  yielded  to  this  Pro 
Ijpfum  au-  phet  on/y  univer/j//y^  and  under  great  penal 
d^i.  r.  ties.    It's  required  to  be  given  to  him  only 
iSm^*  ^  for  (b rA/w"!  intheTextmuitbeur.d^ritccd,  as 
jKjlJ,^exclu(ivc ')t  a!!  others.    It's  true,  wcarecom- 


Dntf.^.ijlmanded  to  obey  the  Voiceofhis  Minifters.i/<*A. 
exponitur  i^.  xj.  But  itill  it's  CluilUb^king  to  them, 
to  whom  ue  pay  olt  Obedience  :  He  that 
beareihyou,  heeirab  vie  •  Wc  obey  them  in  the 
Lord,  /.f-commatidingoriurbidding  inChrifts 
Name  and  Authority.    So  when  Gal  ia'd. 


illf  f  > 
Mo.  4. 


Wi.rld  is  involved  iti  daiksiefj 


ooele. 
capouQ 

ThePeoDlefitg«*5« 
as  in  the  region  and  (hadoiv  of  Deadi,  tillChrift  fiqm  nri- 

arife  upon  their  Souls,  ./Uj/.  4-  15,  16,  17.  onem  rc- 
Tis  true,  in  the  itate  of  Innocency  Man  had  f^mipru. 
a  clear  apptehenlioR  of  tlie  Will  of  God  without 

a  ^:ediator-,  but  nowtl.ac  Light  is  qncncht  in  {^^w. 


thccortupuGu  oi  Nature,  and  the  luturai  lAan  lunt  cnim 
receiveth  net  the  things  ^ God^  i  Cor.  2. 14.  w. 
Thefe  things  of  God  are  not  only  conrr  jrv  tn  . 
corrupt  carnal  Reafon,  but  rhey  are  aliu  above  ^jtur!,'  ia- 
right  Rcii  \m.  Grace  indeed  ufeth  Nature,  but  digct  gra- 
Deut.  6.  1?.  [TW  y7;j// /<frt;4r  i/jwl  Cbtift  I  Nature  can  do  nothing  without  G  The«i4>  i"^* 
expounds  it  exdufivcly.  Mat.  4.  la  Uim  ot^\  m\fA  of  a  natuial  Man  hath  not  only  a  native  J^i^L™ 


Jhalt  thou  Jcrvc.  He  is  the  orjy  Lordy  Judc  4 
and  there  to  him  only  our  Obedience  is  lequi- 
led.  And  as  it*s  due  to  him  only,  fo  to  him  imi- 

verfally  ;  Jin::  fhj!/ yc  hear  in  aii  things  '.  His 
Commaods  are  to  be  obeyed,  not  dilbuted.  A 
Judgtnent  of  diferetion  indeed  is  allowed  to 
Chrillians,  to  judge  whether  it  be  the  Will  of 
Chrift  or  no.  We  mult  frovt  txbat  is  that 
holy,  good  and  aeemdffg  WiU,  Rom.  1  ^  2. 
His  Sheep  hear  his  Voice^  and  't  Stningrr  ihcy 
mil  not  follou) :  They  know  hk  Voice,  but  knoto 
tut  the  Voice  ^Strangers,  John  10,  4,  ^.  But 
when  his  Will  is  underftooJ  and  known,  we 
have  no  liberty  of  choice,  but  are  concluded  by 
ii;  be  the  Duty  commanded  never  fo  difficult, 
or  the  Sin  forbidden  nc\"er  fo  tempting :  And 
this  is  alfo  required  fcverdy,  under  penalty 
of  being  deftroyed  from  among  the  People,  and 
ofGod's  requiring  it  at  our  hands,  l^  it  is  in 
Deut,  1 8.  /.  e.  of  revcng'uig  himfclf  in  the  de- 
ftruflion  of  the  Difibedlent.  Hence  the  Ob 
lllrcation 

Doft.  TJyat  Jcfus  Chrift  is  called  and  ap- 
pointed  by  God  to  be  the  grwt  J^ropbet 
and  Teacher  of  the  Church. 

He  is  anointed  to  preach  good  tidings  to  the 
meek,  and  lent  to  bind  up  the  broken-hearted, 
Jfa.bi.  I.  When  he  came  to  Preach  the  Gof- 
pel  among  the  People,  then  was  this  Scripture 
tultillcd,  JL-r.  I  r.  27.  Yea,  all  things  are  de- 
livered bim  of  bis  father  \  Jo  as  no  Man  know- 
eth  vh>  tbe  Farber  it,  but  the  Son,  and  he  to 
rchom  the  Son  veil!  reveal  hi)::.  All  Light  is  now 
coUeCled  into  one  Body  of  Light,  the  Son  of 
Righteoufiwfi*,  and  he  enlightneth  every  Mm 
thjt  comcth  in  the UWIJ,  John  i .  i.  And  tho'  he 
dilpenlctb  Knowledge  vaiioufly,  in  the  times 
palt,  fpeaking  in  many  tetys,  and  diveis  man- 
ners, to  thj  Fathers  i  yet  now  the  method  and 
way  of  revealing  the  Will  of  God  to  us  isfixt 
and  fettled  in  Qtrift  :  In  thefe  kft  timet  be 
bath fpcken  to      hy  J';sSon. 

Twice  hath  the  Lord  Iblcranly  fealed  him  to 
this  Office,  or  appcovei  and  owned  him  in 


blindne(5,by  realbn  whereof  ir  cannot  difcern  the  r"|?^b^ 
things  of  the  Spirit,  but  alfo  a  natural  enmity,  thim  rcd- 
Rom.  8.  7.  and  hates  the  Light,  i  Jjjfej  3.  19,  p^w*"™ 
20.  So  that  until  the  n  in  l  Be  healed,  and  en- ''^j'l^^l*^ 
lightned  by  Jelus  Chrift,  ibe  nanind  Faculty  ^ 


can  no  more  diicem  the  diings  of  the  Spirit,  ucuSr  ni' 
than  the  fenfitlve  Faculty  can  difcLrn  the  things  ""^a» 
of  Reafon.  The  Myfteries  of  Nature  may  be  J"""*  ■* 
dlfinvered  hr  the  Lfght  of  Nature  -,  but  whcn^d^'T^CT. 

it  comes  to  the  fnpctnarunl  Mydcries,  there  fpicacu  jx 
omnis  Platonicorum  caligavit  Jubtilitas,  as  CV-  l»*>DarMra 

prtan  fooKivheie  fpeaks,  the  inoft  fubtil,  'i;!"™™ 
fearching,  penetrating  Wit  and  Realon  is  fial- dorafianc 
led,  and  at  a  lofs.  iu  r^m. 

rjm  litcr»- 

nim  Audio  progrcflub  I^.  Ktjniti  AnloaKs  bonw. 

2.  It  implies  the  Divinity  of  Thrift,  c 
proves  him  to  be  true  God,   furaimucti     no  ^hrif^e^ 
other  can  reveal  to  the  World  in  all  Ages  the  juidcmqi 
Secrets  that  lay  hid  in  the  Heart  of  God,  coodaoea 
and  that  with  fuch  convincing  Evidence  and  Au- 
thority.   He  brought  his  Dothine  from  the  Bo-  SSeaMfc. 
fom  of  his  Father  i  Jdin  1. 18.  The  oidv  begot-  je  chrfaw 
ten  Son,  xshoitinthe  Bofom  of  the  father,  Arjatebic 
hath  revealed  him.    The  fime  words  which  ^"^f^*  'i"* 
hisFatha  ^ve  him,  be  batb  ^ven  us,  /^^^ 

17.8.  Helpaketois  Aacwhidi  liehad  lecnhoininis, 

with  his  Father,  John^.-^Z.   What  Man  canauc  Pro- 
tell  the  Bolbms^ouniels  and  Secrets  of  God  i  ^ 
Who  but  betiiat  eternally  lay  in  that  6o(bmcan  S  iT 
ejtponod  them }  cn  .a  "- 

que  vcri 

Dti.   Pornilk  cnrrn  non  unram  cvaBgelium  Jo  duftrioamfuaxn  ^  fmu 
Partis,  ftd  &  non  d^ruir  ut  Phjfifsri  &:  j'li  (puri  p'.zri)  homioes,  lied 
i^imxr  ur  lijijcns  divinjm  auftoriMrem,  /_«<;.  ^  aj,  |jf 

quod  Pharirzonun  miniitri,  hoftcs  c^ii,  coniwebaocur  hit  verbit,  aim* 
quatn  iu  looitus  cH  homo  ui  hie  homo  ;  quod  fi  ergo  verba  ejos 
Patris  fuot  verba,  &  moo  IniiBUiil,  ftd  divicA  aiktoriatt  prolaa  finu^ 
ariqnC)  {Scvenis  DnBol^  am  cffieAM  difiois  atgiur c»ilam  |  fie 
ficcum  nMi  fit^  mfium  VMM  Dm  WNGHicen^  4c^aiiicmaan 
Patre  tSkaSm  ChiiflM  crib  DiMwiatf  Attain  Sm^  fa.  3. 
(mihi)  341. 

Bcfidcs ,  other  Prophets  had  tfy.lr  times 
afiigned  them  tori%  ihine,  and  fct  again  1^ 
Death,  Zt^»  u  5.  Your  ratheis,  where  are 

thqrr 


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Swa- 


the Fimtain  of  lJf^ 


i'9 


th^^  d^cboPiophecs  live  ioi ever?  Bur 
Ghnftfa  a  and  pcrpecual  Sun,  that  gives 
Light  in  all  Ages  of  the  \V(irld  :  For  he  is  the 
famej/ejltrday^  t9  day^  ^ndjor  ever^  Heb.  i?. 
8.  Yea,  and  the  very  Beatns  of  his  Divinity 
fhone  with  awf  ulnefs  upon  tlie  Huatts  of  them 
that  heard  bioi.  So  that  his  ypry  Enemies  weie 
•ibiced  to  ackfx^ledgs,  'diajt  ««wr  «ir  ^lo/r 
Jpake  like  Um^  John  7. 4^. 

3.  Implies  Chrift  to  be  the  Original  and 
Fountain  of  all  that  Light  whkh  is  miniftcrial 
\h  diffiifed  up  and  down  the  World  by  Men. 
Minifters  are  bur  Stars,  which  ihinc  with  a 
bonowed  Light  from  the  Sun:  So  fpeaks  the 
ApofUe.  2  Cor.  5.6,  7.  For  God  who  commanded 
the  Ligbt  to  fhine  out  of  dar/tnefs^hatb  Jhined  in 
our  Hearts^  to  give  the  Light  of  the  Knoudeige 
ei  the  Glory  of  God.  in  the  face  of  Jefm  Cbn'!}. 
Thofe  that  teach  Men,  mult  be  taugiu  by 
Cbrift.  All  the  Prophets  of  the  Old,  and  all 
tBe  Apoftles,  Paftors,and  Teachers  of  the  New 
Teftameot,-  have  lighted  their  Candles  at  his 
Torch ;  Twas  Chrift  itatgave  them  a  Mouthy 
^  WifdoMy  Luk.  21.  1^  Wliat  Paul  K- 
ceived  from  the  Lord,  he  delivered  to  thi: 
Church,  t  Cfr.  11.  2  ^  Jefus  Chrift  is  the 
clilaf  Shepherd,  i  fet.  $.  ^,  Avi.  all  the  undett 
She{ibeids  receive  thdr  Gtfe  and  Oxnimffi<»i9 
fiomlnin.  Tbefe  things  arc  maoififily  impli- 
ed in  QuiiTs  Prophetical  Office. . 

'  Stfondfy,  We  tball  oext  enquiielioiv  lie  ex- 
ecutes and  difcharges  this  his  Office,  or  how 
%c  enlighKDS  a^d  teachqth  Men  the  Will  of 
Ood.  And  this  he  Intb  done  vatioallv,gradually, 
plainly,  powerfully,  fweetly,  purely  and  fully. 

I.  Our ^eac  Prophet  hath  rcveal&l  unto 
Men  rile  will  oT  God  vailmifly  •,  not  holding 
one  even  and  conftant  tenour  in  the  manifeftati- 
oas  of  the  Father's  Will,  but  as  the  Apoftle 
IfieakS)  nij*iuf£t  1$  nMnoTMy  at  fundry  tunes, 
^id  in  divers  manners,  Heb.  1.  1.  Sometimes 
be  tau^t  the  Church  immediaichy  and  in  his 
©wn  Peribn,  John  1 8.  la  He  declared  God's 
Righteoufiiiirs  in  the  great  Congregation,  JVa/. 
^2.  22.  And  fometimes  me^ately^  by  his  Mi- 
luftecsand  Officers,  deputed  to  that  Service  by 
him:  So  ha  difpcnfcd  the  knowledge  of  God 
to  the  Church  before  his  Incarnation  \  it  was 
Quift  that  in  Che  time,  and  by  theMiniftryt^ 
A'Im*,  went  and  preached  to  the  Spirits  in  Pri- 
£»,  as  it  is  I  Pff.  3. 10.  that  is,  to  Men  and 
Women  ibca  alive,  but  now  feparated  from 
the  Body,  and  impiiibned  in  Hell  for  their  diio 
bedieoce :  And  it  was  Chrift  that  was  with  the 
Church  in  the  VVildernefe,  iaftru£lingandguid- 
ioK  them  by  the  Miniftry  of  Mofes  zxAAaroiiy 
IJa&-].  ^7,  38.  and  16  he  hath  taught  the 
Church  lince  his  Afcenfion.  He  cannot  now  be 
pedboally  with  us,  havio^  other  bufiaefs  to  do 
yxm  IB  Heaven  \  bat  however,  he  will  ncn 
be  wantii^  to  teach  us  by  his  Offices,  whom 
ios  that  end  he  hath  let  and  ^poimed  in 
the  Chnrdi,  V.pbefi^.  11, 13. 

a.  He  hath  difpenled  hisbkfTed  Light  to  the 
Ghuch  g^dually.  The  dircovcxies  Light 
have  Ucn  ii»M'(Mf that  is,  \^  viasef  piitif  or 
parcels  i  fometimcs  more  obfture  and  cloudy, 
as  it  w^to  the  Old-TeftaiiMSthBdieveiay  bgr 
ViBons,  Df^uK)  Uiini»  ISktvUBdriv-  wai 


comparatively  it  were  bur  a  weak  giimmerisg. 
Light,  and  had  no  glory  fet  by  that  which  now 
jhines,  2  Cor.  3.  7,  b,    10,  1 1.  yet  it  was  fut- 
ficient  for  the  Inftruaioa  and  Salvation  of  the 
Ele£t  in  thofe  times ;  but  now  is  Light  iprung^ 
up  gloriouflv  in  the  Gofpel  difpcnCition :  Arul. 

all  ti'itb  open  face^  behold^  as  ia  a  Glafs^ 
the  Glory  of  the  Lord.  It  is  to  us  not  a  Twi- 
light, but  the  Light  of  a  perfc-aDay;  and  ftill 
it  is  advancing  in  the  fcveral  Ages  of  the  World. 
I  know  more  ^faith  Luther )  than  Aitfini 
knew }  and  ihcy  that  oooie  after  me  will  knoW 
voon  than  I  know. 

3.  Jefiis  Chrift  our  great  Prophet  hath  rimft^ 
feftedtousjhc  Willof  God  plainly  and  per- 
fpicuoufly.  When  he  was  on  Earth  himleU,  Jid 
uught  the  People  by  Parables,  tod  mthm  #1 
ParabU  kUfifke  nothing^  Mar.  13.  9^4%  .H*( 
cloathediaWimeand  fpiritual  Myfteri«!n«»irfiTj 
ly  Metaphors,  ftooping  them  thereliy  to  the  low^ 
and  duUupacitiesof  Men  v  fpcikinp  fo  fa  mi-' 
liarly  tothePcopleabout  them,  as  Tt  he  had 
been  fpeakingcanlily  things  to  them,  /tfAfe  3.^4ecmlw» 
^2,  And  ft)  \j»ccording  co  his  own  Example) eo  tcndit 
would  he  havehis  Minifters  preach,  ufinggreat  ^  ^po- . 
pjainnefsofjMech,  aGr.^,  12.  and  hy-mni-^'^^ 
feflmoH  4tUTm\  emmnding  tlmr/e/vet  Zo^n. 
to  every  Ma^t  Confettrite.,  2  Cor.  4.  2.  VcctoribiB 
not  allowing  them  to  be  rude  and  carelels  ir>S"tl'bct 
Expreilion,   pourine  out  indigcfted,  cnide,[^"S''i 
rannethodtctfi  Words  v  oo»  a  holy,  ftrioos.  quicouid 
ftrith  and  p,ravc  Exprdlion  befits  tlie  Lips  ofin  iwccan 
his  F,mb;dladors :  And  who;vcr  Ipake  raore*?"^^'' 


weightily,  nwre logically,  or  perfwaBvdy  ihan 
that  Apoftle,by  whole  Pen  Chrift  hath  admonifli-  nuiio  fen-' 
cd  us  to  bewareof  vain  aih^UtMD,  and  iweU-  ru,  moho* 
ing  woids  of  vanity?  But  he  vfooM  hate  tw*!"'  8"T!- 
ftoop  to  the  undcrftandings  of  the  meancft, ^''^jgjj, 
and  not  give  the  People  a  Comment  darkei  thailjOu»a 
the  Text:      would  have  us  rather  piensArirmtoi 
Confciences,  than  tickle  their  Fancies-,  and**"'** 
break  their  Hearts,  than  pleaftf  iheirEais.  Qu iil  SSSL 
vitasaveiyplatai  finachccr  niuBiht- 

_  ,  usintooar, 
m.  Argumcnccrum  pondere  Ennarein  aflcnfiun  0)g}i  ?  quit  fiuvi- 
rna^  led  coe^ftin,  ^SdBm  ta  aaafolBB  vaktY  Kemdi*  Ubi 
fupn.. 


4.  Jefus  Chrift  difcovered  Truth  powerfully  \  oinbat 
fpeakingAf  0m  &«t;r/fe  Authority.,  vni  mt  a^kamM- 

the  Phfrr/'e-cs,  Mat.  7,  29.  They  were  cold  -ir.d  ""J^jWi 
dull  Preachers,  their  words  did  even  freeze  be-  oSSL 
twixr  their  lipj.  but  Chrift  fpahe  whh  l\)wer,  q^,? 
there  was  heat  as  well  as  light  in  his  Do£\rinj :  hjmtppcl." 
And  lo  there  isftilL  iho*it  be  in  the  mouth  of 
poor  contemptible  Men,  nChr.  la  4.  Tbewea  ocla>l\>:m, 
pons  of  our  wtrfare  are  not  emr/ialy  hut  highly  mquot  »«- 
througbGod,  to  the cajii/rg  dotcn of  jh&ng holds  .•!»,  tot  t*. 
'Tis  ftill  guick  and  fmcerfu/.,  jfharper  than  a  "'T}"' 
two-ed^cd  Sward ,  and p'u-rdng  to  the  dividi/rg  "j"  '^nf». 
a/under  of  Soul  and  Spirit.,  and  of  the  Ji'ints  tatev\ie^ 
and  Alirrow,  Heb.  4,  1 2.  The  Wefied  Apoftle  bantur. 
imitated Quift;  andbeirrj^filkd  with  hisSpirit, 
fpake  home  and  freely  to  the  hearts  of  Men. 
So  many  Words,  fo  many  claps  of  Thunder,  (as 
one  fiid  of  him >which  made  the  hearts  ol  Sin- 
■ets  fliake  and  tremble  in  their  Bfeafts.  AU 
faithful  and  able  Minifters  ate  not  aliha-giftedt 
in  this  particular  i  bnt  ilrreiy  thett  is  a  fablf 
leriottrne6and  f|riTitaal  grace  and  anjeffy  itt 
theic  DoOrm^  €mKmmo§  mmhctj  from' 
their  Hsaiers.  5,  TiAs 


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Vol  I 


5.  This  Ffcphct,  Jefus  Chrift,  tausbt  ihs  faying^  Know  the  Lvd^  jor  they fiyall  all  knm. 
PeopletlieMioa  ofGod  in  a  fweet,  aSeoioaate,  j  me  from  the  Uaji  of  tfjtm  to  thegreateji  oj  themi 
and  taking  manner.  His  words  made  their  As  to  that  of  T^A  iris  anfwered,  Thar  if  an 
heamburn  within  them,  huk,  24.  32.  It  was  Old  Teftament-Prqjhecy  may  be  underflood  ac- 
pfophefied  of  him,  Ifa.  e^t.  2.  he  {hall  not  cry^  cording  ro  a  New-Teftainent-lnierprctation,thea 
nor  lift  up^  n:r  caufe  his  Voice  to  be  hdird  on  that  Prophecy  doth  no  way  oppofe  but  confinn' 
high.  A  hruifed  Rt:ed  he  Jball  not  break^  and  the  Gofpel  Miniftiy.^  How  the  Apoftle  undcr- 
fmakingihxhe  fluUinot  quench.  He  knew !  ftood  the  Prophet  te'that  his  Prophecy,  may 
how  to fpeak  a  toord  infe.rfon  to  the  wMrySouf, '  be  foeri  in  Aih  2.  1  tf.  when  the  Spirit  was  pour* 
Ifx  61.  I.  He  gathered  the  Ldmbs  mib  ha  \  td  out  on  the  Day  ti'Pe/itecofi  upon  ihe  Apoftles. 
jtrwx,  Md  gently  led  tho/e  with  youngs  Ifa.  4.  |  And  (urdy  he  muft  be  a  confident  Pcrfon  indeed 
If.  H>w  fvvestly  diihisvvor.Is  (lid^  to  th?  rhit  thinks  not  an  il^^y?/*- co  be  as  good  an  Ex- 
mclciiig  hwrtsaboiic  Iiim  1  He drc.v  with  Cords  pofitor  of  the  Pnfhcr^  as  himfelf    And  for. 


of  Love,  with  the  Bands  of  a  Man:  He  dil- 
couraged  none,  upbraided  none  that  were  wil- 
ling to  come  to  him :  His  familiarity  and  f  ree 
condefcenfions  to  the  m  jft  vile  and  defpifeable 
Siooen^  was  often  made  the  matter  of  his  re- 
proach. Such  is  his  gentle  and  fweet  carriage 
to  his  People,  that  the  Chttpch  is  called  the 


Lamb's  W if Rev.  19.  7. 
6.  Ifefeveated  tiie  Mind  of  God 


th;.  M-n  ;  his  Do£^rlne  had  not 


purely  to 

the  lead  daih 


that  in  Jer.  31.  we  fay, 

1.  That  if  it  conclude  againfl  Minifterial 
Teachings,  it  mufl  equally  conclude  agaijift' 
Chriflian  Conferences.  * 

2.  We  %  that  cannot  be  the  lenfe  of  one 
Scripttire  whtdi  contradifk  the  plain  fenfe  of 
other  Scriptures  :  But  fb  thIS  iVOttid,  £^.4.' 
If,  12.  I  Ciw.  II.  a8. 

3.  And  we  fiy,  ihe  ieoce  of  that  Text  is  cot 

negative  but  comparative  \  not  that  they  (ball 


of  Eiroi  todebale  it ,  his  mod  enviouUy  obfer-  l  have  no  need  to  be  taught  any  Truth,  out  no 
 -  fy^jj  jjg^  to  lie  taught   ae  firft  Truths ^ 

That  there  is  a  God,  and  who  is  thistmcGod  f 
Tlwy/hall  no  more  teach  every  Alan  biffintherJ 
faying.,  Knovo  the  Lord ,  for  they  flmSathuei 
me.  To  conclude,  Gcd  hath  given  Mtnifteisto* 
the  Church  for  Converiion  and  Edificatkn- 
work,  M  m  all  cone  into  the  Unity  tf  the 


vant  Hdwsfs  could  find  nodting  tocharge iatm 

^t\^  the  faithful  and  true  W'itnefs^Kvi.  i.  5. 
and  he  hath  commanded  his  Minifteis  to  con- 
ftrfedie  fimplicity  and  puritv  of  tbe  Gofpel, 
and  not  to  Uend  andlophifticaie  it,  '3  Cbt. 

^  7'.  And  lattly,  He  revealoi  the  Will  of  God 


pene£My  and  fully,  keeping  back  nothing  need  j  Paith,  to  a  ferfcH  Man.  Eph.  4. 11,  12.  Srf 


ful  to  Salvation.  So  he  tells  the  Dilciples. 
John  i<>.  15.  All  things  that  I  bme  beard  of 
iKy  Father^  !  have  made  known  unto  you.  He 
vn&faithjul  a-f  a  Son  aver  his  oivntioufe.^  Heb. 
3. 6.  Thus  you  have  a  brief  account  of  what  is 
impl  ied  m  rh  is  pan  ofChrift'sPcopheric^l  Office, 
and  tiow  he  perfbrmed  it. 

Irjffrence  1.  If  Jefus  Chrifl,  who  is  now 
paficd  into  the  Heavens,  be  the  great  Prophet 
and  l  eacher  of  the  Church ;  hence  we  jufUy 
infer  the  continual  neceffityofa  ftanding  Mini- 
firy  of  the  Cbureb :  For  %  his  Minilters  he 
now  teacheth  us,  and  to  tliat  intent  hath  fixed 
them  in  the  Church,  by  a  firm  Conflitution, 
tbefe  to  remain  to  the  ebdof  the  World,.  Mn. 
28.  tth.  Heteachetli  Men  no  nxne  FMonally, 
but  Miniflerially.  His  Miniflers  fupply  the 
wantofhisPerlbnalPrefence,  aGz-.s-io.  IVe 
pray  you  in  Cbrifi's  ftead.  Thcfe  Offices  he 
gave  the  Church  at  his  Afcenfion,  /.  e.  when 
hecealedto  teach  them  any  loi^r  with  his 
own  Lips  \  and  fo  let  them  in  the  Church,  that 
thdrSucceilionlhall  never  totally  fail:  For  lb 
that  the  word  tdm  be  hath  Jet  ^  i  Cor.  1 2.  28. 
plainly  implies.  They  are  let  by  a  fure  Efta- 
blifhment,  a  firm  and  unalterable  Conflitution, 
c\'cv\dSihQTtmesandSi'ajms^  tmhich  the  tailor 
f'tiih  put  litnin  his  own  potoer  it  s  the  lame 
W,ord  :  and  it  s  well  thLr  ar  ,-  fr'  firmly  let  and 
fixed  there  ^  for  howmjny  AdvcrCiries  in  all 
Ages  have  endeavoured  to  lhake  the  very  Office 
jr  \':\{''  pretendinn  that  it's needlels  to  be  taught 
by  Men,  and  wreLiing  fuch  Scriptures  as  thefe 
to  countenance  their  Error,  Joel  a.  28,  19.  / 
tci II  pour  out  my  Spirit  upon  allflejh ;  and  your 
Sons  and  Daughters  Jhcdl  projpbefie^  8tt.  And 
Jer.  31.  34.  Thefe  /hall  teach  no  more  every 
Aimi  bt'g  Nei^UmTy  tt^everyMut  hm  Bretber^ 


that  when  all  the  Rleft  are  converted,  and  alt 
thofe  Converts  become  pcrfeft  Men;  when 
there  is  no  Error  in  Judgment  or  FraQice,  and 
no  SeduLcr  to  caufe  it,  then,  and  not  till  then, 
will  a  Golpel  Miniftry  be  ufHeft.  But  (as  it's 
well  obferved )  there  is  not  a  Man  that  oppcrfes 
aGofpel-Miniftry,butthc  very  Beii^of  thatMari 
is  a  fufficient  Areument  for  the  contimnnce  of  it. 

Merence  2.  If  Chriit  be  the  great  Prophet 
of  me  Church,  and  fuch  a  Prophet  ^  then  it  fol- 
lows, "V^at  ihctveakeji  Chrijiians  neied  net  he 
difcouraged  at  tbc  diutmjt  and  incapadry  they 
fmdiu  ihemfehet.  For  Chrilt  is  not  only  a 
patient  and  condefcending  Teacher,  buthe  an 
ahb  (as  he  oltenhath  done)  leveal  that  to  Baba 
which  is  hid  fiom  the  Wife  and  Learned,  Mm 
II.  2  J.  TJ)e  Tefii monies  of  the  Lord  are  /tare 
maki ng  Wife  the  fimple^fQL  19.  7.  Yea,  and 
fuch  as  yoo  ate  rlM  Lord  delights  to  chufe, 
that  his  Gracemay  bethe  more  c  nfj  icuous  in 
your  Weaknefi,!  Ctfr.i.26,27.  You wiiihaveno- 
thing  of  your  own  to  glory  ui :  Yon  will  not  fajr. 
as  a  proud  Wretch  once  faidjE^aeJ*  Deus  mem  ■ 
1,  and  my  God  did  this.  Jefus '  Chrift  aflefts 
not  fecial  Gloiy,  he  will  not  di^dedie  Pkaife 
with  any.  Well  then,  be  net  difcoungedi 
others  may  know  more  in  other  things  than  you, 
but  you  are  not  incapable  of  knowing  lb  modi 
asfhall  flu'ernnrSo-j!';,  if  Chrift  will  be  your 
Teacher,  in  other  Knowledge  they  excel  you- 
but  if  ye  knew  Jefus  Chrift,  and  the  Truth  as 
it  is  in  him,  one  Drop  of  your  Knowledge  is 
worth  a  whole  Sea  of  their  Gifts ;  One  Truth 
fuckt  by  faitb  and  Frupwr  from  the  Btcaft  of 
Chrift,  is  better  than  ten  thnufand  dry  Notions 
beaten  out  by  wracking  the  Underltaadixig.  It's 
better  in  kind  i  theonc  being  but  natural,  the 
other  rupenatunl,  fstm  tfa«ttving]Uiiiiiinatiaf& 


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Seim  9. 


The  Fountain  of  Life. 


41 


and  towaid  Teachings  of  the  ^it:  And  fo  is 

one  of  thofe  better  rhin^^  that  aecompafiy  Salva- 
tion.  It's  better  in  rcipt.£t  of  Efiefts;  other 
Knowledge  leaves  tlic  flcart  as  dry,  barren^  and 
.  j^jijJ  unaffeftcd,  as  if'it  had  its  feat  in  another  Man's 
Head:  but  that  little  you  have  beui  taught  of 
ofd*,  cfi-Chlift,  ihedsdown  its  gracious  Influences  upon 
your  Affisftions,  and  Aides  fwcet!-,'  m  your- 
^^J,  melting  Hearts.   So  that  as  one  prcttn  J  the 

mm  & 

pB,  pne 


omnibus 


moft  defpicable  work  of  a  plain  Ruftick  Qui 
ftian,  before  all  the  Triumphs  of  Alexander 
andCf/arj  much  more  ought  yc  to  prefer  one 
fiving  Manifeftation  of  the  Spirit,  to  all  the 
powerlefs  lUuminaTions  of  natural  Men. 

  Inference  3.  if  Chrilt  be  the  great  Prophet 

«n"«i*»?  and  Teacher  of  the  Chwdi ;  it  follows,  That 
Fraver  h  a  proper  meant  for  t}>e  increafe  oj 
KnowieJge :  Prayer  is  the  Golden  Key  which 
mdocks  that  Trcaiurc.  When  r^imel  was  to 
expound  that  Secret  which  was  contained  in 
the  King's  Dteam,  aboat  whfch  the  Xjddean 
Magicuni  had  rackt  their  Brains  to  no  pur 
pofe}  whatcourfc  doth  Dawel  take?  VVhy,/^r 
toe/ttt0liiTHcu/e  (C3\th  thcTeM>  Doffla.  17, 
18,  and  made  the  /  ■  j  v  'inotvn  to  Hananiab, 
Milhad,  4wf  Axatiah  Ins,  Qmpanions ;  that 
tbey  mmU  dej/rre  Merciet  of  the  God  Heaveti 
lUtfivi'  concernwerhij.  Sc-rct.  And  then  was  the  Se- 
nt Theo-  cret  revealed  to  DantcL  Luther  was  wont  to 
lopim,  fay,  thfBBThlogSinMke  a  Divine ;  Meditation, 
Temptation,  and  Prayer.  Holy  Mr.  Bradford 
was  wont  to  ftudy  upon  his  Knees.  Thofe 
Truths  diataie  got  by  Prayer,  leave  an  unufu- 
al  Sweetnefi  upon  the  Heart.  If  Chrid  be  our 
Teacher,  it  l»:omes  all  his  Saints  to  be  at  his 
Fcec. 

Inference  4.  If  Chrift  be  the  great  Prophet 
and  Teacher  of  the  Church,  We  may  thence 
d&fm^n  amiuicfge  ofDoSrines^  and  it  mccfferye 
us  Ota  Tijl  to  try  them  h'.  For  fuch  as  Chrift 
is,  fuch  are  the  Doftrino  that  flow  frotn  him  •, 


derogates  from  his  own  Glory,  or  prejudices 
and  obftrutls  the  ends  of  his  own  Death. 

Inference  5.  And  as  it  will  lervc  us  fbraXeft 
oJDoQunes,/»  it  Jerves  for  aTeji  of  Mini- 
nery-  and  hence  you  may  iujguwho  are  autho- 
rized ajid  ftnt  by  Chrift  die  great  Prophet  to 
decia re  h is  W i H  to  Men.  Surely  thofe  whom 
he  fends  have  his  Spirit  in  their  Hearts,  as 
well  as  his  Words  in  their  Moutht.  And  ac- 
cording to  mealiires  of  Grace  received,  they 
iaithfully  endeavour  to  fulfil  their  Miniftry  for 
Chrift,  as  Chrift  did  for  his  Father :  As  my  fa- 
ther hath  Sent  (faith  Chrift)  fo  fend  I  you. 
Job,  2a»i.ThCT  takeCbift  for  their  Partem  in 
thewhole  coorieof  their  Miniftration,  and  are 
fuch  as  fincerely  endeavour  to  imitate  thegteif 
Shepherd  in  thefe  Six  Particulars  foUowingT 

I.  Jefos  Chrift  was  a  >>ft/^vM/VT/>r,  the 
jatthjul  arid  true  Witncfs,  Rev.  i.  5.  He  de- 
dared  the  whole  Mind  of  God  to  Men  Of 
him  it  was  piophetlcaUy  Sid,  P/a/..4o.  10,  / 
have  not  hid  th)  Riihteouf/iefs  within  my  Heart ; 
Uwe  dfclarrd  thy  jaiibfuinefs^  and  thy  Sal- 
vation i  \  have  not  concealed  thy  hnnng-kind- 
ttejs  and  thy  Truth  from  the  great  Congregation. 
To  the  lame  fenfe,  and  alraoft  in  Ae  fame 
words  the  Apoftle  Patf/profeffcd,  in  AOszo. 
20.  /  have  kept  b.uk  n-ihini^  thai  it\u  proftta- 
hie  unto  you  •,  and  verje  ?  5.  /  i^auc  fbevaedmt 
all  things.  Not  that  every  faithful  Mlnfller 
doth  m  the  courfe  of  his  Minilhy,  anaromi/e 
the  whole  body  of  Truth,  and  fully  expound 
and  apply  each  particular  to  the  People  :  No, 
that  is  nor  the  meaning,  bur  of  thofe  Do^rines 
which  they  have  opportunity  of  openiiML  ibe? 
do  not  out  of  fear,  or  to  accommodate  and  S 
cure  bafe  low  ends,  withhold  the  Mind  of  God, 
or  lb  corrupt  and  abufe  his  words,  as  to  fubieSt 
Truth  to  their  own  or  other  Mens  Lufe  They 
preach  not  a*  pleafing  mcn^  hut  Crod,  i  Thelt 
2. 4.  for  if  we  yet  plea/e  men,  ttic  cannot  be  the 


Enor  pretends  to  derive  it  feH  from  him:  fervantt  of  Chrijiy  Gal.  i.  10,  Truth  moflbtf 


but  as  Chrift  was  holy,  humble,  heayenly, 
meek,  peaceful,  plain  and  fimple,  and  in  all 
things  alien,  yea,  COTtrary  to  the  wifdom  of  the 
World,  the  Gratifications  of  the  Flelh  ■,  fuch 
are  the  Truths  which  he  teacheth.  They  have 
his  Charafter  and  Image  ingraven  on  them. 
Would  you  know  then  whether  this  o?.  that  Do- 
arine  be  from  the  Spirit  of  Chrift  ocno  ?  Ett- 
mlne  the  Doarine  it  fclf  by  this  rule.  And 
whatfoever  Doctrine  you  find  to  incQurage  and 
countenance  Sin,  to  exalt  Self  j  tobeacoomroo 
dated  to  eanhly  Defigns  and  Interefts,'  to  warp 


fpoken,  tho'  theGrcaieft  on  Earth  be  offended. 

2.  Jefas  Chrifl  was  a  tender  hearted  Ahm- 
fter,  full  of  compaiTion  to  Souls.  He  wasfentto 
bind  up  the  broken  in  lk;m,lfa.6 1 .  i  He  was  full 
of  Bowels  to  poor  Sinners.  He  grieved  at  the 
hardnefs  of  Mens  Iharts^hUik  ^.j.He  mourn- 
ed over  Jeru/aJem,  and  laid,  O  ferufa/em,  Je- 
tntfidmi  kmtfft  would  lhaue  gathered  thy  Chil- 
dren at  a  Hen  gal  hers  her  brood  under  her  voir.gst 
Aiatib,  23.  57.  His  Bowels  yemcd  when  he  ftiv 
the  multitade  as  Sheep  having  no  Sheplicrd, 
Matth.  9.  ?7-  Thef,-  Bowels  of  Chrid  muft  ba 


and  bend  to  the  Humours  and  Lulls  of  Men  •,  j  in  all  the  under-Shepherds.   God  it  ay  toitnefs 


in  a  word,  what  DoCtiiiw  ibeTi»diTe£lly,  and 
as  a  proper  caufe  makes  them  that  profeis  it 
carnal,  turbulent,  proud,  fenfual,  ^ c.  you  may 
lafely  rweft  it,  and  conclude  this  never  came 
from  Tuf  s  Thrift.   The  Doarine  of  Chrift  is 
after  Godlincfs  J  his  Truth  liiiaitie.^  There  is 
a  Guftm  fpiritualk  judieii,  a  Sptrimal  talte, 
by  vAr.ch  thofe  that  have  their  Scnces  exerci- 
fed,  can  diftinguifti  things  that  differ.  The 
Sfiritual  Man  judgcib  all  things^  i  Cor.  2. 1 5, 
his  Ear  tries  Ifords^  at  hh  Mouth  tjfieth 
Meats^  Job  ^54.  5.  Swallow  nothing  Clet  it 
come  never  fo  fpcciouflyj  that  hath  not  feme 
rclifh  cf  Chrift  and  Holtnefs  in  it.    Be  furc 
Chrift  never  reveal'd  any  thing  to  Men,  that 
Vol.  I. 


,faith  one  ot  themj  bmgreally  I  long  after  you 
cer  the  pattern  of)  the  bo-.ccls  of 


all  in  (or  after 

^•"'ft  J^Ji^b  Phil"  «  8.  He  that  ihcw&  a  hai^ 
Heait,  unaided  with  the  Dangers  and  M1&-- 

ries  of  Sotils,  can  never  fhew  a  Comminion 
from  Chrift  to  authorize  him  for  ^inifteml 
Work.  ."'  , 

3.  Jefas  Chrift  was  a  laborious  f>jin{ul  Mj- 
nijhy\  he  put  a  neceffity  on  himkU  to  tinilh 
his  Work  in  his  day  -,  a  Work  infinitely  great, 
in  a  very  little  time,  j^^k  c  4.  /  muji  mrk 
the  U'Drks  of  bin:  that  fcnt  tne^  venile  it  is  day: 
the  night  cometh  ahen  no  man  can  mrk.  O 
how  much  Work  did  Chrift  do  in  a  little  time 
on  Eanh  I  He  went  about  do'tnggpodikSnt  lalii 

G  15 


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44 


I  be  Fomtam  of  Life. 


Vol.  I. 


He  ms  never  idle.  When  fits  down  at 
7.'.  Well,  ro  reft  himfcU  being  went)', 
prcicjitly  he  falls  into  his  Work,  prcachiug  liie 
li olpcl  to  the  S.vnjritanefs,  In  this  muft  his 
Miiiifkrs  rclcmble  him  ;  (frivirrg  aucr.fing  to 
lis  liGrkmg^  that  twrketb  in  tkem  nu^lnily^ 
Col.  1.58,  2;.  An  idlcMinifter  fcenisto  be  a 
comrad}£tloii//r  as  who  ffaoald%,  a 

dark  Light. 

4.  Jrfus  G)rtjl  delighted  in  nothing  more 
iba/i  lite  fuccefi  of  his  Mtnijiry  ;,  to  fee  the 
Work  of  the  Cord  profper  in  his  hand,  this  was 
meat  and  drink  to  him.  When  the  Seventy 
retu?ned,  and  reported  the  fiicceis  of  their  tirft 
EnAofl^;  Lffrd^y  even  the  Devi/t  arc  Jubjen  to 
i/s  through  t}y  Kamc!  Why,  fjith  (thrift:.  / 
l>eheld  Satan  fall  a*  Lishtningjrom  iieavtn. 
As  {f  he  Irid  (aid,  Ytm  tea  me  no  Nevrs,  I  fiiw 
it  when  I  lent  you  otjt  at  firft ;  I  know  the 
GfAbd  would  ma  ke  work  where  it  came.  And 
in  that  hour  Jejus  rc  joieeitinSpirity  Luk.  id 
17,  18,  21.  And  is  it  not  lb  withthofe  fent  by 
him  ?  Don't  they  value  the  fuccefs  of  their  Mi- 
niftry  at  a  high  tate  i  It  is  not  (laith  one)  the 
cxpence,  but  the  recoiling  of  our  labours  back 
again  u£X)n  us,  that  kills  us.  Minifters  would 
not  die  lo  fjft,  nor  be  gtarheaded  fo  foon,  could 
they  but  fee  the  travail  of  their  Souls.  Jly 
little  Children  (fiithPiivl)  oftobom  I  travel  a- 
gain  in  hirth^  nh^a  »Uttt\  till  Chrift  be  formed  in 
yru.  Gal.  4.  19.  As  for  til  ofc  That  ha vc  the  name  ^ 
01  Shepherds  only,  who  vitit  the  Flock  only  once  I 
a  year,  ahoacfheafbig  time}  whohave/dr  ^ 


ftrpcments  of  a  foolijh  Sheplferd  {jorcipes  fif 
ntulSra)  the  Shears  and  Pail,  Zecb.  it.  15. 
vrofnl  will  be  their  conditic«  at  rhe  appearing; 
of  this  great  Shepherd. 

7.  Jejftfs  Chrift  wot  a  Mimflrr  ihar  lived  up 
to  his  Doiirine  :  His  Life  and  Do.£b-ine  har- 
monized m  all  tbffifgs.  He  prefled  to  HoJfncft 
in  6is  Doftr^ne,  ird  wai  the  great  Patrern  of 
Holinefein  his  Lite.  Alatth.  11.  28.  Lram  of 
v.'c,  I  am  meek  and  My,  And  fiidi  h&Minr- 
fters  ddirc  to  approve  themfelve^,  Vhil.  4,  9. 
What  ye  have  heard  and  feen  tn  mt\  that  do. 
He  preacht  to  their  Eyes,  as  well  as  Ears.  His' 
Life  was  a  Comment  on  his  Doflrine.  They 
tnight  fee  Holinefs  aSed  in  his  Life  as  well  as 
founded  by  his  Lips.  He  Prearaf'tte'Do* 
Clrine.  and  lived  the  A^tcation. 

6.  And  laftljr,  Jefut  ChrtJI 

a  Afiniffer 

that  minded  and  maintatneafaxet^J'ecTei  com 
muni  on  vutb  Goth,  for  alJ  bk  conffjnt  ftA-hrk 
labours.  If  he  md  hem  preaching  and  h^izi 
ing  all  x\x  d  :y,  yet  he  would  redeem  time  from 
his  very  fleep  to  focnd  ioiecxet  Praret:  Matth. 
14.  29.  When  he  bdi  fem  the  flbdtttttde  omy^ 

he  tcent  up  into  a  Mountain  apart  tc  pray^  and 
tooj  there  alone.  O  blefied  ntierD  I  Let  the 
Ke^ieisofthe  Vlncirards  renacnihei  diey  have 
a  Vineyard  of  their  n-.vn  to  keepv  a  Soul  of 
their  own  that  muft  be  look'd  alrer  as  well  as. 
other  Mens.  Thofc  that  in  thefe  thmgj  imitate 
Chrift,  are  furelv  fent  to  us  ftom  him,  and  are 
worthy  ot  douUe  boiioui :  They  are  a  choice 
BldfiogiotteFeopk: 


Ser.  lot 

Opent 

the  re- 
crnd 
Branch 
of  the 
Prophe- 
tical Of- 
fi:e.con- 
Jiiii/ts,  in 
the  Ulu. 
m'nati' 
on  of  the 
I  nder- 
Jhmding. 


S  E  R  M  O  N  X. 


LUKE  XXIV.  4$. 

Then  epened  he  their  Vnd^pimUngSf  8cc 


KNowledge  of  Spiritual  things  is  well  di- 
ftii^uimol  into  Intellectual  and  Pra^li- 
cal :  the  firft  hath  its  (eat  in  the  Mind,  that 
latter  in  the  Heart.  This  latter  Divines  call  a 
KnoWkdge  peculiar  to  Saints  j  and  in  the  Apo- 
ftk's  Dialect  it  is  -iBfdjgtyH/ttiH^M  brf.PhiL 
5.  8.  'The  eminemrpy  «r  excettenep  ef  the 
ledge  of  Chrift. 

And  indeed  there  is  bat  little  excellency  m 
all  thofepeny  Notions  which  fumifh  the  Lips 
with  difcouflc,  unlefs  by  a  Tweet  and  powerful 
lifluaice  they  draw  the  Confcience  and  Will 
to  the  Obedience  of  Chrift  \  Light  in  the  Mind 
is  neccfl&rily  antecedent  10  the  fweet  and  hea- 
venly motions  and  mountains  of  the  Auctions. 
For  the  farther  anv  man  ftands  from  the  Light 
of  Truth,  the  ^ttner  he  muft  needs  be  fiom 
the  Heat  of  Comfort.  Heavenly  quicknings 
are  begotten  in  the  Heart,  while  the  Son  of 
Righteoufeefs  i^eads  theBeatns  of  Truth  into 
the  Llnderft  mu'nj,  and  the  Soul  firs  under 
pbofii  iisr Wings :  yet  all  the  Lifibt  ol  the  Gof- 
pel  (preading  anddifibfiRgltletfimo^Mind, 
ta.T  never  favingly  open  and  change  the  Heart, 
wichOot  another  atl  of  Chrift  upon  it  j  and 
#to  tfitt^  ibeTes  infimrn  you,  Then  open- 


ed he  their  Underdandingtf  thotthew  mjdt^  Zn- 
derftand  the  Scnptnres, 
in  vdilch  Words  wc  tave  both  an  aft  of 

Chrifl  upon  the  Difciplcs  Un 'allin  lings/aad 
the  hianediate  end  and  Icqpe  ofUhat  A£t. 

I.  ChrHTs  Aa  upon  tftsfr  Underftandings  i 
he  opened  ihcir  Undcrjiandint]!.  By  Uncfer- 
ftanding  is  not  here  meant  the  Mind  only,  in 
oppofition  to  the  Heart,  Wm  and  Affeftions, 
but  thefe  were  opened  by  and  with  the  Mind. 
The  Mind  is  the  Heart,  as  the  Dooi  to  the 
Houf|:  What  comes  vm  his  Hean^  •  comes  fai 
atthellnderftanding,  which  is  Introduftive to 
it  \  and  akho'  J  ruths  ibmetimes  go  no  farther 
than  the  Entry,  never  penetrate  Ac  Hearts,  yet 
here  this  efilfl  is  undoubtedly  fncludcd. 

Expofitors  make  this  Expreilion  parallel  to 
that  in  Ails  \  6.  14.  'The  Lord  opened  theWfart 
of  Lydia.  And  it  is  well  ohlerved,  that  it  is  one 
thing  to  open  the  Scriptures,  that  is,  to  ex- 
pound them,  and  give  the  meaning  of  theijL 
as  Pdzr/ is  laid  to  do  in  A  'h  iS.  and  another 
thing  to  open  the  Mind  01  Heart,  as  it  is  here. 
TliLt^  arc,  as  a  learned  Man  truly  obfen,'ei 
two  doors  of  the  Soul  barr  d  ^r^hft  Chrift  ; 
the  Undeiftanding  l^  Igtiuxunts,  and  the 

Heart 


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I  a 


Tie  Eowuam  )ofL^^ 


ipfe  ca  Heart  by  Hirdnefi  \  boch-  th«ie  are  opened  by 
jiinem  Chxiii.  •.  The  fefmer  Is  opaed  hf  the  preach 

mm  "k^  '"S  ^      Gofpel,  the  other  by  the  internal  o- 
^  fol.  pcotioo  ^  the  Spixic.  The  foinier  belongs  to 
c«r'-  Iff^  firflpaitc^Uitift's  Prophetical  Of^,  o- 
#K57*  ,aened  intbeftrmer^  the  latter  to  that  fpecial 
:  i  ■   '  uitemll  |nn  of  his  f  lopbetical  Office,  to  be 
opened  m  this  Samotk 
'  *•  '       And  that  it  was  Tiot  a  niked  A£t  upon  their 
Minds  onlf,  bur  that  their  Hearts  and  Minds 
„   .  dul  work  in  tcUowfhip,  being  both  touched  by 
this  Aft  ot  Chrift,  is  evident  enough  by  the 
•  *    Eflefts mentioned,  x^erf.  ^a,  yj.  ilxy  returned 
/tf  Jerufalem  tvithgrcai  Joy^  andvoere  contituudhf 
in  the  'l'emple  praifiag  iotd blejjuig  God.    It  is 
-  .    coofeflcd,  thatbetbrethistmieChrifthad  open- 
'        ed  tbeir  Hearts  bv  Converfton ;  and  hisOpening 
is  not  to  be  underfiood  fimpl'.\  hut  f-Lundum 
.. .    qmd^  in  reference  to  thotc.  purciculai  1  ruths, 
in  which  till  now  they  wore  hoc  faffictently  in- 
•       fcrmed,  and  fi)  their  Hearts  could  not  be  duly 
aifefcled  with  them.   They  were  very  dark  in 
their  appreheijfions  of  the  Death  and  Kefutrefli- 
on  of  Chrift  ^  and  confequeatly  their  Heans 
were  lad  and  dejeded  about  thatwhich  had  bc- 
fidlenhim.   Kr//.  1 7 .  But  when  he  opened  his 
Scriprores  and  their  Uoderftaadioigs  and  Mean 
together,  then  things  appeared  fridi  nether 
Face,  ad  dkjr  feilim  Meffins  and  prai/ing 
God.  ,  /■ 

3.  Here  is  firdwr  to  beosnfidcfsdtliedefign 
Nque  and  end  of  this  Act  upon  their  UnderftandingS; 
enim  fpiri- Xbaf  iha  oigbt  Mderjidnd  tbt  Scriptures. 

Where  let  it  be  mniGed,  Reader^  That  the 
ftn,atti  Teachings  ofChrift,  and  his  Spirit,  were  never 
Kfbiriu  defigned  to  take  oiF  from  the  reading, 
j^jjo-  ftudying,  and  fiaiching  for  the  Scrtptures,  as 
w^usQui  ^^"^^  Notionifts  have  pretended,  oppofing 
^L»fem  thofe  things  which  atellibordinatedv  but  to 
[  f  make  thdr  ftodiesand  duties  the  mofc  frairiul, 
'  C'*  beneficial  and  cftecrual  to  their  Souls  or  that 
they  might  this  way  receive  the  end  or  bidding 
ritatt  K-  thdr  Duties.  God  never  intended  to 
tebtio-  abolilh  his  Word  by  giving  his  Spirit :  And 
^  pr»-  they  are  true  Fanaticks,  (as  Calvin  upon  this 
rnd/""'  Plaee  calls  them)  that  thUik,  or  pwendfo. 
'ly.prurr  Dy  this  mc3ns  he  would  at  ow»  impart  more 
fibiJiccn-  Light,  and  make  tiat  thev  had  beibre  more 
mm  con-  operative  and  ulefiil  to  them,  efpecially  in 
fucha  limeofjwed  aa  this  was.  Hence  we 
ubfcTve, 

.  Dott  That  theMemi^  ^  J^^'  ^^"(^  <'»i 
Hearty  effeSuaily  to  rrcriz-r  ;'r      v/'  r 
oJGod^  is  the  peculiar  i><vi^a/;-i  and 
.     C0ice  of  Jefus  Chrift, 
Collvri-  of  the  nrenrMifl-ries  under  which  lapfed 

iimocuiij  Nature  labours,  is  ipirituai  Blindnels.  Jelus 
««w&cn-  Qudft  brings  that  Eye-lalve  which  only 
f  rru'T  can  cure  it.  Rev.  v  l^.  I counfel  thee  to  buy 
dcnpti  oj  me  hve-  falve^  that  thou  nta^eft  fee.  Thole 
hoiBofpi-  to  whom  the  Spirit  hath  appbed  it,  can  lay  as 
rituaii  vifui  jt  j  T^,>,,  5.  jq.  We  ktow  that  the  SoH  oj  Qod 
cl^i^',^  trceme^  and  httth gjnten,  t*s  an  Undetfiaadiai^ 

tip.  Afl  ' 

-jBI  Uc  pfoptiam  icmn  fupcrnatuMlium  iro^nitioncni ,  ni  n 
exMrte  wiefti  icnktio,  ncc  cxum  fubictti  ddntus  uius 
J,  led  yhftt  inqviri  patia  Chrifti,  8c  fpeciate  adfucorium 
fiMwfiaftiqaocor  opcriatur,  cmolliaiar,  SL  fapcwHOlii  verin- 
ZMoedUtNbeac  psofUMoMm      ft  gfdbim  QUdmSi jidicii. 


in  htm  ilM  H  true,  evtn  in  hk  S»a  Jtfai 
Cbr^.'thkisihetfmeGoi;  etndenmalUfe. 

To  the  Spiritual  Illumination  of  a  Soul  it 
fuffices  not  that  the  Objeft  be  levealodt  not 
yet  that  Man,  the  Sul^  of  that  Knonledge, 

have  2  c^uc  ufe  of  his  ow-  Reafon;  but  it  is  tur- 
therneceliary  that  the  Grace  and  fpecial  Ailift- 
anceofthe  Holy  Spirit  befupaadded,.  to  opcrt 
and  mollifie  the  heart,  and  fo  give  if  a  due  u  ft 
and  rclilh  oi  the  iweetneis  of  Spiritual  Trutii. 
By  opening  ihe  Gofpel,  he  reveals  TWidi 
ind  hy  opening  the  heart  in  u^.   Now  tho'ttils 
ujnnot  be  without  that,  yet  it  s  much  more  ex- 
cellent to  have  Truth  revealed  in  us,  thiai  19 
l!S.    This  Divines  call  pr.tcipuum  illud  ImiKt- 
"i**-  munerit  )^rop\}ettti  ^  the  principal  per-  ' 
fettive  efica  of  the  Prophetical  Office-;  the 
fpecial  BleiTing  prom i fed  the  in  new  Covenant, 
Hcb.  8.  la  L  will  put  my  Lam  tn  their  Altndy 
and  write  them  in  their  Ifeartt. 

For  CKplication  cf  rhis  p^rr  of  Chtift's        ]  ' 
Prophetical  Oince,  i  ihall,  as  in  the  iortner,    *    -  -j. 
(hew  what  is  included  in  the  opening  of  the      >  -  • 
Underftandiivg,  and  by  what  Aos  Chrift  pas  ' '  "* 
ibrms  it.  '.J 

Hrf},  Give  you  a  brief  account  of  what  itf  ' 
included  in  lb  is  A^  of  CbriUi  1^  it  jji  th«  '      -  • 
following  Paniculars. 

1.  Ic.implits  the  rranfcendent  nature  of  Spiri- 
tual things  far  exceeding  the  highettiiighc  and   '.  . 
reach  ofNatual  Reafomjcliis  Chriil  mulFby  his 
Spirit  open  the  Unclerftandings  of  Men,or  they 
can  never  comprehend  tuch  My(lerie3.So(ne  Men 
faaveftrOngnatiual  Parts,  and  by  improvemeni: 
of  them,  arc  become  Eagle-cy'd  in  the  Myfteriea 
of  Natures.  Who  more  acute  than  theHcutheit 
Sagea?-  Yec  K>  them  the  Gofpe!  Teemed  FoolHh- 
ncft,  I  Ot.  I.  20.  yl///?/fl  confefles  that  lie  fore 
his  Conyerfion,  he  otienfelt  bis  Spirit  i'well 
with  oilence  arid  contempt  of  the  GQl()e|;  and       •  - 
he  defpiling  it,  fald  dedic,nah^ir  effe  parvulm^ 
he  (corned  to  become  a  Child  apin.   Bradtasr^  * 
dine^  that  profbund  Doflor,  learned  ufque  oi  ' 
(luporcm,  even  to  a  wonder,  proleflesthat  when 
he  read  VjuI\  1  piftlci,  he  contemned  them,  be- 
caufe  in  themhefbund  nota  MetaphylicalWIr. 
Surely  ir's  poUible  a  Man  may  with  Beren^uri- 
us^  b^able  todilput«<;feMW7/ Tiri^///,  of  every 
pointof  Knowledge-,  .10  wravel  Nature,  from 
the  Cedar  in  Lebanon.,  to  the  Hyfop  on  thft 
Wall  •,  and  ye:  be  as  blind  as  a  Bat  in  the  Know-  ' 
ledge  of  Chrifti  *Ysi,it's  poifible  a  Man's  ^  ff^ 
l!n:k-rftjnding  may  be  improved  by  the  Golpcl,«?/fw 
10  a  great  ability  in  the  literal  knowledge  of/™*'**' 
it,  lb  as  to  be  able  to  expound  the  Scriptures 
orthoduxly,  and  enlighten  others  b7  rhcm,  as^vwrj/T"* 
it  jsJIj/.  7.  22.  The  Scni/es  and  i  bar ijees  .)fin  have 
were  well  acquainted  with  the  Scriptures  of  the 
Old  Teftament  •,  yea,,  fuch  were  their  abiiirits'^"''" 
and  eih^m  among  the  People  for  them,  that  the  '„c7iiait 
Apoftlc  ftiles  them  the  Princes  oj  this  World^thmtmi 
1  Cor.  2.  8.  And  yat  notwithttanding  Chril^'*^  ; 
truly  calls  tbem  bliml  Guides^  Mat.  25.  TiW^,'^ i 
Chrift  opea  the  heart)  we  can  laK)wi»thiug  ofw/X»^ 
.  ,       ,  .     .    .  f^fl'ti 

L.'  .V.i.-„tf,  ,v;,uT  m  power  cj  Sm,  mJ  rn  tlx  verj SidwrSs  (f  J/tlt,  wHtlh 
ai  the  cmmanJ  ef  Smm  :  And  if  atiff  Man  thml  ^thtrwife,  let  him  tM 
ktti  that  ex'^ry  fbu^  dub  n»t  tuil  Aim     l      ih.it  mrtgcneratt  ttut 


Hi  i 


Digitized  by  Google 


bini,  ox  of  his  Will^  as  we  ought  to  kiiow  it. 
Socxperimcotally  true  is  that  of  the  Apoftle, 
1  Cor.  i.  14,17.  Tlie  natural  Man  receixjeth  n^yt 
the  ib'tagt  of  the  Spirit  of  God,  /or  they  are 
foolijbtttfs  to  him  ,,  neither  can  he  kkova  thcm^ 
becdufe  they  are  fpiritually  difcerned.   But  })e 


that  is  /ptritualy  judgetb  all  things  yjet  he 
hiicfdj  a  judged  ofao  Man.  The  Ipirirual 
dloflcaa  iuageand  difcernthecanul  Man,  but 


Modum 
infliniri* 
OQis  pro- 

U|diccfli 
ftnutmus; 
inuiedi- 

■tUL  & 


thecarntt  Man  wants  a  faculty  to  judge  ot'  the 
fpiritual  Man.  As  a  Man  that  curries  a  dark 
Laochocn,  xan  fee  another  by  its  ligbt»  but  the 
odior  CHnnot  diioin  hinv  Such  S  th*  dift> 
rcrnce  betwixt  perfons  Whofi  M^iartS  Chrtthaili, 
ockuh  00c  opeooL  " 
1.  C^rtft  opening  the  Ibide^fhrnditigviit^ 

thL'  infutfici-rcy  'A  all' «Xtemal  Means,  how 
excellent  loever  they  are  in  tbemfeives ,  to 
operate  favingly  upon  Men,  till  by  Chriff  'fais 
Power  opeti  the  Soul,  and  fo  makes  them  effe- 
£lual.  What  excellent  Preachers  were  Ijaiah 
9nA  Jertm'dt  vothc  Jews?  The  former  fpake 
of  Chriftmorclikean  F.vjngeliftof  the  New, 
f  ™^  tl»*u>  a  Prophet  of  the  Old  Tettameni ;  the  latter 


do&  men-  ^  >  ttioft  ooHviE^ive  and  pathetical  Preacher : 
t»homt-  Vet  the  <M»e  complains,  I/a  Ayi.  i.  Who  hath  be- 
iiiim,ali.  lievedour  Report  i  AnJ  to  whom  k  tbe  Arm  of 
uoiTvi  revealed?  the  other  laments  the  fuc- 

minllrul'o"  cefiernefs  of hisMiniftry,  Jen  6.  t8.  TJu^Be/ 
itifus  ii-  /ozos  are  burnt  ^  t})e  Le.ia  is  conjumed  of  the  t/n', 
Junrari,&:  the  Founder  melt  el  h  in  vain.  Under  the  New 
^i^mif^  Tettament  what  People  ever  enjoyed  fuch  choice 
lidciobe-  helps  and  means,  as  thole  ihar  lived  under  the 
dientiam  Miollfay  of  Chriftand  the  Apoftles;  Yet  how 
MHid  pof.  many  remained  ttill  in  I^rknefs?  JL-r.  11.  27. 
^ll^jliji^  We  have  piped  to  you^  but  ye  have  ni^  dance  J  • 
Miimui  uebmemurned  unto you^  butye  hdve  not  la- 
dbOutn  mented.  Neirhrr  the  delightful  Airs  ot  Mt-r- 
pri-  cy  nor  the  dolctul  Dittie  of  Judgment,  cuuld 
Jj"  Jj^;,,  affea  or  move  their  Hearts. 
-  *^  '  And  indeed  if  you  fearch  into  the  reafbn  of 
it,  you  will  be  (atisfied,  that  the  choiceft 
Means  can  do  nothing  upon  the  Heart,  till 
Chrift  by  his  Spirit  open  it,  becaufe  Ordinances 
work  not  as  natural  Gaufes  do :  For  then  the 
,^  ilnriu;  fdUow,  unlersmiriculouny 

wonderful 

that  all  that  heat  fhoold  nor 

tharthe three  Children  fh  .-aid  he  in  the 


S4lvation.   Hethatattuil  idid.  Leu  jfvre  ibf^^V*^ 
Ugbt,  and  it  was  fo,  muft  fliine  inio  owJ^nSfc 
Hearts,  or  thty  wiJ!  never  be  lavingly  eiHight  qmn^B 
ned.    2  Ccr.  4.  6.  A  double  Milery  Lyesiipoaa  dcticcrc.w 
great  part  of  Mankind,  viz.bupotency  v^  h'iiit.      u  t 
Tkey  have  not  only  loft  the  true  liberty  and  fre«-  n^"^L 
dom  of  their  Wills,  bur  with  it  have  fo  iat  loit  utiiis  f« 
their  Underftanding  and  Humility,  as  not  to  nobis  tcI  , 
own  it.   But  alas!  Man  is  become  a  moit  im  '^♦'^.ni'i 
potent  Creature  by  the  Fall ;  16  fer  ftom  being 
able  to  open  hisown  Heart,  that  hecamiotknoW  maaa 
theihiflgs  of  ti^.e  Spirit,  1  Gr.  2.  J4.  cannot  norms  ad 
bcliece,        6.  .      _  - 


cam  inccU 


tigeodam 


4^4.  cannot  obey,  Ram,  8 
cannot  fpake  one  good  Word,  Mat.  12,  34' g^^^^^ 
cannot  cbiflk  one  good  Thou^t,  ;t  Gr.a.  SiooAnad 
caDDOtdooae  gpod  Aa,  John.  1 5.  f.  0  whar  8  Abon. 
helplefsfhiftlelsthin;;  is  1  i^oor  Sinner  !  SuitaUy 
to  this  ftate  of  impot£oce,  Converlion  is  ui^^^* 
Scripture  caffd  Regeaeiarion,  7<m&.  3.^  a  ^mUt, 
lurre£lion  from  the  Dead,  Eph.  2.  5.  a  Crea- 
tion, Eph.2.  la  a  Vidory,  a  Cor.  la  5.  Which 
doth  not  only  imply  Mah  to  be  purely  ptffife 
in  his  Converlion  toGrd,  bat  areniiency,  and 
oppofition  niadeto  that  Power  which  gpeslbnii 
fran  God  to  recover  him.  '  • 

Laftly,  Chrijf?;  opening  the  llndcrftandlDgCithcdnai 
imports  his  Divine  Fower,  whereby  he  is  able'"*^^" 
tofubdw  alt  things  to  himfelf!  WhotK<5cd^^' 


cipMcft. 

xxvr.  ^ 


e&e£t  would  a  1  way 


hindred  zp^  it  would  be  eqoalijr 

*  be  ocMVetted,  as 

fiery 

Furnace  fi>  longi  and  vet  not  be  burned :  no^  tt 
wotbiictasa  natvnf,  but  asanioral  Caule; 

whole  efllcicy  depends  on  the  gracious  and  ar 
bitcaiy  concurrence  of  the  Spirit.  The  Wind 
btoaetb  vhereit/i/fttb,  Joh.  8.  The  Oidl- 
nar.c.5  are  like  the  Fool  of  Beihe/Jj,  John  5. 
4.  At  a  certain  time  an  Angel  ame  down  and 
ttouUed  tbe  Wateis^  and  Aen  they  had  a  heal- 
ing virtue  in  them.  So  the  Spirit  comes  down 
at  oamn  times  in  the  Word,  and  opens  the 
Heait,  and  Aen  it  becomes  the  power  of  God 
to  Salvation.  So  that  when  you  fee  Souls  dai- 
ly fitting  under  excellent  and  choice  means, 
and  remain  dead  ftill,  you  may  lay  as  Martha 
did  to  Chrift  of  her  Brother  Lazarus,  Lord, 
if'thou  hadft  beoi  here,  th^  had  not  remained 
dead.  If  thou  hadil  been  in  this  Senoon,  it 
bad  not  been  fo  incfe-^lua!  to  them. 

ft^pGesthe  utter  Impotency  of  Man  to 
open  his  own  Heart,  and  therel^  make  the 
Ivord  diefhiaUy  to  lib  own  Conveiiigo  and 


knows  the  Heart  ?  Who  but  a  God  can  unlock 
and  open  it  at  pleafure  ?  no  meer  Qeature,  00 
not  the  A/igcls  themfelves,  whoibrtber  large 
UndcrftandingsaA^Intelligencics,  an  command 
or  open  the  Hcait.  We  may  ftand  and  knock 
at  mens  Hearts,  till  our  own  ake;  but  no  opeiK 
ingtill  Chrift  come.  He  ran  fit  a  Kev  to  allthe 
crols  wards  ot  the  WiU,  and  with  fweet  dSca- 
cacy  opet|  it,  and  that  wicbont  any  force  or  vio- 
lence to  it.  Thele  things  are  carried  in  this 
part  of  his  Office,  coohlUng  in  opening  the 
Heart :  Which  WIS  the  filft  thiqg  pMpoaaded 
for  Explication. 

Secondly.^  In  the  next  place,  let  us  lee  by  what 
A£ls  Jefus  Chrift  performs  this  Wofk  of  his, 
and  what  way  and  mediod  be  talus  to  open  dm 
Heart  of  Suiners. 

And  there  arc  two  principal  ways  by  which 
Chriit  opens  the  Underftandings  and  Heaitf 
of  Men,  vis.  By  his  Word  and  Spirit. 

1.  By  his  Word  ;  to  this  end  was  Foul  cao^. 
miffiooated  and  feot  to  preach  tbe  Gofbel,  A3t 
i6. 18.  To  open  their  Eyes.,  aniturn  tnem  from 
I'^irknefs  to  Light.,  and  from  the  ?cnoer  of  Satan 
to  God,  The  Lord  can,  if  he  jdea&s,  accom* 
plifh  diis  bnmediatdy )  but  tho'  he  can  do  it, 
he  will  not  do  it  ordinarily  without  Meajis,  be- 
aufe  he  will  hoooar  his  own  Inftitutions. 
Thetefbre  yoa  (hall  obfinre»  tbat  when  L^AVs 
Heart  was  to  be  opened,  there  appeared  ur.to 
Paul  a  Man  of  Macedooia,  t»bo  frayed  hint, 
fayingy  Come  over  into  MacMOma^  mibelpKt, 
Alls  19.  9.  God  will  keep  up  the  Reputari  :  n  of 
his  Ordinances  amone  Men :  And  tho'  he  hath 
not  tied  himfdf,  yet  he  hath  tied  ustotbem. 
G>/*/7/f////r  muft  fend  for  Veter.  God  can  make 
tbe  Earth  produce  Corn,  as  itdidatfirit,  with- 
out Cultivation  and  Labour  V  but  he  thai  (h^ 

nowexpe^i:  it  in  thenfiglo^  of  Mfinp%  fffflf 
peril  1 1  tor  want  ot  Bread. 

2.  But  the  Ordinances  in  them&lves  caooo^ 
^  it,  a»  1  noted  before  I  and  therefore  Jefus 

Chrift 


ui  conk 


DiLjui^cd  by  Googl 


Chiift  bath  fent  forth  tBe  Spirit,  who  js  his 
Pr<r«f,his  Vicegerent  tocarry  on  this  Wbrl^ 
dieHnns  of"  his  Fleet.    And  when  the  Spirit 
comes  down  upon  the  Souls,  in  the  adtniniftra- 
tion  of     Ordinances,  heeftetlually  opens  the 


lojl  i  wlw/e  Evet  the  QaJ  of  this  H^rJ<i  hafh 
blinded^  Ufl  the  Light  of  t})e glorious  O^fpel  ^ 
Cbriji^  who  it  tlr  Imjge  of  God^  flysHid  fhipit 
unto  them  :  He  means  a  total  and  fio^  Q)0* 


cealttient  of  the  faving  power  of  the  Word  frpni 
Heanto  receive  the  Lord  J<;fus,  by  the'hearing  j  them.  Why,  whatifjcfus  Chrifl  withhold  it, 
of  Faith.  He  breaks  in  upon  the  Undirrtand-  .i  and  will  not  be  a  Prophet  to  ihetn,  whs^t  j» 
ing  aod  Gonfcience  by  powcrlul  CoOvictioiisltheirCoodttion?  Truly  no  bmec  than I<ai^4w> 
aira  Cbitipunctlons :  So  much  that  wor<J»  Jo^. :  It  is  hid  -mi  mn^Mmntt,  to  them  that  are  to 
tooo  «ft  i6.  8.  imports.  He  Jhall (onvi nee  the  World  cf  ptx\[\i,  01-1)6  deftroyed*  .T^is.Pliijdnds,  like 
Slfocm^'^j  convince  by  clear  Demonftration,  fuch  as  rhe  covering  of  the&^•6r:t]|itlgtllp|jB|l41(|i>■ 
^.  Ti  inforces  AiTent,  fo  tha^  the  Soul  cannQt  but  j  chief  ovct  the  Eves,  Is  m  order  to  their  tunring 
^  /pw  vield  it  to  be  (6;  And  yet  the  Door  of  the  oflTinto  Hdl.   More  particularly,  b^^fs  the 


i«r«AA<^  Hean  is  not  opened,  till 


le  has  alio  put  fonh 


^.*^his  Powef  upon  the  Will,  and  byafweetand 
"rJjT'  fecxei  Efficacy  overcome  all  Its  Relu'ctations, 
)lttidjliie  Soul  be  made  willing  in  the  day  of  his 
Tower.  When  this isdone,  the  Hean  is  opoi- 
ed.  Saving  Light  now  ihlnes  in  it ;  and  tba 
Light  fet.  up  the  Spirit  in  the  Soul  is, 

I.  A  new  Lights  in  which  all  thing)  appear 
&r  otherwife  than  they  did  before;  The  names 


Point  j3  of4e«>  ooqq^nm^eui.lctu^gopfiden 

I.  The  Jttdgttunt  ii^tQei^  and  that's  fpiri- 
tual  Blindnefs.  A  lore  Mifcry  indeed  \  Not  «i 
untverfal  ignorance  of  all  TiutJiSj  Ofl^I  fji^.-w* 
tural  and  moral  Truths  they  are  ofteDiimesacure, 
and  fharp-fighied  Men  4  but  in  that  jwi  of 
KnowL-dge  which  wraps  up  eternal  Lifc,7<rfvi 
17.  2.  there  they  are  urtjsriy  blinded :  As  it's  laid 
of  the  Jewt  upon  whom  this  Mifery  lyes,  that 


of  Qfriji  and  Si/i,  the  words  HeiVJen  and  hell:  hUndncfs  in  part  ii  hjppencJ  to  Jlrad-  'tJatf 
have  another  Ibiui  in  that  Man's  £ars>,  than' 
^rnierty  they  liad.  Wfted  he  comes  to  read 
the  latnc  Scriptures,  which  pofFibly  he  had 
Dead  91  hundred  times  .befcu:^ .  he  wonders  he 
fliovild  belbHtad  ashe  wa^  tooverlook  fuch 


are  learned  arul  knowing  Pertbns  in  9i^ff:.m^ 
tcrs,  but  they  know  not  Jefus  Chri%-^bcic  is 
the  grand  and  fad  effeft. 
a..  The  SubjeQ  of  tliis  Judgment  tl^  M|n4, 
5ouC  If  ItwenB  lntc 


which  |»th*  fcye  of  the 


ereat,wcighty,and  concerning  things  as  he  now  iupon  xhe  Body,  it  would  noc  be  fo  coi)6der»- 
behol4s  inthen^i  aofl  Ikl^  Where  were  tnine  '  ble ;  this  falU^iinmediatcly  upon  theSoMi^  skfi 


Eyes,  tba^  I  could  never  v»  thefe  things  be- 
fi»e> 

lit  i«  9  very,  affeai/^  Lji^t^i  ^  Light  f^iat 


iHih  Hoat  amf  powerftl  inflaeiioesr-witli  ^ 

which  makes  deep  Impreflions  on  the  Heart. 
Hence  tb«nr  whofe  Eves  the  great  Prophet  0- 
pens,  are  laid  to  be  hrottghi  out  of  Darkntfs 
into  his  marvellous  Light,  i  Pet.  2.  9.  The 
Soul  \s^catly  afte^ed  with  what  it  fees.  The 
Beams  of  Light  areconttafled  and  twi(^ed  to- 
gether in  the  Mind  •,  and  bcii^ retle£led  onthe 
Heart  and  Ai&^ions,  iboo  caute  them  to  finoak 
and  burn.'  Did  ne$  ottr  Hearts  hmi  w'/Af*  ut^ 
vohiljl  he  tdlkei  tutb  uiy  Mi  «pgtwit0  itf  tbe 
Scriptures  ? 

3.  And  it  is  zgrovoing  Li^bt  i  Itlw  the  Light 
of  the  Morning,  which  Jbines  more  and  more 
unto  a  perfeU  Dav,  Prov.  4.  18.  When  the 
^iiitfirft  Ofwns  the  Underftanding,  he  doth 
not  give  it  at  once  a  full  fight  of  all  Truths,  or 
a  full  fenl?  of  the  power,  fweetnels  and  good- 
nefs  of  aiqr  Tniih ;  but  die  Soul  in  the  ufc  of 
Means  grows  up  to  a  greater  Qeamels  day  by 
day.  us  Knowledge  grows extenfively  in  mea- 
fure,  and  intenfroely  in  Power  and  Efl^cy. 
And  thus  the  Lord  Jcfus  by  his  Spirit  opens  the 
llndetftatyling.  Now  the  ufe  of  this  follows  in 
ite  |Ka£kiqd  UeduQions. 

u^erence  i.  If  this  be  the  Work  and  Office 
of  Jefiis  Chrift  to  open  the  Underftandings  of 
Men-,  hence  we  inief  the  Miferies  that  lyes  up- 
fiH  tbqfe  Men^  vchojc  Underjtandings  to  this  day 
Jeftfs  Orifi  have  not  opened  \  of  whom  we 
maylaj,  as  it  is  J Va/.  22.4.  To  this  d^OriJi 
hjth  not  given  them  Eyes  to  fee.  Nattual 
BUndneS,  whereby  we  are  deprived  of  the 
Light  of  this  World,  is  fad  ^  but  fpirituat 
Blindnefs  is  much  more  fad.  See  how  doleful- 
ly theii  oafe  is  leptdcwed,  a  Qa  4. 3, 4.  Bi^t 


nobleft  part  of  Mali,  ancl  upon  the  Mind,'  the 
highcU  and  noblefl  Faculty  of  the  Soul,  where- 
by we  uuderftand,  think,  and  reafon.  Tty^jn 
Saipture  is  called  iri«wf4  the  Spirit,  th^  iJ^el- 
leftual  rational  Facul^yy  which  PhitofopbeiB 
call  n  >};<^Jr»««r  the  leaduTg  directive  Facultjf ; 
which  is  to  the  Soul  wb?t  fhe  natural  Eve  is  id 
the  Body.  Now  the  ^swl  being  the  molt  active 
and  rcftlefs  thing  in  ibe-.  Wforld,  always  work- 
ing, and  it's  leading  dite^ive  Pbifer  Uiod.  judge 
what  a  lad  and  dangerous  ftate  fuch  »  Soul  is 
in  i  jufl  like  a  fiery  high  mettled  Horfe,  whofe 
Eyes  are  out,  furioully  arrying  his  Ridei  upon 
Rocks-,  Pits,  and  dangerous  Precipices.  I  re- 
member Cbryjojiom,  ipeaking  of  the  lofs  of  a 
Soul,  faith,  that  the  lofs  oi  a  Member  of  the 
Body  is  nothing  to  it,  for,  faith  he,  if  a  Man 
lofe  an  Eye,  Ear,  Hand  or  Foot,  there  is  ano-" 
ther  to  fupply  its  want.  Oj/tnia  Deus  dedit  in^ 
plicia^  God  hath  given  us  ihofe  Mcmbersdou-' 
okj  animamvero  unam^  but  he  hath  not  given 
us  two  Souls,  that  if  c«ie  be  lofl,  yet  the  other 
may  be  laveU.  Surely  it  were  bcrrtT  for  thee. 
Reader,  to  have  every  Mcml)er  of  thy  Body 
made  the  Seat  aid  SiAject  of  the  molt  cxqui- 
fite  lacking  Torments,  than  tor  rpiritnaLfiUil&' 
nefi  16  befal  thy  Soul.  Moreover, 

Confider  the  indifeernahlencfs  of  ibit 
Judgmfni  to  the  Soul  on  whom  it  lyes:  They 
know  it  not,  no  more  than  a  Man  knows  that  he 
is  afleep.  Indeed  it's  the  Spirit  of  a  deep  flup 
poured  pitt  upon  them  from  the  Lord,  Ifa.  29.1CX 
like  that  whtch  befel  Adam  wben  God  opened 
his  Side,  and  took  out  a  Rih^  This  reodeis 
their  Mifcry  the  more  remedtlefs :  BccMtfe  y$ 
fay  you fee,  therefore  your  Sin  remaituth.  Job. 
9.41,  Once  more, 

4.  Coinlider  thi  Ttndtncp  and  EfftSt  cf  it. 
Whac  4Dth  this  tend  bill  iQCKiiBlKiii»-?  For 
henlv  fV^jue  qwofffiwtfaigiity  Kooedy^ 

The 


Digitized  by  Google 


The'l^ueittm  if'Life. 


-'Vbtl 


'The'So.qt'that's  foblmde^,  canneithfr^  Sin, 
nof  JuSaViour  ^  but,  like  the  Egyptians  di^ring 
^ep;iI^abfcDjrknefs,  fits  It  ill,  and  moves  net 
afhrf  irsovvn  Tecover)^.  And  as  Huin  is  that  to 
which  it  tends,  fo  in  order  thereto,  jt'  r^eis 
all  the-Ordtnuncesand  Duties  under  which  that 
Sdul  topes,^  altogether  ufelefs  and  i.netlcctcal 
to  its^-Sifvation,'  He  comes  to  the  Word,  and 
ftes  others  melted  by  it,  but  to  him  it  fignifies 
flofhing._  U  what  a  hcuvy  ftroke  of  Ciod  is 
tliis  !  Moft  wretched  is  their  cifc,  to  whom 
jefusChrift  will  not  apply  this  Kyc-uilve,  that 
^fwy  may  lee.  Did  you  but  undtritatul  the 
Mifcry  of  fueh  a  State,  if  Chrift  lhoul4  (ay  to 
fiMlj.dslifbdid  to  the  blind  Man,  yllj/.  ao.  n. 
WhSt^wUi  ilm  that,  IJhall  do  for  'thee  f  You 
wbijld  return  ita  ht  iv^i  Lord{jlM\i^ Eyes 
ftiiiy  Ifc opened^:  ■■'■■'(''•'  ■  »- 

1/i/erriiei  i.  If  Jefus'Chriftbethe  great  Pro 
phct  of  the  Church,  thrn  furcly  he  vatll  take 
^cial  care  hot})  of  iheOmrch^andihe under- 
Wettberdr  apfmnted  by'  him  to  fici  ihfm :  Fife 
both  the  Ohjci/s  xmI  b;l}rumenis  upon  and  by 
which  he  executes  liis^  Oftice,  muft  fail,  and 
<oWfc^cmIy  this  glorious  Office  be  iri  yain. 
Hoice  he  is  (aid  to  injlk  among  tbeCo/dc/i  Cnn- 
diitjitch^  Bjsv.  I.  u.  and  Km  2.  i.  to  ho/d  the 
Sthrtifi  hit  Right  Hatiif.    Tcfos  CbriR  inliru- 
mentaHy  opens  the  Underltanding  of  Men  by 
the  preaching  of  theGofpel  \  and  whilfl;  there 
IS'an  elect  Soul  to  :be  converted,  or  a  G)nveft 
to  1)6  farther  illumiiaiol|^'MaQS  ih?!! 
tb'acooinplilh  it  by.  •  ' '  ••  •         v  "J  '  ' 
-  ikfirenee     Henci yon  that  art y^'''iitT>dt-k 
ftffi^  mnybedireiled  to  vAiomto  apply  your 
J  elves  fvr  fctving  K/iovcIedee.    Ft's  Qirift  that 
Itoth  the  fovcreipi  Eye  ftlve,  thar  can  cure 
^^U^  j^yourBlindnefs:  He  only  hath  the  Key  of  the 
Cf/4- Houfc pt  i->awi/ i  he  opens,  and  no  Man  Ihut- 
r.,H  n'hkhtetilt  pdiatl  mlg^t  perfwadeycni  tofecyour 
isgnm^nt-  fclve?1nf  his.way,  -under  the  Ordinances,  and 

eIc  Ifm  ^  ^        ^'"'^i       "7  ^l"  f«ayj)e  opcacd. 
Three  things  aiC  iHttve&uflf  indoocagiAg  10 

bta  <kiem.mi^Uf,^.ekr^  wmfm  t«  be  a  L  ight  tt  the  Oaiilet,  fo  be 
«tB^Vtaii9t.Mldfmimidt9e(<n  tin  Eya  of  ihe  Uindj  ft  Ik  bads  the 
Ott/m  s  mu  tbe^  Oml^k  vimipV  mJ  ChnAtia,|w  90. 

T.  God  the  Father  hath  put  him  into  this  Of- 
ficCy  hr  the  cure  ofjuch  iU  you  be^  ICx,  49. 6. 
/  mil  give  ihee  fw  a  Ijt^bt  to  the  Gentiles, 
that  thou  may  fi  be  my  Sj'v.ition  to  the  end  oj 
sbeEdrth.  This  may  iurniih  you  with  an  Ar- 
gument to  pl£ad  for  a  Cure;  Why  do  you  not 
^o  to  God,  and  fay,  Lord,  didft  thou  give  Je 
ius  Quilt  a  GofnmilTion  to  open  the  blind  Eyes : 
me,  Loid,fiich  a  one  am^  I,  a  poor,  dark, 
ignorant  Soul.  Didft  thou  give  himtol)e  thr 
Salvation  to  the  ends  of  the  Harth  i  No  Place 
ii6r  People  excluded  from  the  benefit  of  this 
Light  •,  and  lhall  I  ftill  remain  in  the  fh adow 
of  Death?  O  that  unto  me  he  might  be  a  favii^ 
Light  alfb.  The  beft  and  mole  excellent  Work 
that  ever  thou  wroughtcfr,  brings  thee  no  Glorv 
ifll  it  come  into  the  Light  j  O  let  me  lee  and 
4Klmke  it. 

7.  It's  incouraging  to  thirik,  that  Jefus  ChriJI 
twh  iiiiuatly  opened  the  t.yes  of  them  that  voere 
'tu  diuk  and  ignorant  at  yon  novo  are.  He  hath 

Kff^t«d  thok  tlungs«>  fiabes^  tbac  luive  ben 


hid  frpm  the  wife  and  prudent,  Maith.  ,1 1.  2f. 
The  LMV)  of  the  Lord  ts  perjeH,  nuk/Jig  vsife 
the  Ji/iip-k\,  Pfal.  19.  7.  And  if  you  look  a- 
mong  thole  whom  Chrift  hath  enl^med,  jou 
will  not  tind  tnany  tcife  after  the  wum 
mighty^  or  noble,  but  the  fool ijh^'iccak^  ba/L. 
tnd  defpijed.  They  ofe  tJjey  on  whom  fx  bath 
glot-ifi^d  -tbe  Riehee  -i/M"  Gw/.-  Xt^W".  1. 
26,  27.  "  •         '    '  ■ 

5.  A(id  is  it  not  vet  further  ehcOutaging.to you, 
mit  hitherto  he  hath  wcrcifully  cb/ttinuea  ytMe 
under  the  Me.ins  of  Light  ?  Why  is  not  rhe 
Ligljt  ot;thc  Gofpcl  put  out  ?  Why  are  times  and 
Icalbns  of  Grace  continued  to  you,  if  Qod  have  . 
no  further  defign  of  good  to  your  Souls  >  Be  not 
therefore  dilcouragcd,  but  wait  on  the  Lord  in 
theafeof  Means.,  thatyoiiinajr  yetHliigi- 
ed.  ■ 


.  .u.i» 
■'.•^.■■A-(i 

•A'".  .  ' 


^/tef}.  Ifyouask,  what  can  we  do  to  put  oitf 
lelves  into  the  way  the  Spixi^  in  otild  19 
fucha  Cure?  ■  .  .  ..  .• 

•  Lf^»  tho' you  cannot  do  any  thing  that 
can  imKette  Gofpel  eflleOual,  ya  the  Spirit 
ofGod  cm  make  thofc  Means  you  areCjpable 
of  ufing  effectual,  if  he  pieale  to  concur  with 
them.'  And  it  Is  a  cerraih  Truth,  that  your  Ina- 
bility  to  do  what  is  above  your  power,',  doth 
nowaysexcufe  you  from  douig  what  is  withia 
Hie  <56mpals  ot  your  power  to  do."  I  know  no 
Aa  that  is  laving  can  be  done  without  the  con- 
currence of  fpecial  Grace  i  and  bo  Aft 
that  hath  a  remote  order  and  tendency  thereto, 
without  a  more  general  concourfe  ofGod'S  Affi- 
ftance ;  but  herein  he  is  not  behindhanJ  ivith 
you.  Let  me  therefine  advile, 

t.  That  you  diligently  attend  upon  an  able^ 
faithful^  andfcardnng  Ahnijhy.  Ncgleft  no 
Opportunity  God  aftords  you,  for  how  know 
you  but  that  may  be  the  time  oj  Mercy  to  your 
Souls  r  It  he  that  lay  lb  many  Years  tt  thePodI 
of  Bethe/di,  hud  been  wanting  but  that  hoitt 
when  the  Angel  ame  down  and  ttpubled  the 
Waters,  he  had  not  been  healed.    '  ' 

2.  Satisfie  not  your  Telves  with  hearing  bi;t 
con/ider  what  you  bear.  Allow  time  to  reflcft 
upon  what  God  hath  ijyokan  to  you.  What 
Power  isihcrein  Man  more  excellent,  or  more 
appropriate  to  the  reafonable  Nature,  than  its 
reHexive  and  felf-confidering  Power  >  There  tl 
little  hope  of  any  good  to  be  done  upon  your 
Souls,  rill  you  begin  to  go  alone,  and  become 
Fhinking  Men  and  Women.  Here  all  Gonver* 
fioii  begins,  I  know  a  fcverer  Task  can  hardly 
be  imp.Mc  1  upon  a  carnal  Hearr.  It's  3  hard 
thing  to  bring  a  Man  and  himfelf  together  upon 
this  account :  But  this  muft  be  if  ever  the  Lord 
do  your  Souls  good.  Ffal.  4.  4.  Commune 
with  your  oiun  Heart  s. 

3.  Labour  to  fee,  and  ineenioufly  confefs  the 
tnfufficteney  of  all  yotir  other  Knowledge  to  io 
you  good.  What  if  vou  had  never  fo  much  skin 
and  knowledge  in  other  Myfteries?  What  if  you 
be  never  lb  wd!  abqnafnted  whh  the  Lener  of 
the  Scripture  ?  What  if  you  had  Angdical  Il- 
lumination ?  This  can  never  lave  thy  Soul.  No 
aH  thy  Knowledge  iigniiies  nothing  till  the  Lord 
fhew  thee  by  ^eciaf  Light  the  dcptacdfiaie 


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Scrai.  1 1. 


The  FomtaiHi  Qf  l^^e. 


47 


of  thy  own  K^it,  and  a  fifing  fif^t  jnf  Jefus 

Chrill,  thy  only  Remedy. 

l/tfercr.ie  4.  Since  then  there  is  a  common 
Light,  and  fpccial  faving  Light,  which  none 
,bur  Chrilt  can  give,  it's  tfxrcjore  the  Cvncern- 
.ment  oj  tvay  one  .y>  w<  to  try  lohat your  Li^ht 
tt.  We  hwn  (iiiith  the  Apoflle)  1  Cor.  1.8. 
that  fir  all  hnr  KncncIcJjie.  O  but  what,  and 
whence  is  it  ?  Is  it  the  Light  of  Life  fpringing 
fiioni  Jefus  Chriftthat  bright  and  Morning-ftar, 
or  only  Tuch  as  the  Qeviti  and  Damned  have  i 
Thefe  Lights  differ, 

I.  In  their  KQxy  kind  zxA  natures.  The  one 
h  b^svenly,  fupematural,  and  fpirituaU  the 
orher  earthly,  and  natural,  the  efieft  of  a 
better  Qinfuttiikul  or  Eiiucaiioo,  fames  3. 

1$,  17; 

i.  They  differ  moft  apparently  in  .tlieir£]^ 
J^effs  and  Operations.  The  Light  that  comes 
in  a  fpecial  wot  from  Chrift,  is  humbling,  aba,- 
fing,  and  Soul-emptying  Light :  By  it  a  >4an 
fees  the  \'ilenefs  ot  his  own  Nature  and  Pra- 
Qice,  which  beg^  fidf  loathing  in  hifla^  but 
;  natiual  Light  on  die  opotrwr, .  pifk  vp»  and  ex' 
alts,  imkes  theHeait^iP^widilelf'foqiqeiied- 
ne^  I  Car.  8.1.      • .  :   •  •  ; 

iTie  Light  of  Chrift  is  prdlieal  and  opito/^ 
,  r/w,  ftill  urging  the  Soul,  yea,  lovingly  con- 
.ftraining  it  to  Obedi^^e*   No  iboner  did  it 
fliine  into  PamTs  Heai^  1»it  prefeotly  he  a$ks, 
•  lj)rdj  tcbat  wilt  thcu  have  me  to  do  ?  AQ&  9. 
6.  It  brokeht  forth  fruit  in  thcG/o/Saw,  frm 
'the  firji  dtvfit  erne  toihem^  Col.  1.  6.  but  the 
other  fpcnds  it  (elf  in  impra£lical  Notions,  and 
is  detained  inUnrighteouihe&,  K^.  1. 18.  The 
"  Light  ofChrill  is  powerRiUy  transformative  of 
.  its  Sabjeas,  changing  the  Man  in  whom  it  is 
into  the  iame  Image,  from  Glory  to  Glory, 
i  Or.  %.  ult.  But  common  Light  leaves  the 
Heart  as  dead,  carnal  and  ifeafiia],  9H\iS,Vf> 
Lisht  at  all  were  in  it. 

In  a  word,  All  laving  Li^t  endears  ]tSa& 
Chrift  to  the  Soul ;  and  as  it  could  not  value 
him  before  it  faw  him,  fo  when  once  he  ap- 
peals to  the  Soul  in  his  cwn Light,  beisap- 
predated  and  endcir.d  unlpcakably  :  thenncnie 
but  Chrift  i  all  is  but  Dung  that  he  nuy  wiQ 
Chnll:  NonelnHaiveiibiithiiii,  aeriaSaith 


defirable  in  compartfon  of  him<  fiuf  no 
Eftect  Dons  iioim.  nanual  ooooiqit^-  j  Ksoiv*- 

ledge.  ■  '  ■    ..  r..-.  ... 

3.  They  diferin  their Natual  Q>n>- 
mon  Knowledge  vanifhcth,  as  the'  Apoftles 
fpeaks  I  Cor.  is,  8,  It's  but  a  i»i.j>'-ftower, 
and  dies  in  its  Month.  •  Datb  not  their  Excel- 
lency that  M  in  thrm  go  mpay  ?  Job.  4.  21.  But 
this  that  Ibrings  irora  Chrili  is  pertectcd,  not 
deftroyed  by  iJeath  :  It  fprin^s  up  into  ever- 
lafting  Lile.  The  Sou!  in  which  it  is  fubject- 
ed,  caaries  it  away  witii  it  into  Gloiy.  Joh.  17. 
2.  this  Light  jsLiIe  carnal.  Now  turn  in, 
and  conapate  your  iel'ves.with  thefe  Riikfi..LGC 
not  6I(e  Light  deceive  you.  •' 

Inference  5.  Laftly,  ham  ere  they  c^igedtt 
iavt^/erve  and  honour  fcfus  Cbrijl.^  nhm  be 
bath  en/ightaed  with  the  faving  Ibrovfledge  <^ 
himfelf?  O  that  with  Hands  and  Hearts  Ui^edi 
up  to  {ieaven,  ye  would  adore  the  free  Grace 
of  Jeliis  Chrift  to  your  Souls !  How  many  round 
about  you  have  their  Eyes  clofed,  and  their 
Hearts  ihut  up  I  How  many  are  in  Datkae^ 
and  thece  tielike  to  icmaui,  till  they  come  to 
the  hlacknels  of  Darkncfi,  which  is  referved 
for  them  i  .0  what  a  pleaiaat  thiiue  k  n  foe 
jrour  lyes  to  fee  the  Light  of  this  World !  But 
what  is  it  for  the  F.ye  of  y(>ur  Mind  to  fee  God 
inChrift  J  To  fee  <u«;h.,wvUliing  fights  as  tie 
Objects  ofFaitfa  are  i  And»  have  fuch  a  Pledge 
as  this  given  you  of  the  bleffcd  Viririns  ot  Glo- 
rjr  ?  Eof  Mthn  Light  you  Jhall fee  Light.  Meg 
God,  and  hdaft  not.  Rejoice  in  your  Light, 
but  be  not  proud  of  it.  And  beware  ye  fin  not 
againft  the  theft  and  bigbeft  Li^t  \fi  ^is 
VVorld.  If  God  wo^jomoBiIedaniaft  die 
Heathens  for  difobeying  the  Light  of  Nature, 
what  is  it  jo  you  to  fin  with  Eyes  cle^ly  iUo- 
minated  with  th^  puieft  Light  that  0iin0i  im 
this  World;  You  know  God  charges  it  upon 
Solomon^  I  Kings  11.  f .  that  he  turned  irom 
the  way  pfObedieoce,  after  the  Lord  bad  ap- 
peared ti)  him  twice.  Jefus  Chrift  intended 
when  tie  opened  your  Eyes,  that  your  Eyes 
fhould  direct  your  Feet.  Light  is  a  Ipecial 
help  to  Obedience,  and  ObediMHO  t  fil^pdlf 
help  tQ  inaeafe  your  Light 


■t 


Scr.  II. 
Difco- 
ventbe , 

Nature 
and  Ne- 
t^tf 
the  J 
Pr/W?- 
hood  of 
Cbrift, 


S  E  R  M  O  N  XL 


H  E  B.  IX.  33. 

therefore  Hcceffkry  that  the  Patternt  ef  things  ht  the  Hettuens  p^uld  hepurffftdwHh 
thefi,  ha  the  bettoetilj  tbit^t  thmfdves  with  hett«r  Sttcri/cutbantiefi, 


SAlvation  (as  to  the  a  Qua!  difpeniatioB  of  It) 
\s  revealed  by  Chrift  as  a  Prophft^  procured 
by  him  as  a  ?rieft^  applied  hy  him  as  a  King^  : 
In  vain  is  it  revealed,  if  not purchaledv  in  vain 
revealed  and  purchaftd,  if  not  applied.  How 
it  is  revealed,  both  to  us  and  in  us,  by  ourgrut 
Prophcr,  hath  been  declared,  ^d  now  nom 
the  Prophetical  Office ,  We  paG  on  to  the 
FricdUy  Office  of        Chjilt^  who  as  our 


Prieft  purchafed  our  Salvation.  In  this  Of- 
fice is  contained  the  grand  relief  for  a  Souldi- 
Itrcfled  by  the  guilt  of  Sin.  When  all  other 
Reliefi  have  been  eflayed,  'tis  the  Blood  of 
this  great  Sacrifice,  Iprinltled  by  Faith  upon 
the  trembling  Confciencc,  that  muft  cool,  re- 
fielh,  and  fweetly  compoie  and  lettle  it.  Now 
feeing  fo  great  a  weight  hangs  upon  this  Office, 
the  Apoftlc  indu&rioully  coanrmk  ar,d  ccm- 

mends 


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4.S 


The  Fountain  of  Life. 


Vol.1; 


mends  it  in  fhis  EpilUc,  and  more  e(J>ecially  in 
this  sth  Chapter-,  Ihtavin;*  hov/  ir  was  figured  to 
the  World  by  thetypical  Blood  ofthe  Sacrifices, 
but  Infinitely  excels  them  all :  And  as  in  m  iny 
Other  tnoft-weiehtv  lefpefb,  fb  principally  in 
this,  thattheBlooaof  thefe  Sacrifices  did  bat 
p  jrifie  the  Types  or  Patterns  of  the  !:cjvcnly 
things  -,  but  the  Blood  of  this  Sacriiice  puritisd 
or  cohfecrated  the  'hea^ehly  things  themfelves 
fignificd  by  thofe  Types, 
condudic     The  words  read,  contain  an  Argument  to 
fu^Ton"  P^°^®     neceflity  of  the  offering  up  of  Chrift 
de*nc°"  ^'""^  gj^^  Sacrifice,  dnwn  from  the  proportion 
tcmucc    betwixt  the  Types,  and  Things  typified.  If 
rcdempti-  the  Sanftuary,   Mercy^ieat,  and  all  things 
portionc°^  pertaining  to  the  Service  of  the  Tabernacle, 
^porum,  were  to  be  confecratcd  by  Blood  j  tholc  earth- 
Btrenim*  ly,  but  facred  Types,  by  the  Blood  of  Bulls  and 
coelcftiura.  Lambs,  £5*^.  much  more  the  hc.ivenly  things  fha- 
fi^^nc-  ^^^'^'^     them,  ought  to  be  puriHtd  or  con- 
^f^n  <ecrated  by  better  Blood  than  the  Blcod  of 
nigiri    Beafts.   The  Blood  ccnfecrating  theli,  fhould 
MH^ne  as  much  excel  the  Blood  that  confecrated  thofe, 
entotane  heavenly  things  ihcmfelvcs  do  in  their 

^aOtma-  nature  excel  thofe  earthly  fhadows  ot  them, 
ori  (angni-  Look  fvhat  proportion  there  is  between  the 
nc manda- Type  and  Anti  type,  the  like  pioponion  allb  is 
n  op>«uit  i^n^ixt  the  Blood  tfcat  eopftcraics  them  •  earth- 
ly  thins  irah  iwniin^^lieavenl/  thri^  with 
theoxiftciodleiitnbra;  . 

ipfafunc  '  -  ' 

pnftjociora  excmplaribus  tcuenis:  rjtiu  t  fl  aperta,  quia  diulis  inret 
Typot  6c  res,  talis  iotcr  Tjrpacum  &  rtrun)  conlccnti9ii(:s_dciicC;dIe 


Sjn-ifida 
alia  func 
Typira,  a- 
111  fignifi- 
act:  & 
Ucnqoe 

fen  pcopi* 
damria} 
wl  tr^ei 
m«,  itu 
i;ratiarttni 
arti.inef. 
Lmcm  Tfel- 

«Mir.  p.78. 


Scrdiai^ieieafetiiio  things  to  be  efpedally 

obferved  here:  Firft,  The  Nature  ot  C^hrifl's 
Death  and  Sutterings:  It  had  the  Nature,;  UftL 
and  End  of  a  Sacrifice;  and  ioFall  Sacrificesfthe 
moft  excellent.  Secondly,  The  Nccoinr}'  of 
his  offering  up :  It  was  neceflary  to  correfjwnd 
with  all  the  Tvpes  and  PrefigarationS  of  it 
under  the  Law  ,  but  efpecially  it  wasfnecelBry 
jftwr  the  expiating  olSin,  the  propitiating  of  a 
juftly  incenfed  God,  and  the  opening  a  \vay  for 
reconciled  ones  to  come  to  God  in.  The  Point  I 
lhall  give  you  from  if,  is,  * 

Dc^.  Vmt  I  he  Sacrifice  of  ChriJ}  our  lU^h 
Pn'eji,  H  mofi  exctUtntm  itfelj^  andaofi 
neceffary  Jor  us. 

Saaifices  are  of  two  forts,  EuchariflictU^  or 
Thank-ofleringSy  in  teftification  of  Homage, 
Duty  and  Service;  and  in  token  of  gratitude 
lor  iMcrcies  ircely  received  :  And  liajiicc/^  or 
txpiaioty,  forfitis&aio  ito  Juftice,  and  there- 
by the  atoning  and  teoonciling  ofGod.  Ofthis 
laft  kind  was  the  Sacrifice  ofiered  by  Jefus 
Cbriitfbrus:  To  this  Office  he  was  called  by 
GxJ,  Heb.'^.  5,  In  it  he  was  coniirmed  by  the 
unchangeable Uath  of  God,  P/j/.  i  to.  4.  for  it 
he  was  fingularly  qualified  by  his  Incarnation, 
hcb.  5.  6,  7.  and  all  the  Eiidsofithewasfiil- 
lyanfwcred,  Hch.  9.  11,  i?. 

My  prefent  Defign  istrgm  this  Scripture,  to 
open  the  genenl  Narure  and  ablbluteNeomity 
of  the  Prielthood  of  Chrift:  (hewing  what 
hs  Priefthood  implies  in  it,  and  how  all  this 
wasiadiipenfibly  necelfary  in  order  to  our  le* 
covery  from  the  de^oiaUe  ftane  of  Sin  and 
•Mileiy. 

'  Firftthen^  wewiDconfiderwhatit  (uppofes 


and  implfes-^   and  then,  wherein  it  coaiifiSi 
And  there  are  fix  things  which  it  either 
fuppofeih  or  neceflarily  indudeth  in  it. 

t.  Atfirtt  fighr,  //  fuppofes  Mant  Revolt  Jit  Nam 
dad  FalifromGod  and  a  dreadful  breach  made  'f  ^'^'If* 
thereby  betwixt  God  and  him,  elfe  no  need  of'^'A'^ 
m  atoning  Sacrifice.  // o/ie  died  [or  all^  then 
wrealldeaJ^  2G>r.%.  14,  dead  in  Law,  under 
ientence  to  die,  and  that  eternally.  In  all  the 
Sacrifices  from  AJm:  to  Chrift,  this  was  ftiU 
preached  to  the  World  i  that  there  was  a  fear- 
ful breach  betwixt  God  and  Man  ,  and  that 
even  fo  Juftice  reonired  our  Blood  fhould  be 
Ihed.  And  the  Fire  flaming  on  the  Altar, 
vyhich  wholly  bomt  up  the  Sacrifice,  was  a 
livdy  Emblem  of  that  fiery  Indignation  that 
lliould  devour  the  Advcrlaries.  Bu(  above  all, 
when  Chrifl  that  trie  and  great  %cr!fice  was 
ofterud  up  to  God,  then  was  the  faircft  Glals 
that  ever  was  in  the  World  let  before  us,  to  fee 
our  Sin  and  Mifery  by  die  Fall  in. 

2.Ws  PricOhorJfuppoJcs  the  un.ihrrahle  ?ur- r%,ii.,j„ 
Pofeoj  Gcd  to  take  vengeance for  Sin.  He  will  not  jW 
let  It  pafs.!  will  not  determine  what  God  Contd  do  i*f*c<f« 
in  this  Cafe  by  his  abfolute  Power  -,  and  I  think  it 
isgcnetallv  yielded,  that  by  hiscidinate  Power 
hecould  do  nolefsthan  punifh  It  ih  the  perloa  St^* 
ol  the  Stnner,  or  of  his  Surety.  Twiflc, 

Thofe  that  contend  for  lucb  a  Forgivenefs,  as 

''''^^J^9^-^  whereby  privates  g 

perlbnS  forgive  one  another,  muft  at  once  fup-  Nulla 
pofe  God  to  part  with  his  Right,  cedeado  de '^^'^^^ 
j!trc  fuo,  and  alfb  render  the  SatfefiCKonof P*'"" 
Chrift  altogether  ufelefs  .sto  the  procurement  S?um 
oftorgivenefc;  yea,  rather  an  oblbcle,  than  avcrfusp*. 
incans  to  it.   Surely  the  Nature  and  Truth  <^'- 
ot  God  oblige  him  to  punifh  Sin.   He  k 
fienr  eye,  them  to  }ook  upon  iniquity,  JSS 
1 .  1 ,  Ard  bcfide  the  Word  is  gone^dwt  of  SS^crior 
his  Mouth,  that  the  Sinner  fliall  die.  inHiftjont 

?.  'TheVrieflhood ojChrtj] pre fuppofeth  the^Ji'J' 
utter  t  mm  en  cy  oj  Man  to  appeal  e  God,  anilf^^ 
recpvcr  bs  tavour  byoQf  thing  he  could  do  or  ' 
Mer.   Surely  Godwonid  not  come  down  to 
I  plTiime  a  Body  to  die,  and  be  ofiered  up  for  ihl 
I  ttar  anv  cheaper  rate  it  could  have  beoi  ac- 
coiTiplifhed  :  Thercwasnoother  Way  to  recover 
Man,  and  fatisfie  God.   Thofe  that  deny  the 
Satisfadion  of  Chrift,  and  talk  of  his  dying  to 
confirm  the  Truth,  and  give  ns  an  Example  of 
Meeknefs,  Patience,  and  Self-denial,  affiming 
thefe  to  be  the  fole  tnds  of  his  Death,  do  not 
only  therein  root  up  the  Foundation  of  their 
own  Comfort,  Peace  and  Pardon,  but  moft 
boldly  impeach  and  tax  the  infinite  Wifdom.  . 
God  could  have  done  all  this  at  a  cheaper  rate- 
Thefufteringsofa  meer  Creature  are  able  to 
attain  thefe  Ends :  The  death  of  the  hdattyrs  did 
'f-  l^"i,^hotadyinganlatisfie  and  moocne 
God  i  What  Creature  can  bring  him  an  ade- 
quate and  proportionable  value  for  Sin?  yea 
for  all  the  Sin  that  ever  wasorfhall  be  tran^ 
mitttd  to  the  Natures,  or  committed  by  the  Per- 

f  ^'^^  ^^''^  w  the 

lalt  that  lhall  be  found  alive  at  the  Lord's 

coming  >.  Surely  none  but  Chriftcan  do  this. 

I     4.  Chriji't  Priejihood  implies  the  necclRty  of 

Im  being  God-man.   It  was  neceflaiy  he  fhould 

aoaDennitioiioflkbRighteoufnefs  aodHoli' 

■eft 


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Senn.  ii. 


The  Fmrntaut  cf  JJfe* 


49 


hmc  igicar  nds  to  Moi.   Had  he  not  bsso  Man,  had 
hadnoSKTificeioofllcT,  m  Soul  or  Body  to 

fuffer  in.  The  GodliL-  iJ  is  impatiMe,  imtnor- 
tal,  and  above  all  thole  fu^rings  and  milenes 
Cuiftftltftrus^  Beftdes,  his  being  Man,  (ills 

hun  with  bo'.vJs  of  compallion,  and  tender 
Icnlcofour  miferies:  This  nialteshiraa  mer- 
ciful and  ftithfol  HighPrieft,  Hcb.  ju  i>.  and 

not  only  fits  htm  to  piiy,but  to  l3n£^inL;  us  Mo 


ipparcT 
^lom  DC* 
cdlinum 
tiiit  uc 
ChfiftttJ 
mediKor 

DeuH 

hoao\ 
u6auio 

l^^ibx he thnr faaffifielfj  and  thfythat  are JanUtji 
gdj  .ire  both  tfone^  H-b.  2.  II,  14, 17.  And  as 
.  necefiary  it  was  our  High-Pric(l  Hiould  be  God 
J2^*?*fince  the  value  and  efficacy  of  his  Sacriticc  re- 
^ll^  filts  from  thence. 

iOad  ooo         The  PriejVmd  of  Cbri^  impUe:  tl>e  extre- 
fiufa     mity  of  his  Sufferings.  In  Saciificcs,  you  know, 
firfficiomi  there  vvas  a  demoflion,  a  kind  of  annihibiion 
of  the  Creature  to  the  Cilery  of  God.  The 
f.  ja,    '  ihedding  of  the  Creature's  Blood,and  burning  its 
Fldh  with  Fire,  was  butan  umbrage^  or  f  aint 
rcfetnbhncc  of  what  Chrift  endured  when  he 
made  his  Soul  an  Ofiering  for  Sin. 

6.  And  laftly,  //  implies  the  gracious  Viefign 
tf  God  to  reconcile  t*sat  a  dear  rate  to  bimfelf, 
til  that  be  called  and  confirmed  Chrift  in  his 
"Briefihood by  an  Ontb^  and  thereby  laid  out  a 
SaeriJce  /y  infinite  value  for  the  World.  Sins 
ibr  wBicb  no  Sicrffice  is  alWed,  are  defperate 
SinS;  andthecafi  offuch  Sinners  is  hclplefi  ; 
Bat  if  God  allow,  yea,  and  provide  a  Sacrifice 
Uni^f,  how  plainly  doth  It  Ipeak  his  intentions 
of  Peace  and  Mercy ;  Thefe  things  are  manifeft 
hprefuppofed  or  implied  in  Chrift  s  Prieft- 
Mood. 

This  Prielliiood  of  Chrift  is  that  FunQion 
wherein  he  comes  bctbrc  God  in  our  Name  and 
Place,  to  fulfil  the  Law,  and  ofler  up  himfelf  to 
him  a  Sacrifice  of  Reconciliation  for  our  Sins 
and  by  his  Intercelfion  to  continue  and  apply 
thepurchafeof  his  Blood  to  them  for  whom  he 
^^sii    ■•       ^^'s  is  contained  in  that  famous 
cflfunftio  Scriptiire,  Hei).  10.  7,  8,  9,  10,  11, 12,  i?,  14. 
rji  corjm  (  )r  more  briefly,  the  Priellhood  of  Chrift  is 
Dojipju-  that  ^vhercby  he  expiated  the  Sins  of  Men,  and 
gOT^^ip-  obtained  tiie  Favour  of  God  for  them,  Col.  i 
toaccm-  20,  22-  ^om.  5.  lo.  But  becaufe  I  (hall  infift 
an aofco  more  largely  upon  the  (everal  Parts  and  Fruits 
of  this  Office,  ir  lhall  hete  fufiice  to  (peak  thus 
toia[\un  *  much  as  to  its  general  Nature,  which  was  the 
vidiinain  firft  thing  propbfed  for  explication, 
iccoacili- 

adeoa  pronoArit  peccatk  iflfioflciiKi  Unogf  «piid  Demi  interceOkioe 
opaBipfiinpercDoem,  n  domiioiieiK  l^iincH  l^afil  aohii  impctret, 


be  cleared  from  the  Nature  of  Sin  i  and  frm 
the  Veracity  end  Wi/ddm  tf  God. 

I.  From  the  J^'ature  of  Sin^  which  delcrvcs 
that  the  Sinner  fhould  liiffer  fot  it   Penal  Evil,  '. 
inacourfeofjaftlce,  follows  moial  Evil  Siii  ) 

and  Sorrow  ought  to  go  together  -,  betwixt 
thefe  is  a  necclfary  connexion,  Rom.  6.  2j.  The  i 
Wages  of  Sin  ii  Death.  * 

(2.)  The  Vn-dchy  of  God  requires  it.  The 
Word  was  gone  out  of  his  Mouth  \  Gen.  2.  1 7.  Cwb  «5 


In  the  diiy  that  thou  eateft  thereof,  thou  Jhali 
furely (fit',  from  that  time  he  was  mftantly 
and  certainly  obnoxious  and  liable  to  the  death 
of  Soul  and  Body.  The  Lavt  pronounces  Vba 
curfed,  tbjt  a^nfinaff  TTPt  i/t  jll  tbirgs  that  ere 
vcritten  theicm  to  du  them.,  Gal.  5.  9.  Now 
tho'  Man's  threatningsare  often  vain  and  irfigni- 
ficant  things,  yet  God's  lhall  furely  take  place  1 
Not  one  tittle  of  the  Law p;all  faiUill  all  be  ful- 
fJ!cd,  Mat.  5.  18.  God  Will  be  true  in  his 
Threatnin^  tho'  choulands  and  millions  perilh. 

r?.)  The  Wifdom  of  God,  by  which  hef;*^ 
governs  the  rational  World,  admits  not  ofadif-|t  ~ 
poilatioo  or  relaxation  of  the  Tlireamings  with- ;i  4091, 
one  iatisfaCtion  :  For  as  good  no  King,  as  no  \ 
Laws  for  Government ,  as  good  r.o  Law,  as  no  ' 


f|enalt^j  and  as  good  no  Penalty,  as  no  Exccu-  ^ 


Theneceffityof  Chrift  s  Pricdhood 
comes  next  to  be  opened  :  Touching  which  i 
affirm,  according  to  tiie  Scilptufes,  itwras  Yie- 
ceflary  in  order  to  our  Salvation,  that  fuch  a 
Prieft  Ihould,  by  fuch  a  Sacrifice,  .appear  be- 
fine  God  lor  us. 

The  truth  of  this  AfTertionwill  be  cleared  by 
thefe  two  Principles,  which  are  evident  in  the 
Scripture,  viz.  That  God  flood  upon  full  Satif 
faQion,  and  would  not  remit  one  Sin  without 
it:  And  that  fallen  Man  is  totally  uncapable  of 
tendringhim  anv  fuch  SUisfkaion  tbetdbte 
Chrtfl,  who  eiHj  cMf  inaft  cr  we 
perith.  "  " 

1.  God  flood  upon  full  Satisfaflionj  and 
PMfM  mt  renyt  one  Sin  mtbent  ir*  ThB^ill 
Vol.  I. 


tion.  To  this  purpofe  one  well  <ii&tyns  **  It's 

altogether  undecent,  efpccially  to  the  WiOom 
and  Kighteoufaefs  of  God.  that  that  which 
"ptovolteibtbe  execution,  (houtdf^ule  the 

*' abrogation  of  hi;;  Law  ■,  thn  that  fhould  fup- 
"  planr  and  undermine  the  Law,  ior  the  alone  I 
"  preventing  whereof,  the  Law  was  before efta-  \ 
"blifhed.   How  could  itbcexpcQed,  that  Men  1 
(hould  fear  and  tremble  before  God,  when  ihey  j 
ihould  find  thcmftlvcs  more  Ibared  than  hurt  by  i 
his  threats  agatnft  Sin  ;  So  then  God  flood  up-  ' 
on  SatisfaQion,  and  would  adnriit  no  Treaty  of 
Peace  on  any  other  ground. 

Objefl.  Let  none  here  obieQ,  That  Recon- 
ciliation upon  this  only  {core  of  Satisfaction,  is 
derogatory  to  the  Riches  of  Grace  ,  or  that 
we  allow  not  God  what  we  do  Ml-,  -jh. 
to  forgive  an  Injury  freely,  without  iaiil- 
fafHon 

Sol.  Free  forgivencfs  to  us,  and  full  latisfailioh 
made  to  God  by  Jefus  Chrifl  for  us,  are  not 
rtVi'r^Ti  things  i neon lif tent  with  each  Other,  as 
in  its  proper  place  lhall  be  fully  cleared  to  voa. 
And  fcr  denying  that  to  God  tvhich  we  allow 
to  Men  i  youmufl  know,  that  Man  and  Man 
{lands  on  even  ground  :  Man  is  not  capable  of 
being  wronged  and  injured  hy  Man,  as  (m  isbjr 
Man;  there  is  nocoib|iaff  Kcween  the  nature 
«f  the  Ulfcnces. 

to  condnde,  Man  onlf  ean  fieefy  forgive 
Man  in  a  private  dpacity,  fb  far  as  wrong  con- 
cerns himfelf  j  but  ought  not  to  do  fbina  pul>- 
lick  capacity,  as  he  is  a  Judge,  and  bound  to 
execute  Juftice  impartially.  God  is  our 
Law  giver  and  Judge  v  he  wiU  not  diibence 
with  violations  of  the  LaW,  'but  firiCUy  ftands 
on  compk-at  fatisfaOion. 

2.  Man  can  tender  to  God  no  fatisfadion  of 
his  own  for  the  wtotig  done  hf  his  Sin.  He 
finds  no  wsy  to  compenfate  and  make  God 
amends,  either  hy  doing,  or  by  luHering  his 
Will.  /     _     6  ^ 


H 


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5° 


T^he  Fountaiti  of  Life, 


Vol.1 


(i.)  Not  by  doing :  This  way  is  Ihut  up  to  I 
all  the  World  :  None  can  fatisSe  God,  or  re- 1 
concile  himfelt  to  him  this  way  \  for  it's  evident  j 
our  beft  Works  are  linlul  •,  All  our  Right twuf- 
aefs  H  as  filthy  rags.,  Ifa.  64.  6.  And  u  >  ftrange  | 
any  (hould imagine,  thitoneSIn  (hould  make; 
fatislatlion  for  another.   If  it  be  faid,  Nori 
what  is  iinful  in  our  Duties,  but  what  is  fpiri- 1 
tua^,  pore  and  good,  may  ingratiace  ns  with : 
God,  it  is  at  hind  to  reply,  Th.jt  what  i>gajd  ; 
in  any  otoui  Duties  is  a  Debt  we  owe  10  God  , 
yea,  we  owe  him  perftCl  obedience  and  it  is  \ 
not  imaginable  how  we  fhould  pay  one  Debt  by  ! 
anothei}  quit  a  lormer,  by  comraQing  a  new 
If  we  do  any  thing  that  is  good, 
we  are  beholden  to  Grace  for  it,  Ji  ''.  15  5- 
aG?r.  jt.  5.  I  Cor.  15.  10.  In  a  word,  thole 
that  have  had  as  much  to  plead  on  that  (core  as 
any  row  living,  have  quilted,  and  utterl-/  v'y:m 
up  all  hopes  of  appafingand  iatislying  the 
Juftice  of  God  that  way.   It's  like  holy  JisA  fear- 
ed God,nndefchewed  Evil  as  much  asany  of  you, 
yet  he  faith.  Job  9.  20,  21.  IJ I  juftific  ay  Jelf., 
mm  iivn  mottib fhali cfindgmti  me\  ijljay  lam 
perjdi,  it  fl^aU^-ffo  frfn'e  m  perverfe.  Tbo 
luere  per] til,  y  ci  uouidlnot  know  my  Soul  ;  I 
vBOuld aefpife my  Life.  It  may     I'^jvtd  was  a 
Man  as  much  after  the  Heart  of  God  as  you; 
yet  he  faid,  ?fal.  14?.  2.  EmcriM  into  judg- 
ment ttith  thy  Servant  \  for  in  thy  fight  [hj!/  no 
Man  living  be  iufiiJUd.  k*s  like  J^aul  lived 
as  My,  heaveoiy^  and  fhiitfiil  a  Life  as  tlie 
beft  of  you,  and  far,  far  beyond  you  ,  yet  he 
laith,  I  Cor.  4.  4.  /  know  (or  am  confcious  to 
my  felQ  cf  nothings  yet  ami  not  thereby  judi' 
fied :  His  finccrity  might  cotnjcrt  him,  but 
could  not  juftijie  him.  iind  what  need  I  iay 
more  ?  TbeLord  hath  (hut  up  this  way  to  aU 
the  World  i  and  the  Scriptures  fpeak  it  round 
Iv  and  plainly,  Rom.  3.  20.  Therefore  by  the 
Deeds  of  the  Law.,  there  Shall  no  flefl)  be  jufti- 
fied  iaUsMi^*  Coinjpare  Gtf/.  3.  ai.  Rm. 
8.  3. 

(2.)  And  as  Man  can  never  reconcile  himfdf 
to  God  by  doing.,  fo  neither  by  fufft'ring.  That 
is  equally  impoiiibki  lor  no  fufteringcan  fa- 
tisiie  God,  but  fuch  as  are  proportionable  to 
the  Offence  we  fuffer  for.  And  if  fo,  and  infi 
nite  Suffering  muft  be  born :  I  lay  infinite,  tor 
fo  Sin  iSi  an  infinite  Evil,  o^eftivelv  confider- 
ed,  as  it  wrongs  an  infinite  God.  Now  Suffer- 
ings may  be  laid  to  be  infinite,  either  in  refpc£t 
ot  thc'i  v  i'  v:''/.  exceeding  all  bounds  and  li 
mitsv  the  ieniog.out  the  Wrath  and  Fury  of  an 
Infinite  God :  Or  in  Tefpeft  ofi&rdi/o^,  being 
endlefs  and  everlafling.  In  the  firft  flnfe,  no 
Qeatore  cao  bear  an  infinite  Wrath,  it  would 
lifvatlow  us  Bp.  Iri  the  feccaid,  it  ma  be  bom 
as  the  damnol  do  \  but  then,  efer  to  befidfer- 
ing,  is  never  to  have  fatistied. 

So  that  no  Man  can  be  his  own  Weft,  to  re- 
concile him  to  God  by  what  he  can  do  or  fuf- 
ter.  And  there&re,  one  that  is  able,  by  doing 
and  fufleting^  to  reconcile  him,  tiiuil  under- 
take -r  ',ve  periih.  Thus  you  fee  plainly 
and  briefly,  the  general  nature  and  necclfuy  of 
Chrifls  Prieflhood. 

From  both  thetc,  fevcral  ufeful  Corollaries, 
or  practical  Lf^dutcions,  ofier  themfelves. 


CrclLiry  x.  This  fhews  in  the  firfl  place, 
the  incomparable  excelieacy  of  the  reformed 
Oriftian  Religion  abtme  oil  9ther  Religions^ 
knojcn  10^  or  profeffed  in  the  World.    What  o- 
ther  Religions  kek,  the  ChriHian  Keligioo 
only  finds,  even  a  161id  foundation  jRir  trae 
Peace,  and  fettlement  of  Ccnfcience.  While 
the  Jeait  feek  it  in  vain  in  the  Law  \  the  Me- 
bmetan  in  his  external  and  TidlcBioas  Obler* 
varions  •  theP.ifiJ}  in  hrs  own  Merits-,  thefir- 
iicva  only  finds  it  in  the  Blood  of  this  great  Sa* 
crificc ;  This,  and  nothing  lefs  than  this,  can 
pacific  a  diftrefled  Confcience,  labouring  under 
the  weight  of  its  own  Guilt.    Confcitoce  de- 
mands no  lefi  to  latisfie  it,  than  God  demands 
to  fatisfie  him.   The  grand  Inqueff  of  Confci- 
ence is,  is  God  iaiisfied?  If  he  be  iatibfied,  I 
am  latislied.   Woful  is  the  (late  of  that  Mailt  ' 
that  feds  the  worm  of  Confcit-nce  nibling  cn 
the  mofl  tender  part  of  the  Soal,  and  hath  no 
relief  againft  it^  thatfet-lsthe  intolerable  tedd- 
ing wrath  ofGod  burning  within,  ;md  !;  irh 
nothing  to  cool  it.   Hear  mc,  you  tiiat  iUghi 
troubles  of  Confcience,  that  call  them  Fancies 
and  melancholy  WhimfieSi  if  you  ever  ha  i  had 
but  one  Gck  night  for  Sin,  if  you  had  ever  tdt 
that  fhaine,  fear,  horror,  arid  defpair,  which 
are  the  difmal  sSeGi&  of  an  accufiog  and  coin 
demning  Conicfence,  you  would  account  it  an 
unlpeakable  Mercy  to  hear  of  a  way  for  the 
difcharg?  oi  a  poor  Sinner  &om  that  guilt: 
You  would  Icifi  the  ftet  of  that  Meflenger,  that 
coiild  bring  you  tidings  of  Peace  :  You  would 
call  him  bldled,  that  fhould  dire^  you  to  an 
e&Clual  Remedy.  Now,  whoever  thoo  atty 
thatpineff  a;vay  in  thine  Iniquities,  that  droop- 
eft  from  day  to  day  under  the  pretent  Wounds^ 
and  difmal  Prefages  of  Conlaence,  know  that 
thy  So  il  tnd  Peace  can  never  meet,  till  thou  art 
pcrlwadcd  10  come  to  this  Blood  of  Sprink- 
ling. 

The  Blood  of  this  Sacrifice  fpcaks  bttrer 
things  than  the  Blood  of  Abel.  The  Blood  of 
this  Sacrifice  is  the  Blood  of  God,  ASs  30.  aS. 
invaluable  precious  Blood,  1  Pet.  i.  18  One 
drop  of  it  infinitdy  cxcdi  the  Blood  of  al!  > xha 
Creatures,  Heb.  10.  4,  y,  6.  Such  is  the  Blood 
that  mufl  d;,  lie;'  pood.  Lord,  I  mufl  have 
Ilich  Blocd  iUirh  Cijr.icience)  as  is  capable  of 
giving  thee  full  fatisfatlion,  or  it  can  give  tne 
no  peace.  The  Blood  of  all  the  Cartel  upon  a 
thoufand  Hills  cannot  do  this.  VViiat  is  the 
Blood  of  Beafts  to  God  ?  The  Blood  of  all  the 
Meain  the  World  can  do  nothmg  in  this  cafe. 
What  is  our  polluted  Blood  wotth  ?  No-  no, 
it's  the  Blood  of  God;  that  fflufl  fitisfie  DOdl 
thee  and  me.  •  . 

Ya.  Quiff's  Blood  is  not  only  the  Blood  oT 
God,  but  it's  Blood  fhcd  in  thy  Head,  and  in 
thy  place  and  room.  GaL  a.  \%,.UevoM  made 
a  curfe  jor  uu  And  ft  it  MOMIKS  Sjo-pOidon* 
ing  Blood,  Heb.  9.  23,  Ei^h.  i.  Col.  1.  14. 
^um.  3.  26.  and  confequently,  Conicienoe'pa- 
cifying,  and  Soul-quieting  Blood,  CW.  t.  ao* 
Efli.  2.  15,  14.  Rom.  3.  26.  0  blefsGod,  that 
ever  the  News  of  this  Blood  caroe  to  ttiioe 
Ears.  W  itb  Hands  and  Eyes  lifted  up  to  Hea^ 
ven,  admire  that  Grace  that  call  thy  Lot  ina 
place  where  this  joyful        tings  in  the  7 


Digitized  by  Google 


Serm.. 


II. 


The  Foumam  of  L^e, 


51 


of  pKXjr  Sinnets.  What  had  thy  Cafe  been, 
if  rhy  Mother  had  brought  thee  forth  in  the 
Dtfarrs  of  Arabia^  or  in  the  Waftcs  of  Ame- 
rica !  Or  that  if  thou  hadft  been  nurfed  up  by 
a  Popilh  Father,  who  could  have  told  thee  oo 
other  Remedy  when  in  diftrefi  for  Sin,  botto 
go  ibch  a  Pilgrimage,  to  whip  and  Ii!h  thy 
Ktf,  to  iatisfie  an  angry  God  1  Surel]^  the  puK 
Light  of  the  Gofpel  ihining  upon  tlus  Genera- 
tion, is  a  Mercy  never  tobedoly  fllued,  never 
to  be  enough  piized. 

Gm/ttn  2.  Hence  alfo  be  informed  of  the 
mceffiiy  offaith^  in  order  to  a  jiate  and  fenje 
4  i^ce  with  God :  For  to  what  ptupole  is  the 
ottrSaerifice  lh«L  udefi  it  be 
aSually  ind  p'jrfc>nilW  applied,  and  appropri- 
'"■"'I'*  ated  by  Faith?  You  know  whco  the  Sacrinces 
S^ns  Iwought  to  be  ftain,  he 

&ffe  fceic- that  brought  it,  was  to  put  his  hand  upon  the 
n  (ui,  pGc.  bad  of  his  Saciihce,  and  fo  it  was  accepted 
"T'^'^'^fion  him,  to  make  an  maaamt  Lex*.  14. 
raoiioere  ™^  ^"^^     fignifie,  that  now  it  was  no  more 
Saput  his,  but  Gods,  the  propriety  being  transferred 
Tidimz.    by  a  kind  of  mantnnifiioa  ^  nor  yet  that  he  vo- 
*k        ]  :nr::nl7  gave  it  to  the  Lordashisown^a£l*, 
*y        biJt  principallv  it  noted  the  putting  off  his  Sins, 
ISr,  genui  and  the  Penalty  due  to  him  for  them,  upwj 
cft'impre-  the  head  of  the  Sacriiice ;  And  fo  it  innplied  in 
^•i*--  it  an  Execration,  as  if  he  had  ikid.  Upui  tli) 
Head  be  the  EvO.  So  tbeLeamedoUeive,  the 
*  Annrnt  Fry/'r/d/rx  were  wont  exprefly  to  impre- 
cate, when  they  Saaificed  i  If  any  coil  be  com- 
ing upon  utf  or  upon  Egypt,  let  it  turn  and 
reii  upon  this  bead^  hying  thdr  hand  at  tbefe 
words  00  the  Saaifice  s  head.   And  upon  that 
J"**  *  ground,  iaith  the  Uiflorian^nonc  of  them  would 
eat  of  ue  head  of  any  living  Oeatuie.  You 
rouft  aUb  lay  the  Hand  ofTaith  upon  Cbxift 
your  Saaifice,  not  to  imprecate,  but  apply  and 
aj^pciate  him  to  youx  own  Souls^  he  baviqg 
Men  made  a  Cnile  for  yoti. 

To  this  the  whole  G ufpcl  tends,  tvcn  to  per- 
IwadeSiiiaeis  to  apply  Chn^  and  bis  Blood  to 
die!rowtt8odl&TodntliefiiviiBditt,iMdr.  11. 

28.  C-niL-  unio  mi: ye  th.it  arevaeary  and  heavy- 
ladetfy  and  I  niiigtve  you  reft.  Foi  this  end  our 
Sacrifice  wasliftra  up  upon  die  Altar.  Job. 
14,  15.  As  Mofcs  h'frrd  up  the  Serpent  in  the 
iVilderne/t,  fo  nutji  the  Son  of  Man  be  lifted 
vp\  that  ta>o/oeveri^€vetbmhimfi(wldjiot 
fmfby  bnt  have  evertafting  life.   The  Effe£ls 
of  the  Law,  not  only  upon  the  Confcieoce,  fil- 
ling it  with  Torments,  but  upon  the  whole  Pb^ 
ion,  bringing  Death  upon  it,  are  here  fhadow- 
ed  out  by  the  ft ingin^  of  fiery  Serpents^  and 
Chrift  by  the  brazen  Serpent  which  Mqfes  ex- 
alted for  the  Ifraelites^  that  were  Itung,  to  look 
unto.   And  as  by  looking  to  it,  they  were  heal 
ed^  fo  by  believing,  or  looking  to  Chrift  in 
Faith,  our  Souls  are  healed.   Thofe  rhat  look- 
j^.^ed  not  to  the  Brazen  Serpent,  died  intalliblyi 
fte  Jfenr  fi>4inift  all  that  lode  not  to  Jefus,  our  Sacrifice, 
dw  •        Faith.    h\  true,  the  Death  of  Chrift  is  rh- 
meritotious  Caule  ot  Kcraiiiion,  but  i-aith  i-. 
gS'jJ  the  inftrumental  applying  Cauie :  and  as  Chriil 
]^tbere  Blood  IS  oeceUaiy  m  its  piaoe,  fo  is  oot  Faith  in 

tht  EffeU 

mtfl  KtitfM»-  ButffHtfttfnrtUlCaMfu^  then  tbtCm^tt  wbkb 
fmtti  h        ^  Mt  tndncsllnir.tmflat  EfftSf  u^ittt  Cat^t 

V«LI. 


its  place  alfo.  For  to  the  a^^ual  remiliionof 
Sin,  and  peace  of  Confcicnce,  there  muft  be  a 
CO  operation  of  all  the  Caules  of  Rcmiifion  and' 
Peace.  As  there  is  the  Grace oikI  Love  of  God 
for  ^  efficiem  and  impulfive  Cuuie,  and  the 
Death  (^Qirift  our  Saaifice,  the  meritorious 
Cauie  ;  fo  of  neceffiiy  there  muft  be  Faith,  tlie 
inllfumeDtal  Caufe.  And  thefe  CotKaufes  do 
aU  fweeity  meet  in  their  Influences,  and  Afti- 
vities,  in  c'.;r  Rerninion,  .md  Tranquility  of 
Gonfcience  i  and  are  ail  (fuo  genere)  in  iheir 
kind  and  place  abfolutely  neceflary  to  the  pro* 
curing  and  applying  of  it. 

Wiiat  s  the  neat  that  the  Blood  of  Cbiilt  U 
ihed,  if  I  have  no  imereft  in  1^  no  fivi^  in* 
fluences  from  it  ?  O  be  convinced,  this  is  the 
end,  the  buGnels  of  Life.  Faith  is  the  Fbeaix- 
Grace,  as  Cbxift  is  the  ¥bemx-U&x:f.  He  is 
the  gtft^  John  4, 10.  And  this  is  the  work  of 
God^  John  6.  20.  The  Death  of  Chrift  the 
Oii«rs  and  Tendos  of  Chrift,  never  laved  one 
Soul  in  themfclves,  wirhout  believing  Applica- 
tion. But  wo  is  me,  how  do  I  fee  Sinners, cither 
not  at  all  toncht  with  the  fenfe  of  Sin,  and  fo  be- 
ing whole  need  nor  the  Phyfician  ;  or  if  any  be 
ftung  and  wounded  with  Guilt,  liow  do  they 
lick  themlelves  wbole  with  their  own  Duties 
aid  Reformritionsv  asPhyficians  fay  of  Wounds, 
let  them  but  U;  kept  dean,  and  Nature  will  fincl 
Ballam  of  its  own  to  heal  them.  If  it  he  fo  i» 
fpiritual  Wounds,  what  need  Chrifl  ro  have 
left  the  Father  s  Bolom,  and  cumcduwnio  die 
in  the  quality  and  nature  of  a  Sacrifice  for  us? 
O  if  Men  can  hut  have  Health,  Pleafure,  Rich- 
es, Honours,  and  any  way  make  a  ihiit  to 
ilill  a  brawling  Conicience,  that  it  may  not 
check  or  interrupt  them  in  thefe  Ei^oymenia^ 
Chrift  may  go  where  he  will  for  them. 

And  I  am  aflured,tiU  Godihew  you  the  Face 
of  Sin  ia  tlie  Glafs  of  tlie  Law,  make  die  Scor* 
pioos  and  fiery  Sopents,  that  loit  in  the  Law, 
and  in  your  own  Confciences,  to  come  hilTing 
about  you,  and  finiting  you  wkb.  their  deadly 
Stings  ^  till  vou  have  liad  fome  fide  Nights, 
and  forrowful  Days  for  Sin,  you  will  ni;yer  go 
up  and  down  ieek'uig  an  intereit  in  the  Blood  of 
bis  Sacrifice  widk  Teais. 

But,  Reader,  if  ever  this  be  thy  condition, 
then  wilt  thou  know  the  wonh  ot  a  Chrift  | 
then  wlk  diOD  have  a  value  for  the  Bbod  of 
Sprinkling.  As  I  remcmher  it's  floried  of  our 
Grook-back  Richard,  when  he  wasput  to  a  rout 
in  a  field  Battd,  and  Hying  on  foot  from  his 
purfuingEnemi^i  be  cried  out,  0  nczc  ffj ith 
he)  a  Kingdom  fcr  a  Horfe.  So  wilt  thou  cry, 
a  Kii^gdom  for  a  Chrift  ^  ten  thoufand  Worlds 
now  if  I  had  thenv  for  the  Blood  of  fprinkling. 

CcrolUry  7,.  Is  Chrift  your  High-prieft,  aiid 
is  his  Priefthood  fo  indifpentibly  neceflaiy  10 
your  Salvation  ?  Tben  freely  ofknovokdge  yottr 
utter  impotency  to  reconcile  your  Jelves  to  Godf 
by  am  thing  you  l  ,7  /d,  or  fuffer  \  and  let 
Chrift  have  rns  whole  glory  of  your  Recovery 
jic:ibcd  to  him.  Ic s  highly  rciiunabic  that  he 
tt  ai  laid  down  the  whole  Fr/Vr,  fliould  have 
the  whole  Yraife.  If  any  Man  think^  or  lay, 
he  could  have  made  an  Atonement  lor  him- 
(elf  •,  he  doth  therein  caft  no  light  reproach 
upon  that  profound  Wildom  which  laid  the  de- 
fign  of  out  Redempiico  in  the  Death  of  Chriil. 

Ha  But 


Digitized  by  LiOOgle 


5» 


Tie  FmaHaiH  vfL^. 


VoLL 


Bur  of  this  I  have  fpoken  ellewherc.  And 
therefore  ^ 

CorolLtry  4.  In  the  bft  place,  I  rather  chufe 
to  perfwade  vou  to  fee  your  nccejjUy  of  thk 
frieft^  and  vk  mofl  excellent  Sacrifice and 
accrrJingfy  to  make  ufe  of  it.  The  beft  of  you 
have  poUutsd  Natures,  poifbned  in  the  Womb 
with  Sin  i  thofe  Natures  have  need  of  this  Sa 
crifice,  they  muil  have  the  benefit  oi  this  Blood 
to  paidon  and  ckanfe  them,  or  be  eternally 
damned.  Hear  me  ye  that  never  fpcnt  a  Tear 
for  the  Sin  of  Nature ;  it  the  Blood  of  Chrift 
be  not  ftrinkled  upon  your  Natures,  it  had  been 
better  tor  yoa,  that  you  hid  been  the  Genera- 
tion of  Besfts^  the  Oft  fpr^ag  of  Dragons  or 
Toads.  Ttier  haVe  a  contemptible,  but  not  a 
Vitiated  finful  Nattire  as  you  have. 

Ybnir  il/Zsa/.  Sins  have  needoftlus  Pried 
and  his  ^xaHSxz  to  fffoqike'  RemUfion  for 
them.  If  he  take  them  not  awaj  by  the  Blood 
ofhis  Oofs,  they  can  never  be  taken  away, 
Tfaef  wHI  lye  domi  wiili  you  in  the  dull  they 
will  rife  with  you,  and  follow  you  to  the  Judg 
mqit-reat,  .ctyii^  We  axe  thy  WorkSj  and  we 


will  tbilow  thee.  All  thy  Kepentai^e  aoi 
Tears,  fhouldft  thou  weep  as  naojr.ToUS  «S 
there  be  drops  in  the  Ocean,  can  never  take 
away  Sin.  Thy  Duties,  even  the  beft  of  them, 
need  this  Sacrince.  It  is  in  the  virtue  th^raot 
that  they  are  accepted  of  Go  J .  And  were  it  noc 
God  had  refpcQ  to  Chrift  s  Offering,  he  would 
nor  regard,  or  look  towards  thee,  or  any  of  thy 
Duties.  Tbou  couldqft  no  more  come  near  to 
God,  than  thou  cou1d*ft  approach  a  devouring 
Fire,  or  dwell  with  evetlafting  Burnings. 

W^  then.  %,  I  need  Xuch  a  Ftidl  evetjf 
way.  Love  nitn  lin  all'his  Oflkes.  See  the 
gooJncQ  ofGod  in  providing  fuch  a  Sacrince 
fur  thee.  Meat,  Drink  and  Air,  are  not  mpQS 
necellaiy  fo  nahitaintlyr  Datuial  Li&  thafi.iliii 
Death  of  Chrill  is  to  give  and  nifuqMln  tlgr 
ipiritiial  Life. 

Otl^en,  let  thy  Soul  grow  big  whOftinedl' 
rating  of  the  ufciulnefs  and  excellency  of  Chrift, 
which  is  thus  di&»Iayed  and  uniolded  yi  evenr 
blanch  of  ihe'Gofpd.  And  wkh  a  don  fiaw 
upon  thy  heart,  let' dqr  U|it  fiy,  Bl^fdH^^ 
jcfjejiu  0}rifi, 


S  E  R  M  O  N  XII. 


H  E  B.  X. 


Sertn* 

IS. 

Ofen* 
toeex' 

nllencf 
of  our 

iiigiu 

Frieji's 

Oblation^  a  Fter  this  more  general  view  and  cwifide- 
XX  ration  of the  Pncfthood  of Ghrill, Method 
requires  that  we  come  to  a  nearer  ioA  more 
paiticubr  conGdetation  of  the  parts  thereof ; 
which  are  his  Oblation  and  Interceffion^  an 
1  werable  to  the  double  Office  of  the  High-Prieft, 


14. 


being 
thejirj} 

fart  of 
bis 


Obbtio 
Chriai 
■oicadl, 
■00  tut' 


(iiAin^ic. 

Ti  ficM,  I 


Rrigfm  Qfaii^,  UhsA  paftM  fit  90tt  fhem  tltt  srt fittSifietL 

For  this  Indefinlie,  them  thdt  are  fiintlified^  is 

equivalent  to  a  univerfal  -,  and  is  as  much  as  if 
he  had  laid,  to  all  and  every  Saim,  from  the 
beghining  totbe  endof  the  World.  Laftly,  He 
commends  it  from  its  ferpctui%  It  pcrfeSs  for 
ever  ;  that  is,  it  is  of  evcrlafting  hfficacy :  k 
1  hall  abide  as  frclh,  vigorous  and  powerful  t» 
the  end  of  the  World,  as  it  was  the  firft  mo- 
ment it  was  offered  up.  All  runs  into  this  Iweet 
Truth, 

Doft.  That  ihe  Ohldtion  made  unto  God 
Je/us  0,rijiy  is  of  un/peakablevaJuet  and 
tveriafiiag  e$can^  to  perfeQ  all tbem  that 
are^  orJhaU  btjMSiSgdi  to  tbgeM^oftbt 
World.  '  .  "  » 

Out  of  this  Fountain  flow  all  the  excdleot 
Bleflings  that  Believers  either  have,  or  hope 
for.  Had  it  not  been  for  this,  there  had  been 
no  fuch  things />r^r««  natutay  asjuftificatioa. 
Adoption,  &ilvation,  (S'c.  peace  with  God,  and 
hopes  ofGlory,  pardon  of  Sin,  and  Divine  Ac- 
ceptation: Tfaefe,  and  all  other  our  befl  Mer- 
cies, had  been  but  fb  many  entia  rationisy  moer 
Conceits.  A  Man  (as  one  laith )  might  have 
haply  imagined  fuch  things  as  thefc,  as  he  may 
Golden  Mountains,  and  Kiveis  of  liquid  ^Id, 
and  Rods ofDiamonds:  Bat  theft  rhingscould 
never  have  had  any  real  Qy\^zv.cce.\t r  a  memem^ 
had  not  Qirift  offered  up  himfelf  a  Saaifice  to 
God  forns.  It  is /Af  WoodcfChri^^ voho tbm^ 
the  eternal  Spirit  offered  up  himjcif  icithout /pot 
to  God^  that  purges  the  Conscience  from  aetd 
zwr/cs,  Heb.  9.  14.  that  is,  mm  tlie  SoHem 
of  Condemnation  and  Death  ;  as  it  inefleSted 


Priejily  offering  the  Blood  of  the  Sacrifices  without  the 
QSice,  Holy  Place,  which  typed  out  Chrifl's  Oblation ; 
and  then  once  a  Year  bringing  the  Blood  before 
the  Lord  into  the  moll  holy  place,  prefenting 
it  before  God,  and  with  it  fprinkling  thu  Mur 
cy-leat.  wherein  the  Intercdlion  of  Chrift  (the 
other  nn  cr  ofhis  Priefthood  )  urat  hi  a 
lively  manner  typified  to  us. 

My  prefcnt  buiincli.  is  to  open  and  apply  the 
Obbtion  of  Chrift  \  the  efficacy  and  excellency 
whereof  is  excellently  illuftrated,  by  a  compa- 
rifon  with  all  other  Oblations,  in  the  precedent 
Context,  and  with  a  lingular  Encwnium  com- 
mended to  us  in  thefe  words,  from  the  Singu- 
lartty  of  it.  It  is  but  one  Offering,  one  not  (w»ly 
SSttSm but  cne  numerically  confidered ; 
Bomcro  naconoeoAbred.  and  never  moieto  be  rnwated : 
<]uu  nuifa  For  Otrifi  Sith  no  more^  Rom.  6.  9.  ife  alio 
powftcfle  commends  it  from  the  Efficacy  of  it ;  by  it  he 
chdm  ^^'^  perfected,  /.  r.  notonlv  purchafed  a  poUi- 
nrfi  inter  billty  of  ^Ivatlon,  but  all  that  we  need  to  our 
ccdcntc  lull  Pcrfcftion.  Itbringsina  moft  intirc,  com- 
mortcipa- pleat  and  perfe£i  Kighteoufnels ;  All  that  re- 
^/j;,^^  nBinsiomalreus  perleaiy  happy,  is  bnt  Ac 
^Vnii.ii  full  application  of  the  benefits  procured  by  this 
crucnci  &  Oblation  ibr  us.  Moreover,  it  s  here  commend 
•iKfuenn  ed  from  the  Esttenfioetufs  of  it ;  not  being 


rcftrained  to  a  few,  but  appliablc  to  all  the 


jli/.^.' 7;.  Saints,  in  ail  the  Ages  and  Places  of  the  World:]  by  Coniclence,  for  oui  works  fake. 


Hit 


Digitized  by  Google 


Scrm*  12. 


Tie  Fmaiin 


m  2 


His  appearing  before  God,  as  our  Pricft. 
with  foch  an  OtHrring  for  us,  is  that  which  re- 
mores  out  Guilt  and  Fear  together  i  He  appear 
f  i  to  put  atony  Sin  hy  the  Sacnjrcf  brnf^lf 
heb.  9.  29.  Now  for  as  much  as  jlic  point  be 
fofc  us  b  of  great  weight  in  it  felf,  and  Id 
fufidamental  to  our  Safety  and  Cc^mfort,  I 
lhali  eixleavour  to  give  you  as  diftinft  and  clear 
acoouot  of  it,  as  can  cooiift  with  that  brevity 
which  I  m'jft  ncccfTirllv  ufc.  And  therefore, 
Reader,  apply  thy  raina  attentively  to  the  con- 
fideiation  of  this  excellent  Pr/>(rthat  appears 
bet<(»eGod,  and  the  S<z«:r/^:rj  he  offers,  with 
die  Rropeities  and  Ad junfts  thereof  -,  thePer/h/i 
before  whom  he  bringSs  and  to  whom  he  offers 
it  \  the  Ferfimt  for  whom  lie  ofieis,  and  the 
Erndfarnbteb  this  OUation  Is  made. 

Krjl,  The  Prirfi  rhat  appears  before  God 
with  an  Oblation  tor  us,  is  JefusChttft,  God- 
man:  The  Dignity  of  Whffii  fMbn  dignified, 
anddo'ived  an  incRinuM-  w  -r-.h  to  the  Offering 
he  made.  There  aiemaiiy  frictls  betbre  him, 
bat  nooe  like  unto  lifntj  dilter  ftrtbe  purity 
of  his  Perfon,  or  the  perpetuity  of  his  Pricfl- 
hood ;  They  were  finiul  Men,  and  offered  tor 
^  ^th*  OP*  Sins,  as  wdl «  rtie  Sim  of  the  Pieo- 


ScOUid 

oon  in 
fik  man- 

drj  offcrc- 
buncur. 


pie,  Heb.  5.  Bur  He  t  :  '  A  harmlejs 
unikfiedyfeparett  from  Sinners^  Heb.  7.  2. 
He  oonild  ftand  brfbie  GoS,  even  In  the  eye  of 

his  Juftice,     a  Lamh\virhout  fiVDt.  Tho'he 
made  his  Soul  an  Oftcring  tbrSm,  yet  He  had 
imtmhiiquity.,  rm  ma*  aHfOuile  found  in 
hk  MouthA^^  7:.  o  And  indeed  his  Offering 
had  done  us  no  good,  if  the  leaft  taint  of  Sin 
iMdfceenfiiaiidoiibtm.  They  were  motral  Men, 
that  cotitlitued  net  hy  rcafon  cf  Deaths  Heb.  7. 
2  J.  BotChrift  is  a  Pricft  for  ever,  ?fal.  110.  4. 
KlfinW    -jfieiflBrf/y,  The  OWcj'/o^orOfferir%he  made 
was  not  the  Blood  of  Beafts,  but  his  own  Blood, 
Heb,  9.  It.  And  herein  he  tranfcended  all  otha 
ml}  ^aed  Pricfls,  tfatt  hc  had  fomcthing  of  his  own  to 
^UtBu.  oficr  i  He  had  a  Body  gi\'«n  him  to  be  at  his 
ij,mtMt  ovvndUpofe,  tothisufe  and  puipofc,  Heb.  »a 
fi,"  V/^T  10.  He  offered  his  Body  ■  Yea,  not  only  his 
'(T^      Body,  but  bis  Soul  tear  made  an  Offering  for  Sin. 
th^  tjhe   U»  %%'  10,  We  had  made  a  foreteiiurc  of  our 
^ogtrtd  Souls  and  Bodies  by  Sin,  and  it  was  necefiary 
JJ;*^.  the  Sacrifice  ofChriftihould  be  anfwcrable  to 
M  5«,  the  EM>t  we  owed.   And  when  Chrift  came  to 
fotftvD '  o&r  his  Sacrifice,  heftoodnot  only  in  theca 
lacity  of  a  Pricft,  but  alfo  in  that  of  a  Surety ; 
JjJl^jj,  and  fo  his  Soul  flood  in  the  ftead  of  ours,  and 
Lund    his  Body  in  the  ftead  of  our  Bodies.  Now  th*; 
Faker,  in  excellency  of  this  Oblation  will  appeal  in  the 


*^gy<-  following  adjuncts  and  properties  of  it:  This 
jj^J^w-  OWation  being  i'ox  the  matter  of  it  the 
fc,  wgf*6  and  Body  ol"  jefus  Chrift,  is  therefore, 


Sonl 


value  to  all  the  Souls  and  Bodies  that  were  to 
be  redeemed  by  it.  And  ib  it  wasi,  and  more 
alfo :  for  there  was  a  redundttcf  or  talue,  an 
overnlnsof  mcrir,  which  went  to  make  a  pur 
Chile  tor  the  Redeemed ;  will  be  opened 
in  its  place.  80  that  as  one  rich  piamond  is 
m«re  worrh  than  athouOmd  Pebbles  cr>e  pcice 
ofGt^dj  than  many  Counters ;  lb  the  Soul  and 
Body  of^one  Chri  ft  is  much  more  excelierit  iktn 
all  the  Souls  and  Bod  ies  in  the  World. 

And  yet  I  djie  not  afBrm,  as  fome  do,  that  ^^fo'i* 
byreafonofthe  injiniteprecioafnefs  of  Chrift's '^SSl 
Blood,  one  drop  thereof  had  been  fuificient  to  here  po- 
have  redeemed  the  whole  World :  for  it  one  <cft,  quod 
drop  had  been  enough,  why  was  all  the  reft,*"*6'""" 
even  10  the  laltdrop,  fhed  >  Was  God  cruel,  to 
exa6l  more  from  him  than  was  needful  and  mmxcr. 
fulficient  ?  Befides,  we  mufl  remember,  thatNm  i  n 
ibePaffioDSofaifill,  which  were  infliaed  on*^""**** 
him  as-  tlie  cnrfe  of  the  Law ,  thefe  only  mir- 
are  the  Paffions  which  arc  fulScienttcr  cur  Re-Mmpe- 
demption  from  the  Curie  of  the  Law  \  now  it  oiuKi», 
wasnot  adrop of  Blood,  bar  Death  wh?ch  was«**N 
contained  in  the  Curfe:  This  rherefc>re  vvas^JJJ^Jj 
necei&fy  to  be  intli£ltid.   Butfurely  a«  oone  maiemir 
but  God  can  eftimaie  the  welghc  and  evil  of  Sin,  nnmiB,  ck 
Ibnonehuth  jcan  comprehend  the  worth  and  S'"?'' 
precioufiicts  of  the  Blood  of  Chrift,  flied  ro  expi  nViS 
ate  it  And  behw  lb  infinitely  precious  3LfA.CMh 
rhing  which  wis  offered  tip  m  Grxl,  ir  mull,  ruf*^/!^ 

2.  Needsbeamollcomplcatandiill-fufficient 
Oblation,  fully  to  expiate  the  Sins  of  all  whom 
it  was  offL;red,  in  all  for  ages  of  the  World, 
The  virtue  of  this  Sacrifice  reacheih  bac)iward 
3$  far  as  AJam^  and  reacheth  forward  to  the 
laft  Per(bn  of  the  Elcft  fpringing  from  him. 
That  the  ctlicacy  of  it  thus  reached  back  lu 
Adam  is  plain  •,  for  on  the  account  thereof  he  is 
ftiled  ihc  Lambjhin  frm  the  fomdn'm  of  the 
World  Rev.  I?.  8. 

And  to  the  liime  fenfea  JiiJicious  Expofitor  * 
underflinds  thofe words  ofChrifl,  J.<h.  8,  78.  c^n'm, 
Bejorc  Abraham  rc^w,  lam.    And  look  as  the<juaKau» 
Sun  at  mid  day  extends  his  light  and  influence,  round'  ff- 
not  only  Pm-r!  r-'.rifds  the  flV/?,  but  alio  J*"'!'^^^ 
backward  towards  ihe  EjJU  where  he  arofe  :  um  jteatum 
ibdid  this  moft  efficacious  Sacrifice  reach  all  communis 
the  Eleft  in  the  virtue  of  ir,  who  d'  !  before  twuCdlifc 
Chriftcame  in  theFlelh.   It  is  thtici  jie  bat  a ^* 
vain  Cavil  that  fome  makeagainft  the  iatisfafti- 
onof  Chrift  to  render  It  needlifs,  when  they 
fay,  many  were  faved  without  ir,  even  as  many  ^  tf]^. 
as  were  laved  luforc  the  D^ath  of  Chrift.       -  ^ 


For  cfFcc- 

they  lay,  the  Eftett  cannot  be  before  the  Caufe.  turn  fuua 
which  is  true  of  Vhyjical^  but  not  of  Morid  tf  mpafr, ' 
Can Cs , and  fuch  was  Chrifts  fatisfaaion.   As  Sfi'SS- 
j  for  example,  a  Captive  is  freed  out  of  Pr i  fon  f  jii.. 
Tost,  .  ^  .  .    „    i  from  Ac  time  that  his  Surety  undertakes  for  rwi/^  opera, 

■^'*"'Tl/'AUS'!!Sf«'2^^  andpromifeshis  R.nlom  ,  here  the  Cap 

?:?^.^cS!'.*SrSa'lini!^^  tbo'  Haofomthat 

imm,  led  mopfofiHonecorparit&nfiM  iwd  cU«^id  umbi ith  f delivered  himbe  notystactDaily  paid.  Sole 


Sicriiida  quz  non  fcnicl,  fed  mkkoda^  !■  JiBgt  Moil 
rakft  *  III-/. 


T,  Invjftiihfy  prfcivit.  So  the  Apodle 
ftiles  i^  I  ¥et,  i.  19.  le  teere  reiircmtd  -au'uf 
tSfum,  ttttb  the  preciims  Bhod  of  the  San  oj 
God:  And  fuch  it  behoved  htm  to  offer.  For 
it  being  offered  as  an  expiatoiy  Saaifice,  it 
eu^  »'  Ik  cqruTaknt  In  Its  owb  imtiiriick 


wj^iniijis  c.ilc;  Chrift  hud  eng:iged  toihe Fa- 
ther to  iaiiitieitbr  them,  and  upon  chat  fccurity 
the?  were  delivered. 

And  the  virtue  of this  Oblation  not  or'  '^un  frr 
teaches  tholi;  Believers  that  lived  and  died  be  "i*?'"™ 
fore  Chrift'^  day,  but  it  otieads  kfilf  Ibcward  f^^^^ 
to  the  end  oftlie  World.  Hence  UA,  13.  8.fuerK  ,  at- 

que  ui  aoa 

fit  finwor  in  eieiiiMB.  €mm.  nn^nheti  f,  137^ 

Cbiift 


DiQiiizea  by  VoOOgle 


14 


Vol  I. 


Chrilt  is  laid  to  be  thcjame^  ytfltrday^  to  day^ 
and forever ;  that  is,  he  is  not  (b  a  Saviour  to 
ustnat  now  live;,  as  that  he  was  not  their  Savi- 
our allbjthat  believed  in  him  before  us  from  the 
beginning :  Nor  yet  lb  a  Saviour  both  to  them 
and  us,  as  that  be  (hall  not  be  the  fame  to  all 
that  fnall  believe  on  him  to  the  World's  end. 

To  the  fame  fenfe  are  thofe  words,  Heb.  ii. 
401  lightly  Paraphraled,  God  haviiig  freoiiei 
fmg  Setter  thing  for  ///,  thtt  they  tettbent  m 
Jhculd  not  be  made  perjetl :  q.  d.  God  hath  ap- 
pointed  the  accompUlbment  of  the  pcomiie  <^ 
lending  the  Mefliab,  lo  be  in  the  bft  times: 
Dixoaia  That  they  I'/c.  thatlived  before  Chri  ft )  fhould 
^  not  be  perieftcd  \  that  is,  |uftihcd  and  laved, 
by  any  thing  done  in  their  time,  but  by  lodting 
toourtimcsand  Chrift's  fitisfaftion  made  there- 
in \  Whereby  they  and  we  are  perlcQed  toge- 
ther. No  traCk  of  timecan  wear  out  the  ver- 
tueof  this  eternal  Sacrifice.  It  is  as  frefh, 
vigorous,  and  potent  now,  as  the  firft  hour  it 
wasoftred.  And  tho'  he  tHually  oSa  it  no 
more,  yet  he  virtually  continues  it  by  his  inter- 
cdiionnow  in  Heaven:  tor  there  he  is  Hill  a 
*  Prielt.  And  therefore  about  fixty  years  after 
hisAfcenfion,  when  he  gave  the  Revelation  to 
Jchn^  he  appears  to  him  in  his  Prieftly  Gar- 
ments, Re\'.  1. 13.  Qoatbed ia  dGarme/it  fL  zvn 
to  the  Feet  ^  and  girt  about  the  Paps  voith  as  ol- 
den Girdle:  inallufion  to  the  Prieftly  Epiiod, 
and  curious  Girdle. 

And  as  the  vertne  of  this  Oblation  reaches 
backward  and  forward,  to  all  Ages,  and  to  all 
Believers,  fo  to  all  the  Sins  of  all  Believers, 
which  are  fuihr  pmsed  and  expiated  by  it : 
ThisnoodierOblanoR  could  do.  The  legal  Sa- 
crifices were  no  real  expiations,  but  rather 
remembfances of  Sins^  Ueb.  9.9,  i2.£Enk  la 
3.  And  all  the  vertne  they  had,  coinfifted  in  dwir 
Typical  relation  to  this  Sacrifice ;  Gat.  5.  21. 
aeh.  9.  13.  And  linatate  from  it  were  altogether 
weak,  ODproEtablB,  and  infignificant  raings, 
Ueb. -J.  18.  But  this  Blood  clcanlL-th  from  all 
Sms,  I  Job.  I.  7.  all  Sin,  originating,  01  oti- 

flinated,  or  a£luaK  flowing  mm  than  bodi. 
t  expiates  all  fully,  without  exception,  and 
firally,  without  revocation.  So  that  by  his 
being  HDade  Sin  for  us,  we  are  made  not  od^ 
righteous,  but  the  Rigbteot^ueft Godim  bur, 
2  Cor.  5.  21. 

3.  Atid  Lajily^  to  name  no  more   bdng  fo 
precious  in  it  fclf,  and  fo  efficacious  to  ex- 
)iateSin,  iimuft  needs  be  a  moil  grateful  Ob- 
ation  to  tfaelMd,  highly  pleafing  anddelight- 
ul  in  his  eyes.   And  fo  indeed  it  is  faid, 
iph.  5.  2.  He  gave  himfelf  Jor  a*,  an  Offering^ 
MddSacrificetoGod^  for  a  foxet-fmeUing  Sa> 
vanr.  Not  that  God  tookany  delight  or  content 
in  the  bitter  Sufierings  of  Cbrift  limply  and  in 
themfelves  confidered  \  but  with  relation  to  the 
end  for  which  he  wasofioed,  even  our  Redcmp> 
tion  and  Salvation. 

iiuc  appclUtio  nylQ  nil  oticr  quicu*,  feu  fatviofis,  <fa  ac- 
bro  ^acnticiis  Deo  obloil  Kibmou^  Bmd,  Ift  l,ft$.I<njf.  I.  f. 

Hence  aiofe  the  delight  and  pieafute  God 
had  in  it  \  Ais  made  him  take  pleafure  in  brai- 

ling  him,  ITi.  t;.  10.  God  fhielta  favour  of 
re(t  in  this  Saaihce.  The  meaning  i%  that  as 


OdiM^rat 
Ucotribui- 
tur,  quo 
iddcn 

mU,  com- 

Bacntia, 

deooam. 

dorebooo 

homo  re- 
crcjiur, 

<  :.(^uc  dc- 
1  ftjtur  — 

pi  rrinct 


Men  are  ofiended  with  a  ftench,  and  theii 
ftomachs  rife  at  it,  and  are  on  the  contrary  de- 
lighted with  fweet  Odors  and  Fragrancies  ; 
fotfaeUeflled  God,  fpeaking  after  the  manner 
of  Men,  is  oflended,  and  filled  with  loarhirg 
and  abhorrence  by  our  Sins,but  infinitely  pleafed 
and  delighted  u)  the  Offering  of  Chrift  for  them, 
which  came  up  as  an  Odor  of  a  li^  eet-fmclling 
favour  to  him,  whereof  the  coftlv  Perii«Des  ua- 
der  the  Law,  were  Types  and  Shadows.  This 
was  the  Oblation. 

Thirdly^  This  Oblation  he  brings  before  God, 
and  to  hffli  heoflfeis  it  up :  So  fpeaks  the  Apoftle, 
Heb.  9.  I  A-  Through  the  eternal  Spirit  he 
oferedbimielf  without  foot  to  God.  ^  Chtiit 
fuftained  the  capacity  ota  Surety,  fo  God  of  a 
Cred  itor,  who  expetled  SaiisfatHon  from  hun : 
That  is,  he  required  fixwj  him,  as  our  Surety, 
the  Penalty  due  to  us  for  our  Sin.  And  fo 
Chrift  had  to  do  immediately  with  God.  yea, 
with  a  God  infinitely  wron^d.and  incenicdby 
S'u)  againft  us.  To  this  UMdiHd  Majefty,  Chfift 
our  Prieil  a  pproacbeth,  as  CO  a  deV0ttlii)g  FifC^ 
with  his  Sacrifice. 

fourthly.^  The  Perlbns  for  whom,  and  ia  Doccnt 
whofeftead  he  offered  himfelf  to  God,  was  I^'*^**** 
the  whole  number  of  Gods  Eleif,  w  hich  were  wooIS 
given  him  of  the  Father,  neither  more  nor  lefs :  bis  IMBd* 
Sofpeak  the  Scriptures  -,  He  laid  down  his  Life 
for  the  Sheep,  Jo.  10.  ij.  for  the  aurch,  Aas'''^'*^;^ 
2a  aS.  for  the  Children  of  God.,  Joh.  1 1.  50^  *^  **" 
52.  It  is  coofefled  there  is  fufficiencyot 


l^irtbeui  this  Sacrifice  to  redeem  the  whole  <^ 
World,  and  on  that  account  fbme  Divines  affirm  7^  "** 
he  is  called  l2v  Smjiow  of  the  World,  Joh.  4.^^ 
42.  &  M.  We  acknowledge  alfo,  that  he 
purchafed  the  Service  of  others  bcfides  the  Eled^ 
to  be  ufefiil  to  theo^  as  thcj  ooany  ways  are. 
In  which  ftnle  oiheis  fake  Aofe  Scriptures  that 
fpcak  fo  univerfally  of  the  extent  of  his  Death. 
Wcallbacknowledgethattbe  Eleft  being  fcac- 
tered  in  all  Parts,  and  among  all  tanks  oFMeii 
in  the  World,  and  unknown  to  thofe  that  are  to 
tender  Jefus  Chiift  toMen  by  the  preaching  of 
theGofpel;  theftileol  the  Gofpel  (as it  was 
neceffaiy  ;  is  by  fuch  indefinite  Exprcflions  fuiied 
to  the  general  tenders  thev  are  to  make  of  him : 
But  that  the  EffioKy  and  Saving^Viiine  olPthis 
all  fufiicient  Sacrifice  is  co- extended  with  God  s 
Ele£lion,  fo  that  they  all,  and  no  others  can, 
or  fhall  reap  the  fpecial  fienefits  of  it,  is  too 
clear  in  the  Scriptures  tobedcnied,  Eph.  5.  2?. 
Joh.  I -J.  2,  9,  19,  2a  Job.  10.  26,  27,  28, 
I  Tim.  A.  10. 

l-'ifth%  Thcdefign  and  end  of  this  Oblation 
was  to  atone,  pacifie,  and  reconcile  God,  by  giv- 
ing him  a  full  and  adequate  Compenlation  ot 
Satisfatlionfor  theSinsof  thefe  hi^  FJeft So 
fpeaks  the  Apoftle,  Co/.  1.  20.  An  J  having  made 
Peace^  through  the  Bleed  of  his  Cro/sy  by  him  to 
recMeile  all  tbii^i  unto  himfe/f ,  by  hmlfay, 
whether  the^be  things  in  harth.^  or  thines  in 
Heaven,  bo  2  Cor.  5. 19.  God  teas  in  ObirUi^ 
recetieUiiig  the  World  to.  him/elf.  Recoociliatwn 
isthe  making  up  of  that  Breach  caufed  by  Sin, 
between  ub  and  God,  andrcltoring  us  again  to 
his  Favour  and  Fiieodihip :  for  this  end  Chrift 
oflMnphimftlf  to  God ;  Ilay,  not  for  this 
end  only,  but  more  efpccially :  hence  it's  called 
ikaeius,  a  Piopitiatioo  1  and  fo  the  Sevemv  ten. 

det 


uiyui^uu  Ly  GoOglc 


Scm*  12. 


The  Fmntain  of  Life, 


55 


der  that  place,  Kuah.  i  ^.  **«rf«4r®-  xei©-, 
tbePropitiattng  Ram.  Butheiei  would  oot 
Ik  miftaken,  as  tho'  the  ReconciUatioB  were 
made  only  between  us  und  Gcd  the  Father  by 
the  Blood  of  the  Crols}  for  we  are  reooodlcd 
Iwfkto  die  whole  Trinitf.  Bverjr  Sin  being 
agiiiiftthe  Divine  Majeny,  it  muft  needs  fol- 
loiV,  that  the  Three  F«rioiis  baviqe  the  lame 
Divine  Ifleoce,  muft  be  ail  ofiended  hj  the 
coinmifli<.n,  ar.d  ft)  all  reconciled  by  the  expi- 
ation »)d  rem  iliion  ot  the  fame.  But  Recon- 
cSkcioa  bfiidto  bewitli  the  Fadier,  becaufi^ 
tiro'  the  Works  of  the  Trinity  ed  extra  be  un- 
divided) and  what  onedotb,  ail  do  ^  and  what 
is  done  «>  one,  is  dcoe  to  all ;  yet  bf  this  form 
^tA  rmnnet  of  Expreffion  (asa  learned  Man 
weli  obferves)  the  Scriptures  point  out  the  po- 
ptt  OflSccofeacbPerlbn.  The  Father  receives 
us  into  favour ;  the  Son  mediates,  and  gives 
the  Ranfotn  which  procures  it  s  the  Spirit  ap 
pliesandfealsthistothe  Perfonsand  H«arrs  of 
selievers.  However,  being  reconciled  to  the 
Father,  we  are  a Ub  reconciled  to  the  Son  and 
Spirit,  as  they  are  one  God  in  three  Perlbns. 
And  if  it  be  objciled,  that  then  Chrift^  offered 
op  a  Sacrifice,  or  laid  down  a  Fiiceto  recon- 
cOeustohinifelfi  I  lhall  more  lairly  and  di- 
re£lly  mett  with  and  fatisiie  that  Objection; 
when  I  come  to  Ipcakof  Chrift's  Satistadion, 
fVbkh  is  one  of  the  principal  fruits  of  this  his 
excellent  Oblation.  For  the  prefent  this  may  in- 
form you  about  the  nature  and  precious  worth  oi 
Cteift's  Oblation.  The  uleswheiefiflbUowin 
thefe  Five  prad:ical  lirfeKOces. 

Inference  Hence  it  felloifs,  Thm  t^ital 
Believers  are  Juify  freed  from  the  Uuilt  oj 
tbeir  SiMti  tnd  Jhaii  never  more  come  under 
CmdemnttiM, 

The  Obligation  of  Sin  is  perfe£Hy  akjiifhed 
bf  ibe  vinoe  of  this  Sacrihce.  Wben  Cbr ift  be 
came  onrSaciffiee,  he  both  bare,  and  bareaway 
'tuny  our  Sins.   Firfl,  It  was  kid  upon  him,  thenex- 
plated  by  him  :  So  much  is  imported  in  that 
2J^''*'word,  Heb.  9.  28.  Omftwts  onee  offe*^  10 

fare. Sic    bear  the  Stns  of  >nan-;^     T:^  b(\:'\  tho  wbtd  is 

ijrim.  t-  a  itrU  and  emphatical  word,  iignity  ing  not  only 
fK^r  t»bear,  but  lobearafMjr.  So  7<A  1.  49.  Be 

^f^JI^  Md  the  Lamb  of  God,  lJttfm»that  taketh  artay 
Hi^Sc  the  Sins  0J  she  World :  Not  only  decldrativcly. 
Mnoh  or  ^  way  of  manileftatkNl  to  the  C/)nfciem:e- 
^^nc"   }aQX  really^  making  a  pnrgation  of  Sin,  as  it  is 
j^jjj^in  Heh.  \.  3.  vaUvty^n -mwai^tf^-s  word  for 
i»  «|.     word,  a  Purgation  being  made,  and  not  only 
deelared.  Now  how  great  a  Klercy  is  this, 
that  by  bim^  all  that  believe  fhould  be  juflifeJ 
from  all  tbings^  from  mhith  they  aam  not  be 
jufl'ifeiby  the  Lmw  ^/Mofe^,  A[h  1    ^o.  What 
iball  we  call  this  Grace  :  Surely  we  Ihould  do 
fbmewhat  more  than  admire  ir^  and  faint  under 
the  fenfcpffuchaMercy.   Bleffed  is  he  nljofc 
Trortfgrejfion  is  forgiven^  xsih«jie  Sin  it  covered^ 
ffaf.  52. 1,  or,  O  the  Bleflednels  or  Felicities 
of  him  that  is  jpardoned !  who  can  e»preB  the 
Mercies,  Comroits,  Happincft  of  futfh  a  ftafe 
as  this  >  Reader,  let  rtie  beg  thee,  if  thou  be 
one  of  this  pardoned  nianAa.  to  look  ovet  the 
cancelled  Bonds,  and  lee  what  vaft  Sams  are 
remitted  to  thee.    Remember  what  thou  waft  in 
thy  natural  Efiate  ^  po&ibly  thou  waft  in  thar 
^ack  Bill,  t  Or.  tf.  3.  irint  »idyet  pardoned  f 


fully  and  finally  pardoned,  and  that  freely  as 
to  aiw  hand  thattbou  hadftio  the  procurettienc 
of  It  I  Whatcani(  thou  do  Ids  than  fall  down 
at  the  feet  of  free  Grace,  and  kifs  thole  Feet 
that  moved  16  ficely  towards  fo  vile  f  Sioim^ 
It  is  DOC  long  fince  thy  Iniquities  were  upoii 
thee,  and  thou  pin^dll  away  in  them;  Their 
Guilt  could  by  no  Creatute-powei  be  feparatcd 
from  thy  Soul.  Now  they  are  temofed  ftoni 
thee,  as  fjr  as  the  Eaii  from  the  WejU  PlaL 
103.  1 1.  So  that  when  the  Eaft  and  Wefi^ 
which  ate  the  two  oppoQce  Points  of  Heaven, 
meet,  then  thy  Soul  and  iff  Guik  nay  meei 
again  together, 

O  the  unfpakable  Efikacy  of  Chrifli^  Si<- 
aifice,  which  extends  to  all  Sins !  t  Joh.  i. 
7.  The  Biood  of  Chnfl  deanjetb  from  ail  SinSL 
Sins  paft  and  prefent,  without  exception.  And 
fbme  Divines  of  gc«d  note  affirm,  all  Sins  to 
tomealfo;  for,  WnhMi.  Paul Bjtns^  Original 
Sin,  in  which  all  future  Sins  are,  as  fruits  is 
theRoi;C,  is  pardoned;  and  ifthefc  were  not 

Pardoned,  they  would  void  and  irritate  iorraet 
ardons.  And  laftly,  ir  would  derogate  fioai 
the  moft  plenary  Sjrisfaftion  ot  (  hrift.  But 
themoilfay,  and!  think  truly,  tnar  all  the  paft 
Sinsof  Believers  are  pardoned,  without  Jimv«- 
tion  V  all  their  prefent  Sins,  without  exception^ 
but  not  their  Sins  to  come  by  way  oi'anticipjtion ; 
and  yet  for  them  there  is  a  Pardon  of  courte< 
which  is  applied  on  their  Repentance,  and  ap- 
plication ofChrift'i  Blood-,  fbthat  noneofibsm 
lhall  make  void  former  Pardons.  0  kc  {btfy 
things  Hide  iweetly  to  thf  melting  Hean  1 

■Inference'  2.  FiontthisOtlarionChrift  made 
of  himfelf  to  God  for  our  Sins,  we  infer  the  in- 
jUxUtie  Severity  of  Diviae  ft^iccy  v^n  h  could 
he  m  ether  ttof  divertei  from  «r,  miappcafed^ 
but  hythc  Rhod  ,f  0)nfl.  If  Chrift  had  not 
prel<:nted  himlclt  to  God  for  us,  judiice  would 
nothafeilafedast  Andtfhedoa  ppear  beKws 
God  as  our  Surety,  it  will  not  fp.irc  him  ■  Ront. 
%.  52.  he  jpared  not  his  60/r,  but  delivered 
him  up  to  Death  for  us  till.  If  ftflwannce 
might  havch-jen  expefted  from  any,  furdy  it 
might  from  Gov!.  xwo  t$  very  pitijui^  una  full  of 
tender  Aler\y^  Jam.  5.  11.  yet  God  in  this  cafe 
fparid  not.  If  one  mi^ht  haveexpef^ed  ll'iarine 
Mercy  and  Abatement  tio:n  any,  i'urcly  Chrilt 
might  moft  of  all  expe£l  it  from  his  own 
Father:  yer  you  hear  God  fpared  not /i/*  cicit 
Sin.  Spa; ing  Mercy  is  the  lowcfl  degree  of 
Mercy,  yet  it  was  denied  to  Chrift :  He  abated 


him  not  a  minut,;  ot'rheTim; 


apix>u 


r  his 


lutrering,  nor  one  ut^iccot  Wratli  i^e  was  to 
bear  :  Nay,  tho' in  the  Garden  Chrifl  fell  upon 
the  ground,  and  fweat  clod dj:.  rf  Hlood,  and 
in  that  unparallell'd  Agony  Itrucd  up  his  Spirit 
to  the  higheft  intention,  in  that  pitiful  cn', 
father,  if  it  be  pnjjible^  let  this  Cup  fiafs  :  And 
tho*  he  brake  our  upon  t'  e  Crofs  in  that  Heart- 
rending Complaint,  A[y  Gfld^  tJiyG/J^  vshy  hdjl 
thoujorjaken  me  yet  no  Abatemeni.Juftice  will 
notbcndinthcleaft,  bat  havfngtodowith  him 
on thisaccounr,  rcfolvcsio  fcicli  its  pennyworths 
out  of  bis  Blood.  If  this  be  fo,  what  is  the  ca& 
of  ^y  Soul,  Reader,  if  thou  bB  a  l^an  ot 
Woman  that  haft  no  iiuereft  in  thk  Sacrifice? 
For  if  thefe  thefe  things  be  done  (in  Chrift^ 
a  green  Trc*,  whstwfttltdoM  t9  (ilRe)the 


Digitized  by  Google 


5^ 


The  Fountain  of  Life. 


Vol.  I 


Ira  rl}.-}fb;- 
lilftH  pul- 
cherrtmi 


ti  Tuffw  dry  Tree  i  Luk.  s?.  3  r.  That  is,  if  God  fo 
** deal  wiiii  mu,  that  am  not  only  innocenr,  but 
like  a  green  and  froitful  Tree,  full  oFall  de 
c..:.^  r7<^le£l;iWc  Fruirsof'Holinefs  ;  yet  if  the  Fire  of 
his  Indignauoti  elms feize  upon  me,  what  wiil 
be  your  Condition,  that  arc  both  barren  and 
guilty.  Void  0}  all  good  Fruit,  andfuU  ot  all 
i'><<,«t.Vf- Unriglucouliicli,  and  lb  like  dry  fcary  Wood 
•.r.if  )t)  x«-are  fitted  as  Fcwel  to  the  Fizwr  CofiliJ.:-:  with 
«fAjwj«-thy  fjf,  Mar,   l;o>v  canft  thou  inugini;  rh..;; 
ws*t  m-'*^"^  ^"PP'-^"  that  infinite  Wrath  tJiit  Chrilt 
grappled  with  in  the  room  of  Gnd's  Eleft ;  He 
had  the  (trcnptli  of  .1  r^eity  10  fupport  h\m.lja. 
42.  J.  Beheld  ns)' Sa  v-ii:,  u.l)cm  I  uphold.  He 
had  the  fulnels  of  his  Spirit  to  prepare  him, 
Ifa.  61.  11.  HehadtheMiniftry  of  an  Angel, 
who  ame  poft  from  Heaven,  to  relieve  him  in 
his  Agony;  l.ukc  12.  \%.  He  had  the  Ear  ot 
Fathec  to  bear  him,  for  beuied,  and  uku 
heard  tit  that  he  feared^  Hel*.  5.  7.  He  was 
aflured  of  the  Vi^ory,  before  the  Combat  ht. 
kjMwhelhouldbejuftiiied^  Ifa,  %q,  8.  aodyet 
fix  all  this  was  lore  atnaT^ed,'  and  fbnowful  even 
to  death,  and  his  Heart  uMsniiUed  like  Wax  in 
the  midli  of  bis  Bowels,   i  i  the  cafe  Itood  thus 
with  Chrift,  notwirhttanding  all  thefe  advan- 
lagesbe  had  to  bear  the  Wrath  of  God  for  a  little 
dme^  how  dolt  thou  think,  a  poor  Worm  as 
tboa  ait,  ID  dwell  with  evcrlafting  Burnings, 
orcontend  with  devouring  Fire:^  Lw/'t  faw 
Nolo  Dc  ground  enough  for  what  he  fa  id,  when  he  cried 
am  ablblB*  out,  /  tw7/  have  nothing  to  da  voith  an  abfolute 
GcJ^  i.e.  with  a  God  outofChrift:  for,  irhd 
jejijul  thing  to  jiill  into  the  hands  of  the  hutng 
God*  Wo  and  alas  for  evermore  to  that  Man 
that  meets  a  iull  and  righteous  God  u  ifh  it 
a  Mediator!  Whoever  thou  art  that  reaacft 
tbele  Lines,  I  beleecb  thee,  by  the  Mercies  of 
God,  by  all  the  regard  and  love  thou  haft  to  thy 
own  Soul,  n^le£t  not  time,  but  make  quick  and 
fure  work  ot  it.   Get  an  Intereft  in  this  SacriHcc 
quickly,  what  elfe  will  be  thy  ftate  wbca  vail 
Mcrnity  opens  to  fwallow  thee  up  >  What  wilt 
thru  lIo,   Man,  when  thine  F.ye-Ilrings  and 
Heart  ftriAgs  are  breaking  \  O  what  a  iearful 


foiedi  windijrGonfciencefftve  when  then  art  Cm(s,  Ibthat  Hifb  and  Monmain  ftedl 


a  Sacrifice  to  God  for  us  ?  Then  let  w  impntie 
in  every  eondit  ton  thit  Sacrifice,  and  iabour  to 
p/t  tieartt  duly  afiecled  aitb  J'ueh  a  fight  09 
imh  can  give  moj  it.  Whatever  the  condition 
or  complaint  of  any  Chrillian  is,  the  beholding 
the  Lamb  otGod  thattaketh  away  the  Sin  of  tb^ 
World.  rr;jy  give  him  ftrorig  Support,  and 
fvveer  Relief.  Do  you  complain  ot  the  hard- 
ncfs  of  your  Hearts,  and  want  of  lovetoQirift  ? 
Ik-li'  ld'him  asonlrcd  up  to  God  for  you;  and 
I'dch  A  Iight(  if  any  in  the  World  will  do  it  J  will 
melt  your  iHOd  Hearts.  Zxh.  12.  la  Jbiy 
Jhali  look  upon  mf'i<.'^\'m  ibty  hji*e  pierced,  and 
andfhall  mourn.  It  is  rc;ported  Jobannet 
Ali/iuf.,  that  he  was  never  obfi.rved  to  fpeakof 
Chrill  and  his  Sufferings,  but  his  Eyes  would 
drop.  Art  thou  too  1  ittle  touched  and  unaile£led 
with  the  Fvil  ot  Siji  i  Is  it  tl;;.'  Complaint, 
Chrilfian,  that  thou  canft  not  make  Sin  beat  la 
hard  upon  thy  Heartas  thou  wouldfi  *  Confiibr 
but  what  thou  haft  now  read  ;  realize  this  Sa- 
crifice by  Faith,  and  try  what  Ethcacy  there  is 
in  it  to  make  Sin  for  ever  bitter  as  Death  lodif 
Soul.  Suppofe  thy  own  Father  had  been  flabb'd 
to  the  bean  with  fuch  a  Knife,  and  his  Blood 
were  upon  it,  woutdft  thoudelight  to  fee,  or 
cndiiretouri  that  Knife  anymore'  Sin  is  the 
Knife  that  ftabbd  Chrilt  to  the  hearty  this 
(bed  his  Blood.  Surely  yoa  can  never  make 
light  of  that  which  lay  fo  heavy  upon  the  Sool 
and  Body  ot  jefus  Chrilt 

Or  is  your  Heart  prcft  down  even  toDel|NNI^ 
dency,  under  iheGuilt  of  Sin,  lb  that  you  crv. 
How  can  fuch  a  Sinner  as  1  be  pardoned ;  My 
Sin  is  greater  than  can  be  forgiven  ?  Beho/d  the 
Ijimb  oj  God,  fl'Jt  tdkal)  ,i:cay  llv  Si/js  of  the 
h''orld.  Remember  that  no  Sin  can  tland  before 
the  Efficacy  of  his  Blood,  i  Job.  1.  7.  The 
Biaod  of  Jefus  Chriji  cleanjetb  from  all  Sin. 
This  Sacrifice  makes  unto  God  iull  latis&- 
clion. 

Are  you  at  ajiy  time  daggering  through  Un- 
bdief>  filled  with  unbdieving  fulbtcions  of  the 

Promlfes  ?  Look  hither,  and  you  Aiall  fee  them 
all  mihed  and  eftabliihed  1a  the  Blood  of  ttie 


prefenteJ  before  the  dreadful  God,  and  noCIirift 
to  Icrecn  tb^  from  bis  Indignation !  Happy  is 
thatManwho  canfiy  in  a  dying  hour,  as  one 
did,  whobeingdcfircd  a  little  before  his  DifTo- 
Mr.  mui'  lution  to  give  bis  Friends  a  little  tafte  of  hisprc- 
m  ^j^Mi  j^nt  Hopes,  and  the  grounds  of  them,  cheartully 
anfwcred,  I  will  let  you  know  how  it  is  with 
me ;  then Itreiching forth  his  hand,  faid, 
*  "Here  is  the  Grave,  the  Wrath  of  God,  and 

*'  devouring  Flames,  the  iult  Piinifhnient  of 
'  Sin,  on  the  one  fide  ;  an^  here  am  1,  a  poor  j 


and  Centers,  thaB 
tail:  Jieb*  9.  17^ 


*'  finful  Soul !  on  the  other 
'-(■'-mfort,  the  Covenant 
'•  cilauiithed  upon  fo  many  furc  I'ronafes,  hath 
filvcdaU.   There  is  an  aft  of  Oblivion pafled 
in  Heaven :  /  to///  joigivc  their  Iniquities, 
and  their  Sins  will  /  remember  no  more.  This 
'•  is  the  blefTcd  Priviledgc  of  all  within  the  Co- 
"  venant  among  whom  1  am  one.  O  'tis  fweet 
at  all  times,  efpeciallyat  fuch  a  time,  to  lee  the 
recorciled  Face  of  CJod  through  Jefus  Chrift, 
und  hear  the  voiccof  Peace,  through  the  Blood 
of  the  Ods  1 
bfcfeueet,  HatbChtift  offioed  upluoifilf 


dart  from  their  own  Bafis 
one  tittle  ot  the  froipiie 
1 1 9.  • "  - 

Do  yoi;  at  any  time  hod  your  Hearts  fretting, 
difquieted,  and  impatient  under  every  petty 
Crou  and  Trial;  S«b  bow  quietly  Chriftyouc 
Sacrifice  ame  to  the  Altar,  how  meekly  and 
patiently  be  itood  under  all  the  Wrath  ot  God 
and  Men  tospAer.  This  wiU  filenoe,  coavinoe 
andfhame  you. 
Inawora,  HereyouwilHeelb  muci.  ol  the 
fide  :  But  tbisismy  iGraceof  God,  and  love  of  Chrift,  in-,pro\  i^i  1  ng 
of"  Gnce.  ;vlii!:li  is 'and  becomtnr^  .1  Sacritice  for  you  :  youwillfee 
God  taking  Vcngcajicc  upon  Sin,  bur  fparing 
the  Sinner  ^  you  will  fee  Chrift  ftanding  as  the 
Body  of  Sin  alone,  for  he  vuumade  Sm  form., 
that  toe  might  be  made  the  Righleoufnejs  ujGoJ 
in  !>im:  that  whatever  Corruption  burdens, 
this  in  the  believing  Applicatioo  will  fupport ; 
whatever  Grace  be  dewElive,  this  will  revive 


It. 


Wejfedbe  God  for  Je/utOrift, 


uiyiii^cd  by  Googl 


Scrm.  I  J. 


The  Fouatain  of  Ljf?. 


57 


SERMON  XIII. 


ScnOi 
« 

ifCbriJi 

If*  Jk 

P;/>f?,  Whtrtfgn  U  kAk  slfo  to  fme  them  to  ftttcratofi,  that  coMe  unto  Gadfylumt,  ftti»g 
Uingthe  b«  ever  Irveth  to  mak^e  intercejjuft  f/r  thtut, 

ftmd 


H  E  B.  VII. 


25- 


Mer  TTAvtng  difjatcht  the  firft  Part  or  Aft  of 
F^y  Xl  Chiift's  rrieObood,  coaiilliog  in  his 
Ckijrs  OhLuioH \  wecometo  die  odier  Biaiidi  oT  it, 

Yrieftly  confifting  in  his  hitcrcejjton,  which  is  nothing 
Q^r.  elfe  but  the  virtual  continuatira  of  bisUftcring 
lekasp-  once  made  am  Eanh  %  that  being  medigm  rttm 
(joquiin  iiliiitionis^  the  means  of  reconciling  \  this, 
medium  applicatio/ik^  the  way  and  means 
Sci^^  '  his  applying  lo  us  the  Benefits  poichafed 

fcinioccf-by  it.  ,  , 

fiwiif— ac     This  fccond  Part,  or  Branch  of  hiiPricftbood,  j^>y7 ;  i.e.  h<i  haih  noconly  oScied  up  his  Bload  P''<^  P'^' 
F^""  vvastypificdby  theHijzh  Pii^Itsentriogwithihe  jtoGod upon  the  Tree,  asafull  price  to  pur  ttmpoS" 
itticmpn-  Bi(xxi  of  the  Sacrifice  ard  fweet  Inccnfc  into  the  chafe  Pardon  and  Grace  for  rhe  Believers,  but  fignificati 


Believers,  drawn  frcni  thj  Ability  of  Jefus 
Chrift,  in  whole  Name  they  go  to,  the  Father  tn-Amif 
lofavethem  to  the  nttenooft,  /.  t.  My  per-  *J 
fe^^ljr,  compleatlyi  for  fo  this emphatical  word,  |^2r^ 
-n  w7tKiu  iigniiics ,  the  iaving  us  wbol-  fcmat  w 
ly,   thioughlv,  compleatlr,  and  alt^pher  ^  f**^J^ 
giving  out  Saivacioa  its  laft  dSt  and  CSxnfle-  '^J^ 
ment.  li^^iMk 
The  ground  or  reafbn  of  this  his  laving  NaMj)M«* 
Ability  :  Seeing  he  ever  Uvclh  to  make  interceffi-  pco- 


iatocdri.  holy  I^lace  ;  Lev.i6.i2,  i?,!4.  nnd  he  Jl.all  lake  lives  in  Heaven,  and  that  for  ever,  to  apply 
KUBOk^ta^thc  Cenfer  full  of  burning  Coals  of  fire  from  off  .  ~  . 

fmimthe  Altar  before  the  LcrJ,  and  hit  hands  full  of 


Q^J^"**  fvoeet  Incen'je  beaien  Jmdl^  and  bring  it  within 
"  "  the  Vail.  And  be  Jhall  put  the  inccnje  upon  the 
fire  before  the  Lord.,  that  the  Cloud  of  tfje  In- 
cen/e  may  caver  the  Mercy  feat  that  is  upon  the 
mi  felet.  Tejiin>ony^  that  he  die  not.  And  he  JMII  ukc 
the  blood  of  the  btdiock.^  andfpr'tnkle  it  with  hk 
^finger  upon  the  Mercy -feat.,  eajltoardy  &c. 
Chrift's  ofteriiig  himfelf  on  Earth,  anfwered 
to  the  killiug  oi  the  Saaifice  without  ^  and  bis 
cmrmg  'into  Heaven,  there  to  intercede,  was 
that  which  anfwered  to  the  Prieft  going  with 
Blood,  and  his  hands  full  of  incenfe,  within 
the  VaU  So  that  this  Is  a  part,  yea,  a  fpecial 
partofChrift's  Priefthood,  and  fo  oeceflaryto 
It,  that  if  he  had  not  done  this,  all  his  Work  on 
Earth  had  fi^ified  oochmg  -,  nor  had  he  been 
aPcieil,  thar  is,  acomplear  and  pcrfcQ  Priclt, 
if  he  had  remained  on  Earth,  neb.  8.  4.  be- 
caule  the  very  defign  and  end  of  (bedding  his 
BLood  on  tarth  had  been  Iruftrated,  which  was 
to  carry  it  before  the  Lord  into  Heaven.  So  that 
is  the  principal  perfective  pan  of  the  Prieft- 
hood :  He  a«ed  the  firft  pair  on  Earth,  in  3 
llate  of  deep  Abalemeot,  in  the  form  ot  a  Ser 
vaitt)  but  he  a(h  this  in  Gloiy,  whereto  be  is 
taken  up,  thit  h?  may  follow  on  his  defign  in 
dying,  and  yive  the  VVuik  oi  our  Salvation  its 
laft  compleating  A£l.  So  much  is  imported  in 
this  Scripture^  which  tells  us,  by  realon  hereof 
he^i  able  tojave  to  the  uttermojl^  &c. 

The  words  contain  an  incouragement  to  Be- 
lievers, to  come  to  God  in  the  war  of  F^ich, 
drawn  from  the  tnteicefSoii  of  hi  Heaven 
for  them :  In  which  you  may  tal»  Mdoe  of  ihefe 
tbiee  ^indpai  pans. 

1.  The  duality  of  the  Fetfims'  here  incoora' 
ged,  whoarcdefcribedby  adire£l  A£t  ofPaith, 
as  poor  Recumbents  that  are  goii^out  oi  them- 
l^ves  (0  God  by  Faith }  but  ooincloiis  of  great 
tinworthinefs  in  dwmfiilvc^  and  dwnoe  apt  to 
bedilcouraged. 

2,  The  Incouragement  piopoiipded  to  fiich 
Vol  I 


unto  us  in  the  way  of  inictceflion,  alltbcFruits,  ""j";,^"*^ 
Bleflings  and  Benefits  that  that  precious  Blood  rum^ctum 
of  his  del  erves,  and  hath  procured  as  a  price  omni  mo* 
for  them.     The  words  thus  opened,  that  dam  pnr- 
Point  lihall  tingle  out,  from  among  many  rhat 
lye  in  them,  as  moft  fuitable  to  my  deiign  and  """^^ 
purpole,  is  this ; 
DoQL  That  lef us  our  JJigb  PrieJl  lives  for 
ever,  in  the  capacity  of  a  potent  hrtercejbry 
in  lidruen  for  Believers. 
Here  we  will  inquire,  f/>^,  What  it  is  for 
Girlftto  bean  Intefcew>r.  Seemtdlyy  By  what 
AQs  he  performs  that  Work  in  Heaven.  Tl^irJ- 
ly^  Whence  the  potency  and  prevalenqr  of 
bis  Imetcdfidn  i&  fourthfy^  ana  laftly,  How 
he  lives  for  ever  to  make  IntercefTion  for  us. 

firft^  What  it  is  for  Chrift  to  be  an  Inter- 
cefTor  tor  us.   To  intetoede  in  general,  b  to 
go  betwixt  two  Parties,  to  intrear,  argue,  and 
plead  with  one  for  the  other.   And  oi  this  there 
are  two  IbrtSi  1.  Ex  dtrnMe^  utfratret^  that 
whereby  one  Chriftian  prays  and  pleads  with 
God  for  another,  i  Ttm.  7.  i.  a.  Ex  ot/ino 
mediatorioy  that  whereby  Chrift,  as  an  aft  of 
Ofllcc,  pr'.'fents  himfelt  before  God  to  requeft 
tot  us.   Betwixt  liiele  two  is  this  difference, 
that  the  fbnnei  ispeifbnncdnotiB  our  own, 
but  another's  Name  v  we  can  render  no  request 
to  God  immediately,  or  forourown  lai^e,  either 
for  our  lelvesor  for  others ;  Joh.  16. 23.  ^Vbat- 
foever  ye  jhall  Of  k  the  father  in  my  A'ame,  hi 
Kill  give  It  you.   But  the  latter,  which  is  pro- 
per to  Chrift,  is  an  intercellion  with  God  for 
U9,  in  his  own  Name,  and  upon  the  account  of 
his  proper  Merit  •,  the  one  tea  private  aft  of 
Charity,  the  other  a  publick  aft  of  Office  ; 
Aodfohe  is  our  Advocate<«  Coun  friend,  as 
Satan  is  our  Aocufer  orCourt-sdverfary.  Satan 
is  iirnh*,&,  one  that  charges  us  before  God, 
t  Pet.  %.  8.  and  continually  endeavours  to 
make  Breaches  between  m  and  God.  Chiift 
is  5  OTt?x'-«T3-  our  Attorney  ,  Advocate  or 
Lidg^,  that  pleads  for  us,  and  cootinues 
peace  and  frienddup  benratn  us. and  God, 
I  I  John 


Digitized  by  Google 

I 


^8 


Xhe  Fountain  of  Life. 


Vol  I 


tl,  Hl-J  Si# 

Apiwt.  in 
loc 


I  John  2.  2,  l/affy  Alan /i/i,  voe  have  an  Advo- 
cate witb  tin  father^  Jefits  Qbriji  the  risbic- 
ait,  '  . 

Aiid  th  is  ro  make  intercdfion,  is  the  pecu- 
liar and  incomtnunkabk  Frerqgative  of  ierus 
Chrift :  t<4one  buttecan  ^  in  ois  own  Nane 
to  God.  Aud  in  that  Itnle  we  are  to  undet 
fland  that  place,  Kzck.  44.  2,  2.  Ihenfaid  the 
tordnntsm^  Thtt  Gate /halt  be  dmt^  it  Jhall 
not  bcopc/h  ,L  ar.y!  <v.^  enter  in  by  it^ 

becaufe  the  Lord  the  <}oi  oj  Ittjel  h  ith  entred 
in  by  it,  therefore  it  jhall  he  (hut.  It  is  for 
the"  rnnccy  he  Jhall  Jit  by  bn\iJ  before 

the  Lord,  &C.  The  gre.ic  broid  Ciate,  Called 
hire  the  Pri nee' I  Chit (\  (ignifies  that  abundant 
and  direO  entrance  tint  Cluift  had  iiitoHcjvcn 
by  his  own  Merits,  and  in  his  own  Name:;  :his, 
^^p^^  faith  the  Lord,  lhall  be  fliut,  no  Man  (hall  en- 
ter in  by  it ;  all  odier  Men  muft  come  thither 
as  it  were,  by  collateral  or  tide  doDr*,  which 
looked  all  towatds  the  Altar,  vis.  by  venue  ot 
the  Mediator,  and  through  the  benefit  of  his 
Death  imputed  to  theni. 

And  yet  tho'  God  hath  for  ever  fhut  up  and 
bau'dthiswaytoalltbeChildren  of  Men,  tel- 
Ifog  us  that  no  Man  lhall  ever  have  accefi  to  him 
in  his  own  Name,  as  Chrilt  the  Prince  had : 
How  do  Ibmc  notwithftanding,  itrive  to  force 
Fet.Lm-  open  tbc  Wnce's Gate >  Sodo  ihey  that  fbwnd 
tfd.  lib  4.  il  e  inrcrcdlion ofSaincs  upon  their  >  .vii  Works 
and  Merits,  thereby  robbing  Chtiil  of  his  pe- 
collar  Glory  but  all  diat  ib  approach  a  de- 
vouring fire  :  Chrift  only  in  the  virtue  of  his 
Blood  thus  comes  before  him,  to  make  interceffi- 
onfor  us. 

Secondly^  Wc  vpill inquire  wherein thclntcr- 
^tdvero  ceflion  of  Chrift  in  Heaven  confifts,  or  by  what 
hk  I!  '!-  Afts  he  performs  this  glorious  Office  there, 
And  tiie  &ri|ictt[c$  jdaoe  it  in  thiee  things : 

nobis  If 

Wf.ix  ':'it  viJrndum  eft.  Refpicit  ad  vJiro/f*')  f>ut  pontilicis  vcteris, 
^ui  iti^ftiiui  intrj  velum,  dicebarur  <ippifcfc  tn  conljpctlu  D«)  pro  po- 
piilo,  qtiircnus  fc  cum  langmrc  :t  piicularis  prjEfmibat  Vco,$L 
prccibu&fuis  liippicx  crjbar,  uc  propter  unguincm son  iliiun  birciouiB, 
led  lib  rcprxfcnratum,  Chnfii  Mcducoris  fvndcadHII,  pmpifhtt  cflct 
I  In.' 


fence  of  God  only,  but  alio  trefetning  Hm\ 

Bloods  and  all  his  Silverings  to  God^  ai  d  rno-  jc  dcfidc- 
ving  ?tca  on  oar  account.    Whether  be  makes  riofuoj,. 
j.-iv  pifipur  orjl  Intcrcellion  there,  as  he  did  on 
Earth,  is  not  Ib  clear-,  fome  incline  to  it,  and^^[^ 
think  it's  coumenanced  by  Zrrft.  i,  12,  i^.ia  uu/i*'' 
whwfe  Chrift  our  Intercefior  prcfents  a  proper antca  ftce- 
vocal  Kcquelt  to  tlie  Father,  in  the  bchalJrof"'»!*='^''> 
of  his  People  i  faying,  OLerd  oJ  Hcfis^  i4w^^>** 
h-n^   'dii  I'r.i  nc:>\rjcMcriyi'n  Jeruialem. mtutafuje 
and  en  the  Cities  eJ]udah^Mainii  wbam  tbou^itK»<ii 
had  hid  inJignattM  tbefe  t&eejc<nre  and  fw'*?°J" 
Years  ?  And  the  Lord  anfvocred  him  with  g'.^d}°{ll^l^ 
and  comjorlable  words.    And  lb,  Atis  2.  23.  aSjIieart^ 
loon  as  he  came  to  Heaven,  he  is  laid  (andi'Rfl'it 
that  is  the  firit  Fruits  of  his  Inrercfifion )  to 


34^' 


,.  6.  yott 
is  repre- 


peccadtlius,  &fGfttii.C»J.  Fdnw  mix. 

I.  Jnhiiprefenting  himfelf before  the  Lord  in 
oitr  J^antes^  and  upon  our  Aceouttts.  So  we  read 
Vilieh.  9. 314.  ChnJ\  is  entred  into  Heaven  it 

ff'f  ti-'.:pfi:arin  t^^eprrfrme  <f  Gild  for  tfs. 

The  Apoftle  maniMly  alludes  to  the  High- 
Pfleft's  apjiearing  in  the  Holf  of  Holies,  which 
was  the  hgure  of  Heaven,  prefcnring  to  the 
Locd  the  Names  of  the  twelve  Tribes  of  ^a^^ 
which  wereoa  hisBveaft  and  SbotildeR,  Exed. 
28.  9,  t2,  28,  29.  To  which  the  Church  is  fup- 
pofol  to  allude  in  that  reoueft,  Cant  8.  6.  Set 
me  as  a  Seal  upon  thine  Heart,  at  a  Seal  upon 
thine  Anf!.  Now  the  very  %ht  of  Chrift,  our 
High-Frieit  in  Heaven,  prevails  exceedingly 
with  God,  and  turns  away  his  difpleafure  from 
us.  As  when  Gid  locks  upon  the  Rainbow, 
which  is  the  Sign  oi  the  Covenant,  he  remem- 
bers the  Earth  in  Mercy  :  So  when  he  looks  on 
Chrift,  his  heart  muft  needs  be  rowards  us  up- 
on his  account  j  and  therefore  in  Rev.  4-  5. 
Chrift  Is  compand  to  a  Rainbow  cooompaiiing 
the  Thrcme. 

•2.  Chiift  peribrms  his  Intetceflion-work  in 
HemiY  aathf  anaked  ^^eafitighi  the  fie- 


ttim  the  Proinife  of  the  Holy  Ghoji.  But  fiire 
I  am,  an  interceedin^  V  oice  is  by  an  iifnal  Prth- 
A'p.fr/j  attributed  to  his  Blood  wh'ch'mHcb. 
1 2.  24.  is  ftid  to  [peak  better  ihi^^s  than  the 
Blood  of  Abel.  Now  MeTs  Blood,  and  fo 
Chrift's,  do  cry  unto  God,  n=:  the  Hire  of  the 
Labourers  unjulily  detained,  or  theuholeCrea- 
tion,  which  IS  in  bondage  thnyugh  our  Sins,  is 
laid  to  cry  and  groan  In  the  cars  ot  the  Lord, 
Jam.  7.  4.  Rom.  8.22.  notvoally,  hurdTica- 
cioiifly.  A  rare  illuftration  of  this  efficacious 
Inicradlion  of  Chrift  in  Heaven,  we  h-r:c  1  ^^^"^b 
that  famous  ilory  of  Amintar,  viho  a;  ;xjr.J  j.cap.  i^ 
as  an  Advocate  for  his  Brother  Adu/ui^  who 
was  ItrcHigly  aoculed,  and  very  likely  to  be 
ccndetnnedto  die.  Now  ifw/>f«  having  per- 
forming f^rcat  fcrvices,  and  merited  highly  of 
the  Common  wealth,  in  whole  Icrvicc  onecl 
his  Hands  Was  CTt  ottinthe  Ffdd  -,  he  comes 
into  the  Court  in  his  Brother's  behalf,  and  faid 
nothing,  but  only  lifted  up  his  Atm,  and  ihcw- 
ed  them  cubitumjine  mamti^  an  Aim  wkbout 
a  Hand  which  fo  moved  them,  that  C  with- 
out a  word  (peaking  )  they  freed  his  Brother 
immediately. 

And  ihus  if  you  look  into  Rev. 
fhall  fee  in  what  pofture  Chrift 
fented  vifionally  there,  as  ftanding  baween 
God  and  us  :  And  I  beheld^  and  Jo,  in  the 
midjiof  the  Throne,  and  jour  BeaJis^  and  in 
'  /  he  midfi  of  the  Elders flood a  Lamb  ae  it  had  been 
(lain i.e.  bearing  in  hisp;l-rified  Body  the 
marks  of  his  Death  and  Sacrifice.  Thofe 
Wounds  he  received  for  our  Sins  on  F.arth,  are, 
as  it  were,  ftill  frefh  bleeding  in  Heaven :  A 
moving  and  prevailing  Argument  it  is  with 
the  Father,  to  give  out  the  Mercies  he  plod 
for. 

?.  And  laftly.  He  prefentt  the  Prayers  ofhk 
Saints  to  God^  tchhhii  merits  -^  and  deftres  that 
they  nu^ for  bit  Jake  be jjramed.  He  caufesa 
Cloud  oflfioenft  fo  alnnd  before  God  with 
them.  Rrj.  S.  r  All  thefe  were  excellently 
typed  out  by  the  going  in  of  the  Hub-fiidft 
before  the  Lord,  with  the  Names  ofne  Chil- 
dren of  Ifrael  on  his  Brcafl,  with  the  Blood  of 
the  Sacrifice,  and  his  hands  M  of  ioceole,  as 
the  ApoWe  explains  them  in  /fc*.  7.  and 
Heb.  9. 

ThirJ/y^  And  that  the  Intercefiion  of  Chrift 
is  moft  potent,  fuccelsful,  and  prevalent  wlHi 
God,  will  be  evinced  both  from  the  QuaHfica- 
tions  of  this  our  Advocate,  from  his  great  k- 
tenft  hi  the  Father,  fiioin  theN^tueTor  dw 

Plaee 


GoogI 


ScrJD.  I  J. 


The  Fmmtam  of  Ufe. 


59 


Flaa>heu(erh  wirhGod,  and  from  the  Relati- 
on and  lijarcU  ILI'uvers  have,  both  in  the 
Jbathei  to  whom,  aad  the  Soo  bjr  whom  this 
Intercefiion  is  msde. 

1.  Our  IntcicfTir  in  the  IL-avens  every 
way  able  and  fit  ibi  (be  VVotk  he  is  engaged  in 
there;  Whatever  is  definible  In  an  Advocate, 
is  in  him  trr.iiiciitly.   It  Is  necefniry  that  he 
«    who  undertakes  to  plead  the  Caulc  ot  another, 
eliMciallyifit  be  weighty  and  intricate,  Ihould 
l)ewill',  faithful,  tender- hearted,  and  one  that 
concerns  himfelf  in  the  fuccefs  ot  his  Buiineis. 
Onr  Advocate  Cbrlft  wants  no  Wiiilom  to  ma- 
nage his  Work,  heisthe  Wifdom  ofGod,  yea, 
only  vijfe^  Jude  25.  There  s  much  tolly  in  the 
ben  <n  our  Duties;  we  know  not  how  to  prefs 
an  Argument  home  with  God  ;  but  Chrift  hath 
the  Art  of  it.   Our  bufinelsis  in  a  wile  hand: 
heisnolefs faithful  than  wife  \  therefore  he 
is  called  ^  failhjul  Htgh-Vric^  in  ihwrj  ffr- 
taifiiag  to  GoJy  Hcb.  2.  17.  He  alTuii-s  i.s 
way  fitely  tru  ft  our  Concerns  with  him,  fJ-'n 
14.  2.  In  niy  Father's  houfe  arc  pviry  Manfions^ 
if  it  vsere  not  fo^  I  iccuid  have  toid  you  i  q.  d. 
Do  you  think  I  will  deceive  you?  Men  may 
chc3t  VOL',  b  it  I  will  mx  i,  your  own  Heans 
may,  aini  ilaily  do  deceive  you  ;  but  fb  will 
not  I.   And  lor  tender-heartednels,  and  fenfi 
ble  refentments  for  our  conditions,  there  is  none 
like  him:  Heb.  4.  ij.  For  xkc  have  not  an  High 
Frieft  vahich  caiifiot  be  toitcbeti  tcith  thejcrhng 
of  cur  Injirmities  •,  hut  mat  ia  all  points  tsmp- 
U»  J'vvi-  i<:i  like  at  xaeitre^  yet  vo'ithout  Jin.    We  have 
(tfrsr  rvfr  not  one  that  cannot  lympathi/.e,  fj  it  is  in  the 
^f^^ '  Gre^ :  And  on  purpofc  that  he  might  be  the 
2'^^'^betteraWete^mi»thizewlthus,  he  came  as 
pinti»m  near  loour  condid'jns,  as  the  holincfs  of  his 
tikdid  Natate  could  permit.  He  fufiued  himlelt  to  be 
M£irr^  i,^  tempted  l&e  as  we  are.  (in  only 

yet  he  eon   „. ,  „>,,  -.|  *^ 

kiK-     nt  wcepim. 

nil  be  loved;  and  tbereftre  ht  I'Msi^f  dmn  ftm  Hctvmupin  cv.-iy  ^.;rii- 
n/p  AfaiAtr Ht  fath  thai  tbk  Man  vants  tbn  Orxe,  and  iba  Mm 
MKT  \  tutd  tbe  other  it  in  dangfr  ^fb'u  arrnptkn,  «r  that  temftat'm  : 
Mheit  daitj  cmjini  on  the  Curt.  Tmfee  mtjmFhfiaaa,  be  fiaadi 
m  »/  JMT  fight  i  but  bt  Jetlh)<ni  aaiith  itWtdM  rf"  " 
im,  Bma'sjieit^fCaavirfiiiu 


And  then  for  hisconcernnnent  and  intereft  in 

the  fuccels  of  his  Suit ,  he  not  only  reckons, 
but  liath  really  made  it  his  own  Imcrett,  yea, 
more  his  own  than  it  is  ours:  For  now  by  rea- 
fonof  the  myflical  Union,  all  our  wnnts  and 
troublesare  hii,  h//;.  i.  23.  yea,  his  own  gloiy 
and  oompleatnefs  as  MedBlor,  is  deeply  interef 
led  in  it  ;  and  therefore  we  need  not  doubt  but 
he  will  ufe  all  care  and  diligence  in  that  Work. 
If  you  lay  lb  he  may,  and  yet  not  fpeed  for 
all  that,  for  it  depends  on  the  Father's  Gianr : 
True,  but  then, 

1.  Corilider  the  gteat  Tntercft  he  liath  in  the 
Father,  with  whom  be  io .  intercedes.  Chrift 
is  his  dwr  Son,  G>/.  1. 1?.  *the  beloved  of  hfs 
SouL  Eph.  t.  6.  B:;twixt  him  and  the  Father, 
with  whom  when  he  iniercedes,there  is  an  unity, 
not  oidy  of  Nature,  bvc  Will  and  (b  be  always 
bears  him,  Job.  11.  42.  Yea,  and  he  laid  to 
this  his  dear  Son,  when  he  came  iiiilto  Hei- 
Ven,  Afi  of  taey  and  I  tsUl give  ihee^  Pfil.  2.  t 
Moreover, 

3.  Hs  muft  needs  ipeed  in  his  Suit,  if  you 
VoL 


oonfiderrhe  Natttre  of  his  Interccflion,  whicii 
is  iuft  and  rcilonLible  tor  the  matter,  urgent 
aodconcinuaUor  the  manner  of  it..  The  mat- 
ter of  his  Requeft  is  moft  equal :  what  be 
dcftrcs,  is  nci  dtfircd^rj/M,  or  upon  terras  un- 
becoming the  Holinefs  and  Righteoufneis  of  God 
to  grant;  hed«fiies  no  mote  but  what  he  batii 
deferved,  and  given  a  Valuable  confideration  to 
the  Father  lor.  And  lb  the  Juftice  of  God  doth 
not  only  not  oppofe,  but  iurtbets  and  pleads 
fur  the  granting  and  fulfilling  his  Rcqucfts. 

I  Lry  yoa  muit  remember  that  the  Father  is 
under  a  Covenant  Tie  and  Bond  to  do  what  he 
asks  i  for  Chrift  having  fully  performed  the 
VVork  on  his  part,  the  Mercies  he  intercedes 
for,  are  as  due  as  the  hire  of  the  Labourer  is 
whtfi  the  Work  is  fatthfully  done.  And  as  th« 
mauer  is  juft,  fothe  manner  of  his  Intercefli? 
on  is  urguit  and  continual.  How  importunate 
a  Suiter  he  is,  may  be  eafily  gathered  from 
that  fpccimen  or  handfel  given  of  it  in  fob.  ij. 
and  for  the  conftancy  of  it,  my  Text  tells  uSj 
ke  ever  lives  to  make  intacejjion  :  'Tis  his 
great  bulinels  in  Hcavcn,  and  he  follows  it 
dofe.   And  10  dole  all, 

4.  Coniider  who  they  are  for  whom  hen^akes 
Intercellion  :  The  Friei,ds  ot  God,  the  Children 
cf(j(xi  v  i\vAc  that  the  Father  himlelf  loves^ 
and  his  Heart  is  propenle  and  ready  enough 
to  grant  the  beft  and  greatctt  of  Mercies  to ; 
U'hich  is  the  meaning  oi'  John  16.  26.  27.  The 
lather  himjtlf  iovctbyou.  And  U  muft  needs  be 
fo,  for  thefim  Comer-ftone  of  all  theie  Mercies 
was  laid  by  the  Father  himlelf  in  his  molt  ficeE- 
ledion.Healib  delivered  his  Son  ibc  u&iioibm 
flMllhe  not  mtb  bm freely  give  ut  $U  tUtigs  ? 

8.  ?2.  So  then  there  can  remain  no  doubt 
upon  a  confideting  heart,  but  Chrift  isa  preva- 
lencandfuccefifulinKvoolbt  to  Heaven.  Tlieie 
only  remauis  one  thing  moie  10  he  fitlsfied,  and 
that  is, 

Fvurthiy^  In  what  lenfe  be  is  laid  to  live  for 

ever  to  make  inrerredion. Shall  he  then  heal^v.i, 
«at  his  Work ;  impluye\l  in  begging  new  Favours 
for  us  to  cternitv  ?  How  then  lhall  the  People 
of  God  be  perfect  it  llesven,  if  there  be  need 
of  Chrift's  Intercellion  to  Ktetniry  lor  them 

I  anlwer,  by  diltinguithing  the  e^nee  and 
fubfiance  ot  Chrifl  s  Offices,  from  the  tv^aiid 
manner  of  /Uiminiltration.  In  the  hlft  fienle  it 
b  eternal:  For  his  mediatory  Kingdom  ;  as  to 
the  eflenceof  ir,  is  to  abide  for  'jvcr :  Chrilt 
Hull  never  ceale  to  be  a  Mcdi-iioti  the 
Church  lhall  never  want  a  Head  :  For  of  bit 
Kingdom  there  fball  he  no  end^  Luk.  i.  55. 
However,  Chrift,  as  Mediator,  being  employ- 
ed in  a  kind  of  fubordinate  way,  I  Cr.  7,.  2 J. 
when  he  lhall  haveaccomplilhed  thatdelien  for 
which  he  became  a  Mediator,  ThenPicll  he  de- 
liver up  the  Kingdom  ( in  the  fcnle  we  fpake 
before  )  to  the  hither :  and Jo  God  Jh.^ll  be  all 
inalfj  iCor.  17-24.  Then  fhallthe  Divinity 
ofChriil,  which  vvaslbemptitd  and  obfcured 
in  his  undertaking  this  temporary  dijpenfatory 
Kwi^di  m,  be  more  ^orioufly  nmnlKfted,  by 
the  tull  pulPeirion,  ule  and  enjoyment  of  that 
I  atutal,  divine,  eternal  Kingdom,  whkh  be* 
1  1  gs  to  all  the  thiee  co-eOenttal  and  co-eqaal 
Pcifons,  reigning  with  the  fame  Power,  Majcfty 
and  Glory,  in  the  uoit^  ot  the  divine  Elfence,  aod 


Digitized  by  Google 


6q 


'the  Fountain  of  Life. 


Vol  I 


ml  OY; 


common  Ach,  in 
and  immutably  for  ever. 

And  IbChrift  continues  to  be  our  Mediator 
and  yet  that  afiords  no  Argument  that  our  Hap 
pindslhallbc  incom|5lear,  but  ra'htr  jtculs  ihc 


all,  infinitely, !  been  a  fingular  ropjjort  In  it  felf,  not  yet  with 
our  Fjihcr,  which  is  a  fwcet  encourageraent 
fingly  conGdcred,  but  with  C  the  Fjther] 
which  takesin  both,  to  make  the  tr.ccuxagc- 
mentfull.    Rcmanbcr,  vc  th.n  are  caft  down 


ferfecHon  of  the  Churdi,  which  thencclorih  1  under  ihei^leot  lin,  that  Jefus your  Friend  in 
liiallbe  governed  no  more  as  now  it  is,  nor  the  Court  above,  itahietojitoefothe  uttei  moji, 
have  anv  iarther  ule  of  Ordinances,  bm  niiilr  ^Vhich  i<;,  as  one  alls  ir,  a  rcacliing  VTord» 
be  rukd  more  immediately,  gl(»ioufly,  iri-  jind  extends  it  idffo  tar,  that  thou  canft  not  loo^ 
umphamlv  and  indKiHIv  in  the  World  to  come :  bcvond  it.  "Let  thy  Sou!  be  ftton  the  higheft 
Thefuhfljr.ceofhi-,  Mcdiiforllrp  is  not  chang- Mount  that  a;iy _  Crcatntj  was  cv^r  fa 
ed,  butthemanoi;t  ot  the  Adminitlration  only. 


Vfe  I.  Doth  Chrift  live  for  ever  in  Heaven 

to  prefent  his  Blocd  to  God  in  the  way  of  Inter- 
ccHion  lor  Bdiievcis  i  Hcib  /ad  then  u  their 
cafe^  that  have  nointered  in  ChrijTt  Blood.,  but 
injiead  cf  ph\:Jing  jcr  ihcm^  it  cries  to  Gcd  a- 

fain  ft  ihoMy  at  the  dcfpifers  and  ab  lifers  of  it ! 
.vttf  Unbeliever  delpifcs  it:  The  Apoftate 
treads  it  under  toot.  He  that  is  an  Intercejjor 
iorfome,  will  bean  Ava/fr  of  others.  To  be 
guilty  of  a  Man's  Blood,  is  lad  ;  but  to  have 
the  Llocd  ot"Jcfusaccufing  and  crying  to  God 
agaijift  a  Soul,  is  unfpeakably  terrible.  Surely 
when  he  Ihall  make  inquifition  for  Blood,  when 
the  day  of  his  VLngeancc's  come,  he  will  make 
it  appear  by  the  Ju;lgrntnts  he  will  execute, 
that  this  is  a  Sm  never  to  be  expiated,  but  \  cn- 
pe.ince  I'-iall  purlue  the  Sinnerto  the  bottom  of 
ilcll.  Ail  I  What  do Nkn  and  Women  do,  in 
rejefting  the  gracious  Offers  of  a  Chrift !  \V  hat, 
tread  upon  a  Saviour !  And  caft  Contempt  by 
unbelief  and  hardneis  of  lieart  upon  their  only 
Remedy!  1  rtmcmber  I  haveread  of  a  Harlot 
that  kiil'dher  Child,  and  laid  that  it  fmiied 
upon  her  when  fhe  wait  to  ftah  it  Sinner, 
doth  nor  Chrlfl  frnile  upcii  tlicc,  yern  upon 
thee  in  the  GolpelJ  And  wile  thou  as  ic  were 
fiab  hfmtodie  faeait  hf  ttSm  Infidel!^  ?  Wo 
and  alas  for  that  Mao,  agidofi  whomdiiS  Blood 
aies  in  Heaven  I 
Vfe  2.  Doth  Chfiftlive  forever  to  make  In 


("and  tnlargcxitotakein  view  the  moft  lbaci-7H»n? 
"ous  profped^  both  of       and  Mifery,  andp-a^JT' 
"difiicultiesof  being  favcd,  rhat  ever  yet  any 
"  poor  humble  Soul  did  caft  within  it  fclf ;  v ea, 
join  to  ihcfe  all  the  Hindrances  and  ObjealoiB 
''ch.u  the  Heart  of  Man  can  invent  jgainft  it 
^  kU  and  Salvation :  Lift  up  thine  tycs,  and 
"look  to  the  urmoft  thou  canft  lee:  ibd 
''Chrifl  by  his  Inrerceirion  is  able  to  fave  thee 
beyond  tlic  Horizon  and  utmoft  Coropal^  of 
"  thy  Thoughts,  even  to  tJx  utmoft. 

2.  Hence  draw  abundant  encouragement  a- 
^dirfl  all  Heart  jlrai/sings,  and  dadnefs  rf 
Spirit  in  Prayer.  Thou  ccmplaineft  thy  Heart 
isdead,  wandring,  andcontia^kd  in  djry.  0 
but  remember  Quift's  Blood  Ipcaks,  ivhen  thou 
canft  not  -,  it  can  plead  f(»  thee,  and  that  pow- 
erfully, when  thou  art  not  able  to  fpeak  a 
word  tor  thy  felt :  To  thisfcnfe  that  Scripture 
(peaks,  Cant.  6.  U  ho  is  this  that  cometh  cut 
oftheWUderaefsinFillars  of  S/.w^ak.  perfumed 
Kith  Myrrh.,  andfrankimenfc.,  all  the  Powders 
rj  the  Mcrchani  ?  The  Duties  of  Chriftians  go 
up  many  times,  as  Pillars  or  Clouds  ot  Smoak 
from  there,  more  Smoak  than  Fire,  Prayers 
fmoaked  and  fullied  wich  their  oflenfive  corrup- 
tions :  But  remember,Cbrllt  perfumes  them  with 
Myrrh,  ffc.  He  by  his  Inrerceffion  gives  them 
a  fweet  perfume. 

3.  Chrift's  Interceliionisa  fingular  relief  to  (r7<^«/ it 
all  that  eomcuntoGod  by  him,  againft  all  fin- f^^' 


God.  Nothing  moieprooHX^  the  fear  of  Re-  nm,  Be- 
verencei  nothing  mote  fupprefl^h  ni^Iieving /^'mv 

Defpondencies,  and  deftroys  the  Spirit  of  Bon- 
dage.   So  you  find  it,  tich.  1,.  10,  ap, 
Having  therefore  J  Brethren,  bddnefsto  eater  the 
into  the  Holieft,  by  the  Blood  of  Jt-Ji/s,  by  a  new  "fO^din 
"  '  hehathconjecraied  for 

-'■       —   -'  fr  ;mr 


and  living  a\«',  tohich  k 
through  the  Vail,  that  i. 


tercdnonr  Hence   let  Believers  fetch  rc!'uf\fu!  Damps,  and  flaoifh  hears  fori}  cju(]ice  of  ^^'^^ 

iutddram  encouragement  ^ainft  all  the  caufes  and     ^    vt„i.:   .    ^-  -  „^ 

trmtfu/t  of  theirretrt  tmTnMes \  ftr  fure- 
ly  this  anfwers  them  all. 

I.  Hence  let  than  be  encouraged  from  all 
their  ftnful  Infirmities.^  and  lamented  Weak- 
ncffes.  Tis  contefled  thclc  are  fad  things  \ 
they  grieve  the  Spirit  of  God,  ladden  your 
own  Hearts,  cloud  your  Kvidences^  but  having 
fuch  a  High-prieft  in  Heaven,  can  never  be 
youtruin.  i  Joh.  2.  1,2.  My  little  Children.^ 
thefe  things  write  I  unto  you.,  that  ym  fn  not: 
And  if  cry  M.in  f.n,  i<  r  Ihwe  an  Advocate  with 
the  idibcr.,  fejus  Chnjl  the  righteous.  C  My 
linle  Children]  Children,  dpecially  little 
Childrc" ,  when  Hrlt  ber^inning  to  take  the  foot, 
arc  apt  to  liumhk  at  every  itiaw  ^  lo  are  raw, 
young,  and  unexperienced  Chriftians  :  But 
what  if  they  do  ?  Why  tho'  it  muft  be  far 
from  them  to  take  encouragement  ib  to  do 
from  Chrift  and  his  Interceffion ,  yet  if  by  fur- 
prizal  they  fo  lin,  let  them  not  be  utterly  dif 
couraged  :  For  we  have  an  Adt  'ocatc  he  ftops 
whatever  Plea  may  be  brought  in  againft  us  by 
the  Devil,  or  the  Law  ^  and  anfwcis  all  by  his 
Satisfi6Hon :  He  gets  out  ffedi  Paidonsfbr  new 
Sins.  And  this  Advocate  is  with  [  the  Father] 
he  doth  not  lay  with  bis  Father,  tho'  that  had 


is  to  fay,  bis  Fle/h  ;  ond'^.l.^r^. 
having  an  Higb-Priefl  over  the  Houfe  of  God.,  tkfitd.  S* 
let  iH  draw  near  toith  a  true  Hearty  i»  vki^to*^"^ " 
Tlnmty  in  full  aflurance  of  Faith; 'Or  let  usi^'f 'V" 
come  unto  Gcd,  as  a  Ship  comes  with  {n\\]\lfi]u 
fail  into  the  Harbour.   O  what  a  diicft  and  r/^ /-nywi- 
tuU  gale  of  encouragement  doth  this  Imeieeffion 
ot'( -hriff  five  to  the  poor  Soul  tbatlay  a-aDUnd,  ^f^'J"* 
K;und  before;  /, 


or  w  wir.d-U. 


.vJ  nhtt  hu  Knife  tt  tbt  Ctmfter-dm. 
.  Vdt ,  ftu  maj  g)  ntth  boliufi.  ««d 


Dtlt,  }>!  d.xrei  i'  lne  (asyfik 
Cbij)  )'!UT  Sur(t)  h.uh  pjti 


ti't 


4.  The  Intercefiion  of  Chrift  gives  admirable 
fati^fa£tion  and  encouragement  to  all  that  come- 
to  (J  od,  againft  the  fears  of  dcfcrtin?^  him  a- 
gainby  Apoftacy.  This,  my  Friend.,  this  is 
yourprincipjl  f^c  rity  againft  ihefe  matters  of 
Fear.   With  this  he  idieves  F^/rr,  l,ukc  22. 

3»,  32. 


by  Google^ 


4t 


31,  31.  Simon,  (  faith  he  )  Satan  haih  defired 
to  Mveyou^  that  he  mcy  fijtyou  at  ^Vheat  but 
I  bavf  prayed  for  thcc^  that  thy  Faith  fail 
ttot^q.  i.  batan  will  tan  tli£&,  not  to  get  out 
Chaff,  but  boulcout  thy  Flower :  His  temp- 
tations arc  leveird  agair.ft  thy  Fjlth  bur  fcjr 
Qoc,  my  Prayer  iball  break  hi^  Dcfigns,  and  ie 
care  thy  Faith  from  all  attempts  upon  it  Upon 
this  powerful  InrercctTion  ofChi  ift,  theApolUe 
builds  his  triumph ag^inll  all  that  threatens  to 
bringhim,  or  any  of  the  Saints,  again  into  a 
ftate  of  Condemnation.  And  ftehow  he  drivjs 
on  that  Triumph,  from  the  ReiurrecHon,  auJ 
Seffion  of  Chrilt  at  the  Father's  right  hand  \  and 
efpccially  from  the  work  of  Inrercefllon,  which 
he  lives  there  to  perform  :  Rom.  &  3  j.  W}io 
hbg  ibat  condem/ieth  ?  U  s  Cbrifi  that  dieih  , 
yea^  rather  that's  rifin  agSm^  who  it  even  at  the 
right  hand  of  God  ivho  ,i/ji>  muketh  Inlercejfionfor 
m,  WhofiaU fep<iri:tc  us  from  tlf  Lave  oj  Chrift? 

5.  It  gives  iWeei  Ki\t\' a^,n nft  the  dcjeifs  and 
voantt  that  yet  are  in  cur  Sanifificaiion.  We 
want  a  great  deal  cf  Faith,  Love,  Heavenly 
miodedoels,  Mortification,  Knowledge.  We 
lie  (bon  and  wanting  in  all.  There  are  the 
i^rftfutm,  the  Remains,  or  things  waiting,  as 
the  Apolile  cills  thetn,  1  i  hef.  la  Well, 
If  Grace  be  but  yet  in  its  weak  beginnings, 
and  infancy  in  thy  SouK  this  mav  incounge, 
that  by  ration  of  Chrilt's  lotercellion.  it  (ball 
live,  grow,  and  expatiate  \t  ftif  in  thy  heart. 
He  is  not  only  the  Author,  but  thcFinilher  of 
it,  Uek,  12.  2.  He  is  ever  begging  new  and 
fiiefh  Meicies  fat  yonvin  Hetven-,  and  will 
never  be  quiet  till  all  your  wants  \:  rLi]ir!icd. 
He  laves  W  n  murmM,  to  the  uttermolt^  i.  e.  as 
I  told  you  before,  to  die  lafi,  perfeaivc,  com 
pleating  of  Salvation.  So  that  this  is  a 
t  ounuln  ot  Relief' againft  all  your  Fears. 

Vfei.  DoA  Chral  live  fer  ever  to  make  In> 
tcrculTion  ?  then  let  fh-fe  xoho  rejp  on  Earth  the 
trmts  oJ  that  bit  vmk  in  tieaven^  dram  lajiru- 
^attheinee  doutthe  j^lming  Dmier  to  ttbieh 
it  leads  than  ni  by  the  hand, 
^  I.  Dff  not  forget  Cbrijl  in  an  exa/ted  fiate. 
mfmt*  You  fis  tho*  he  be  in  all  the  Qoiy  above,  at 

AtVmWm  Gkrf  ;  hr  bek  mt  liki  the  fwr  fify Cnatwm  tht 
umtlxMT  exjitMtmwittmt  Mim  pidftd  ah  nifwffttiri  hth  them- 
fdvti,  tbcir  PriaJu  MdAtklhi.  tS,  ExidU^b  Sfiritiul  and 
/kavtnij,  ftrftd'itig  bit  hmM  Nature  to  the  gmatfi  htiffit  H  it  (ofabh  nf 
—  be  was  nrwr  imre  tender  cf  JeniGfem  irtoi  he  mpt  Mcr  iK  or  if  fm 
tit^'  m'jc:  htmpt,  Utd^  Otdditifwthtm,  ihmt  beh  nmtadvtmkls 
ii  Qim^,  Mr.  Baxra'i  Treadle  ot  CoafttfuM^f. 


God  s  tight  Hand,  aa  enthron  d  Kingt  he  doth 
not  ibrgetyott  t  He  like  Je/eph  iemembers  his 

Brethren  in  all  his  Glory.  But  alas,  how  oft 
doth  Advancement  make  us  forget  him »  As  the 
Lord  complains  In  Hefea  19.  5,6.  /  did  know 
lire  in  the  Wilder nejs,  in  the  Ltnd  of  great 
Drought :  But  when  they  came  into  Canaan^  Ac- 
cording to  their  Paftkres/o  tcere  they  filled;  they 
were  fUed^  and  their  heart  ic.u  cxahed ;  ih're- 
jore  twnt  they  forgotten  me.  As  it  he  had  fiid, 
O  my  People,  you  and  I  were  better  acqaain- 
red  in  the  WiUcrntfs,  when  rhou  wert  In  j  low 
condition,  left  to  my  immediate  Car^  living 
by  daily  Faiths  O  then  you  ga«e  me  many* 
fwect  vifit ,  bur  now  you  are  filled,  I  hear  no 
more  oi  you.  Good  had  it  been  for  fome 
Saints,  if  thejr  had  never  knomi  Profpe- 
rity. 

2.  Let  the  Interaj/u  n  of  QjriJ}  m  Heaven 
for  you,  ent  ourage  you  to  confiancy  in  the  good 
ways  cf  Gcd.  To  rhis  J-ry  it  fweetly  encou- 
rages alfo,  Heb.  4.  14.  Seeing  then  that  vie 
have  a  great  H,gb-Fr,ej}  that  k  paffed  into  the 
Heavens  Jefits  the  Son  cf  G  f  let  us  hold  fafi 
our  Frofejficn.  Here  is  encouragement  to  pst- 
Icverance  on  a  double  account.  One  is,  that 
Jefus  our  Head  is  already  in  Hearen  and  if 
the  Head  be  above  Water,  the  Body  cannot 
dro'.vn.  Thi;  other  is  from  the  huliriLTs  he  is 
there  imployed  about,  which  1  hii  Friefthood 
he  is  pafled  into  the  Heavens,  as  uur  great  High- 
prieft,  to  inwfcedes  and  ifaerefiue  we  cannot 
milcariy. 

Let  it  encourage  you  to  conftancy  to  Pray- 
er :  O  do  not  ncgk-a  that  excellent  Duty,  fe&. 
ing  Chrilt  is  there  to  preleataU  your  Petitions 
to  God  •,  yea,  to  perfttme  as  well-  as  prcfcnt 
them.  So  the  Apr^ftle,  }!<'>.  4  15.  infers  flon> 
Chrift's  inteicduoo  i  Let  us  therefore  com 
boldly  tttttotbiTl^imerfGi^^  that  toe  may  1^ 
tain  Mefty^  tuiJtMi  Grtiee  tohefphithe  tit» 
of  need. 

4.  Hence  he  emmiragei  to  plead  for  Qmd  on 
Earthy  who  continually  plead r  for  ycu  tn  Hea- 
ven. Ifany  accufe  you,  he  is  there  to  plead  for 
you :  And  if  any  diflionour  him  on  Earth,  fee 
that  you  plead  his  Tnrercfl,  and  defend  his  Ho- 
nour. Thus  you  have  heard  what  his  lmetc«f- 
tion  is,  and  what  Benefits  we  receive  by  ic. 


Bitted  be  God  for  Je/us  Chrifl. 


the  fa 


Affcrts 
emwik- 

diaster 

(Si 
9n  of 
Chrift, 
being  the 
firfl  . 
princi- 
pal efea 
or  fruit 
of  bis 


SERMON  XIV. 


GAL.  liL  13. 
Chriji  bab  redeemed  ttsfrm  ibt  Curfi  eftbe  Lem,  hehtg  madett  Otrfefor  ttt. 


YO  U  have  feen  the  general  nature,  nccdii- 
ty,  and  parts  of  Chrift's  Priefthood,  t»«. 
hliOhl'.tion  and  Intercefjion.  Before  yoU  parr 
iiooi  this  Otiicc;,  it  s  neceiTaiy  you  ihould  far- 
ther take  into  c onlideration  the  mincipal  fruits 
Ofid  e&iSf  of  his  PiisflhoodK  wmdiart»  iSfXOr 


pleat  Sail  ijdlie/iy  and  the  Atiiuiftion  01  Pui- 
cbafe  oi  an  Eternal  Inheritance.  The  former, 
-cis.  The  Si3tisfiliicn  made  by  his  Biood,  is 
maniteftlj  contained  in  this  excellent  Scriptine 
before  m,  ^Mieretn  the  Apifile  (havir^  (hewtk 
hefoiet  at  ver.  ta  thae  wfamvtr  eeiitimet  m* 


Digitized  by  Google 


64 


Thi  Fomtain  of  Life. 


Vol.  I. 


to  ieclare^  I fa)\  at  t^Htmehit  Righteou/ne/t., 
that  Go  J  might  be  jufl.,  andthejuflifier  of  him 
that  bclievetb  in  Jejkt.  Maik  |he  defioi  and 
end  of  God  inexacrinBSatkBictfonfroin  CfarHt, 
it  was  to  ckchre  his  Kir,hteounie(s  in  the  re- 
miliioDoi  Sin  lo  Iklievers  \  and  Idi  we  thould 
lofetheemphatkalwMd,  He  douUesit,  to  de- 
dare^  his  RhhteoufnefT.  Every  one  can 
lee  how  his  Mercy  is  declared  in  Remiiiion  : 
Irathewould  have  its  take  nocke  that  his  Juftifi 
cation  of  Believers  is  an  Act  of  Jufticc^  and 
that  God,  as  heisajuft  God,  cannot  condemn 
the  Believer,  lince  Cbrift  hath  fitisfied  his 
Debts.  This  Attribute  feems  to  be  the  main 
ban  againft  Remiiiion,  but  now  its  become 
the  very  ground  and  reafon  why  God  remits. 
O  how  comfortable  a  Text  is  this !  Doth  Satan 
or  Confcience  fet  tbrth  thy  Sin  in  all  its  difcou- 
raging  Circ  urn  (lances  and  Aggravations  ?  God 
hath  fet  fonh  Chrift  to  be  a  Propitiation. 
Muft  Jufticc  be  manifcfted,  latisfied  and  glori- 
fied ?  So  is  it  in  the  Death  of  Chrift,  ten  thou- 
land  times  more  th  in  ever  it  could  in  thy  Dam- 
nation. Thus  you  have  a  brief  account  of  the 
Satisfaction  made  by  Jefus  Chrift. 

Secondly^  VVc  lhall  gather  up  all  that  hath 
been  faid  toeftabliih  the  truth  of  Chtift's  Sa- 
tis6Qfa)D;  ptoviogtbe  reality  of  it,  that  it  is 
rot  an  improper,  catechrcftical,  fiftitious  Sa 
listaUion,  by  Divine  Acceprilation,  as  feme 
hove  voy  dimin  tivcly  culled  it  but  real, 
proper,  and  full,  and  as  much  accepted  by  God. 
For  his  Blood  is  the  Blood  of  a  Surct}\  Rem.  7. 
23.  whocame under  the  fame  Oblations  of  the 
Law  with  us,  Gal.  4. 4.  and  tho"  he  had  no  Sin 
of  his  own,  yet  ftanduig  before  God  as  our 
Surety,  the  Iniquities  of  us  all  were  laid  upon 
him,  Ifa.  6.  and&ora  him  did  the  Lord, 
with  great  feverity,  exafl  latisfa£lion  foi  our 
Sins,  Rom.  8.  9  2.  punifh  them  upon  his  Soul, 
Mat.  and  upon  bis  Body,  AQt  2.  2;. 

and  wnh  this  Obedience  ofhis  Son  is  fuUy 
pleafed  and  fatisfied,  Ephef.  ^2.  and  hath  in 
tokeR  thereof raifed  him  from  the  Dead,  and 
ftrhhn  at  his  own  Right-hand,  iTm.  ^  \6. 
and  for  llis  Righteoufnefs  fal(e  acquitted  and 
diichatged  Believers,  who  (hall  never  more 
comeftnfo  Condemnation,  Rm.  8.  1,^4.  All 
this  is  plain  in  Scripture  ,  and  i  ur  Faith  in  the 
Satisfaction  of  Chriit,  is  not  built  on  the  Wif- 
domofMan,  hot  the  everhftingfialed  Truth  <rf 
God  :  Yet  fuch  i.s  thepcrverfe  Nature  of  Man, 
and  the  Pride  of  his  Hean,  that  wbilft  he 
flioold  be  hmnhlf  adoring  the  Grace  of  God  in 
providingfbch  a  Surety  (or  us,  he  is  found  ac- 
cufingthe  Joftice.  and  diminithing  the  Merqr 
of  God,  and  laiftng  aH  the  Olifettleas  whkfa 
Satan  and  hiSOIVn  neait  can  invent,  to  overturn 
that  bltlfed  Foundation  upon  which  God  hath 
built  up  his  own  Honovr,  and  his  Fboples  Sal- 
^  vation. 

Thirdfy^  In  the  next  place  therefore,  we 
ftiall  rqefl  thole  Doftrincs,  and  remove  the 

firincipal  ofthofe  Objed^ions  that  are  found  mi- 
itatingagainft  the  Sitislaflion  of  Chrift. 

And  in  the  (irft  place,we  reie£l  with  deep  a^ 
horrencethat  Doftrine,  which  aicrihe.sro  Man 
any  Power  in  whole  or  in  part  10  latistie  God 
for  his  own,  or  other  Mens  Si  ns.  This  no  neer 
Cieatutecaa  do  bya^ve  Obedience^  woe  it 


(b  compleat  that  he  ooold  never  fin  iftTbOoghCi 

Word  or  Died,  anymore,  but  live  the  moft 
holy  Lite  that  ever  any  lived :  for  all  this 
would  be  no  more  than  hn  Duty  asa  Oeanne) 
LMke  17.  lO.  and  focan  he  no  Satisfaction  for 
what  he  is  by  Nature,  or  hath  done  agaiott  God 
as  a  Sinner.  Nor  fet  by  Suferitig  ^  ftc  we 
have  offended  an  infinite  God,  and  can  nCfCC 
tati^fic  him  by  our  tiniteSuilerings. 

We  al(b  with  like  deteftation  reje£l  that 
Dufhine  which  makes  the  Satisfatlion  of 
Chrift  either  impolfible,or  tiditious,  and  incon- 
fittenltwith  Grace,  in  the  free  pardon  of  Sin. 
Many  arc  the  Cavils  raifed  againft  Chrift's 
Satisfaction;  the  principal  arc  fuch  as  thefe  that 
follow. 

Ohje£l.  'D}e  Do^rine  ofChriJl  i  ^at  'isjaQioH 
is  ahjurdyfor  Chrifi  (lay  we)  h  God  ^  tf  /o^  * 
then  God  fat  'tsfies  himfelj.,  tbtuwhieb  WW  cm 
be  mre  abfurd  to  imagine  ? 

Sol.  I  anfwer,  God  cannot  properly  be  laid 
tolatisfiebimfclf;  for  that  would  be  the  fame 
thing  as  to  pardon  limply,  without  any  Satif  AIMeft 
faftion.   But  there  isa  twofold  Confideration 
of  Chrift  i  one  in  refpeft  of  his  Eflence  and S^emw 
Divine  Nature,  in  which  fenlc  he  is  the  Obie£l  fccuaSm 
both  ol  the  Oflence,  and  of  the  Satisfettion  naturain 
made  for  it :  Another  in  fefpeft  of  his  PerfoujiP^"',!^- 
and  Oecooomy,  or  Office  ^  in  which  fenfe  he  q'Sl^i'l^p. 
properly  latisfies  God,  being  in  refpcft  of  his  poem. 
Manhood  another,  and  interior  to  God,  Jcft.lWa* 
1 4.  28.  The  Blood  of  the  Man  Chrift  Jefus  is  the 
Matter  of  the  Satisfaflion  i  the  Divine  Nature?^"}* 
dignilies  it,  and  makes  it  of  infinite  value.  A  ccr-  q'^SmST 
tain  Family  hath  comniined  Treafbn  againft  divinam 
the  King,  and  are  all  under  the  Condemnation  coaveak 
of  the  Law  for  it  the  King's  Son,  moved  with"^jP*^ 
Pity  and  Love,  reiblves  to  iatisfie  the  Law,2SliSiri 
and  yet  lave  the  Family  ;  in  order  whercumoutcontri, 
he  marries  a  IDaughter  of  the  Family,  whereby  qua  d«» 
her  Blood  becomes  Royal  Blood,  and  worth  « 
the  Blood  of  the  whole  Family  whence  ftie^'^^'^ 
fprang;  this  Princefs  is  by  her  Husband  execu- OLCono- 
tedinthe  room  of  the  reft.   In  this  cafe  themuvohuF* 
King  ratisfiesnothimfelf  for  the  Wrong,  but  is?™** 
fatished  by  the  Death  of  another,  equivalent  in  mj,'^ 
wonh  to  the  Blood  of  them  all.  This  fimili  Dmn.  fa 
tude  anfivers  not  to  all  the  hitticuian,  as  indeed  cd.  lof. 
nothing  in  nature  doth  or  can.  but  it  only  (hews^^""^* 
what  it  was  that  latisfied  God,  and  bow  it 
became  lb  fitisliiQorf. 

Obic£>.  //  CJ'iift  J^i!sfu-d  by  paying  ourDebt^ 
then  he  Jbould  have  endured  eternal  Tortiums  j 
[or  fomefiMtuii.,  anJ  the  ieimieiflifit. 

Sol.  Wc  muft  diftinguifh  betwixt  what  is 
ejjential.,  and  what  isaecidental'm  Puni{hnienc. 
The  primary  intent  of  Ae  Law  is  Reparation 
and  aatisfaction he  that  can  make  it  at  one 
intire  Flayment  ( as  Chrift  could  aoddid^  ought 
to  be  diraiaiged.  He  riiat  cannot  (as  no  OMer 
Creature  can )  ought  to  lye  fbr  eve^  at  tiie 
Damned  do,  under  Sufierings.  ' 

Obje£l.  IfGoimlibefatisfiedfor  ttat  Sitti 
before  he  fmrdon  thm^  bm  them  h 
an  Ad  of\trace? 

Sol.  Pardon  could  not  be  an  A£t  of  pure 
Grace,  if  God  received  Satistaftion  from  usj 
but  if  lie  pardon  us  upon  the  Satisla4lioo  recei> 
ved  fiamauifi,  tho' it  be  of  Debt  to  him*  kit 
ofGiace  10  ns:  ftrk  was  Giace  to  ^dorita 

Surety 


Digitized  by  Goo^I 


1 


Tbe  foimiM  of  Life. 


6f 


Surety  to  larisfie.  more  Grace  to  provide  him, 
and  moft  ot  all  to  apply  his  Sjtistaftion  lo  us, 
by  uniting  us  toChrilt,  as  he  hath  done. 

Objeft.  But  Gi  J  loirJus  More  Chriff  died 
for  ut;  for  It  tt%is  the  Love  of  Ood  to 
fbe  World  that  moved  hitit  to  give  mt  cufy  be- 
gotten  Son.  CoitldGrJlrve  ps,  miyeiwt  be 
reconciled  andjjtisjied? 

Sol.  Gdd's  com^KmUl  how  H  indeed  in- 
conGftent  with  an  unreconciled  (hte  :  He  is 
reconciled  to  every  one  he  fo  lov^  But  his  be- 
nrvolent  Lov^coniifting  in  his  parpofe<rf'Good, 
mav  be  before  actual  KeooucUiatkia  -aiid  Satif 

•    Odjjft.  Temportd  Deaths  asivellat  Eternal^ 

ft  a  pdrt  of  the  Curfe  •.  if'C!>rif}  hive  fully  fa- 
tistiedhyheanngthe  <.'urje  for  us^  bim  is  it 
that  thofe  for'  u^m  he  &esr  it-  ih  *t  vtelt  eu 


-others  f" 

Sol.  AsTcmpoial  Peath  \iz penal  Enil^  and 
part  of  the  Curie,  I^God  inttitts  it  not  upon 
Bdievers  ;  buc  they  mult  die  for  orlicr  ends, 
viz.  to  be  niade  perfeQiy  happy  in  a  more  full 
Hind  immediate  Enjoyment  of  God,  than  they 
can  have  in  the  Body ;  and  fo  Death  h  theirs 
\g  wayof  Priviledgc,  i  Cor.  ^  22.  They  are  riot 
•Death's  hy  way  of  Puniihtnent.  The  ftme 
may  be  fjid  of  all  the  Aiiiicli^'ii^;  with  which 
God  lor  gracious  ends  now  exerciles  his  recoo- 
died  ones.  Thus  much  nof  fMotto  dfoUifh 
djis  great  Truth. 

'   Inference  \.  If  the  Death  of  Ch  rift  was  that 
Whim  latisfied  God  for  all  t  he  Sins  of  the  Eleft, 
ihen  certainly  there  /s  an  ;?fpKi!r  Kvil  in  Sin, 
fnce  it  cartnot  be  expiated^  bat  by  an  infinite 
Satirf^^ion.   Fools  make  a  mock  at  Sin,  and 
there  are  but  few  Souls  in  the  World  thir  are 
duly  fenfible  and  afie£led  with  its  Evil  ^  but 
certainl]^,  if  God  (bould  damn  thee  to  all  Eter- 
nity, thy  eterna!  Sufferings  could  not  faiisfie  for 
the  Evil  that  is  in  one  vatn  Thought.   It  may 
be  you  may  think  this  is  harih  andievere,  that 
God  fhould  hold  his  Creatures  under  everlafting 
Suficrings  for  Sin,  and  never  be  fatisfied  with 
them  any  more.   But  when  you  have  well  con- 
iidered  that  the  Ohiefl  againft  whom  you  lin, 
is  the  infinite  blcOed  God,  which  derives  an 
otLMora-  infinite  Evil  K>  the  Sin  committed  againft  him : 
„\^f„   and  when  you  confider  how  God  d  j  i!r  wirh  the 
BfcdTecft,  Angels  tliat  iell  for  one  Sin,  and  rh  a  hui  ualie 
ouod  jiirtT  Mindi  for  having  no  bodily  Organs,  they 
tiiHnDon  coai^  commit  nothing  external!/  jgjinfl  Ci::!' 
f^^^.  you  will  alter  your  Minds  about  u.   O  ihe 
ttWfIL  depdi  of  the  evil  of  Sin !  -  If  ever  yoa  will  (ee 
^bigpnr  how  fn-eat  and  horrid  an  Evil  Sin  is,  meafure 
fitoeoei-  it  ij)  your  thoughts,  either  by  the  infiuiite  Holi- 
nels  and  Excellency  of  God,  who  is  wrong'd  by 
it ;  or  by  the  infinite  Sufferings  of  Chrift, 
who  died  to  Iktisiic  foi  it ;  and  ihen  you 
^SS^  dcq^apptthenliMis  df  the  evil  of 

ipTw  fiia  Sin.  .  ■ 

pcrhorrefccc  indtcs  pccrando,  huoc prietieMMI  fwniriliaa  ^g«fi  COB- 
c«Ic2K  I  Vavf' <^  I.  V.  ao. 

Inference  1.  If  the  Death  of  Chrift  fatisfied 

God,  and  thjteby  redeemed  the  Fleft  from  the 
.  Curie  ;  then  the  Rcdc/npiion  cj  Sauls  is  cojily\ 
Souh  are  dear  thi/^Sy  and  of  great  valite  tottb 
God.  Teknow  faith  the  Apoftle)  t1)atye  tocrc 
n<^  redeemed  with  corruptible  tbingt^  as  Silver 
^.GolJy  from  yourrmn  Cum^ftuiM  ncei- 
•   Vol  1/  . 


iieogi" 

Jar 

aHxrcx- 


ved  by  Tradition  \  bat  with  the  precious  Blood  of 
the  So/I  oJG&dy  as  of  a  Lamb  uiitihiut fpot^  i  Pet, 
t.  18, 19.  Only  the  Blood  of  God  jsibund  an 
equivalent  Price  for  the  Redemption  of  Souls. 
Gold  and  Silver  may  redeem  from  Turkijh.^  but 
not  from  hellijh  Bondage.  The  whole  Creatioa 
Ibid  to  the  utmoft  wonh  of  it,  is  nor  a  value 
for  the  Redemption  ol  one  Soul.  S^juL  arti 
dear  Ware  ^  he  that  paid  for  them  found  them 
fo :  Y  et  how  cheaply  do  Sinnen  fell  their  Souls, 
as  if  they  were  but  low  pri:&'d  Cotniniodities  1 
But  you  that  fell  your  Souls  cheap,  will  buf 
Repentance  dear. 

Inference  3.  If  Cbrift's  Death  latisfied  God 
for  our  Sins,  bow  unparalleir d  it  the  Love  of 
Chrijl  to  poor  Sinners!  It's  much  to  pay  a 
pecuniary  Debt  to  free  another,  but  who  will 
pay  his  own  Blood  fur  another  ?  We  have  a  no- 
ted inltance  of  Zaleuctts.^  that  famous  Locrrn-  Vdltrim 
ftan  Lawgiver,  who  decreed,  that  whoever 'i'»'^c»5« 
was  convicted  of  Adultery,  fhould  liave  both 
his  Eyes  put  our.   It  lb  fell  out,  that  his  own 
Son  was  brought  before  him  for  that  Crime ; 
hereupon  the  People  interpofing,  nude  fuit  for 
bis  Pardon.   Ar  length,  the  Father  partly  over- 
come by  their  Importunities,  and  not  unwilling 
to  (hew  whJt  lawful  tavour  h_-  might  ro  his 
Son,  he  firlt  pat  out  one  of  hi&  own  Eyes,  and 
then  one  of  his  Son's;  and  lb  (hewed  himfelf 
both  a  merciful  Father,  aisd  a  jufl  Lawgiver  -, 
fo  tempering  Mercy  with  JulUce,  that  both  the 
Law  wasiarisfied,  and  his  Sonfpatcd.  This  la 
written  by  the  Hiflorian  as  an  inUaiKe  of  lingu- 
lar l^ve  in  his  Falbe^  to  pay  one  half  of  ttwi 
Penalty  foe  his  Son.  BoiCbrift  did  nordivtde 
andfhare  in  the  Penalty  with  us,  hut  bare  it  all. 
Zaleucus  did  it  for  his  Son,  who  was  dear  to 
him  ;  Chriff  did  It  for  Biemies,  that  were 
fighting  and  rcb.IUng  againft  him  :  Rom.  5.  8. 
fVhile  we  wereyet  Stnnef'Sy  Chriji  died  for  us. 
O  would  to  God  ffiid  a  holy  one  )  1  could 
caufe  Paper  and  Ink  to  fpeak  the  Worth  and    .  ■ 
'  ExcelieoCT,  the  high  and  loud  Prai&sof  our 
'  Brother  RanfiNnerT  O  the  Ranfomer  needs 
not  my  Report ,  bur  0  if  he  would  take  it, 
'  -  and  nuke  ule  of  it  I  1  Ihould  be  happy  if  1  had 
^  an  Errand  to  this  W<wtd  but  for  fome  few 
'*  Years,  to  fpread  Prodamations,  and  Out- 
aieS}  and  Love-letters  of  the  Higboefs  Ctfae 
Highnefl  £>r  evermore  3  oF  the  Ranfomer^ 
whofe  Cloaths  were  wet,  and  dyed  in  Blo-jd  ^ 
howbcit,  that  after  that  my  Soul  and  Body 
"  fhould  go  hat^  to  their  Mother  oothtng. 

hfcrrnce  4.  If  Chrift  by  dying  bath  m  tda  « 
full  Sirisfaction,  thenGod itno  hjer  i/ifardcH- 
ing  {he  great cfi  of  Sitmers  that  behroe  in  ' 
Jcjus\  and  conjequently  hit  JuJ^ice  be 
no  barr  to  their  Jmification  and  Salva* 
lion.  Ke  is  juft  to  forgive  us  our  Sins,  1  Jdh4 
I.  9.  What  an  Argirment  is  here  for  a  pr>or  Be- 
liever to  plead  wirh  God  I  Lord,  if  thou  lave 
meby  JeliisChrtft,  thejuftice  will  be  fully  ft* 
tisficd  at  oiic  round  payment  -,  but  if  thou  damn  . 
me,  and  require  iati^iacdonainiy  hands,  thou  ., 
canft  never  receive  it :  1  lhall  make  but  a 
dribling  paymoir,  tho'I  lyjin  Hell  to  Eternity, 
and  lhall  itUl  be  intinitely  behind  with  thee. 
Is  it  not  more  for  thy  Glory  to  receive  it  Jrooi . 
Chriff  s  hind,  than  to  require  it  at  mine  ?  Ono 
d(opothis  Blood  is  more  worth  than  all  my 
poUated  Blood.  O  how  lattsi^ilig  a,  thhig  is 

K  this 


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this  (0  the  Coolcienoeof  a  poor  Sinoer  that  is 
olqe£ting  the  multitude,  ag^vations,  and 

amazing cixciimltanccii  ot  Sins,  againf!  the  poUi 


Ibm^thing  Uod  looks  upon  tb^  taypv<y)4K» 
and  accepts  them  graqoidly  in  Chrift :  ^jSlilt 

ofhim  they  fignific  no  more  than  the  intreat;^ 


bility  ot'their  being  pjidoned  1  Qio  fuch  a  Siii-  •  aad   iK$  pi  a.cQiHif:pincd  MaletaU(V>  iP  K^^ie 


neras  Ibe  iorgivcne  Yes,  tfthoa  bdiereft  in 
Jtfus,  thou  maydti  for  fo  God  will  lole  no- 
thing in  pardoning  the  greateft  Tianigreiiois : 
hetxftmho^  in  the  Lord ;  for- withsheLard 
there  is  h\£rcy^  and  imth  him  ii  picncous  Rr- 
demPiion^  Pm.  103.  7.  /.  /.  a  large  itock  oiMe- 
rit  lyijiig  by  him,  iotbe  Blood  of  Chnft,  to 
pay  hUn  ibf  all  diacyoa  Jiave  dooe  agaiiift 
hira. 

Inference     I^aiy,  If  Qitift  hadt  made 

fuch  a  full  Satisfadion  as  you  have  heard,  Hm 
much  is  it  the  concernment  of  everv  Soul  to  aban- 
don a/i  thought  ref/ati  if  ying  God  for  bti  own 
Sins,  and  betake  himfclfto  the  B/ood  of  Ojriji 
the  ran/onur,  by  taith^  that  in  that  Biood  they 
nay  be  parmutii  Irwould  grieveone^  heart  to 
fee  how  many  poor  Creatures  are  drudging  and 
tugging  at  a  tusk  of  Repentance,  and  revenge 
upoo  aemfelves,  and  Reformation,  and  Obe 
dience,  to  iiitisfic  God  for  what  they  have  done 
againft  him  :  And  alas,  it  cannot  be,  they  do  but 
low  their  labour ;  could  thay  (iidter  their  very 
hearts  out,  weep  till  they  can  weep  no  more, 
cry  till  their  throats  be  parched,  alas,  ihcy  can 
never  recompenfe  God  for  one  vain  thought : 
Forfuch  is  the  fevcrity  of  the  Law,  that  when 
it  is  once  oiltnded,  it  will  never  be  made  amends 
again  by  all  that  we  can  do-,  it  will  not  dif 
charge  the  Sinner  for  all  the  Ibrrow  in  the 
World,  indeed  if  a  man  be  in  Cbriit,  Ibrrow 
fivSiatslbaMihingt  *i>i>c»6Mr«l  Obeiieiioeis 


the  tegal  Semence  of  (he  Judge.  Yon  any  -lOit 

all  the  days  of  your  life,  and  at  night  go  to  bed 
without  a  Candle.  Tothat  ienfe  that^cripwip 
(bunds,  Ifa.  5a  ult.  BcA«//,  dl  ye  thtt  AinMf 
fre,  tbijt  compa/t  your  felves  about  fpith 
jptuks  i  uMlkin  the  light  (A  yoiutire-t^n^  fff\thf 
Jparkt  ih0t  ycm  have  kinmi:  "tmtjkeiiyeiniif 
of  mine  hand ^  ye  fhall  lye  down  in  fcrreic. 
fire^  a^d  t^e  light  of  it,  fome  mwlefil^  ^ 
Mpandhig  jAeafures  of  this  Life,  and  j^tfli- 
fitivcjoys  of  the  Clotures  :  But  generally  it's 
taken  for  pur  ownnaturalEigbt«;oijl«Qj[6,.^ 
all  a^s  of  Duties,  in  order  tp  our  joftificairioii 
by  them  before  Gcd.  Andfbit  Hands  oppofed 
to  that  Faith  of  recumbency  fpoken  o\  to  t)^ 
VCTfc  before.  By  their  compejfing  tbemfehet 
about  tcith  thefc  /parks.,  undcrfland  ihsfir  de- 
pendence on  thefe  their  Duties,  and  ^ojyjqgjp 
them.  But  lee  that  fatal  UTue,  TefhaVfj^4Km 
in  forroa:  That  fhall  be  your  Recompencp 
from  the  hand  ot  the  Lord  ^  tliat  s  aU  the  ti^<wKa 
and  reward  you  mult  expe£l  fiom  him,  fOT 
flighting  Chrilf  s,  and  preferring  your  own  Righ- 
teoulhcls  bdore  his.  Readex,  be  convinced* 
that  one  Aa  of  Faith  in  the  Lord  Jefus  fjkafe 
God  more  than  all  the  Obedience,  RepentwcCi 
and  Strivings  to  obey  the  Law  through  thy 
whole  life  can  do.  And  thus  vou  have  the 
firfl  fpecial  Fruits  of  Chrift's  Prielthood,  in  the 
fulliaiisf^ctioBpfCiPdipi  all  the  Sij)$  pf^ 
lieveis. 


Senn. 

1 5.  Sur- 
veys 
the  hie/' 
fedlnhe' 
ritance 


SERMON  XV, 


O  A  L.  IV.  4, 5. 


^VJW  *^f'*^''^fi  ''f^^"*^      ^<f*^  God/f fit  forth  bif  Sfia^  made  of  a  Wotttitn^  ptade 

nhiatLn    "wfcr'*^  Ltf*  to  redeem  them  thttmeM.  mdtr  the' 


Atkfthm  efSuts. 


Oblation 
oflh-ifly 
Seing 

tbeje-  ''T^HIS  Scripture  gives  us  an  account  of  a 
eoMd  J-  double  Fruit  of  Qirift's  Onth,  vis.  the 
EffeU  or  paymentofoorDdic,  and  diepuicbale  of  our 
hruit  of  Inheritance 

l^f  I.  The  payment  of  our  Debt  exprefled  by  our 

Prtefl-    Redemption,  or  buying  us  out  from  theOhligi 
.Am/.     tion  and  Curfc  of  the  Law,  which  hath  been 
difcourled  in  the  laft  F.xercile. 

2.  The  purchafe  of  an  Inheritance  for  thofe 
redeemed  ones,  exptLfFed  here  by  their  recei- 
vuig  the  Adoption  of  Sons ;  which  is  to  be  our 
prcfent  Subject.   Adcjoticn  is  either  OtvV,  or 
Divine.    Of  the  firlr,  the  Civil  Law  gives 
Summit         Definition  \  that  it  is, 
Jiiie!.  ad         I'lzcful  Ai7^  in  imitation  of  Nature^  in- 
xfrbHm.  A-  ve/iicd  Jor  the  comjort  of  them  that  have  no 
doptio  eft  Children  of  their  oicn.   Divine  Adoption  is 

S  'S'.  '''^^  ^P^'^'  \vhereby  God,  for  Chrid's 

lin,  ^J^'  fake,  accepted  us  as  Su  ns,  and  makes  us  Heirs 
ranurcper-  of  Eternal  Life  with  him. 
tusM  coram  tblidBiii,qialbetMiKi9tubcaic.  Adootiocftbaiefidiim, 


Lm,  that  m  might  ritfht^  the 


Betwixt  this  Civil  and  Sacred  Adoptba,  Hie 
there  is  a  tivofbld  Agnetnem  and  Dittgraer  ^^P^^^ 

ment.  They  .igrce  in  thiSj  that  both  flow  trom  jifc 
the  pleafure  and  good-will  of  the  Adoptant  i  a. 
and  in  this,  that  bodi  confer  a  right  to  Privi- tenvi 

ledges,  which  we  have  not  by  Nature :  But  in  J'tS^ 
this  they  diiier,  one  is  an  Ad  imitating  Nfitura.  ^^^Lq 
the  other  tranfiends  Natiue  \  the  one  was  ^nd  figiui  1)1?* 

out  for  the  comfort  of  them  that  had  no  Chil-  >»>  4ie 
dren  ;  the  other  for  the  comfort  of  them  that  pcffipiniiM 


had  no  Father.  This  Irvine  Adoption  is 


in 


rc<i<:ni 


fit 


10 


iviqt  attiH|b /tnifi^ 


Scripture  either  taken  properly  for  that  A£t  or  fhjaua^, 
SenteiKe  of  God  by  which  we  are  made  Sons,  ioi  iMsc 
or  for  the  PrivUedges  with  which  the  Adoptwi 
are  invefted  :  And  fo  it's  rakerj,  Rom.  8.  2?.  and  jSlf 
in  this  Scripture  now  before  u^.  We  loll  qut 
Inheritanceby  theF^U  of  4dam  j  we  receive  it; 
as  the  Text  fpeaks,  by  the  Dwth  of  Chrift^ 
which  teitores  it  agaip  to  us  by  a  new  and  bctta 
Titlfc  T^I)p(^li9!0Q  4 


DoS, 


Digitized  by  Google 


Semi.15* 


m 


04 


Doct.  i '/'<;/  the  DfiUb  of  J  ejus  Chrili  hath 
got  only  fatkfied  for  our  Dehts^  but  over 
and  iJxrve  purchafei  a  rkb  UberitMne 
for  the  0)ilJrea  of  God. 
Torihfi  enJ^  or  caufe,  he  H  the  Mediator  of 
thcKew  Tif!ame/tt  ;  that  by  means  of  dcjin^ 
for  the  redumption  of  the  Tranfgrefpons  that 
nereumfer  toe^flTejJament^  they  which  are 
called^  mig'^l  reccve  'the  Vrmifeef  tbe  Eter- 
nal Inherit  a/ia\  Hcb.  j^.  i  j. 

We  will  here,  frji^  (ee  what  Chrift  paid. 
Sccond%  vihu  he  poidiaittd.  Thirdly^  for 
whom. 

FakfrAc    Firfi^  What  Chrlft  paid.  Our  Divines 

dfftrafal.  compr?/.e  the  Virruf  :>rd  Fruits  of  the  Prieft- 
^f^jt^^'  hocxl  oi' Chilli  HI  thtle  iwo  things,  viz.  So/u 
ttiSZ    ''"j  debiti\  (jf  acquifitioh-treditiitk.^  Payment, 
MLiio.  and  Purch  ifj.    Andvj!- ibly  the  Obedience  of 
^j^^f-  Cbriil  iiitii  a  double  relation,  reUiiio  kgaUs 
/i^/l/tf,  the  relation  ofalegil  Righteoufneft-, 
an  adequate  and  exa£Uy  proportionated  Price, 
And  it.hathallb  in  it  reUno  Juperlegalis  Mc- 
titiy  the  relation  of  9  Merit  over  ana  beyond 
_  the  Law. 

To  objcSl  (asfortiedoj  the  Satislaction  of 
^mam"  thrift  was  mote  than  futficient,  according  to 
^5^^  our  Do£lriiie,  and  therefbrs  could  not  be  in- 
Doa  igioir  tended  iof  tike  payment  of  our  Debc^  is  a  fcnfe- 
"  ^'^^^2i  ''^'^  '^'^        furcly  if  Chrift  paid  more  than 
g^j^"^  was  owning,  he  muft  needs  pay  all  that  was 
«ri  Dia-<>wing  to  Divine  Jultice.    And  truly  it  is  but 
lofr  5.     a  bad  requiral  of  the  Love  of  Jefus  Chrift,  who 
bcfidc  the  payment  of  what  we  owed,  would 
manifeflhis  Bounty  by  the  redundancy  of  his 
Merit,  which  he  paid  to  God  to  purchale  a 
bltfled  Inheritance  for  us.   This  overplus  of. 
Satisiattion  (  which  was  the  price  of  that  In- 
heritance I  am  now  to  open  )  is  not  obfcurely 
hinted,  but  plainly  exprcffwd  twice  in  Kom.  5. 
15.  B«/  not  at  tfjc  offence^  fo  alfo  is  the  jree 
g^t  i  for  if  through  the  t^etue  ef  one.,  many  be 
deai^  mfj^  fMtAwr,  much  more  the  Grace  of  God^ 


and  tht  gift  by  Grace.,  tobich  is  by  one  Man^ 
ye/us  Chrifi.,  \^ntjadiiy  bath  ahou/iJrJ^  or  Jbto- 
ed  abundantly^  unto  mam.  So  ver.  1 7.  Yor 
if  by  one  Man's  offence y  death  reigned  by  one., 
wtKt>v  f«*AASF,  much  more  they  wljicb  receive  ilui 
aiomSm  t}}e  overflowings^  or  abundance  of 
Oraeey  and  of  the  gift  ^  Right coufnefs^  fhall 
,  .     rri^n  in  life  by  onc^  Jefus  Chrift.    In  both 
hi  w^i^  places  Ov  i/f  and  Adam  aie  compared 
Itb  *    astbetwoRootsor  common  Heads  of  Man- 
kind, both  agreeing  in  this  propcity  of  com 
muaiatingtbeirconditions  to  thole  that  are 
didn;  yettheieisa  great  deal  of  difference 
betwixt  them,  for  in  C.]n\[\  the  Power  is  all 
divine,  and  therefore  iotinitely  more  active  and 
cieChial:  He  comnnmiicates  abundantly  more 
to  his,  than  they  loft  in  AJam  \  fo  that  his 
Blood  is  not  only  fufiicient  to  redeem  ail  thole 
tharare  aClualfy  redeemed  by  it,  but  even 
the  whole  World  alfo.   And  were  there  (o 
manr  Worlds  of  Men,  as  there  are  Men  in 
the  world,  it  woold  he  faffidentibr  them  al 
fo  ;  and  yet  ftil'  t!i:r  j  would  be  an  overplus 
of  value:  For  all  thoie  Worlds  of  Men  would 
rife  iKitioa finite  bollt  bnttfaisWood  is-  infi 
nite  in  its  worth  and  dignity.  Since  then  there  i< 
not  a  whole  World,  no,  not  hall,  but  the  tiir 
Ids  put  redeemed  bf  the  Blood  <£  Chrift, 
VoL  t 


which  was  fufficieni  for  fo  many;  how  ffeat 
muft  be  the  furplulage  and  redundency  orMe- 
rit?  Here  our  I)ivines  rightly  diftinguilh  ^- 
twixt  the juhliance  and  accidents  of  Chrift' S 
Death  and  Obedience.   Confider  Chrlft'S  luf^ 
ferin<^  ?s  to  -.h-::  f::Wbr:ceot  it,  it      ro  more 
than  ivlut      Law  required ^  for  neither  the 
Juftiic,  11  r  Love  of  the  Father,  would  permit, 9?*^ 
that  Chrift  iliould  fuffer  more  than  what  was";^""/™. 
nc-ceflary  for  him  to  bear,  as  our  Surety  -.  Butnupim 
as  to  the  Circumftances,  the  Perlbn  of  thcpcrpcffu* 
Sufterer,  the  ("aufcapd  Ffficjcyot  his  Suffer- ^'^ 
ings,  (Jfc.  it  wa^mueh  more  than  lufficicnc 
zjuoerlegale  meritum^  a  Merit  above  and  be  iLcm 
yona  what  the  Law  required  -.  For  tho' thedroeba* 
Law  required  the  death  of  the  tjinncr,  who  ™' »  S"®* 
is  bat  a  poor  contemptible  Creature,  it  didjjjj^ 
not  require  that  on  •  p  rfecrly  innocent  (hould  autem,  pa- 
die;  it  didnotreqaifc  ihat  God  (hould  fhed  ocBiispcr- 
h is  Blood  V  it  did  not  require  Blood  of  fuch^"'"'"' 
valueand  worth  as  this  was :  I  fay,  none  of^^"^^ 
this  the  Law  required,  iho"  God  was  plealed,  pjiTuuis  * 
for  the  advancement  and  maniteftation  of  his  crivi^iam, 
Jufticc  and  Mercy  in  the  higheft,  to  admit  and  P'«q'"n> 
order  this,  by  way  ot  comniutanon,  admitting  jj[^£|^^ 
him  ro  be  our  *Vn4w*©-,  or  ranfomer,  hf  dfingchrifti  I 
for  us.   And  indeed  it  was  a  moft  gracious  re  nobh  dici- 
laxationof  theLaw,  that  admitted  of  luch  i^"'}/"''/' 
commutation  as  this  V  for  hereby  it  comes  t0j  *^5 
pafs,  that  Jufticc  is  fully  fatisfied,  and  yet  wcNoantquf 
liveand  are  fived;  which  before  was  a  thing  «lc  Ic^um* 
that  could  not  be  imagined.   Yea,  now  we'^'"^".".  . 
are  not  only  redeemed  from  Wrath,  by  the  a  fo^„^J^, 
dequate  compenfation  made  for  our  Sins  by  effe  opn>' 
Chrift's  Blooid  and  Suffering  fubftantially  ■»*  (du^ 
confidered,  but  to  a  moft  glorious  Inheritance  'yj^*"* 

gurchafed  by  his  Blood,  confidered  as  the^^Jeft*" 
lood  of  an  Innocent as  the  Blood  of  God,  commun* 
and  therefore  as  moft  excellent  and  efficacious  "<>• 
Blood,  above  what  the  Law  demanded.    And  ^ * 
this  is  the  meaning  of  Athanafiui.,  when  he'^rtftSm 
faith  that  Chrift  recompenfed  or  made  amends  pirva 
for  fmall  things,  with  great :  He  means  not,  ma^na 
that  bin  conttdered  ablblutely  and  in  it  lllf,  is  2"'',""^* 
fmall ;  O    no,  but  compared  with  Chrift  9 
Blood,  and  the  infinite  excellency  and  wonh  ^cmt. 
of  it,  if  is  fo.    And  C!>ry/iftom  to  the  fame  f*'"'"' 
purpofe,  Chrift  paid  much  more  (  faith  he ) 
than  we  owed,  andfb  much  more  as  the  im  hemus 
menfe  Ocean  is  more  than  a  fmall  drop.   So  Chnftus 
that  it  was  rightly  determined  by  holy  An/elm^  pro  aobis 
No  Man,  faith  he,  can  pay  to  God  what  he  JS^^^'^Ii. 
owes  him  ^  Chrift  only  paid  more  than  he  qJnto 
owed  him.  6v  this  you  fee  how  rich  a  Trea-  g^uitm 
furelyes  by  Chrift,  to  beflowrin  a  Porchafe  for««j8M« 
us,  above  what  he  paid  to  redeem  us ,  even  as 
much  as  his  Soul  and  Body  were  more  worth 
than  oars  for  whom  it  was  fioificed ;  which 
is  fo  great  Sum,  ihat  all  the  Angels  in  Heaven, 
and  Men  on  Earth,  un  never  compute  aud 
film  up,  fo  as  to  fliew  us  tbetotal  or  it:  And 
this  was  that  iaexhauftibleTrcafure  that  Chrift 
expended,  tojprocure  and  purchafethe  faircft 
Inheritance  for  Beiieim.  Ha\'ing  feentbe 
Ticafure  that  purchafcd,  let  us  next  cnquife 
into  the  Inheritance  purcbafedbyii. 

Second/vy  This  Inheritance  is  fi>  large,  that 
it  cannot  be  furveyed  by  Creatures;  nor  can 
the  boundaries  and  limits  thereof  be  defcribed, 
tor  it  comprehends  all  thins  ^  1  C«r.  9.  2a. 

K  a  M 


Digrtized  by  Google 


€8 


The  Vomtmt  tf  Z^. 


Fiddibitt 
eft  ntui 


Chriftni 


bona,  fu- 
pcrnjtura- 
lu,&:  cm- 
nu,  jiix- 
ilia,  five 
praveni- 
cncii,  five 
fubfcqurn- 
ria;  ac 
mivcrlj 
ilia  bona, 
ctfi  botu 


All  is youfs^je  are  Cbr^fl  s  and  Cbrijf  It  Go(f  s. 
Kcf.  ii«  nif  that  cvercmer/haNihheytt  afl 
things  And  yet  1  do  nor  think  or  lajT  that 
Dominium  fuailjtur.  in  gratia^  that,  temporal 
Doihinidfi » founded  in  Gnce.  No,  rHat^s  at 
the  cift  atid  dil'pofe  of  Providence  :  Bur 
C^hi  ill  by  his  Death  iuth  rcftoied  a  light  to  all 
things  to  his  People. 

But  to  be  more  particular,  I  fhall  di (tribute 
the  Suipts  Jpheritance  pure  ha  fed  hy  Chrift  into 
tlifee  Beads':  All  umporJ  good  things,  all 
fph  iiual  gocid  things^  ADd  all  cttriul  good 
things  are  theirs. 

1.  All  Temporal  good  tbinge.  t"  Thn.  6  .  7 
meniiino*  ffc  haihgivt  n  us  all  th'tngs  richly  to  cnjiy. 
bis  omnia  Not  ^jat  thgy  have  the but  the  com- 
fort and  beneJitcKtxW  things :  Otbeis  have  the 
llir.g,  gall,  wormwood,  baits  and  fnares  of  the 
OeatuiCi  Saints  only  have  the  bielling  and 
comfort  of  it.  So  that  this  Itnle  diat  a  righte- 
ous Man  hath,  is,  ( in  this,  ainong  other  re 
fpe^ )  better  ihun  the  trcajures  of  many 
viaeha:  Which  is  the  true  Key  to  open  that 
daik  faying  of  the  Apoflle,  2  Cor.  6.  lO.  As  ha 
vtng  nothing^^andyet  pojjrjjing  all  thills :  They 

fintpol^  only  pofTefs,  others  are  poffdnied  hf  the  World, 
e^tfinffca.  The  Saints  do  Mundo^  £7"  Jrui  Deo,  ufc 
onem  in-  World,  and  enjoy  God  in  the  lile  ot  it. 
diuiacnc^  Others  are  deceived,  defiled,  and  deftroyed 
dionun  ad  by  the  World ;  but  tbcfe  are  reffclbt  and  fur- 
nrOtim   ihered  by  it. 

2.  All  Spiritual gcifd things  zie  purchaled  by 
the  Blood  of  Chrift  for  thetn ;  as  Jujli^aitio/iy 
which  comprizes  remiffion  of  Sins,  and  accep 
tationofour  Perfbns  by  God:  Rom. 3.  24. 
Being  juflif.ed  jreely  by  his  Grace^  ihrcugh 
jthe  kedcmfiun  that  is  in  Chriji.  San^ifxa- 
M  is  alfi)  purchaftd  for  them  ;  yea,  both  mi- 
//j/and  ;'rr^r/'ji^'7tr  San£tification :  For  of  d  d 
be  is  made  unto  i/snct  onlywi/dcm  and  righte- 
cnfnefs^  but  fanUification  aljo,  i  Cor.  i.  ;o 
Thele  two,  viz.  our  Juflification  and  Sandli- 
fication,  aretwoot  the  moftjich  and  fhining 


£i!uccm. 
iirier.f. 
Mftrktnf. 
dehjh'it. 

Cl.'iij}/ 

US.  q.  $. 


So  ibcaks  the  Apoftle  ui  Rm,  1, 2.  j.Br* 
juptfiedbvfaitb.,  w  have  jvaet  mth  Gei, 
through  our  Lord  Jef us  Omft,  8Cc  Momvct 
the  Spirit  himfelt,  who  is  the  AuthOR.  Foiin> 
tain,  and  Spring  of  all  ttvefeGiaees  and  Cain, 
fort,  is  procured  for  us  by  his  Death  and  Re- 
furre£iion:  GaL  3.  .13,  14.  Chrift  hath  re- 
deemed  utftomtw  Curje  of  the  Laa^  being 
madeaCurfc  for  us  ;  for  it  isvoritten.,  Cur  fed 
is  every  one  that  bangeib  on  a  Tree :  That  tpe 
B/e/^e  cfAhnfata  might  com  upon  tbt  Geti-, 

tiles  through  J  ejus  ChriJl.,  that  ue  might  ri- 
ceive  the  promije  of  the  Spirit  tbrotub  faith. 
That  Spiritchat firfi ftnoified,  and  Inoe  hach, 
lb  often  fealed,  comfoned,  directed,  refblved,* 
guided,  and  quickned  your  Souls,  had  ooT 
come  to  perftnn  any  of  thefe  Uelled  Offices: 
upon  your  hearts,  itChrifthad  not  died 

3.  All Eternalgood  things  axe  the  purdiaic 
of  his  Blood.  Heaven,  and  all'  tfie  Gloiy 
thereof,  is  purchaled  for  you  that  are  Belie- 
vers, with  this  price.  Hence  that  Glory, 
whatever  it  be>  is  called  4ar  Inheritance  ineor^ 
rupttble  ,  undefiled  ,  and  that  fadfth  not 
"ti^ay^  rejcrved  in  heaven  for  you :  To  thft 
lively  hope  whereof  ye  are  bc^tten  agam.' 
f>}'  the  refurreflion  of  Chrifl  from  the  dead^ 
1.3, 4.  Not  only  pxefent  Mercies  are, 
purchaled  for  us,  bur  thii^  to  come  alfo,  as  it 
isi  Cor.  3.  22.  Man  is  a  prudent  and  profpefl- 
ing  Creature,  and  is  not  latisficd  that  it's  well 
with  him  for  prefcnt,  unlels  he  have  IbmeaP 
furancc  it  (hall  be  well  with  him  for  time  to 
come.  His  mind  is  taken  up  about  what  (hall 
be  hereafter  i  and  from  the  good  or  evil  thiag^ 
to  come;,  heiaifethup  lohiinlelf  vaft  hopes  or. 
fears. 

Therefore  to  cotnplcat  our  happlnefs,  anl 
fill  up  the  urtermofl  capacity  of  our  Souls,  all 
the  good  of  Eternity  is  put  into  the  Account  and 
Inventory  ofthe  Saints  Eftate  and  Inheritance. 

This  Happirefs  is  ineffable  ;  it's  ufaally  diftln- 
guilht  into  what  is  ejlential^  and  what  is  ac- 


Robes  in  the  Wardrobe  of  Free  grace.  How  jf<//i'ryto  it.  The  Effttitials  of  it,  as  we  in 
glorious  and  lovely  do  they  render  the  Soul  i^-.-  in  . 


that  wears  them  !  Thefe  are  like  the  Bracelets 
and  Jewels  Ifm  fent  to  Rebecca.  Adoption  in- 
to the  Family  of  God,  ispurchafed  for  us  by 
his  Blood:,  Vorye  arc  ail  the  Children  of  G.d 
fyFjithin  JrfusChriJ},  Qail  ^.  26.  Chrifl  as 
he  is  the  Son,  i'^J\frcs  natus,  the  Heir  by  na- 
ture  :  as  he  is  Mediator.,  he  is  hxres  conflitu- 
tusy  the  Heir  by  appointment,  appointed  Heir 
I  things,  ns  it  is  llrl'.  i .  c.  By  the  Son- 
lip  ol  Chrift,  we  being  united  to  him  by 
Faith,  become  Sons  •,  aiidif  Sons,  then  Heirs. 
0  ivhaf  manner  of  Love  is  this,  that  ive  Jhould 
be  called  the  Sens  of  God',  i  Joh.  3.1.  That  a 
poor  Be^r  fhould  be  made  an  Heir,  yea,  an 
Heir  of  God,  and  a  Joint  Heir  with  Chrift: 
Yea,  that  very  Icuil^  which  is  the  bond  ol 
Union,  and  confequently  the  ground  of  all  our 
Communion  with  Chrift,  is  the  purchalc  of 
his  Bicod  alio ;  2  Pet.  1 .  1 .  To  them  that  have 
obtained  like  precious  faith  with  usy  through 
the  liighteoujrrfs  God,  and  our  Saviour  Je- 
jusCbijK  This  inoft  precious  Grtffr  is  the 
dear  purchafe  of  our  Lord  Jefus  Chrift  :  Yea, 
M  thox  peace,  fry  J  :ir\ifprrifualcomfort.,vih\ch 

arefwcet  Fruits  olFaith,  are  with  it  puicha-  and  in  fuperinducihg  and  doathingit  with  all 
jcdfomsbythisBlood.  honcidyCtpaUtfes.  Tbe 


our  embodied  ftate  can  conceive,  is  cither  the 
i  incilive,  JubjeSive^  or  formal  Happinels  to 
be  enjoyed  in  Heaven. 

The  Objeffive  Happinefs  is  God  himfelf : 
Pfal.  73.  2  J.  rt%«  have  I  in  hearcen  but  thee  ? 
If  it  could  be  fuppofed  (faith  one)  that 
God  fhould  withdraw  from  the  Saints  in  Hea- 
ven, andlay.  Take  Heaven  and  divide  it  a- 
mongyou;  but  as  for  me,  1  will  withdraw 
from  you  •,  the  Saints  would  fall  weeping  in 
Heaven,  and  fay,  Lord,  take  Heaven,  and 
giveitto  whom  thou  wilt ;  it's  no  Heaven  to 
us,  except  thou  be  there:  Heaven  would  be  a 
Very  Bckim  to  the  Saints  without  God.  In 
this  our  Glory  In  Heaven  conGfts,  to  be  ever 
with  the  Lord,  1  Tbejf.  4-  17.  God  himfelf  is 
the  chief  part  of  a  Saint's  Inheritancej  in 
which  ienie,  as  fbme  will  underftand  Km,  t, 
1 7.  they  are  called  Heirs  of  God. 

The  SubjeUiveCXoi^  and  Happinefs  is  the 
attemperation  aodfiiiang  of  the  Soul  and  Body 
to  Gcd.This  isbegun  in  Sanflification  and  perfe- 
ded  inGlorification.k  conlilts  in  removing  from 
both  all  that  is  indecent,  and  inconOftent  with 
aftateoffuchcompleat  Glory  and  Happinels, 


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i  Sabbath  i  no  Night  in  the  new  Jerujalcm^ 
And  theiefore, 

L<^?/k  it  will  be  a  fully -fat tsfy'i'j^;  M  fJon  • 
God  wiU  then  be  all  in  all,  Etiam  ipfaLunoJitai 
fdtictur^  Curiofity  it  fcif  will  be  latUfied.  The 
blefled  Soul  will  feel  it  fell  blefllJ  fi:!.d,  ^x- 
tisfied  in  every  pan.  Ah  what  a  Happiixls  is 
here !  to  look  and  love,  to  drink  and  ung,  an4 
drink  again  at  the  Fountain-head  of  the  higheft 
Glory !  And  if  at  any  time  its  Eye  be  turned  TrcM^ 
a  direft  to  ?  reflex  fight  upon  what  it  once  was, 
how  it  wa$  wrought  on,how  fitted  for  this  Glory, 
how  wonderfully  diftinguiihcd  by  fpeciai  Grace 
from  them  that  are  howling  in  Flames^  whj  lli 
himfelf  Is fiiouting  aloud  upon  his  Beiofevct 
lulling  Reft  ^  all  this  will  enhance  the  Qlory. 

And  fo  alfo  will  the  Atc^j^ories  of  this  Blef- 
(edneS,  The  place  where  God  is  enjoyed,  rhe 
Empyrean  Heaven^  the  City  of  God,  whithec 
Chriftafccndcd,  wbeietlic  great  Affembly  are 
met.  Faradilc  and  G7>7aj/r  were  but  the  Types 
of  it  i  more  excelling  and  tranfcending  the 
Royal  Palaces  of  earthly  Princes,  than  they 
do  a  Pigieoa  hole.  Jhe  Company  alio  with 
whom  he  is  enjoyed,  adds  to  the  glory.  A. 
blifiibl  Society  indeed  !  ftore  of  good  Nei^ 
hours  in  ihatCiijf.  There  we  (hall  have  fa- 
miliar converle  with  Angels,  whole  appeal  a  nqcs 
now  are  infupporrable  by  poor  Morals:  There 
will  be  fweet  and  full  clohngsalfb  betwixt  the 
£i£lion  refultingfrom  the  blcflcd  fight  and  en-  Saints ;  Luther  and  Zuin^liut  arc  there  agreed. 


The  iaununities  of  the  Body  are  its  freedom 
ftonaaJl  natural  Infirmities  ^  which  as  they  come 
iB»  ib  they  go  out  with  fin.  Thenceforth  there 
IbaB  be  no  dileafcs,  dcfbtmltics,  pains,  flaws, 
mofbeities  ^  their  good  PhyHcian  Death  haih 
cured  all  chi%  and  their  vile  Bodies  (halL  be 
madelUcn  uqto  Chrift's  glorious  Body,  ?biL 
3,  aj.  aod  he  ouds  a  fpiricual  Body,  i  Cor. 
1%.  44.  For  agility^  like  the  Chariots  of  Amina 
dab  \  ibi;  beauty^  as  the  top  of  Lebanon  ^  for 
incorruptibility y  as  if  they  were  pure  Spirits. 

The  SffJ^/alfo  isdifchargied  and  frwd  from 
alldaiknefl  and  ignorance  of  Mind,  being  now 
able  to  ditbern  all  Truths  in  Gpd,  that  chiilbl 
Ocean  of  Truth.  The  leaks  of  the  Memory 
ftopt  for  ever;  the  roving  of  its  Fancy  perfect 
ly  curcdtj  the  Itubbornnefs  and  rclu  Clancy  of  the 
Will  for  ever  fubdued,  andretained  indue  and 
fi)U  fuUdEUon  to  God.  So  that  the  Saints  in 
dory  inaU  be  free  from  all  that  now  troubles 
mem  \  they  (hall  never  fin  more,  nor  be  once 
tempted  to  do,  for  no  Serpent  hiffes  in  that 
Pamife ;  they  (hall  never  grieve  or  groan  more, 
for  GodfhaU.  wipe  all  tears  from  their  Eyes : 
Thqr  (haU  never  oe  troubled  more,  for  God  will 
then  recompence  Tribulation  to  their  troublcrs, 
and  to  themthat  are  troubled.  Red ;  they  (hall 
never  doubt  more,  for  Fruition  excludes  doub- 
tiiw. 

The  F«raftf/happine(s  is  the  lulnefsof  Satif- 


joyment  of  God,  by  a  Soul  (b  attempcr'd  to 
nun.   P(aL  17.  15.  hl^ea  I  awaie,  I  JJiol/be 
Jf«ti$fiedmththy  likinefs.  This  lighted  God 
in  Glory,  called  the  beatifical  Vificm,  muft  needs 

^eild  uiefiablelatisfa£lioQ  to  thcbeholding  Soul,  |  Lines  in  the  Center.  This  is  a  hieflie4  glimpil» 
mas  much  as  it  will  be  an  i;i/ia>/W  Vidoa  (of your  Inheritance. 


Here  they  could  not  fully  dole  with  one  a.norher, 
and  no  wonder,  for  they  could  not  fully  clofe 
with  therafelves.   But  there  is  perfe£l  Harmony 
Unity  i  all  meeting  and  dofing  in  God,  as 


ant 


Theiotellcflual  or  mental  eye  (hall  fee  God, 
I  Jab.  3.  2.  The  corporeal  glorified  eye  (hall 
leeChrift,  Job  19-25,  27.  What  a  ravilhing 
Vifioo  will  this  be  ?  And  how  much  will  it  ex- 
ceed all  reports  and  apprchenfions  we  had  here 
of  it !  Sittdy  the  one  half  was  not  told  us.  It 
will  be  a  transformative  Vifion^  it  will  change 
the  Behdder  into  its  own  Image  and  Likenefs. 
We  (ball  be  like  bint,  for  me  /ball fee  him  as  be 
lie,  I  Job.  3.  As  Iron  put  into  the  Fire,  be- 
comes ^  fiery  ^  fb  theSoul  by  converfing  with 
God,  is  changed  intobis  very  Similitude.  It 
will  be  an  appropriativeVffiott  ;  U^l^omljhall fee 
forniy  jelf  Job  19.  26,27.  In  Heaven  Intereft 
IS  clear  and  undoubted ;  Fear  is  caft  out :  No 
need  of  Marks  and  Signs  there  ^  for  what  a  Man 
fees  and  enjoys,  how  can  he  doubt  of?  It  will 
hczraviJhiaiVi forts  thefe  we  have  by  Faith 
axe  ib,  how  much  more  thofe  in  Glory  ?  How 
was  Post/  tB)n^^o|ted,  when  he  was  in  a  viflooal 
way  wxapt  up  into  thetlutd  Heaven,  and  heard 
^aoonttiablethtn^  tho' he  was  not  admit- 
ted into  the  blefled  bociety,  but  was  with  them, 
asthe  Angels  are  in  our  Afiemblies,  a  (bnder  by, 
a  koker  on  !  If  a  fpark  do  (b  inflame,  what 
is  it  to  lye  down  like  a  2bam'x  in  her  bed  of 
Spices  \  Uke  a  Salamender  to  live  and  move 
ill  the  Pile  of  Love!  It  will  alio  be  an  eternal 
Vtjion  i  vactAimut.,  isl  videbimtts^  ( as  Auguftin 
laid)  we  (hall  then  beat  leifure  for  this  Imploy- 
menty  and  have  no  diverGons  from  it  for  ever. 
No  Evauns  i»  mcntigaed  tg  th(l«veiuH  day's 


ThirJly ,  All  this  is  pwchafed  for  Be^ 
lievets  ;  Hence  its  cali'd,  the  biheriianee  of 
the  Saints  in  Lights  CoL  I.  12.  All  is  yourt^ 
for  ye  are  Chrifls^  that  is  the  tenure,  1  Cor* 
3. 25.  So  Rom.  8.  ja  lVl)oa})edid predcfiinatey 
them  he  tJfo  called  s  andtuhom  be  called.^  them 
he  alfo  jujiified  j  ojiJ  ah^jrt  he  juftifedy  them 
he  alfo  glorijSed.  Only  thofe  that  are  Sons,  ar^ 
Heirs,  Rm.  S.  17.  The  onrigbteous  (hall  not 
inherit,  i  Cor.  6.  9.  It's  the  leathers  good  plea- 
fure  to  give  the  Kitqdm  to  the  Unit  fioek^ 
Luk.  12.  92. 

Inference  1.  Hath  Chri^  not  only  redeemed 
yoa  fiOQi  wiafh,  but  purchafed  fuch  an  eternal 
Inheritance  aUb  by  the  overplus  of  his  Merit  for 
you  ?  0  how  xxell  content Jhuuld  Ik-i'ievcrs  then 
be  veith  their  lot  of  Providence  in  this  Life.^  bs 
it  what  it  mil '.  Cement  did  I  fay  ?  I  fpsalf 
too  low,  overcome,  ravifht,  filled  with  Praifb 
and  Thankl^vings,  how  low,  bo.v  p^or,  how 
afilifled  (bever  for  the  prefentdity  au.  Olet 
not  fuch  things  as  grumbling,  repining,  fret- 
ting at  Providence  be  found,  or  once  name4 
among  the  Expcflams  of  this  Inheritance ! 
Suppoic  you  h  id  taken  a  Beggar  from  your 
door,  and  adopted  hin)  to  be  your  Spa,  and 
madehim  Heir  of  a  larf^lnheritamce,  and  after 
this  lie  Ihould  contcft  and  quarrel  with  you  for  a  ^ 
Trifle  i  could  you  bear  it How  ip  wprk  the  j'"^^^** 
Spirit  of  a  Saint  into  Contcnnncnt  with  a  low  ^ 
condition  here,  I  have  laid  down  feveral  rules  in 
another  Di&ouil^  to  w^icb  fbr  (tieleatl  re|e| 
tbeHeadoT' 

h^erauf 


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70 


The  Faattai»  (fL^. 


VdLt' 


Ifiference  2.  U^lth  xsbat  weaaed  Meltwns 
fhMldthe  ?epple  of  God  vta/k  ufnutd  men  the 
W:iht  cricfit  lo  //tr,  and  willing  to  die?  For 
things  prefsnt  are  theirs  if'they  live,  and  chines 
to  come  are  theirs  If  they  die.  Paul  cxpreffcs 
hiralllt"  in  a  ihimc  of  holy  indlfftrency,  VhU. 
1.  22.  Wbiib  to  chuje  I  knm  not.   Many  oi 
them  that  are  nonr  iii  fhiitlon  of  their  Inheri 
cance  above,  \iaAvttam  '}n pnicntia^  m.-<rtetn  in  ! 
defiderio^  Life  in  Patience,  and  Death  in  Dehre. 
white  they  tatiemacle  with  us.  **  O  ^aicd  one  j 
*'  what  would  I  give  to  have  a  B'-^  nndc  ro  my 

wearied  Soul  in  Chrift's  Bolom  :   I 

cannot  tdl  you  wtiat  fweet  Pain,  and  detight- 
**  ful  Torments  3  re  in  his  Love;  I  olten  chal- 

lengctinre  ior  holding  us  afunder  \  \  protcfs 

to  you,  I  have  no  relt  till  1  be  over  head  and 
*'  ears  in  Love's  Oct:in.  If  Chrift's  Love  ( that 
**  Fountain  of  Delights;  were  bid  open  to  me 
**  as  I  would  wilh,  O  how  draidcen  would  this 
**  my  S-jtul  hs '.  1  half  call  his  Abfence  cruel ;  nnd 
*  the  masi^  and  vail  on  his  Face  a  cruel  cover 

ing,  thachideth  fucha  fair,  fair  Face  from  a 
"iicKSoul.  I  dare  not  challeng^himrult'  b  t 
•*  his  abfence  is  a  Mountain  ot  Iron  upon  nny 
"  heavy  Heart.  O  when  Owll  we  meet !  How 
"  long  is  it  to  the  dawning  of  the  marriage-day  ! 
"  Ofweer  Lord  Jefus,  rake  wide  fteps!  O  my 
'*  Lord,  come  over  Mountains  at  one  ftiidc  !  O 

my  Beloved,  He.-  like  a  Roc,  or  yoting  Hart, 
*'  upon  the  Mountjins  ot  Separation!  Oif  he 
"  would  fold  the  Heavens  together  like  an  old 
*'  Cloak,  and  (hovel  Time  and  Days  out  of  the 
**  way,  and  make  ready  in  hafte  the  Lamb's 

Wife  for  her  Husband  1  Snce  heloolndnpon 
**  me,  my  Heart  is  not  mine  own. 

Who  can  be  blamed  ior  ddirin^  to  fee  that 
feir  Inheritance  which  is  purchaled  for  him  t 
But  truly  fhouldGod  hold  up  the  Sen  I  by  rhe 
power  of  Faith,  from  day  to  day,  to  llich 
nghts  as  thele,  who  would  be  content  to  live  a 
day  more  on  Earth  *  How  Ihould  we  be  ready  to 
pulldown  thwPrilbn-waiii,  and  not  have  pati- 
ence to  wait  till  God  open  the  Door!  As  the 
He  irhc  n  f  jid, 

V iihtrp/que diixfilant^  utvivere  durant. 
And  truly  the  Wifdcm  ot  God  is  in  this  fpeci- 
allv  rc!n!Tk  iblc,  in  niving  the  next  Creature 
fuciiaii  admirable  Cialisand  even  temper,  as 
that  Scripture,  2  Thff.  7.  expreffes.  The 
"L  v  it  hrelf your  hearts  tnto  the  hcfve  of  God^ 
and  patient  voaiting  for  oj  Qyriji.  LiOve  in- 
flames with  dcfire.  Patience  allays  that  fervor. 
So  that  fervent  DcCres  (as  one  happily  cxprclles 
it)  are  allayed  with  meek  Sut>mimoa;  mighty 
Love  with  ftrong  Patience.  And  had  not  God 
rwiflcd  together  theft  two  Principles  in  the 
ChriUian's  Conltitution,  he  had  frained  aCrea- 
turetobeaunnettttoiimi;  tDlivevponaTCty 
Rack. 

Inference  hence  m  infer  the  impoffibility 
their  Salvation  that  knoto  not  Chrifi^  nor 
Dave  interej}  in  bis  Blood.  Neither  Heathens, 
nor  meetly  nominal  Chriftians,  can  inherit 
Heaven.  I  know  lomc  are  very  indulgent  to  the 
Heathen,  and  many  tbtmal  Chriftians  are  but 
too  much  fo  to  themfelves :  But  Union  by 
Faith  with  Jefus  Chrifl,  is  the  only  way  re 
vealed  in  Scripture  by  which  we  hope  to  come 
to  the  heavoily  Inheritance.  I  know  it  ftems 


hard,  that  fuch  brave  Men,  as  fome  cf  the 
Heathens  were,  (faoidd  he  danmed:  bat  the 

Scripture  knows  no  other  way  to  Glory,  but 
Chrillput  on  and  applied  by  Faith.  And  it  is 
the  common  fuflrage  of  modem  Ibund  DivhKs; 
that  no  Man  by  the  fole  condu^  cf  N3tute> 
without  the  knowledge  of  Chrift,  can  be  laved. 
There  is  but  one  way  to  Glory  for  all  the  WotM, 
1 4.  6.  No  man  conreth  to  the  Fathtrr  but 
by  me.  Gal.  %  14.  The  hleffing  ^  Abraham 
comes  upon  the  Gcntiks  tbrwgb  wr/ft.  Sctip- 
rure  aflcrts  the  impofTibility  of  being  or  dcfng 
any  thing  that  is  truly  evangelically  good  out 
of  Chrift,  Joh.  15.  5.  Without  me  ye  can  df 
nothing;  andHeb.  1 1.  6.  Witbm  &ab  it  it 
impojjible  to  pleaje  God. 

Scripture  every  where  conneQs  Md'  dains 
Salvation  with  Vocation,  Rom.  8.  3a  and 
Vocation  with  the  Golbet,  Rom,  10.  14.  To 
ihofethat  plead  for  the  silvation  of  Heathens, 
^nd  profane  Chriftians,  we  may  apply  that  nrr 
iSLebukeof  ZJa/flar<^,  that  while  fome  labour  to 
vcvxVa  Plato  a  Chriftian,  he  feared  they  thete> 
in  did  prove  themfelves  to  be  Heathens. 

inference  4.  llow  greatly  are  ive  all  concern' 
ed  to  clear  up  cur  Title  to  the  ht-jven/y  hAtri' 
tan:-: '  Ir  s  horrible  to  fee  how  induftriousmany 
are  turan  Inheritance  on  Earth,  aixi  how  care- 
lefs  for  Heaven.  By  which  we  may  plainly  fee 
how  vilely  the  noble  Soul  is  deprefled  by  Sin, 
and  funk  down  into  Fleih,  minding  only  the 
ccmcemments  of  the  Flcfh.  Hear  me  ye  that 
labour  for  the  World,  as  if  Heaven  were  in  it ; 
What  will  ye  do  when  at  Death  you  lhall  look 
back  over  your  fhotdder,  and  fee  what  you 
have  fpent  your  time  and  ftrcngth  for,  fhnnk- 
ing  and  vanifhing  away  Irom  you?  When  you 
ihalllook  forward,  andfie  vaft  Eternity  open* 
ing  its  Mouth  to  fwallow  you  up  O  then  what 
would  you  give  for  a  well-grounded  A0iirance 
of  an  eternal  Inheritance ! 

O  therefore,  if  you  hrive  3ny  concernment 
for  your  poor  Souls ^  ii  a  be  not  indifiRatent  to 
you  what  becomes  of  them,  whether  titqr  be 
(aved,  or  whaher  they  be  damned  ,  give 
all  diligence  to  make  your  Caiiing  and  Ele- 
Sion  Jure.,  2  Pet.  i.  icx  WbrA  out  your 
own  Salvation  tcith  fear  a/id  tremblings 
for  it  it  God  that  tsorketh  in  you  both  to  mil  and 
to  do  of  hU  own  good  plenfure^  PUL  a.  12,  Re- 
member it  is  5tf/tifl//V'^  vou  work  for,  and  that's, 
no  trifle.  Remember  it's  your  oicn  Halvationy 
and  not  another's.  It  is  for  thy  own  poor  Soul 
that  thou  art  ftriving  and  what  haft  thou  more  J 

Remember,  now  God  ofteis  you  his  helping 
hand  ,  now  the  Spirit  waiB  upooyou  in  the 
means,  but  of  the  continuance  thereof  you 
have  no  afTurance  ;  fornix  of  hk  own  good 
plcajure^  and  not  at  yours.  To  your  work 
Souls,  to  your  work.  Ah,  flrive  as  Men 
that  Know  what  an  Inheritance  in  Heaven  is 
wonh. 

And  that  as  for  you  that  have  folid  evidence 
that  it  is  yours  ^  O  that  with  Hands  and  Eyes 
lifted  up  to  Heaven,  you  wouldadore  that  free 
Grace,  that  hath  entitled  a  Child  of  Wrath  to 
a  heavenly  Inheritance!  Walk  as  becomes  Heirs 
of  God  and  Joint-heirs  with  Chrift.  Be 
often  lookinsUeaven^ward,  when  Wants  pinch 
liete^  Olooc  to  that  fair  Eftate  you  have 

lefezred 


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The  Foumdin  ^ 


iaftnir 


in  Hdrran  Tot  you,  and  fay,  1  am 

hnmt    -ixA  when  I  come  rhither, 


^  my  Wants  (hail  be  fup^ed.  Confider 
iitax  it  cdftiZJidft  io  ptudufe  it  ftf  ^\ 


and  with  a  deep  fenfe  of  whttbeliai^  kill'  4Mi(i 
forthee^  letthy  Soul  fif,  .  - 

hk§tiU  God  for  JefiaCbriji, 


Sam. 

r 

aitxe- 
atei 
Jfiritu- 
ilfynpon 

the  Souls 

tUtrn 
<i 


S  E  R  M  O  N  XVL 


«  C  O  R.  X.  5. 

C*ffr«ri5  liHAzittaihns^  and  cmrj  thing  that  exaluth  U  felf^^ainjl  the  Kjuifi' 

Udge  of  Gffd,      hinging  htto  captrwty  every  7%tiigk  fotkOMk/tet  rf  Cbtiff, 


WE  now  come  to  the  Re^al  Office  by 
which  our  Glorious  Mediator  executes 
and^lfthargwh  the  undenaken  dcfign  cf  our 
Rcdeniption.  Had  he  not  as  out  Trophet  opcri- 
cddK  wayofUi^aodSalvatioQ  to  the  Cbil- 
dftDofMen,  thejr  could  never  have  known 
and  IVioiilcl  they  havec!eaTly  known  it,  except 
aytfactiPri^behad  otfeted  up  hinafelf,  to 
Impetnteaod  doin  Redemption  for  rbcm, 
xhc)'  cnqld  not  have  been  redeemed  virtually 
by  his  Blood »  and  if  they  had  been  fo  redeem 
ed,  ycthadhcndtfived  in  the  apacity  et  a 
■¥ing^  to  apply  this  Purchafe  of  his  Blood  to 
them!  they  could  have  bad  no  afhial  perlbnal 
benefit  by  his  Death :  For  what  he  revealed 
as  a  Prophet,  he  purchafed  as  a  Priefti  and 
what  he  ib  revealed  and  purchaftd  as  Prophet 
andTrkft,  he  applies  as  King-  firft  fubduing 
tBe  Souls  of  his  F.lcft  to  his  Spiritual  Govern- 
ment  \  then  ruling  ihcm  as  his  Subje£ls,  and 
oidoiKslI  things  in  the  Kingdom  of  Provi 
dcnce  for  rheir  good.  So  that  Chrift  hatha 
twofold Kmgdom,  the  own  Spiritual  and  In- 
ternal., by  which  he  fabdues  and  rules  the 
Hearts  of  his  People;  the  other  Frovidential 
wAExtemai^  whereby  he  guides,  rules,  and 
onkisall  things  in  the  World  in  a  blefled  fub 
ordrnarion  to  their  Eternal  Salvation.  I  am  to 
^eak  itooi  this  Text  of  hbi  Spiritual  and  In 
letnd  KinKdom. 

TTiefe  Words  are  confiderablc  two  ways,  ei 
Aei  re/aiive// 01  abJo/uJely,  Confidered  re- 
lativefyy  they  are  a  vindication  of  the  Apoflle 
from  the  unjuft  Cenfures  of  the  Corinthians^ 
who  very  unworthily  interpreted  his  Gentleneis, 
CofiddMoo,  aiMl  winning  AWllty,  to  be 
no  better  than  a  fawning  upon  them  for  lelf 
ends^  and  the  Authority  he  excrcifcd,  no  bet- 
ter nan  Ptide  and  Imperioufneis.  B ut  hereby 
he  lets  thera  know,  that  as  Chrift  needs  not, 
^  he  never  ufed  fuch  carnal  Anliices :  The 
Weapons ^^oiKT  Warfare  (faith  he^  »e  not 
carnal.,  but  mighty  ihroughGod^  8£C- 

il^(t»/wtfi)'coDlidcr€d,  they  hold  forth  the 
EffioKjrofthe  Gofpel  in  theplainndsandfim- 
plicity  ofit,  for  the  fubduing  of  rebelliousSin 
nets  to  Chrifl :  And  in  tbccn  we  have  tlicfc 
three  things  to  confider. 

1.  TheO/^fl/Krww  madeby  Smners  againfl; 
the  Afl&ulis  of  the  Gfbpel,  viz.  Imaginationt. 
wRealbningSjas  the  word  A4>/rf(©-  may  b<;  fitly 
rendred.  fie  means  the-  SubiUties,  Slights, 
Excufes,  Subterfuges^  and  Arguii^ofilelhly- 
mhided  M«o  1  In  which  they  foim  p» 


trench  themf?:U'es  againft  the  Conviaioos  ofMMloo* 
the  Word  ;  yea,  und  there  are  not  only  foch  «»elegi*i. 
carnal  reafonings,  but  manjr'piond  high  Con-  ^1^" 
ceits  with  which  poor  Creatures  fwell,  and  K^wd 
fcomrofubmit  to  tlie  abafing,  humble,  felf-  omni  CO, 
denying  ivay  of  the  Gofpel.  Thefc  are  the  For- ? 
tifications  eie£led  agauli  Chrift  by  the  caiuirl^B^ 
Mi:id.  ' 

oslcftisverbiiefcitiBDiuflt,  effmiMijK}  obiJu  tasg.  ctfai^AgSen^ 

2.  We  have  here  the  Conrjuefl  whkfl  tfie 
Gofpel  obtains  over  Sint>ers,  tiius  fortified  a- 
gainfl  it :  it  cafh  duwn,  aod  overtluows,  and 
takes  in  th^fe  ftrong  Holds.  Thns  CIttlft  - 
fpoils  Satan  of  his  Armour  in  which  herrufled^ 
by  (hewing  the  SlnoGt  that  aU this  can  be  nl> 
defence  to  his  Saul  afifaift  the  Wtadi  of  tieS. - . 
But  that's  not  all  j  in  the  next  place, 

X.  You  have  here  tht  ImprovenuiKt  t^  the 
Vdhry.  Oxuk  doth  not  oiriy  lend  away  theft 
Enemies  fpoiled,  but  bnngs  thrni  itr.  Ob^^- 
dience  to  hiinfclf,  /.     makes  tiKm  after  Con- 
verfion,  Subje£tsofhis  own  Kingdoni,  €lbedi-<  ' 
ent,  ufeful,  and  ferviceable  to  himfelfi  and  - 
is  more  than  a  Conqueror.  They  do  not  ofil£ 
lay  down  rheir  Arms,  and  fight m»  moteanMI 
Chrift,  with  them;  butrepair  to  his  Camp, 
and  fight  for  Chrifl,  with  thofe  Reafoos  of  ■ 
theirs  that  were  before  employed  againft-  hhb'i 
As  it's  laid  oi'Jerom.,  Origenzni  TertuUian., 
that  they  ame  into  Caaaan  laden  with  Egyptian 
Gold ;  that  is,  they  came  irno  theChdivh  ftll  „ . 
of  excellent  Learning  ahd   Abilities,  with  v-.toru 
which  they  etninently  ferved  Jdus  Cbrift.   O  ubi  n«i 
Mefled  Viaory,whew  the  ConqoeiorandCMi-**®  tK^. 
quered  both  triumph  together  !  And  thus  E-  "i"""™"' 
nemicsand  Kebels  are  fubducd.  and dndeStib-  S'l 
ieas  of  the  Spiriraal  Kin^^  of  Chrift.  M^tr.  ^ 
Hence  the  Docl  r  i  nal  Note  is, 
Do£L  Tuai  JefuiCbr  ifl  exereiftsa  Kiadiv 
Voxoer  over  the  Souls  of  all  vebm  tni 
Gtfpc! fuhdues  !o  his  0.'>,\{t(tfui 
No  looncr  were  the  L'c/ojfiajis  delivered  out 
of  the  powcrcf  Darkna&;  bat  they  wcte  Umot 
ately  tranOared  into  the  Kiiqpdom  of  ChiiilChtf' 
DearSon^  Co/. 

This  Kingdom  of  Chrift,  irhldiisoot  pte-- 
(ent  Subj.'ti:,  is  the  internal fpiritual Kingdom, 
which  is  laid  to  be  within  the  Saints,  LmJU- 
17.  2C,  21.  The  Kingdom  of  Ood  it  tn'thiH 
you.  C\\x\i\  fitsasan  enthroned  King  in  the" 
Hearts,  ConfciencesandA^hon&of  hts  wil- 
ling People,  f/at.  ivxr  M  hit 


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73 


The  FaaaMil  if  Lfe. 


YkJLX 


Tatcrnum  confiftsin  Right eoujncjs^  ?eace^  and  Jcy  in 
ctt  mo"  Ghoji,  Rom.  14.  17.  aod  is  properly 

njrchicura  Monarchial,  as  appears  in  the  Maigin. 

Sc  aon  potcA  non  dTc.  Nulli  cnim  tribai  debet  )us  regfodi  fanninutn 
oonfckntiam  prxca^u^t  ci  qui  idem  efl  tkpiencilltmui^  9C  poKotif 
funw.  Ncqpe  in  hoc  regimioe  CfatiflHi  habn  viciriiim  fOteaMe,  at- 
qne  poKftuttfiiar. 

In  the  puplecrition  of  this  Point,  Iwillfpeak 

doftrinally  10  thclL-  thres  Hwds. 

F/V_/?,  How  Chriit  obtains  the  Throne  in  the 
Hearts  of  Men. 

Seiond/yy  How  he  rules  in  ir,  and  by  what 
A£bbeexerci&thhi$  Kingly  Autbotiiy* 

Tbiritly,  What  are  the  PrWiledges  ofthofe 
Souls  over  whomChrilt  reigns. And  then:ipply  it 
F/W?,  We  will  open  the  way  and  manner  in 
whiicb  Chriftobcains  a  Throne  in  the  Hearts  of 
Men,  and  that  is  by  Conqurfi :  For  tho'  the 


Nam  in^' 


yeUds  not  at  ?he  firft  fummons,  till  its  Provi- 
fiOiis  within  are  ipent,  aod  all  its  Towers  «f 

Pride,  and  Walls  of  vain  Confidence,  be  under- 
mined by  the  Goipel,  andUiaken  down  about 
it  Ears:  And  then  the  Soul  defites  a  P^lef 

with  Chrift.  0  now  it  would  be  glad  of  terms, 
any  terms,  it  it  may  but  £weitsLilei  let  all 
go  as  a  prey  totheOmqawor.  No#  k  ftads 

many  fuch  Mcflag^a  as  thefc  to  Chrift,  who 
is  come  now  to  the  venr  Gates  ol  the  SouL 
Mercy,  Lord,  Mercy-,  U  were  I  bac  afliutd  . 

thou  ivould'll  receive,  fpjre  and  pardon  me, 
I  would  open  to  thee  the  next  moment  1  Th«s 
the       is  fint  i$p  to  the  Etkb  tf  Cbriji^ 

GjI.  I.  2?.  ardreduccl  now  to  the  greateft 
ftrait  and  lois  imaginable  \  and  now  the  oier- 
citul  King,  whofe  only  defign  is  to  conquier  . 
'Heart,  hang^rvrth  tlie  White  Flag  of  Mercy 

 Souls  of  the  £le£l  are  his  Ijy  Donation,  and '  beloreihe  Soul,  ^ivingit  hopesit  lhali  befpa- 

fi^  inlio'  Right  ofRedemption^  tbeFatdier  gave  them' red,  and  pitied,  and  pardoned,  tho  fo  long  in 
■"wn  ■  to  him,  and  he  died  for  them  3  yet  Satan  hath' Rebellion  agaiafi  him,  ifyet  ic  will  yield  i; 
"Jfij"  the  firft  poiiciiicn :  And  lb  it  fares  with  Chrift, ;  Iclf  to  Chnlt.  Many  ftaggcriugs,  heiuariooS) 
Nil (  eS-*<''S with  Abraham,  to  whom  God  gavcjirrcfolutions,  doubts,  fears,  fcruples,  Jial^iC' 
am  eft  the  Land  of  C//?<ja/7by  Promifeand  G  venanti ;  folvcs,  rcafc  nings  R'r  and  againll,  there  arie 
quo<!(hfli  but  xhnOindanitci^  Ferezites^  and  Sonsot  A- 1  at  the  Counitl-Tableof  Man's  own  Heart  at 
onS"aI^  had  the  aflual  pofllllion  of  ic,  and  Abra  [  this  tjme.  Sometimes  there  is  no  hope ;  Chrift 
rirar'ium  /ww  i  Pofurirv  mufl  Hgtit  tot  it,  and  win  it  by  j  '""  " 
Inches  beture  tlicy  enjoy  it.  The  Houfo  is: 
conveyed  ro Chrift  by"  him  that  built  ir,  but 
the  Itrong  Man  atmed  keeps  the  pofFJllon  ot  it, 
till  a  Itronger  ihan  he  come'>  and  ejects  him, 
Ltfke  II.  20,21,  22.  Chrift  muft  fight  his 
way  into  the  Soul,  tho'  he  have  a  right  ro  en- 
ter as  into  his  dearly  purchafed  Poffdiion. . 
And  lb  he  doth  ;  for  when  the  time  of  reco 
verir  iithcmiscome,  hefends forth  his  Armies; 
to  lubdue  them  j  as  it  is,  Pfal.  1 10.  ?.  Thy 
Veople  Jhallbe  wMini  inthe  dayof  thy  Poiocr. 
The  Ht'hrw  may  as  ndy  be  rcndred,  and  io  is 
Cpi'^by  feme,  in  the  day  of  thine  Armies^  when  tlie  I  Chriit  iiaih  not made  (hon  wprk,  and  cut  me 
Lord  Jefus  fent  forth  his  Armies  of  Prophets,  |  oft'?  Set  Fire,  HclI-fire  to  my  Soul,  and  with* 
Istfeo- Apoftles,  Evangelifts,  Paftors,  Teachers,  iin-  drawn  the' Siege  ?  Still  he  waiterh  that  he  may 
Aickwtti, der  the  Condua  of  his  Spirit,  armed  with 
SSSf.  ^^^^  two-edged  Svroid,  the  Word  of  God, 
fiiApo-  which  is  (harp  and  powerfnl,  Ueb.  12.  But 
ftoltt&a-  tliat s  not  all :  He  caules  Armieiot Convictions, ! 
liis  ecdefi- and  Ritual  Troubles,  to  begirt  and  ftraiten 
^"^["ri  i  '  ^'^^"^  ^"  everv  fide,  fo  that  thev  know  not 
vrie  jr>- what  to  do.  Thefc  Convictions,  like  a  (how- 
tchi  irrcrer  of  Arrow.s,  ftrike  point>Uank  into  their 
^^fr'^  Confcienccs  ^  Acts  7.  fj.  When  they  ht\ird 
conft1ru«  '^'*>  fi'^y^re  pricked  to  ibc  He irt^  and  faid^ 
,cg.  Men  and  Bretbrea^  ttlkjt  J))a//tee  Jo  ?  Chrift  s 
MJ.  Arrows  are  fl  arp  in  the  Hearts  ofhis  Enemies, 
whereby  the  People  fall  under  him,  P/aL  4^. 
5,6.  By  thele  Conviftions  he  batters  down  all 
their  loole  vain  Hopes,  and  levds  them  with 
the  Earth. 

Now  all  their  weak  Pleas  and  Dafences, 
from  the  general  Mercy  of  God,  the  Example 


cicarium 

omncm 

cvcludat, 

ut  Patris 
&  bilii, 
Mariti  & 


CCfKTiOI- 


poceftha- 
Ernkt- 


Micm: 
lie.  am. 


will  flay  me  if  I  go  forth  to  him,  and  then 
it  irtmblts  But  then,  whoever  found  him 
ft)  tiiat  tried  him?  Other  Souli  have  yeild- 
id,  and  {bund  Mercy  beyond  all  their  expe£la- 
iion>.  O  but  I  have  been  a  dcfperatc  Enony  a- 
gainlt  him  Admit  it,yet  thou  haft  the  Word  of 
a  King  tor  it  •,  het  th  nvVXr*/ jorjake  hk  aen^ 
a /id  the  unrighteous  Old/}  his  thoughts  ;  and  let 
him  turn  to  the  Lor andhetcill  have  Mercy 
on  him,  and  to  cur  Godjor  bc  mU^tmduttljf 
pardon  him^  Ifi.  55.  7. 

But  the  time  of  Mercy  is  pa  ft,  I  have  flood 
oisr  TOO  long  :  Yet  if  it  were  lb,  How  is  it  that 


hke. 


of  others,  £?*<.•.  prove  but  as  Paper  walls  to 
them.  Thefc  fliake  their  Hearts,  even  to  the 
Foundation,  and  ovenurn  every  high  Thought 
there,  that  exalts  it  lelf  againft  the  Lord. 
This  day  in  which  C  hrift  fitsdovvn  before  the 
Souly  .aad  fummons  it  by  fuch  Meffengers  as 
rbefe,  is  a  da/ of  dtftreu  within  ^  yea,  fuch 
a  day  of  trouble  that  none  is  like  it.  But 
tiio  k  be  lo,  yet  Satanhath  ib  deeply  eotrencht 
himfelC  in  the  Mind  attl  Wm,  chat  the  Soul 


be  gracious,  and  is  exalted  that  he  may  have 
CompaiUon.  A thoufand  fuch  Debates  there 
are.  tillat  laft  the  S' nl  confidering,  if  itabidc 
I  in  Rebellion,  it  muii;  needs  pcrilh  ^  if  it  go 
I  forth  to  Chrift,  it  can  but  perilh  \  and  bemg 
fcmev.'h:]'  t-ncournged  hy  the  mefiagesotGmce 
fent  iiiio  tlic  Soul  at  this  time,  fuch  as  that, 
tieb.  7.  25.  Wbert^enbek  abletofdveto  the, 
utmojl  all  that  came  unto  God  by  him  \  and 
that,  Joh.  6.  37.  lie  that  contetb  to  me y  I 
mil  in  no  wife  cajl  out  ^  and  that,  M4U.  i  u 
28.  Come  unto  me  ye  that  are  vceary,  and  hea- 
vy-laden^ and  I  Villi  give  yvu  rcjl :  Iii^jtlaft 
refblved  to  open  to  Chrift  \  and  laith.  Stand 0^ 
penye  everlafling  Gaiety  and  bc  ye  opened  ye 
everlajiing  Doors ;  the  King  oj  Glory /ball  come 
in.Now  the  W  ill  Iponraneoufly  opens  toCbi ift*, 
that  Fort- royal  fiibmits  and  yields  ^  all  theAffe- 
ftions  open  to  him :  The  Will  brings  C^ift  the 
Keys  of  all  the  Rooms  in  the  SouL  Concerning 
this  triumphant  Entrance  of  Chrift  into  the 
Soul,  we  may  fay,  as  the  FjaJmift  rhetorical- 
ly fpeaks  concerning  the  triumphant  Entrance 
oi  Ifraei  into  Otiaag.  PlaL  114.  5,6.  The 
M»ttittaittt  skipped  like  Rains  ^  andtf»  little 
Hills  like  Lambs  tvhat  ailed  ihee^  0  thou 
Sea,  that  thou  Jieddeji  f  Thou  Jordan,  tha 
fbou  tmafi  driven  bteki  Sot^t,  in  a  like  the- 

tsfiol 


Google^ 


n 


forical  Triumph,  we  may  fiy,  the  Mountains 
aodUillsskiDt  like  Rains,  ihe  fixed  aad  ob 
mnate  Win  flam  tiom  its  own  Bofis  and  Ceo^ 
let ;  the  rocky  Hearts  rends  in  Twain.  A  poor 
Soul  comes  to  the  World  full  of  Ignorance, 
Me,  Self<4oi«>  defpenee  Hatdoe^  and  fix 
ed  Refclutionstogoon  in  iis  way  \  and  by 
ao  hour  $  Diifiourib  iheTide  turn^  Jordan  is 
driven  bade  t  What  aileth  thee  thou  flout 
Will,  thar  thou  furrendereft  to  Chrift  ?  Thou 
lurd  Heart,  that  tbourelentdt,  and  the  Wa 
t»  gtdh  out?  And  dins  the  wttl  is  won  to 
ChriS  :  He  writes  down  his  Terms,  and  the 
Soul  willingly  iublcribes  them.  Thus  it  comes 
bio  Chrift  by  free  and  hearty  SabniffioD, 
deliring  nothing  more  than  to  come  ondiCt  the 
Govemment  ot  Quift  ior  timeiocOQie. 

^geoMdfy^  Letus  fte  hew  Chrift  tuies  in 
the  Souls  of  fuch  is  fiiboiit  to  him.  And 
there  are  fix  things  in  which  he  exierts  his 


Kingly  Authority  ova  them. 
*         \.  He  jmpoj'c  r  a  new  Law 


^   ..  .^    ufton  thc/n,  and 

drifts     enjokns  them  to  be  fevere  and  puaQMol  m  their 
wktriks  OMneriok,  The  Soul  wasafirAW/Vr  be- 
fcic,  and  could  endure  no  reftraint ,  its  Lufts 
JjJjJ^  gave  it  Law  :  We  our  fehes  mre  Jometimes 
Jooiijb^  difobedienty  ferving  divert  Lufts  and 


StaL  imJ  Pleafurei^  Tit.  5.  Whatever  the"  Flefh 
cmfciemcrs  ctaved,  wid  thc  fenliial  Appetite  whined  after, 
tJZ'^"  it  haw  «oft  what  it  would  coft :  If  Dam 
t-r  hii  awn  nation  were  the  price  of  it,  Ir  would  have  ir 
Mib^<tK  provided  it  Ihoold  nw  be  preient  pay.  Now 
it  nnftjioc  be  any  longer  itr»f«©-9«^»,«iwv'lt- 

A //  'u  '*'*®"       f'^'"'  without  Law  to  God ;  but 
jtoi^riw  ttoda  Law  to  Chrift.  Thoie  are  the  Articles 
Mhmin  ofPeaoe  which  the  Soul  willingly  fi^  hi  the 
day  ofits  adrniflion  to  Mercy,  Mat.  tr.  25?. 
TaAe  my  look  upon  you^  and  learn  ef  me.  This 
ham  ^the  Spirit  of  Lije^  tmbkb  is  in  Chrift 
tj  4       J^Jf*^"!  nakes  thew  free  from  the  Law  of  Sin 
^1*^  and  Deaths  Kom.  S.  2.  Here's  much  itriflneis, 
mL'^^^  no  booda^-,  for  the  Law  is  not  only 
ntvoi-jftd  writreo  ui  Chrift  sSratute  book,  the  Bible,  but 
a^tber^cobied  out  bjr  his  Spirit  upon  the  Harts  of 
I  Car.  9.  SttWeas,  tnconeQxiMent  Principles  -,  which 
ouKcs. Obedience  a  pleafure,  and  Self^enial 
eafie.  pirift's  Yoak  is  lined  with  Love,  lb 
thadt  never  galls  the  Necks  oThis  Feople: 
1  Joh.K.^.  Hit  Commandments  are  not  griC' 
(WMT.  Tbe  Soul  that  comes  under  Chrift's 
Gofenmpn^  mift  lecriveLaw  fiom  Chrift 
and  flDdccLyir  eteijr  diougM  oftheHaaRmaft 


VerABkes  aU  cbaftifes  Soult  for  the 

violdtiont  andtranfgrcjjioni  of  hit  Lino.  That's 
aoocher  a£l  ofChrift's  kt^i  Authority ;  whom 
he  teoes  be  rebuket  and  cbaftens.Uch.  12. 
6^  7.  Thefj  Chaftifements  of  Chrift  are 
either  by  the  Rod  of  Providence  upon  their 
Bodies  ioi  outward  comforts,  or  upon  their 
and  inward  comforts.  Sometimes  his 
Rebukes  are  linart  upon  die  outward  Man, 
I  Cor.  tl.  ^O.  for  tbit  cttufemany  among  vou 
are  meakfy^  and  ftck,  and  amy  JJcep.  They 
had  not  that  due  regard  to  his  Body  that 
becaoMttbeag,  and  he  wiUmakedieir  Bodies  to 
fmartfbriu  And  he  had  rather  their  flefh 
(hould  fmatt,  than  their  ibtils  Ihouid  periih. 
Sometimes  he  ipares  ^etc'  ooiwatd,  aad  z 


fer  Kod.  He  w  ithdraws  Peace,  and  takes  a- 
way  Joy  ftom  the  Spirits  of  his  People.  The 
hidingsol Us Faoe  are  <bie  Rebukes.  Howe~ 
ver,  all  is  for  emend  ition,  not  for  deftreClion. 
And  it  is  not  the  leafi  privilcdge  ofChrift's  Sub- 
jetts,  to  have  a  fialbnabte  and  ran^ified  Hod 
toreduce  them  from  the  ways  of  Sin :  Fjal.  2?. 
J.  Tiy  Rfid  and  thy  Stagtbe^  comfort  me.  O 
theis  ale  (offered  ro  gp  on  ftubbornly  in  the 
way  of  their  own  Hearts  ^  Chrift  will  not  fpend 
a  Rod  upon  them  idr  their  good,  will  not 
call  then  10  aoootnt  flit  117  of  their  Tranfgref 
(ions,  but  will  nckon  with  tbem  for  all  iob»< 
ther  in  Hell. 

3.  AiMberRigaAS  of  OiHft,  m  the  re* 
ftrtiinin^^  and  keeping  hit  Servants  from  Ini*  - 
qunyy  and  tattbboiding  ibem from  tbofe  Courjet 
uhieb  their  mnHearte  mtsfd  incline  and  lead 
them  to  ■  For  even  in  them  there  is  a  Spitic 
bent  to  backllidin&  but  the  Lord  in  tcndemeft 
over  thena,  keeps  back  thdr  Souls  frotn  Inqai- 

t>',  and  that  vf  hen  they  are  upon  the  very  bnnk 
ot  fin  i  My  jit  t  were  aimoft  gone,  my  fteps  '' 
were  well ni^^h  11, pt,  Plal.  73.  2.  Then  doth 
the  Lord  prevent  Sin,  by  removir:g  the  occa- 
fion  providentially,  or  by  helping  them  to  re- 
fiftthe  Teidpiatlon,  gradourfy  alfifting  their 
Spirits  in  thetrial,  ib  that  no  Temprarion  Itiall 
befal  them,  but  a  way  of  efcapeihall  be  open- 
ed that  they  may  he  able  to  bear  it,  r  Cor.  la 
!  And  thus  his  People  have  frequent  oocafions 
to  bkis  his  Name  for  his  preventii^  GoodnelL 
when  they  are  almofl  b»  themldfr  oFall  EviL 
And  this  I  take  ro  be  ( h  -  meaning  of  Gal.  5.16. 
Thit  ijay  then^  wdk  in  the  Spirit^  and  ye  (ball 
notfiUfittbe  Lufts  of  the  flefh-,  tempted  by 
them  yc  may  be,  bur  fulfil  them  ye  lhall  not: 
My  Spirit  Oiallcaufc  the  Temptation  ro  die, 
and  wither  away  in  the  Womb,  in  the  Em- 
bfiooflCi  Ibthai  it  (hall  not  cone  to  a  iidl 
birth. 

4.  Hepreit^f  themin  fUtmijrt,  and  ftHjfers  chuH  ^ 
them  not  to  re!,ipfr  from  h'm  into  a  flatc  of  Sin,  '''^  i't- 
and  Bondage  to  Satan  any  mort»  Indeed  he  is'!'^'^' 

'^u-Vl^}?  endeavomsw  reduce  them  again  S,';',^,,. 
to  bis  Ubolienoe  }  he  never  leaves  r  ri  ;  ting  ^ni r/f 
and  foliciuiK  for  their  return:  and  where  he 
findsaialfbFkofeflbr,  he  prevails,  but  Chrift"'*''^** 
keepshis,  that  they  depn  r  nt  apiiri.   Job.  i-j.tT^e" 
1 2.  M  that  thou  haft^iven  me  1  have  iept^  none  that  cjfi 
of  them  it  6^,  hut  the  Sen  if  perdition.   They  **«  «<' 
W  kept  by  the  mighty  p  v  cr.  f  i'^/^  i  ^nueh  ""^ 
Faith  to  Salvation,  i  Pet.  t.  5.  Kept  as  in  af^^^^^ 
Garifoo,  according  to  the  impofwnce  of  thar6^yi></r 
word.   None  mote  folicitcr',  :ri.c  more  Jafe">»'"'P 
than  the  People  of  God.  They  are  prefervedin 
ariftfefus,  Judei.  Itisnb^thetr  ovni  Grace  t'^C 
that  fecu res  them,  but  Chrifl's  care,  and  con- c^;;;:??, 
tinual  watchfulneli  Oor  own  Graces  left  to'^f"^'"^ 
thenrtfaves,  would  quickly  prove  bat  weights  V'",.'" 
finking  us  to  our  own  ruin,  as  one  ipeaks.  This  p,i(t^!^' 
is  his  Covenant  with  them,  Jcr.  32.4.  I  mJiooam 
put  my  fear  in  their  itmerie^  Mi  thevfimll  m  S5^> 
depart  from  m.  Thus  as  a  Kiqg  he  prrffervesSS!  fi*' 

them.  ruiojnt 
^.  A»  a  Kiitg  heretxmrdi  ihehr  ^edienee  otrf. 

and  encvanit^ei  t-\'-r  n'-^rc  Sen-i.e.    Tho'  all 


they  do  for  Chrift  be  duty,  yet  he  ha(h  united 
their  eomfoft  wftlitbeif  dntys  Aist  bad,  be- 


oomnune^ne  ipara  max  niEvnia,  am  a-  tneireomiOR  Wltbtneif  anw  t  met  bad.  be' 
flkis  their  inner  Man^  MrUdiisa  nmch  fmw  atufe  IJiept  tfyfreeeptet  ™^  tty.  ytf«  They 


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74 


are  cag^iged  to  take  ihis  cncon!-;!f»etT'enr  with 
ihfm  to  every  ducy,  that  he  whom  the/ Icck, 
is  a  hkniijui  renarjer  of  fuch  as  diligently 
(]\-k}u,!! ,  \hh-  11.6.  O  what  a  good  MalUr 
do  the  Saintb  Icue!  Hear  how  a  King  expo- 
4.ul(|te>  vvitli  his  Subjects,  Jcr.  2.  -ix.  Hovel 
been  a  harn-'i  )  l  HJernnfs^  or  a  LaaJ  oj  d.irknejs 
to  you  ?  q.,d.  H^vc  I  been  fuch  a  hard  Matter 
loyou  ?  liave  you  any  reufon  to  complain  ol 
my  S=ivkc;  To  wb'mfc.ever  I  hj^.-cbc.ii  flrnk- 
hji.Jcd,  lurcly  I  have  iiot  been  lo  co  yuu.  Vou 
hav€  not  feund  the  ways  or  mff&i£  Sin  Ukt 
mine. 

Bnbcuteiu     6-  •/"•'^  pJciJjt^s  t;/.'  t/inarJ  Dritli/is,  and  com 
a^it,  fi»c  mauds  Ft'tii  c  when  il)€ir  Spirits  are  tumultuous. 
Agonothe-  'nml\  jce  cj God  rules  in  l-'cir  Hc.rrrr,  Col.  ?. 
ottcTOirf'  ^5-  CfctCiitir  aft  the  pait  uian  Umpire, 

feOiH}    in  appcuHng  Sirite  wUhin.  When  the  tamultu- 
mm  C^-ous  A  fictions  are  up,  and  in  a  hurry-,  when 
fiwifp,  i«i  Anger,  Hatred,  and  Revenge  begiii  to  rife  in  the 
Soul,  this  hulhcs  and  ftilk  all.   /  xdlJI^eorAen 


infiiT^Dt  (faith  the  Church)  tt^ut  God  the  Lcrd  will 
ineoxiXbMfpcak,  for  he  voUl  fpcakl^eace  to  bit  People., 
noVtnim-  andtohis  Saints.  Plal.  85.  8.  He  tharliich  to 
SiSr  the  raging  Sea,  BeftilL  and  it  obeys  him  -,  he 
odii,  viV  only  can  Pacific  the  difquieteJ  Spirit.  They 
riirtl.  l.ic  fay  of  Frogs,  tlut  it  th.-^y  be  croak ing^never  lb 
pix  Dei  much  in  the  nighr,  bring  hut  a  Light  among 
^'J^'""ih.>m,  and  they  are  all  quiet:  Such  a  Light  is 
fjccrc,  i.e.  the  PeaceofGod  among  our  dilbrdered  Aftet^i- 
infUrago-  ons.  Thele  are  Chrill's  Regal  Acts.  And  he 
puts  them  forth  upon  the  Souls  of  the  People, 
.powerfully,  fweetly,  fuiiably 


claim'd  from  ihis  Kondnge,  is  the  joyful  Sound 
indeed,  the  blcllcdll  Voice  that  ever  our  Ears 
heard.  And  this  all  tl:.!t  are  in  Chrift  lhall 
he  ir ;  ];  z-i:c  i'f  In!  by  the  Spirit,  tve  ere  not  un-  ' 
dcrthe  i  uvc.  G  il.  5.  i8.  Bit  ljed irre  the  People 
thai  bed,  :  uyjul found.,  "Pfal.  89  15. 

2.  Another  Priviledge  of  Chrift  s  Subjefts,ts 
freedom  jrom  the  dominion  oj  Sin.  Rom.  6.  14. 
Sinjhall  not  reign  mrr  them  ;  for  they  arenft 
iinJi'y  tl:c  Lau\  hut  under  Grace.  ()ne  Hw- 
ven  catinot  bear  two  Suns  •,  nor  one  Soul  two 
Kings:  when  Chrift  takes  the  Throne,  Sin 
Quits  ir.  Ifs  true  ,  the  Being  of  Sin  is  the^e 
(till;  iti,  dctiliiig and  troubling  Power  remains 
Uill,  but  iis  Dominion  is  aboUlhcxL  O  joffnl 
tidings!  O  welcome  day  ! 

3.  Another  PnviUdge  of  Chrijl's  Subjeilt.,  i$ 
PrvtcHion  in  all  the  Troubles  and'Dji^ers  t9 
to  ixhicb  their  Soufy  or  Bodies  are  tjOtfeA 
Ibis  AUnJlyall  ditbcPciiu;  when  tbe  Af^ruiii 
Jhall  come  into  our  Land.,  and  tcf<en  he  fheH 
tread  tH  cur  Palaces.,  Mic.  y.  5.  Kin^s  owe 
ProtcQion  to  their  Subjects.  None  foable,  fo 
faithful  in  that  work  as  Chrift  :  All  thou 
gtwcfi  nuy  i  bjve  kept,  and  none  k  bfiy 

17.  \  r. 

4.  Another  Priviledge  of  drift's  SubfeOsy  H 
a  merciful  and  tender  bearing  of  their  Burdens 
and  Injirmitiet.  Thejr  have  a  meek  and  patient 
King ;  Tell  the  Daughter  of  Sion,  thy  Kit^ 
cometb  meek  and  loiely.  Mat.  21.  y.  Mat.  11. 
29.  Take  my  yoak.  and  learn  of  nie.^  f  or  I  am 


vm*'m&U  ('•)  Powerfully  ;  whether  he  refirains  from 
Sin,  or  impels  to  Duty,  he  doth  it  with  a  Soul- 
determining  Efficacy  \  For  ha  Kingdom  is  not 
in  Word^  hut  in  Potcery  i  Cor.  4.  2a  And 
rhoie  whom  his  Spirit  leads^  ^o  bound  in  tbe 
Spirit,  to  the  fulhlling  and  dimiaigp  of  their 
Duties,  A3s_  2a  2.:;.  And  yet, 

(2.)  He  roles  not  by  compuHior,  but  mrfl 
Jzoeetly.  His  Law  is  a  Lawot  Love,  written 
upon  .their  Hearts.  The  Church  is  the  Lamb's 
Wife,  Rev.  19. 7.  A  bmifed  Reed  he  fhall  not 
breakj  anJfmuiki/Ji^  IIjx  he  P)aU  ir.i  auc/iil\ 
lia.  42. 2,  3.  Ibejeechyouby  tbe  meeknefs  and 
gentle nefs  of  Chrifl.,  faith  the  Apoftle,  2  (V. 
10. 1.  For  he  delighteth  in  frcc^  not  in  forced 
Obedience.  He  rules  Qtiidren^  Slaves.  And 
bis  Ktngfy  Ftmer  is  mixecl  with  fatberfyLeve. 
His  Yoak  is  not  made  of  Iron.,  but  Goldi 

(j.j  He  rules  them  fuitably  to.their  Natures, 
ina  rational  way :  UaCi%.  /^,tdre»  them  vutb 
the  cords  of  a  A^an,  with  hands  of  hove^  i.  c.  in 
a  way  proper  to  con  v  i  ncs  their  Realbn,  and  work 
upon  their  Ingenuity.  And  thus  his  intenal 
Kingdom  is  adminiftredby  his  Spirit,  who  is 
Yrorexy  or  Vic^ereot  in  our  Hearts. 

Tbirdly^  kiA  La%  ;  We  wiil  open  the 
Priviledges  penaining  to  ail  the  Subiefls  of 
thiSjSptiituai  King^oai.  And  they  arc  liich 
as  totlow. 

1.  Thcfe  Souls  ever  id-om  Gyriff  reigns.,  arc 
certainly  and  fully  Jet jrcc  from  the  Otrje  of  the 
Lata.  '  If  the  Son  makes  \ou  free.,  then  are  you 
free  indeed.  Joh.  8.  1  (ay  not,  they  arelree 
trom  the  Law  as  a  Rule  ot  Life  ^  fuch  a  Free- 
dom were  no  Priviledge  to  them  atall :  butfiee 
frtm  the  rigorous  Exaftions,  and  terrible 
Malcdi^iotu  of  it^  to  hear  our  Liberty  pro- 


fflftv'  '  /  a7>.  The  meek  A\ofes  Q<ywl\  not 
bear  the  Provocations  of  the  People,  Numb. 
I  t.  »3.  bur  Chrift  bears  them  all :  He  carries 
the  Lawbs  inhis  Aru's,  iwd  genth  leads  them 
that  be  viitbyoung^  I(a.  42.  1 1.  He  is  one  that 
can  have  compailioji  upon  the  Ignorant,  and 
them  that  are  out  of  the  way. 

5.  Again,  Smet  Peace.,  and  TranquWity  of 
Soul.,  is  the  Prrw'ledge  of  the  Suhjeut  of  this 
Kingdov :  For  this  Kingdom  confihth  in  Peaee^ 
aadfoy  in  tbe  Jiefy  Gbqft^  Rom.  14.  17.  And 
rill  Soub  come  under  his  Scepter,  they  (hall 
never  find  Peace  :  ' uv/.i-  unio  tKc  \c  that  are 
tccary.,  I  icill  give  you  reft.  Vet  do  not 
miftake,  I  fay  not  they  have  all  aftual  Peace, 
at  all  limes :  No.  they  often  break  that  Peace 
by  fin;  but  they  have  the  root  of  Peace,  the 
ground^odtandcaufe  of  Peace,  ffthcy  have 
not  Peace,  vet  they  have  that  which  is  conver- 
tible into  Peace  at  anytime.  Theyalfo  are  in 
a  flateof  Peace,  Rom.  5.  ii.  Being  jupfied  by 
faith^  h.we  pence  with  G,  d.  This  is  a  faft 
every  day  ^  a  Mercy  which  they  only  caii 
duly  value,  that  are  m  tbe  depths  of  tvonUefbt 
Sin. 

6.  And  Laftly,  tverlajlin^  Salvation  is  tbe 
Frttdledge  rf  all  ever  tmm  Chrifi  reigns. 
Prince  and  Saviour  are  joined  together,  A[It. 
f.  91.  He  that  can  lay,  ti)ou  Jhalt  guide  me 
with  thy  Counfels^  inay  add  what  follows,  and 
dfienoards  bring  7nc  to  Glory,  Pfil.  7^.  24.  In- 
deed tbe  Kingdom  of  (iiace  doth  but  breed  up 
Children  fi>r  tbe  Khgdom  of  Glitry;  And  to 
fpeak  as  the  thing  is,it's  the  Kingdom  of  Heaven 
here  begun.  The  dift'erence  betwixt  them  is 
nexffeafealt  \xaf<m\j  gradual and  therefore 
this  as  well  as  that  bears  the  natDe  of  the  King- 
dom of  Heaven.  The  King  is  the  fame^  and 

the 


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theSubjcttsthe  fame.  The  bulij^ais  of  this 
are  IhoTtly  to  hi  trandiccd  to  thdt  Kingdom. 
Thos  I  have  named,  and  indeed  but  named, 
fome  tew  of  thofe  ineftlnuble  PrivifcdgBSof 
Quid's Subjsds.  Wc  next  apply  it. 

I^ntnce  i.  Hm  great  »  their  Sin  and 
Ml/fry  lo'io  cont'inur  in  honJ^ge  to  Sin  and  Satan^ 
cad  reju/e  the  Government  erf  Q)riJ} !  Who 
liad  rather  fit  nnder  the  lhadow  of  thatlBrambte, 
than  under  thefwectand  powerful  Govt,'rnmcnr 
ofChrilt  Satan  writa  his  Laws  in  the  Blood 
of  his  Sol^eCls,  grindes  rhem  wiA  ctoe!  Op- 
preffion,  wears  them  out  with  bondage  to 
diveis  Lufts»  and  rewards  their  fervice  with 
evedaftlng  Mifery.  And  yet  how  few  are 
weary  of'lt,  and  willing  to  comu  over  toChrift! 

*  Behold  Haid  one  otChxills  Heraulds;  Chrift 
*isin  the  Field,  (^ntofGod  to  recover  his  High  r 
*and  yonr  Liberty :  His  Royal  Standard  is  pitcht 
*in  theGoiyxl,  and  PrccUmation  made,  that  it 
'  any  poor  SmiiETs,  weary  of  the  Devils  Govern- 
*ment,  and  laden  with  the  miferable  Chains  of 
'  his  fpiritual  Bondage,  ( lb  as  tbefe  Irons  ofhis 

*  Sins  enter  into  his  veiy  Soul,  to  affile  it  with 

*  the  fcofe  of  them  Mhall  thus  cotrc  and  repair 
'toChrift,  be  lhall  have  protetHon  from  God  s> 

*  Joftice,  theDeviL*s  Wrath^and  Sins  Dominion 
<  in  a  word,  he  fhall  have  left,  and  that  glori 

*  Ous,  I/a.  1 1.  la 

And  yet  how  few  ftir  a  foot  towards  Chiift. 
"but  are  willing  to  have  their  ears  bored,  and 
Ix;  perpetual  ilaves  to  that  ciued  Tyrants  O 
-when  wilt  Sinners  be  weaty  of  their  Bondage, 
and  figh after  Deliverance!  If  any  fuch  poor  i 
Soul  (hall  read  thefe  Lines,  let  them  know, 
and  I  do  prodaun  it  in  the  Name  of  my 
Royal  Mafter,  and  give  him  the  word  of  a 
King  lor  it,  he  (hall  not  be  rejcfledby  Chrift, 
Job.  6.  37.  Cook,  poor  Sinners,  come,  the  Lord 
Jefusisa  merciful  King,  and  never  did,  nor 
will  bang  up  that  poor  f  enitent,  that  puts  the 
Rope  aliout  his  own  Nedc,  and  fiibmiB  k> 
Mercy. 

Injerence  2.  Hoii  much  doth  it  concern  ut  to 


What  is  this  bet  like  the  Jews,  to  bow  the  Knees 
to  him,  and  lay,  Hail  Mafter,  and  aucifie 
him?  fbe/i areyehis  Di/cip/er,  tfye  do  ttba- 
focver  he  commands you^  Joh.  is-  14.  He  that 
is  Chrilfs  Servant  ip  Hull  be  damned  in 
earned .  Chriftdochnotcomidimentwiih  you; 
his  Pardons,  Promifes,  Salvntion  are  real ;  O 
let  your  Obedience  be  lb  too!  Let  it  beifinccie 
and  utttvetfal  Obedience,  this  wilt  ^ideriee 
your  unfeigned  SubjcLlion  to  Chrift.  Do  not  dare 
to  enterprise  any  thing,  till  you  Icnow  Quift's 
Plea  fine  and  Will,  Km.  12. 1.  Enquire  of 
Chrift,  as  Daf/^did  of  the  Lord,  1  Sam.  2J. 
9i  10,  II.  Lord,  may  I  do  this  or  tha,t  \  C^fliali 
I  forbear  ?  I  be(eet:h  thee  tell  thy  Servanr. 

7.  Have  you  the  poxoer  of  GoiUncfs^  cr  a 
jorm  of  it  only  ?  There  be  many  that  do  but 
triHs  in  Rcligi^on,  and  play  ab)uc  the  skirts 
and  borders  of  ir ,  fpending  their  time  about 
jejune  and  bjtrcn  Controverlies :  but  as  to  the 
power  of  Religion,  and  life  of  Godltnefi,  which 
confifts  in  Con- iTi union  with  God  in  Duties  and 
Ordinances,  which  promotes  Holineis,  and 
mortifies  their  Lufts,  they  concern  not  rhemlelves 
abontthefc  ihinp.s.  But  furely,  the  Kingdom 
of  God  is  not  in  f  I  ord^  but  in  Petoery  I  Cor.  44 
20.  It  is  not  Meat  and  Drio1t(that  is,  dry  Dif 
putes  about  Meats  and  Drinks  j  but  Righteouf- 
nejs^  and  Pe.ne^  and  fy  in  thelJr/y  GLvjl;  Jor 
he  that  inthejc  things  J civeth  Chrijh  is  accep- 
table to  G'd,  and  iipi /\-vcJ  ■  f  M:-;:^  Rom.  14. 
17^|8.  01  am  atiaid  when  tiie  great  Holt 
of  Profeflors  fliall  berried  by  thefe  Rules,  thev 
will  fhrink  up  into  a  little baddful.  as  Gidam'$ 
Hoft  did. 

Have  ye  the  fpecialfmniig  Ktiow/edge  ef 

Chnft  ?  All  his  Subie£ts  .ire  tranflared  out  of 
the  Kingdom  of  Darknefc,  uL  1.  j The  Devil 
that  ruieth  over  you  in  the  days  of  your  Igno- 
rance, is  called  the  Ruler  of  the  Ihrknefs  of 
this  World:  His  Subjeds  are  all  blind,  elfe  he 
could  never  rule  them  t  As  fbon  as  their  Eyes 
be  opened,  they  r»moiitof  his  Kingdcm,  and 
there  is  no  ruii;ungthem  infubjedion  to  him 


enquire  and  kneio  ichoji  9ouernment  we  are  1  any  longer.   O  enquire  then,  whethw  you  are 

bo  is  King  over  our  Souls-,  whc-  brought  out  of  llirkrels  into  this  marvellous 


under y  andxsiho 

tber  Q>rifl  or  Satan  be  in  the  Throne^  and 
JaHxys  the  Scepter  over  our  Souls  ? 

Ktider,  the  Work  I  would  now  engage  thy 
Soul  iiu  is  the  iame  tliat  Jefus  Chrift  will 
dUNMigwrand  cffe£lua)ly  do  in  the  great  day. 
Then  will  he  gather  out  ofhis  Kingdom  every 
thing  that  onends,  fe  pa  rare  the  Tares  and 
Wheat,  divide  the  whole  VYoild  into  two 
Ranl^  or  grand  Divifions,  how  many  Divifi- 
ons  and  Sub-divi!icnslbever  therebe  in  it  now. 
It  nearly  concerns  rh^  therefore  to  know  who  is 
Lord  and  Kir.g  in  thy  S-'ol.  To  help  thee  in 
this  great  Work,  make  ulc  oi  the  tbUowing 
hints  ^  for  I  caooot  fnlly  pfofecute  thefe  diings 
as  1  would. 

Ohmnu-  !•  To  whom  do  you  y  id  J  your  Obedience?  His 
«; Subje[fs  and  Scrxhmsye  ere  to  tobom  ye  obey^ 
«?'^*'^'R.'-w  6.  16.  Ifsbuta  mockery  to  give  Chrift 
the  empty  Titles  ui  Lord  and  King,  whiltt  ye 
tmkivett^vt  yoot  teal  Seivioe  10  iiin  and  Satan. 

tbttwt 

mibt  takf  the  batftf  bim  tnljy  aniu^this  Ofict,  Jefm,  and  S,ilviU'm  * 
But  Lord  is  aatmlrrjuHt  wwd\  mdtttbtft  tmd  mrV 


ml  ftrfeS  Htlinejsy  it  tht  CHnAafi 
Vol.  Ii 


wr  (Ml  Sulvatiiii, 


Light  !  Do  you  lee  your  Condition,  how  iad, 
milerable,  wretched  it  is  by  nature  >  Do  vou  fee 

your  Remcdv,  as  ir  lyes  onlv  in  Chrift,  and 
his  pitLious  Slood  :  Do  you  iee  the  iiac  wav 
of  obtaining  Intereft  in  that  Blood  by  Faith? 
Doth  this  Knowledge  run  into  Praclice,  and 

Eutyou  upon  lamenting  heartily  your  Mifety 
y  Sin  i  thirfting  vehemently  anet  Chrift  and 
his  K.ighfeouffii.H  ?  Itrlving  continually  for  a 
Heart  to  believe  and  dole  with  Chrift  ?  This 
will  evidence  you  indeed  to  be  tranfiated  out  of 
the  Kingdom  of  Daduieis  kto  the  Kingdom  of 
Chrilt. 

4.  iVilb  vohoiU  do  you  delightfully  affociate 
your  f elves  ?  Who  are  your  clyofen  Cumpanionf  ?" 
You  may  fee  to  whom  you  belong  by  the  Com- 
pany you  juin  your  feU'es  to.  What  do  the 
Subjects  of  Chiift  among  the  Slaves  of  Satan  > 
If  the  Subjects  of  one  Kingdom  be  in  another 
Kings  Dominion,  they  love  to  be  together 
with  their  own  Country-men,  tatbcr  than  the 
Watlves  of  the  place  ^  lb  do  the  Servants  of 
Clulft.  Tlicy  are  a  coinpany  of  themfelvesj  as 
ills  fiid,  a2s^.  i}.  Tbey  went  to  tbeir  oven 
L  a  Company* 


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7« 


The  Fountain  of  Life, 


Vol.  I. 


( W-:-pr!/:y-  I  know  the  Subjcctsof  both  Kirg- 

(•cnis  archcic  mii'gLd,  and  we  cannot  avoid 
the  company  oi  Siuiicrs,  except  wc  go  ott  ot 
the  WerW.  i  Cor.  5. 10.  but  yet  all  your  IX- 
lic^hrs  Iho'.  lu  lijin  th;;Sj!!irs,andiDlheExCcl- 

^.  l  \>  \c  l!\:-:hiiy  t-t:d  r:rhtccus  Lives  f  It 
nr  r.  vni!  rr: -v  dahn  IntcKlHn  Chrift  a;^  your 
King,'  b'-t  he  will  never  allow  your  Claim. 
TheS.rficr  rf  his  Kingdom  is  a  Scepter  oj 


not  only  to  take  his  Yoke  upon  you.  but  alio 
uarn  of  him,  AUt.  \i  19.  Yea,  and  if  ^'''Jf 
.U..V7  AH'  tlhit  he  is  0)rii\  s^  let  him  rc  ?/a:  n'e/l 
at  O^rtjl  ti.\ilktd,  1  John  2.  6.  Your  King  is 
ms.Lk  and  patient,  Ua.  ?2.  7.  as  a  Lamb  tor 
MLLkn;jfs:  Sliaii  his  SubjcQs  be  Lions  for 
FiLrccncis  ?  Your  King  was  humble  and  low- 
ly ;  M'J.  2  Bc  '  r/ii  /?r  Kir^  cmeth  meckand 
io:d)- :  W  ill  yuu  be  proud  and  lofty  ?  Doth 
this  become  the  Kingdom  of  Chrift?  Your 


Ri^:  tccnfncfi,,  Flal.  45.6.  It  ye  opprefs,  go  |  Kinrt  u'ns  a  illi  tlcnyingKing-,  he  could  deny 
beyond,  aiid  cheat  your  brtthrtn,  and  vet  cdl  i  his  i  . award  Cv.mlorts,  Ealc,  Honour,  Lite, 
■yourfelvesChrift'sSubicas,  whatgrc.it  r      ,  to  fcrvehis  Fathers  Defign,  and  aoOQfnplHb 


proach  can  vc  Hudy  to  cift  upon  him  ?  What  1 1  your  Salvation,  2  C  r.  8.9.  ?hi!.      r.  2, 
is  Chrift  the  King  of  Cheats  j  Doth  he  patro  ■,  4,  5,6, 7,  8.  Shall  hi!,  Servants  be  icli  uidcd, 
nizc  fuch  things  as  thde?  No,  no,  poll  off  your  and  fdf-ieeking  perrons,  that  will  expofe  his 

Vizards,  and  iall  intr>  your  own  places  •,  yoube  j  Honour,  and  ba7.:»rd  their  cun  S  uls  fur  the 
lopg  to  another  Prince,  and  not  to  Chrift.        itriHesof  Time  r  Godiorbid.    Your  Kiii^  was 
//f/.j.DothChriftexercifefuchaKingly  Power  I  painful  laborious  and  diligent  in  tulhlling 
over  the  Souls  of  all  them  that  are  fubJi.tJ  \v;  his  Work,  J  J'.  9.     h.t  net  his  Servants  be 
the  Golbcl  10  him  ?  0  then  let  all  that  an-  u/:Jii- ,  l.iiy  and  lloihiul.    O  imitate  your  Kii  jj,  tol- 
''"'^mrUim  Cr'/v^'f  Gwcirtjncrtt  m/Jk  at  the  Subjc^s  of  low  the  Pattern  of  your  King:  This  will  Five 
J(^Vcnni-y..       K/>x.    Imitate  your  Kin?  ,  thj  Yx    vou  Comfort  now,  and  Bohlncr.  int!  -('r.'  ot 

eiQuuror- j,^,pij;s  of  Kings  are  very  intlueniial  upon  their  Judgment,  if  as  he  was,  io  ye  ure  la  ibis 
^       Sul^fts.  Your  King  hath  commanded  you  J  Wond,  i      4. 17. 


S^^r.17. 
Opens 

the 

Kingly 
Ofiice  of 
Ctrijias 
It  is  prcr 
videnti' 
ally  exe- 
cuted 
upon  the 
World, 
for  the 

eL 


SERMON  XVII. 


E  P  H  E  &   L  2  2. 

Axd  hdtb  put  aU  thhigs  under  his  fitt,  eaii  geiue  /wmtoke  tie  had  ever  oil  tkit^s  fy 
the  Church, 


TH  E  foregoing  Verfes  arefpent  in  a-tfiank-1  j.  The  Subjea  recipient  of  this  Authority, 
fu!  and  hii;nible  Adoratirm  ot  the  Grace  which  is  Chrift,  and  Chrift  fri);.\:/i,y,  and 
of  God,  in  bringing  thclc  Lpbcfmns  to  believe  only:  He  is  the  we^rtr  irtj£j»**i',tirft  Keccpucle  of 
in  Chrift.  This  efteCl  ot  that  Power  that  all  Authority  and  Power.  Whatever  Aiitfaori- 
raifed  their  Hearts  to  believe  in  Chrift,  is  here  ry  any  Creature  is  cloathed  with,  is  but  mini- 
compared  with  that  other  glorious  edttt  ot  it,  Jieriai  and  derivatieve^  whether  it  be  P<flitical 
even  the  railing  of  Chrift  himfelF  from  the  or  Ecclefiafliced.  Chrift  is  the  only  Lerdy 
dead:  Bt  ih  thcfe  owe  themlelves  to  the  llime  Judc  the  Fountai  n fall  Poult. 
dficieot  Caule.  ii  railed  Chrift  from  a  low  \.-  3 .  The  OhjeS.  of  th  is  Authority,  the  whole 
ftate,  even  from  the  dead,  to  a  hieh,  a  very  Creation  \  Mihirgs  are  put  under  his  feet: 
high  and  glorious  {late  to  be  the  Head  both  He  rules  from  Sea  to  Sea,  even  to  the  utinoft 
of  the  World,,  and  oi  Churchy  ihc  Head  .bounds  of  God's  Creation,  Thou  haji  given  him 
of  the  World  by  way  of  Dominion,  the  had  poeeer  over  ail  fleflity  John  17.  2.  aU  Crtiatuies, 
ot  the  (Church  by  way  of  Union,  and  fpecial  rational  and  irrational,  animate  and  inanimate, 
Intiuence,  ruiii^  tlic  World  tor  the  good  oi  Angels,  Devils,  Mei^  Winds,  Sea%  all  obey 


his  People  in  ir.  He  gave  bim  to  be  Heed  voer 

alhhinc.t  t  <  the  C^.a-cb 

In  this  Scripture  let  thefe  four  things  be  fe 
riodly  heeded, 

I.  The  P/i:-7//)and  Authority  commitrcd  to 
Chrift  :  He hath  vut  all  things  under  his  feet , 
which  implies  full,  ample,  and  abfolute  Do- 
mi  men  in  him,  and  Subjetlwn  in  them  over 
whom  he  reigns.  This  Power  is  delegated  to 
himby  the  Father  :  For  betides  the  cffcntiaK 
native,^  ingc7!i!e?ovxT:i\)d  Dominion  over  all, 
which  he  hath  as  God.  and  is  common  to  evc- 
•ryPeribn  in  the  Godhead,  PJjI.  22.  2b.  there 
\i  :x  r:ed:atory  difprrjcd  Authority,  vvliich  is 
proper  to  him  as  Medijtor^  which  he  receives 
as  the  temrdor  fruit  of  bis  SaSering,  Bbil. 

>2.  8. 


him. 

4.  And  efpecially,  take  notice  of  the       m  boniM 
cui^  End  tor  which  he  gpverns  and  xulcsihe  u-  ^  •  * 
ni verlal  Empire :  It  \%to  the  Qtureh,  i  e.  fbr  the  1,0" "iropc- 
Advantage,  C'cmfort,  and  Salvation  of  that 
chottn  Remnant  he  died  ibr.  Hepurcbatedther''^  "''<^' 
Church  ;  and  that  he  might  have  the  higheft 
lecurity  that  his  Ble  d  ihould  not  belolt,  God 
the  Father  hath  put  all  things  into  bis  hand,        .  ► 
(o  order  and  dilpofe  all  as  he  plea&th.  For 
the  furtherance  of  that  his  delign  and  end,  as 
he  bought  the  Perfoiis  of  fome,  lo  the  Services 
of  all  the  reft  •,  and  that  they  might  effefhially 
rcrv.  tlic  End  they  are  ddigned  to,  Chrift  will 
oxd(.r  ihcm  all  in  a  biciled  fubordination  and 
fubfcrvicncy  thereunto.   Hence  the  Point  is. 

Do^.  That  ail  the  Affairs  of  tix  Ki»idom 

4 


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Scrm.  17. 


The  Fountain  of  Lifi, 


77 


^freviJe/L  ,■  .7 y  ordered  and  determined  ro  have  a  wliolc  world  of'Qeatures  ot^ingtlieir 

oy  Jcfus  Q}rij\^  for  the  Jpecial  Advan   Beings  and  h  i irh  ConDmrions  to  him.  The 


ta^e^  and  evcrlajiing  Gocdofhis  redeefs- 
ed  People. 

John  17.  2.  As  thu  bjfl  given  him  power  0- 
vereil  FUjby  that  hejbouldgive  hterncd  Life 
uaxmtafM  thtm  baft  given  Nm.  Hence  it 

comes  ro  pafs,  that  all  things  -.c^tI:  together  fir 

£ocJ  to  ihc-m  /but  love  God!,  to  ibcm  that  itt  r 

^  called  according  to  hispHrpofty  Rom.8.  28. 
That  jcfus  (  Inift  hadi  a  providential  In 

fluence  upon  all  the  Aftairs  of  this  World,  is  e- 

vident  both  from  Scrip ure  AJ^rthnt,  and 

Rational  Obfcrvations^  made  upon  the  actings 

of  thing:>  hue  below. 
The  nrft  Chapter  of  E«iiWcpntains  an  ad 

mirablt;  Scheme  or  I'nnphr  < f  Providence. 

There  you  Icchuw  ail  ihc  VV  hctla,  that  Ls,  the 

Motions  and  Revolutions  here  on  Eanh>  are 

guided  iiy  the  Spirit  that  is  in  them.  And 

ver.26.  it  sail  run  up  into  die  ibpreamCaule: 

There  you  find  one  like  the  Sonof  Man,  which 

is  jLTusChrifi-,  fitting  upon  the  Throne,  and 

giving  forth  Orders  trom  thence  for  the  Go- 

veramem  of  all :  And  if  it  were  not  lb,  how  is 

it  that  there  art;  llich  ftroiig  CfT;!i!;!.uioi-^>,  and 

Predilpofitions  ot  Pctldnsand  Things  to  luch 

ends  and  iflues,withour  any  communications  of 

Counfels,  or  iioldinr^  orinteI!i)!,Lnce  with  one 

aoother?  As  in  Ijraels  deliveunce  out  oi 

Egypty  and  innumerable  more  inftanccs  have 
appeared.  Certainly  it  ten  Men  from  fcvcr  i] 
places  (hould  all  meet  at  one  place,  and  about 
caebafinefs,  without  any  fare-appointment  a- 
mong  rhcmfclves,  it  wouIlI  argue  their  Mo- 
tions were  fecretlf  over  ruled  by  Ibme  inviii- 
Ue  Agent.  How  is  it  that  fuch  marvellous  Ef- 
feftsare  produced  in  tiu  World  by  Caules 
tlut  carry  no  proportion  to  than?  Amos  5.  9, 
and  I  Gr.  1. 27.  and  as  often  the  moft  apt 
and  likely  means  are  rendrod  vvlu  lly  InLftcQu- 
al?  ¥fal.  1%.  16.  Inaword,  if  Chriftluth  no 
iiicfa  providential  InHux,  how  are  his  people 
in  all  ages  prefcrved  in  the  midft  of  fo  many  i 
millions  ot  potent  and  malicious  enemies^  a  *^ 
monglt  whom  thef  Uveas  theep  in  the  midft 
of  wolves?  lu^.  10.  3.  How  is  ii  that  th> 
Buth  burns,  and  yet  is  not  cuniumed  r  txod. 
4-  2- 

Butmy  bulindsinthis  Difioiirfe  is  nr  r  to 
prove  that  there  is  a  Providence,  which  none 
boc  Athieils  deny.  1  ihall  chute  rather  to 
fhewby  wh^t  hth  Jefus  Chrift  adminiftcrs 
this  Kingdom,  and  iu  what  manner  and  what 
ule  may  be  made  thereof 

Fir/},  He  rules  and  orders  the  Kingdom  ofj^*"<^"g^  as  one  would  think,  i; 
Providence  ,  by  Jupporting,  penniuingy  re-\  '^^^  ^"'^  ^        °^  opportur.iiy 

*wja*/7ir.andtf"r  ifi  andyctthc  eileit  Itn 


ftretning^  limiting^  proteUiag^  pknifldng^as\(i 


Propttr, 

EcdcfUm 

ilOWBdO 


revcjfdi/iii  thcde  ovec  iviiom  he  seigns  provi 

dentially. 

1.  Hc  /upportsxhe  World,  and  all 
tures  in  it,  ny  hi.s  Power.  My  father 
biiberto^  andlmrk^  John  5.  17.  Andtn  him 
(that  IS,  in  Chritt ;  all  things  con flfi^  Col.  i. 
17.  It's  a  oonfiddtable  part  of  Chriit  s  Glory 


pans  ot  the  World  are  not  coupled  and  fuftned 
together  as  the  parts  of  a  Houfe,  whole  Beam^ 
are  piundand  nail  J  10  e  ich  other  •,  but  rather  a.s 
levenl  Rings  ot  Iroii,  which  hang  together  hy 
the  virtue  of  a  Loadftone.  This  goodly  Fa- 
brick  was  r.iiferl  to  the  FuiinJiilon  vvhe:i  Sin 
entre-U  and  liad  cmiibleu  iiito  s-vciUfting  con- 
fuit  itT.  iiad  DOC  Chrift  ftept  intolhore  up  the 
reelin,-;  Woil  J.  For  the  fikes  of  his  RLdeem- 
ed  tlMt  inhabit  ii,  he  dorh  and  will  prop  ic  by 
hi  1  oinnipotent  Power.  And  when  he  hath  ga- 
thered all  his  Ele£l  out  oric  into  rhe Kingdom 
above,  then  will  he  fet  Siic  to  the  four  quarters 
of  it,  and  it  fhall  lye  in  white  Alhes.  Mean 
while,  he  \%  given  fern  Co-ccmtnt  to  the  Pee- 
plt\  to  eftd^lif})tbe  Earth.  I  fa,  49.  8. 

2.  He  permits  and  futicrs  the  worft  cf  Crea- 
tures in  hii  Dominion  to  be  and     as  they  do. 
The dtcitVid  and  the  deceiver  arc  his^  Job 
12.  16.  F.vcn  thofc  th.!t  fight  againft  Chrift 
and  his  People,  receive  both  power  and  p^rmif- 
ficnii  jmhim.  Say  not  that  it's  unbccomiug; 
the  m  il  Holy  to  permit  futh  Fvils,  which  he 
i-Ould  prev.nr  i;"he  pleated.    For  J^IlO  permirs 
no  111  . .re  tluii  lie  will  over  ruL  to  hi>  prjite,  lb 
rlut  very  pern-iilion  ot  hi^  is  h  !y  jnd  jdfl. 
C'hrilt's  workti  ;  i>  not  conlounded  vvith'thc 
Creatures.   Fuie  Sun  beams  arc  i  c  taiiitej  b/ 
the  noitbm  vapours  of  the  Dunghil  on  vvhicli 
th.v  Ihine.   l!isM:lin.rs  !:ath  no  Icllowihip 
uiilitlieirlidquicieSi  nor  are  their  Tranlgrel- 
fions  at  all  excufed  by  his  permiffioas  of  them. 
//(•  is  a  Rocky  his  U'orA  is  fe/frii    but  they 
':uve  corrupted  themfelvcs^  Dcut.  22.  4,  j. 
This  holy  permiflion  is  but  the  with-holding 
ofthotereuraints  fp  '^  their  Lulls,  and  deny- 
ing thofe  common  alliltanees  which  he  is  00 
way  b vundto  gwethon.  A£ls  14.  I^.  Hefitf' 
jcrcd  uli  j\j!ivns  to  xi-n!k  in  thrir  pvsn  u','/>r. 
And  yet  ihould  he  pcxtnit  tinful  CrcatiiK^  ro 
af^ootall  the  wickednefethat  is  in  their  heat:?, 
re  would  neirhcT  remain  piacenot  order  in 
the  World.    And  therefore. 

He  powerfully  reftrains  Creatures  by  the 
bridle  ofProvidtncc,  from  the  commitlion  of 
th  ic  liui.g^  ro  which  their  hcarcs are  propente 
enough.   Plal.  7^5.    la  T/tw  remtnder  of 
tor Jth thou  :cif!  rrHrain,  OT  gird  up  ■  letling  acein^ol 
tbrthjuftlomuch  is  ihall  fervc  his  holy  ends,  .>f^.'' 
and  no  more.   And  truly  this  h  one  ofrheglo- 
rious  myltcries  ot  Providence,  which  art::/::;  • 
the feriousand conliderate Soul ;  to  1.  e  the  Spir  c 
ot'a  Creature  fully  let  to  do  miichi-ts;  Power 

lii>  ii.iiKl  1. 1  do 
llandiiig  open 
ttrangely  hindred. 


Ciea- 

Ukir^CS 


>cotifli^uet caelum  Sftemt  quia mundus  non  efl  dig- 
MMOBraDO  tritkt,  fiquidcin  pienitt  eft  bbtjpjiemiis  &  impientc. 
Ktfi  ontume  8c  doAnufiiftcnuret  ~ 
(cticat  onoLi.  tMAerlH  Qtn.  30. 


yet 

The  ftrong  propentionsoftlie  Will  are  inward- 
ly check  d,  as  in  the  cafeot  Lnban,  Gen. 
24.  or  a  droerfion  and  rub  is  ftrangely  caft  in 
their  way  \  as  in  the  ale  of  iienn.  herift^ 
2  Kings  19.  7,  ci.  16  that  their  hands  cannot 
perform  their  enterprises.  Jitliitn  liad  twtf 
great  deiigns  betore  him,  une  was  ro  conquer 
xh&Perfimsy  the  other  to  root  out  the  Galtle- 
iins^  as  lie  by  way  lA'  contempt  called  the 
Cliriftians  :  But  lie  will  begin  with  the  Perfi- 
4«r(irft,  and  then  noakea  Saaificeof  all  the 


Digitized  by  Gopgle 


78 


The  Fountain  of  Life, 


VoL  L 


Chriftiansto  his  Idols.  He  doth  lo,  and  pe- 
rifhes  in  ihe  firftauempc  O  che  wiidoa  d 

Providence  ! 

4.  jefusChtift/fAffVx  the  Creatures  in  their 

a£\ing,  atligning  them  their  boundaries  un;l 
lines  oi  liberty  i  to  which  they  may,  but  be- 
yond it  cannot       Rev.  a.  la  War  ncne  oj 

thofe  things  that  ye  Jhall  fufer  -^  bchdJ^  the 
Devil  fixtll  caji  fome  oj  you  into  pnjony  and  ye ' 
Jh^i  Dave  trihit/ation  for  trn  days.  They  j 
would  have  caft  them  into  thciir  graves,  but  it  | 
ihall  only  be  into  prifons:  They  would  have 
ftrodt'douc  thdr  bands  upon  them  alU  no,  but 
only  feme  of  them  fhall  becxpofed  :  They  would 
have  kept  them  there  perpetually  \  no,  ic  mult  be 
but  for  ten  days.  EzeL  22.  6.  BebM,  the 
Primes  of  Ifrael  xcere  in  thee.,  every  one  to 
their  power  to  fhed  blood.  They  went  as  tar 
as  they  had  potxscr  to  go.  not  as  far  astbey  had 
ro/7/to  go.  Four  hundred  and  thirty  years  were 
determined  upon  the  people  of  God  in  Egypt  •, 
and  then,  even  in  that  very  nighty  God  brought 
rhcm  forth ;  for  then  the  time  of  the  frorn^e 
vias  come^  A£\s  7. 17. 

5.  The  Lord  Jefus  providentially  /^ri?/fi?x  his 
People  amidit  a  world  ot  enemies  and  dangers. 
It  was Chrift  that  appeared  unto  JLyi  -r  in  the 
flaming  Bulh,  and  prefcrved  it  trom  being  con- 
fumed.  The  Bulh  fiLMi;fied  the  People  otGod 
\x\V.iyfi:  ThtKir.  livimiiigon  it,  theexquifirc 
Suftcrings  they  there  endured  :  The  Satety  ot 
the  Biilh  amidft  the  flames,  the  Lord  s  admi 
rablccare  and  proteftion  of  his  poor  fuftcr  ng 
ones.  None  fo  tenderly  careful  as  Chrift.  As 
birds  flying.,  Jo  he  defends  Jerulalem,  31.  5. 
I.  e.  as  they  fly  fwiftly  towards  their  nefts, 
crying  when  their  young afe  in  danger,  fo  will 
the  Lord  prelerve  his.  They  are  preferved  in 
Cbrifi  Jefus Jude  i.as  AVjAand  his  family 

Dr.  Owes  were  in  the  Ar.^.   Hear  how  a  Worthy  of  oat 
ownexprefles  himfelf  upon  this  point. 

^  That  we  are  at  peace  in  our  houies,  at  reft 
*iaourbeds  -,  that  we  have  any  quiet  in  our 
*■  enjoymentsi,  is  from  hence  alone.   Wbofe  per 

*  fbn  would  not  be  defiled  or  defhwed?  Whofe 
'  habitation  would  not  be  ruine-d  r  Whofe  blood 

*  almoll  would  not  be  (bed,  if  wicked  men  had 

*  power  to  perpetrate  alt  their  conceived  (in  > 

*  It  may  be,  the  ruin  of  fome  of  us  hath  been 

*  conceived  a  rhonfand  times.  Wc  a  re  beholden 
to  this  Ptovidence  ofobftniaing  fin,  for  our 
lives,  our  families,  our  cftjtes,  our  liberties, 

*  and  wbatibever  is  01  may  be  dear  tu  us.  For 
'  may  weoor lay  Ibmerimes  with  the  PAImift, 

*  Tfal.  57.  4.  My  Soul  is  jmcn^  Lions ^  tind  I  /); 
even  among  them  that  arej'et  onjire.^  even  the 

'■Jons  of  men.,  vchoje  teeth  nre  Jpears^  and 
^  their  tongue  a  (harp  f-jiord  ^  And   how  is  the 

*  deliverance  of  men  contrived  from  fuch  per- 

*  fens  ?  YJai.  8. 6.  God  break*  their  teeth  in 

*  their  mruths,  even  thegreat  teeth  of  the  young 

'  Lions.  Ue  keeps  this  fire  from  burning,  

'  feme  he  cttson  and  deftioys :  Some  he  cots 
*fhon  in  their  power:  Some  he  deprives  of  the 

*  inftiuments  whereby  alone  they  can  work . 

*  Somehe  prevents  of  their  defired  opportunt- 

*  lies,  or  diverts  by  other  objects  for  their  lufts  , 

*  and  oftentimes  cjuleth  them  to  fpend  them 

*  among  themfelves,  one  upon  another.  We 
*inay  m/  therefore  with  the  P&lmifl^  ?JaL 


in  bis  ill' 
dwelling 
Sm,  p. 


*  1O4.  24.  0  Lord.,  how  manifold  are  thy  voorks ! 

*  in  xiifjvm  haji  thou  made  them  tdl%  the  Earth 
"  ts  full  oj  thy  Riches. 

6.  H:  punifhes  the  evil  doers,  and  repays  by 
Providence  into  their  own  lap  the  milchief 
they  do,  or  but  intend  to  do  unto  them  that 
tear  him.    Pharaoh,    Seaaeberiby  both  the 
Julians.,  and  innumerable  more,  are  the  lifting 
monuments  of  his  righteous  Retribution.  Tis 
true,  a  finncr  may  do  evil  a  hundred  times., 
andhis  dtiys  be  prolonged    but  ott  rime-s  Gcd 
hangs  up  feme  eminent  Sinners  in  chains,  as 
fpeaades  and  warnings  to  others.   Many  a 
heavy  blow  hath  Providence  given  the  enemies 
ot  God,  which  they  were  never  able  to  claw 
oft.   Chrift  rules,  and  that  with  a  roft  of 
Iron,  in  the  midlt  of  his  enemies,  Vfjl.  no.?. 

7.  And  Laftly,  He  rewj/ds  by  Providence 
the  fervictfsdonc  to  him  and  bis  people.  Out 
of  this  trealure  of  Providence  Gcd  repays  often- 
times thofe  that  iLrve  him,  and  that  wiili  a 
hundredfold  reward  now  in  this  life,  JHIat,  if, 
29.  This  active  vigilant  i'rovidtnce  hath  it5eyc 
upon  all  the  wants,  ftraiis  and  troubles  ot  the 
Creatures  \  but  efnecially  upon  fuch  as  Kcligioa 
brings  us  unto.  What  huge  volumes  ot  Experi- 
ences might  the  people  of  G  xl  write  upon  this 
Sul^e6t  >  And  what  a  plealant  Hiftory  would  it 
he  to  read  the  ftrange,  conftant,  wonderful, 
and  unexpected  a£tings  of  Providence  for 
them  that  have  let  themfflves  to  its  care  > 

Secondly.,  We  fhall  next  enquire  how  Jeliis 
Chrift  adtniniftcrs  this  providential  Kingdoua. 

And  here  1  muft  take  notice  of  the  meatuhf 
which,  and  the  manner  in  which  he  doth  it. 
The  means  ot  inttruments  heules  in  the  govern- 
ing the  providential  Kingdom,  (for  he  cannot  be 
perfbnally  prefent  with  us  himfelf )  are  cither 
Angels  or  Men;  the  Angels  are  mini  firing; 
Creatures  Jent  forth  by  him  for  the  good  of  them 
that  fhall  be  the  heirs  ofSahationy  Heb.  1.  14. 
Luther  tells  us  they  have  two  offices,  Juperitts 
canere^  Hf  inferiusvtgtlare.,  to  fing  above,  and 
watch  beneath.  Thdi:  do  us  many  invifible 
offices  of  Love.  They  have  dear  and  tender 
refpeSs  and  love  for  the  Saints.  To  them, 
God,  as  it  were,  puts  forth  his  Children  to 
nurle,  and  they  are  tenderly  careful  of  them 
whilft  thev  fu  e,  and  bring  them  home  in  their 
arms  to  their  Father  when  they  die.  Aodas 
Angels,  fb  Men  aiethe  fervants  of  Ptavidenoev 
yea,  bad  men  as  well  as  good.   Cyrus  on  that 
account  is  called  God's  Servant :  tbnr  fulfil  his 
will,  whilft  they  are  profecutingthenroivn lulls. 
77'f  \''.iirthJ})aU  help  the  Woman.,  Rev.  12.  16. 
But  good  Men  delight  to  letve  Providence : 
They  and  the  Aage/x  are  FeUow^fervants  In  one 
houfe,  and  to  oae  mafter,  Rev.  19.  10.  Yea, 
there  is  not  a  Creature  in  Heaven,  or  Farth,  or 
Hell,  bur  Jefus  Chrift  can  providentially  ufe  it, 
and  fervehis  ends,  and  promote  his  t'.eligns  by 
it.  But  whatever  the  loftrument  be  Chrift  uics, 
of  thiswemayhecertam,  that  his  providentiai 
working  is  holyjudicious,  fbvcreign,  profound, 
irrefiltiolejharmoniouSjand  to  the  Saints  peculiar. 

I.  It's  holy.  Tho^  he  peiroits,  limits,  or- 
ders, and  over  rules  many  unholy  perfbns  and 
anions,  yet  he  fi^ill  works  like  himiel^  moft 
holily  and  purdjr  throughout  The  Lord  t'e 
rightews  iti  at/hie  wyfs,  aitd  h^  in  all  his 

mrks. 


Digitized  by  Googl 


Serm. 


The-  Fountain  sf  Lift, 


n 


wrks^  Pfil.  1 45.  17.  it's  caller  to  feparatc- 
Light  fiom  a  Sun-beam,  than  Hoi  incls  from 
the  Works  of  God.  The  bell  of  Men  cannot 
dcape  %  ui  their  moft  holy  aftions ;  they 
OBOOC  touch,  but  are  defiled.  Bur  no  Sin 
ctelTes  to  God,whate\'er  he  hath  to  do  about  it. 

2.  Chrift's  providential  working  is  not  only 
moft  pure  and  holy,  but  alfo  moft  wife  and  iu- 
dicious.  Eztk.  I.20.  The  wheels  are jull oj 
eyes :  They  are  not  moved  by  a  blind  Impetus. 
but  in  deep  Counfd  and  VVildom.  And  indeed 
the  Wildom  of  Providence  mantfelk  it  fell 

frincipally  in  the  choice  of  luch  ftates  for  the 
teopleof  God,  as  lhall  moft  effeaually  pro- 
motetheir  internal  happinefs.   And  herein  it 
goes  quite  beyond  our  underftandings  and  com- 
prehenlions.   It  makes  that  medicinn!  and  filu- 
fieadisia  "ferous,  which  wc  judge  as  dcftruttiVe  to  our 
Deo  Tidtt  comtort  and  good  as  Poifon.    I  remember  it  is  a 
reomna  iKXto't  Suarez.  fpc-.^king  of  the  Felicity  of  the 
other  World;  then  (faith  he;  the  bleffed  fliall 
lee  in  God  all  things  and  circmnftances  pertain 
«%8coBi-iflgto  them  excellenrlv  accommodatai  and  at- 
tanpercdi  then  they  lhall  fee  that  the  crofling 
JJJJJJf. of  their  dcfires  wasthefaving  of  their  Souls  ^ 
aoiaiaa.  otherwife  they  had  perifhed.  The 

siurv(.    nioft  wife  Providt;nce  looks  beyond  us.  It  eyes 
the  end  and  fuitsall  thbgi  tfieieio,  and  not 
to  our  fond  defirss. 
<Jf«<Fi»    %.  The  Providence  of  Chrift  is  moft  fupream 
„uo  and  fovereign.   matlocver  he  pleafeth,  that 
fignificatur     doth  in  Heaven  and  Ejrth,  and  in  all  places, 
pnccItciB  Pfal.  6.  He  is  the  Lord  of  Lords,  and 

wiS  Monarchs  on  birth  are  butas  little  bits  ofClay, 
chriAL    as  the  Worms  oi  the  Eanh  to  him ;  they  all  de 
Aurum     poftlcil  luDk   PtOV.  8.  IT,  i^.  By  me  Kin^s 
arftt'eft  ''"^"^         Pf'ffces  decree  Tuffice  :  h  ine 
Princes  rule^  Koblcs^  even  all  the  fudges  oj 


Rc 


AM  Co* 

4.  Providence  \i profound  and  inrcrutaUc. 
The  Todgmcnts  of  Chrilt  are  as  the  great  deeps, 
mul  Hrfiotjtept  iremtkmm^  FBI.  %6.  6. 
There  arc  hai  d  Texts  in  the  rrWf  as  well  as 
in  the  Words  ot  CbriJi.  The  wifcft  Heads  iuvc 
beenna  lofi  in  Intierpreting  fome  Providences. 
7<rr.  12.  I,  2.  7<p5  21.  7.  The  A:ipcls  had  the 
hands  of  a  Man  under  ihcir  wings,  EzeA..  1.  S 
i.e.  they  wrought  fecretlyand  myfferioofly.  ' 

5.  ProVidcnrc  is  irrcfilliMe  in  iis  dcfign  and 
motions  ^  for  all  Providences  arc  but  the  ful- 
fillings  and  accomplifhmaitt  of  God's  im- 
mutable  Decrees:  Kpb.  i.  11.  He  vborks  all 
things  according  to  the  counjel  of  hk  mn  mil. 

r,ram„maS*^",'^*^  Zr<r/A  6.  1.  the  iiiltiinnent*  by  which 
Scinfcru-  ^^^^  exfcuco!  his  v.  lat.'i,  arc  called  Chjriots 


Dru/iiu. 


abilu  D;i  lOK!/;^  jrom  i'diKixi  ticn  mountains  of  Drafs,  i, 
confi.ij.  e.  the  hrm  and  inmiurablc  Decrees' of  God. 
Wlicn  the  J:ns  p  it  Chi  ifr  to  death,  they  did 
but  do  what  the  hand  and  counfel  of  Qod  batb 
before  determmd  to  it- done,  Mi%  -j^  '28;  <b 
that  none  can  opnofc  or  rclifl  ProvHenctf.  / 
mllvtork,  and  tcho  JhaU-iet  it  ?  Ifa.  45.  13. 

6.  The  Piovidentesof  Chrill  arc  hJrttioiiim. 
There  arc  fecrec  chai no,  and  inviijblc  conncdi- 
rbCWixt  the  workv  of  Quift.  \Vc  know 


not  hcwr  to  recondle  Ptomid-s  aAd^Prbtrideii-/ 

ces  together,  nor  yet  Providences  one  with 
another :  but  certakily  iliey  all  vi:rk  together, 
Rom.  8.  28.  as  adjuvant  caufes,  or  coihcanlei^ 
;bnrlin^  under,  and  working  by  the  influence 
of  the  tirft  Ca  ifc.  He  doth  not  do,  and  undo  i 
deftroy  by  one  Providence  tvhat  he  btiilt  bjr 
another.  But  look,  as  all  Seafonsof  the  year' 
the  nippirgFrofts,  as  wclfas  Halcion  days  o\ 
Sanimcr,  do  all  confoire  and  conduce  n>  tHc 
Harvcft  •,  fo  it  is  in  Providence. 

7.  And  l  alllv.  The  Providences  of  Chrift 
xBork  in  a  fpecidl  and  peculiar  toay,  for  thegeoi 
of  the  Saints.  His  providential  is  fnhoi  tlinate 
to  h  i  s  fpiritnal  Kingdom.  He  is  the  Saviour  of 
all  Men,  efpcci<iUy  cf  them  that  believe,  r  Titn^ 
4.  la  Thcfc  only  liave  the  blcfling  of  Provi- 
dence. Things  are  lb  laid  and. ordered,  as 
that  ihcir  eternal  good  fh-ill  be  proraoCed'UXl 
fccurcd  by  ali  that  Chri&  doih. 

Infereitce  I.  Iffo,  SteAntnin  the  fir ji  place, 
to  whom  you  are  ki'^'oLi'en  J  or  your  lives,  liber- 
ties^ somforts^  and  all  that  you  Mjcy  in  this 
vmtld.  h  it  not  Ciriffthst  takes  order  for 
von  >  H."  i>  inrlccd  in  Heaven,  out  of  youp 
light  i.  but  tbo' you  ice.  Jjini  not,  lie  fees  youJ 
and  takes  care  of  all  yourconctrmi  When  one 
told  Silentiarii/s  of  a  ]Mor  laid  to  take  away, 
his  life,  bcanlwercd,  St  Deus  mi  cwnm  nott 
habet,  quidtHVOf  IfGod  take  no  care  of  me 
how  da  I  live  >  how  I  a  . 'c  I  cf  aped  hitherto  > 
la  all  thy  vocfys  acknowledge  him^  Frov,.}.  6^It'< 
he  that  hath  cfpied  out  that  ftate  thou  ait  in,  as 
tpoft  proper  lor  thee.  It's  Chi  ia  tliat  doth  all 
tor  you  that  is  done.  He  looks  dovrn.trota 
Hf^ven  iigotk  all  that  fear  him;  be  fbct  when- 
yon  arc  in  danger  by  Temptation,  and  call  in- 
to a  Providence  yqu  know  Rot  how,  to  hinder 
it.  He  fees  when-.jron  afc  fad,  and  ordelr» 
reviving  Providences  to  rcfrcfh  you.  He  fee* 
when  Corruptions  prevail,  and  orders  hum- 
bling Providences  to  purge  them.  -Wbafciref 
Mercies  you  have  received  all  aloo^  the  way 
you  have  gone  hitherto,  arc  the  ordering^  ot" 
Cirift  for  you.  And  you  lliould  carefully  lA- 
lerve  how  the  Promiles  and  Providciccs 
have  kept  equal  pace  with  oae  anotji^r- 
and  both  J»ne  fte)^  b)E  ^ep  tvidi  yiniaQtii 
now.     '  . .  ' 

Inference  2.  Hjth'i^Iod  left  the  government 
of  the  whole  World  in  the  hands  of  Chrift, 
and  truftcd  hiin^ovcr  .all  >  Then  do  you  alfo      '  " 
haoe  ail your  partictthr  concerns  in  the  l^aadf  of        ,".  ^ 
O^rifl  ten,  and  know  that  the  infinite  Wtf^iitld.  "  ' "  '..",« , 
Love  which  rules  ^fhe  World,  manages  every 
thiirg  that' relates  to  you.   It  is  in  a  good  hand,        •••  • 
and  iaiia'it.ly  bctie;  than  if  it  were  .io' your    '  "■" 
owq.   1  remember  ;Whcn  Melanchtori  was  un-  N^onenrfa? 
der '  fame  defpondcndcs  of  fpirit  about  the  '^^  ^'^P"  ■ 
eftatc  of  God's  \xo\:U  in  Germany,  Luther^^^- 
chides  hni  thus  for  U,;  Deftnat  Thilippus  effetcOof 
re3or  mundi.,  let  Philip  ittxk  to  rule  the  World,  muttdif-  j 
It's  nouc  of  our  -.vork  to  ftccr  the  courfc  ot  Pro.-*^ 
vidcncc,  or  direa  its  ipotions,  but  .to.Tubmit  ^^"^ 


.1 


qoiedyto  lifmthatidofli.  There  l$V itch  in  - 

Men,  yea,  in  the  hell  ofMen,  to  be '<i^«/iW 
with  God  :  I^tme  talk  with  tbeeof  tty  Juig. 
ments,  ^\\^Jertw^y'^  12.  i,  2.  fca,  ho>v 


with  God  :  l^t  me  talk  with  thee  of  tFy  JuS 
ments,  fa^th*  7<m|)^,  Ml  12. 1,  4.  Yes,  ho>v 
apt  are  U'c'to  r<'^m  at  Provider  co?,  as  if  they 
had.no  conduccncy  a:  all  to  the  glprK  ol  0Sl 


Digitized  by  Google 


Vol  I 


Dnoha- 

betfigni- 
iieaa,  ir- 
tiRcccn 


or  to  our  good,  Exod.%.22.  yea,  to  /m//  Pro- 
vidence 10  our  way  and  time  *  Thus  the  llrac 
I  ires  tempted  God.  and  limitei  tbe  Holy  One^ 
BfiiL  68.  18,  41.  How  often  alfodowe  unbelie- 
vingly <//y/r«^  Providence,  astho*  it  could  ne- 
ver accomplilh  what  we  profcfe  to  expe£l  and 


undcrlbnuiiigot  liiisconafortabk  Truth.  Hath 
be  not  given  you  abundant  (ecurity  in  many  ei. 
prcl^  i'ronr)i{c>,  that  all  (hall  iuue  wdl  ibc 
you  th^  fear  \xmi  Rom.  8.  28.  Ail  thiggs 
fhailworktt\gether  jar  good^  to  them  thut  Imye 
GoJ.   And  Ecc/eJ^  8. 1 2.  verily  it  (kAll  be  vocU 


l)dieve(  iizek,yi,\\.  Our  bones  are  dry^  our\witb  tbe m  that  JearGod^  even  with  them  that 
hopeHhjf%  voearecKt  off for  our  part.  SoGe/i.\/ear  bejorehim.  And  fuppofe  he  had  not,  yet  the 
1 3. 1  ?,H.//a.40.i7.Tbere  are  but  tcwil^r«/;a«/ 1  very  imdcrftandingof  ourrelationtofuch  aKing, 
among  Believers,  vihoagitirtfthope,  /« •  ihouid  in  ir  felt  be  fufficient  fecurity  :  For  he 

hope^tvi  n^i  glory  to  God^}^om.^zo.  And  itisbutjis  theCa)  univerlal,  {b)  liiprcara,  (t)  aWblutc, 
too^comnion  for  good  Men  to  /-fw/rf  and  {\  ciU    ^^^^      ^'^^tdUbA^  (f)  TiOorioiB^  and  (f) 

"""       "  immortalKing 

He  fits  in  glory  at  the  Father's  right  hand^ 
and  to  make  his  Se.u  the  eaGer,  his  Enetnies 
to  be  ft).   Did  you  but  fetioufly  confiderT  either  j  are  a  looiftool  lot  him.  His  love  to  his  People  is  ^«  »!r 

'  ■  ■  ....         .   .  „     .   .  .         .         .  .  .      .  S  lini  in- 


at  Providence,  when  their  Wills,  Lufis,  orHu 
mours  are  aolTed  by  it:  This  was  d»  ^cat  Sin 

of  yonab.    Brethren,  thefe  things  ought  not 


3.  8. 
(t)  ProT. 
9.  15. 
(f^Rer.i, 

21.  5. 

45. 4« 
(/)iTiiii. 
1.17. 


ihedejign  of  Providence,  which  is  to  bring  a 
bout  the  gracious  Dcfigns  and  Purpofes  of  God 
upon  you.  which  were  laid  betbre  this  World 
was,  hpiYj:  1.  II.  or  that  it  is  a  lifting  up  oj 
thyWijdomz^wW  his,  as  if  thou  couldft  better 
Older  thine  Alai^  ifthouhadft  but  the  con 
da8  and  management  of  them  \  or  that  you 
have  to  do  herein  tcith  a  great  and  dreadful 
Godf  in  whole  bands  you  areas  tbe  Clar  in  the 
Potter's  hand,  Hntmafdowtat  he  will  with 
you,  and  all  that  is  yours,  without  giving  you 
an  account  of  any  of  his  matteis,  Job  ^i^  m. 
or  whether  Providence  hiath  caflochers,  as  good 
by  Natureas  your  felves,  tumbled  them  down 
from  the  top  of  Health,  Wealth,  Honours  and 
Picafures,  to  the  bottom  of  Hell:  Or,  laftly, 
didyou  but  conlider  how  often  it  hath  tbrmerly 
hmied  woA  befooPd  your  felves  i  made  you  re- 
tn^  whh  (hame,  youriafh  headlong  cenfures 
of  it ;  and  enforced  you,by  the  fight  oi  its  Births 
and  Iflues,  to  confefs  your  folk  and  ignorance, 
xAfaphd\d,  PJal-j^.  J«.  HajT,  iffixh  COB- 
fidcratiuns  as  thefc  could  but  have  place  with 
you  in  your  Troubles  and  Temptations,  they 
woDld  quickly  mould  your  beans  htto  4  better 
and  more  auiet  frame. 

O  that  i  could  butperfwade  you  to  tefignall 
foChrHI. '  He  is  a  conning  Workman,  as  he  is 
called,  Prov.  8.  ?o.  andean  cffe8:  what  he 
pleaieth.  It's  a  good  Role ;  Da  operibtfs  Dei 
non  efi  juiiemdium^  atte  qtutttwrn  aSum.  Let 
God  workout  all  that  he  intends,  have  but  pa- 
tience till  he  hath  put  the  laft  hand  to  his  work. 


F°*».»««and-ibeiifi]id  iaah  with'  it  if  ybn  can:  Yon 

Sm^uit-  ''^^  patience  cf  fob.,  and  have 

teteoE'*  ^  ^  ^  of  (be  Lord,  Jam.  $.11.' 
edhoMB.    hiferenee    If  Chrlft  be  Loid  and  King  over 

the  providential  Kingdom,and  that  for  the  good 
JSttio  of  his  People,  let  none  that  are  Qbriji's  henct- 
quod  an-  'forth  Hand  inaflgo'tfh  fear  of  Oeaturer.  It's  a 
tumimpc-  good  Note  that  Grf// /«  hath  uponmyTcxt  •,  it's 
ri  urn  lubcc^  marvellous  Conlblation,  (faith  he  j  thatChrift 
>5,  ^u.id  hath  fi>ereatanGmplre,and  that  lie  governs  it  for 
cxereet  thegocid  of  his  People,  as  a  Head  coniulting  the 
BotA  of  iheBody.OurHead  and  Husband  isLord 
GbieralofatltheHofls  of  Heaven  and  Earthy 
no  Creature  can  move  hand  or  tongue  without 
hisIeave.Qr  order  ^  the  Power  they  have  is  given 
diem  nom  above.,7<'/x  1 9. 1 1 , 1 2.  The  lerloiis  coo- 
fid  eta  t  ion  of  this  Truth  will  make  the  fetbl eft 
Spirit  ceafe  trembling,  and  M  a  finging  Plal. 
47.  7.  The  Lord  is  JKiajf  ^ off  tbe  Earth,  fing 
ye  praijes  viith  unJcrfiandir.g :  That  is,  fas 
fome  well  paiaphrafe  ttj  every  one  that  hath 


Ecclcf« 
boof^  fi- 

confiiut 
corpori. 
Qntm. 


unfpcakably  tender  and  fervent ;  he  that  touches 
than,  touches  the  apple  of  his  Eye,  Zech.  j. 
And  it's  hardly  imaginable  that  JeitisChrift  will 
fit  ftill,  and  uifi^r  his  Enemies  to  ihruft  out 
his  eyes.  Till  this  be  fbigotien,  the  wrath  of 
Man  is  not  feared  ^  I^.  ;i.  12,  1?.  He  that 
fears  a  Man  thatflxUi  die^  jorgeis  tin  Lord  hk 
Maker.  He  loves  you  too  well  to  fign  any  Or- 
der to  your  prejudice,  and  without  his  older 
none  can  touch  vou. 

la{e>i/!ic  4f.  If  the  Government  of  the  W<^ 
be  in  the  hands  ol  Qirift,  tbca  our  ei^goguig 
and  entitling  of  Chn'fi  to  all  our  Jiffaire  and 
Bafmejs.,  a  the  It  uc  and  readymay  to  their  fuc- 
cffs  and  projpertiv.  If  all  depend  upon  his 
Plea  Cure,  then  fore  it's  yoor  wilHom  to  take  him 
al  ng  with  V  ou  10  evi;ry  aftion  and  bufinefij 
u  s  no  loft  time  that  s  fpent  in  Player,  wherem 
we  ask  his  leave,  and  beg  his  prdence  with  us : 
And  take  it  for  a  dear  Truth,  that  which  b 
not  prefaced  w'vth  Prayer.,  will  bfr^o/A^fpi^  with 
Trouble.  How  eafily  can  Jefos  Chrift  dalh  all 
your  defigns  when  thty  are  at  the  very  birth  and 
article  ol  execution,  and  breakoft'uija  ffiomeat 
all  the  pu  rpoles  of  yonr  hearts?  It's  a  Proverb  a* 
mongthePapifts,  x\\At  Mafs  and  A]eat  hinder 
no  Matt.  The  Turks  will  pray  five  times  a  day, 
bowutgentlbever  their  bnfinels  be.  Blufhyou 
that  cnterprize  your  Affairs  without  God :  I 
reckon  that  buiinelsas  good  as  done,  to  which 
v#e  have  gotten  Chrifl's  leave,  and  engaged  his 
Prefence  to  accompany  us  to  it. 

Inference  5.  Laflly,  Eye  Carifi  in  all  the  e- 
•txmtefVfmnience\feehk  hied  I  if  all  thit 
befals  you.^  ichether  it  be  evil  or  good.  The 
Works  of  tbe  Lord  fure  grealty  fought  out  e^ 
alt theiB that  baveP/ea/aretbereitt,  f&l  tii. 

2.  How  much  goc  d  might  we  get,  by  obfer- 
vation  of  the  good  or  evil  chat  beiajsus  thxoi^- 
ootoorcourle! 

I.  In  all  the  Kvils  of  rrouhle  and  affliflions 
that  bcfal  you,  eyeJefusCbriltin  all  ^  and  fet 
yoor  hearts  to  theftudy  of  theie  four  things  ui 
affliclion. 

( I  .J  Study  his  Sovereignty  and  DoatimoBi  for 
hecieatesand  forms  them :  They  rife  not  out  of 

the  Duft,  nordo  they  bcfal  you  cjufuallyv  but 
heraifesthemup,  and  gives  them  their  Com* 
mHIion,  Jer,  18. 11.  Behold^  t  create  evil,  and 
droife  device againfl you.  iFIeeIc£lJ  the  Inftru- 
ment  of  your  trouble  %  he  makes  the  Rod  as  af^ 
fii£tiveashe  pleaieth  %  be  orders  tbe  continu- 
ance and  end  of  your  troubles  ^  and  they  will 
notceafetobeal&i^ivetoyou,  till  Chrift  £iy. 

Leave 


dttd.*. 
70.  Ob 


Digitized  by  Goqgle 


the  Fomain  of  L^e* 


8t 


Leave  off,  it  is  enough.  The  Centurion  wifely 
coofidefed  this,  when  he  lold  him,  Luke  7.  8- 
J  hat^g  So/dieri  undrr  mr^  a>ii  !  jay  lo  one,  Gtf, 
and  bc^oeib^  toanoiher^  Come^  and  he  (ometh : 
y*— tiiatashisSoldten  fiere  ac  his  beck 
and  command,  fo  DHeifes  were  at  Chiifts  beck, 
tDGOmeandgoas  hcurdcicd  ihem. 

(a.)  S^m&tbt  WiJdmoJ  Ll'/ift  ia  the  cm- 
trirwM  0}  your  Troubles.  And  his  Wifdomj 
ihines  out  floany  ways  id  them:  evident  in 
cfaiifiog fuch  kinds  of  CRNihleB ftf  you  this, and 
not  that,  becaufe  this  is  more  apt  to  work  upon, 
and  purge  out  the  conupcion  ihu  moil  predo- 
minates in  jroos  b  the  degrees  of  your  troubles, 
fuffering  them  to  work  to  fjch  a  height,  eUe 
not  reach  their  end  i  but  lu  higher,  left  they 
overwhelm  you. 

f3 .)  Study  the  tendernefs  and  compaffions  of 
Q^ijt  over  bit  ajfiided,  O  think  if  the  Devil 
had  biK  tbe  mbtlos  cf  my  Cup,  how  much 
trwreliirTeT  would  he  make  it!  There  would 
not  be  one  drop  of  Mercy,  do,  not  of  (paring 
Mocyio  it,  which  istheloweftof  all  forts  ot 
Mercy :  But  here  is  much  Mercy  mixed  wirh 
my  Troubles;  tbtic  is  Mercy  in  this,  that  it  is 
BOIVOrfe.  Ami  affli^ed;  U's  the  Lord's  Mercy 
tarn  not  con/umed..  L/^m.  22.  It  might  have; 
been  Hell  as  well  as  i  h  is ,  t  here  is  Mercy  in  h  is  i 
fupports  under  it.  Others  have,  and  I  might  j 
have  been  left  to  fink  and  perifh  under  my 
burdens.  Mer^y^  in  deliverance  out  of  it;  chis 
might  have  been  everlafting  darkneis,  that 
(hoiiH  never  have  had  a  morning.  O  the  icn- 
demcis  of  Chrift  over  his  afflitted  ! 

(4.)  Study  tf)e  iMve  oj  Cbriji  to  thy  Soul  in 
0f_Hi3\on.  Did  he  not  iovc thee,  he  would  not 
ianftiiie  a  Rod  to  humble  or  reduce  thee,  but 
kttfaee  akne  to  rot  and  perKh  in  thy  Sin. 
5.19  R^Pfftf/otv,  I  rebuke  and cha^en.  This 
is  tiie  device  ot  Love,  to  recover  thee  to  thy 
(jod,  and  prevent  thy  ruin.  O  what  an  advan 
tage  would  it  be  thus  to  ftudj  Chcift,  in  all 
your  tviljj thai bcfalyou  1 


ccive  from  the  hand  of  trovidence.  Turn  both 
(ides  of  your  Mercies,  and  vkw  them  in  tBl 
iheirlovely  Circumftances. 

(i.)  tye  them  in  their  Juttablenejs  \  how 
conveniently  Providence  hath  Ofdfeltdall  cbingi 
for  thee.  Thou  haft  a  narrow  heait^  and  4 
(mall  eftate  luitabk  to  it :  Had  ft  thou  moie  of 
the  World,  it  would  be  like  a  large  Sail  to  a 
little  Boat,  which  wo^ild  quickly  pull  thee  un- 
der water  :  Thou  halt  th  (t  which  is  mottfuia- 
ble  to  thee  of  all  condit  n  s. 

(2.)  Eye  the  feaj enable nefs  tf  thy  Mercies^ 
how  they  are  timed  to  an  Iwur.  Providence 
brings  fonh  all  its  Fruits  in  due  leafbn. 

(■}.)  Eye  the  peculiar  Nature  of  thy  Mercies, 
Others  have  common,  thou  fpecial  ones ;  o^ 
tbers  have  but  a  fingle,  diou  a  double  fweetnefi 
in  thy  enjoyments,  one  natural  ftom  the  matter 
of  it,  another  fpiritual  from  the  way  in  which, 
and  end  for  which  it  comes. 

(4.)  Obferve  the  Order  in  which  Providence 
fends  your  Mercies,  See  how  one  is  linked 
ftiangely  to  another,  and  is  a  door  to  let  in  many. 
Sometimes  one  Mei^  is  iotnxiu£tive  to  a  thou* 
fand. 

(^.;  And  Laftly,  Oi/erM  tbt  coufimy 

them^  they  are  new  every  mornings  Lam.  5.  7%. 
How  afliduoufly  doth  God  vi fit  thy  Soul  and 
Body  1  Think  with  thy  fclf.  If  there  he  but  4 
fufpenfionofthe  Care  of  Chrift  for  one  hour, 
that  hour  would  be  thy  ruin.  Thouland  of  Evils 
ftand  round  about  thee,  watching  when  Chrift 
will  but  remove  his  vft  from  thee,  that  thqf 
may  rulhin,  and  devour  thee. 

Could  we  thus  ftudy  iheProvideixeof  Chrift 
in  all  the  good  and 'evil  that  befals  us  in  the 
World,  then  inevcry  ftaiewelhould  be  content, 
PW/.4.  II.  Then  we  (hould  never  be  ftopt,  birt 
furthered  in  our  way  by  all  that  falls  out  ^  then 
would  our  Experiences  fwell  to  great  Volumes, 
which  we  might  carry  to  Heaven  with  us;  and 
then  (hould  we  anfwer  allChrift's  Ends  in  every 
ftate  he  brings  us  inta  Do  this,  and  lay, 
JhuikihetoGedfer  JtJmQsnfi, 


-.3     SERMON  XVJII. 


then 


tbene-  — —  ■   

PHIl.  us. 

Afid  \mngfnmAmfA^AmM4i'NLm^  te  bmikd  Idmfclf,  titid  became  ohedhnt  to  Detak, 

to  the 

executi-  '\7'0U  have  heard  how  Chrift  was  invefted  |a  Prophet,  he  had  not  been  fit  to  teach  us  the 
on  of  ail  X  frith  the  OffiocB  of  Prophet,  Prieft,  and  Will  of  God,  ib  as  that  we  ihoatd  be  aUe  wt 

ah^ibfxKing,  for  the  carrying  or  the  blcflcd  Dofign  off  hear  it;  asaK;>^,  he  had  not  been  a  fuitable 
-  .        ...i  ...    the  execution  of  thefc  Oteccs         — >-~     — •-    *-j        •       .  • 


kla^d   our  Redemption  % 

(^ef  Decd&rily  required  that  he  (hould  be  both  deep- 


Head  to  the  Church  :  And  had  he  not  been 
hi^ly  exalted,  that  Sacrifice  had  not  beoi  cat- 
fcr  !/i ly  jAtf/ri,' and  \i\^\f  exalted.  He  annot  as  tied  whhin  the  V.iil  before  the  Lord.  Thofe 
tudpar-  our  rrieji  dSa  up  himfelf  a  Saaitice  to  God  (ot  dilcoveries  oi  God  could  not  have  been  uait/er^ 
tiagarfyn,  except  he  be  hmnibkd,  and  humbled  to  fai,  cffeQual  and  abiding.  The  Govcrmneoi 
khk  death.  Hccnnnot as  a  JC//?^  powerfully  apply  [of  Chrift  could  not  have  fecured,  prote£led 
onif-  the  virtue  ot  that  his  Sacrifice,  except  he  be  |  and  ddcnded  the  Subjcds  of  his  Kingdom. 
AtfiMr  esalied^  yea,  highly  exalted.  Had  he  not  I  The  infinite  Wiidomprofpefling  all  this,  or- 
h  ]ncar-  ftmped  to  the  low  cftatc  of  j  Man,hc  had  not  as  dered  that  Chrift  (hould  Hi  ft  be  deeply  humbled, 
nttton,  A^rujihid  aSacri&ceothu own  xo  oSkt  ;  as i then  highly  exalted:  Both  which  ftates  of 
Vd.  L  .  M  Quia 


Digitized  by  Google 


82 


The  Fouiuaitt  of  Life. 


Vol  I. 


»rrorum, 
abjirflus  in- 
ter vuxM. 


Chnft  are  preleiiRd  to  tts  by  the  Apodle  Intbis 

Context. 

He  that  intciulsto  build  i>igh,  lays  the  foun- 
dation deep  and  low.  Cbriftmuft  have  a  di- 
ftin£t  glory  in  Heaven,  tn  nil  ending  that  of 
■AngchanU  Men,  i  for  the  Saints  will  know  him 
fiom  all  others  hv  his  Glory,  as  the  Sud  is 
known  iroiv.  the  Luiv  Srais  ).  And  as  he  muft 
be  exalted  iiiiiiiitciy  above  them,  16  be  muR 
firft,  in  order  thereunto,  be  humbled  and  aba* 
fed  as  much  below  them :  hfi  Jons  tcu  marrd 
more  than  any  Man  s.  and  lus  vijage  more 
than  the  Softs  pf  A\cn.  Theground-cofouis  arc 
a  deep  Sjhle,  which  afterward  are  laid  on 
wiiha!l  iheljplendorand  glory  ot  Heaven. 

Method  requires  that  we  firft  Ipeak  to  this 
Hate  o{  humiliaticn. 

And  to  that  purp<jlel  have  read  this  Scripture 
to  you  which  prefcnts  you  the  Sun  under  an 
(-iItTtt  {l'  total  Ediple.   He  that  was  beauti 
iuL  .uid  glorious,  //a.  4. 3.  yea,  glorious  as  the 
of  ' the  Fa " 


Do£L  That  the  flateofChnJi,  from  hk  Cm- 


ci'pt'nn  TO  h/i  Rt 


SuireLiton, 


jca*  a  flute  tf 


only  begotten 


Fatbo',  John  I.  1 4.  yea, 


Loquitur 
auccin  Dou 
de  fuBu- 


in- 
aae,  ftd 

&  ftnccn. 
ZMtb.  in 
Ik. 

Nan  ab  a- 
Ito  fuit 
humilU- 
tus,  ficnt 

angeli 

Deo  pnr- 
ctpiuri  in 
hanthrum 
internilc ; 
fed  horoi- 
lUviclcip- 
limi.lA. 


the  glory.,  Jatiies  2.  i.  yea,  the  fplendor  and 
brightnefs  of  the  fathers  glory.,  Htb.  1.  3. 
w;is  fo  vail  1,  clouded,  and  debaled,  that  he 
looked  not  like  hitnl.U,  a  God,  no,  nor  fcarcc 
as  a  Man,  iotKith  relcrcncc  lu  thib  humbled 
ftate  it  Is  laid,  Vjal.  71.6.  lain  a  Worm^  and 
no  ^\an\  q.  d.  rather  write  me  HVw,  than 
Man:  I  a nj become  an  oh^cU  among  Men,  as 
that  word  ^/tf- 5  J.  ^  iigniiies.  This  Humiliati- 
on of  Chrift  we  h  ;\j  i  ere  exprenid,  in  the 
nature.,  degrees.^  and  duruticn  or  continuance 
of  it. 

1.  The  nr'.Mjre  nF  ir.  ^^-n^vuny  ta.vTir,  he 
humbled  himielt.  1  lie  wora  imports  both  a 
real  and  xn^itntary  abaferaent.  Real.,  he  did 
not  perfonate  a  humbled  Man,  nor  a£l  the  parr 
of  one  in  a  dehafed  itate,  but  was  really  and  in- 
deed humbled  ^  and  that  not  only  bctbre  Men, 
butGc<3.  AsManhewas  humbled  really,  as 
God  in  icrp(.wt  <A  his  manitwitive  Glory.  And 
as  it  was  real,  fo  alio  voluntary  .  It  is  not  faid  he 
was  humbled,  but  he  humbled  htmf elf  \  he  was 
willing  to  ftoop  to  this  low  and  abjea  ftate  for 
us.  And  indeed  the  voluntarinefs  ol  his  Humi 
lijtion  made  it  moft  acceptable  to  God,  and 
Angularly  commends  the  love  of  Chrift  to  us, 
that  he  would  chufc  to  ftoop  to  all  this  ignomi- 
ny, iljfterings  and  abafement  for  us. 

2.  The  degrees  of  his  Humiliation  ;  it  was 
not  only  16  low  as  to  become  a  Man,  a  Man  un- 
der Law  ,  but  he  bumbled  himieU  to  become 
obedient  to  De,itb^  even  the  iJeath  of  the  Crofs. 
Here  you  fee  the  depth  ofCIirifl:'s  Humiliation, 
bab  JpectfuA^  it  was  unto  death  \  and  agrava- 
ted,  even  the  death  of  the  Cro6  :  Not  only  to 
bccotTij  a  Man,  but  a  dead  Corps,  and  that 
too  haogij^on  a  Tree,  dying  the  death  <^  a 
Malefioor. 

^  Thei/;^rJ//c7//>  or  contln'jaixe  of  this  his 
Humiliation :  It  continued  from  the  tuit  xasy 
manofVisbiemtath/ty  to  the  veiy  moment  of 
his  vivtjicjtion  ar.d  quicknin^;  In  (he  Grave.  So 
the  terras  of  it  are  fixed  hereby  the  ApolUe  -, 
from  the  time  he  was  found  in  faihion  as  a 
Man,  tliat  is,  from  his  Incantation  unto  liis 
deatlioQ.the  Ciols,  which  alio  conipreheads 
tlw  time  ofhis  abode  in  die  Graven  £>  long  his 
Humiliation  laitod.  Hence  d»  OblemcioD  is^ 


a  deep  Abajemem  and  HumiliaiioM. 
We  are  now  entring  upon  Chrift*s  humbled 

ftate,  which  I  (hall  cirf  under  three  general 
Heads,  u/c.  hisHuniiiiatioiiin  his  Incarnaiton^ 
in  his  Li/ff,  and  in  his  Death.   My  prelent 
work  is  to  open  ChrilVs  Humiliation  in  his  In- 
carnation, imported  in  thefc  words,  He  x»ar 
found  in  ftfp^on  as  a  Man.  By  which  yoo  are  ^JJ?""^* 
not  to  conceive  that  he  only  afTumcd  a  Body,  aSconfinna 
an  ai  ifiingjorm  to  appear  tranlieiitly  to  us  in  it,  «iiz«ite 
and  16  lay  it  down  again.  It  is  noifuchanappa-  uxoat, 
rition  of  Chrift  in  the  1  ha  pc  of  a  Man.  that  is^'*** 
heYe  intended^  but  his  true  and  real  ailumpiion  ^ 

ofourNatute,  whichwasa  fpecial  part  of  his((  

Humiliation  •,  as  wilLappear  by .  the  ioUowiog  A^fiv 
Particulars.  ik^ 

I .  The  Incarnation  of  Chrift  was  moft  a  won-  j^ij^  ^ 
derful  Humiliation  of  him,  inaftnuch  as -thereby  Ddio  u. 
He  ib  brought  into  the  n:ir,k  and  Order  of  Crea-  niutcm 
tures,  who  is  over  all  ''^.•dbhu-tl/or  ?t;rr,Rom.  Jj'***. 
9.  5.  This  is  the  aftoniihiiig  Myftery,  1  Tim.  ,J^^} 
^  16.  That  God  Ihould  be  maiiilcft  in  thciupcrom- 
Flelhi  that  the  eternal  God  Ihould  truly  a  - i  n'^,«cep. 
properly  be  called  the      .4  A' Chrift  J'^fus, 
1  lia.  2.  J,  It  was  a  wonder  to  Sawmon  that  homtni* 
God  would  dwell  in  that  liately  and  magnificent  \rri7mth 
Temple  at  7fA;/A;yVw,  2  C'hrcn.  S.iZ.Dut  rr;//  ^ 
God  m  very  deed  dice//  uiih  Men  on  the  harib ! 
Behold  the  Heaven^  and  Heaven  oj  Hemensy 
(\innrt  contain  thee  \  hoicmuch  /rh  thti  houfe 
tohicb  Ihdve  built  ^  But  it's  a  tiir  greater  won- 
der, that  God  (hould  dwell  in  a  Body  of  Flefli, 
and  pitch  his  Tabernacl  e"  wirh  us.  Job.  i.  14.  !t 
would  have  ieemed  a  rudi.  iSldfpheiny,  had  not 
the  Saiptures  plainly  revealed  it,  to  have 
thought,  or  ftoKen  of  the  eternal  God,  as  bora 
in  time  -,  the  World  s  Creator,  as  a  Cieatuie^ 
the  Antient  of  Days,  as  an  Infant  of  Days. 

The  Heathen  Q)aldeans  told  the  King  of  Ba- 
bel  that  the  dwelling  cj  the  gods  is  not  uuth  Vlefh^ 
Dan.  2.  1 1 .  But  now  God  not  only  dwells  with 
Flelh,  but  dwells  in  Fleih  \  yea,  was  made  FleOi, 
and  dwelt  among  us 

For  the  Sun  to  fall  from  its  Sphere,  and  be  de- 
graded into  a  wandxing  Atome^  tor  an  to 
be  turned  out  of  Heaven,  and  be  ccmvetrw  hilo 
a  filly  Fly,  or  Worm,  had  been  no  fuch  great 
Abafcmc-nt-,  lor  they  were  but  Crcatuiesbefoi^ 
and  fothey  {lioold  abide  ftili,  tbo'  in  an  infe- 
riour  Order  or  Species  of  Creatures.  The  di- 
ftance  betwixt  the  higheft  and  loweft  Species 
of  Creatures,  isbatalhtodlfiance.  TKb  An- 
gel  and  the  Worm  dwell  not  16  far  afimder. 
iiut  lor  the  intinite  glorious  Creator  of  all  things, 
to  become  a  GtaKure,- ^'a  Myftery  exceeding 
all  human  underltanding.  The  diftance  be- 
twixtGod^  and  the  higbeit  oidtt  of  Cxeatuxes^  is 
anhifiirtR  diftance.  ^evs^iA  to  htoM*  him' 

fclf.,  to  behold  the  things  that  are  done  in  Hea- 
ven. W  hat  a  Humiiiatioa  then  is  it,  to  behold< 
the  things-  m  die  tower  Woild !  But  to  be  bom 
into  it,  and  become  a  Man !  Great  indeed  is  the 
Myftery  of  Godlinels.  Beiiold  (  faith  the  Pco- 
phet,  [fa.  40  I  J,  1 Z.)  The  Natt'ofre  are  or  the 
drop  rj  d  bucket.^  jrul  are  counted  iXi  the  fmall 
duji  of  tlje  tmllanee  ^  he  takeib  up  the  Ules  tu  a  - 
very  little  thing.  M  Katun*  hrfat  him  are 
aenotbit^t  aidibeyare  aeeamnea  to  Urn  Mr 

tBtn 


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Senn.  i8. 


Th€  Foumain  ofUfe. 


than 


.„_..  nothing^^  and  vanitv.  if  indeed  this  the  Body  of  Chrift  was  to  be  f -rmd,  was  lb 

great  and  locomimhearible    Majefty  will  finaifirfthatnociintoripotor  origioal  PoUuti, 

lumlclt  Itorp  '0  the  itate  and  conduion  of  a  on  remained  in  it.    But  yet  the*  it  had  not  in* 

Creanue,  we  may  eafily  believe  that  being  trinleal  native  Uncleannets  in  ir   it  had  the 

OKeaCreature.  he  would  expofe  hunfilf  to  efleOsofSinuponiti  yc3,itwas  attaidedwith 

HllrTfTrr       I  hirlt      Shim*      VnirMnrr        Ilao»h        r^r  '  fhiJ  T"   t    \      '  •   M        .  .  _ 


Hunf^cr,  Ihirft.  Shame,  Spitting,  Death,  or 
any  thing  h>!t  Sin.  For  that  once  being  Man, 
he  ftiouldeuJure  any  oftiicfc  things,  is  not  lo 
wonderful,  as  th  n  he  (liOuid  kcome  a  Man. 
This  was  the  low  ftoop,a  deep  abilcment  indeed. 

2^  [t  was  a  marvellousHumiliatkNito  theSon 
of  God,  not  only  to  become  a  Creature,  but  an 
Infcriour  Creature,  a  Man,  and  not  an  Angel. 

Ibd  he  took  the  Angelical  Naittfe,  tho'  it  had  .  „.„,        ,„ok  mm  lor  a 

been  a  wonderful  abalement  to  him,  yet  he  had  '  ing  all  thefl-  cfFea.s  of  Sin  upon  him, 
ftaidCiflmayforpcak)  nearer  his  own  Home,  things  he  came  as  near  to  Sin  a<;  his 


aodMCn  fbmewhat  lik:;r  to  a  God,  than  now 
he  appeared,  when  he  dwelt  with  us :  For 
Angels  are  the  highell,  and  moft  excellent  of 
lU  created  Beings.  For  their  Kaiure^  they 
ate  pure  Spirits ,  for  their  Wifdom^  InteUigen- 
c'us^  i  for  their  Dignity,  they  are  called  Princi- 
ftSties  and  Powers-,  for  their  Hab'itatioas^ 
they  are  ttiled  the  H'^j}  ,  and  lor  their 

Imployment,  \i\sxo behoU  lyebace  of  God  m 
Heaven.  The  highett  pitch,  both  of  our  Ho- 
linefs  and  Happinefs  in  the  coming  World,  k 


L     r'i^  ^'■^'^P  Infinnlties,  thaf 

pin  at  hrlt  let  mto  our  common  nature,  ftich  as 
Hunger,  Thiift,  VVearinels,  Pain,  Mortality, 
and  all  th  -d-  natural  weakneiFes  and  evils  that 
clog  our  milenble  Natures  and  loakc  rh^ 
groan  from  day  today  under  thtm. 

By  rcafjn  whereof,  tl;o'  he  was  not  a  Sinner, 
Xft  he  looked  like  one  ;  And  they  that  (aw  and 
.^'S        o^'*  ^^^^     ^  'Simtt,  fee- 

_n       nc^-  .  .  ^^^^^ 

^   .  r  '■•  Holineis 

could  admfr.  O  what  a  ftoop  was  iliis !  to  be 

madein  rhelikeiicfsof  Fldh,  tho'the  Innocent 
flclhot  had  been  much;  but  rr-Hj  iwde 
inthelikeneTsoffinfuiFlelh,  the  i  lc.ii  or  Sin- 
ner?, R.J:ls .  Fldla,  tho'  not  JeJi/eJ,  yer  mile* 
rably  defaced  by  Sin  O  what  is  this  [  and  who 
can  declare  Irl  And  indeed,  if  hj  vviU  be  a 
Mediator  of  Reconciliation,  it  was  neccflary  it 
Ihould  be  fb.  h  behoved  him  to  alTume  the 
lame  nature  that  fimred,  to  make  fatisiaaion 
tn  ir.    Yea,  thefe  fiI)l.•^^  Infirmities  were  ne- 


 lim.■l^  innrmities  were  ne- 

cxprcffed  by  this,  we  (haU  be  .«T>*Ae,,  r^W.celFury  to  be  alfumed  with  the  Nature*  for  as 
tOtbeAnfeli.  Luk.  20.  16.  A<;Man  it  nnrhinv  nniirh  :)c  hie  kk.^   _  .   r  ,  > 


'.  J- 


tt  the  Angels.,  Luk.  20.  ?6.  As  Man  is  nothing 

to  God,  fi  heis  muchinferiour  to  the  Angels : 
io  mucii  bcluvv  them,  that  he  is  not  able  to'bear 
thefighcof  an  Angel,  rho' in  a  human  (hape, 
rendringhimfelfas  familiarly  as  may  be  to  him, 
fudg.  II.  22'  Whctithe P/o/W/i  had  complea- 
led  the  Heavens,  and  viewed  the  Celeftial  Bo- 
die%  the  glorious  Luminaries,  the  Moon  and 
StMSWhich  God  had  nude  1  he  cries  out.  Pfal 
8.  y.  What  it  Man.,  that  tlntu  art  mindful  oj 
him.,  or  the  Son  of  Mjn^  t'yst  thou  vi fit cfl  bim ! 
Take  Man  at  his  belt,  wiien  he  came  a  petfe£i 
and  pure  pie(».oiitot'his  \bker's  hand,  in  the 
ftate  of  Innocency  yet  he  inflrlour  tu 
Angels.  They  always  bare  dit  Image  of  God  in  a 
more  eminent  degree  tlian  Man,  as  being  whol- 
ly ^iritual  Sublfances,  and  fc  more  llvelily  re 
preleniiog  God,  than  Man  tould  do,  whofe 
noble  Soul  is  imm«^ftm  Matter,  and  cbfed  up 
m  Flelh  and  Blood:  Yet'  Chtifl  chvfeth  this 
inferior  order  and  ^ecies  of  Creatures,  and 
-mflethby  the  Angelical  Nature;  Heb.  2.  16. 
a«  tock  not  to  him  the  nature  Ai^^Isy  but 
the  feed  of  Abraham. 

3.  Moreover,  Jefus  Chrift  did  not  only  ncglefi 
AeA^gdicaL  artdaifumethe  Human  Nature; 
Inic  he  alio  alTumed  the  Human  Nature,  after  Sin 
had  blotted  the  original  Glory  of  it,  and  wither'd 
up  the  beauqr  and  excelloKV  thereof  For  h  ? 
camenot  in  our  Nature  before  the  Fall,  whiiit 
'ts  Glory  was  frefh  in  it;  but  he  came,  as 


as  V! 


the  Apottle fpeaks,  Rom.  8.  ?.  In  the  likc'm-j. 

finful  ^lefhy  i.  e.  in  Flefli  that  had  the 
marks,  and  miferable  effefts,  and  conlcquents 
of  Sin  upon  it  I  lay  not  that  Chrift  ailumed 
linfiilFlefli,  or  Flefh  really  defiled  by  Sin. 
That  which  was  born  ofthe  Vi^in  was  a  holy 
Ihina  For  by  the  power  of  the  Higheft,<wbe- 
thef  bjr  way  of  ManafiQofe,  as  fome  j  orihe 
energetical  Command  and  Ordination  of  the 
HolyGholl,  as  others  j  or  his  Bened^tlion 
«M  Bleiling,  I  heredifoute  sot  J  that  whereof 
■  Vol  L  ' 


much  as  his  hearing  them  was  a  part  of  his 

Humiliation,  and  wenr  to  nuke  up  fatisfadion 
tor  us.  Moreover,  by  tbem  our  High  Prie'^ 
w^s  qualified  fiom  hfs  own  experience,  and 
hlletl  with  tender  cotnpafllon  to  us. 

BuiO  iheadmiiablecondefcenfions  of  a  Sa- 
vioar,  loiake  (tich  a  Nature  r  ro  put  on  fuch  a 
Garmenr  when  thread-bare  and  ragged!  Did 
this  becojiie  the  Son  ot  God  to  wear  j  O  Giaoe 
unfearchable  !  •  •    ,  . 

4.  And  yet  more,  by  this  his  Incarnatibn  he 
was  greatly  humbled,  inasmuch  as  this  his  In- 
carnation fo  vailed,  clouded,  and  dlfguifed 
him,  that  (luring  thetime  he  lived  hare,  he 
looked  not  like  himfclf^  os  God  i  but  as  a  poor, 
forry,  contemptible  Sinner,  in  the  wcs  of  the 
World  i  they  Icorned  him.  T/.7V  felhvt  jaid^ 
Mar.  j6.  Hereby  he  made  bimfelf  ^ no 
reputation,  PhiL  2.^.  It  Moittd  his  Honour  and 
Reparation.  By  reafon  hereof  he  loft  all  eftsem 
and  honour  from  thofe  tlm  faw  him»  Alat,  13. 

h  HCtthitthe  Carpenter^  SpttfTodea. 
poor  Man  travelling  up  and  down  the  Coun- 
try, Hunger,  Thirft,  Wearinefs*  attend- 
ed with  a  company  otpoor  Men;  one  of  his 
company  bearing  the  Bag,  and  that  which  was 
put  therein  ;  f.-h.  ij.  2^.  Who  that  had  feen 
htm,  would  ever  had  thought  this  had  been 
rh-  Creator  of  the  World,  th;:  Prince  of  the 
Kingi  ot  the  Earth  He  teat  de/ptjed^  tuid  at 
ejieemed  him  not.  Now  which  of  yoo  is  thew 
rhJt  would  no-t  rather  chufe  to  endure  foch  Mi- 
lery  as  a  Ma:),  than  to  be  degraded  into  a  con- 
temptible Worm,  that  every  body  treads  upon, 
and  no  Mm  regards  it  \  Chrllt  looked  founlike 
a  God  itnhis  habit,  that  he  was  libarce  aUow>' 
ed  thejnoMoi  aMtuit  z'  Wtm  lathcr  Hmt, 

Man. 

Aiid  think  vvith  your  fclves  now,  was  HOC 
(his  adoniihing  Self  denial  ?  That  he  whofram 

Eternity  had  his  Father  s  Smiles  and  Honours  -, 
hethai.  frorp  .the  Creation  was  adored,  and, 
M  3  ivor- 


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The  Fountain  <f  Life. 


VoLl 


worihipped  by  Angds,  as  their  G  jd,  muftr.ow 
beoofne a  Footftooifbr every  Milcreant to  tread 
onv  and  not  to  have  the  refpc'lsdueto  a  Man 
lure  this  was  a  deep  Abaiement.  It  was  a 
black  Qoud  that  for  lb  many  years  darkncd 
and  Ihut  up  his  mjni  f c ft .iiiv'e  Glory,  that  it 
Ihould  not  mint  out  to  tiic  World;  only  fbme 
weakRaysof  the  Godhead  fhone  to  fonne  few 
eyes^  through  thechinks  uf  his  Humanity :  As 
the  clouded  Sun  fomctimes  opens  a  littlo,  and 
cafts  fome  faint  beanw,  and  is  muffled  up 
again.  We  fjw  hii  ^hry^  dt  pf  the  orJy  br^^^!- 
ten  Soa  :  but  the  World  knew  him  not,  fob. 
4. 14.  If  a  Prince  walk  itp  and  down  in  a  dif* 
guife,  he  mud  ex  pe£l  no  more  honour  th'n  1 
mean  SubjcQ.  This  was  the  cale  ot  out  Lord 
TefusChr[R,  rhisDifguileinadehiffl contempti- 
hlc,  and  an  obisft  of  Scorn. 
•  5.  Again,  Chrilt  was  grcaily  humbled  by 
fcislacatnation,  in  as  much  as  thereby  he  was 
put  aiadiftancc  from  his  Kuher,  and  that  in 
eflable  Joy  and  Pieafurc  he  eternally  had  wich 
him.  Think  not.  Reader,  but  the  Lord  Jefus 
lived  ata  high  nnd  imimirablc  rate  of  Commu- 
nion with  God,  ^^linlchL'  wjlked  here  in  the 
Flefli :  But  yet  to  live  by  Faith  as  Chrift  here 
did,  is  one  thing;  and  to  be  in  the  bofbm  of 
God,  as  be wai>  before,  is  ano(her  thing.  To 
have  the  ine&Ue  Delights  of  God  perpetuated 
and  continued  to  him,  without  one  moment's 
interruption  irom  ciernity,  is  one  thing  v  and 
to  have  his  Soul  fometimes  filled  with  the  Joy 
of  the  Lord,  and  then  all  overcall  with  clouds 
of  Wrath  again ;  to  cry,  and  God  not  hear,  as 
ke oooiplains,  Pfa/.  27.  2.  nay,  to  be  reduced 
tofucha  low  ebboffpititual  Gxntbrts,  as  to 
be  forced  to  cry  out  fb  oittetly,  as  he  did,  P/liI. 
22. 1.  MyGoif,  my  God,  why  hajl  thou  fvrfakcn 
tne^  This  was  a  thing  Chrift  was  venr  unac- 
quainted with,  till  he  was  Ibund  in  habit  as  a 
Man. 

6.  And  laftliN  It  was  a  great  ftoop  and  con- 
deftenfioD  of  Chrift  if  he  would  oeconw  3 
Man,  to  take  his  Nature  from  fuch  ( bfLiir-: 
Parents,  and  chufe  fuch  a  low  and  contempti- 
ble ftate  in  this  World  as  hedld.  He  will  be 
bom,  but  not  of  the  Blooti  of  Nobles,  bi:t  of  \ 
pooiVioaan'ml/raely  elpouled  to  a  Carpenter : 
yea,  and  that  too,  under  all  the  dHadvancages 
imaginabk  ,  n  i  in  his  Mother's  Houfe,  butan 
inn  I  vea,  in  tbeStaUe  toa  He  fluted  all  to 
that  abafed  ftate  he  wasdefigned  for ;  and  came 
among  u5  under  all  the  humbling  Circumflanccs 
imaginable:  Tou  knevotbe  Grace  oj  our  Lord 
Jefui  Cbrii^  (faith  the  Apoftle)  }ma  that  tho' 
he  Kas  ric}\  yet  for  our  Jakci  bcccme  fror^ 
2  Cat.  8. 9.  And  thus  I  have  (hewn  you  lome 
6w  panfcutaiaof  Clirfirs  Humiliaeion  io  bts 
Incarnation.  Next  we  (hall  infer  fime  things 
iiom  icthat  arepra£HcaL 

Inference  i.  nenee  we  gather  the  fidnefs  and 
i\vnple.itr,rfs  of  Chriffs  Sathfa&iLm^  as  fhr 
Jwees  Jirji  jrmts  of  hts  Incarnation.  Did  Man 
oMod  and  violate  the  Law  of  God !  Behold, 
God  himtclf  is  become  Man  to  repair  that  breach, 
and  latisfie  for  the  wrong  done.  The  4ii^hell 
Hoaoor  that  ever  the  Law  of  God  received, 
was  to  have  liich  a  Perfbn  as  the  Man  Chrift 
Jdiis  is,  xo  fiand  betore  its  Bar^  and  make 
icpanuioiLiotr^  This  iBinoie  than  if  Jc  liad 


Ktured  out  all  our  Blood,  and  built  up  its 
onour  upon  the  Roins  of  the  whole 

Creation. 

It  is  not  (b  much  to  fee  all  the  Stars  in  Hea- 
ven overcalt,  as  to  fee  one  Sun  edipied.  The 
greater  Chrift  was,  the  greater  was  his  Humi- 
liation; and  the  greater  his  Humili  ifion  was, 
the  more  full  and  eomple.ir  was  hisSuisftfti- 
on  1  and  the  more  compleutncls  there  is  in 
Chrift's  Satiifatlion,  the  more  perfect  and 
fteady  is  the  Believer's  Confolation.  If  he  had 
not  fl<X)pt  f:>  low,  our  Joy  an^i  Comfort  could 
not  be  exalted  ib  high.  The  depth  of  the 
Foondation,  is  the  ftrength  of  the  Superftm- 
£>i!re. 

Inference  2.  Did  Cbriji  for  our  Jakes  jieop 
from  the  Majefiy.,  Glory  and  Digmty  he  woe 
pojfejfedof  in  rfnwen,  to  the  mean  an  f  rontemp- 
tible  fiate  oj  a  Man^  What  a  fat  tern  cj  Self- 
denial  is  here  prejented  to  0'rij)ijnt  .<*  What 
ohjeflion  agiinft.  or  eyc'ifcs  to  Ihift  off  this 
Duty,  canremainj  attu  iuch  an  Example  as  is 
here  propounded  I  &eAiea,  let  me  tell  you, 
the  Pagan  World  was  never  acqnainrcd  with 
fuch  an  Argument  as  this,  to  prcls  them  to 
Self  denial.   Did  Chrift  ftoop,  and  cannot  yoa 
ftoop  ?  Did  Chrift  ftof^p  fo  much,  and  caimoc 
you  ftoop  in  the  leaft  :  W.is  he  content  to  be- 
come any  thing,  a  Worm,  a  Reproach,  a  Curfew 
and  cannot  you  digeft  any  Ahi  fern -Tits?  Do  the 
leaft  flights  and  negle£ls  rankle  your  Hearts  and 
poilbn  them  with  Dilcontent,  Malice  and  Re- 
venge ?  O  how  unlike  Chrift  are  yon  ?  Hear, 
and  olufti  in  hearing,  what  your  Lord  ftith  io 
Joh.  n.  14.  If  I  then  your  Lord  and  Mafter^ 
wa/J} your  Feet  ^  ye  aUo  ou^ht  to  veajb  one  ano- 
thert  feet.  The  Example  obliges  not  (asa^'g*^ 
learned  Man  well  oblerves)to  the  fame  in- tioaemcx* 
vidual  a£t,  but  it  obliges ns  to  follow  the  rcafbn  empii,  nu* 
of  the  Example  v  that  is,  after  Oirlft's  Exam-  8»  ^S?" 
pic  we  muft  be  ready  to  perform  the  loivcft  and  ^aJ^Sae. 
tneaneft  Offices  of  Love  and  Service  to  on6(WQ.ci^ 
another.  And  indeed  to  this  it  obliges  moftmier.rMb 
forc'bl'.^ ,  R  r       as  if  a  Matter  feeing  a  proud  ?»ti>.c.7« 
Iturdy  Servant  that  grudges  at  the  woikne  is 
employed  about,  as  if  It  were  too  mean  and 
biiL-,  fhc'Jd  come  and  take  it  out  of  his  h^nd  , 
and  when  he  has  done  it,  ihould  lay,  Doth  not 
your  Lord  and  Maft^  think  it  beneath'  him  to  . 
doit?  And ir  t.-cith  you  ?  I  rememb-.r  it  isSSfJJJ^ 
an  excellent  Say  ing  that  Bernard  hath  Hpoa  the  ^Md^ 
Nativity  of  Chrift laith  he,  What  more  de^'teftaadoat 
tellable,  wh  it  more  unwcirthy,  or  that  de(iJTes.«™j^^ 
feverer  punilhmcnt,  than  for  a  poor  Man  to^^J^ 
magnifie  himielf,  after  be  hath  ften  the  ^eat  endtMnr 
and  high  God  f-j  humbled,  as  to  become  a  little  quam  uc 
Child  J  It  is  intolerable  impudence  for  a  Wom^idf™  De- 
tofweHwithPHde,  after  It  hath  fcfti  M  ;  ity  ,l[;^V,c- 
emptying  it  felf ;  to  lee  ooe  fo  Infinitely  abo\c  homo 
us,  to  ftoop  16  iar  beneath  VS.  O  how  con-  ic  augni- 
vincingand  fhaming  Ihotdd  it  be!  Ah  howfi«*-JJ!- 
oppofite  Ihould  Pride  and  Sroutnels  be  to  theJj^^JJ? 
Spirit  ofa Chriftian !  lana  fuie  nothti»  ismoredcodaVnr 
fb  to  the  Spirit  of  ChrllK  Ybor  Savtotrr  wasabi  fefe 
lowly,  meek,  felf-denying,  and  cFa  moftcon-^'^oi- 
dcfccnding  Spirit  j  he  looked  not  at  his  owo^^JJJ^ 
things,  but  yours,  fht'L  2.  4.  Anddc^  it  be-cdusiafte- 
come  vou  to  be  proud,  fdfifh  and  ftout  ?  I  tur,  &  in- 
remember 7(rr<»/B  in  his  Epiftle  to  Famaebimy^^^^^ 
a godlf  yoangMoljl^inan,  adviftth  him  to  ^tjf'Z'- 


t 


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Senn.  i8. 


The  FoMutaitt  <f  Uft. 


85 


S».Giki'/ 
iilie 


fyes  to  the  blind.  Feet  to  the  lams;  yea,  faith 
he,  if  need  be,  I  would  not  have  you  rcfufe  to 
cut  Wood,,and  draw  Water  for  the  Saints  : 
And  what,  laith  he,  is  this  to  buBetting  and 
l|)ittiog,  to  aowning  with  Thorns,  Icourging 
ixA  dying !  Chrift  did  imdeigo  all  this,  and 
that  for  the  ungodly. 

Inference  Did  Cbnft ftoopfo  low  at  to  be- 
come a  Man  to  Jaoe  us?  Thenlho/e  that  pcrijh 
under  the  Go/pel  muh  needs  pcr  'tjh  xoithout 
tpology.  What  would  you  have  Chrift  do 
more  to  lave  you  ?  Lo,  he  hath  laid  aiide  the 
RobesofMajefty  and  Glory,  put  on  your  own 
Garmentsof  Flefh,  came  down  from  his  Throne, 
•tnd  bcoi^t  Salvation  home  to  your  own 
doon.  Soidf  the  lower  Chrift  ftooped  to  lave 
OS,  the  lower  we  (hall  fink  under  wrath  that 
nestod  ib  great  Salvation.  The  Lord  Tefus  is 
lirSaght  1ow,bat  the  Unbeliever  will  lay  htm  yet 
lovvtf,  even  under  his  ieet ;  he  will  tread  the 
Son  oi  God  under  foot,  Heb,  lo.  28.  For  fuch 
ftsAe  Apoftle  there  fpeaks)  is  referved  fonoe- 
thing  worfsthan  dying  without  Mercy.  What 
neas  and  Excules  others  will  make  acthejudg- 
v«k  .Msm- I  know  not;  bw  once,  it's  evident, 
inc  you  will  be  fpecchl jfs.  And  as  one  well  ob- 
ferves,  the  vilelt  Sinners  among  the  Gemikt^ 
'  nay,  the  Devlb  themfelves,  will  have  more  to 
fly  fixthemfelvcs  tlim  you. 

Imuftbe  plain  with  you  1  Ibeieed^jrou  con- 
fider,  how  Jevos^  Pagojit  and  Devfh  wifl  rife 
up  in  judgment  againftyo;;.  The  Jrv:  mayTiy 
Ihadalfi^Yokeuponmej  which  neither  iobr 
my  Fatmrs  were  able  to  bear;'  drift  ihvitt^ 
me  only  into  the  Garden  of  N'.Jts,  where  I 
might  fiwner  break  my  Teeth  with  the  bard 
^dboFCeiemadies,  than  the  Kernel  of 
Gofpel-promiles.  In  tht-  belt  of  our  Sacrifi- 
ces, the  SoKnk  filled  oat  Temple  ^  Smoakjon- 
1^  to  provoke  OS  10  weep  ftt  a  clester  Maoiftfta- 

tion.  We  had  hut  the  old  Edition  <?f  the 

Covenant  of  Grace,  in  a  Cbaia^er  very  dartJy 
intelligible:  You  have  the  htfk  Edition^  with 
a  ConHnentary  of  om  rejeQiv^nrir^A  the  World  s 
nciMkw^  and  the  Spirit's  r^ii/£(^/r.  Y6u  had  all 
AtrRent  ixwld  wnh.— -  I  perifh  eternally, 
tmr  the  poor  F<igan  lay,  w  ithouc  al!  poffibllity 
of&ecoaciliatioD«  and  have  only  iinned  agaioft 
Ae  Covenant  of  Works  i  having  never  beard  of 
a  Gtrfpcl-Covenanr,  no»  of  Reconciliation  by  a 
Mediator.  U  had  I  heaid  but  one  Sermon  ! 
HadOttiftbotoMvblokftiBQpoil  my  Soul,  to 
convince  me  of  my  undone  condition,  and  to 
J^veihavnaRtghteoufiiefito  me!  But  wo  is 
we)  I  never  hadfbnroch  asooe  Offer  of  Chrift. 
Bat  fb  have  I,  mufl-  yoo  iay  that  refofe  the  Go^ 
Spd :  I  have,  or  might  have  heard  thoulands 
ofSenndai :  1 00Bld!caim«Rm  bearing  one  or 
orhcT  fKcwing  me  the  danger  of  my  Sin,  and  my 
iMceiiity  of  Chrift.  But  notwithftandu^  all  1 
ieatd,  I- wUfiillf  fdUfftd  I  wonU  haveoothhig 
to  do  with  him.  I  could  nor  endure  to  hear 
Strittneis  pteft  upon  me:  It  was  all  the  Hell  I 
had  upon  Baitb,  that  I  could  not  ftn  b  quiet 
Nay,  may  the  Devi/  himfelf  Tiy.,  it'-  true,  I 
was  ever  fioce  nny  tall  matictouUy  let  againft 
•GoAi  But  alas!  ib  loon  I  had  finned,  God  kickt 
me  out  of  Heaven,  ar.d  tol  d  me  he  would  never 
have  M^cy  upon  me  :  Aad  tho'  i  lived  ip  the 
IhiieQf  alloufliHr  of  scacioiii  Di^ofiuloiai  I 


faw  Sacrificcsottered,  and  Chrift  in  the  FisHii 
and  the  Gofpel  picacbed  ;  yet  how  ^uld  all 
this  chofe  bur  enrage  me  the  more,  to  have  Goa 
as  it  were  lay,  Look  hare,  Satan,  1  have  pro- 
vided a  Reniedf  for  Sin,  but  none  for  thine  ^ 
Thisfer  me  tjpon  tcvcp^^c  :»p;-i;nfl  God,  as  tar  as 
I  could  reach  him.  liut  ab^ !  Alas  !  Had  God 
entred  into  any  Covenant  with  me  at  all ;  had 
God  put  meonany  rerms,  iho' never  lb  hard, 
for  the  obtaining  of  Mercv  ;  bad  Chriil  been 
but  once  ofiered  to  me,  What  do  fou  thinic 
would  I  not  have  done  ?  ^c. 

O  poor  Sinners  !  Your  Damnation  is  iuft,  if 
you  refofe  Grace  brought  home  by  Chrift  him- 
felf  to  your  very  doors.  The  Lord  grant  this 
may  not  bethycafe  who  readeft  thefe  Lines. 

Inference  4.  Moreover,  hence  it  foUoffs^ 
that  none  doth  or  can  lave  like  Chrift  :  Hh  Ltjc 
to  Man  k  matehlefs.  Thefteenels,  ftrengtb,  an- 
tiouity,  and  immutability  of  it,  puts  a  luftre  on 
It  beyond  all  Examples.  Surely  it  was  a  ftrong 
Love  indeed,  that  made  him  lay  afide  his  Glory, 
to  be  found  in  tafhtonasa  Man,  to  bccomeany 
thing,  tho'  never  fb  much  bebw  himleU,  for 
our  Salvation.  We  read  of  fonathatfi  love  to 
David^  which  pafPcd  the  love  of  Women  •,  of 
Jacob's  love  to  Racbe/^  who  fof  bet  fike  en- 
dured the  heatof  Summer,  and  ootd  of  Winter; 
of  David's  love  to  Ahfalom  •  of  the  Primitive 
Chrifttans  love  to  one  anotber.who  could  die  on^ 
for  another  *  But  neither  bad  they  that  to  dtn/ 
rh^t  C';i:(i  !:  1 1,  nor  had  he  thofe  inducements 
irom  the  Obiedlt^bis  Love  that  they  had.  His 
Love,  likehimlHf,  iswondetiliL 

Inference  5.  Did  the  Lord  Jefus  lb  deeply  a- 
bafe  and  humble  htmfelf  for  us  i  What  an  en^ 
gagemilt  hirh  be  thereby  put  on  «f ,  to  exah  ani 
honour  hi f  r  c,i<  j\uzr^  u:     fo  abufrd! 
it  wasagcxxl  laying  of  BernnrJ^  By  boa  ntnchQ^fo  , 
the  vilethe wot  made  for  w/*,  by  Jo  mneh 
dearer  he  flm/l  be  tome.  And  0  that  all  to  whom  ^om\hi 
Chrift  is  deatj  would  ftudy  to  exalt  and  ho-dmiaci 
noothiin  thele  ftotways.  8m, 

1 .  Byfrequeni  and  delight fu! /peaking  of  him, 
and  for  him.   W  hen  Fotf/ bad  once  mentioned 
hif  Name,  he  knowsnoc  how  10  pair  with  it;  ..  .. 
but  repeats  it  nolefs  than  ten  ti-nc^  in  (he  com- 

Gls  often  Verles,  in  i  Cor.  i.  it  was  Lambert's 
otto,  None  but  Chrift.^  none  hut  Chrift,  It 
isfaid  ofjt'^'j///;*!'/ that  after  his  Con- 
verlion  he  was  Iddom  or  never  obferved  to  ' 
mention tbeName  Jejus.hat  his  Eyes  woulil 
drop ;  Co  dear  was  Chrift  to  him.  Mr.  Fax  ne- 
ver denkd  any  Beggar  that  asked  an  AUni 
m  Chrllfs  name,  or  for  Jefiia'fike.  ^n/im 
Palmer,  when  al!  coiKladed  hewasdcad,  bein-^ 
turned  a& black  as  a  Coal  lathe  fire,  at  laH 
moved  hisioorched  Lips,  and  watlieani  to  fay, 
fioeel  Jeff/{,  and  fell  adeep.  Plutarch  tells  us,  PlHt^frdil 
that  when  Titus  tJamtmus  bad  freed  the  poor 
Grf rM«r  fiom  the  Bondage  with  which  they'*'*"'' 
find  ^fcn  long  groundby  cbeir  Oppreflbrs,  and 
the  iiif/'dtf/i/ was  to  proclaim  in  ttieir  audience 
the  Afdcles  of  Peace  he  hath  concluded  for 
them,  they  fb  prefied  upon  him,  ( mr  bt?in^ 
halt  of  tbem  able  to  hear )  that  he  was  in 
great  danger  to  have  loft  his  Life  ift  the  prefiv 
atlaft,  reading  tbema  lecond  rime,  when  they 
came  to  ondeiftaod  diftiotUy  bow  their  cafe 
ftood^rtMf  fo  fhooNdftr  )of,icqriim  ulnt,  '<^u 

a  Savfr" 


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The  Fountain  of  Life. 


Vol.  I 


3  Saviour,  a  baviour,  rhac  nicy  mad;;  the  ve- 1 
ry  Heavens  ring  agitn        tliuir  Ai.cl.imauonsj 
aod  the  very  Bud;>  kil  dowi)  aRoiuihcd.    Aud  j 
all  that  night  the  poor  Greciitns  with  Inttru- 
ments  of  M^rick,  and  Songs  of  PLitfc,  dan  ' 
ccd  and  Ijng  about  Ills T*.iit,  extolling  him  us  a 
God  thai  l\ad  delivered  them.    But  furely  you 
-have  more  rcj (on  to  he  exalting  the  Author  of 
your  Sjlvatiua,  vvhoata  dearer  rute  hath  (r^id 
you  from  a  more  dreadful  Bondage.   Oye  that 
b;iVL'  ffcaped  the  eternal  Wr^t!;  ol  God,  by  the 
Humiliation oi'the Son ofGcd,  extol  your  great 
Redeemer,  and  for  ever  celebrate  his  Praifes ! 

2.  By  d^iKgyour  Taith  on  him.Jor  xshatfoever 
lyesinthcl^iomijcsyctiir.acicmplilht.    \n  this 
you  fee  the  great  and  moft  diificuli  Promife  fbl* 
tilled,  Cn//.    15.  TheSeedof  the  Woman  fhaH 
break  the  Scrfe/it'sHcjJ  \  which  contained  this 
'  Meicy  of  Ch rift's  Incarnation  for  us  in  it:I  (ay,you 
lee  this  fulfilled ;  and  leeing  that  which  was  moll 
improbable  and  difficult  is  come  to  pafe,  even 
Chriftcomein  iheFlefh,  mcthinks  our  Unbe- 
lief {hould  be  ftranglcd  for  ever,  and  all  other 
Fromilcs  the  more  eafily  believed.   It  leemed 
much  more  improbable  and  impolRble  to  Rea- 
ibn,  that  God  mould  become  a  Man,  and  ftoop 
to  the  condition  of  a  Qeature,  than  being  a 
Man,  to  perform  all  that  good  which  his  In- 
carnation and  Death  procured.   Unbelief  ufual- 
\y  argues  from  one  of  thcfe  two  grounds,  Can 
God  dothis  ?  Or,  will  Gcd  do  that;  It's  que- 
Aioning  either  btsFoowr  othis  Wilit  but  after 
this,  let  it  ceale  fer  ever  to  cavil agamft  either. 
His  Power  to  favc  fliould  never  be  queflioned 
^aoy,  tliac  know  what  SuieiiAgs  and  ij^tinite 
ouideos :  he  fuppoited  in  our  Natwe:  And 
iiody  ]iiswiUiiqpe&K>lave  IhouM  never  be 


putto a queftion  bv  any  that  c«)oOdet  hMtkiir 

he  was  cotirenr  ro  (loop  for  our  lakes. 

5.  didiici/ig  nigh  io  GcJ  laih  ddigbt 
through  tbc  Vail  of  Chrili'th/e/hy  Hch.  10.  19. 
God  hath  made  thisFleihof  Chrift  a  Vail  be- 
twixt the  brightncfs  of  his  Glory  and  us:  It 
ferves  to  rebate  the  unliippoitalue  Glory,  and 
alfo  to  give  aJminion  to  it,  as  the  Vail  did 
in  the  Tunplc.  Through  this  Body  of  Flelh 
which  Chriflairumed,areall  out  lets  of  Grace  ^JJ^ 
from  God  to  us,  and  through  it  alio  m'*A  be  allj  "* 
our  returns  to  God  again.  It  s  made  the  great 
medium  of  ourCociununion  with  God. 

4.  By  applying  your /elves  to  him  under  all 
Temptationi^  Wants  and  Troubifs^  of  vdhat 
Jdndjeever^  at  to  one  that  it  tenderly  fenfibleof 
your  cafe.,  and  moji  willing  and  rf.alv  relieve 
you,  O  remember  this  was  one  ut  t  he  Induce- 
ments that  perfwaded  and  invited  him  to  take  Hiud  is» 
your  Nature,  that  he  might  be  furnifbed  abun  ra  maUi^ 
daptly  with  tender  GMnpaflion  for  yoiu  from 
thelenfe  he  fliould  have  of  your  InhrwirittlnJSr^ 
his  own  Body.  Heb.  2,  27.  Wherefore  in  all 
things  it  behoved  him  to  he  made  like  unto  hk 
Mnttbren,  that  he  might  be  a  merciful  andfaitb' 
fid  tiigb-Priefi  in  things  Pertaining  to  God.,  to 
make  ReeoticUiation  for  the  Sins  of  the  Fevpde. 
You  know  by  this  ArgunrKnt  the  Lord  prcued 
the  Ifraelites  to  be  kind  to  Strangers  \  for  (fiuth 
he )  you  hioa  the  Heart  of  a  Stranger.,  Hxod. 
23.  9.  ChriH;  by  being  in  our  Nature,  knows 
exj^imentaU^  what  our  Wants,  Fears,  Temp- 
tenons  and  Diftrefe  are,  and  fb  is  able  to  hafe 
companion.  0  let  your  Hearts  work  upcn 
this  admirable  Gonddcenlion  of  Chrrit  till 
they  be  filled  wkb  and  your  Lips  lay. 
TbanktUto  Gcdfor  Jtfm  Orr^. 


S  E  R  M  O  N  XIX. 

-  . — r— r — T-n  \ — r  '  .■  : 

>  H^I  L.  H..,8; 

tfiwxVr        l^ifto  found  in  fafiionas  a  Man^  he  hutftbUd  bl^felf^  and  hecMnte  obediettt  to  dimtL 


Sena 

19. 

Treats 

arifl's 
Uumili- 


THi«  Scripture  hath  been  once  already  undef 
oonfidenrioo  •,  and  Indeed  can  never  be 

enough  confidered  :  It  holds  tonli  the  humbled 
fiate  <^  the  Lord  Jefus,durii%  the  limeof  hisa- 
bodeonEaidi.  The  ram  oritwas  delivered 

you  before  in  this  Pointy 

Doft.  JbatibeflateofCbriJi^  from  bk  Con- 
eeptim  tithk  Refurredten^  too/  a  flat e  of 

ifcr-fi  Ahiifemcnt  jnJ  Humiliiition. 

The  HutniUatlon  of  Chrilt  was  propofed  to 
wider  thefe  three  ^oieial  Heads  or  Kancbes; 

ofhis  Humiliation  m  his  Incarnntton^  his  Hu- 


hisDrntf^  Howfaeivar  lnitnbledbjr  lacama 

tion,  hath  been  opened  above  in  the  i^th  Ser- 
mon. How  he  was  humbled  in  his  Life,  is  the 
delignof dils  Sennoii:  Yet  expeft  not  diat  I 
Ihould  give  you  here  an  exacl  Hiftory  of  the 
LifeofChriit  TheSaiptutes  ipeak  but  lit- 
tle ^Tthe  private  part  ofhis  Lift»  and  It  is  not 
mj  dfi%ii  .ID  dilate  upon  all  the  nwBOtaMe 


PaHages  that:  the.  EvaagelUb  (thofe  faithful 
Narrators  of  the  tile oTchrift  ;  have  prefer- 
ved  for  us,  but  only  to  obfervc  and  improve 
thofe  more  obfervabk  Fatticulais  in  his  Life, 
whetebi  cfpecially  he  was  humbled ;  And  luch 
arethefe  that  follow. 

ttrji.,  The  Lord Jefusivas  humbled  in  his  ve- 
ry Infancy,  by  hisCnairoelfion  according  to  the 
Law.  For  being  of  the  flock  of  Fr,;//,  he  was 
to  undergo  the  Gereaaooie$,  and  fubmit  to  the 
Ordbiambelonging  to  that  People,  andtbere^ 
by  to  put  an  end  to  them;  for  fbit  became  him 


niUiatioa  in  his  Li/r,  and  his  HumUtation  in  ta  fulhl  all  Righteouiiids.  Luke  a.  ;2^i, 


vA)eit  tight  daytwrt  aeam^fM  fi>r  the 

cumiifng  cf  the  Child.,  hU  Name  w.m  i  Jled  Je- 

fm.  Hereby  the  Son  of  God  was  greatljr  hum* 
bkd,  efpccially  in  tfadb  two  le^a^ 
I .  la  that  beteby  he  oUi^edbinirBlf  so  keep  cimunci- 

mfuit^Chriftio,  <]uiariu^cicbat  f'^  f^^ii,  n  n  ^  c.'rMaii,ati  ^ 


cdam  CccenmMk  &  cvUibq  lUTiox.  Ami  Mci.  §.  Ub 


the 


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Sam,  19. 


The  FoHO^  (f  Uft. 


87 


tlie  whole  Law,  tho'he  were  the  Law  maker. ,  Law,  as  his  Birrh-right;  and  muft  the  Son  of 
GaL  5.9.  For  I  tejii^  a^ain  to  every  Alan  that  God  be  denied  it!  Bji  ii;:rein  ho  t'ultill.d  thu 
Ma'ratma/ed^tbatheisa  l\btortoSthctcha/e  SaiftUteSt  whillt  venting  his  ownLtjtUi  M 
Lam.   The  Apoftle's  mejning  is,  he  is  a  Debtor  I  fo  it  was  foretold,  Jer  ?i.  ij.  And  this  early 

in  regard  of  Dut7,  b^caulc  he  that  thiiik^  bin  ?t.:flcurlon  not  oMcur-ly  himcd  in  the 
ielfboundtokeepone  pjrt  of  the  Ceremonial  j  Title  ot  the  2  2i/  P/a/a^  that  fialm  which  looks 
Law,  doth  thereby  bind  himfelfro  keep  it  all  v  I  rather  like  arHiftoryoFthe  New,  than  a  Prcr 
fbrwhercall  the  parts  urs  iiiLpiLibly  united  J  phtcy^olthi.  Old  TelUnu  :i :  V  r  as  it  contains 


(  as  tbgy  are  in  the  Law  of  God  )  we  pull  all 
upon  us  by  engaging  or  ineddling  with  any  one. 
And  he  that  is  a  Debtor  in  l  \/n  to  kc.p  the 
whole  Law,  quickly  becomes  a  Debtor  in  re- 
gard of  P«f a/ry,  not  being  able  to  keep  any  pan 
of"ir.  Chrift  thereibre  c  -ining  as  our  Surety, 
to  pay  both  thofe  Debts,  the  Debt  of  Duty, 
and  the  Debt  of  Penalty  to  the  Law.  1  he  by  his 
Circunir'fii  n  1  iLliges  hinifi.l{'  ic  p:jy  the  whole 
Debt  ot  Duty,  by  tulhUin^  all  Rtghteouineis: 
And  iko'his  Obedience  to  it  was  fb  exad  and 
petfeft,  that  he  contr3£led  no  Debt  oi  IVnalty 
tor  ait|r  Tranlgreilion  oi:  bis  own^  yet  be  ob- 
liges himfelf  to  py  that  Debtof  Poialty  wehad 
contrafled,  by  funering  all  the  Pains  due  to 
Traoligreirois.  This  wa^  that  intolerable  Vokc 
due  none  wen:  aUe  to  bear  but  Chrift,  Afff  1 ; . 
lOi  And  it  was  no  fnall  .iIkiTtc  ofCliiIfl,  to 


a  oiofiexa^Hefcriptionoi  ChtiU's  SuttetinKs, 
fo  it's  fitted  with  a  moft  folrable  Title  To  the 

chief  Alu/iaan  upon  Aijelir^  S}obdr\  uiiich 
iigntfies  the  Hind  ot  the  Morning,  or  that  Deer 
which  the  Hunter  routes  betitnes  In  the  morn- 
ing, and  finglesout  to  hunt  down  that  day 
and  Tj they  did  by  him,  as  the  \6th  verfc  will 
tell  you    for  ( Ijith  he  )  }\^s  have  compajfeil 
/;.'(•,  thi-  AiJcmhly  oj  tk;-  -.acL  dhiTve  enclaj.-J  v:c.  . 
Upon  which  JI///(-«/Wx  Iweutly  and  inguniouUy 
delcants:  OwhatfweetVeniibn  fjatth  he )  ischrifli 
the  Flelh  of  Chrilt !  Abundjul,  rvv(.eter  tothe"rn€in, 
believing  Soul,  than  that  which  the  Nobles  of 
this  World  efteem  moft  delicate:  And  left  itSJ'flpt 
lhou!d  want  the  highcft  and  richtil  favour  to  a  diorcm  eS, 
delicati  Palat,  Conjl  our  Hart  was  not  only  quam  hu- 
killed,  but  hunted  to  the  purpofe  before  he  was  K  j*^* 
kilLd  ;  even  as  great  Mtn  nlcby  hunting  and  jgji^j" '"j. 


biodhimfelf  to  the  Law  as  a  Subject  nude  un-  chaling,  beiorcthey  cut  the  Throat  of  the  Deer,  bent,  ac 


d»tt-,  fer  he  was  the  Law  giver,  above  all 
Law  :  AtkI  herein  that  Sov-jraignry  of  a  G(,id 
(one  of  the  choice  flowers  in  the  Crown  ot  Hea 
veo^  wasoUbuped  and  vatled  by  his  SubjeC^ion. 

2.  Hereby  he  was  rtprcfcntcd  to  the  World, 
not  only  as  a  <S«^;^^,  but  alio  as  a  Simcr:  For 
tho'  he  was  pure  and  holy,  jrec  this  Oidinance 
palling  upon  him,  feemingto  imply  a^  if  Cor- 
ruption had  indeed  been  in  them,  which  muft 
be  cut  oft  by  MoRificatio&  For  this  was  the 
Myftery  principally  intended  by  Circumcifion  : 
Cmmo  It  fetved  to  mind  and  admooiih  Abraham  and 
Boiaiftiia  his  Seed,  of  the  natural  gniltinefi,  uncleannels 
and  conuption  of  their  Hearts  and  Natures. 


to  render  its  Flelh  more  fweet,  tender  and  deli- ne  quid 

care:  Tluis  was  Chrifl-  hur.rcd  betimes  out  ol'*^!  * 
the  Country  he  was  born  in.    And  no  doubt  ^^j^*^^ 
but  where  fuch  Dogs  Ibentand  wind  the  Spirit  dTcf,  non 
ol  Chrift  in  any,  they  wou^d  p-irfue  them  alio  rimpUcitet 
to  Deftrudion,  did  not  a  gracious  ftovidaicc"*^'*  ^ 
rate  them  oft.   But  to  return,  how  great  a  Hu- 
miliation  is  this  to  the  Son  of  God,  nor  only  tOtei  bcoc  ' 
become  an  Infant,  but  in  this  Infancy  to  be  hur-  "gltata : 
tied  up  and  down,  and  driven  out  of  ^^W^Jirfum 
Land  as  a  \'agabond  !  fofj„" 

nugiutes,  veiuado  fic  aginndo,  anKonani  cx^ok  Hi  oreidanc,  ctfiKal 
laaiioien,  mUbKn^  acdelica(tofenrciddett.jMi|bJN/ir* 

Tlu'rdly^  Our  Lord  ]ef  us  Chrift  was  yet  more  ^jj*^ 


humbled  in  his  Life,  by  that  poverty  and  out- 


ex  lit  dc- 


  conuption 

Jjj^^  So  Jer,  4.  4.  Qrcumct/e  your  f elves  u/ita  ihe>.  ^   ^         ^       ^  ^^^^^ 

dtefte>Lw''«  *iuf  take  away  the  Joreskitii  of  ycttr  |  ward  meannefs  wh'ich  all  along  attended  his  (fxta^an 
impeo-  Hearts^  ye  Men  of  Judah  \  i.  e.  the  fintulnifsi  condition*:  He  lived  poor  and  low  all  his  days,  cft.nq; 
ad  em-  md  corruption  of  them.   Hence  the  rebellious  j  fo  fpeaks  the  Apoftle,  acV.  b.  9.  Tbff  he  wat*'^"^"^ 


iiiui  vidc- 

that  he  was  never  owner  of  a  Ho-jfc  to  dwell  in,  id*'cntu'^' 
but  lived  all  his  days  in  other  Mens  Houies,  or  Metriz  en- 
lay  in  die  open  Air.    His  outward  Condition  *™  f»™ 
was  more  ncf,Lrtwd3nd  deftitute  than  that  of^-*  ^ 
theBirdaof  tile  Air,  or  Beaft.sof  the  Earthy  fo^^^^^. 
he  told  that  Scribe,  who  protefled  fuchreadincii  bin;  ju 


MI. 


ChtiRm  and  unmortified  are  called  y?/jf-j7^f/*r</  a/id  itnA  rich.,  yet  for  mtrfalu'shebecaiae  poor-.,  fo  poor 

xgv^T^qa  circumcifedtn  Hearty  ZS'n'i^y  A3s -J.  ^i.  And' 
twtus  eft  as  it  ferved  to  convince  of  natural  Uncleannels, 
fo  it  fignified  and  fealed  the  putting  off  the  body 
^^e^-  "/'^'^  Sins  of  the  F/^A  as  the  Apoftle  phrafeth 
ter  ctiam  it,  Co/.  2.  1 1.  Now  this  being  the  Hnd  of  God 

i'lis  fafius  in  the  inftitution  ofthis  Ordinance  for  Abrdum   ,  ,   ,   j_ 

and  his  ordinary  Seed,  Chrift  in  his  infancy  by  j  and  refolution  to  follow  him,  but  was  fxin  d^i 
nb.M  i:.u_-:..:»- ^  ..„i..      u:.  c  :_  when  Cluift  t  Id  him,  Mat.  ti.  2a  ^hefjl^ 

boxes  have  holes.^  anJ  t'c  /)/'■(/>  of  the  A.ir  have  ^\^gf^  g; 
aejisi  but  the  Son  of  Aln/;  !.<.!!:<       u:;>i->r  lo  /.J/rcniatnon 
bn  Head.   It  wasa  comnioii  laying  aaiotig  the  tore  locum 
Jews,  Ji  'hcft  th  Meijiahf.mcs.  he  imllnot  find  a  l"*"'. 
place  to  j!t  doi^^!  in.    >jnKnmes  he  feeds  upon  ^ 
Barley-bread,  and  4  hioilcd  hiih  i  and  io:Retiiiies«f,«»  kkv 
he  was  hungry,  and  had  nothing  to  eat,  Markn-  Ht\n- 
ir.  12.  As  fcr  Money,  he'.vasmuch  a  ftr aiigcr-''*"""** 
toiti  yf)\\zw  tbcTribuie-iuuiiey  wasdeiujndedorj.^^jp 
him,  he  and  iV/r/-  were  not  lb  wdt  furnifhed  continetM 
to  tnak>j  Iiali'a  Crown  betwixt  them  to  pay  it,duodH 
but  muft worii  a  Miracle  lor  it,  Mat.  ^1  '^^^'^^St 
Hccam^noico  beminiftred  unto,  but  to  mini-  ^^fg, 
fter,  Mr.t.  iQ.  1%.  not  to  aniafs  Earthly  Trea- 
iuret>,  but  to  bcifow  heavenly  ones.   His  great 
and  heavoilf  Soul  De()«{[%ed  and  difpifed  iholc 

things 


fiibmitcu)^  to  it,  did  not  c^ily  vail  his  Soveraign- 
tf  bf  SubjeEUon,  but  was  alio  reprefentcd  as  a 
Sinner  ro  the  World)      moft  holy  and  pure 

in  himielf.  f 

Secondly.,  Chrift  humbled  by  Perfecution, 
and  that  in  the  very  morning  of  his  Life  :  He 
was  ban'ifh'd  almoftas  (bon  as  born.  Mat.  2. 
i^.Hee  z;?/."  Egypt  flaith  the  Angel  to /j/ir/^fo  ) 
and  he  ihou  there  until  I  brinj^  tnee  word.,  for 
Herod  will  feek  the  young  Qhtld  li  deflroy  him. 
Ungrateful  Herod !  Was  this  f  nteriainment  for 
a  Saviour  >  What,  ri'Tj  the  Country  againft 
him,  as  if  a  Dejircyrr.,  rather  than  a  Saviour 
had  landed  upon  the  Coaft?  Wliar,  deny  him 
the  pjotc£tion  of  thole  Liw^  l"-,!  t  -.rhich  he 
was  born,  and  that  bcfuic  lie  lud  broken  the 
leift  Ponailioofthem  ?  TheChlld  ofa  B^- 
fffttmjdum  the  beneiu  and  paxdSkioa  of 


Digitized  by  Goc^^lc 


88 


The  Fmuam  «f  l^e. 


VoLl 


admire  and  prolcctiic.  He  fpcnt  not  a 
careiui  thought  abouc  tbolc  things,  that  eat 
npthoofinds  und  ten  thoufandsof  oar  Thoughts. 

Iiidetd  he  cime  to  be  hntnbled,  and  to  teach 
Mcnhy  histxample  the  Vanity  of  this  World, 
Oipiir"  P*^^"'  Contempt  upon  the  enlnaring  Glory 
fruitime  ot'it,  and  thcfcibrtf  Went  before  US  in  i  chofcn 
vctofint^u-and  voluntity  Foveny:  Ytt  be  lived  not  a 
'■"■>  ^<!-  mendtantLilenelrber',  but  was  IbmetiRKsfed 
dute.V-  ordinary,  and  (bmetinna  by  mimculoi:^  and 
ma  Akd.  extraordinary  ways.  He  bad  wherewith  tol'up- 


nu  5i 
frcquen- 
ttflinu 
trntandi 
occafio 
illi  eft. 
quum  re- 
fwn  fe- 
culirium 
appettn 
idSec- 

fiuiORCt 


thirgs,  that  tco  many  ot  his  own  i6o  miich|(hape,  and  to  hearno  language  but  that  <€ 

Hc!l  Ipoken  jll  that  time  :  And  rhe  more  holy 
the  Man  IS,  the  more  would  he  be  atiticled  ta 
hear  fiich  Btafpbemtes  malignamly  fpac  upoa 
the  holy  and  reverent  Name  of  God  ^  much 
mote  to  be  Ibllicited  by  the  Devil,  to  join  widi 
him  in  it:  Thisliiiy  wouM  kic  aoooiiated  aa 
fmall  mt(ery  for  a  Man  to  undergo.  How  great 
a  Humiliation  then  muft  it  be  co  thegreat  GxAf 
CO  be  humbled  to  this  I  lo  fte  a  of  hit 
Houfe,  fetting  upon  himfelf"  the  Lord  !  His 
Jailor  coming  to  taiiehitit  Piiioner,  if  be  caal 
A  Imle  Apoliate  Spirir,  daring  to  anenapt  fiich 
things  as  thele  upon  him  !  Surely  this  wasa 
deep  abatement  to  the  Son  ot  Ciod. 

ififthly^  Our  blefled  Lord  Jefus  was  fermoN 
humblca  in  his  Life  than  all  this  nnd  th  irhy 
his  own  Sympathy  with  others,  under  ail  ibt 
bovdensthac  made  them  groan.  For  be  raiidi 
more  than  Pd*/ could  fay,  U  fwpsafffh'M  and 
I  burn  not  ^  He  lived  all  his  time  as  it  were  ia 
an  Hofpiral  among  the  Ock  and  wounded.  And 
lb  tender  was  his  Mean  that  every  groan  far 
Sin,  or  under  the  eHedsof  Sin,  pierced  him  fe^ 
that  itwastruly  (aid,  himfelf  ban  mot  SkkK*§egy 
,ind  t'  rk  our  Injirmniei^  Mat.  8.  r6,  17.  ft 
was  Ipoken  upf  n  the  occafion  ot  fome  poor  Crea- 
tures that  were  poilefled  by  the  DeviL,  and 
brouglit  to  him  to  be  difpofFefled.  It's  (aid  of 


fb  104.   pon  that  precioiis  Body  of  bis,  till  the  time  was 

cometouner  it  up  to  God  ;  but  would  not  in- 
dulge and  pamper  that  tlclh,  which  he  pur 
polely  alTumed  to  be  bumbled  in. 

¥ouribly^  Our  dear  Jefus  was  yer  further 
bumbled  in  his  Lite,  by  the  horrid  Temptati- 
ons wherewith  Satan  amultedhim,  than  which 
nothing  could  be  more  grievous  to  his  holy 
Heart.  The  Evaa^clijl  gives  us  an  account  of 
this  in  Luke  4.  from  the  iirft  to  the  1  ^h  Verfe : 
In  which  Context  you  find  how  the  Dold  and 
enviousSpirit  meets  the  Captain  of  our  Salva- 
rion  in  the  Field,  comes  up  with  him  in  the 
WildernLfs  when  he  was  fblirary,  and  had  not 
a  Second  with  him,  vrr.  1.  there  he  ketf^  him 
taliingtorty  day^and  torty  nigbts,  to  prepare 
him  to  clofe  with  his  Temptation:  All  this 

whiIcSatan  was  pointing  and  edgiiigtliat  Temp-  him,  Jdm  11.  53.  Hjdt  whe/i  he  /am  Mary 


  ration,  with  which  at  laft  he  teiolvcs  to  try  the 

*idet>btcaft  of  Chrift  by  a  home  thrufl,  ver.  2.  By 


thistime  he  fuppoles  Chrift  was  a  hungry  fas 
indeed  he  was )  and  now  be  thought  it  was  time 
k)  make  his  aflault,  which  he  doth  In  a  very 


weeping^  and  the  Jewt  alfo  weeping  which  cm 
mto  ber^  l)e  groaned  in  the  Spirit^  and  i^jt 
troubled.  And  ver.  35.  Jejus  mpt :  yea,  his 
Heartllowed  with  pity  tor  them  that  had  noc 

one  drop  of  pity  tor  themfelves.    Witnets  his 


fiCKAH' 

C|iine 

finun 

poo's-  of  Temptations,  trying  fcveral  Weapons  upon 
^«B»-him  afrcrwarc!5.    But  when  he  had  made  a 

^umdo  throft  ai  him  with  that  fiitt  Weapon,  in  pierced  him  to  think  ot  the  Calamities  hanging 
BOD  dl    which  he  efpecially  trufted,  Cmmand  that  over  that  great  City  I  Yea,  he  mourned  for 

thefe  Stones  be  male  Brej.{^  ver.  ?  iv<A  law  them  that  could  nor  mourn  for  their  own  Sins. 
2^^J^bow  Chiift  had  put  it  by,  tr/.  4.  ihen  he  Therefore  it's  fa  id.  Mark^.^,  he  wu  grieved 
changes  poftures,  and  aflanlts  him  Wwh  for  the  lurdiuft  of  the  Peoples  Hearts.  that 
Temptations  to  Blafphemy,  even  to  Jail  i/t>tc;7 !  the  commendation  of  a  good  Phyfician,  that  he 
and worjhip  the  Devil.  But  when  he  law  he  j  dothas  it  were  die  with  every  Patient,  was  molt 
could  fatten  nothing  on  him,  that  he  was  as  |  applicable  10  our  tender  hearted  Phyfidan. 
pure  Fountain  Water  in  a  Chriftal  Vial,  how  ;  This  was  one  of  thofe  things  that  mrtdt  him  « 
much  Ibever  a^;iiiteJ  and  lhaked,  no  Dregs,  Man  rf  Sorrows^  and  acgujiniea  with  Gnefs. 


fuitablc  Temptation  at  firft,  and  with  variety  tears  ipent  upon /^-r/^/d/^/K,  Luke  19.  41,42. 
'  ....  feielaw  the  mifery  rhar  was  coming,  tho* 

they  never  fcrefaw,  nor  feared  ic    0  how  it 


or  filthy  Sediment  would  life,  but  he  remain 
ed  pure  ftill :  1  fay,  feeing  this,  he  makes  a 
politick  Retreat,  quits  the  Field  tor  a  featbn, 
ver.  13.  yet  leaves  it  cum  a/timo  revertendt^ 
with  a  refolution  to  return  to  him  agiin.  And 
thus  was  our  blefled  Lord  Jefus  humbled  by  the 
Temptations  of  Satan  and  what  can  you 
imagine  more  burdenlbme  to  him  that  was 
brought  up  from  Eternity  with  God,  delighting 
in  the  holy  Father,  to  be  now  fhut  into  a 
Wildemels  with  a  Devil,  there  to  be  baited 
fo  many  days,  and  have  his  Ears  fi/ed^  tho' 
not  defiled,  with  horrid  Blafphemy  i  0  how 
was  the  cafe  altered  with  Chrift  1  irom  what, 
to  what  was  he  now  come  ?  A  chafle  Woman 
would  account  ic  no  common  mifery  to  be 
dpgg'd  up  and  down,  and  li^liched  by  Ibme 
vite  Ruflian,  tho*  there  were  no  danger  of 
Defilement. 

A  Man  would  account  it  no  imali  unhappi- 
neS  10  be  fhut  up  live  or  fix  w«dB  ngecber 
Devil*  tno'  •fpoiiqg  m  a  hnmuM 


For  the  more  holy  any  is,  the  more  he  is  grieved 
and  afflifled  for  the  Sins  of  others  ^  and  the 
more  tender  any  Man  is,  the  more  he  is  pierced 
wirh  beholding  the  miteries  that  lye  upon  others. 
And  it  is  fure,  never  any  Heart  more  holy, 
or  morelimfible,  tender  and  compaflionate  than 
Chrift's. 

Sixtbfyy  Lattly,  That  which  vet  helped  to 
humble  him  lower,  was  the  ungrate-ful,  and 
mod  bafe  and  unwonhy  entertainment  the 
World  gave  him.  He  was  not  received  or 
treated  like  a  Saviour,  butastbevileft  ot  Men. 
One  would  think  that  he  who  came  from  Hea- 
ven, to  five  bit  Life  «  Ranfom  jor  many.,  Mot. 
2a  58.  He  that  was  not  feat  to  condemn  the 
World,  but  that  the  World  through  him  migfyf 
be  faued^  John  3.  17.  He  that  came  to  dij}i>lve 
the  Workrof  the  Devil,  1  John  3.  8.  knock  off 
the  Chains,  open  the  Pnfon  doort.,  proclaim 
liberty  to  the  Captives.  I&,  61.  i.  1%,  when 
rnch  I  Savioiir  aiHved,  O  witiiivhat  acclama- 
dm  dtjsfy  and  dc«iontetiohi4»f'  TbankfUi- 


Diqitized  by  Google 


Serm.  19. 


The  Fountain  of  L^e, 


do  eft  a- 
Aw  imo, 
indindi^ 

iqiuliccr 


ads,  Ihould  be  have  been  received  ?  One  would 
iiave  thoii^t  ihey  ihould  even  kifs  the  ground 
hi  ttod  upon  ;  But  inftead  of  this,  be  was  ha 
nd,  fUb.  t%.  18.  He  was  iefpifedh^  them,  Mat. 
1?.  5^  So  reproacht^,  that  he  became //v 
proacb  of  Men,  as  who  (hould  fay,  a  Corner 
Mterey  one  to  Tpit  in ;  a  Butt  for  every  bafe 
Tongue  to  Ihoot  tr,  ?fa!.  22.  6.  Accufed  oi 
working  his  Miracles  by  the  power  ofthe  Devil, 
JMof.  12.  24.  He  was  trod  upon  as  a  Worm. 
Vpii  22.  6.  They  buftetted  him,  Mat.  26.  67. 
litwtehim  on  the  Head,  Mat.  27.  ?o.  array "d 
hhnasa  FooU  ver,  29.  fpat  in  his  Face,  ver. 
5a  defpifed  him  as  the  baleft  of  Men,  Tbujci- 
lowfaid^  Mat.  2  6. 6 1 .  One  of  hisown  Follofweis 
Ibid  htm,  anotheribifware  him,  and  all  fbtfook 
him  in  his  greatelt  TrouUes.  All  this  was  a 
great  abafement  to  the  Son  ofGod,  whowasnot 
thus  treated  for  a  day,  or  in  one  pbce ,  but  al! 
his  days,  and  in  all  places,  tic  endured  the 
contradiilioH  of  Stnners  agiinll  himfelf.  In 
thde  Particulars  I  have  poimcd  out  lo  you 
fixnediing  of  the  humble  LifeCbrift  <lived  in 
Che  Wbri^  From  all  which  Paitkuhis  lime 
ttlefid  Infaences  will  be  noted. 

Inference  i.  From  the  firft  degree  of  Cb;iit's 
Humiliaticm  in  lubmitting  to  be  drctnndfid, 
and  thereby  obliging  himfdf  to  fulfil  ih^;  whole 
Law,  it  follows,  lhat  Jufiice  itfelj  may  Jet 
both  hand  and  ftal  ta  tag  acqmttaiees  and  dif- 
ihargei  of  Believers.  Chrift  hereby  obliged 
himfdf  to  be  the  Law's  Fay-maiter,  to  pay 
its  ntinoft  demand ;  to  bear  that  yoak  of  Obe 
dicncc  that  never  any  before  him  could  bear. 
And  as  his  Circumcibon  obliged  him  to  iieep 
the  whole  Law  -,  lb  hewasmoft  predle  and 
pun8tual  in  the  obftrvation  of  it  :  So  exafl, 
that  the  lharp  eve  of  Divine  Juftice  cannot  e 
Joy  thelcaft  f.aw  in  it  -,  hot  acknowledges  full 
Payment,  and  ftands  ready  to  fign  the  Believer  a 
fbll  Acquittance.  Rom.  3.  25.  17w/  Qod  may 
be  juj},  and  the  Jujhfier  cf  him  that  helitvet 
in  Jcfus.  Had  not  Chrift~been  thus  obliged, 
we  had  never  been  difcharged.  Had  not  bis 
Obedience  been  an  Imife,  oompleat  and  pefleCl 
dirag,  our  Juttification  could  not  have  bceh  fo. 
He£at  hath  a  precious  Treafure^wili  be  k>ib 
toadfentnrtitfnaleaky  Vcfft!:  Wototheho- 
lieft  Man  onFurth,  if  the  fafety  of  his  precious 
Sool  were  to  be  adventured  to  the  bottom  of  the 
tcftDirtt  tttateref he  perfemied.  BotCbrift's 
Obedience  and  K!^;hreourners  is  right  and  found  ^ 
a  Bottom  that  we  may  faiely  adventure  all  in. 

b^emcei.  From  the  early  flight  of  Chrift 
intof^/>/,  wc  infer,  Th.u  ilH  gt  cnten  Innccen- 
n  and  Fity  cannot  exempt  from  i^etjecution  and 
injury,  Who  more  inmeent  than  (Sfrip  f '  And 
who  naore  perfecutcd  '■■  The  woild  is  the  world 
ftiU.  I  bavg  ^iven  them  iky  Word,  and  the 
Warfiinth  hated  them^  John  17.  14.  The 
World  lyes  in  wait  :is  a  Thief  for  them  that 
carry  this  Treafure  i  they  who  are  empty  ot  it 
may  fine  before  htm  h«^  never  flops  them  :  But 
Perftcuiion  follows  Piety,  as  the  Shadow  doth 
the  Body.  2  Tim.  j.  1 3.  All  that  voiiUtve god- 
h  in  Chrift  Jefuf,  tnufl  J'afjer  ^ferfeeniion. 
Wbofoever  relolves  to  live  hohly^  niiifl  never 
eape^l  to  Wscquieily.  Jt's  Godltnejs^  and  Ci(./d- 
llnelSMrOV;//  Jejus.^  i.  c  iiich  as  b  dcrivvd 
fomChrift,'  irueGodlineis  \  and  it's  une  God 
■  •     Vol.  1. 


linelsas  it'smanifefted  in  pra£lice.  All  that  will 
/ivegodfy^  that  will  exert  Holinefs  in  their  Lives, 
whidi  convinces  and  galls  the  G)nfcicnces  of 
the  ungodly.  Tis  this  enrages,  for  dnc  is  an 
Enmity  and  Antipathy  betwixt  them:  and  this 
Enmity  runs  in  a  blood;  and  its  tranfmittcd 
with  it  fi-om  generation  to  generation.  Gal.  4. 

As  then,  Ijc  that  tsar  born  after  the  flcfhy 
perfecuteth  him  that  von*  horn  after  the  fp!/i}\ 
even  fo  it  it  now.    Marie,  lb  it  B?iir,  and  fo  ftill 
\t  it.  Cr/Vs  Qub  is  ftill  carried  up  and  down 
redded  wirh  the  Blood  oTAbelSi\th  Bucheltzer  .,  Muldid. 
h\n  thus  it  muft  be,  to  conform  us  unto  Chrift :  *»*f^^««* 
and  O  that  your  Spirits^  as  well  as  your  Ccn-  2,™  f^- 
iitiantj  may  better  harmoni.'.e  with  Chrift.  guiac 
He  fufrcred  meekly,  quietly  and  felWenyIng- Abciwni- 
ly  I  be  ye  like  him.   Let  it  not  be  faid  of  you, 
as  ir  is  ofthe  Hypocrite,  whofe  Lufts  are  only  r„„^t"™i. 
hi.i  but  nut  mortified  by  his  Duties,  that  he  is ckO^ 
iikeaj^M/,  which  feems  cold ;  but  if  you  Itrike 
him  he  is  all  fisry.  To  do  well,  and  iufier  ill, 
is  Chrift  like. 

Inference  From  the  third  panicular  of 
Chrms  Humiliarion,  1  infer,  lUit  fncb  a*  are 
full  of  G/-./iT  and  Hilinefs.,  may  he  dcflitute  and 
\ empty  of  Creature-comjortt,  What  an  over* 
I  blowing  fttlne^ol' Grace  was  there  in  Chrift! 
^nd  yet  towhnt  a  low  ebhdid  his  oi!rAyidCcm- 
ionsfbmetinnes  iaU  :  and  as  it  iktcd  with  him, 
fi)  wirhmany  othcts  now  in  Glory  with  him, 
whilil  they  were  in  the  v.  ly  ro  that  Glory, 
I  Cor.  4.  !i.  Even  to  this  prefrnt  fvur,  ae 
htah  hunger,  and  thirf},  and  aretraJMi  and  huf* 
felted,  d/id  lh.~iY  n>:'  Lcnnin  dKetiirtg-place. 
Their  Souls  were  richly  doathed  with  Kobes  of 
Rigbteoefhefs,  their  AnAW  nskfsd  or  meanfy 
clad.  Their  Souls  fed  h/t;f\  even  on  hidcien 
Manna,  their  Bcdt'es  hungry.  Let  us  be  con- 
tent ( flirh  Ltfiher  )  with  our  hard  lire ;  ftr  do 
we  not  feaft  with  An^xh  t  fv>n  that  Br-:jd  of 
Lite :  Remember  when  wants  pinch  hard,  that 
thefe  fix  no  marks  ofGoA's  hatred  upon  you.  He 
hjth  dealt  no  vvorfe  wirh  you  than  he  did  with 
hisown  Son.  Nay,  wbtcbof  youis  not  better 
aocommt?da<ed  than  Chrift  vm\  if  yon  lie 
hurgfy  or  thirfty  ,  you  lijve  f  me  K  diefh- 
nients  \  you  have  Beds  to  lye  on  ;  litc  Son  of 
Manbad  not  where  to  lay  his  head;  the  Heif 
of  all  things  had  fcmtrimes  nothingto  ear.  And 
remember  j'ou  arc  going  to  a  f^ciMtful  Country 
where  alt  yoiifiMraiAti(>in  b6  lupplicd  .  peorin 
the  U'rr/d^  rt'chin  \-aitl\  And  fiet/  s  ij  the  Kin^- 
doftt  which  Oodhath  pnmjcd^  Janies  2.  j.  I  he 
mcanncftof  your willadd  to  tbelvfiie 
of  )'rnrcf autre  Coi'dition. 

Inference  4.  Frc»m  the  ibnrtb  Panicular  cf 
CbriR's  Harniiiatidn  in  his  Life,  by  Sjtan's 
Temptations,  we  infcr^  T'l/r  th.^fe  in  td'om 
Sal  an  bath  no  interej^.,  may  have  moji  trouhti 
from  him  in  thk  World.  John  14I  7,0.  Ihf 
Vrir.ee  i>fthii  mortdccmrihy  undhnh  ncuchi  in 
me.  Where  he kflOi\'s he  cannot  be  a  Cc/wtff ♦ 
rj*-,  'he  will  not  reafetnbe  a  Tronhlefi  This 
bold  :»!Td  darirf,  Spitit  adventrres  lipon  Ch:ift 
himtelf ;  li»T  douUlelshc  was  hl!ed  with  Ei  vy 
at  tbt -light  ofbim,  and  would  do  whjt  i/e 
coi'M  tho"  to  no  purpife,  to  ohftruft  theblelftd 
dehgn  in  his  hand.  And  it  was  the  VVildom 
jnd  Love  of  Chrift  to  admit  him  to  certic  as 
neKhnna&mightibej  indtrv  aUkiaOattsupon 
N  huu^ 


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9° 


Tb0  Fount  am  oj  Lijc. 


.Vd.l 


..liim  .  thit  by  ihis  experience  he  mighc  be  HlkJ  rhithrdhold.  of  Glory,  thou  liuh  cill  back  a 
.  wuh  piiy  to'luccoui  them  liuicaieientroted.And  I'lniling  l'X>k,,  and  Ijy,  Now  Satan  tip  thy 
as  he  ler  on  Chrift^  ibmuch  mofe  wiU  he  ad-!  worft;  now  lam  there  where  thOu  canft  vtA 

;  venture  upon  ;  and  but  too  ott  comes  ofF  a  come.  M.  in  while,  till  thoa  he  out  of  his 
GoiKjucror.  Sometimes  he  fhoots  the  fiery  .r-ach,  let  mo  adv'ili  thes  to  go  to  Jefus  Chrift, 
.  D  irts  of  blafphcmous  Injections.  Thefe  fall  i^nd  open  the  matter  to  him  \  tell  him  how  that 
as  flalhes  oF  Li^hcniiig  on  the  dry  Th.itcli,  jbartSpint  talli  upm  t!K%  yea.  fets  upon  t^ice, 
which  inftamly  lets  all  in  a  cotnbuUion.  Aad  even  in  hU  prclence  :  Inurcat  him  to  rebuke  and 
juft  fo  is  it  attended  with  an  after  Thunder- 


clap orinwaid  Horror,  that  (hivers  the  very 
Heart,  andlitikesall  into  contuhon  within. 

Diveis  Rules  are  |»e1cribed  in  this  cafe  to 
relieve  poor  di ft refled  ones.  One  advifcth  ro 
think  lerioudy  on  that  which  tsdarted  liiddenly, 
and  to  do  by  your  Heaxts  as  Men  afi  lo  do  with 
young  IIorfLs,  that  are  apt  to  ftart  and  boggle 
at  every  thing  ia  the  way  ,  we  bring  them  dole 


command  him  oti'  :  Beg  hinti  to  ooniider  tbjr 
cafe,  and  lay.  Lord,  dolt  not  thou  remtnibtr  how 
thy  own  lieart  wasoncc^rieved,  tho'  noc  deiiled 
by  his Al&iilits?  1  hav.  ^i  Lfand  Guilt  toge- 
rher  upon  me.  Ah  Lord,  I  expeil  Pity  amd 
Help  irona  thee;  thou  knowell  the  Heart  ot*  a 
Stranger,  the  Heart  of  a  poor  tempted  one. 
This  is  lingular  Relief  in  this  cafe.  0  trv  it! 
Inference  >.  WasChrift  yet  more  humolcd, 


;  to  the  things  they  fright  at,  make  them  look  by  his  own  fympathy  with  otbas  in  their  Di- 
on them,  and  fmcll  to  them;  that  time,  and'Hrcflcs  ^  Hence  we  learn,  that  a  coifipalfionate 
better  acquaintance  with  luch  things  ,  may  i  Spirit  towards  Tuch  as  labour  under  burdens  of 
teadi  tbem  not  to  Ibrt.   Otbe|S  advife  to  dt-!Sinor  Aiflidion,  is  Chrift-like.  and  truly  ex- 

verfions  ot'rhc  Th:  ',:ghts  as  much  r<  may  be,  .ceUcnt:  Thuswasthe  Spirit  of  Chrift  :  0  be 


■•  to  think  quuedcoiticr  way.  Tlicle  Kules  are  lye  like  him  1  Put  on  as  the  hied  of  God,  Bow- 
contiary  to  one  anmher,  and  I  think  fignifie  but  j  els  of  Mercy,  Col.  ^  12.  Weep  with  themfh^ 

•  little  to  the  relief  of  a  poor  Soul  lb  difhclTed.      \tocep^  and  rejoice  teiihihem  that  rejoice^  Rotn. 

The  beft  Rule  doubtlcG  is  chat  01  tnc  Apo-|  '2.  i?.  It  was  Cj/;;  that  laid,  il«7  laiy  Brothers 

•  ftle,  Eph.6.16.  Aboz'e  dll  taking  the  Jhield  oj\  Keeper^  Blefled  Paul  was  of  a  contrary  Tent' 
EiithyXoheretoithye/lja/i  be  ab/e  to  quench  all  the  ^  per^  2  Cor.  11.29.  H'bois  vBt\ik,  and  I  a/n  not 
fifty  harts  of  tlx  wicked.  ^1^^  your  faith,  my '  fnfak  f  h'hff  ispffcnJed^  and  I  burn  ttot  f  Three  ^^'^ 


fed  through   Temptations  before  you  :  And 
.  panicularly  exercile  Faith  on  three  things  in 
Chrift's  Temptations. 

I.  Believingly  cGnfidei  how  great  variety  of 
Temptations  were  tried  upon  Quift  ^  and  of 


rrienc.s,  upon  your  tempt        iour,  who  pal-  things  ptomote  Sympathy  in  Chriftians,  on  

"    ~  ■  "  "     the  Lord's  pity  lor  them  ^  he  doth  as  it  were  rrtidirJ 

fuflcr  with  them  i  In  alt  their  AffitSions  he  thatrfd 
tea*  afjhffed^  Ifa  6?.  9.  Another  is,  the  relati- 
onwefuftain  to  Gods  affiiSol  People;  They  f^f^^ 
are  Members  with  us  in  one  Body , and  the  Mem-  'jiatfmiK : 
.whata  horrid  blafphcmousnnni*  that  wa%  fa// jbers  Ihoald  have  the  fame  care  one  of  another,  7f  >, 
dom  atdmr/hip  me.  i  Car.  12.  2$.  Thelaft  is,  we  kflow  not  how 

s.  Believingly  confidcr,  that  Quift  came  oft  ibon  our  ielvcs  nray  need  from  others,  what  o- ^^//'^^J 
a  perfoll  Conqueror  in  the  day  of  his  trial,  beat  thers  now  need  from  us.    Rrlh'rc  h/m,  avV/j  jbt;  But.^.-, 
Satan  out  oi  the  held.  For  he  law  what  hazt  jpirit  of  Mcckncfs,  co/ifideriai  tby  Jelf^  lejl  ^  f^rt 

 «  J**..  ...    .       ^thoualfobete^nptcJ  GiV.6.{. 

Inft-rcncc  6.  Did  the  World  helpon  the  Hu  ^J^^^' 
miliatioQ  ot  Chii&by  their  bafe  and  vile  uia£^  Biirdm  tm. 
of  him  i  Learn  hence,  That  the  Judgment  toe  o  /W 
World  gives  of  ?crfons^  and  ihar  W.nb, 
tie  to  be  regafded.  Surely  it  dii'pencc^  its  Smiks  Xl^h 


tempted  on  Chrift  was  as  impollihlB  as  to  batter 

the  body  of  the  Sun  with  Snow-balls. 
.    3.  Laftly,  Believe  that  the  benefits  of  thofe 
hjs  Victories  and  Gonquefts  are  ftr  you  ^  and 

that  for  your  Ohes  he  pennitted  the  Tempter  to 
come  lb  near  him  -.  As  you  Hnd,  lieb.  2. 1 8. 


Heb.  4.  15.  If  you  fay,  true,  Chrift  jand  Hdionis  very  prepolteroufly  and  iindhly.  Tn  Affe 

^vas  tempted  :;svvJl  as      but  ihercs  a  vafl  this  refpeO,  among  others,  the  Saints  are  ft  lied  Ant  fimw, 
difieteoce  betwixt  his  Tensptations  and  mine  :  fuch  Perfbns^  wiMmibe  World  is  not  tsoriby.  ^^J^^'^ 
ForthePrhiceofthis  Wotld  came,  and  found  Heh.  fi.      i.r.  itddth  not  de1etve'K>  have  po^mus 
nothing  in  him,  John  141?.  He  was  not  inter-  fuch  choice  Spirits  as  tbele  are,  left  in  it.  fince  efff  quod 
mUv  defUed^  tbo'  externally  t^aulted ;  but  I  am  !i  t  knows  not  how  to  uie  or  treat  them-. .  It  was  ^jc  eft- 
defiled  by  tiKm  as  vrdlastrooUed.  ItheOxnirfaint  of  5<7A;r>ji  above  eleven  Bundled  no§"'|," 

Scl.  This  is  a  differtnt  cafe.  True,  it  is  fo,  iyears  ago  ;  Ifany  of  the  Nobility  (  lairh  helccnvcm 
and  mult  held,  orelie  it  had  fignified  nothing  do  but  begin  to  turn  to  God,  pteleaily  hcldeth  ad  Dcum 

"      "   the  Honour  ofNobility  :  O  in  how  little  Ho 

nour  is  Chrift  among  Chriftiati  People,  when  ||;^'™^ 
Religion  (hall  make  a  Man  ignoble!  So.  that  oobjjiods 
;  as  he  adds )  many  are  compelled  to  lie  cvil,i 
lelt  they  Ihould  be  eflecmcd  vile.   And  indeed,  ^ 


loyouT  relief  For  had  (^ift  Men  internally 

defiled,  he  had  not  been  a  fit  Mediator  lor  you 
nor  could  you  have  had  any  benefit  either  by  his 
Temptations  or  Snfierings  for  yon.  But  he  be 
ing  tempted,  and  yet  liiU  holy,  bearing  the 
Burden,  and  ftill  efcaping  the  defilement  of  Sin, 
hath  not  only  iatisfied  for  theShs  you  commit 
when  tempted,  but  alio  got  an  exptrimental 
lenleofthemifery  of  your  Condition,  which  is 
in  him  ( tho*  now  in  Glory  )  as  a  ipring  of  Pity 
and  render  Companion  to  you.  Remember, 
poor  tempted  Chi i ilia n,  the  God  ofVeace  fhall 
jhoftly  tread  Satan  under  thy  feet^  Kom.  16.  20 
Thou  (halt  let  thy  foot  on  the  Neck  of  that  E- 
n«my :  And  as  iooa  as  both  tby  Feet  are  over  1 


Ifthe  world  gives  us  any  help  to  difcover  tb«^  fHjjfpB- 


irae  worthandexcellencyof  Men  by,  it  is  by  puioi 
the  rule  of  Contraries  fir  themuH  part.  Where  uorC 


ho- 

part,  vvncre  uorChri- 
it  fixes  its  marks  ot  Haticd,  wc  may  ufuall}' 


find  that  which  invites  our  Refpc£\  and  Lovt 


ir 

It  fliould  trouble  us  the  lels  to  be  under  the 

Salv.  Ub. 

4.  ,/.■  C'ub.  Dci.  Supnbos  fio,  quod  video  n^mrn  pcfllmum  milu  aef 
cere :  gaudco  rebetlit  dici.  Luih.  Gntiat  ago  Deo  meo,  quod  dig* 
BM  Miih  qMDimDdiHockfiri  tStnH. 


'flights 


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Serm.  20. 


The  Fountain  ofUfe. 


flights  and  difrdfxCb  of  a  blind  World.  I 
cou!d  Ke  even  proud  upon  it  (iaiih  Luther) 
thatl  fet  I !;  ivL  ill  ill  name  from  the  World.  And 
Jerom  Wei  id  < aod  that  counted  him  wonhy  to  be 
hnted  of  the  World.  Labour  to  ftand  right  in  the 
jud^jment  of  God,  and  trouble  not  thy  lelf"  for 
dieiafh  and  headlong  Genfures  of  Men.  Let 
wicked  Men,  ftith  one,  cwr  tlu  throat  of  my 
Credit,  and  do  as  they  like  belt  with  it-,  when 
die  wind  of  their  Calunyiies  hath  blown  awjy 
my  ^od  Name  fronfj  me  in  the  way  to  Heaven, 
I  know  ChriR  will  take  my  Name  out  of  the 
mire,  and  wa(h  tc>  and  reitore  it  to  me  again. 

Inference  7.  From  the  whole  of  Chfift's 
Huiniliation  in  his  Life,  learn  you  to  pais 


thrcMighaU-the  Troubles  of  your  Lile  ttidia 
contented  compofcd  Spirit,  as  Chrift  your 
Forerunner  did,  He  was  perfecuied^  aod  bare 
it  meekly  poor^  and  never  murmured,  tempr 
't/  nnd  never  yielded  to  the  Temptation  \  ;t- 
viicd^  ar)d  rev  llcd  not  again.  Wiien  ye  therefor^ 
pals  through  any  of  thefe  Trials  look  to  Jefus^ 
and  confider  him,  See  hm.v  he  that  pifled 
through  thofe  things  before  you,  managed  him: 
felf  in  like  Circumttances ;  yea,  doc  only  heat 
the  way  b" '•i';  Pjrrern  and  Kxample  for  vou, 
but  hath  lu  every  one  ol  tliofe  conditions  icit  a 
BleiUng  bdiitid  him  fof  them  that  Mow  m  his 
Steps. 

thanks  he  to  God  for  Jejus  Gmjl. 


S  E  R  M  O  N  XX. 

Orifts  - — ■  '  • — ^  •'^  y   ■ 


Humi- 
Uttim 
umo 

in  bit 

firji 

frepara- 
tivesS 


JOHN  XVIL  II. 

And  Jim  I  Mjt  m  mote  in  the  Worlds  but  thefi  arc  in  the  World audi  come  to  thee: 
Htij  Father,  ^  tbrou^b  thine  mif  Name,  tbqje  tobom  tUubaJlgivetttae  ^  that  thef 
imyieMtfMtPeare* 


WE  now  come  to  the  laft  and  lowed  Kcp ' 
of  Chrift  s  liumiliation,  which  was  in 
his  lubmitting  to  Death,  even  the  Death  of  the 
Crols.Out  ofthis  DeithofChriftthe  Liteofour 
Souls Iprings  up  ^  and  in  this  Blood  of  the  Crofs, 
aUocif  Mercies  Iwim  to  us.  The  Blood  of  Chrift 
runs  deep  to  fome  eyes:  The  Judicious  Belie- 
ver fees  Multitudes,  Multitudes  of  ineltimabk 
BlefTings  in  it.  By  this  Crimlbn  Fountain  1  re 
Iblveto  fitdown;  and  concerning  the  Death  of 
Chrift,  I  (hall  rake  diftinftly  into  confideration 
the  Preparations  made  for  it ;  the  Nature  and 
Quality  of  it ;  the  Deportment  and  Carriage  of 
dying  Jefus ;  the  Vuneral  Solemnitiet  with 
which  he  was  buried ;  and  laltly,  the  BieffedDe- 
figns,  and  Gloricitt  Eadt  of  his  Death. 

The  Preparatives  for  his  Death  were  iix. 
Three  on  his  o.vn  pirt,  and  three  more  by  his 
Enemie&Tbe  f  reparatkuismade  by  himfelf  for  it, 
wdtethefilemiirwMMrmibffMofhis  Friends  to 
his  Father :  The  injh'tut'ion  of  a  commemorative 
fign,  to  perpetuate  and  refirdh  the  Monoiy  ot 
his  Death  in  the  flfeaitsofhb  People  rilllie  come 
again.  And  his  pourin^^  cut  bis  S.hI  to  Gr  J  by  ' 
projier  in  the  Garden,  Which  was  the  pofture 
he  diole  to  be  {bond  hi,  when  they  {hould  ap 
prebend  him. 

This  Scripture  contauis  the  fiift  preparative 
of  Chriftfor  Death,  'whereby  Iw  left  his  Hou^ 
in  order,  prays  for  h^s  People,  and  blefTes  them 
before  he  dies.  The  Love  of  Chrift  was  ever 
tender  and  ftrong  to  his  People ;  but  thegteareft 
M^ni'clfations  of  it  were  at  parting.  And  this  he 
naaniieftcd  two  ways  efpecially  j  vis.  in  leaving 
fii^ular  Suppons,  and  gtoonds  of  Comfort  with 
them  in  his  laft  lieavenly  Sermon  in  C1}ap.  14, 
15,16.  and  in  pourii^  out  his  Soul  molt  alte^i- 
onaUy  totheFatherror  them  In  this  Heavenly 
Prayer,  iJi.rp.  r  7.  In  this  Prayer  he  givc<;  them  a 
Specimen  or  Sample  of  that  his  glorious  Intercef 
fioa-work,  which  hewasjaft  then  going  to  per 
fecm  in  lieaven  ftr  thom.  H«a  his  heart  oyer- 
:      Vol  L 


f^'^wed,  for  he  was  now  leaving  them,  ahd  ^ 
ing  to  the  Father.  The  laft  words  of  a  dying 
Man  are  remarkable,  how  much  more  of  a  dy- 
ing Siviour?  I  (hall  not  launch  dat  intotli  ir  I  I-.T- 
fed  Ocean  of  precious  matter  contained  in  ihis 
Chapter,  but  take  immediately  into  confidera- 
rions  the  words  that  I  read,  wliercin  I  find  a 
weighty  Petition,  ftrongly  followed  and  ftt  home 
with  many  mighty  Atguments. 

I.  We  have  b«e  Chr/JIs  Petition,  or  Re- 
queft  in  behalf  of  Ilis  people ;  not  only  thole  on 
the  place,  but  all  others  that  then  did,  or  after- 
wards ihouldbeliove  on  him.  And  the  fura  of 
what  heherercquelts  fbrthem  is,  that  his  Fa- 
ther would  keep  them  through  his  Name. 
Where  you  have  both  the  Meny,  and  the 
Aira/TTof  arrainii^it.  ThevMrrryistobe  ken. 
Keeping  implies  danger.  And  there  is  a  doume 
Danger  obviated  in  this  requcft  ^  danger  in  re- 
fbe^  of  5/;;,  and  dangerin  nSpeBLmtiuin  and 
D^ftruaion.  To  Vjth  thefe  the  PeofAe  of  God 
lye  open  in  this  World. 

The  Means  of  their  prelervation  from  both  fa 
the  .VuTWd-,  /.  e  the  Power  cf  God.  This 
Name  ot  the  Lord  is  thaty//  <»w  Tomer  to  tehicb 
the  Rii>hteom  Jfy^  and  are  Juje^  Ptof .  1%.  10. 
Alas'  It  is  not  your  own  Screngrh  orWiillom 
that  keeps  you,  but  ye  are  kept  by  the  inightr 
Power  of  God.  This  proie£tin{^Power  ofGod, 
doth  '^^rr  i  -vvever  exclude  our  Care  and  Dili- 
gence, but  implies  it;,  therefore 'tis  added.  Teare 
kept  by  the  mighty  Poise r  oj  God  through  Faith  to  ■ 
Sitkution^  I  Pet.  1. 5.  God  i\eeps  his  People,  and 
yettheyaretokeepthemtelves  in  the  Love  of 
God,  Jtule  2i»  to  Iteep  their  hearts  with  all  dn 
ligence,  ?rcv.^  3^  This  is  the  fum  of  tlw 
Petition. 

7.  The  ArgDRMnts  with  which  he  urgcthahd 

prefils  on  this  Requeft,  are  diawn  panly  fironj 
hn  0:iin  conditton^  I  am  no  more  in  the  World, 
i.  c.  I  am  going  to  die  \  within  very  few  boui 
i  Ihall  be  Icparated  from  them,  inngard  Q\xaf 
•  N  a  corporal. 


i--iijui^cd  by  Goo^I'' 


92 


The  Fountain  of  Life. 


Vol.  I. 


cotporal  prdcnce.  Partly  from  their  ct?/?*//- j  that  are  fct  on  fire  of  Hell  ?  Surely  the  prdhHI- 

rioft-  hut  ihrff  r.rrtn  the  vsorld  ^  i.e.  I  moft  tion  of  the  burning  Bufh,  of  the  three  Children  »- 
leave  intmmihe  ni;dlt  of  danger:  And  panly  mid  ft  the  Flames,  ofra/7/V/in  theDenof  Lions, 
itam  the  joint  irtiereft  his  Father  (uidb'mfeif  bat/  t»f— j  t  ^ 


in  them  ,  Keep  t!!rt^\!i  thou  haji  given  me: 
With  fcveral  othci  Uiult  prevalent  Pleas,  which 
in  their  proper  places  lhall  be  anon  produced 
and  dilpl:iyci,  to  illuftrare  and  confirm  this 
precious  Truth  which  this  bcriprure  affords  us. 
Do£^.  Ibat  the  fatherly  Care^  and  tender 
Lave  of  our  Lordjejtfs  Chriji^  toa/emi 
nently  dijcovered  in  thai  pleading  Fmyer 
he  poured  outf^  Im  P«9/W  tff  bk  p»ting 
with  them. 

It  pertained  to  the  Pricft  and  Father  of  the 
Family,  to  blefs  the  reft,  efpecially  when  he 
were  to  be  feparated  from  them  by  Death. 
This  was  a  Rite  in  Ifntel.  When  good  Jacob 
was  grown  old,  and  the  rime  was  come  that  he 
ihouki  He  garhered  to  his  Fathers,  then  he  biej- 
/W Jofeph,  Ephraim,  and  Manaflfeth,  faying., 
Gody  before  whom  my  talkers  Abraham  d/a/  Ifaat 


didvutiky  tbt  God  which  fed  me  all  my  life  long 
nnto  this  day  y  the  Angel  u^ieb  redeemfdme  from 
rJ!  evily  hiejsthe  Lads,  Gen.  48.       16.  This 
^voic  was*  2  Prophetical  and  Patiiarcbal  Bldiing  : 
bat  Jjoob  Notthat  7<ir«6  could  Uefi  as  God  Uefles^  he 

•"^l"^  could  fpeak  the  words  of  Bleliing,  but  he  knew '      //fv? ///  ihcm,  ver.  n.  He  would  ptovide 
ociliOioiu:      £&^,  the  leal  Slelik^  ic  felt  depended  tor  their  Joy^  eveo  when  the  hour  of  h:sgKat 
BOO  vuiga- upon  God.   kttitho*  hsV^xSSdiUfthmtatively.,    "  " 
ri,  fed     yet  nor  poteflatively  \  i.  e.  he  could,  as  the  mouth 
ofCkxi,  pcoaounce  BteflUDfi^,  butcould  not  coo- 


are  not  grorcr  Wonders,  than  thefe  our  eyes  do 
daily  behold.   As  the  fire  would  have  ceftainfy 
conAimtd,  and  the  Lions  without  doubc  have 
tended  and  devoured,  had  not  God  by  the  inte^ 
poGtionof  his  own  hand  ftopt  arei  hindrcd  the 
efie^ ;  lb  would  the  Sin  that  i^in  us,  and  the 
Malice  that  is  in  others,  quickly  ruin  Our  Soids 
and  Bodies,  were  it  not  that  the  fimc  Hird 
guards  and  keeps  us  every  moment.To  t]jat  Hacd 
into  which  this  Prayer  of  Chrift  delivered  yoot 
Souls  and  Bodies,  do  you  owe  all  your  Mocies 
andSalvadons,  both  temporal  and  fpirituaL  ^ 
2.  Another  Mercy  he  prays  for,  is  the  bUJ^ng  A> 
of  Union  among  th*imfak>*t.  This  he  jo?f»  im- 
mediately with  the  iirft  Mercy  of  preiervatioo, 
'  and  prays  for  It  in  the  fame  breath,  verH  1 1. 
khat  they  mof  be  oae^  at  m  are.    And  well 
might  he  joui  than  tog^her  in  one  breath, 
for  this  union  is  not  only  a  choice  Mercy  in  ic 
leif,  but  a  Ibecial  Means  of  chat  Prefervation  he 
bad  prayed  lOtbefere:  Their  union  one  with 
another  isa  fpecial  means  to  preferve  thejn  atL 
A  third  defirable  Merqr  that  Cbrift  tar- 
neflly  prayed  for,  was       his  Joy  migbt  be  . 


nurthZ:  feiTtfaotii:  Thiis  he  bkfled  his  ChiUieo,  as 
Novcratfthis  Father  l/auc  had  alTo  bkflTed  him  before  he 
uQcujn   died,  G//r.  38. and  all  theie  Bkifioip  were 

pof- ddivewd  praycrwilfe 
fe,  J**"       Now  when  Jcfus  Chrift  comes  to  die,  he  will 
dktim  bids  his  Children  alio  arxi  therein  will  difco 
wMcmib  Tor  how  mudi  dear  and  tender  Love  be  had  for 
^  ^f**:  them :  liTjing  love  J  his  civn  which  toere  in  the 


dcrc 


l^toor/rf,  he  loved  them  te  tbc  endy  John  .13.  i. 


The  laft  Aa  of  Chrift  in  this  World,  was  an 

■men*  aft  ofBlelTing,  Luk.  24.  50,  5 1 . 
Jmidem  1q  prepare  this  point  for  ule,  I  will  here  o 
i  ffca"  pen,  F/>/?,  The  Mercies  which  Chrift  requefted 
i.e.  ifolo  of  the  Father  for  them.  Secondly  ^  The  Ar^u- 
Deo.  Maf'  ments  ufcd  by  him  to  obtain  the  Mercies. 
wvrtbm  jb^j/y^  Why  fag  thug  pleaded  tor  them  when 
dT««Trt  he  was  to  die.  Fourthly,  and  laftly,  How  all 
Tcipotcf-  this  gives  full  evidence  of  Chrift's  tender  care 
nof,  i.e.  and  love  to  his  People. 

I**""™'    Firfl,  We  will  enquire  what  thofe  Mercies 
and  lp<xial  Favours  were,  which  Chrift  begg'd 
eoaferrc;  for  his  People  when  he  was  to  die.   And  we 
«riiuihi>  find  among  other<:,  rhefe  Hve  fpedal Meiciesde- 

fired  for  them  m  this  Context. 
tmif^  I.  TheMercyofprei  rv'ir  on  both  from  Sin 
r,-jvcl  and  Danger  :  So  in  the  Text;,  Keep  through 
Trcrnj  cx  thine  ov:n  Name  il)qje  whom  thou  hall  given  me : 
oflfciopre-  Which  is  explained,  verC  15./  pray  not  thai  tkou 
fhouldn  take  ihcm  cut  of  the  World,  but  that 
thou jhoaldji  keep  tbcm  jrom  the  cvil.  We  in 
ours,  and  the  oaints  that  are  gone,  in  their  re- 
fpeftive  GtTenricns,  hive  rexjpcd  the  fruit  ot 
this  Prayer.  How  eil'j  comes  it  to  pals,  that  our 
Sools  ate  peierred  amidft  fuch  a  world  ot 
Tt-mptations,  and  thele  aliifted  and  advantaged 
by  our  own  Corruptions  ?  How  is  it  elfe,  that 
out  Pcrfbns  are  aot  ruined  and  deftroyed  amidft 
iidi  ttinltirado  orii  pocCTt  and  naUciousinqiik^ 


nunciarc, 
conicfen- 
daiDeo. 


efl  SoiTOW  was  at  hand ;  yea,  be  would  not 
only  obtain  Joy  for  them,  bur  a  fijil  Joy  :  TW 
my  Joy  may  be  fulfilled  in  them,  it  isas  ifhehdd 
(aid,  O  Father,  I  an  to  leave  iftefe  deal 
onesina  W  o  ld  cf  Troubles  and  Perplexities,  \ 
know  their  Hearts  will  be  fubjed  to  ireqoeot 
Oefpondencies  Olet  me  obtain  the  Cordials 
of  Divine  Joy  tor  rh  cm  before  I  go;  I  wouldl 
nor  only  have  them  live,  but  live  joyflilly  y 
provide  jRwdieir  Minting  hows  leviviag  Cor- 
dials. 

4.  And  as  a  continued  Spring  to  mahuain 
all  the  forementiooed  Mercies,  he  pravs  i}m 

allmay  he  fanlJified  through  the  word  f  TrutOy 
ver.  17.  i.e.  more  abuiklanrly  ian£tiiied  than 
yet  thev  were,  by  a  deeper  radication  of  gfad- 
ous  haoits  and  principles  in  their  Hearts^  TbU 
isa  lingular  Merey  in  itfeU,  to  have  UoUatfii 
ipreadin^itielf  over  and  through  thdr 
as  the  Light  of  the  Morning.  Nothing  Is  for 
ic  fell  more  defirable.  And  it's  alio  a  fiflgulat 
help  to  their  Perfeverance,  Union  and  fpinnial 
Joy,  which  he  had  prayed  for  before,  and 
are  all  advanced  by  their  iiicrealing  Sanctified' 
tion. 

4.  And  liftly,  As  the  complement  aiid  per- 
feftion  oi  ail  deiirable  Mercies,  he  prays,  tba 
tbey  maybe  with  him,  nbere  heiiy  t»  behold  hk 
Ghry,  ver.  74.  This  is  the  beft  and  ultimate 
Priviledee  tbejf  are  capable  of.  The  end  of  his 
coming  down  from  Heaven,  and  return  thither 
again,  all  runs  into  this,  to  bring  many  Sons 
and  Daughters  unto  Glory.  You  fee  Chrift  asks 
no  trifles,no  fmali  thmgs  for  his  People ;  no  Mer- 
cifs,  but  the  heft  that  both  Worlds  affiwd^  Will 
iulike  him  on  their  behalf. 

Secondly,  Let  us  fee  how  be  follows  his  Re-  / 
quefls,  and  with  what  Argximents  he  pirads  ' 
with  the  Father  for  thefe  things :  And  among 
others,  I  ihall  fingle  out  fix  choice  ones  which 
are  utgpiin  this  ten,  oi  ihe^  iaiiRediate  Con* 
text.  The 


.  The  fbmm  tf  l^i. 


n 


The  fiiit  Argument  is  drawn  from  the  joint 
lacereft  chai  both  Himdlfaild  Father  have  in 
the  Perfons  for  whom  he  prays  ,  All  mine  art 
ibine^and ihine art  mms^  ver.  la  As  it  he  Ihould 
Father,  beheld  and  confider  the  Perfons  1 
piayfor,  they  are  not  Aliens,  but  Chiiftiansi 

iea,  they  are  thy  Children  us  well  mine: 
'he  vetjr  fiime  on  whom  thou  haft  let  thy  eter- 
nal Love,  aal  in  that  Love  hjft  given  them  to 
ibthat  they  arc  both  thine,  and  mine; 
ttcat  is  our  Imcreft  in  them,  aod  Iniereft  draws 
Care  and  Tenderncfs.  Every  one  cares  for  hts 
OWQ,  piovides  ibr,  and  iccures  his  own.  Fro- 
pvkty  (even  amoi^  Creature  )  is  fundamcn- 
tial  to  our  f  ibour,  Care  and  Watchfulnefs  v 
tbey  would  not  fu  mucli  prizs  Liie,  Hcaltli, 
Eftates  or  Children,  ifchey  werenot  their  own. 
Loud,  theie  are  ihini.-  own  by  many  Ties  and 
Tkks:  O  therefore  keep,  comtort,  lan^itic 
aol  five  them,  for  they  are  thine.  What  a 
mighty  rica  is  this  ?  Surely,  Chriftians,  your 
lotercdioi  i>  ^illui  in  his  worit,  your  Advocate 
wants  no  Eloquent  or  Abiliqr  K>  pkad  fer  you. 

Th  e  fl-cc  nd  Argument,  and  that  a  powerful 
Ofle,  trsids  as  1  may  Ciy  upoo  the  very  Hael  ot 
die  former,  in  the  next  words.  And  \  am  glo 
rifiei  ia  them:  q.  d.  my  Gl  -rv  inJ  Honour  is 
infinitely  dear  to  thee  i  1  know  ciiy  Heart  is  in 
tendy  upon  the  exalting  and  glorifying  of  thy 
Son.  Now  what  Glory  have  I  in  the  World, 
but  what  con>«  irom  nay  People  ?  Others 
neither  Qin,  nor  will  glorifie  me^  nay,  1  am 
daily  blafpliemed  ar;d  diih'^ro'ired  by  them  : 
Thefe  are  they  trora  wiiom  ray  adive  Glory 
and  Praife  in  the  World  mult  rife.  Tis  true, 
both  thou  and  I  have  Glorv  from  other  Oea 
tures  objedively ;  the  Works  that  we  have 
made  and  impieft  our  Powtt,  Wildom  and 
Goodnefe  upon,  do  fo  f^lorifie  m  •  and  Honour 
we  have  from  our  veiy  lucmies  ctccidcntaiiy  \ 
tbeir  very  Wrath  Ihall  praife  us :  Bue  for 
adive  and  voluntary  Pr-alfc,  whence  comes 
this  but  irom  lite  People  ttiat  were  lormcd  ior 
tfattveiy  purpofe^  Should  theie  then  mifearry 
and  pertfh,  where  Ihall  my  manifcftive  and 
afiive  Gbry  be And  irom  whom  Ihall  I  cxpet^ 
it  *  So  that  here  his  Propriety  and  Glory  are 
pleaded  wirh  rhz  Fither,  to  prevail  for  thofe 
Mercies  i  l  ul  ilicv  are  both  great  and  valua- 
ble thkigs  u  i  ii  iiod.  What  dealer,  what 
nearer  t-^  tht  }if.irt  oFG'>J  ^. 

Arg.  And  yet  tu  rruke  all  fa  ft  and  fure, 
be  adds  in  the  beginning  of  this  ver.  1 1.  a  third 
Argtancnt,  in  theie  words,  A/td  nm  I  am  no 
more  in  the  World.  Where  we  muft  coniider  the 
lilde  of  it  as  a  Propolition,  and  the  force  of  it  is 
an  Arguntent.  This  Propofitkxi,  /  am  no  more 
in  the  World.,  is  not  to  be  taken  limplv  and 
dniTttlally ,  as  if  in  no  ienfe  Chrift  ihoold  be  any 
more  in  this  World :  But  only  rcfpe&'rocly  z&to 
his  corporal  Prefence-,  this  was  in  a  little  time 
to  be  remove  irom  his  People,  which  had  been 
a  fweet  Spring  of  Comtort  to  them  in  all  their 
Troubles.*  But  now  iimight  have  been  laid  to 
the  peniive  Difciples,  as  the  Sons  of  the  Pro- 
phefs  laid  to  £///J<i,  a  little  before  Elijah'^ 
i  ianilation.  Know  ye  not  that  your  Mafler 
Iba/I  be  taken  from  your  Heads  to  d^iy?  This 
comfortable  Fnioyment  muft  be  taken  from 
chem»  thi^    the  Senfe.  And  hele  lyes  the 


Argument  ^  Father,  coniider  the  Sadoeft  and 
Trouble  I  (hall  leave  my  poorQuldftB  under. 

WhiKl  I  was  with  them,  I  was  a  fweet  relief  la 
their  Souls  V  wliatcvci  Troubles  they  metwiih: 
in  all  Doubts,  Fears  and  lingers,  they  codd 
repair  to  me-,  in  all  their  Straits     d  W.r.m  I 
liili  fupplied  them :  They  had  my  Couttfeis,ttt 
dire£l  them,  my  Reproon.to  (educe  dMri',  ^nif 
Comibrts  tu  I'upport  them  ;  yea,  the  very  Siglit 
of  me  was  an  unipeakaUe  Joy  add  Ke^eUvnenc 
to  their  Scats;  t  Kit  ooir  the  hear  is  came,  and- 
I  mufl  be  gone.   All  the  Comfort  and  Benefit 
they  had  irom  my  Preieoce  among  them  is  novt 
cut  off :  And  except  thou  do  make  im  all  thbr 
to  tbera  another  wa\%  whjt  will  become  of 
theie  Children,  when  their  Father  is  gone* 
What  will  be  the  cafeoi  the  poor  Sheep,  and 
tender  Lambs,  when  the  Shepherd  is  fmitten  * 
Thereiotc  fU  my  Father)  locdt  thou  after  rhem, 
fee  to  them,  ior  i  hey  are  thine,,  as  well  asii^be: 
I  am  glorified  in  them,  and  now  leaving  thera^. 
and  rcmoviiig  uui  oi  tiiis  VVoiid  iromtHem. 

Arg.  4.  And  yet  to  move  and  engage  the 
Father  s  Care  and  Love  fjr  thOT,  he  fubjoins 
another  great  Conlideraiion  in  the  very  next 
words,  drawn  irom  the  Danger  he  leaves  tbeitl 
in  ;  But  tbefe  are  in  the  World.  The  World  is 
a  iintij],  intcUuig,  and  unoulet  place  ^  tt  fyei 
in  Wickedneft  t  and  a  hard  tiling  it  itiil  btf 
for  fiirh  jyy.^T,  weak,  impsrl'edl  Creatures  to 
eltape  du  t'uiiucions  of  it  i  or  ii  they  do,  yet 
the  Troubles,  PerAcniioiH,  and  ftrong  Oppofi' 
tions  nfit  rhey  cannot  erc:ipc.  Seeing  therelore 
1  mult  leave  thine  own  dcii  Children,  as  well 
I  as  mine,  and  thofe  from  whom  tiie  Glory  is  to 
rife,  in  the  midft  of  a  finful,  troublefomc,  dan- 
gerous World,  where  they  can  neither  move 
backward  nor  forward  without  danger  oi  Sin  or 
Ruin:  Ofince  the  nih  fiands  lb,  look  after 
them,  provide  lor  tiiem,  and  take  fpecial  care 
for  them  all.  Confider  bom  they  are,  and 
where  1  leave  them.  Thev  are  the  ChildrcT, 
to  be  lett  in  a  iirjnge  Country  rhy  Soldiers, 
in  the  Enemies  Quarters  ^  thy  Si;  ep,  ia  tli« 
midft  of  Wolves^  cby  ptedottsTieaiiu^  aiiiang 
Thieves. 

Arg.  5-  And  y  et  he  hath  not  done,  for  he  >^ 
refolves  to  tug  for  the  Mercies  he  had  asked, 
and  vyill  not  comeofl  with  a  Denial;  and 
thereibre  adds  another  Argument  in  the  next 
word?*.  And  I  cane  rfu~r.  A-i  his  leaving 
them  was  an  Argument,  lo  his  coming  to  the 
Father  is  a  mighty  Argumem  alia  There  ta 
much  in  thefe  words,  I  con:e  tr  r'v"  !  f,  3  thy 
beloved  Son,  in  which  thy  Soul  dcliglucth  ;  1, 
to  whom  thou  never  deniedft  any  thing.  'Tis 
not  a  Stranger,  but  a  Son  ?  not  an  adopted,  bur 
the  only  begotten  Son.  'Tis  1  that  {_coine.']  I  am 
now  coming  to  thee  apace,  my  Father.  1  coma 
to  thee  fwimming  through  a  bloody  Oceaa. 
1  come  treading  every  ftep  of  my  way  to  thee  in 
Blood,  and  unfpeakable  Suiierings^  and  all 
this  for  the  fake  oi  thole  dear  Ones  I  now  pray 
for  :  Yea,  the  defign  and  end  of  my  coming  to 
thee,  is  for  them.  1  am  coming  to  Heaven  in  the 
capacity  of  an  Advocate,  to  plead  with  thee  for 
them.  And  I  come  to  QT/v^]  my  Father^  and 
ihcir  titihi  r ;  wy  <jcd,  end  their  God.  Now 
(hen,  lince  I  that  am  ib  dear,  come  through 
(iich  bitter  Pangs,  to  tkec,  ib  dear,  lb  teadet' 


Digitized  by  Google 


94 


Tie  Fm^n  <f  L^e, 


Vatl 


hcaned  a  Father ;  and  aU-this  on  their  Icorcand 
accbant :  Since  I  do  but  now  as  it  were  be^in, 

oTgirethema  litrletjfte  of  that  Intcrccnion- 
work,  which  1  thall  live  tor  ever  to  ptrtonn 
fiw'  them  in  Heaven  ^  Father,  heat.  Father, 
grant  whjc  1  requcfl.  O  give  a  comfortable 
handfel  oi  thok  good  things  which  i  am  com- 
faig-tothee  foiy  and  which  I  knowr  thdu  wilt 
DOC  deny  tne. 

Arg.  6.  And  to  dole  up  all,  hi  tells  the  Fa- 
ther  how  careful  hs  had.  been  to  obierx'c  and 
perform  that  truft  which  \V3$  committed  to  him  j 
While  I  tSiU  teiib  tbem  in  the  Worlds  I  kept 
them  in  thy  Name  \  thoje  that  thou  gavejl  me^  \ 
J  have  Acpt.  andttone  oj  tbemtt  lofi^  hut  the  ^ 
Son  oj  Perdition^  ver.  1 2. 

And  thus  Ijres  the  Argument  :  Thou  com 
mitted'ft  to  tne  :i  cerr  nn  number  of  ekft  Souls, 
tobetedeemcd  by  nij ,  i  uiidLttook  the  Truft, 
and  laid,  ifaoy  ofthefebe  loft,  at  my  faaJid  let  I 
them  b:  required,  I  will  jnlivcr  them  everyone] 
to  thee.   In  puriaanceoi  which  Trull,  1  ami 
now  here  on  the  Earth,  in  a  Body  of  Flcth.  1 
have  been  faithful  to  a  point.   1  have  redeemed 
them(  tor  hefpeal«oftharas  tinilhed  and  done 
which  was  now  ready  to  be  done;  I  have  kept 
alio,  and  confirmed  them  hitherto  :  and  now. 
Father,  I  commit  them  to  thy  Care.   Lo,  here 
th^  are,  not  one  is  loft,  bur  the  Son  of  Per- 
dition, who  was  never   given.   With  how 
great  care  have  I  been  careful  for  them  I  Olet 
them  not  fall  Doif ;  kt  not  one  of  them 
perilh. 

Thus  you  fee  what  a  nerrotis,  arguntentative, 
pleading  Prayer  Chrif^  poured  OIK  to  the  Fa- 
ther for  them  at  parting. 

Thirdly^  The  next  enquiry  is,  why  he  thus 
prayed  and  pleaded  with  God  for  them,  when 
hewastodie? 

And  certainty  it  was  not  becaufe  the  Father 
was  unwilline  to  grant  the  McrcLs  he  dtflred 
for  them :  No,  diey  came  not  with  difliculty, 
nor  were  they  wiefied  j^  nKer  Imporranhy  out 
of  the  hand  of  an  unwilling  and  backward  Pcr- 
fcn.  For  he  tells  us  in  Job.  1 6.  a?.  Ihe  hubcr 
himfdj  lofoeih  you^  u  e.  he  Is  propenfe  enough 
of  his  own  accord  to  do  you  good.  But  ihc 
Kcafflosof  this  exceeding  Importunity,  are, 

t.  Heforelawa  great  trial  then  at  hand  ^  yea, 
and  all  the  after  trials  of  Iiis  people  as  well  as 
that.  He  knew  how  much  th^  would  be  lilted, 
ai^  pot  to  in  that  hour,  and  power  of  dark- 
ncfsthac  was  coming.  He  knew  their  Faith 
would  be  Ihaken,  and  greatly  ftaggercd,  by 
the  approaching  difficulties,  when  ttejr  fhould 
fbc  their  Shepherd  finitten ,  and  them 
ikves  featteted,  the  Son  of  Man  ddivered  into 
^e  handsof  Sinners,  and  the  Lord  of  Life  hang 
dead  upon  the  Tree,  yea,  fealed  up  in  the  Gravr. 
Heibrefaw  what  Straits  his  poor  people  would 
jail  into,  betwixt  a  hufie  Devil,  and  a  Ind 
Heart;  therefore  he  pray<;  and  pleads  with  fuch 
importunity  and  ardency  for  them,  that  they 
might  not  mUcarry. 

2.  He  was  now  entring  upon  his  Interccfiion 
work  in  Heaven,  and  he  was  defirous  in  this 
Prayertogiv&usaS^r^cmr/r,  or  Sample  of  that 
part  of  his  woik  before  he  left  us  ^  that  by  this 
we  mi^c  uoderitand  what  he  would  do  tot  us, 
whcttheflioiild  be  oik  of  cur  fiybt.  For  this 


bt;ing  the  laltonFarth,  it  Ihews  us  what  Af^ 
feflions  and  Difpoiitions  he  carried  hence  with 
him,  and  fuibfics  us  that  he  who  was  fo  eamtft 
withGixl  onour  bchall',  fuch  a  mighty  Pleader 
here,  will  not  forget  us,  or  negle^  our  con- 
cerns in  the  other  world.  Yet,  Reader,  I  would 
have  thee  always  remember,  that  the  Intercef- 
iion  of  Chrift  in  Heaven  is  carried  at  a  ttmch 
higher  rate  than  this its  performed  in  a  way 
more  fuitablc  to  that  State  of  Honour  to  which  be 
is  now  exalted.  Here  he  ufed  Proftrations  of 
Bed  '  Cries  and  Tears  in  his  Prayeis  ;  There 
it  Stan  ltd  in  a  more  majeftick  way,  and  with 
more  State,  becoming  an  exalted  Jefus.  Bat 
yet  in  this  heharh  Irfr  '.:<;;  n  fpecial  ailiftance,  to 
difcovsr  much  ot  tiicifua.e,  temper,  and  woik- 
it)g  of  his  Heart  now  in  Heaven  towards  us. 

Andlaftly,  Hf  wnij!J  K  thisasaftand- 
ing  Monument  ot  ins  laiiici  Ime  Care  and  Love 
to  nis  People  to  the  end  of  the  World.  And  ftr- 
this  it  is  conceived  Chrifl  delivered  this  Prav- 
erlb  publickly,  not  withdravvingtrom  the  Dil- 
ciples  to  be  private  with  God,  as  he  did  in  the 
Garden ;  but  he  delivers  it  in  their  prefcncc,  thefe 
things  IJpeak  in  tl^e  World:  v.  i  ^.  this  *a«am 
with  liccircumitancesof  place  fin  theWorid] 
doth  plainly  fpeak  it  to  be  a  publick  Prayer. 
And  not  only  was  it  publickly  delivered,  but 
it  was  alio  by  a  fingubr  Providence  recorded  at 
large  by  John^  tho"  omitted  by  the  other  Evan- 
gelifh  .,  thatfo  it  might  ftand  toallGaierations, 
(bra  teflimony  of  Chfift's  tender  Can  andLove 
to  his  People. 

Fourthly^  If  you  asit  how  this  gives  evidence 
fC'i  rift's  tender  Cartand  Lovetohis  People  ? 
Which  is  the  laft  Enquiry  ;  1  anfwer  in  few 
words,  for  the  thing  is  plain  and  obvious;  it 
appears  in  thefe  two  particulars. 

I .  His  Love  and  Care  were  manifefted  in  the 
chakeofMefdesfOTthem.  He  doth  not  pray 
for  Health,  Honour,  Ion-  T  ]»:   Miches,  tSfc. 


but  for  theirprerervatioQ  iromSui,  l£ihnialJov 
in  God,  SantHfications,  and  eternal  Glarf  .  iSlo- 

Mcrciesbut  the  verybcft  in  God's  treafure  will 
contentbim.  He  wasreiolvedtoget  alltfaebeft 
MeidesibrhisPbople^  the  reft  he  is  tXiRCIlt 
fhould  be  difpenfed  promifcuoufly  by  Provi- 
dence .-  But  thefe  he  will  fettle  asa  Heringe up- 
on his  Children.  O  iee  the  Love  of  Oam  I 
Look  over  all  your  fpiiltiial  Inheritance  in 
Chrift,  compare  it  with  the  ticbdl,  £itreft,. 
fiweeteu  Inheritance  on  Eanh :  and  fte  wlm 
poor  things  thefe  are  to  yours.  O  thccaiecfa' 
dear  Father !  O  the  love  of  a  Saviour ! 

3.  Befides,  what  an  evidence  of  his  inideF-'. 
ncfs  to  you,  and  great  care  for  you,  was  this, 
(bat  he  ihould  lb  intently,  and  lb  a&^iooately, 
mind  and  plead  yoar  concerns  with  God,  at 
fuch  a  time  as  this  tvas,  even  when  a  World 
of  Sorrow  was  hemming  him  in  on  every  fide } 
a  cup  of  Wrath  mixed,  and  ready  to  he  dell< 
vercd  into  his  hand  ^  at  that  very  rime  when 
the  doudsot  Wratii  gtc-w  black,  a  Storm  com- 
ing, and  fuch  as  he  never  felt  befbre  \  when  one 
would  have  thought,  all  his  Care,  Thoughts^ 
and  Diligence,  tiriould  have  been  imployed  on 
his  own  account,  to  mind  his  own  SoSerbgs  ? 
No,  hedothasii  were  forget  his  own  Sorrows, 
to  mind  oui  Peace  and  Comfort.  0  Love  un- 
finkaUel  .  . 

Cord- 


Digitized  by  CoogI 


Scrni.  20. 


The  Fountain  of  Life, 


9% 


j(  Cnrot/ary  i.  If  this  be  fo,  that  Chrift  C)  emi-  hi5Naturc,Nj«ie,WoTd,  or  Works.  Aad  it  iscqih 

&ilift  nentlvdiicovered  hUCate  andLovetolbisFcoldeowedasa  very  iinful  detl-cl  in  Prordfors, 
3f  fll(^{rtcinhisiMning  hour:  Then  hence  we  oon-jrfiatthejrdid  not  plead  the  Church  sCiufe  with 


"  elude,  the  Per/ever  j/icc  cf  the  Saints  h  unquc  fti- 
,  onable.  Do  yoo  bcsur  bow  he  pleads,  how  he 
ratBs,  {<•  how  he  fills  bfe  mooth  vrhh  Arguments, 
fkuJo  how  he  chufeth  his  Words,  arid  lets  tbem  in  or 
■oximus.  jjgf^  Yiovi  he  winds  up  bis  Spirit  to  th»  very 
\!j^'^e  higheftpinofZsalandFenrencf  ?  And  can  you 
i4jti6K/i;doubcot  fuccefs  ?  C  Jii  fach  a  Father  deny  the 
ImpMCunity,  and  ftrong  Reaibnings  and  Plead- 
ings of  fiich  a  Son  >  OTc  can  never  b&  Heon 
not  deny  him:  Chrifl  hith  the  art  and  skill  of 


12. 


at*  ft 
fmbtrtby 


(>ricqaid 
cfl  in  (11 0 
cu,  tjcile 


prevailing  with  God ;  He  bath  Cas  in  this  ap 
pears )  the  tongueof  die  Learned.  Ifthe  heart 
or  hand  of  God  vv.tj  hjrd  to  bj  opend,  yet 
this  would  open  them  \  but  when  the  Father 
bim^floveiis,  and  is  inclined  10  do  us  good, 
who  can  doubt  of  Chrift's  fuccels  ?  that  which 
is  in  motion,  is  the  more  caiily  moved.  The 
'"^*  caofe  Chrift  managctb  In  Heaven  for  us,  is  juft 
and  li^teous.  The  mamiet  in  which  he  pleads, 
ispowofiil,  and  tbercfbic  cbe  fucceis  ot  bis 
Soft  is  onqueRionable. 

The  Apoftle  profcfTcth,  aCor.  1.  5.  11 V  can 
f^^'  tlo  nolb/ju  qsai/ip  the  Truth.  He  means  it  in 
Slim  ortheboKof  his  Heart,  be  could  not 
lyftaa  move  agair.ft  Truth  and  Kighteoufnefs.  And 
iiaboly  Man  caoDoi,  much  lefs  will  a  .  holy 
God*  IfChrfft  undertake  10  plead  the  Qiafe  of 
hisPenpte  with  the  Fath*;r,  and  ufe  hisOratory 
Vfitb  bim,  there  is  no  doubt  but  he  carries  it. 
Bvarf  vioro'  in  this  Prayer  Is  a  cbolen  Shaft 
drawn  to  the  head  by  a  firong  and  skiltijl 
band  j  you  need  not  queftton  but  it  goes  home 
to  the  WiAs^  and  bits  the  Mark  aimed  at 
Doth  he  pray,  father  keep  through  thine  own 
NoMy  tboje  thou  hjjl  given  me  ?  Sure  they 
Hull  be  kept,  ifaUd^e  Power  in  Hciven  can 
keep  them.  O  think  on  this,  when  Dangers 
liinound  your  boulsot  iiodies,  when  Fears  and 
Doubts  are  mulriplicd  within  •.  When  thou  art 
ready  to  fay  in  thy  haite,  all  Men  are  Li  jrs,  I 
Ihali  one  day  pcrilh  by  the  hand  ofSin  or  Satan  ; 
tliink  -on  that  IncouraeeiiMiK  .Chrift  gave  to 


or- 


Suhordi- 
Ma  non 


^4 


Corollary  2.  Again,  hence  we  learn,  that 
gmmcHtAtivf  Prayer  are  excellent  Prayers.  The 
ftrcngth  of  every  thing  is  in  its  Joints  -,  there 
lyesmuchof  theftrcngthof  Prayer  alio:  How 
smai^y  jointed,  bow  nervous  and  argumenta- 
tite.was  this  Prayer  of  Chrift?  Some  there  are 
1od<ied  that  think  We  need  not  argue  and  plead 
Jn  Eta^^  wlih  Ciod,  bvtoqly  prefent  the  mat 
terof  our  Prayers  to  him,  and  let  Chrift  alone 
;  (whole. Office  it  is)  to  pi  sad  with  the  Father: 
■•  As  it'CHEiil  did  not  prcfent  out  Pleas  and  Ar- 
gun^ents,  as  well  as  titnple  Defircs  toGod  \  as  if 
thechoicett  part  of  our  Prayers  muft  be  kept 
back,  becaufe  Chrift  prefents  our  Prayers  to  God. 
No,  no,  drift  s  pleading  is  one  thing,  oursano- 
iher ;  His  and  ours  are  not  oppofed,  but  fubordi- 
nataV  bisp^^"^g^^^^ '^'^'^  deftroy,  bt^t  makes 
us fuceefsf al.  Gui  calls  usto  plead  with  him, 
ID.  \i  \%.  Come  nova  let  us  reafon  together. 
God  (as.6n«obfefves)  reafoneth  with  us  by 
his  Word  and  Provtdenf:a  outwardly,  and  by 
the  nootldiui  of  bis  Spirit  invtrardly  ^  But  we 
fiealbiii.Vi^ith  him,  by  framing  (thfOiigh  tlie 
belli  of  hts  Spirit )  tertjtu  holy  Arguments, 
.gwiadeduponaUoWadPtincipks  4fawnif|^ 


Cioi  ;  Jer.  3c.  1 5.  There  n  none  to  plcuJ  tly 
canfe,  that  thou  mayefi  be  boand  up.  Whatnof. 
was /ae»**swreftling  with  the  Ajigcl,  bvit  his  4. 
holy  pleading  and  importunity  with  (3od?G«rn.J^ 
And  how  well  it  pleafed  God,  let  the  •event 
rpeak  •,  At  a  Pridee  he  prevailed^  and  hid  Power 
icithGoJ.   On  wliichlnftance  a  VVorthy  tfius 
glofletb:  Let  God  frowiu  finite  or  wound, Dr. Jbiri^ 
faeeh  i$  ata  Point,  a  Bleiiing  be  came  for,  and j»l 
a  BldFing  he  will  have  j  /  rc/7/  not  let  thee  gol^'^a 
{ faith  he  ;  unlefs  tl.m  bUJi  me.  His  Limbs,  J^jf* 
his  Life  might  go,  but  there  is  no  aoingfor  ' 
Chrilt  vvirhout  a  Pawn,  without  a  Dleuing. 
This  is  the  Man,  now  .what  is  his  ipecd  \  The 
Lord  admires  bim,  and  honoufs  bim  to  all  Ge- 
nera rions.    rr/ij/  it  t'<j;  X.:me    Sarih  'v.  q.  d. 
I  never  met  with  fuch  a  Nbn,  Tiiles  ot  Honpat 
arenot  wonhy  of  thee  :  Tfioufhalt  be  called, 
not  Jacob  a  Shepherd  with  Men,  but  Jacpb  a 
Prince  with  God.   Xusiattct  n  laid  of  his  Siftc^ 
GorgMiay  tbatfhe  waunodellly  impudent  witK 
God  ;  there  was  r.o  putting  her  offwith  a  deni- 
al.  The  Lord  on  this  account  hath  honoured  . 
his  Saints  with  the  TldeoTbis  Recordcre,  MeoRanciMit 
fit  to  plead  with  him,  :is  that  word  C  'n.iz^ir  3  ""If^*?^ 
figpifies:  na.62.  d.  leibM  /xjkemcatioacf  tbe'^f^^, 
LflT^/,  keep  not  filenccy  give  him  no  fV/J.   It  Domi. 
notes  the  Oificjof  him  that  recorded  all  thenL  jNM^« 
memorable  Matters  of  the  King^.  and  uled  to 
fuggeftlealbnablefrm/  and  AlenMratidiMs  of 
things  to  be  done. 

B;^  thefe  holy  Plcading|5i^/i{v  Kiili  A  hfld  ia 
hks  Galleries^  as  it  is  Ctutt.  ji  J.  I  Itaow  we  ar^  # 
nor  heard,  either  tor  oar  much  fpeaking,  or  our 
excellent  (peaking  ^  'tis  Chrift s  pleading  in 
Heaven  that  makes  our  pleading  on  Eurth  a- 
vailable  :  But  yctfurely  when  the  Spirit  of  the 
Lord  ihall  fuggclt  proper  Arguments  in  prayer, 
and  help  the  humble  Suppliant  to  prefs  them 
home  bclicvingly  and  aHe£tionate!y  ;  when  he^'l'^j^ 
helps  us  weep  and  plead,  to  groan  and  plead, 
God  is  greatly  delighted  in  fuch  Prayers.    7'/.va  monibn^* 


Veter^  Luke  22  ?  1.  /  have  prt^eiforwec.      [fa/Jfl,  I  will'  furcly  do  thee  grod^  fjid  JdtJb^  pl«  Ikw,' 


Gen.      12,  It'sth'ine  ownffsePromifejl  did  9""""* 
not  go  oonmeown  head.bux  thou  bidd  ft  me go,  c."^,,*^ 
and  eftcourageft  me  with  this  Promife.   O  this  Dmnnum; 
is  taking  with  God  when  by  the  Spirit  of  A  . 
doption  we  can Cocne  10 God,  crying,  ylW./,  fa-^^^* 
iher  i  Father,  hear,  forgive,  pi'rv  ind  help  me. 
Am  I  not  thy  Child,  thy  Son  or  Daughter  >.  Td 
whom  may  a  Child  be  bold  to  go,  u  iihwhoni 
may  a  Child  have    hope  to  fpecd  ,  if  not 
with  his  Father  i  Father,  hear  me.    The  Fa- 
thers of  our  FlefhaietiiUof  bfMvels,  and  pity 
their  Children,  and  know  how  to  give  pood 
things  to  them  when  ihey  ask  them  ;  When 
they  ask  Bread  or  Cloarhs,  will  tbey  denjr 
them?  And  is  not  the  Father  of  Spirits  more 
full  of  bowels,  nwre  full  ot  pity  ?  Father,  heav 
me.   This  is  that  kind  of  Prayer  which  isaic^* 
lody  in  the  Ears  ot  Go((. 

Corollary X.  What  a)i cfcctltentTdttertt  khere^ 
for  all  that  have  the  (barge  and  government  tf 
others  committed  to  thenly  vhether  Magijlratesy 
Minijlers^  or  Parejits^  to  teach  them  bow  tp  ac- 
quit them/elves  tortati/s  Relatimt  pihe/t' 
ibey  eofHi.  tp  die  {'  •  -  - 
' '  Ludk  hffoitl  dy ifl'g  jefu^,  fee  itovi  his  6ite  and 


Digitized  by  Google 


^6 


The  Fomtaitt  ef  Lifi, 


Vol.  L 


OM  Fre* 

chcr  lifth 


love  to  his  Pt.'opk  Hamed  t>ui  when  the  tim 
hts  depwtiuc  was  a(  battd-Sardy  as  we  zk  bound 
to  feflmnlnroarKehR'ions  every  day,  and  to 
lajr  up  a  ftock  of  Prayers  for  them  in  the  time 
oiottc  health,  fo  it  becomes  osto  imitate  Chrilt 
iaweameftaefs  with  God  for  ttwm  when  we 
die.   Tho'wedie,  our  Prnyers  die  not  uich 
W:  They  oaillveus,  and  thWe  we  leave  behind 
US  in  the  World,  may  reapihe  benefit  of  them 
when  we  are  turned  to  duft. 
For  my  own  pate  1  mull  proteis  before  the 
^     WofH,  thatlhayea  high  vainc  for  this  Mercy , 
fiiH^    and  do  from  the  bottom  of  my  hearr,  blcfs  the 
mdi^i-  Ix>rd,  who  ^ve  me  a  rel^ious  and  tender  Fa- 
....       jj^^j.^       t3ien  pouted  out  htsSoal  to  God  for 
mc  :  He  wasoncthit  \vj^  inivardly  acquainted 
HatjtetM  ^ith       *      beingfull  ot  bowels  to  hisChii- 
Winridi-  dren,  often  carried  them  before  the  Lord,  pray- 
flgre,  <«rfed  and  pleaded  with  GoJ  for  them,  wept  and 
^^Tjl^made  fupplications  lor  them.  This  Uock  of 
fay  in    Pnyets  and  BlelRngs  left  by  him  before  the 
Gfoceftfr-  Lord,  I  cannot  butei^eem  ibove  the  faireft  In- 
flure,  iK»  heritanccon  Earth.  O  it  is  no  Imall  Mercy  to  have 
thoofinds  of  fervent  Prayers  lying  before  the 
Lord ,  filed  up  in  Heaven  for  us.   Ar^d  () 
that  we  would  all  be  faithful  to  this  Duty  I 
Surely  our  love,  efpecially  to  the  Souls  of  our 
Relations,  (hould  not  grow  cold  when  our  brearh 
doth.   O  that  we  would  remember  this  Duty 
in  our  lives  •,  and  if  God  give  opportunity  and 
ability,  fully  difcharge  it  when  we  die  -,  con- 
fideringasChriftdid,  we  Ihnll  beno  more>  bur 
they  are  in  this  Wcdd,  in  the  midii  ol  a  de 
filed,  tempting,  ttoublefbme  World  :  Ic's  tht 
laft  office  of  Love  that  ever  we  (hail  do  for 
^tfaem.  After  ft  little  wrtiile  we  fhall  be  no  Ion 


nf"  dci  (enfible  how  it  is  with  ihem  ;  :  for,  f  s  the 


Church  fpeaks>  ^4.6;.  16.  Abraham  h 
rant  of  us^  and  l(bel  echmdedgw^  m  not) 
what  Temptations  and  Troubles  may  befal  tbooi, 
we  do  not  know*  U  imitate  Uuift  youc  fat- 
tern. 

CcroUjry  4.  To  conclude  \  Hence  ye  may  fee  X 
tohdt  J  hi^h  ejUem  and  precious  value  Ojri\i  hatb 
^  Believers  \  thtswas  the  Treafure  fvMch  he 
could  not  quit,  he  could  not  die  till  he  had  fe- 
cured  it  in  a  fate  hand  :  /  come  unto  thee  ^ 
ly  Fjihcr,  keep  through  tbineewtt  Kane  thtft 
n'homrhou  huft  fjven  me. 

Surely  Believers  are  dear  to  Jefus  Quilt ^ 
and  goodiealbn,  for  he  hath  paid  dear  for  liiMi: 
Let  his  dying  Language,  this  laftfarewcl  (peak 
for  him,  how  he  prized  them,  ibe  Lonfs 
Portion  is  hk  People^  Jae6b  it  the  Lot  efhk 
hen'tance^  Dcur.  52.  9.  They  are  a  peculiar 
Trea/ure  to  bim  above  all  the  PeopU  «f  the 
Earthy  pjtod.  12.  %.  What  1$  tnoch  upon  out 
hearts  when  we  die,  is  dear  to  us  indeed  O 
how  precious,  how  dear  ihould  jdusGbiift  be 
to  us,  were  wefitft  and  laft  upon  bis  ketrrt 
Did  he  mind  us,  did  he  pray  for  us,  did  be  fo 
wrclfle  with  God  about  us,  when  the  Icvrows 
ofl^thoompafled  him  about  >  How  much  nc 
we  engiped,  not  only  to  love  him,  and  efteem 
him  whilft  we  live,  but  to  be  in  panjg  of  love 
for  him,  when  we  feel  the  pangs  of  Death  up* 
on  us !  To  be  eying  him,  when  our  eye  ftrings 
brc  ik  :  To  have  hot  Af^eftions  forChrift,  when 
our  hands  and  feet  grow  cold  !  The  very  itft 
whifper  ofouideponuigSoui  (houidhn  tui, 

BfeffedkGtttfir^OiriJK 


.J 


Ser.  21. 

Opens 

tbefe- 

conJpre* 

parativt 

AQ  of 

Chrifi 

DH  onn 
Death. 


S  E  R  M  O  N  XXL 


I  C  O  R. .  XL  3^349^5* 


-T^eJjord'jefitsthe'fame  ni^k  in  velyichhe  XPM  hetrajiedt  tool^Breaci  :  And  tphcn  he 
hMghfemtbwkit  A*h-4tf»^  amlfaidy  Tdke^  eat thkitmyBodj,  whicbiehv^fir 
yoH  ■  f  A/r  do  in  remembrance  of  me.  After  tie  fame  mattatr  alfo  be  tookjbe  Otf,  MMt Ji 
had  flipped,  faying,  1  hit  Ctrp  it  the  New  TtfiameM  tH  nsjf  Bhad  ^  tbitdo^  m  tfk  :Myt 

dr/n^it^  in  rcmeeibroftceofme*  * 


CHRIST  had  no  fboner  recommended 
his  dear  Charge  10  the  Father,  (hut  the 
time  of  his  Death  hailing  on)  he  inftitutes  his 
latt  Supper  to  bethe  lalting  Memorial  of  h 
Death  in  all  the  Churches,  until  the  flcond 
coming-,  therein  gracioully  providing  for  the 
corTifort  of  his  People,  when  hefhould  be  remo- 
ved out  of  their  fight.  Aod  this  was  the  fecond 
preparative  AQ  of  Chrift  in  order  to  his 
Death  i  he  will  let  his  houfe  in  older,  and  then 
die. 

This  his  lecond  manifefis  no  lefs  love 
than  the  former:  It's  like  the  plucking  off 
ttie  Riug  from  his  Finger,  when  ready  to  lay  his 
Neck  upon  the  Block,  and  delivering  it  to  his 
deaicfl  Friends,  to  keep  that  as  a  MetTiorluI  of 
him:  Takethis^  &c.  in  remembrance  oj  mc. 

In  the  words  read,  are  four  things  noted  by 
the  Apcftle  about  this  laft  and  love^      of  1 


CluTfV,  :-'/-.  the  Aurhof,  Time,  Inf 
jnd  End  ot  this  holy  Iblemn  Ordinance.' 

I.  The  Author  of  it,  TAr  Lord  fefim'j  AiAori- 
jneffe£l  of  Ills  Lordly  rower,  and  Royal  Au-M»pntci- 
thority }  Mat.  28. 18.  And  Jefus  came  aadfp-jke 
untothm^  faying^  All  P<mer  is  given  unro  WfSJS.***' 
in  Ue^rcen  >ind  Eanh :  Go  ye  theref:jrc.    The  ' 
Government  tiupon  hn  jhoulder^  Ila.  9.  6.  He 
lhall  bear  the  Qory,  Zuh.  6.  li.   Who  but 
he  that  came  out  of  the  Bofom  of  the  Father,  1 
and  is  acquainted  with  all  the  Counlcls  that  are  •  .•.  --1 
here,  knows  what  will  be  accqjlaUe  of  God  ? 
And  who  but  he  can  give  Qeanires  by  his 
Bleffir^  their  faciamcntal  Efficacy  and  Virtue; 
Bread  and  Wine  are  naturally  fit  to  re;fitfli  and 
nourifhour  Bodies;  but  what  fitnefs  have  they 
tonourilh  Souls?  Surely  none  buf  what  they 
receive  fiom  theBldHi^of  Chrift  ilKiat  tnftt- 
uiiesthetn.  '  . 

-        '     •'•"  2.  The 


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i  .  v  Fomtam  of  Life. 


1.  The  Thne  when  the  1  ord  JwlUs  appointed 
this  Ordinance  ;  In  the  /a.a*-  mght  in  nhicb  he 
vuu  betr^td :  it  covild  not  be  Iboner,  bccaufe 
thePaflbvcr  mult  firft  be  celebrated  ;  nor  bter, 
lor  that  otght  he  was  apprehended.  It  is  thcK- 
IgStt  eat^batkdly  expretied  «rTnmT},  that 
fame  Nighty  that  Night  tor  ever  to  be  rcmdn- 
bred,  He^ivs  that  Niglu  a  cordial  Draught 
to  hb  Dilciples  before  the  Contii6^;  he  fettles 
that  Night  an  Ordinance  in  the  Church,  for 
the  confimution  and  confolation  of  his  people 
in  all  Generations  ,  to  the  end  of  the  World. 
By  inftttating  it  that  Night,  he  gives  abundant 
evidence  of  his  Care  tor  his  People,  in  fpending 
ibmach  of  that  little,  veiy  Utile  time  he  baa 
left,  CD  their  account. 

3.  The  Infiitution  it  felf ;  in  which  we 
have  the  memorative,  (ignificative>  inftru£live 
Signs,  and  they  are  Bread  and  Wine  :  And  the 
gjotious  Myfteries  reprclented  and  (hadowed 
T»nh  by  them,  viz.  Jefus  Cbrift  crucified  , 
the  proper  New  Teftament  irourilhrnent  of 
Believers.  Bread  and  Wine  are  choice  Crea- , 
tores,  and  do  excellently  (hadow  forth  thc  Vlefh  \ 
and  Blood  ot  crucified  Jefus  ^  and  that  both  in 
their  natural  ufefulnels,  and  manner  of  prepa- 
ration. Their  ufetulnefs  is  very  great  ,  Bread 
is  a  Creature  necedary  to  uphold  and  nuintain 
our  natural  Life  \  therefore  it's  called  the  (iaff 
ej  Bread^  Ifu  5.  i.  btcaufe  as  a  teeblc  Man 
depends  and  leans  upon  his  Sofl;^  fb  doth  our  i 
feeble  Spirits  upon  Bread.  Wine  W3S  made  to 
chsar  the  heart  of  Man,  J^^k-  9  1  They 
are  both  uieful and  excellent  Creatures;  their 
preparations  to  hecome  ib  nfeful  to  us  are 
alio  remarkable.  The  Corn  muft  be  ground  in 
the  Mill  V  the  Grapes  torn  and  iqueezed  to  pieces 
in  the  Wine-prefe,  before  we  can  either  have 
Bread  or  Wine.  And  when  all  this  Is  done, 
thqr  mafl  be  received  into  the  Body,  or  they 
ooorifli  not^  So  that  theRr  were  wtf  fitCrca- 
■Ccres  to  be  fet  apart  for  this  ufe  and  end. 

Ifanyobjeft,  it's  true,  rhcv  are  good  Crea- 
tines, butnot  predot«  enough  to  ke  the  Signs 
.  of  fuch  profound  and  glorious  Myfteries:  It  was 
wcththd  oeatinga  nfsw  Creatuie,  to  be  the 
«in  Or- ine  new  Lovenanr. 

Let  him  that  thus  objeffs,  ask  himfclf,  whe- 
ther nothiu;  be  precious  without  Potnp;  The 
pncioulocn  oT  ifae(&  Elements  Is  not  w  much 
from  their  own  natures,  as  their  ufe  and  end  ^ 
and  that  makes  them  fwecious  indeed.  A  Load- 
ftmie  it  Sea,  is  much  more  excellent  than  a  Dia 
becaule  more  uieful.  ApenyworthofWax 
applied  to  the  Label  of  a  Deed,  and  ft^aled,  may 
In  a  itiinaiefaave  tevdue  tailed  to  thoaiandsof 
p->un:!s.  ThcCc  Creatures  receive  their  value  and 
elt'unation  on  a  iilce  account.  Nor  Ihould  it  at 
allfemihiawoniierpotha:,  why Chrifl:  fhoald 
teprefcnt  himfelf  by  fuch  mean  and  common 
thingS}  when  thou  haft  well  conUdeied,  that 
.  Ac  eKcHeaqrofthe  Picture  h  hi  its  finrflhude 
and  comfbrmity  to  rhe  Original  ;  and  that 
Chcift  was  in  a  low,  fad,  and  very  abaied  fiate, 
iriieii  this  PiCfaire  oThlm  was  drawn;  be  was 
then  a  Man  of /ormcr.  Tliefe  then,  as  lively 
Signs,  fhadow  fonh  a  crucihed  Jefus,  reprefenr 
hhn  tous  in  hi»red  Gamwnts.  Tbb  pncioiis 
Ordin.-?ncemay,  much  mors  than  Fauf^  fav  to 
US,  Ji  a/wjft  tear  alwut  in     Body^  the  (fj/ing  i 


 ,  97 

of  the  l.ordji'fav  :  That's  rhc  rhing  it  fignifia. 

4.  Laftly,  Take  notice  of  the  Ul^,  l3clign, 
andEndofthislnftitotioa.       lU  ifAnt^diin- 
m,  in  rente mhr"i/-t^  or  for  a  memorial  ol' 
me.    O  there  s  much  in  this ;  Chrift  knew 
how  apt  our  bafe  hearts  would  be  to  lofe  him, 
amidft  fuch  a  throng  of  fen'ible  Objci^s  as  we 
here  converfe. with    and  how  much  that  for« 
gctfulne^  of  him,  and  of  his  Sufferings,  wouhl 
turn  to  our  prejudice  and  lols  ^  and  thcrcfnr:' 
doth  he  appoint  a  Sign  to  be  rcmenii/rcd  by  : 
At  oft  at  ye  i»  tluxy  wfiiew  forth  the  Lords 
Death  till  he  come.   Hence  weobjetve,faiiablie 
to  the  defign  of  this  Difcourfe, 
Do£l.  That  the  Sacramental  Memorial  Chrtft 
left  ttithhis  People^  it  a/pecieU  AUrA  if 
hk  Care  and  Lave  for  them.  '^Stf?' 
What !  to  order  his  Pifture  Cas  it  Were)  to  be  JJJJj. 
drawn  when  he  was  dying,  to  be  left  with  his»ca$,  ^ 
Spoufc!  to  rend  his  own  Flefh,  and  fet  abroach  Siaitidi 
his  own  Blood  to  be  Meat  and  Drink  for  ourUp'""- 
Souls  I  O  what  manner  of  Love  was  thislj^S^Sdm 
Tis  troe,  his  Picture  in  ths  Sacrament  is  full  io  fax 
of  Scars  and  Wonders  V  but  theft;  are  honour- m ar c  j  rrc 
able  Scars,  and  highly  grace  and  commend  it  ""^''"^ 
to  hisSpoufe,  for  whofe  dear  fake  he  here  ce  ^1^** 
ceived  them. 

They  are  Marks  of  Love  and  Honour.  And 
hewoaldhefo  drawn,  or  rather  he  fo  drew 
himfjir,  that  as  oft  as  his  People  look'd  upon 
that  Portraiture  of  him,  they  may  remember, 
and  he  deeply  affieCled  withtbofe  things  he 
here  indured  for  their  fakes.  Thcfe  are  theHxcfam 
Wpundsixw  dear  Husband  Jefus  received  fbr'"^^** 
ine.  Thele  aretbe  Marks  of  that  Love  which**"™* 
p  ilTcs  rhe  I.ovc  of  Creatures.  0  fee  the  Love 
of  a  Saviour !  This  is  that  Heavenly  Pe/iean 
that  feeds  bis  Yo«m^  whh  his  own  Blood.  We 
have  read  of  pitHul  and  tender  Women  that 
hath  eaten  the  Fleih  of  their  own  Children, 
Lav.  4.  iOl  But  where  fs  that  Woman  record* 
ed,  that  gave  her  own  Flefli  nnd  Blood  to  hv- 
Meat  and  Drink  to  her  Children?  S-ircly  the 
Spoufe  may  fiy  of  the  Love  of' Ch  rift,  what 
/\jt7i/ in  his  Lamentations  laid  of  the  Love  of 
fonathan^  Thy  Love  to  ate  vjoj  vionderjul^ 
pajfing  thetmeofWemn.  Bttt  to  prepatethe 
Point  to  be  Meat  indeed,  and  Drink  indeed  to 
thy  Soul,  I  fliali  diicufs  briefly  thefe  Three 
tbin^,  and  haflen  to  the  Application. 

f />/?.  What  It  is  to  remember  the  Lord  Jefijs 
in  the  Sacranoent. 

Seetm^yy  What  Aptitude  tbefe  Is  Jn  'dut 
Ordinance,  lb  10  brii^  bim  to  'our  lemeiR* 
bcance. 

Tbir^^  How  the  Ore  and  Love  of  Chrtft 

isdifcovered  by  IcSiviiig  fitth  a  Memorial  of 
himfelf  with  us. 
Krj?,  What  it  Is  to  remember  tbeloid  Jefus 

in  the  Sacrament. 

Remembrance  properly,  is  the  return  of  the**^''''^' 
Mind  to  an  Oi>jea,  about  which  k  baib  been  "^^^^l  ^ 

formerly  convefftnt ;  And  it  may  lb  return  to  dmtc^*- 
a  thing  it  hath  converfed  with  before  two«f»*» '«"! 
ways  1  fpectttatively^  and  tranfiently  ;  or  effe- 
f!ingh\  and  fire/KAnently.    A  fpeculaiixie  Re-  euuta 
membr^nce^  is  only  to  call  to  mind  the  Hiftory  iroaginum^ 

QU.C  anccj 

qirideminemarata(ihs{enu»,poftu  voocfiOMMK:  anwlkoirsiia 

O  ^ 


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98 


The  FoHHi^  if  Life. 


offachaPcT&n,  and  hisSufier'mgS;  that  Cbi ill 
was  once  put  to  dtaih  in  tbefldh.  An  off e- 
ffhxaii  'Remembrance^  is  w  hen  we  lb  call  Chrift 
and  his  Death  to  our  Minds^  as  to  feci  the  pow- 
erful ImpreHiohs  chereof  upon  our  Hearts. 
Thus,  Mat.  26.'  75.  Peter  remembrcd  the 
ttvrd  c/  tht  Lcrtf^  and  tsent  out^  and  vsept  bit- 
terly. His  very  Hean  was  melted  with  that 
renietnbrance  his  Bowels  were  pained,  he 
could  DOC  hold,  but  went  out  and  wept  abun- 
dantly. ThMsJofefb^  when  he  law  his  Brother 
Be/ija/niM,  whole  hghi  refrdhod  the  memory 
of  foimei  days  and  endearments,  was  greatly 
^BkBtieit  Geti.  aj.  29, 30.  And  he  lift  up  bn 
Offf.  Md fan  hit  Brother  Benjamin,  hs  Ah- 
UferrSctt  ;  and/aid^  U  this  your  young  Bro- 
ther-t  of  vohont  you fpeai  tome  ?  and  he  fjiJ, 
Cod  be  gracious  umo  tbet  Son.  And  Jo- 
lepb  made  Ifafle^ft^  hk  Bcmh  Hdyern  upon  his 
Brother^  and  he  fought  where  to  urrp  ,  a/:  J  be 
(atrediato  his  Qyamber^  aad  wept  there.  Sucb 
a  Remembrance  of  Chrift  is  that  wfateb  is  here 
jntendcd.  This  is  indeed  a  gracious  Remim- 
bnnce  of  QuiU  \  the  ibrmec  hath  iX)tbi(^  ol 
Grace  in  It.  The  time  (hall  come  wiien  fuda* 
clijt  betrayed  him,  and  the  Jw  that  pierced 
biai,  (hall  biitoticaUy  icmonber  what  was 
done :  Reo.  1.  7.  BeMd  he  eametb  niib  OottJi^ 
and  every  eyejhall fee  him  \  and  they  alfo  which 
pierced  b'tm :  and  all  Kindreds  oj  the  Earth 
jBM/  weal  hecaufe  of  hint.  Then,  1  fay,  Judoj 
(hall  remember.  This  is  he  whom  I  perfidioufly 
betrayed.  ?tlate  &aU  lemember.  This  is  be 
whan  I  lentenced  ioIm  hsnRd  on  tbe  Tree, 
tho' I  was  convinced  of  his  Innocency.  Then 
tbe  Soldiers  (hall  remember,  This  is  that 
Faoe  we  fpit  upon,  that  Head  we  cnmned  with 
Thorns :  Lo  this  is  he  whole  Side  we  pierced, 
whole  Hands  and  Feet  we  ooce  nailed  to  the 
Ciofti  Bot  diis  ReroembnDce  will  be  their 
tortnent,  not  their  benefit.  It  is  not  theref  re  a 
bate  hiftorical,  fpeculative,  but  a  uacious, 
aftGKooate,  impretfiveRcmemlifanoeef  Chtift 
that  is  here  intended  :  And  fuch  a  Remem 
biaoce  of  Chrift  fuppoles  and  includes, 

t.  Tlw  fiviflg  Knowledge  of  him.  Wecan* 
not  be  faid  to  remember  what  we  never  knew 
nor  to  remember  iavingly  what  we  never 
knew  fiivin^y.  Tiiere  have  been  many  previ- 
ous, fweet  and  gracious  tranfaftions,  dealings 
and  intimacies  b^wixt  Chrilt  and  his  People, 
from  the  time  of  their  firft  happy  acqoahiianoe 
with  him  :  much  of  that  fwcctnefs  they  havt 
had  hi  former  Coniiderations  of  him,  and  hours 
of  Communion  with  him,  is  loft  and  gone 
and  nochii^  is  more  volatile,  hazardous  and 
MKOoftaot,  than  our  Ipiritual  Comforts :  But 
now  at  llie  Table,  tiiere  oar  old  Acquaintance 
is  renewed,  and  the  remembrance  ofhis  (Jood 
neisand  Love  refrelhed  and  revived;  We  mil 
remember  thy  Loot  mar*  thai$WiiU\  th  up- 
right love  thee.  Cant.  i.  4. 

9.  Such  a  Remembrance  of  Chrift  includes 
Faith  ioic  Witboot  dlft^nhig  Chrift  at  a 
Sacrament  there  is  no  remembrance  of  him , 
and  without  Faith  no  difa^ning  Chrift  there. 
But  when  the  precious  eye  of  Faith  hath  Ipiol 
t>hrift  under  that  vail,  it  prefently  calls  up  the 
Afte£tions,  laying.  Come fee  the  Lord.  Thefe 
are  xbc  Wonnds  he  leceived  from  me.  This  is 


be  that  loved  me,  and  gave  himfelf  ibr  me. 
This  is  bis  Flelh,  and  that  his  Blood  %  ftceiitl/0^ 
ficille  mantts^  &c.  lb  hisArnu  were  ftretcb«| 
down  upon  the  Ciols  to  embrace  me :  So  hi^ 
bldTedliead  hung  down  to  ki&  me.  Awaxp. 
my  Love,  rouzc  up  my  Hope,  flame  out  my 
Dcfires ;  Come  forth  O  all  ye  Powers  and  Affe- 
dions  of  my  Soul  -,  come  lee  the  Lord. 
(ooner  doth  Chrift  by  his  Spirit  call  to  the  Gie- 
lievcr,  but  Faith  hears-,  and  difcentiog  tb^ 
Voice,  turns  about.  like  MMFf^^^ts^^BJi^m^ 
ray  Lord,  my  Maftcr. 

%.  This  Renaembrance  of  Chrift  inclndapi 
fuitable  ImprdUons  made  upon  the  AftcdUoos, 
by  fiich  a  Si£bt  and  Remembrance  of  him; 
And  therein  Tyes  tbe  nature  of  that  precloui 
thing  which  we  call  Communion  with  God. 
Various  Reprelentations  of  Chrift  are  made  at 
the  TaUe.  Sometimes  tbe  Soul  there  calls  to 
mind  the  infinite  Wifdont,  that  lb  contriv'd  )oi 
laid  theglotiousandmyfterious  defiai  and  pc^ 
jeCt of Rfldeinption :  The  efie£l  ofthisis  nvw 
dcr  wi  timraioa.  Q  the  manifold  VVlfdoop 
of  God  1  Eph.%.  la  Oihedeptb^t  tboheiahtlL 
tbe  length,  the  breadth  of  this  Wifiom,  I  1 09 
aseafily  (pan  the  Heavens,  as  take  the  juft  di* 
meniioos  of  it  Sometuna  a  Reprefint^tion  of 
the  Severity  of  Gbd  is  made  to  the  Sod  at  that 
Ord  irunce.  O  how  inflexible  and  feveie  is  the 
Juftice  of  God  I  What  no  ahatemem»  1  No 
(paring  Mercy  !  Not  to  bis  own  Son !  Thif 
begets  a  double  Impreflion  on  the  Heart. 

(i.)  Juft  and  deep  btdiinatioM  auinft  Sio. 
Ah  carfed  Sin !  Twas  thou  nfidft  my  dear 
Lord  Co  ;  for  rhy  fake  he  underwent  all  this. 
If  thy  Vileneis  bad  not  been  ib  great,  bis  Su^ 
ferings  had  not  been  fb  manv.  Corfed  Sin  I 
thou  w  ift  the  Knife  that  ftabb  d  him :  Thou  the 
Sword  that  pierced  him.  Ah  what  Revqogpic 
works  I  I  remember  ii^s  ftorled  of  one  oftbt 
Kings  of  France^  that  hearing  his  Bilhop  (as  I 
remember  it  was  R^«/i/«tf^  read  the  Hifto<y  0^ 
Chrift's  Trial  and  Executioii,  and  facaifaig  low 
barbaroufly  they  hadufcdhim,  he  was  moved 
wuh  lb  tragical  and  pathetical  a  Hiilory,  10 
great  Indignation  agatnft  Pitor,  the  JewSt  ant 
the  rude  and  bloody  Soldiers,  and  could  not  coih 
tain  himfelf  i  but  aied  out  as  the  was 
read  i  ng,  O  that  I  had  been  there  «Hth  ogF  ¥nm^ 
men.  I  would  have  cut  all  their  TllTOMI^  fdlP 
lb  barbaroufly  ufed  my  Saviour. 

Toallndetothis:  When  the  Believif  ai- 
ders and  remembers  that  Sin  put  Chrift  |o  all 
that  Shame  and  Ignominy,  .that  he  was  woHn^ 
ed  for  our  TranlgmHons,  he  is  filled  w|th  hfh 
tred  of  Sin,  and  cries  out,  0  Sin,  I  will  re>- 
venge  the  Blood  of  Quift  upon  thee  1  Tha» 
(haft  nerer  live  a  quiet  hour  ia  my  Honii 
And, 

( 2.)  It  produces  an  humbfe  Adoratioa  of  rh« 
Goodnels  and  Mercy  of  God,  to  aaSt  iati^ 

iaftion  for  our  Sins,  by  fuch  bloody  Stripes^ 
irom  our  Surety.  Lord,  if  this  Wrath  bad  ieifr 
ed  on  me,  as  it  did  on  Chrift,  what  had  been 

my  condition  then  !  \{  thefe  things  were  done  in 
the  green  tree^  ushat  had  been  the  cafe  of  tb0 
dry  tree  ? 

Sometimes  Riprefcntations  (  and  not  CQBIk* 
moQ  ones  J  are  made  of  the  Love  of  Chrift, 
Who  afliiM  a^Body  toi  Soul  co  pur^^  ki 


Magu  a. 
niarinulo 
peocati. 


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DuBcntt- 


iconopo* 

tnmftrri? 
Mm.  in. 


QMMS 

hzc  cm 

celebfitnr, 
twoChri- 

ftui  niori- 
nrj  ooce 


wn 

fidcimus. 

am 
31. 


bar  the  WrjthofG>>d  for  our  Sins.  And  when 
that  lijipaliing  Love  breaksout  in  its  glory  up- 
on the  Soul,  how  is  the  Soul  tranjporied  and 
raviftifd  with  ir  !  Cryirg  our,  What  manner 
of  Love  IS  this  !  Heres  a  Love  Urge  enough  to 
go  rotund  the  Heaver.s,  and  the  Heaven  of  Hea- 
vens. Who  ever  loved  after  this  rare,  to  lav 
down  his  life  tor  Ejiemies !  O  Love  unutterable 
and  uoconceiveable  !  How  glorious  is  my  Love 
in  his  red  Grirments!  Sometimes  the  fruits  of 
his  Death  arc  there  glorioully  dil'played  •,  even 
\i\s/atisfai/ioa  for  Sin,  and  the  purcbnfe  his 
Blood  made  of  the  eternal  Inherit:!  nee :  And  this 
b^ets  Ihmkjulnejs  and  Cimjidencc  in  the  Soul. 
Chrift  is  D«td,  and  his  Death  bath  fatisfied 
for  ray  Sin.  Chrift  is  dead,  rherefcrcmy  Soul 
(hall  never  die.  Who  (hall  fcparate  me  Irom 
the  Love  of  God?  Thefe  ate  the  liruits,  and 
and  this  isthe  nature  of  that  lemanhiance  of 
Chrift  here  fpoken  of. 

Secondly^  What  aptitude  or  conducency  is 
there  in  this  Ofdinaoce,  to  hriog  Chrift  ib  to  re- 
membrance? 

Much  every  way ;  for  it  is  a  Sign  by  him  ap 
pointed  to  that  end,  and  hath  (  as  Divines  well 
obierve)  a  threefold  ufe  and  confideration,  viz. 
as  it  is  memmtthtey  fymfamioe.^  and  infiru 
3ive. 

T.  As  ft  Is  memerativcy  and  (b  it  hath  the  na 
rure  and  ufe  of  a  pledge  or  token  of  Love, 
ieitbyadying,  to  a  dear  farviving  Friend.  And 
fo  the  Sacrament,  aswasfiid  be£rc,  is  like  a 
Ring  pluckt  oft' from  ChrilVs  Finger,  or  a  Bracc- 
kcniQai  his  Arm^  or  rather  his  Picture  from 
Us  Bnafib,  ddiveiet!  tons  with  itich  words  as 
thefe  \  As  oft  asynu  look  to  tJ)is^  remember  me  • 
L«r  tbk  help  to  keep  me  alive  in  your  remem- 
btaKenlhem  I  am  gone  ^  and  out  of  your  Jight.  It 
conducts  to  it  alio, 

2.  As  it  is  ^  Jienificat  'we  iign,  moft  aptly 
fignify  iflg  both  his  bitter  Safferings  for  us,  and 
our  mift  and  intimate  Union  with  him  :  Both 
which  have  an  excellent  uiefulnels  to  move  the 
bean,  and  its  deepeft  Affii8^ions  are  the  re 
membrancc  of  it.  Thebreakin^oF  the  Bread, 
and  (heddingtbnhthe  Wine,  %)ihes  the  for- 
mas  cm  eating, '  dfbikli^,  and  incofpotating 
then),  is  alively  fignification  of  the  other. 

}.  Moreotver  this  Ordinance  hath  an  excellent 
nft  and  adi^otasK  for  this  aflfiAionate  remetn- 
brance  of  Chrilf,  as  it  is  an  inflruifivc  ficn 
And  it  many  ways  inftru£ts  us,  and  enlightens 
onr  mind,  particularly  in  the-Trnriis  wb^  are 
very  afiefting  things. 

1.  That  Chrift  js  ibe  Bread  on  which  our 
Sonlrlire,  proper  meat  and  drink  lor  Believers, 
the  moft  excellent  New  Teftament-fot.d.  It*s 
laid,  Plal.  25.  Man  did  eat  Angelt  food: 
He  means  the  Manna  that  tell  frcMn  Heaven. 
Which  was  fo  excellent,  that  \^Amiels^  who  are 
the  noWett  Creatures,  did  live  upon  material 
Foodj  tbey  would  chufe  thisabonre  all  to  on. 
And  yet  this  was  bar  a  Type  and  weak  Shadow 
of  Chrilt,  on  whom  Believers  feed.  Chrift 
makes  a  Royjl  Feaft  of  his  OWn  Flefli  and 
Blood,  \ja.      6.  all  ourDelicdtesare  in  hint. 

2.  h  iiillrui.ts  us  that  theNaw  Tedamcnt  is 
now  in  its  full  force,  and  no  (ubltantial  altera- 
tion am  bo  nvulij  in  it,  free  t';,:  Trfljtor  is 
dead,  and  by  bis  Dcacii  hath  uiilicd  it:  So 

■  >     Vol  L 


that  all  the  excellent  Promifes  and  BlefHngs  of 
it  are  now  fiiUy  coiihtmed  10  the  believing  5>oul^ 
ileb.  9.  16,  17,  All  thefe,  and  many  more  . 
choice Tr  jrh  ,  are  we  inftruttcd  in  by  thisSign : 
And  all  tlicle  ways  it  remembers  us  of  Cbrift, 
and  helps  powerfiiHy  loiatfe,  warnu  and  fibft 
our  Hearts  with  that  remembrance  of  hfm. 

Thirdly,  The  laft  Knquiry  is,  How  Chrift 
hath  hereby  left  fuch  a  fpecial  mark  of  his  Care 
h)r,  and  Love  to  his  People.  And  that  ivilf 
evidently  appear,  iiyou  toclidcr  thelefive  pat- 
ticulars. 

I.  This  i.s  a  fpccial  mrk  cf  the  Care  and 
Loveof  Chrift,  ifiasmixli  as  hereby  he  bath 
made  abundant  provifion  l^r  the  confirmation 
and  eftablifhmcnt  of  his  Peoples  Faith  to  the 
end  of  the  World.  For  this  being  an  evident 
proof  that  the  New  Teftameni  is  in  its  lull 
lorcc,  ( Mat.  26.  28.  This  is  the  Cup  of  the 
New  Trflamem  in  my  Blood  )  it  tends  as  much 
tooutfjti^^fjdtion,  as  the  legal  execution  ot  a 
Deed]  by  which  we  bold  and  enjoy  our  Eftate^ 
So  that  when  he  faith,  Take  cat^  it  is  as  much 
as  if  G'rxl  fhould  ftand  bcforcyou  at  the  Table 
with  Chrift,  and  all  the  Pronuiesin  his  band}, 
and  fay,  /  Mihrrthkto  tfxeai  my  f^i.  What 
think  you,  doth  this  promote  and  confirm  the 
Faith  of  a  Believer  i  if  it  doth  not,  what  doth? . 
I  2.  This  is  a  fpedal  mark  of  Chrift  s  Caie  and 
I  Love,  in  much  as  by  this  he  hjth  made  like 
abundant  Provilion  for  the  enlargement  oi  his 
peoples  Joy  and  Comftrt.  Bdlereisaieat  Ais 
Ordinance,  as.lL?/;^  was  at  the  Sepulchre,  with 
tear,  and  great  Joy,  M(tt.  28.8,  Cooie,  Hea- 
der, l))eak  thy  Heart,  ifilioobeonetbatlieanio' 
ly  loveft  Jefus  Chrift,  and  hath  gone  many  days, 
pdHUv  years,  piourniag  and  lamenting  lieciufe 
of tlie  tnevidencefand  doadfnefi  of  thy  Imereft 
in  him,  that  hall  ffjughthim  fbrrowing,  in  if.is 
Ordinance,  and  in  that  ^  in  one  duty,  and  ano- 
ther, ifttlaftChriftfhcdd  take  oft  that  Mask, 
that  cruel  Covering  (  as  one  calls  it )  from  his 
Face,  and  be  known  of  thee  in  breaking  Bread  3 
Suppoft  he  Ihould  by  his  Spirit  whtfper  thus  la 
thine  ear  as  thou  litre  flat  his  Table,  LV/  ihnt 
indeed  fo  prize  ^  ejieem/vidvaluc.me?  Will  no- ^ 
thing  but  Chri/i  and  b/f  Lfve  content  and fat  is  fie ' 
iher  ?  Thcn^  at  fivh-!^  i\  :-c!y  jnddtifirabic  ai,  I 
ttm^  know  thjt  lam  thine  j  take  thine  own  Qnrtjl 
intot}>e  arms  ef  thy  Faith  this  d<ry :  UToUld  not ' 
this  breed  in  thy  Soul  a  joy  iranlcendent  to  all  ' 
the  Joys  and  Plealurcs  in  this  World?  What 
tbinkeftthouofit? 

3.  Here  is  a  lignal  mrtrk  of  Chrifl^s  Circ  and 
Love,  in  as  much  as  this  is  one  of  the  higheft^ 

j  and  beift  *elps  for  the  mortifiatlon  of  the  C01-  * 
iruptiontof  hisP;.o[:l  j.  Nothing  tends  more,  to 
the  killing  of  Sin,  than  this  doth.   Chrift 8 
Blo^jd,  as  it'sfixxl  to  Fahh,  folt*s.poilbntoout 
Lufts.  O  vvh.it  u  Pill  is  A'rapc  up  in  that  Brc.i,!  ! 
What  an  CACtlknt  Potion  is  in  that  Cup  to  purge 
the  Soul?  One  calls  that  TaHe  an  Altar/ orf' 
which  our  Corrtjprions  arc  lacrificed  mi  flain 
before  the  Lord.   For  how  can  they  that  there 
lee  what  Chilftfufiirridfbt  Sin,  live  any  longer" 
therein  ? 

4.  Moreover  his  Cjre  and  Love  appear  in 
providnig  fuch  Bellows  as  thefe,  to  excite  an  j 
blow  up  bis  Peoples  Love  into  a  lively  Flame* 
Whm  ffeph  mad^  himicif  known  to  his[  Bre- 


Digitized  by  Google 


VoLl 


tbctio,  1  emjakoh  your  BrtHbcr^  §iltm  yeJaUji  Will  fa 
tfnotgrinttds  O!  whataihoweroTTeafsandiand  rhn^ 


Will  fach  Thoughts  intrude  unfeatboal^. 


gfeater  tii  int^s  rhan  Chrift  out  of  our 
dear  Afitilions  was  thcic  ?  How  diJ  r'  ^y  i^Il  Minds  r  For  Ihamc,  Chrillian,  for  lhame,  let 
Upon  each  ficba  N<xks!  Sotbat  thst^ffptiMslaot  thy  Heart  pUy  the  waoton.  aod  &d  inm 
wondeicd  at  tbe  marcer.  How  doth  «e  Soul  Chrift  tftiy  every  Vaniif.  In  Heaven  iiodui% 

nn  may  lb  fpeakj  pirionr.f.!y  Io\  d  Jctus  Chrifl  die  t.ikcs  up  tfu  Thoughts  of  Siints to  eternity  j 


at  iuch 


a  time  i  O  wiiat  a  Ctuift  bmy  Chiiit  I 
The  Jairifl  among  ten  ihoujmti.  What  hath 
hedtjnc,  what  hath  he  fuftcred  for  me  !  What 
great  things  hath  ray Jefus  given ,  and  what 
great  things  hath  he  fergiven  me !  A  World, 
a  thoufand  Worlds  cannot  Ihew  fuch  another. 
Uctti  it's  melted  down  by  Love  at  Jiis  feet  ^  it  s 
pua*4  with  Love. 

5.  To  conclude,  Ch rift's  Care  and  Love  are  Inference  1.  Henco 
foithei  manifelied  to  his  People  in  this  Ordi-  crament-jeajons 
nance,  asttisof  theftrongeft  bonds  of  Union 
betwixt  thcmfelves  that  an  be  :  1  Ccr.  la  17. 
Wc  kct^  moity^  areene  Bre<ui,  undone  Body  ; 
for  tee  ore^UI  partdhers  of  that  one  Bread.  And 
the'  rhro*  our  Corruptions  it  faUsout,  that  what 


and  yet  there  is  no  tiring,  no  fattetr.  O  leam 
to  live  nearer  that  heavenly  Life.  Neverloavt 

praying  and  Hriving,  till  thou  canK  fay  as  it 
is,  Pliii.  d?.  5.  Aly  Soul  fhall  be/atispedtuwitb 
morremandfatnejs^  and  my  AUittbfikiN  ftviTt 
thee  with  jvyjul  i  ips  ,  tohtiji  I  remember  thee 
on  my  bedf  and  meditate  oa  thee  in  the  ni^bh- 
xoaicbet. 

alfb  we  infer,  that  Sa- 
are  heart-taelttng  Jec^Mt  \ 
becaufe  thodn  the  naoft  tfle6(faig  and  heart- 
melting  Recognitions  and  ReprtTen rations  of 
Cbriit  are  made.  As  the  Gof^l  otters  him  to 
tbe  ear^  in  tbe  moft  ii^«et  'ofeCthig  fiMnds  of 
Grace i  lb  the  Sacrament  to  tht  i^jr,  in  the  moft 


was  intended  for  a  bond  ofVnion^  prov^  a  bond  \  caking  ViGons  that  are  on  this  fide  Heaven 


There,  Hearts  that  will  not  yeild  a  Tear  un- 
der other  Ordinances,  can  pour  out  Floods  : 
Zech.  12. 10.  Ihey  fbail  look  upon  me  abom 
[hey  have  piereed^  and  mourn,  i  et  I  dare  not 
amrm,  that  every  one  whofe  Heirtis  biokcnly 
the  believing  iight  of  Chrift  there,  can  evi- 
dence that  it  is  10  hf  a  dropping  Eye.  No,  we 
may  fay  of  Tears,  as  it's  laid  of  Love,  Cant.  8. 
7.  IJ  iomc  Chriftlans  would  give  all  tbe  Trca- 
fures  of  their  Houfe  for  tb«n,  they  cannot  be 
purchalcd  :  Yet  they  are  truly  humbled  for  Sin, 
and  Itrioully  a&fted  with  the  Grace  ot  Chrift. 
For  the  fupport  of  fucb,l  would  diftlngui(h,aod 
have  them  ro  do  fo  alfo,  bcrw-xt  what  is  cffential 
to  fpintual  Sorrow,  and  what  contingent, 
Deepdifpleafure  with  thy  felf  for  Sin,  hearty 
refolutioiis  and  defires  of  the  compleat  monifica- 
tion  of  it,  this  is  eflentiai  ro  all  fpiritual  i>orroW| 
but  Tears  are  accidental,  and  ialbme  Conftjca* 
tions  rarely  found.  If  thou  have  the  former, 
trouble  not  thy  (elf  for  want  of  the  latter,  tho' 
'tis  a  mercy  when  they  kindly  and  undlflnibfcd* 
ly  flow  from  a  Heart  truly  broken. 

And  furely,  to  lee  who  it  is  that  thy  Sins  have 
pierced,  how  great,  how  glorious,  how  won- 
derful a  Perfon  that  was,  that  was  lb  humbled, 
abaled,  and  brought  to  tbe  dufty  ibr  fuch  a 
wretched  thing  as  thou  an,  cannot  but  tenderlf 
^»Sbi£k  the  cooperating  Soul.  If  it  was  for  a  La- 
miemation  in  the  Captivity,  that  Frincet  teen 
hanged  up  by  ihe  Hands^  and  the  hacet  of  the 
Elders  not  reverenced^  Lam.  5.  12.  And  if  at 
the  death  of  /Amr^  David  could  lament,  and 

fay,  a  Prince,  and  u great  Man  n  fallen  in  If 
Wo  is  ise,  that  it  ihould  b&  fo  with  mq,  who  am  \  rael  thk  day^  2  Sam.  3.38.  If  he  could  pathe* 
lb  obliged  to  love  him  1  Tho'  he  be  in  die  high- 1  tically  lament  the  death  of  Saul  and  ^ctfithati^ 
eft  Glory  in  Heaven,  hedochnot  forget  us^  he  laying.  Daughters  of  Ifrael,  toeep  over  Saul, 
l^tb  graven  us  upon  the  P^ltns  of  his  Hm^Siitolwcloa/hedyouia&carleti  Tbe  beottty  t^VS- 
we  are  oondnuauy  before  him.  He  thinks  on  rael  «t  flain  upon  the  Mgb  plaees :  Ah  how  onieli 


of  Cmtetttio/r  -,  yet  in  as  much  as  by  this  it  ap- 
pears hew  dearly  Chrift  loved  them  ^  for  as 
much  allb  as  here  they  are  fealtd  up  to  the  fame 
Inheritance,  their  dividing  Corruptions  here 
Ihin,  their  Love  to  Chrift,  and  confcquenily 
to  each  other,  here  improved  ^  it  is  certainly 
one  of  the  (IrongeR  Ties  in  the  World,  to 
wrap  up  gracious  Hearts  in  a  bundle  of  Love. 

AndtbusI  bavedilpatcht  the  doctrinal  pnoi 
this  Point.  TheiiuproveiBencof  itbittoefbl 
lowing  Inference. 

Inference  1.  Did  Chrift  Lave ihis  Ordinance 
with  bis  Church  to  preferve  his  rememhrance 
anrong  his  People  '  Then  furely  Chrift  /m-f-jw. 
tlmt  a$twitbfidniitng  what  he  is^  halo  dune,  Juf 
fered^  and  protnifedyet  to  do  for  hk  Peepfe^  tbey 
will  for  all  this  hrffi//  apt  to  forget  him. 

A  Man  would  thuik  that  fuch  a  Chrift  fhould 
never  be  one  whole  hour  together  out  of  his 
Peoples  Thoughts  and  Afie£lions :  That  where- 
ever  tbey  gathey  (hould  carry  him  up  and  down 
with  them,  in  their  Thoughts,  Delires.  and  De- 
lights :  That  they  fhould  let  their  Thoughts  work 
towards  Chrift  as  the  longing  Thoughts  of  her 
that  is  with  Child  do  work  after  that  the  longs 
for:  "That  they  (hould  lye  down  with  Chrift  in 
their  Thoughts  at  Nighit,  and  when  they  awake 
bettill  withhim  :  That  their  very  Dreams  in 
tbe  night  fhould  be  fweetVifionsot  Chrift,  and 
all  their  Wordsfavoor  of  Chrift. 

But  O  the  bafenefs  ofthefe  Hearts !  Here  we 
live  and  coQverfi;  in  a  World  pflenltble  Objects, 
which  lilce  a  Gmipany  of  Thieves  rob  us  ofonr 
Chrift,  and  lay  the  dead  Child  in  his 


room. 


us,  when  we  forget  him.  The  whole  Honour 
ao4  GU>iy  paid  hhn  in  Heaven  by  tbe  Aneels, 
cann&t  divert  his  Thoughts  one  moment  fiom 
us ,  but  every  trif!e  that  meets  us  in  rhc  way,  is 
enough  to  divert  out  Thoughts  from  him.  Why 
do  we  not  abhor  and  loath  our  ieKes  for  this  i 
What!  Is  it  a  plain,  a  burden,  to  carry  Chrift 
in  our  Thoughts  about  the  Worlds  As  much  a 
Burden  ifthy  Heart  be  fpiritual,  09  ^  B^d  is 
biiidenedbf  anyini  kk  own  Wingb 


more  fhould  it  afieQ  us,  'to  fee  the  Boanty  of 
Heavei^  tallen,  the  Ptiooe  of  Life  king  dead 
upon  aTieel  O  let  the  place  wbete:.joit  9!^ 
femble  to  fee  this  fight  of  y  ur  crucified  |eA% 
be  a  ^oid'tti  a  place  of  LanoentatioD.    ■  . 

Uferenee  3.  Mofeov«  henoe  li^s  evident, 
th<3t  t}>e  believing  and  affeOionaie  remembrance 
of  Chri^y  H  offingui^r  aduatetag/t  at  ail  iims 

t^Hn^f99k.4Q^.      V%  AtinnedfM. 

cod 


.  J  .    1  y  Google 


SScfllL  33. 


The  Fmmum  if  Lfe. 


cod  of  one  of  the  greateft  Ordinances  that 
cm  ChHft  appointed  to  the  Church. 

To  have  frequent  rea^iitions  of  Chrlftwill 
mpear  to  be  fingulariy  etiicacious  and  uieful  tu 
Baieveis,  if  fou  conlider, 

t.  If  at  any  time  the  Heart  be  dead  and 
hard,  this  is  the  likelieft  meare  in  the  World 
to  diflblve,   melt  and  quicken  it.  Look 
hither  hard  Heart;  hird  "indeed  if  this  Ham 
tDet  will  not  break  it.  Behold  the  Blood  of  Jefus. 

2.  Alt  thou  ealily  overcome  by  Temptations 
toSin?  This  is  the  tnoft  powerful  pull-back 
fodieWivld  from  Sin;  Rom.  6.  2.  how  JJmU 
we  that  are  dead  to  Sin,  live  any  longer  therein  ^ 
We  are  crucified  with  Chrift,  what  have  we  to 
do  with  Sini'  Have  itich  a  thought  as  thist  when 
thy  heart  isyeildingto  Temptation,  How  can 
I  do  this,  and  crucitie  the  Son  of  Gk)d  afielh  ! 
Hath  he  not  fufiered  enough  already  on  earth, 
flialll  yet  nuke  him  groan  as  it  were  for  tne  in 
Heaven?  Look  as  DdviJ  poured  the  water 
brought  from  the  Weil  of  Bethlehem  on  the 
ground,  tho'  he  was  athirft,  for  he  iaid,  it  is 
file  Blood  of  the  men  •,  /.  e.  they  eminently 
hazarded  their  Lives  to  fetch  it  ^  much  more 
fhotild  a  Chriltian  pour  out  upon  the  ground, 
yea,  defpife  and  trample  underlbot  the  greatcft 

Etoht  or  pleafure  ot  Un  j  laying,  Nay,  I  will 
ave  nothing  to  do  with  it,  I  will  on  no  tetnK 
touch  it,  for  it  is  the  Blood  of  Chrift:  ItcoS 
Blood,  infinite  precious  Blood,  to  expiate  it. 
If  there  were  a  Knife  in  your  Houfe  that  had 
beenrhnjf}-  to  rhc  Hetrr  nf  yniir  Father,  you 
would  not  take  pleaiare  to  ice  that  Knife,  much 
kfi  to  life  it. 

Are  yoii  rifraidyo'jr  fins  are  notpanloncd, 
but  iliiUtand  ufwn  account  before  the  Lord^ 
What  more  relieving,  what  more  fitistying, 
than  to  fee  the  Cup  in  the  New  Teftimcnt  in 
die  blood  of  Chrift,  which  n  fncd  jor  many  for 
the  remiffion  of  Sins  ?  Who  (hall  lay  any 
thing  to  the  duige  of  God's  ELeft  \  it's  Chrift 
that  died. 

4-  Are  fou  ftaggered  at  your  Sufferings, 
and  hard  things  yoo  muft  endure  for  Chrift  m 
this  World  ?  doth  the  Flefh  ftinuk  back 
from  thcfe  things,  and  ay,  Ijare  thy  felf: 
What  is  there  in  the  World  more  likely  to  ft'jr! 
and  fbrtifie  thy  Spirit  with  reiblution  and  cou 
rage,  than  fuch  a  fight  as  this  ?  Did  Chrift 
ftoe  the  Wiath  of  Men,  and  the  Wrath  of  God 
too}  Did  h«  ftand  as  a  FiUar  of  Brafs,  with  un- 
hrahen  Fadcoc^  and  lled&ft  Rdoktion,  un- 


der fuch  Troublirs  as  never  met  in  the  like  height 
upon  any  meer  Creature,  till  Dnth  hattbelaft 
Breach  out  of  his  NoUrils  ?  And  ihall  I  (hrink 
Ibr  a  triiie Ah,  he  did  not  ienre  me  lb ! 
IwUlatmmylelfwhhtht  like  mini,  i  P^. 

2.  2. 

5.  Is  thy  Faith  ftaggered  at  the  Promifes? 
and  thou  not  reft  upon  a  Promife  \  Hen^s  that 

will  h-lp  thee  againft  hope  to  believe  in  hope, 
giving  glory  to  God.  For  this  is  Qod's  Seal 
added  to  his  Covenant,  Which  ratifies  andbUids 
fait  all  that  Grxi  hath  Cpoken. 

6.  Doft  thou  idle  away  precious  Timevain- 
Iv,  and  live  unufefully  toChrift  in  thy  Geiteft- 
tion  ?  what  more  apt  both  to  convirrceand  cure 
thee,  than  fuch  a  remembrance  ot  Chrift  as 
this;  O  when  thou  conlidereft  thou  art  not 
thine  own,  thy  Time,  thy  Talents  are  not  thine 
own,  butChrilfs;  when  thou  thalt  lee  thou 
art  bought  with  a  Price  (a  gteat  Price  indeed ) 
and  fDarc  ftriclly  obliged  to  glorifie  God,  with 
thy  Soul  and  Bxly,  which  are  his,  2  0>r.  5.  14. 
This  will  powerfully  awake  a  dull,  fluggilh  and 
lazy  Spirit.  In  a  word,  \vh  \t  Grace  is  ihersf 
liiis  remembrance  of  Chriit  cannot  quicken? 
What  Sin  cannot  it  morrifie  ?  What  Duty  cannot 
it  animate'  O  it  is  of  lingular  afe  io  ali  Gate 
to  the  People  ot  God  1 

Inference  \.  Laftly,  Hence  we  infer  1  Thf 
all  other  things  do^  yet  Chriji  neither  doth^  nor 
can grciQ  \]a!e.  Here's  an  Ordinance  to  prc-i 
fcrve  his  remembrance  trefh  to  the  end  of  the 
Worlt.  The  Blood  of  Chrift  doth  never  dry 
u  p.  The  beauty  of  this  Rofe  of  Sharon  is  never 
bil  or  withered.  He  is  the  fame  yellerday,  to 
day,  and  for  ever.  As  his  Body  in  the  Grave 
law  no  Corruption,  fo  neither  can  his  Love^ 
or  any  of  his  Excellencies.  When  the  Saints 
fhall  have  fed  their  eyes  upon  htm  in  Heaven 
thoufandsand  millions  of  years,  he  ihail  be  as 
Freih,  Beautiful,  and  Orient  as  at  the  begin- 
ning. Other  Beauties  have  their  prime  and 
their  fading  time i  but  Chrift  s  abides  eternally. 
Our  delight  in  Cieatures  is  often  moft  at  firft 
acquaintance  -,  when  we  come  nearer  to  tbenn, 
and  fee  more  of  them,  the  edge  of  oar  Deligbt 
is  rebated:  But  thelonget  you  know  Chrill, 
and  the  nearer  you  come  to  him,  ftill  the  more 
do  you  fee  of  his  Glory.  Every  farther  prd- , 
fpeft  of  Chrift  eotenains  the  mind  with  a  nefh 
Delight.  He  is  as  it  were  a  new  Claift  eteiy 
day,  and  yet  the  fims  Chrift  ftilL 

WegedheGmlftir  JifmCbHJt. 


ocmit 

12. 

(hens 
tbei 


SERMON  XXE 


prepara- 
tnv  ^ 


L  U  K.  XXIL  41,42,45,44. 

Tchr"^  wz/^^irnrir  frnm  tbent  about  a.  Stone  s  caj}^  and  kfteeUd  cl^xrn,  and  pnyed  & 

whi$  fi'J^^-'  ^^'^y  ifth^H  k  wiUtHg^  remove  thk  Cup  jrom  met  Neuerthelcfs,  not  my  Will^ 
MM  hut  tiim  he  Jmn,    And  there  appeared  an  Angd  onto  Idm  Jhim  Httuen^  firen^thning 

IV«r&  Aiidbem^  in  4fi  Agon^,  he^avedoMre  etrtitjltj  ^  mdktSmut  Wm  m  Hwmi 

grutinft^BMfiiUiigdamdtatU 

XH  £  hoar  is  now  atmoft  come^  ?ven  that  1  often  Ipoiten  o£  t^ecaliole,  t  vmf  little  whi^ 
ten.  «f  9amm,.wtii^  a^.M  |»jMdUifSonofK4»is..lNCi8M  im  dw  hands 


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Z02 


The  Fomtam  of  Life. 


Vol.  t 


ot  Sinners.  He  batU  attectiotiatcly  r.co.nm^jid 
ed  his  Children  to  his  Fj[ her.  He  lu:h  Ice  his 
houfe  ill  or.l,r,  and  ord^ii-.eJ  a  Memorial  ot 
his  Death  :o  be  Icttvvich  his  People,  as  you 
have  heard.  There  is  but  onetbiog  moreio  do, 
and  then  the  Tr  ii^cdy  begins.  He  rrroTimended 


ouc  to  God  -  It  was  in  the  Uardcn  i  St.  Mai-  ^^^^^ 
tells  .     v  is  called  Gethjemnne^  which  q^^^^ 
hgnifies  (as  r.ira^s  on  the  phce  cbdrves)  the  n^oc,  Gr. 


Valley  of  tamcls,  w-.  ot  Olivci,  which  S^^v^  j^ftt^t , 
in  that  Valley  ot  Garden  molt  plentifully.  This  «jj<»"« 
Garden  lay  very  near  to  the  City  of  ferufalem.  ^j'^ 
us,  hemuft  alio  recommeiid  hin.Lh  by  prayer '  The  City  had  twelve  Gates,  tive  of  which  were  dnim, 
to  the  Father;  and  when  that  is  done,  he  is       '  ^  "  •  '    '  •  .  •  .  n  . 

ready  ,  let  Jmlu  with  the  black  Guard  come 
when  they  \vill. 

Thislaft  A£l  of'Chrift's  preparation  for  his 
own  Death,  is  contained  in  this  Scripture: 
Wherein  we  have  an  account,  i.  Of  his  i'rayer. 
2.  Of  the  Agony  attending  it.  5.  His  relief  in 
that  Agonjr,  by  aa  Angelthat  came  and  comion- 
ed  him. 

t.  The  Prayer  of  Chrift ;  in  a  praying 
poftiue  he  will  be  found  when  the  Enemy 
oomes;  he  will  be  taken  upon  his  Knees:  He 
was  pleading  hard  with  God  in  Prayer,  for  . 

Strength  to  car^  htm  through  this  heavy  Trial,  1  oi^  the  City,  between  ferufalem  and  the  Mount 
when  they  ame  to  take  hira  And  this  Prayer '  ?f  Olives :  and  over  this  Brook  Clirift  palled 

was  a  very  rvmaikable  Prayer,  both  for  the Jt  li-,  '"to  theGardLti,  Job.  18.  i.  to  which  the  PfjI- 
/ar<  A^>  of  it  i  be  withdrew  about  a  ilooe'scaftJiniU  alludes  in  i*!^  iia  7.  He  Jhaii  dnnk  of 
verj.  41.  fiom  his  deareft  intimates  no  ear  ^"vok  in  the  wey^  therefore  Shall  he  lift  ttp 
but  his  Father  s  fhall  hear  what  he  had  now  to  'v<ii/.  For  this  Brook  running  through  the 
iay.  For  the  Vf^AVMri^and  irapartunity  ot  it.  Valley  of  ?(r/)£/a^/7j/,  that  fertile  SoiLtOgetb A 
tliefe  were  thoie  kiTiiei^.  HA,  5.  7.  flrong  with  the  filth  oftheCity  >vhich  it  wdhtavvay, 


on  the  Eaft  tide  of  it,  among  which  the  moft  di^um 
remarliable  were  the  bonntain-gate^  lb  called  of  ^^^''''^ 
the  Fountain  Siloe.   Through  this  gate  Chrift 
rode  idto  the  City  in  triumph,  when  he  came □^jat;^*^ 
f tun  Bethany.  The  other  was  the  Sheep-gate  , 
lb  called  Irom  the  multitude  of  (beep  driven  in 
at  it  lot  the  Sacritice.  for  it  flood  dofe  by  the  guium, 
Temple  \  and  clofe  by  this  gate  was  the  Garden  Mmpe  o* 
called  Gethfemne^  where  they  apprehended  *"*™'^^ 
Chrift,  and  led  him  through  this  ;gate,  as  a  (hecp  ^ 
to  the  Slaughter.  Betwixt  this  Garden  and  the«berte 
City,  ran  the  brook  Gf^iw,  which  rofe  from  a  woveoie* 
Hill  upon  tiie  South, and  ran  upon  the  Eafl  part""**  f"* 


cries  that  he  poured  our  to  God  in  the  davs  ot 
his  F  lefh.  And  tor  th  e  Uumilitv  exprelTcd  in  it, 
fiefell  upon  the  ground,  herouied  himfelf  as  it 
were  in  the  Duft,  at  liis  Fathers  Feet  And 
in  divers  others  refpetls  it  was  a  veiy  remarka- 
ble Player,  asyoa  will  hear  anon. 

2.  This  Scriprure  gives  you  alfb  an  account 
of  the  Agcmy  of  Chrift,  as  well  as  of  his  Prayer, 
andthatafnoftftrange  one^  fuch  as  in  all  re 
fpc£ls  never  was  known  before  in  Nature.  It 
was  a  Sweat  as  it  had  been  BIcod,  which  Casj 
b  ndtber  an  Hyperbole,  as  fome  mmld  make 
it  •,  noryetameerfimilitude  ofBlood,  as  others 
ftncy,  but  a  real  bloody  Swrat. 


gave  the  Waters  a  black  tin^^ure,  and  lb  fitly 
relembled  thole  grievous  fufiering^  of  Chrift,  in 
which  he  tafted  both  the  Wrath  of  God  and 

Men. 

Now  Chrift  went  not  into  this  Garden  to  hide 
Of  (belter  himleirrrom  his  Enemies.  No,  that 

was  nor  his  end  ■  fcr  iffb,  it  had  been'  themoft 
improper  place  he  could  have  cholen  v-  it  being 
the  accu  ftomed  pbce  where  he  was  wont  to  pray, 
and  a  place  well  l<novvn  to  JuJat,  who  was  now 
coming  tofeek  him,  as  you  may  lee,  fob,  i8» 
2.  And  Judas  which  betrayed  him,  knew  the 
pUicc,  jv)-  Jcji/s  oft -times  reforted jhither  toith 
ha  Dijaples.   So  that  hs  repairs  thither,  not 


For  16  LasJ  is ,  .  . 
fometimes  taken  for  the  very  thing  ir  lelf,  asfro  Ihun,  but  to  meet  the  Enemy  ,  to  oflfer 
Job.  I.  14.  And  asa  worthy  Divine  of  our  ownj  himfelf  as  a  prey  to  the  Wolves,  which  there 
Mr.  Am-  wellnotcs,  thatif  theHoly  Ghoft  had  only  in  ^ouud  him,  aiid  laid  hold  upon  him.  He  alfo 
brofe  M;.  jg^gj  it  for  a  finilitude  or  refcmblancc,  he  refoned  thither  for  an  hour  or  two  of  privacy 
j^'*'*  would  rather  have  exprefTed  it,  ,u  it  xi^cre  lv>fnrp  r!i,*«f  rrim»»    th^t  h»>  miaK»  f*oai.r 


drops  of  Water^  than  at  tt  voere  drops  oj 
Blood;  for  Sweat  moffeielenibles  Water  than 

Blood, 

3.  You  have  here  his  relief  in  thishis  Agony, 
and  that  by  an  Angd  difpatcht  Poft  from 

Heaven  to  comfort  him.  The  Lord  of  Angels 
now  ncLdcd  the  comfort  of  an  Angel.  It  was 
time  to  have  a  little  refrcihmenr,  when  bis  Face 
and  Body  too  ft<x;d  as  full  rfdnp^ :o*-'F'rV  as 
thedropsof  Dew  are  upon  the  Giaii.  Hence  we 
note, 

Doft.  Ufat  our  Lord  Jefus  Chrifl  tt\Tr  pray 
ing  to  hii  Father  in  an  extraordinary  /igonK 
tchen  they  cme  tfi  t^ebemt  bim  in  toe 
Garden. 

To  open  and  prepare  this  laft  Aftoi  prepa- 
ration on  Chrilt  s  part  for  ourufe,  I  fhall  at  this 
time  fpeak  to  thefe  naniculars.  t'/rjl^  The 
p/aee  where  he  prayed.  Secondly,  The  time 
when  he  prayed.  I  hirdly^  The  matter  of  his 
Prayer.  And  laftlj^The  annner  bow  be  prayed. 

Srftf  For  the  cifcumifanice  ef  P/«rr,  where 
ms  ihb  laft  and  tematkable  Fkayer  poued 


before  they  came,  that  he  might  there  freely 
pour  out  his  Soul  to  God.  So  much  for  the 
Circumltance  of  Place  where  he  prayed. 

Si-LO/i(f'jf\  We  (ivil!  confider  the  Time  when 
lieentxed  in:o  this  darden  to  pray :  And  it  wasriy 
in  the  fhutting  in  of  the  Evemng ;  for  ic  Was  acwpe  in- 
after  the  Pallbvcr,  and  the  Suppcrwere  ended. 
Then  (  as  Mattheu>  hath  it,  chap.  26. 
Jetus  went  over  the  Brook  into  ifie  Garden,  be-^^S" 
twixt  the  hours  of  nine  and  ten  in  tlic  Evening,  cceni  pat 
as  it  is  conje£lured,  and  lo  he  iud  txiiivixt  two  chaii& 
and  three  bours  time  to  pour  out  bis  Soul  to  God. 
For  it  was  about  Midnight  that  Judas  an  '  rhe 
Soldiers  came  and  apprehended  him  chere.  Jiymnum 
So  that  it  being  immediately  before  his  appre-  d/'^""^- 
heniion,  it  Ihews  us   in  what  ^ame  and  jfLf '*'^' 
pofture  Chrift  defired  to  be  found  :  and  by  it 
hs  left  us  an  excellent  Pattern,  what  we  ought  ^JP^f"*  • 
to  do^  when  imminent  :Dangers  are  near  us, '  .^f^^. 
even  at  the  door.   It  becomes  a  Soldier  tocionaautn 
die  fighting,  and  a  Minifler  to  die  preaching,ai)d  1 
a  Chriftian  to  die  jirayiog.  If  they  come,  they 
find  Chrift  iqion  bis  Nims,  wreftling  mightily 
wiihGodlf  pnfer«  He  neverj^cot  one  noo- 

meot 


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Serm.  2  2. 


The  Fountain  of  Life. 


nent  of  the  time  of  this  Life  idly  \  hat  cfaefi: 
were  the  lalt  moments  he  had  to  live  in  the 
W  otld,  and  here  you  may  Tee  how  they  were 
fdled  up  and  imployed. 

Tbirdly.,  Next  let  us  confidcr  the  Matter  of 
Jlis  Prayer,  or  the  things  about  which  be  poured 
0Dt  his  Soul  to  God  io  the  GaidcD  that  Even- 
ing. And  verf,  42  informs  us  what  that 
was  :  He  prayed,  %u)gi  bather^  if  ihou  be 
wiOiti^y  remove  tbkOift  from  me  \  tieverthelejt 
not  my  vu'I/,  but  thine  be  done.  Thefe  words 


Lord  had  iaid,Tou  have  laugh'd  and  jeoifdatlllf 

People,  when  my  hand  was  on  them  -,  you  re- 
joiced to  fee  their  CuLunicies  :  Well,  nuke  yov 
(elves  merry  ftill  if  yoa  can,  tlw  Cup  (hall  pafi 
through  unto  thee;  thy  turn  is  coming,  then 
laugh  if  thou  canll.  So  on  the  coocnuy,  the 
paUingaway  of  the  Cup,  notes  freedom  nooi, ' 
or  our  efcaping  of  thofe  Miferies.  And  ft 
Chritt's  meaning  in  this  conditional  r^ueft  is, 
Father,  if  it  be  thy  will,  excufe  me  from  this 
drcadtul  Wraih,  my  Soul  is  amazed  at  it.  Is 


are  involved  in  many  difficulties,  as  Chrifthim-  there  no  way  to  ihun  it  i  Cannot  I  be  excufed  f 
felf  ms  when  he  uttered  them.  By  the  Cv^,|O  ifitJ)epolIibIe,fpan:ni:.Tbisisthera^lng 


woderftand  that  portion  of  Sorrows  then  to 
diftributed  to  him  by  his  Father.  Great  AiiiiiEti- 
ons  ajid  bitter  Trials  are  frequently  exprefled 
in  Scripture  under  the  Metaphor  of  a  Cup.  So 
that  dr^dhil  Storm  oi  Wraih  upon  the  Wicked 
is  FOI.  II.  6.  upon  the  IVuked  be  Jhali  rain 
fiutes^  fire  and  brhnftonc ,  and  a  horrible 
tempefl  s  thkfbtUl  be  the  portion  of  their  Qup^ 
i.  e.  the  Puniflimeni  allotted  to  than  Iqr  God  for 
their  Wickednels.  And  an  exceeding  great 
Mi&iy,  by  a  large  or  deep  Cup.  So  tzek.  3  j. 
fa,  H*  tbeikfbelt  drink  of  thy  Sifte/'e  Gtp 
deep  and  large^  thou  Jhalt  be  laughed  to  fcorn^ 
4ndbad in  derifion  \  itcoatainetb  much.  Thou 
ftxUt  be  filled,  mtb  dritakemieft  and  forrow, 
with  the  Clip  tff  afloni/bment  and  defolation  ; 
mtb  the  Cup  of  thy  Sifter  Samaria.  And  when 
an  Affli£lion  is  compounded  of  many  bitter  In- 
gredients, ftingtngjnd  aggravating  Con fiderati- 


of  it.  But  then  here's  the  difficulty,  how  Chrift 
who  knew  God  had  from  everlafting  determined 
he  (hould  drink  it,  who  hadoompiQed  Md  a« 
greed  with  him  in  the  Covenant  of  Redemption 
lb  to  do,  who  cam;:  as  (himfelf  acknowledgesj 
for  that  end  into  the  World)  Jtbnx^.  ^7.  who 
fbreDw  this  Hour  all  along,  and  profefled  when 
he  fpakeof  this  Blood  Baptiicn  with  which  hs 
wastohebdiptiz.'d,  that  he  mas  Jlraitned  tift 
it  mat accom^hjh d.,  Luk.  12.  ^o.  How  f  I  fay) 
to  reconcile  all  this  with  iiich  a  Petition,  that 
now  wlien  the  Cup  was  delivered  to  him,  if 
might  pais,  or  he  be  excufed  from  fiifli^clqgt 
this  is  the  Knot,  this  is  the  Dilficulty. 

What !  Did  he  now  repent  of  the  Bargiia  ? 
Was  all  he  fa  id  before  but  a  Hourilb,  before 
he  law  the  Enemy :  Doth  he  now  b^gin  to  wilb 
his  Bargain  dry,  and  that  he  had  never  under'* 
taken  fuch  a  work  J  Is  that  the  meaning  pf  it* 


ons  and  CircumlUoces,  then  it's  laid  to  be.  Nothing  lels:  No,  no,  ChriU  never  repealed  of 
O^Md.  \n  the  bmid  ef  the  Lord  there  is  a  this  Engagement  to  the  Father,  never  was  w|Uii^ 
•Qjp,  and  the  Wine  is  red,  (noting  a  bloody  [to  let  the  Burden  lye  on  us,  rather  than  on  him- 
tnal )  It  ft  JiiU  of  mixture^  and  be  pouretb  felf  ^  there  was  not  fach  a  thought  in  his  holy 
iktjmm^  but  thedregf  ibereef  eU  fibr  R^iVi^i  I  and  faithful  Heart;  But  the  refolution  oTtra 
tf  Aeenrtb  (hall  nsring  them  out^  and  ^/-//7,^t  Doubt  depends  upon  another  diftin&kNi^  Which 
them:  i.e.  they  lhall  have  the  worft  part  of  will  clear  his  meaning  in  it., 
thejudgmentior their fhare.ThusAffli£lions and'  \Ji.  You  mulldiftii^ini of^yeis.  SonM 
Calamiiiesareexpreftby  theMctaphorofaCup  Jare  abfolute  and  peremptory  ,  and  fo  to  have 
great  Calamities,  by  a  deep  and  large  Cup ;  Af- j  prayed  that  the  Cup  might  pals,  would  have 
Billions  compoanded  of  many  aggravating  cir- ;  iwea  chaigeable  with  fuch  aofhidiiias  as  were 


curaftanccs,  by  a  mixed  Cup  And  from  the 
efiȣl  it  hath  on  them  that  mufl  drink  it,  it's 
called  a  Cup  of  trembling,  I(a.  $7.  17.  Thou 
baft  drunken  at  the  hand  of  the  Lord,  the  Cup 
of  hi*  futyy  the  dre^t  of  the  Cup  tf  trembling. 

qhrift'sCap^A 


ch  a  Cupnowwas 


Wrath,  a  large  and  deep  Cup,  that  contained 
more  Wrath  than  ever  was  drunk  by  any  Crea 
tore,  even  the  Wrath  of  an  inBnite  God.  A 
mixed  Cup  ■,  mixed  with  Gods  Wrath  and 
Man  s  in  ihic  exucouty.  And  all  the  bitter  ag- 
gravating ciloimftances  that  ever  coqld  be  i- 
magined  great  conftemation  and  anaawnt^ 
this  was  the  portion  of  his  Cup. 

By  x^pajjingof  the  Cup  from  him,  under- 
ftand  his  exemption  from  fu£^ing  that  dreadful 
and  hottid  Wrath  of  God,  which  he  forefaw  to 
he  worn  m  hand.  For  as  tbe  com'mg  of  the  Cup 
to  a  Man,  doth  in  Scriprure-phrafe  note  his  bear- 
ing and  fu&iing  ot  Evil,  as  you  find  it.  Lam. 
4. 21.  Rejoice,  an  J  be  glad,  0  Daughter  of  YAom, 
that  dtoe/leji  in  the  Land  of  Uz  ;  the  Cup  alfo 
JhaiJ paft  tbrot^h  unto  thee  ;  thou/h^tlt  be  drun- 
keitt  Md  make  thy  felf  naked;  which  is  an 
ironical  reproof  of  the  l.bmeans.xhc  Jews  deadly 
Eacmies,  who  wickedly  infulted  over  them, 
n&ai  thcBMlvsiiif  Ai 


A  Cup  of  cafe;  heknew  what Tran!a£^iQBS  had  of  old 


but  now  mentioned  :  Others  arc  conditional 
and  lybmiliive  Prayers,  IJ  it  may  be,  if  tbe 
Lord  pleafc.  And  fuch  was  this,  if  thou  bo 
willing  i  if  not  I'll  drink  it.  But  you  will  lay, 
Chrifl  knew  what  was  the  Mind  of  God  in  that 


been  betwixt  his  Fatherand  him  ;  and  therefore 
tbo  hedid  not  pray  ablbUitely,  yet  it's  flrange 
he  would  pray  cooditioiBUy  it  nughc  pa& 
Therefore  in  the 

^d.  Placejou  mutt  diftin^uilh  of  the  Naturer 
according  to  which  Chrift  a£led.  He  a£l:ed 
(ometimesasGod,  and  Ibmetimes  asMan.  Here 
heaited  according  to  bis  human  Nature,  Una- 
ply  exprefling,  and  manifefting  in  this  Re* 
queft  the  reludcncy  it  had  at  fuch  fnfterings : 
Wherein  be  lliewed  himfelf  a  true  Man,  in 
(huningthat  which  is  deftru£tive  to  his  Nature.  • 
As  Chrift  had  two  diftint^  Njtures,  lb  two 
diftlnft  Willi.  And  (  as  one  well  obferves ) 
in  tbe  Life  of  Chrilt  there  was  an  intermixture 
of  Power  and  Weakncls,  of  the  Divine  Glory, 
and  human  Frailty.  At  his  Binh  a  Sar  Ihone, 
buthewaslaid  inaManger.  The  Devil  temp- 
ted him  in  the  Wildernefs,  but  there  .'Ingelj 
mini&rcd  to  him.  As  M.ui  be  was  deceived  ia 
t|«Fi»Rc^biicaiGodtolriaftidlt,  Jfe^igi 


Digitized  by  Gopgle. 


.X04 


•  The  Fomtain  of  Life, 


Vol  I 


t3ui|lK  by  the  Soldiers  in  the  Garden ,  but 

fiffl  madetlKin  Kill  b.ick.    So  here,  us  Mm  ht 
feared  and  Ihuniied  Death  ^  but  as  God  mao 
•he willingly  nibmittditott.  ' 
Deadad    •       It  was  (     PfoJati  well  expreffs  it)  a 
Ku'T  at "  P*^^y  natural  dclire,  mecr  Mam  by  which  tor 
"    -  *a  Ihoit  nidinentheappfdiendeda'ndfliuimed 
**  Death  and  Torm.nts ;  but  quickly  rccallcl 


heard.   Being  denied  ddivennce  by  Father, 

he  goes  and  bemoans  himfeit  to  his  penfive 
Fcieads  i  and  complains  bitterly  to  them^ 
Seul  it  exceeding  forrowjuf^  even  tmt«  DMra. 
He  would  earehimfelfa  little,  by  opening  his 
condition  to  tbemi  but  alas,  they  rather  ea> 
creafe  than  eale  his  burden.  For  be  finds  tilon 
afleep,  which  occafioned  that  gentle  reprehen- 


^  himlelf  toObedience,  by  a  deliberate  Will,  |  Oontrom  hun.  Mat.  26.  40.  What  could  you  nst 
•*^to  labmit  himfelt  to  God.   And  befides  rhar,  |  wateh  with  me  one  boar  f  What,  natwatth  ¥t\A 

but  conditional,  under  th: 


*^this  defire  was  but  conditional,  under  the' w-?  Who  may  expcft  it  from  you  more  than  I  ? 
^'Willof  God,  accepted  by  Chriit but  trom  j Could  you  not tw/^/? lam  going  to  Me  ioc 


*^theaMeempIacionof«rhich  he  was  a  while 

*'  diverted  by  the  extremity  of  Horrors  :  There- 
*' lore  there  was  no  Sin  in  it,  but  only  a  fbori 
"oonflifk  of  Nature,  prcfemly  overcome  by  Rea* 
"fbn,  and  a  firm  Will  ■  or  a  fniall  Sufper.Hon, 
*'  quickly  overcome  by  a  moll  ftrong  Reloluiion. 
**  Finally,  this  facrod  ddiberation  in  Jefiis  was 
**  not  made  (imply  ,  or  in  an  inffant  ,  but 
with  a  ihort  time,  and  wi(h  a  counter- 
*'poile^  which  is  the  natural  property  of  the 
**  Soul  m  its  Motions  and  voluntary  ions. 

In  a  word,  as  there  was  notliingofSin  in  it, 
it  beinga-pure  and  finleft  afie£lionof  Nature 
fo  there  was  much  good  in  it,  and  that  both  as 
It  was  a  paitof  his  Satisfailion  tor  our  Sin,  to 
fiiffer  inwardly  fuch  Fears,  Tremblings,  and 
Conftemations:  And  as  it  was  a  clear  evidence 
that  he  was  in  all  things  made  like  unto  his  Bte- 
thfcn,  CKept  Sin.  And  laftly,  as  it  lerves  no 
tablyto  expreft  the  gricvoufnefs  and  extremity 
of  Chrift'sSufferings.wholevery  piofpedandap 
pearance  at-fiiQiediltance  was  fo  dreadful  to  him. 

If  the  Learned  Reader  defire  to  fee  what  b 
fanher  faid  on  this  Point,  let  him  read  what  the 
Pirker  de  judicious  and  learned  Parker^  ia  his  excellent 
Wxk  de  t/e/cen/u^  hathcoUeQcd  upon  that  cafe, 
ita?'^     Foiw/AA,  Let  us  confider  the  Aianaer  hoiv 
he  prayed,  and  that  was, 

1 .  Sf^laartly.  Hc  dolh  not  here  pray  in  the 
audience  oi  his  Difciplcs,  as  be  had  done  before, 
but  went  ata  diflance  from  them.  He  had  now 
private  bufinefs  to  tr^'^fnf.l  with  God.  He  left 
K>meofthemat  the  during  into  the  Giiden; 
and  for  Peter^  fames  and  John^  that  went  far- 
th-:rwirh  him  th^n  the  rd'-  he  h':!s  them  re- 
train there  whiie  he  went  prayed.  He 
didnotd^re  them  to  pray  wiih  him,  or  for 

K  him  \  no,  he  muft  tT«d  the  Wine-preft  3- 
•"J^'lone.   Nor  will  he  have  tbem  with  him,  pol 
^JEJ^'fi^ly      "  ^^oul<l  dilcouiage  them  to  fee  and 
fecedit.    hear  how  he  groaned,  Ivveat,  trembled,  and 
cried,  as  one  in  an  A^ony,  to  his  Father. 

Reader,  there  are  Times  and  Cafe,  when  a 
Chrillian  would  not  be  willing  the  deareft 
and  moft  intimate  Friend  he  hath  in  the  World, 
ihould  be  privy  to  what  paAsbeCMritthlnr  abd 
hisGod. 

2.  Irwasaili!wMr5/<r  Prayer,  that's  evident  by 
thepofturesinto  which  he  call  himlelf:  Some- 

.  times  kneeling,  and  fometimes  prolhrate  upon 
his  Face.  He  creeps  in  the  very  Duft,  lower 
he  cannot  fall  ■  and  his  Heart  was  as  low-  ashis 
Body.  He  ismeek  and  lowly  indeed. 

ItwS»afle!r//9Vff</Prayer;  he  prays,  and 
then  returns  to  the  Diiciples,  aw  Mm  in  ex- 
tremity turns  eveiy  way  for  comibn  :  bo  Chrift 
prays  Ftf/ibrrj/r»  tm  Qtppa/s^hat  in  that  the  Fa 


mcdclen: 
quzht  10 


you,  ani  eeanet  yeii  vuteb  with  roe*  What! 

C.innot  you  watch  with  me  one  hour?  Alas! 
What  it  1  bad  required  great  matters  from  you  ? 
What!  Not  an  hour^  and  that  the  parting 
hour  too!  Chrift  finds  no  eafe  from  thi!!,  md 
back  again  be  goes  to  that  lad  place,  which  he 
hadftainediknd  parpled  with  a  btoOdy  fivea^ 
and  prays  to  the  fame  purpofe  again.  O  how 
he  returns  upon  God  over  and  over,  as  if  he  re* 
folved  to  take  no  denial !  But  however,  coidi-- 
dering  ir  muR  be  fo.  he  fwcetly  ^Uslfflrilh  his 
Father's  will,  Tiyvoilibe  dene. 

4.  Andlaftty,  It  was  a  Prayer  accompaniid  Nba  loft 
with  a  ftrange  and  ivonderful  Agony  :  So  faith  Tudor  du- 
verC  44.  And  being  m  an  Agony  be  prayed  more  P^oreticit!, 
eeraejily  •,  and  hts  Sveeal  wm  at  it  vaerc  great  j^^^. 
drcf'S  of  Blood  falling  dovan  to  the  ground.  Now  mofus.fta 
hc  was  red  indeed  in  his  apparel  as  one  that  quidrm 
trod  the  Wine-ptefj :  It  was  not  a  faint  thm 
dew,  butadorred  Sweat  «|m*t^,  clod- 

dersoi  blood  tailing  upon  the  ground.   Ir  is^^^i^ 
dif|Mitcd  whether  ttiis  Sweat  were  natural,  orinuiM 
preternartiral.    That  fome  in  exrremity  have5*''» 
iweat  a  kind  of  bloody  thin  dew,  is  affirmed. 
I  remember  Thuanus  gives  us  two  inftance<;  tbati 
come  nearefl  to  this,  of  any  thing  I  ever  obrcr-oorpore 
ved or  heard  oK   The  one  was  a  Ca/'/u'/;?,  who"**"'/**- 
by  a  cowardly  and  unworthy  foar  of  death,*"* 
was  fo  overwhelm'd  with  anguiih ,  that  a 
kind  of  bloody  Dew  ot  S  ^  c  ic  itood  on  all  his 
Body.  The  otfaerisof  a  y  u .  g  Man,  condemn- 
ed for  a  finallmrirrer  to  die  by  Sixtuf  the  5/^, 
who  poured  out  fears  of  Blood  from  his  EyeSjcaulim^ 
and  lor.  Blood  fiom  his  whole  Body.  aSixnj. 

Thele  are  ftrinpe^nd  nre  Inftnnc^  ind  the**"®""' 
truth  of  them  depends  upon  the  Credit  of  iheRe-^^*^^ 
lator :  But  certainly  for  Chrift,  Whofif  Bddf  had  v^umT 
the  moft  evrdlent  crafis  and  temperament,  totii,]Mf> 
ivve-jc  Lloited  Blood,  or  globs  of  Blood,  as  Ibne 
rendet  i 
needed 


t  ^  and  that  in  a  cold  night,  whamothitsg'  gj^J. 
a  Fire  wirhin  dcors  to  kj-ep  'hem  warm,  guinem 
Job.  1 8-  I S.  1  fay,  for  him  to  iw-xi  \  :.'^h.  itreams  pofwdoit 
through  his  Garments,  tailing  to  the  groond  *  ««>  coc* 
on  which  he  lay,  mvft  be   or.duded  a  pret«t- {fr'^^l^ 
natural  thing.    Andir.deed,  it  was  not  wonder- ^ft.  74^,4* 
fill  that  fuch  a  preternatural  Sweac(hoa]dftieUiil£8lle> 
from  all  parts  of  his  Body,  if  you  do^  hut  con- 
fider what  an  extraordinary  Load  prdTed  ii  is  Soul 
at  that  time,  even  fuch  as  no  meet  Man  ever 
felt,  or  was  able  to  ftand  under  ^  even  the  Wrath 
of  a  great  and  terrible  God,  in  the  eytremity  of 
it.   U'ho  (  faith  the  Prophet  Xabum^  ch.  1.6.') 
can  fttud  before  bn  htdignation  ?  And  who  can 
abide  in  rw  fiereenefs  ^bit  Anger  .<*  tit*  iury 
ii  pom rd out  like jEr^  tfultbeBuktnr*  ibnmi 
down  by  bim. 
TheeSeOsofthis  Wnih,  as  it  fell  at  this 
therhcaishib not V  thb' m  to  fiipport  bewasltime  uponthc  Sonlof  Chilft  ia  the 


Digitized  by  Google 


Sam.  33. 


The  Fmtmain  of  L^e* 


jKoiftis. 

Bcdt- 
d  focint 


■ni,  ««le 


aie  laig;dy  and  lav  emphatically  expreft  by 
tlieftfena  Bvange/tfifvAomotemts  Tragedy. 

Matthew  tells  us  his  Soul  was  exceeding  for 
roufnJ^  even  uato  Deatbj  MaMh.  26.  ^6.  The 
won  figiifies  bdk  widi  Grief  round  about. 
And  it's  well  cxpreft  by  thaiphrafe  of  the  Plal 
mift,  PlaL  116.  The forrovu  of  Death  com 
faffed  me  about,  the  pains  ef  Hell  got  hold  upon 
me,    Mark  varies  the  Expreffion,  and  gives  it 
IS  in  another  word  no  lefs  iignihcant  and  full, 
Mark  14.  3^  He  begm  to  before  amazed,  and 
very  heavy.    Sore  amazed,  it  imports  lb  high 
a  degree  of  Confteroacion  and  Amazement,  as 
when  the  Hair  of  the  Head  ftands  up  through 
fear.    Luke  hath  another  Expreffion  for  it  in 
the  Teu  ^  he  was  in  an  Agony.   An  Agpny  is 
die  labouring  and  ftriving  of  Nature  in  extre- 
mity.   And  Johii  §ives  it  us  in  another  Exprelli- 
on,  Joh.  12.  27.  how  is  my  Soul  troubled.  The 
original  word  is  a  very  fiill  word.   And  it  is 
conceived  the  Latins  derive  that  word  which 
fignifitsHell,  from  this  by  which  Chrift  strou- 
bte  isbeie  exprelTed.  This  was  i\is  Load  which 
opprefled  his  Soul,  and  fo  ftraitncd  it  with 
Fear,  and  Grief,  that  his  Eyes  could  not  vent 
OfffiifefeftfBdently  by  Tears  ;  bnt  tb»  'm- 
merable  pores  of  his  Body  are  let  open,  to  give 
vem  by  letting  out  ftrcanu  of  Blood.  And 
yet  all  this  while,  no  Hand  of  Man  was  upon 
him.   This  was  but  a  Prelude,  as  it  were,  to 
.theConfliS  that  was  at  hand.   This  bloody 
SwoKin  which  he  prayed,  was  hut  as  the  gtv- 
•ilig  or  fweating  of  the  Stones  before  a  great 
Urin.  Now  he  ftood,  as  it  were,  arraigned  at 
God's  Bar,  and  had  to  do  immediately  with 
him.   And  yott  know  it  is  a  fearful  thing  to 
fall  into  the  hands  oj  the  living  God.  The 
ufes  of  diis  ftUow  in  this  ordo; 

Inference  1.  Did  Chtift  pour  out  his  Soul 
to  God  fo  ardently  in  the  Garden,  when  the 
hour  of  his  Troumevns  at  hand  >  Hence  we 
infer,  That  Vrayer  it  a  lingular  preparative 
for^  and  relief  under  the  greatejl  Troubles. 

Tis  liireet,  when  Troubles  find  us  in  the  way 
of  our  Duty.  The  beft  pofturc  we  can  wreftle 
with  Afflictions  in,  is  to  engage  them  upon  our 
Knees.  The  Naturalift  tells  us,  ifa  Lion  find 
a  Man  proftrate,  he  will  do  him  no  harm. 
Cbrifi  haftned  to  the  Garden  to  pray,  when 
'^adae  aiKi  the  Soldiers  wctc  hailning  thither 
to  apprehend  him.  O  when  we  are  nigh  to 
Danger,  it's  good  for  us  to  draw  nigh  to  our 
God.  Then  Ihould  we  be  urging  that  feafbn- 
afale tequefl  to  God,  Ptal. aa.  \u  Be  net  far 
firem  tae^  for  trouble  it  near ;  far  there  it  none 
to  help.  Wo  be  to  him,  whom  Death  or  Trou 
Uc  finds  afar  oft'  from  God.  And  as  Frayer 
B  the  beft  preparative  lor  TfoiMos,  ftdiecfioic* 
eft  relief  under  them.  Griefs  are  eafed  by 
Groans.  The  Heart  is  cooled  and  disburdened 
by  fpiritoal  evaporaticias.  Yoo  know  it  is  fiime 
idief  if  a  Man  can  pour  out  his  Complaint  into 
the  Bofom  of  a  faithful  Fti«ad,  tho'  he  an 'but 
pity  him  :  how  nradi  raore  to-poor  our  our 
Cbmpbintsinco  thcBofom  of  a  faithful  God 
who  can  both  pity  and  help  us  I  Luther  was 
woncto  call  Prayers  die  Leeches  of  Ms  Cares 
and  Sorrows  i  they  fuc!<  out  the  bad  Blood. 
It's  Che  Tilte  of  PlaL  10a.  A  prayer  for  the 
effiiM^  tehen  he M.mfCrtM^  ondponreA 
Vol*  L 


out  hts  complaint  before,  the  Lard,  ii's  no  iinali 
eafe  to  open  our  Hearts  .to  God. .  When  we  are 
ris  tl:!l  of  grief,  as  Elihuv/as  of  matter,  Lr  iis  fay 
as  hidid.  Job  3a.  19.  Belxfldf  Lord,  my  }*eart 
is  as  mine  mbid>  bath  iu  vekj  it^  it  riefy  t» 
burji  af  new  bottkt,  luiSj^eaA  that  Im^ 
be  refrefl>cd.  .  . 

To  go  to  God  when  thou  art  fuit  of  fimotf^ 
when  thy  Heart  is  ready  toburft  within  thee,  as 
it  was  with  Chtift  in  this  day  of  his  trouble.^ 
and  fay,  Father,  thus  and  thus  the  cafe  ftan^ 
with  rhy  poor  Child  ;  and  fb  atid  fo  it's  with 
me  ;  1  will  not  go  up  and  down  whining  troitt 
(weOeatamto'another,  it's  to  no  pufpoft  tQ 
do  To  i  nor  yet  will  1  leave  my  Complaint  up- 
on my  lelf :  But  I  will  tell  thee.  Father,,  how 
the  cafe  ftands  with  me  ^  for  to  whom  modd 
Children  make  their  moan,  but  to  their  Father  ? 
Lord,  I  am  opprefTed,  undertake  for  lae. 
What  tfainkeft  thou,  Reader,  of  this?  Is  it 
relieving  to  a  fad  Soul  ?  Yes,  yes,  if  thou  be  a 
Chriftian  that  hall  had  any  experience  this 
way,  thou  wilt  fay,  there  is  nothing  like  it. 
Thou  vvih  blefbGod  for  appointing  fuch  an  Ot- 
dinancc  as  Prayer,  and  I'uy,  Bleffed  be  God  lor 
Prayer  :  I  know  not  what  1  Ihould  have  done, 
nor  how  in  all  the  World  1  fhould  have  waded 
thiough  the  Troubles  1  have  pall,  if  it  had  not 
been  lot  the  help  of  Prayer. 

hfcrencc  2.  \y\A  Chrift  withdraw  from'  the 
Di  lei  pies  to  feek  God  hf  Prayet  ?  Thence  it 
follows,  That  the  company  of  the  beft  Men  it  ad 
always  feqfonable.  Peter,  James  and  John^ 
were  three  excellent  Men,  and  yet  Chrift  faith 
to  them,  Tarry  ye  here,  while  I  go  and  pray 
yonder.  The  Society  of  Men  ts  beautiful  in 
its  feafbn,  and  no  better  than  a  burden  out  of 
leafbn.  I  have  read  of  a  good  Mm,  dot 
when  hisftated  time  for  Clofet-prayer  was  come, 
he  would  lay  to  the  Company  that  were  with 
him,  whatever  they  were,  Friends^  I  mitft  beg 
your  excnfe  far  a  vohile,  there  it  a  Friend  to  Jitr 
to fpeak  xnth  me.  The  Company  of  a  good 
Man  is  good,  but  it  ceaiesto  be  "foiriiea  if  hii»> 
ders  the  k^ment  of  better  Gnnpany.  One 
hour  with  God  is  to  be  preferred  to  a  thoufand 
days  injoyment  of  the  beft  Man  on  Earth.  If 
thy  deareft  Friends  in  the  World  intrude  unfea- 
iboably  betwixt  thee  and  thy  God,  it's  neither 
rude  nor  unmannerly  to  bid  them  give  place  to 
better  Conoany  ilJnean,to  withdraw  from  them 
as  Chrift  did  from  the  Dtfciples,  to  enjoy  an 
hoorwith  God  Lilone.  In  pjblick  and  private 
Duties  we  may  admit  of  the  Company  of  others 
to  join  with  OS  V  and  if  they  be  fuch  as  fear 
GoH.  the  mare  thebettei :  But  in  llcrcr  Duties, 
Chtifl  and  thee.muft  whifper  it  over  betwixt 
your  f^ves  and  tfacntfae  company  of  the  Wife 
of  thy  Bofbm,  or  thy  Friend^  thai  is  as  thine  own 
Soul,  would  wx  be  welcome.  When  tbtm 
pra»efty  enter  into  thy  Clo/et  %  andubett  then 
hair /hut  thy  docr^  pray  to  rhy  bather  tohichisin 
fecrety  Mat.  6.  6.  It  is  as  much  as  if  Chrift 
had  laid.  See  all  dear ;  he  fare  to  mire  in  as 
great  privacy  as  may  be  •,  let  no  car  hut  God's 
bear  what  thou  halt  to  lay  to  him.  This 
isatonceagoodnoteof  SiMttitv,  aada.^cat 
help  to  fptrimal  Ubeity  and  Pieadom  with 
God. 


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io6 


The  Fomtam  of  Life. 


r  r> 


•  Inference  Did  Chrift  go  to  God  thrice 
upon  the  litnc  account  ?  thence  learn,  lhat 
Chriftians  Jhould  not  be  difcouraged^  tbo  they 
imie J  ought  God  once  and  agamy  and  no  anfvoer 
ff  Stece  comes.  Chrilt  was  not  heard  the  firft 
•time,  and  he  goes  a  fecond  \  he  was  not  anlwer- 
ed  the  fecond,  he  goes  the  third  and  bft  time, 
ytt  was  not  anfwered  in  the  thing  he  defired, 
viz.  that  the  Cup  might  pais  irom  him  \  and 
jtt  he  hath  no  hanl  thooghisof  God,  but 
rcfblves  his  wiUiuro  his  Facliers.  If  God  deny 
you  in  the  things  you  ask,  he  dealsno  otherwife 
with  you  than  be  did  with  Chrilt  0  my  Ood^ 
(faith  he)  1  cry  in  the  day  time^  but  thou  heji  - 
efl  not ;  and  in  ibe  nigbt^  and  em  not  film. 
Yet  he  iulliiies  God,  hit  tho»  ott  holy.,  Pfit 
12.  2.  Cbriftwasnothe  ird  in  the  thing  he  de- 
lired,  and  yet  heard  in  chat  be  feared,  Ueb.  5. 
7.  Toe  Cap  did  not  pals{is1ie<defiied,  binGod 
upheld  him,  and  enabled  him  to  drink  it.  He 
.was  beard  as  tojufwprtf  he  was  not  heard  as  to 
ring:  HisWiK 
 "  the* 


cxprdt 

he  had  not 
Will  was 


}  yet  his 
demaL  But  now  wiien 


conditionally  ,  and  Therefore 
the  thine  he  ib  dehrtd 
not  cfoHed  by  the 

we  haveafuit  depending  before  the  Throne  of 
Gxace,  aodoy  to  God  once  and  a^in,  and  no 
.  anfifer  CORKS,  Hov^de  ear  hands  bai%  down, 

and  our  S[>irits  w.ix  fct-Me  ! 

Then  we  complain  with  the  Church,  Lm. 
3.  8.  Wbenltry  anJflim^  he  flmttethom  my 
Prayer  j  thou  coverej^  thy  fe!f  m'th  a  Cloudy 
that  o»r  Frayers  cannet  fqfs  through.  Then 
widi  jF^'Mft  we  Amdudeoe  ere  m  of  his 
j^&r.  Alas!  we  judge  by  Icnfe  according  to 
what  wcieeandieei ;  and  cannot  live  by  Faith 
on  when  he  fiems  to  hide  himfclK  pur 
us  off,  and  retiife  our  requefis.  It  calls  for  an 
yl^raiwjw's  Faith,  to  ifcheveagaiajibape,  gtving 
glory  toG«d.  Ifwecry,  and  no  anmer  comes 

E-eiently,  our  carnal  Rcalbn  draws  a  headlong, 
ifty  Conclufion.  Sure  I  muft  cxpeSt  no  an- 
Iwcr  :  God  is  angnr  with  my  rayers :  The 
Seed  of  Prayer  hath  fain  fo  long  under  the  clods, 
and  it  appears  not  •,  furely  it  s  lolt,  1  lhall  hear 
no  more  of  k. 

Our  Prayers  may  be  heard,  rho'  their  an 
fwei  be  tor  the  preient  iu  Ipended.  As  David 
acknowledged  wnea  he  coolly  confidcred  the 
matter,  Pfal.  7i.  22.  I  [aid  in  my  ha  fie,  1  am 
aa  ffff  from  before  thine  Eyes  ;  never theUjs 
thuoeardejl  the  voice  oj  my  fitpplieatimt^  tcnen 
I  aied unto  ihce.    No,  no,  Chriftfan  ;  a  Pray- 
er lent  up  in  Faith,  according  to  the  will  ut 
-God,  cannot  be  loft,  tho'  it  be  delay 'd.  We 
may  lay  of  it  as  David  laid  of  ¥aul s  Sword, 
and  Jonathan^  Bow,  that  they  never  return  I 
empty.  I 
Inference  4.  Wa5  Chrifl      earnell  in  Pray- 
er, that  he  pray  ^  hiir.fdt  into  a  verv  Agony  r 
Let  the  Petfle  ^  God  blufh  to  think  now  ttriihe. 
their  Spines  erg  tc  Cbrift,  at  to  their  prayer 
framei. 

O  what  lively,  fenfible,  quick,  deep,  and  ten- 
der inpTeh^nfions  and  fenfe  of  thofc  Things  about' 
winch  lie  prayed,  hud  Chrift :  Tho'  lie  law  his 
very  Blood  ftart'ugout  from  his  hands,  and  his 
cioaths  dyed  in  it;  yet  being  inan  Agony,  be 
prayed  the  more  earncftly.  1  do  not  lay  Chrift 
n  hnitabte  in  tfais^  Iw,  hot  his  fervour  in 


Prayer  is  a  pattern  lor  us,  and  ferves  levcrely 
to  rebuke  the  Lazinefs,  Dohiefi,  totpen,  FbT* 
mality,  and  Stupidity  that  is  in  oar  pray<irs. 
How  often  do  we  bring  the  Sacrifice  of  the 
dejd  hLlore  the  Lord  !  How  often  do  our  Lips 
move,  and  our  Heart  ftand  ftiil !  O  how  unlike 
Chrift  arc  we  !  his  Prayers  were  pkadir^  Pray- 
ers, IhU  of  mighty  ai^umenis,  and  knet<Mif 
jafie£lions.  O  tbu  his  Fbople  were  k  this  moK 
like  him !  •  •  ; 

Inferencf  s  Was  Chrift  in  fuch  an  AgMlf 
before  any  hand  of  Man  was  upon  bim,  meerif 
from  the  apprehenlions  of  the  Wrath  ot  God, 
with  w  hich  he  now  contefted  ;  Then  J^ur^ky 
it's  a  dreadful  thing  to  faH  into  the  Hmdt 
^*he  living  God ,  for  *ur  God  it  a  confMnM/g 
hire. 

Ah  what  is  Divine  Wrath  !  that  Chr»ft  fo 
ftaggered  when"  the  Cup  came  to  him.  Coold 
not  he  bear,  and  dolt  thou  think  to  bear  it. 
Did  Chrift  fweac  clods  of  Blood  at  it,  and  dc^ 
thonrinke  light  of  k*  Poorwretdi.  if  it  ftag- 
gered him,  it  will  confound  thee,  if  it  nwde 
him  groan,  k  will  naake  thee  howl,  ^ 
that  etenaUy.  Gome  Shiner,  come 'daft 
thon  malte  light  of  the  threatnings  <  { rhe  V.  rath 
of  God  againft  Sin  ?  Doft  thou  think  these  &  «> 
loch  manef  in  it,  as  thefe  zealoafc  Brtaitas 
make  of?  Come  1  i  V  !;.rc  upon  rny  Text, 
which  fhews  thee  the  Face  ol  the  Son  of  God 
ftandfaig  at  ftdl  of  purple  drops,  itndel'  ifte 
fenfe  and  apprehenlion  ofir,  as  the  drops  of 
dew  that  hang  upon  the  gndi  Haiic  hew  he 
cries,  ¥aher^  if  it  be  Pojfible  let  ttn^Cup  paft, 
10  any  thing  of  puniUimeni  rather  than  this. 
Hear  what  he  tells  the  Di&iples  h  My.^mly 
6ith  he,  »  forroitfu/,  even  'to  iee^.^f.  Jkik' 
ced^  very  be\r.y.  Fools  make  a  mock  tif  -SSaf 
and  the  Threamings  that  lye  agauft  it  ' '  •- 1 

Inference  6.  EHd  Chrtfl  meet  Dfcatfc  tvhli 
fuch  a  heavy  heart '  Let  the  hearts  of  Chnfliaftt 
be  the  lighter  for  this  viben  they  come  to^dUe, 
The  bitternefs  of  Death  w&  all  fcjuta^  -ialp 
Chrift'sCup.  He  was  made  to  drink  up  the 
very  dregs  of  it,  that  fo  our  death  migiu  bethe 
fwccter  to  us.  Alas  !  there's  nothing  now ^ 
in  Dejth  that's  frightful  or  troublefom.  belide 
the  pain  ot  difiblutionj  that  natural  fcvil  ©fir. 
I  remember  it's  ftoried  of  one  of  the  Martyrs, 
that  being  obierved  to  be  excct^ding  iocund  and 
merry  when  he  came  to  the  Stake,  ooe  islad 
him,  what  was  the  realbn  his  heart  waslb  li(;kt 
when  Death  fand  that  in  fuch  a  terrible  form 
tooj  was  before  him  ?  O,  laid  be,  nw  HeaK 
is  lb  light  af  nqr  death,  becaode  Cliilva  Hnt 
was  16  heavy  at  his  Death. 

In  ference  7.  To  conclude,  what  Caufehaiit 
all  the  Saints  to  love  their  dear  Loidjellis  with 
an  abounding  Love?  Chriftian,  open  the  Eyes 
of  thy  Faith,  and  hx  them  upon  Chrift,  in  the 
pofture  he  lay  in  the  Garden,  drcncht  Jn  hit 
own  Bhxxl :  and  fee  whether  be  be  nor  lovdy 
in  ihefe  his  dyed  Garments.  He  that  luftibr^ 
for  us  more  than  any  Creature  could  or  did, 
may  well  challenge  more  Love  than  all  the 
Creatures  in  the  World.  O  wh  i.atli  he  fuf^ 
fcred,  and  fuftered  upon  tl  v  mount!  it  was 
thy  Pride,  Earthlinels,  Senfuality.  llnhdicf, 
Hardnels  of  Heart,  that  laid  on  more  weight  m 
thaNtartlMClirllnat  BM. 

SER- 


•  .1 


Digitized  by  Google 


Siinti«  dj. 


Tie  Fmrntam  of  Lifik 


So;  3). 

vers  we  . 
Jiftfre- 
urmm 

fir 

Owifi  s  And 
UtEne-  tiahet 


SERMON  XXIII. 


M  A  T«  XXVL  47,48,49. 


Nmvhi 

,  -   _  ,  .  ,       ^Mie  k  be, 

bold  bimfia,  AtidfartkHth  he  cMie  to  Jefw,  and  faid,  Hdil  M^tt^  mtd  kifid 
bim. 


•tb 
jreafon 

/fodl&np  former  Sermons  gives  you  an  account 
X  )aam  Chrift  improved  every  tnoment  oi  bis 
rime,  witli  telle  diligcDce,  to  make  liim(Mf 
ready  for  D.\irh.  He  hith  commendal  his 
cbaiee  to  the  Father,  ioUitutcdtbe  bleficd  Me 
moral  of  his  death,  poored  out  his  Soul  to  God 
intheGarden,  withrefpsdtothe  grkvous  fuf- 
ftdogi  be  ihould  undergo.  AtkI  qow  he  is  rea- 
df«  and  ivaitsibr  tbe  oxning  of  the  Eimnies, 
being  firft  in  the  field. 

Aod  think  you  that  they  were  idle  on 
dim  parts  *  No,  no,  tbdr  Malice  made  them 
reRlefs.  They  hjd  jgreed  with  JudiU  to  he- 
ttay  him*  Uadei  btscondu£ta  band  ot  Soldi- 
ers  are  lent  to  apprehend  him.  The  Hour  fo 
long  expelled  is  comt;.  For  xohUche  yet/pake^ 
&ith  the  Text,  io  judasi»/x<r  ojiix  tme/ve  came^ 
adm^bbim  a  grtst-  MMtdtade^  mtb  Swerdt 
and  Staves. 

Tbde.words  contain  the  hrtt  preparative  aQ 
on  dieir  fnttlor  tho  death  oi'  Chrift,  even  to 
betray  him,  and  thit  by  one  of  his  own  Difci- 
plcs.  Now  they  execute  what  they  had  plot 
ted,  verf.  14,  f  5.  And  in  this  Paragraph  you 
have  an  account,  i.  Of  the  Traitor,  who  he 
was.  i.  Of  the  Treafon,  what  he  did.  3.  Of 
the  hflaiioer  of  irs  execution,  how  it  was  con- 
trived and  eftcQcd.  Of  the  Time^ 
■  Vfiien  th^  put  (hid  Hdlilli  Plot  in  execution. 

1.  We  have  here  a  delcription  of  the  Tiai- 
lor  :  And  it  is  remarkable  how  carefully  the 
feveral  Evange/i'ls  havcdekriboi  him,  b(Hhby 
his  Name.  Slrname  and  Office,  Judm^  Judat 
Jfcariot^  Juddf  }fc  iri(n  oneof  the  tmetve  that 
he  migiit  not  be  miilaicen  for  Jude  or  Judoi 
i^Ap^.  God  is  tender  of  the  Names  and 
Reputations  of  bis  upright  hearted  Servants. 
Hi$  Office  a(r<?  of  the  txaetve.^  is  added  to  ag- 
0Bnacette¥aa,  andihewhow  that  Prophe- 
cy wasaccompliihed  in  hitn  s  i'&U  41. 9>  Tea., 
mne  mm  jamiliar  friend.^  iavdtom  1  trufted, 
tdbkh  did  eat  of  my  Bread.,  hath  lift  up  ka  heel 
etgainfl  me.  Lo,  this  was  thF  Timttoi,  and  this 
was  h  is  N  ame  and  Office. 

2.  You  have  a  defcription  of  the  Treafon,  or 
an  account  what  this  Man  did.  He  .led  anarm- 
ed  multitude  to  the  pbce  where  Chrift  was, 
gavethem  afignal  to  dlkover  him,  and  incou 
raged  them  toTay  bands  on  bim,  and  bold  him 
faft.  This  was  tb»Helli(hPefrgn  which  the 
Devil  put  into  his  heart,  working  upon  that 
principle  or  luft  of  CovetouCiefc  which,  was  pre- 
dominant there.  What  will  not  a  omial  Heart 
attempt,  itthcl^vil  fuit  a  temptation  to  the 
predominant  Luft,  and  God  withhold  teiUain- 
ug  Grace  1 


5.  Vou  have  here  the  way  and  mannet  ill 
which  thisHelDlh  Plot  was  executed.   It  was 
managed  both  with  force  and  with  fraud.'^^°'^ 
He  conies  with  a  multitude,  armed  with  SwordsSiJai 
andSiaves,'m  cafe  be  Ihould  meet  with  any  refi-inermem; 
ftaace.  And  becomes  to  him  with  a  *//>,  which  qui  fi 
was  their  (ignal,  left  they  (hould  milbke  the""'"'"* 
Man.  For  they  aimed  neither  at  imall  nor  «r/{^'' 
great,  firconly  atthe  King  ofT/rar/,  the  King  Juifi  nullii 
of  Glory.    Here  was  much  ado,  you  iee,  to".''™ 


armts  ent 


takeaharmlelsLamh,  that  did  not  once  Itart  .'"p*"'*'" 
from  them,  bat  fndyoffimdhhnf^f to  them, 

4,  And  Laftlyj  When  was  this  treafonabkn^^,  nc 
Deiign  executed  upon  Chrilt'  Audit  was  exe- ^rrarcncm 
cuted  upon  him  while  he  ftood  among  his  Dif-P"'^* 

cipH  exhorting  them  to  Prayer  and  Watch- f";^'' X. 
fuliicls,  dropping  heavenly  and  molt  fealbna-  D.  M 
We  Counfels  upon  theof.   Whih  he  yet  Jpake^  i^- 


/(9  Judas,  and  with  him  a  multitude', 


-nh 


StBords  and  Stavet.  Surely 'tis  no  better  ttaaa 
ifudaj  s  tiicky  todifturb  and  affliCI  the  Soy 
vantsofGodinthe  difcharge  of  their  Duties. 
This  was  the  Traitor,  and  his  Tit^lbn  ^  tbiu 
it  Was  executed,  and  at  thlsthna  Hence  m 
obfervcj 

Do£l.  Hat  it  TMi  the  Lot  of  our  Lordjefut 
Chri^,  i6  he  betrayed  into  the  hands  ^b^, 
mortal  Knrm  'ici,  by  the  ^ftoKC  if  ajtyjt 

and  dnj'cmbhng  fne/td. 
L  ok  as  Jp/eph  was  betrayed  and  fold  by  his 
Brahren-,  Davaf  hy  Achitophel,  his  !d  Friend  ^ 
Sampfon  by  Dahiah,  that  lay  in  his  B olom :  So 
0>rift  by  Jud.tf.,  one  of  the  twelve  ;  a  Man,  his' 
Friend,  hisF-imiliar,  that  had  been  fo  long con- 
veriant  with  him;  He  that  by  prcffjjwn  had 
lifted  Dp  his  hand  to  Cbritt,now  by  InuJonWIiii 
up  his  ^(f/ again fl-  h'm^  he  bids  the  Soldiers 
bind  thofc  blcffeii  t  iundS)  that  not  long  belore- 
had  walht  the  Traitor's  9eeL 

In  the  Point  before  us,  we  will 
F/;y/,  Q»nlidcr  JuJa*^  according  to  that 
minent  ftation  and  place  he  had  under  Chrift,  • 
Secondly.,  We  will  confider  his  Treafon.,  aiH' 
cording  to  the  feveralaggravaticnis  oi  it. 

Thirdly,  \Vc  will  inquire  into  rheGr«/f  ot 
motives  (bat  put  bim  upgo  fach  a  dieadial 
HeliiAi  defign  as  this  was. 

fourthly  and  Laftly,  We  wUl  view  thd 
ijjue.,  and  fee  the  Event  of  this  Treafon,  both  as 
to  Chrift)  and  as  to  himfelf.  And  then  apply 


It. 

f If  fly  As  fpt  the  Perfon  that  did  this,  he 
was  very  eminent  by  ieafon  of  that  dignity 
Chriit  had  raifed  him  to.  For, 

1.  Hfwasf/yt  i///»/«r/i?f,  one  retained  not 
.in  a  more  general,  and  common,  but  the aear^ 


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The  Fmmtain  of  Life. 


and  molt  inrimate  and  bonouiable .  relation  and  i    i.  Jt^.u  iiad  fcen  ihe  Majefiy,  of  a  Qod  on 
fyntce  10  Jelbs  ^ift.  There  werein  Chr^'s>1iim  whom  be  betrarcd.   He  bad  feen  tbl^  Mi 
time  feveral  Ibrts  andraniis  of  Pcrfons  that  had  " 
idation  to  hini.  Tbcrg  wae  Jciict  Di/ap/is 
Men  that  believed,  bet  kept  their  ftations,  and 
abode  with  their  IvLlitions  in  their  callings. 
Tbere  were  the  beventy  alio  wbom  Cbritt  feni 
forth  :  But  noneof  theft  were  fb  nrach  with 
Chrift,  or  Td eminent  in  rclp-ft  of  rheir  place 
astbe  Twelve  ;  they  were  Ctuiit!!* f araily,  dsy 
and  night.converranr  with  hhn  :It  was  the  high- 
eft  Dignity  that  \vj^ conferred  upon  any  :  And 
ofdils  number  was  Judas.   The  Ancients  have 
much  extolled  AeApoftolfcalDignity .Some ftUed 

dlife  twelve,  fvJrs  Crn'ii,  the  fct.t  of  Chtifti 
bsonile  they  as  ic  were  carried  Chrift  up  and- 
down  the  W(»1d,  Othets  9eitH  Dei^  the  very 

eyes  of  God  ,  they  were  his  Watchmen,  that 
took  are  tor  the  concernments  of  bis  Name  and 
Golpd  in  the  World.  Oibetsmsmma  Eedefix, 
the  Brealh  of  theChurch  •,  they  f Ld  and  ncjrifht 
theChildren  of  God  by  their  Dotlrine.  Now 
to  be  one  of  this  numbn;  oni  of  the  iWlve, 
what  a  Dignity  was  this  ? 

2.  Yea,  he  being  one  of  the  Twelve,was  daily 
converfent with  Chrift;  oftiH) joined  with  him 
in  Prayer,  often  fare  at  his  leer  hearing  the 
gracious  Words  that  came  forth  of  his  mouth. 
It  wasoneofyltf^//?  s  three  wifties,  that  he  had 
feen  Chu[\  in  the  Flelh  :  JuJa/  nr^t  cnU  fiw 
him,  but  dwelt  with  him,  travelled  with  him, 
eat  and  drank  with  him.  And  during  the 
wholetimeof his  abode  with  him  all  C^hrifts 
carriages  towards  him  were  very  obliging  and 
winning-,  yea,  fuch  was  the  condelcenlion  ol 
Chrift  to  this  wretched  Man.  that  he  wafhed  his 
jfect,  and  that  but  a  little  before  he  betrayed 

at.  He  WIS  a  Man  of  unfufpefted  inregriry  a- 
mongthe  Apoftles.  When  Chrift  told  tiiem, 
one  ot  you  (hall  betray  me  none  thought  on 
h-m,  but  every  one  rather  fufpeOcd  himfelf; 


racks  that  Chrift  wrought,  v\hich  n6nis  but 
Cbriltcoulddo.  .  Htikntivir.thatby.ibe.  hogt^rof 
God  he  had  nifid  the  Dead,  can  oat  Devil% 
heiled  thcSi  k.  He  co  ild  n  jichufebut  obleifC* 
and  feerhe  Kiys  and  awtul  lieams  of  divine 
Majeihr  Ihining  iri  hteftfiy  Face,  }n'Jf&7Dsr= 
ilrine,  and  in  his  Lite  ;  to  betray  a  Mj«,  H>  lell 
ihc  Blood  the  poorcft  4Diu>centui(b&  WoiU, 
is  horrid  ;  bet  to  fell'the  Blood  of'Cieo^  O 
n  hats  this  !  Here's  a  WlcXedndfl  thatikf  $|ft- 
thetcan  match !  Yea,  •  •  •  ■ 

2.  This  Wickednels  he  commitred  afier 
(bnal  warnings  and  premoniti^i^s  given  him  b'f  , 
Chrift.   He  had  olten  told  them  in  genera^ 
that  one  ofthem  IhottM  betray  hffl^,  Me^k  t4i< 
20.  He  had  alfo  denounced  a  dreadful  Woe  up- 
on him  that  Ihoulddoit,  veri;  21.  Ihe  Sm  of 
Aim  goeth  indeed^  at  it  it  teritlM'af  hi\»t  \ '-  hi§i 
Woe  IP  that  Man  by  jvhcm  the  Son    M  >n  r't  be- 
trayed-^ lOMtkaJit  been  for  that  Mait  tj-  t» 
had  never  been  herfii   Tbiswas  f^Hiiltl*  ihi-  , 
dM  his  prefence.    And  one  would  havethouglur' 
fo  dreadful  a  Doom  as  Chrift  pilfed  upon  nie 
Man  that  fhould  attempt  tliis.  (howdi  ba«# 
affrighted  him  far  enough  from  theili«^!ights  69 
iuch  a  Wickednefs.   Nay,  Chrift  conie*  neaMtf 
tobitn  than  this,  and  told  himhewas^Mlrti- 
For  when  Jui!,ii  (  who  was  thelaft  tharpntthe-- 
queftion  to  Chrift  ;  asked  lAm^MiijkryH  n  lf-- 
Chrift'sanfwer  imports  a$  nMdl  *  a-mlll«0j|ftt 
mn'iOTi.Thu  luijljaid,  Mat.  7(^.7-.  NtorcoVdf,' 
He  doth  it  not  out  of' a  blind  Zeal  againlt 
Chrift,  asmany  of  his  other  Enemies  did;  oF- 
whom  ir's^  faid,  1  Cor.  2.  8,  TIkii  htd  thtfi 
k/tmvnh'tm^  they  viouid  not  haroe  critcif'jpd  tht^ 
Lord  oj  Olory.  But  he  did  it  for  Morr«y,  tO' 
make  his  nwrket  of  Chrift.    He  fold  Chrift  as* 


a  Man  would  fell  an  Ox  or  a  Sheep  no  t<>e  But 
cher,  for  profir.  He  Was  f«)lly  of  the  mind  of  the 
Pope,  vvhofe  Motto  was -,  ujeJmeN  c-r  /aV^Mt^Smikn' 
Lord,  is  it  1  ?  Saith  one,  and  ib  laid  they  all cj  Gain  «  ficeet^  let  it  rife  out  of  tvhanr  wit. 

But  none  pointed  at  frying,  thou  art  he  ,  H  he  can  get  any  thing  by  Chrift's'  Blood,  it  ^ 

4.  Toconclude,  in  fbmerefpeft  he  was  pre-  lhall  be  a  vendible  commodity  with  hini.  What 
ferred  to  the  reft.   For  he  had  nor  only  a  Joint- 1  iciU  yegivf  m  (  faith  he  )  and  I  kv//  bftray' 
Gommifiion  with  them  to  preach  the  GofpL-l  to  /'/wf' Mat.  26,  15'. 

others,  f^tho',  poorunbapmr  Wretch,  himlell     4.  He  fells  hirn,  and  he  fells  him  at  a  hw 
became  a  caft-away  )  but  he  h  ul  a  peculiar  01  rate  roo ;  whidi  (riewed  how  vile  an  efteem< 
fice,  he  bare  the  B  ig,  /.  r.  he  was  Almoner^  or  1  he  had  of  Chrift.  He  is  comenr  to  part  with  him-  ■ 
the  Steward  of  the  Family,  to.  take  care  ro  for  thirty pi,eces of Stlvtafifthefe  Pjecusoi* 8ha>^ 

kles  were  the  Sbeckles     the  San6hlcrty^  they 
amounred  but  to  three  Pounds  fifteen  Sfeitlings.  codw. 
But  it's  fuppofed  thqr  were  the  common  Sbec'  Aori^ 
kles,  wbichWere  rm^ly  ufed  in  buying  and  '**'^ 
felling:  and  then  his  Price  that  he"  put  upon 
the  Saviour  of  the  World  was  but  one  Bounds 
feventesn  Shillings  and  fix  Plnee^  A'  goodly 
Price  (  as  the  Prophet  calls  it  ;  that  he^  w^s 
valued  at-!  Zecb.  11.  12,13%  ^  confefi  it's*  af^ 
wonde^ heeded  m/rfmre,  knowing  how  mtidir-' 
they  longed  lor  his  Blood;  and  that  they  o!^ 
iered  no  more  for  him:  ^ut  how  then  ineoU:' 
the  SeripmiesiiBve-beeA-fiilfllted  ?  O  what-  » 
Silewgs  this!  To  fell  that  Blood,  Whicli  all- 
the  Gold  and  Silver  in  the  World  is  not  wotth 
bnedroDo^^forsfriikH  8ii|ltlieWi(lleMI«f  • 
thisFiaiinikl^8iKr««lVigher. 


provide  for  the  neceflary-  Accomnrtodations  of 
chrift  and  them.  Now  who  could  ever  have 
fulbeQeid2.thatibchaManasthis  (hould  have 
fild  the  Blood  of  Chrift  lor  a  little  Money 
That  ever  he  Ihou Id  have  proved  a  perfidious 
Tftitorto  hisLordjWhohad  called  him,honoiired 
him,and  ctinied  himlelf  tMderly  towatdshtm? 

And  yet  fb  it  wjs,  ]_.o]\:id:[<.cnr  rC i^-,-  trcrh'i- 
ctme^andwth  htm  a  multitude  .-O  whither  will 
rot  a  bufie  Devil,  and  a  bid  i^rt,  cairry  a  Man ! 

Si  i  jndly,  B'Jt  what  did  thi^  Man  do  ^'  And 
what  are  the  jaft  aggravations  of  his  Fa£t  i 
Why,  beiyMfrbafelyefldimwoitbily  f^d  and 
delivered  Chrift  into  his  Enemies  hands  to  bj 
batchered  and  defttoyed  j  and  all  this  for  thirty 
pieces  of  Silver* 

Blulh,  O  Heavens,  and  be  aftonilhed,  O 
Farth,  at  this!  In  this  FaCf,  molt  black  ahd 
bonM  Aggravftions  appnr.  - 


9;  Hi* 


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ftbfR- 


^'      ^^'^  Ch rill  in  moft  Heavenly  and  Ex-  l.have  no  Conirnunion  at  all  in  the  Sin  hefo  over- 
ihaniiabi-*^^^^  Imploymcnr,-  when  he  weiir  to  make  Mea:  Ifa  Man  let  go  a  Dog  out  of  his  hand  lu- 
k  ibi  l>o-^^'^^"^""<^0'"g  Barpiin.    For  iFht;  went  a  ipurfuit  of  a  Hare,  theDag  hunts  mc'erly  for  a 
mionm    wajr  from  the  Table,  as  lome  think,  then  he  left]  ^ni)r ;  but  he  that  let  him  go,  ules  the  fagacU 
t^c  mo.  Chri(^inflitutingandadmini(tringtholehe3Vcnly|tjraiidnimbknefioffKeI>^     fove  his  oini< 
j^^^  Signs  of  his  Body  and  Rlcxid  -.  Th^rc  he  fiw,  or  :  ends  by  it.    Judaf  minded  nothing  but  his  own 
&iiiarub-"''S^^'^^v^  leen,  the  bloody  work  he  was  going,  advantage  to  ga  Money  :  God  perniined  thaC 
daskin  aboM)  a£kdasina  figure- befefe  him.  If  he' Loft  n  ivories  biu  over- ruled  the  ifllieto  his* 
iateooc  that  Ordinance,  as  others  fuppore  he' own  eternal  Qoff,  and  the  Salvatioo  of  ooft: 
did^  then  be  left  Chrift  iinging  a  Heavenly  i  Souls. 

B^in^  anlpieparingiogo  where  Judas  wast    tounhiy,  and  LafUy,  But  what  was  the  endi 
liljslliiigrometr  him.   When  the  Lord  Jetus' and  ifTuc  of  this  Fatl  r  As  to  Chrilt  it  wai 
llqHjto»the  nioit  Icrious  and  Heavenly  hxercife,;  his  Di;ath  ;  for  the  Hour  being  come,  he  doth 
— .    .     .  .        _     ...  '  nor  meditate  an  clcape,  nor  put  forth  the  powef' 

"t  liis  Godhead  to  deliver  himfelfout  of  their 
Hands.  Indeed  he  Ihewed  what  he  could  do,, 
when  he  made  them  go  back  and  Itagger  wititt 
a  Word.  He  could  ohtain  more  than  twe/val 
Legions  of  Angcis  to  have  been  his  Life-guard 
one  of  whom  had  been  futficient  to  have  coped) 
with  all  the  Rvma/i  Le?i  ns  :  but  how  then-. 


dkiHrmebflUBBd  away  fiom  bim>into  theCi 
tf;  or  elfe  went  under  pretence  to  buy  Ibme 
otcel&ries.   But  hisdelign  was  not  to  buy,  but 
taldU;  whatever  his  pretences  were.  Nay, 

&,  What  be  did  was  not  done  hv  the  pcrlwa 
fionofany.  The  High-Priclt  lent  not  lor  him. 
sM*  wlmiif  doubt  was  furptized  when  ht 
caiSC'tohim  wi  fuch  an  errand.  For  it  could 
never  ernet  into  any  of  their  Hearts,  thatany  ofVlhould  the  Scriptures  be  tultilled,  or  our  Salva-- 
l|isi0MitlXfttples  could  ever  be  drawn'  intoajivation  aceooiplilhod  ?  No^  he  refifts  not,  buci 
CCTifttiancy  .igiiiift  \vrn.  No,  he  went  as  a' delivering  himtolo  dciE iiaiids> at  tfaaii 
VoluBtier^otieriiig  himlelfto  this  work  :  Which  jtime,  was  his  Death. 

ilUtbM^iteiis  tllt'^}  and  makes  k-oac  of  t  And  what  t  he  as  a  Reward  of  his  Wide* 
meafure  finful.  'ednefs?  It  ei;de\i  in  the  ruin  Mih  of  his  Soul 

7*  The  nwnner  in  whith  he  executes  his  trea-  and  Body.  For  immediately  a  D-jth-pangoC 
fiMnill<>  Delign  adds  further  malignity  to  thei  Defpair  fcized  his  Gibftience ;  which  was  19] 
Pa^l    He  comes  to  Chrift  with  {jwning  words  intolerable,  that  he  ran  to  the.  Halter  for  a 


and  carrijgcs,  J/<i//  JJa/Zrr,  anJ  Aili  him. 


Remedy  ;  and  16  falling  headlong  be  buxlf 


Here's  Honey  in  theTcHigiie,  andPoilbn  in  the  afundcr,  and  all  his  bowels  gulhed  out^  ASn. 


nun  fiiic 

proditio. 


Heart.    Here's  Hatred  hid  under  Iving  Lips. 
T-his  was  the  Mao,  and  this  was  his  Fad.  Let 
iA(|vire) 

Ibirdfy^  Thecaufiandtnotivesofthis  Wick- 
odhe^  how  he  came  to  attempt  and  perpetrate 
fody  u  Villany.  Maidtmmt  xhsjejuit  criminates 
c)N(  ProtelUnt  DinrinsS,  for  affirming  that  God 
Ifada:hand  in  ordering  and  over-ruling  this 
Faft.  But  we  fay,  that  Satan  and  his  own  Luft 
Uri8the.impuUivecau(e«f  it :  That  God,  as  it 
was«M^I^  Trealbn^  permitted  it  ^  and  as  h 


I.  1 8.  And  now  be  that  had  no  Bowels  for^ 
Ghrilt,  hath  none  tor  himfclf.  As  for  his? 
Soul,  it  went' to  its  oitn place,  verf.  25.  eveiL 
the  piace  appointed  for  the  Son  of  perdition, 
asChrift  calls  him,  Joba^  17.  12.  His  Name; 
retains  an  odious  flench  to  this  day,  and  (baUfO' 
all  Generations  :  It's  a  By  word,  a  Proverb  of . 
Reproach  :  This  was  his  End.  Wc  will  .next . 
improve  it. 

Corollary  1  ^  Hence  in  the  firft  piace  we  leaz%  ■ 
That  the  grtaieii'FrofiJfort  bad  need  be  jea*- 
hittof  their  otoa  Heattt^  and  look  mil  to.  the 


was  a  delivering  Chrift  to  Death,  was  not  only 

the  Fermltter,  bat  the  wife  and  holj  D'a^or  itouids-  and  principlet  of  tbkir  Broftjfitnsi 
^'l[j^;orOfd*itnofit,  and  by  the  Wifflotti  of  his  One  of  the  Ancients  wonkl  \m  bad  this; 
^iSan,    Providena'ovcr-rukd  ir,  to  the  great  good  and  Fpitat>h eleven  upon  Judat  his  .Tomhflond,'; 
advamageof  the  Church  ;  in  remef^  of  which  U^^la^  i»d^i      /.  a  Let  every  one/ 
happy  iuee,  7«^lilsTVea(on  is < catted /r//>  rbatt  be^^  ine,  learn  to  be  godly  indeed^i 
fcelus:^  a  happy  Wickedncfs.   Saran  inspired  to  bt«  fcicerc  in  his  profellion ,  and  love 
jdifUioe.  ttaeMotion.,  Ldb-  22.-3^  4.  T^yen  entredkatan\OBe6iSL  more  unte^gnedk  than  I  did.  O.' 
r^  Judas  /r«Mr«^  Iftarior,  an4  b»  «Mrl     I  Ptof^l&rs,  look  to  your  Foandarkm,  and  btittd? 


Ddiudi  Sic.  his  own  LuRslikedry  finder  kindled[  not  upon  the  Sand,  as  this  poor  Cxju.irc  did. 

redem^  ptolentlf:  Hi*H§Mc  was  covetoas-i  there- wasj  That  s  found  advice  indeed  which  the  Apoftlj 
ooeniEc-I*edirp(MW-  matter  ehM«h  fbt  ihfrOevH' to  [gives,  1  Cor.  10.  1.2.  Let  luwttluttiinkf  he 
clefutf|ic-  worWort-,  16  that  ir  wis  but  touch  and  take.  /^''7i<v,'i,  uikc  l^ecd  le(\  befall.    O  bjware  ofj^^^h!' 
Qus.  uci  Ytrj:  1%.  Th6s  covenanted  to  give  hhn  Money ^  iooib  Foundaiioa    It  you  begin  your  pro- ommui 
^"^'"J"^"^  and  he  ptttmifed,  e^r.  Ifeflloa  as        did;  i»  wonder  if  b  {haU  oidfallicop^ 

Dniin*non    1*^®  "<^^'ly  ^'■^''^  difpofed  and  ordered  all  this!  as  his  did. 

odofani  to^tbefiAgalat  benehtand  good  of  ' his  People  tli  i.  Beware  therefore  you  hold  not  the  Trutli> 
P^^       ifir<4.'  2^  they  i^A  flllbktfoeiit^H}m  Hand  Wonsllnrighteoarnefs :  yudar.  did  ib    be  Imew: 

^Ij^^  Counftl  k:tl  bi'fre  determined  to  be  done.    And;  much,  but  lived  not  up  to  what  he  knew,  for 


picKilG«  i>y  this  determinate  Counfcl  of  God  was  lie  ta- 
nnn  n.  kCH  and  ftaltV,        2.  29.  TetttRS  ho-  way  ex* 

cbfes  th«  wickcdnjfs  of  the  Inflhimcnts:  For 
what  they  did,  was  done  from  the-  power  ot 
tkiffoiMfLiinB^-ubftwIiliedly;  wbarKe:  did, 

wasdonein  the  unfcarchable  depth  of  his  own 
WildOm^  inofl  holy.   God  knows  how  to  lervc 


ihorcm 
*touc  di- 
Kftoreni 


b&  was  ftili  of  a  worldly  Spirit  in  the  hcigtic  of 
his  ftofeflfbn.  His  Knowledge  never  Ind  any>. 
fiving  influence  upon  his  Heart.  He  preachtto 
bcheis,  but  he  himfclf  was  a  Cafl-away;  He- 
fnd  much  Light,  bat  ftiU  walked:  in  DarK- 
hcfs.  He  had  no  knowledge  10  do  hiDTdf 
eped. 


littP(a#iii'Biias  hf  iht^tff  Sla»oi-MfaH^dtad»]!«d '  >  ^  Bom  .yoailiae  not  Jn  s  couift  of  font' 

Sm. 


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no 


The  Ffmntm  cf  L^e. 


VoLi 


Sin.  Judtu  did  lo,  and  iliat  woi  his  rum. 
He  made  a  Proteffion  indeed,  and  carried  it 
fmoothly,  but  he  was  a  Thief,  Job.  12.  6.  He 
made  no  conlcience  ot  commiiting  the  Sin,  fohe 
could  but  cover  and  hide  it  from  Men.  This 
helped  on  his  ruin,  and  fo  it  will  thioe,  Rea- 
der, if  then  be  guilty  herein.  A  (ecret  way  ot 
finning,  undi,r  a  cuVtrt  ot  Profdfion,  will  cither 
breakout  at  lalt  to  the  Oblcrvation  of  Men,  or 
eUb  Aide  thee  down  infinfibly  to  HelL  and  leave 
thee  only  this  comtbtc,  that  nobody  {hall  know 
ibou  art  there. 

|.  Beware  of  hypocritical  pretences  of  Re- 
ligion to  accommodjie  fclf-LTids.  Judiu  was 
a  Mao  that  bad  notable  skill  this  way.  H«  bad 
amindtofill  bisown  Pnrfe  by  tbe  fileof  that 
coftly  Ointment  which  ?i\ary  bcflowed  upon 
her  aavioui's  feet.  Aodwhacaoeai  cover  had 
befitted  for  it,  todohisbufinefi  clearly ;  Why. 
laith  lie,  might  have  been  foid  f  ir  three 
bnadred  pe/ta,  and  given  to  the  poor.  Here 
WJS  Cbanrf  to  die  poor,  or  tather  poor  Chari- 
ty;  for  this  was  only  a  blind  to  his  bafe  fclf 
ends.  O  Cbxiftian,  be  plain  heaned,  take 
heed  of  daft  and  cmmlng  ia  matters  of  Religi- 
ai:  Thisfpoil  d/«</<w. 

4.  Beware  of  felt^onfidence.  Judas  was 
a  very  confident  nran  ofhimfclf  hafi  of  all 
Judas  fdii^  Mdflcr^  is  hi?  Marrh.  27.  Bor 
he  that  was  iajt  in  the  ^ufpkion  was  jirjt  in  the 
Tranfgrejjwn.  He  that  trufiethhk  Hetrt 
*f  jKw/,  faith  Sobmiif!.  Frov.  28.  26.  fjch  a 
Fool  was  this  great  PioteGur.  It  will  be  your  wif 
dom  to  keep  a  jealous  Eye  upon  yoar  own 
Hearts,  and  liill  furpcfttheirfair.-It  Pretences. 

f.  U  you  will  not  do  as  Judas       nor  come 
to  filch  an  End  as  he  did,  take  heed  you  livenor 
unprofitably  under  the  means  ot  Grace.  Judds 
had  the  belt  means  of  Grace  that  eva  Man  en- 
joyed.   He  heard  Chtift  himfelf  preach,  he 
joined  often  with  him  in  Prayer,  but  h^-  was 
never  tbe  better  for  it  all ,  it  wa^  bur  as  the 
watering  of  a  dead  Stick,  >  which  will  never  I 
make  it  grow,  but  rot  it  the  f  voncr.    Never  was 
there  a  rotten  Branch  15  richly  watered  as  he 
was.   O  'tis  a  lad  S//?,  and  a  lad  Sign  too,  when 
Men  and  Women  live  under  the  GofpL-l  from 
year  to  year,  atid  never  the  better.    Iwarn  you 
to  beware  of  thefe  evils,  all  ye  that  profeft  Re- 
ligion.   Let  thjfl  Foocfleps        which  ^itd^^f 
wentdownio  his  oun  place,  temtic  you  Irom 
following  him  in  them. 
Haxima      Corollary  2.  Learn  hence  alfo,  Thn  eminent 
wol^    Knotjoledge  and  PrcfeJJion  puts  a  /{'ccul  and 
^5^*"*  mincnt  Aggravation  upon  Sin.   Judas  Ilcariot, 
Buximum*'''^  ^  *^  t  twelve.    Poor  wretch  1  berter  had  it 
pecatum.  been  for  him  if  he  had  never  been  numbrcd  with 
them,  nor  cnlighmcd  with  lo  much  Knowledge 
as  he  was  endued  with  :  For  this  rent  his 
Conlcience  to  pieces,  whenherefleQcd  on  what 
be  had  done,  and  prefently  run  him  into  the 
gnlfofDefpair.   TofinagainU  dear  Light,  is 
to  fin  with  a  high  hand.  Iti'sthar  which  makes 
a  fad  wafte  ofthe  Conlcience    That  without 
doubt  vshich  now  tonnents  this  poor  Soul  in 
Hell,  isthat  helhoald  go  againft  his  Light, 
,jr;ain[l  his  PrcfcfTion,  to  gratihe  ,1  b.ifc  Luft  to 
eternal  ruin.        be  known  no  better,  it 
had  been  more  ttucafiliie.  Thole  that  hid  a 
huidfaithe  Death fifCbrift  thwugli  Millake 


md  Ignorance,  were  capable  to  rcLcivf  the  Par-       .  ' 
don  of  their  Sin  by  that  Blood  they  fo  ibed>  '  • 
A:l.     17,  19.  compared.   Take  h<.x.'d  there-  '.  ; 
fore ot  abufing  Knowledge,  and  puttii^ aioicc 
upon  Conlcience.  ;  .■  • 

CoroiUry  9.  Leain  hence  in  the  tbiid  plaoe^ 
That  unprincipled  Frojeljors  us  til Jooaer  01^  ' 
tcr  become  lhaniejul  Apojiates.    Judat  mwk  Ul  '  ^ 
unprincipled  ProtcITor^nd  fee  what  hecaoK  to ; . 
Ambition  invited  SiiKon  Magi/§  to  the  prcfellion 
of  Chrift,   hj  would  be      ^-ttj-f,  lomc  great  , 
one,  and  how  quickly  did  the rottennels  of  his    \  ' 
Principles  dilcover  thetnmves  in  the  ruin  of 
his  Proteflion?  Thatwliich  wants  a  Root,  muft 
needs  wither ,  asCbiilt  fpeaks,  jMattk.  1  ^  aa 
31.  that  which  is  tbe  predominant  Intereft,  will, 
prevail,  and  ("way  with  us  in  theday  ofour  triaL 
HcK  nie.  all  you  that  proiels  Religion,  and 
have     .nyourNaflMS  toChrift  \  if  that  Pro- 
telllon  he  not  built  upon  a  Ibild  and  real  work 
olUrace  up^m  your  Hcatts,  you  (ball  never  bo* 
noor  Ke!igio:\  nor  five  your  Souls  by  it.  O 
"lis  your  Union  with  Chrift,  that  like  a  Spring 
ma intains  your  PtoiUlion.   So  much  as  you  are  MwdOMr 
united  toChrift,  ibmuch  conftancy,  Iteadinefe^yyw 
and  cvenncfs,  youwill  maoifrft  iatbeDttdtt^*"™'* 
Religion,  and  no  more.  I 

O  Brethren,  when  he  that  piofefles  Qnift 
for  Company,  Ihall  be  left  alone  as  Pan!  was: 
When  he  that  made  Religion  a  ftirrup  to  bdp 
him  into  the  Saddle  of  Prefefment  and  Honoui, 
lhall  lee  ihir  he  is  advanced  to  be  drawn 
forth  into  ChriUs Camp,  aiKi  endure  the  heat 
ofthe  day,  and  not  to  take  his  pleafuie:  In  a 
word,  whfn  he  fhall  fee  all  things  about  him 
dilcouraging  andthreatning,  fats  dea reft  Imereft 
on  Karth  expoled  for  Religion  fake,  and  |fe 
hath  no  Faith  to  ballance  bis  pref  nr  Lofles  with 
his  future  Hopes :  1  fiy,  when  it  conacs  to  this^ 
you  ihall  then  fee  the  ronennels  of  maoy  Hearts 
difcovercd.  And  Judat  may  have  many  Fel- 
law>,  who  will  part  with  Chrift  fat  the  World 
as  he  did.  O  therefi»e  look  wdl'  to  your 
Foundation. 

Q,rJtary  4.  Moreover  in  this  Example  of  •  - 
JudiU  yoa'  tnay  read  this  Troth  s  TUt  Mem 

and  Women  are  never  in  more  eminent  danger^  "  " 
thanwl^en  they  met  wttb  iempiations  exaiily  '. 
fuited  to  their  Majier  luftt^o  their  emu  lupttty*  f 
O  pray,  pray,  that  ye  may  be  kept  from  a  vio-  ' 
lent  luitable  Temptation.   Satan  knows  rfiat    *  ' 
when  a  Man  is  tried  here,  he  falls  by  the  Root.  ' 
The  love  of  this  World  was  al!  nlong  Judo* 
his  Mafter-fin  5  and  fome  conjecture  he  was  a 
married  man,  and  had  a  great  charge  •,  but 
that  Isconjeflural,  it  was  his  predominant  Luft. 
The  Devil  found  out  this,  and  fuited  it  with  a 
Temptation  which  fully  hit  his  Humour,  and 
it  carries  biqi  immediately.   This  is  tbe  dan- 
gerous Crijif  of  tbe  Soul.  Now  you  (ball  lee 
what  it  is,  and  what  it  will  do.   Put  Money  be- 
ibie  Judae^  and  prefently  you  ihall  iec  ytbat 
rbeManls. 

Corollary  5.  Hence  in  like  manner  we  are  in-  , .  • . 
ftruded,  i bat  no  man  knows  vobere  bejball  Jiop  •  ' 
tthett  he  fir  ft  engages  himjelf  in  a  toay  of  Sin. 

Wickednefs,  as  well  as  Holinefe,  is  not  km 
in  its  full  Itrength,  but  grows  up  to  it  by  iofen-^*^"° 


in  usiuuuiciKtn,  out  grows  up  to  It  by  lolen- 
bUedegm  ^dkltheWidwdnefiof  7W<r/. 
1  believe,  Us  hiODletf  never,  ihooght  he  thould  SST 

have. 


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The  Fmmtmn  <fJJfe. 


tit 


have  done  what  he  did:  Andlfany  fhotild  havei  the  Plague,  hasnoluch  great  BaigaiiiofitjbNf' 
told  him  in  thefirft  beginnLig  ot  his  i'rofeflion.  cheap  focver  he  bought  ihem. 


TIk»  Ihalr  fell  the  Blood  of  Chrift  for  Money, 
thou  (hilt  (kliver  him  n>oft  pe^'ili^  -^fl/ into 
Iheir  hands  ihat  kx-k  his  Lite ,  He  would  have 
anfwefed  as//it2tf^/did  to  Elifha^  But  what  it 
ffy  Servant  a  lyfg  thjt  he  fhoulJ  ih  f^jf  g/  cui 
tiu^gf  2  King-  b.  I?.  His  VVickL-dnurs  hdt 
difbofcred  it  iHf  in  mumniring  and  diicontent. 
taking  a  pique  at  fome  fmall  matters  againff 
Chrift,  as  you  may  hnd  by  comparing  John  6. 
ivocn  ver.  6o^  to  7a  with  Joba  1 2.  from  verf. 
9,109.  but  fee  to  what  it  glows  at  lafK  Thar 
Luftor  Temptation  that  at  firll  is  but  a  little 
Qoud  as  big  as^a  Man's  hand,  may  quiddf  o- 
verfpread  the  whole  Heaven.  It  is  in  our  en- 
raging in  Sin,  as  iiuhc  motion  of  3  Stone  down 
jhcHiIL  Vire$  aequirit  eundo^  it  ftrengthens 
it  feinjy  going;  and  the  longer  itrun«,rhe  more 
violent.  Beware  of  the  fmuUdt  beginnings  ol 
Temptations.No  wife  Man  will  neglett  or  1 1  ight 
theunalleft  fpark  of  fire,  efpecially  if  he  fee  it 
amo^g  many  Barrels  of  Gunpowder.  Ycu  carry 
Giiiip(MfVder  about  you,  0  take  heed  otTparks. 

OroUary  6.  Did  JuJm  fell  Chrift  tor  Mo 
aey  ?  fi^bat  a  potent  Conqueror  is  the  lave  oj 
thit  World!  How  many  hath  it  call  down 
wounded  ?  What  ^pai  Profeflbrs  have  been 
diagg  d  at  its  Chanoc-wheels  as  its  Captives  ? 
HjmeneMt  and  Pbi/ett/t^  Anan'iM  and  Suphi 
ra,  Demat  and  JttdMy  with  thoulands  and 
tenthoalands  fince  their  days,  led  away  in  tri- 
tmrph.  It  drowns  A\cn  in  perdition^  i  Tim. 
6.9.  In  that  Pit  of  perdition,  this  iioa  of  perdi- 
tion fell,  and  never  role  more.  O  yoo  that 
fo  court  and  profecutc  it,  that  fo  love  and  ad 
mire  it,  make  a  ftand  here ;  paufe  a  linle  up- 


pf>jrW  retch  whom  I  have  prefcnted  ro  you  dead , 
cxenialWdeadjby  themonal  wound  that  the  love 
bf  tlib  WotM  gave  him ;  it  deftroyed  both  Soul 

and  Body.  P///7>' tells  us,  thatt'i  .  1!;  r  ■  .7/.//  d  r 


CoroIUrj^  8.  Was  there  one,  and  but  one  of 
the  twelve,  that  proved  -.x  Judas^  a  Trairor  to 
Chrift.'  Learn  thence.  That  it  is  a  moji  umea- 
fonabit  thing  to  be  prejudiced  at  Religion^  and 
the  firtccrc  Vrojejfsrs  of  it,  hi  ciufg  jfom  tbit 
projej's  It  prove  naught  and  vik. 

Should  the  Eleven  fuffer  for  one  Judas?  A« 
las,  thcyabhorr  d  both  rht-Tr  iitor  ind  his  TreaJ 
ion.  As  well  might  chu  Hi^li  piit.t  and  his 
Servants  have  con iemned  Peter,  John,  arei  all 
the  tefl,  whole  Souls  abhnrr'jd  the  IVickednefe. 
It  Judii4  proved  a  vile  Vvrctcii,  yet  there  was 
dercn  to  one  that  remained  upright :  If  Judai 
proved  naught,  it  was  not  his  Profeffion  made 
him  fo,  buthis  Hy|>ocrilie ;  he  never  learnt  it 
from  Chrift.  If  Religion  muft  be  charged  with 
jU  the  mirarria^esofits  ProH'fTori.,  then  there 
is  no  pure  ixeligion  in  the  Woild.  Name  that 
Religion  among  the  Profeflbrs  whereof  there  is 
not  one  JuJar.  Take  heed.  Reader,  of  preiu- 
dices  againlt  Godlinefe  on  this  account.  The 
defign  of  the  Devil,  without  doubt,  is  to  undo 
thee  eternally  by  them.  IVoe  to  the  IVorld  be- 
caufe  of  offences^  Mat.  18.  7.  And  what  if  God 
do  permit  thcfc  things  to  fjll  out,  that  thou 
may'ft  be  hardened  in  iniquity,  confirmed  in 
fin  by  fuch  occalions ,  and  fo  thy  deftru£Uon 
brought  about  this  way*  BLeflcd  li  te  tliac  te 
notolfcnded  at  Chrift. 

Corollttry  <).  Did  JudiU^  one  of  the  twelve,  do 
10  ?  Learn  thence,  r?wr  a  Drop  of  Grace  is  bet- 
terthan  a  Sea  of  Gifts.  Gifts  have  ibme  cx- 
oellency  in  them,  but  the  way  of  Grace  is  th« 
more  excellent  way,  M'or.  12.  Gifts  (as 
one  faith )  are  dead  Graces,  but  Graces  are  ilv- 


OttthisExamplevconfider  towhatitbrocghtthis  ing  Gifts.  There's  many  a  learned  Head  in 


Hell.  Thefe  are  not  the  things  that  accompany 
Salvation.  Gifts  ate  the  Gold  that  batcttifies  the 
Temple  ;  bur  Grace as  the  Temple  which 

'intElities  the  Gold.   One  Tear,  one  Groan,  one 


light  to  be  in  green  Meadows,  into  which  they  [Breathing  of  an  upri^t  Heart,  is  moi«  than  tho 
iStaw  Met*  by  thdr  hidtanting  Voices ;  but,  1  Tongues  of  Angels, 


laith  he,  th-rc  always  lye  heaps  of  dead  Mens 
bones  by  than.  A  lively  Emblem  of  a  bewitch- 
ing WorM !  Good  liad  it  been  ibrmany  FrofeT 
fbrs  ofReligion,  ifthey  had  never  known  what 
the  Riches,  and  Hoooors,  and  Plcafuies  of  this 
vfwninKanL 

CeroUary  7,  Did  J;,  v'uj  f  mcy  fjmuch  Hap 
l^ads  in  a  little  Money,  that  he  would  fell 
Oiiift  to  get  It?  Leam  then,  That  v^i^  Men 

pri-nfn'fr  ihrrnfclvci  rrtuJ>  f '.:-■■! furc  and  content- 
ment     in  t  he  icay  i  j  Sia^  m^pratiC  the  great 


Poor  Chriltian,  thou  art  troubled  that  thou 
canft  not  fpeakand  piay  lb  neatly,  fo  handldmly, 
as  lbmeotb^an  ;  but  anft  thou  go  into  a 
corner,  and  there  fx^uroutrhy  Sou!  :;fteition3re"-' 
ly»  iho'  not  rhecorially,  to  thy  father  >  Tioa- 
Inenotthyfelf;  It's  better  for  thee  to  feel  one 
!1\  ire  JmprelTlon  from  God  upon  thy  He;r-, 
than  to  have  ten  thoulandhne.  Notions  iioaiing 
in  thyflead  :  j^jAAcr  was  a  Man  of  Parts ;  bi»t 
what  good  did  they  do  him  ? 
Corollary  10.  Did  the  Devil  Win  the  eonlciit 


efi  Curfc  andMiJeryte  them  iMt  ever        of  jf«<tor  to  fuch  a  Delign  «s  thlSf"!  Gould -be 
;w fl'tW^. /-zl/jt  thought  it  was  a  brave  «        ti.^j   r  .x* 

thing  to  get  Money !  He  fancied  much  happineis 
Inft:  BotbowliawBhisOkifiienoeas  fbon 
35  he  had  fwallowedit !  O  take  it  again,  faith 
be !  k  grip'd  him  to  the  Heait.  He  knows 
HOC  what  lodoto  rid  bimfelfoftbatMoney.GlTe 
me  Children,  (  faith  Rnchc!)  or  T  die:  She 
bath  Children,  and  they  prove  het  d^rh.  O 
nortifie  your  Fancies  to  the  World  \  put  no  ne- 
Ce'flityupon  Riches.  They  that  will  be  rich^ 
jail  into  Temptations^  and  many  hurtful  Tuftsy 
tpJMdft  ilirmi  men  in  perdition^  1  Tim.  6.  9.  You 
may  have  your  defires  with  a  airfc.  He  tliat 
bringis  home  a  pack  of  fine  Cloaths  ide^ed  with 


et'no  other  but  the  Hand  of  an  Apottle  to  af- 
lift  him  J  Leara  hence,  That  the  Folky  of  Si- 
tan  lyefmtA  in  Ae  dmtt  of  'hk  In^r'mnentthe 
toor,{f.  No  Bird  (  faith  one)  {'ikc  a  living 
Bird  to  tempt  otiiers  into  the  Palagiuit^ 
Seeinne^  He  wetefitfor  that  Woik  the  Devi! 
put  them  upon.  Aufim  toH  an  ingenious  young 
Scholar,  The  Devil  coveted  him  -tor  an  OiDa-£232, 
ment*  ffe  knows  he  hath  a  %)dt  Caufe  to  ma- 
nage, and  therefore  will  per  the  faircft  Hand 
he  can  to  manage  it  with  tise  Icfs  ftifpicton^ 

Corollary  i  r.  Did  judos,  one  ofthetWdve,  do 
this?  Then  certainly  Chrijlians  mdy  approve 
and jcin  toirh  Jmb  A\ea  on  tatvhi  vJHoJe  faces 

tbey 


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113 


The  F(mmam  of  Life. 


VqL  I- 


tbcy/hali  nex^erjee  in  tieaocM.  The  Apoftles 
held  Communton  a  long  time  vrith  this  Man. 

and  did  net  lufpc^t  him.  O  p'.eafe  not  your 
iclves  there  lore,  that  you  have  CommuniPn 
with  the  Saints  here,  and  that  they  think  and 
fpeak  charitable  of  you.  All  the  ChujThes  Jhalt 
Rcv.2.2^^<n»  (  laith  the  Lord  )  that  I  am  he  that 
JeardMh  the  Heart  and  Reins  ,  and  veil/ 
give  to  every  Man  at  hts  UcrA  Jhall  he.  In 
Heaven  we  iliall  meet  many  that  wc  never 
thought  to  meec  there,  andmifiiiaojr  ive  were 
confident  we  fhould  fee  there. 

CoroUdiy  1 2.  Did  judM,  one  of  the 

twelve,  a  Man  lb  obliged,  railed  and  honoured 
byChrift,  do  this?  Ceafc  then  from  Men,  be 
not  too  confident,  but  beware  of  Men.  Truii 


ye  not  in  a  t'rien  /,  Put  no  conjiience  in  a  Guu/e,  7.  j. 
keep  the  Door  0/  thy  Lipsfrmber  that  tj^th  Ut 
thy  B?fom:  Nut  th  it  there  is  no  Sincerity  in  any 
Man,  but  becaule  there  is  lu  much  Hypocrihe  in 
manf  Men,  and  IbmacbiCovraption  ia  tfacbcft 
otMen,  that  we  may  not  be  rcx)  coniidcnt,  nor 
lay  too  great  a  11  re  Is  upon  any  Mail,  tcier'svao 
d«.tt  cxprdlion  ot  5yi;</;»*»fea  pitwrnfor  us-, 
Sylvanu<^,  a  janhjul  Brother  unioyou  (<u  I  /up- 
poje.  )  The  lime  (hall come,  laith  Chrift,  that 
brother flull  betray  Brother  to  Deji  J> ,  M  1  r.  la 
1 1.  Your  Charity  for  others  may  be  your  Duty, 
but  your  too  great  Cootidencc  may  ,  be  your 
Snare.  Fear  whK  otbeis  may  do^  hfif  feu 
itU  more. 


SERMON  XXIV. 


Senn. 

24- 

Orenr 
tieEne-  ' 
mies  fe- 
eond  and 

'^'^'^     And  they  vperc  injiant  rtUh  loud  vo'icet,  reqith'ing  that  he  nihht  he  cruc'rfcd    and  the 


L  U  K.  XXIII.  23,  24. 


voices  of  tbetHy  and  ofth  Chicf-Priejis^  prevailed.  A/td  i  ux^c^ave  Hdttence  tiuU  it 
flmddie  at  they  requiretL 


ftrtfa- 
ratrves 
for  the 
Death  of 

Qjriffy  jUdae  has  made  good  his  Promire  to  the  High- 
by  their  J  prieft,  and  delivered  Jcfus  a  Priloner  into 
illegal  their  Hands.  ThefeWolvcs  of  the  pAcning  no 
Trio/  Iboner  feixe  the  Lamb  oi  God,  but  ibejr  thirft 
mt/ Cm- Mi  long  to  be  lucking  his  pm  lots  innoo^nt 
demna-  Blood  ;  their  Revenge  and  Malice  admiono  de> 
tioa,     lay,  as  feaiing  a  rclcue  by  the  People. 

When  Mta/ had  taken  Pr/rr,  heoommttted 
In  unta  him  to  Prilon,  intending  after  Ealter  to  bring 
hominum  fe/jg,  fofrtb  to  the  l^eople;  i  AOs  1 2.  4.  But 
^ic'icTrat  tbcfeMen  cannot  fleep  till  they  have  his  Blood. 
coiiciHri  and  therefore  the  Preparation  of  the  P.idbver  be- 
tumuicum,  ing  come^bey  lelolve  in  aUbalketodellroy  him 
ft  contra  yet  le^  it  Ihould  look  like  a  downright  Mur 
mwm"  ^^^^  ^^^^^^  ^'^  'nijlizedwiiha  Trial.  This 
pfpphffamh'S  Tr/j/and  Condem/iatioawetbs  two  lad  Ach 
mcidiMi  by  which  they  prepared  lor  his  Death,  and 
"•tottpo-are  both  contained  in  rhis  Gintext  i  in  whid) 
weiiiay  obleive,  i.  The  tndidwent,  2.  The 
2f,  ^     Setttence  to  which  the  Judge  proceeded. 

T.  The  F.ndiUmcm  drawn  up  againft  Chrift, 
wherein  they  accule  him  oi  many  thin^,  but 
can  prove  nothing.  They  charge  him  wuh  Se- 
dition and  Blalphemy,  but  falter  lhamefully 
in  the  Proof.  However,  what  is  wanting  in  E- 
vidence,  (hall  be  fuppUed  with  Clamour  and 


iUegaUy  qgainfi  bim  fy  bis  ttarfgbtt 

Judges. 

Doch      Thp  nothing  could  be  proved  again 
our  Lcrd  ]efM  Ufrtft  uorlby  of  DeatDy 
,1    cr  0/  Bonds ;  yetnOiBt  amdemned  to  be 
.   nailed  to  ibt  Qreft^  .and there  to  hatg  tUi 
he  died. 

I  (hall  handle  thefe  two  Points  dlftmQly  in 

their  order,  beginning  with  the  fit  It,  natnely, 
Doa.  I.  That  the  Trial  of  Cbnft  for  hie 
Life,  xoae  muu^d       mduioisfiy  ofUi 
lUigjUy  ^'1^  turn      Aw  Mmriibteom 
Judges. 

Reader,  here  thou  mayd  Ice  the  Judge  of. 

all  the  World  ftandiiig  himfelfto  be  judged  j 
He  that  ihall  judge  the  World  ia  Ki^ht^oal^ 
ncfs,  judged  RMftanrigbteoufly-,  He  that  flutt 
one  day  come  10  the  Throne  of  Judgment, 
attended  with  thoufands  and  ten  thouiaiids  i£ 
Angels  and  Saints,  fianding  as  a  Ptilboer  at 
Man's  Bar,  and  there  denied  the  common 
Right  which  a  Thief  or  Murderer  mi^  cUia3> 
and  is  commonly  given  them. 

To  manifeft  the  Illegality  of  Chrifl's  Trial, 
let  the  following  particulars  be  heedfuUy 
weighed. 

I.  That  he  was  inhumanely  abufed  both  in 
Words  and  AQions  before  the  Court  metj, 
or  any  Examination  was  taken  oiftbe  FiQ:  For 

asfoonasthey  had  taken  him,  they  forthwith 
bound  him  and  led  him  away  to  tbeHijgh*prkft's 
houle,  Luk.  22.  54.  And  tnerethey  that  held 

him,  mocked  him,  fmote  him,  blindfolded 
him,  ftroke  him  on  rhe  face,  and  bid  hira  pro- 
htegave  Sente/:ce  tJuti  It  Jhou/d  be  at  they  r<f-|  phefie  who  fmote  him  ^  and  many  other  things 

quircdy  /.  f.  Hc  fcmcrctd  (Juift  to  be  nailed  ,  blafphemoufly  fpake  thuy  againll  him,  rrr.  6j, 


Importunity.  For,  laith  the  Text,  tiry  tcerr 
injiant  mth  loud  Voices.,  requiring  that  be  m/ght 
te  crueifei ;  and  their  Voices  prevailed . 
When  thqr  .can  neither  prove  the  Sedition  or 
BUfphemy  they  charged  hira  with,then  crucitie 
him,  cnicih'ehim,  mull  leive the  turn,  hifiead 
©fall  Witntfles  and  Proofs. 

2.  IhaScntence  pronounced  upcn  him;  Pi 


to  the  Crols,  and  there  10  hang  till  he  was 
Dead.  From  both  thaft  we  oblerve  chele  two 
dcflrinal  C^cnc'uilons. 
Doft.  1.  J/.'.;/  the  Trial  of  Cbnjt  for  ins 
Ufe^  not,  Muau^ed       aubcmffy  agd 


64,  65.  How  illegal  and  barbarousa  thing  was 
this?  When  they  were  but  binding  P/aa  with 
Thongs,  he  thought  himfclf^  abufed  contrary 
to  Law,  aod  asked  the  Centurion  that  ftood  by, 
h  itfMt^.firyem  tefetiiriea  Ma  tbet  k  s 


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tjhi  Fmtm  ^  l^. 


'■"MI"<|. 

117 


Roman^  and  uncondemned?  q.  d.  Is  this  le^al  r 
WhsK,  punithaMan  &xft,  atid judge  bim  after 
wnrds!  Bat  QnUI  was  not  only  fcound,  but 
korriblyabufed  bjr  them  all  that  Night,  dealing 
with  hiro  as  the  Lords  of  the  PhiJiJiincs  d  id  w  i  t  h 
iSmpfen^  to  whom  k  was  a  fpon  to  abafe  him. 
No  Reft  had  Jcfus  that  Night  no  more  Sleep 
for  hitn  now  in  this  World :  O  it  was  a  lad 
Night  to  him:  Anddkis  under  Guapbass  own 
Roof. 

2.  As  be  was  iohQUiaaely  abufed  before  he 
wastiied,  lb  he  was  eiamined  and  judged  by 

a  Court  that  had  no  Authority  to  try  him. 
Luk.  22.66.  As  foomu  it  x»ajf^I?<^^  the  tl- 
hrs^the  Feophy  and  the  Chief  Frieftiy  and 
uKr  Scribes  came  together^  and  led  him  into 
tbeirCutiieiL  This  was  the  EcclefiajUcalQmrt^ 
thegrear  SaAeJrimy  which,  according  to  its 
firft  Conftitution,  (hould  confift  of  leveniy 
g^ve,  honourable  and  learned  Men  s  to  whom 
were  to  be  referred  all  doubtful  Matters,  too 
hard  for  inferiour  Q)urrs  to  decide.  And  thcfe 
were  to  Judge  impartially  and  uprightly  tor 
God}  as  Men  in  whom  was  the  Spirit  of  God, 
according  to  God's  Counfel  to  Mo/es,  Kumb. 
1 1.  16,  &c.  In  this  G}urt  the  Kijjiteous  and 
looooent  might  expeO  Relief  and  Ftote£lion. 
And  that  is  conceived  to  be  the  meaning  of 
Chrift's words,  Luk.  13.  l\.  it  cannct  be  that 
a  Frophet  ferijb  out  efjenmm  \  that  is,  their 
Righteoulners  and  Innocency  may  exDe£l  pro- 
teuion.  But  now,  contrary  to  the  firft  Confti- 
tution, it  confifted  of  a  pack  of  malicious 
Scribes  and  Pharifces,  Men  f  ull  of  Revenge, 
Malice,  and  all  Unrighicourneis :  And  over 
thefe  Caitfboi  (  a  Head  fit  for  fucb  a  Body  )  at 
this  time  prefided.  And  tho*  there  was  ftill 
fixDC  &ce  of  a  Coujrtamoi^  them,  yet  their 
Fowerwas  not  ahcidgBd  bgrdie  Romans,  that 
they  could  not  hear  and  determine,  judge  and 
condemn  in  Capital  matters  as  formerly.  For  as 
Jo/ephus  xhcii  own  Hil^orian  informs  us,  he- 
rod  in  the  beginning  of  his  Reign  took  away 
this  Power  from  them  and  that  Scripture  feems 
lOOOaimit,  Job.  i^.  7,1.  h  it  not  /axoful  for 
uf  to  put  any  Man  to  Death ;  ami  therefore  they 
bring  him  to  Pilate's,  Bar.  He  alfo  underftood 
■Um  to  be  a  Galilean  and  Uerod  being  Tr- 
trtrch  of  Galilee^  and  at  that  time  in  Jeruja- 
lem-,  he  is  fcnt  to  them,  and  by  him  remitted 
10  Filate. 

3.  As  he  was  at  firtt  heard  and  judged  by  a 
Court  that  had  no  Authority  to  judge  him  \  fb 
when  hmfioodac  Pilate%  Bar,  he  was  accufed 
of  perverting  the  Nation,  and  denying  Tri- 
bute to  than  which  nothing  was  more 
aHOCiemf^  filfe.  For  as  all  his  Do£lrine  was 

Eure  and  heavenly,  and  Malice  it  felf  cotild  not 
nda  iiaw  in  it  ^  fo  he  was  always  obfervant 
jaftbeLaws  under  which  he  lived,  and  fcru- 
puloqsof^vlng  the  Icafl  jull  offence  to  the  Civil 
rowers.  Yea-  he  not  only  paid  the  Tribute 
himft-if,  tho'  ne  might  have  pleaded  exemption, 
hut  charged  it  upon  others  as  their  duty  ibtodo, 
Mat  22.  24.  Give  unto  Cefar things  that 
artO&is.  And  yet  with  foch  palpaUa  Un- 
truths is  Chrift  charged. 

4-  Yea,  and  what  is  more  abominable  and 
impaiaUdl'd  to  compafs  their  malicious  De- 
^ips,  the^  indufttioimy  labour  tofiibboio&irc 
Vol  I. 


Witnefll-stotakeawjy  his  Life,  not  fticking  at 
the  groffcft  Perjury,  and  manifeft  Injuftice,  fo 
they  might  deftroy  him.  80  you  iwad,  Mat. 
26.  79.  A'ow  the  0)icf  PrieOs  and  Eiders^ 
and  all  the  CounciLJoHght  Mje  Witness  u<u^  . 
Jcfm^  tojHfthrmte  death.  Abominable  WiA>  * 
edf.cfs  !  For  fuch  Men,  and  fo  many,  ro  ccm- 
plot  to  1  bed  the  Blood  of  the  innocent,  by  known 
and  ftudied  Perjury  !  What  will  not  Mality 
againft  Chrift  tranfport  Men  to- 

S-  Moreover^  the  caniage  of  the  Court  waS 
moft  iniblent  and  tnfe  towards  him  during 
the  Trial  :  For  whilft  he  flood  before  them  as  a 
Prifoner  yet  uncondemned,  |bmetim«s  they  are 
angry  athim  for  bis  ffleoce;  and  when  he  fpeaks, 
and  that  pertinently  to  the  point,  they  fmite  him 
on  the  Mouth  for  ipeakim,  and  fcofi  at  what  k9 
fpeaks.  To  foroe  oftbor  lighr,  frivolous  and 
enfharing  Queflions  he  is  fiknt,  not  for  want  erf* 
an  Anfwer,  but  becauie  he  heard  nothing  wor- 
thy  of  one.   And  to  fulfil  what  the  ftophet 
Jjaiah  had  long  before  prediQed  of  him  ,  hezc^u 
opprcjjed^  and  he  toas  ajjiiticd^  yet  he  opened  not  QJ*'* 
hki  Mouth  :  He  it  brought  ae  a  Lamb  to  the  fjf""/^ 
OaufJ)ter^  and  at  a  SheeD  before  the  Shearers  «  judicMma* 
dumby  fo  he  opened  not  his  Mouthy  Ifa.  5.  3j  7.  nifeftam 
As  alfo  to  leave  us  a  Pracedenr  when  to  fpeak,  <i«JfiaKm» 
and  when  to  be  filenr,  when  we  for  his  Name 
fake  lhall  he  brought  before  Governours:  For  tu,^  icd'* 
fuch  Reafonsasthdehefbmetimes  aHwersnota  ittinpioe* 
Word,  and  then  they  are  ready  to  condemn  him  wpro- 
for  a  Mure.  Anjvocreil  thou  nothing  /  (lauh  the  KL*^ 
High-Priefi;  ttbatttit  that  tbe/e  voitae/s  againji 
thee?  Mat.  26.  62.  Hcarcfl  thou  not  how  many 
things  they  mtnefs  againfl  thee  f"  faith,  Piiatf^ 
Mat.  27.  1  ?. 

And  when  he  makes  his  Defence  in  Words  of 
Truth  and  Sobernels,  they  fmite  him  for  fpeak" 
ing,  Joh.  18.  22.  Andvohenhe  had  thus fpoken., 
one  cf  the  Officers  Khich  jhod  ly\  flruck  Jtfitf 
with  the  palm  of  his  Hand^  Jaytng^  AtUmrek 
thou  the  higb  Prieft  fa  ?  And  what  had  bp 
fpok«n  to  exafperaie  them  ?  Had  he  fpokcn  im-' 
pertinently  ?  Not  at  all :  What  he  fa  id  was  but 
tfiis,  when  they  would  have  had  him  infnare 
himfelfwirh  his  own  Lips;  fe/us  an/icered^  ! 
fVake  openly  in  the  H  >//</,  /  ever  tiiught  in  the 
Synagogue^  and  in  the  Temple  vohitl^cr  the  Jewf 
altc/rys  refcrt.  and  in Jecrct  have  I faid  nothing. 
Why  askefl  thou  me  <  Ask  them  that  hcaid  nit\ 
behold  they  Jbtcw  uhat  If  aid :  g.  d  f  am  rot 
obliged  toaccufe  and  cnlhare  my  Iclf,  but  you 
ought  to  ipiocce^fecundum  allegata  b''  probuto, 
according  to  whatis  alltdgcd  ai;d  proved.  Did 
hedclerve  a  Blow  on  his  Mouih  for  this;  0 
who  but  himfelf  could  have  io  patiently  digjtli- 
ed  fuch  Abufes !  Under  all  this  he  fimds  in  per- 
feft  Innocency  and  Patience,  making  no  other 
return  to  that  Wretch  that  fmote  him  but  ' 
this,  If  I  have  Jpoken  Evily  bear  Witnejs 
of  the  Evil  i  kitt  ifWeJiy  tclyf  Jfuitifi  tboft 
me  ?  '" 

6.  LafUf ,  To  inflance  in  no  more :  He  is 
condemned  to  die  by  that  very  Mouth  which 
bad  once  and  again  pioftfled  he  found  no  fault 
ui  hus.  He  bad  heard  allthatcould  be  allcdged 
againfl  him,  and  faw  it  was  a  pcrfcil  piece  of 
\lalice  and  Envy.  When  they  urge  Ptlate  to 
proceed  tofcntence  him;  why,  ianh  he.  What 
Mvii  1Mb  be  done  i  Mat.  37.  23.  Kay,  in  the 
a  Preface 


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1 1 


8 


Prtitiic.' ro  the  very  Sentence  it  rdf,  he  acknow 
icdgeshim  to  bea  juft  P«fuo,  Mat.  27.  24. 
When  Pilate//w  he  cquU  prevail  nothing^  bui 
that  rather  j  Tumuh  teas  made ,  he  took 
Water,  and  mjhed  his  Hands  More  the  AUlti- 
tude,  and  /aid,  Ltm  tn/iPcent  ef  the  Bimd  of 
tbkjtift  Verfvn  fn-ye  to  it.  Here  the  Inno 
cencyofChrift  biakcoui  like  the  Sun  wadii-g 
out  of  a  Cloud,  convincing  the  Confcieiice  oi 
his  Judge thnt  hcu  js  r,:ll^  and  yetheiDuft  give 
Sentence  on  him  for  all  that  to  plea fe  the  PeopU*. 

Irtjerence  i.  Was  Chrift  thus  ufed  when  he 
Hood  before  the  great  Courcil,  tl.e  Scribes  and 
tldtrs  of  Ifrael  ?  Then  liirely  great  Men  drc 
notaltwys  toifey  neitber  d»the  Agedumkrfland 
Judgment^  job  32.  9.  Here  were  manr  great 
Men,  many  aged  Men,  tnany  politick  Men  in 
Council ;  but  not  one  wife  or  good  Man  among 
thtitn.  In  this  Council  were  Men  of  Parts  and 
Learning,  Men  ot  great  Abilities,  and  by  lo 
much  the  nwre  {lefmcloiis,  hUe  to  do  milchief. 
Wickednefi  in  a  great  or  !enmed  Man,  is  like 
Poifbn  given  in  Wine,  the  more  operative  and 
deadly.  Chrift's  greatelt  Fnemies  were  fuch 
as  thefe.  Heathen  Pilate  had  more  pity  for 
him  than  fuperfiiiioia  CaiapbM.  iMther  tells 
US,  that  his  greateft  Adverfaries  did  not  rile 
out  of  the  Ale-houles  or  Brothel-houfes,  but 
out  of  Moaajieries.,  Convents^  and  Religiotfs 
Umfir. 

Inference  1.  Hence  alfb  we  leam,  77;j/  thd 
we  are  not  obliged  to  anjtcer  every  captioM. 
idle,  or  cnfiutrtHg  ^uejiion ;  vet  we  are  bound 
fjffhf]^f/\  / 1  men andconfefs  the  Trtflh  vibenne 
arc  jvkmnty  tailed  thereunto. 

It's  true,  Chrift  was  fometimes  filent,  and 
as  a  deat  Man  that  heard  not  \  but  whco  the 
Queftionwas  folemnly  put.  Art  thou  the  Chrrff, 
the  Sot:  of  tie  BleJJed^  Jefuspii^  lam.  Mark 
14.  ^  I.  62.  He  knew  that  AnlWer  would  coft 
his  Lite,  and  yet  he  dare  not  deny  it.  Onthis 
account  the  Apoftle  faith,  he  -c-t/iriJrd  i!  good 
Confeffion  before  Pontius  Pilate,  i  iitn.  6.  Jj. 
Herein  Chrift  hath  ruled  oat  the  way  of  our 
Duty,  and  by  his  own  Example,  as  well  as  Pre- 
cept ,  obliged  us  to  a  fincere  coalellion  ot 
him,  and  his  Truth,  when  we  ate  reoulfed 
tawiuUy  lb  to  do,  /.  c.  when  we  are  before 
a  lawhil  Magiftrate,  and  the  Quefiiois  are 
not  curious  or  captious-,  when  we  cannot  hold 
ourpeace,  hut  our  Silence  will  be  interpretative- 
ly  a  denying  of  the  Truth  i  tinally,  when  tiie 
Glory  of  God,  Honoat  of  his  Troth,  and  Edi- 
fication of  others,  is  more  atrainahle  by  our  o]>en 
Confeffion,  than  it  can  be  by  our  Silence :  Then 
muft  we  with  Chrift,  give  direft,  plain,  and 
fincere  Anfvvers. 
It  was  the  old  ?rifcilian  Error,  to  allow  Men 

deny  or  iKfiemftetheh  Plofeffion,  when 
an  open  Confellion  would  infer  danger.  But 
you  know  what  Chriit  hath  laid,  Mat.  10.  cjj. 
Whofoe-oer  P)all  deny  me  before  Men.,  himvoilll 
deny  b  '  ;  try  Vm'-cr  tchich  ii  in  Heaven.  Chriit 
will  lepav  I'lim  in  his  own  Coin.  It  was  a 
ik*re Saying  of  courageoos  ZuingUut.  What 
heaths  would  I  vox  chufe  ?  What  Punilhmcnt 
would  I  not  undergo  ?  Yea,  into  what  Vault 
'oTHefl  would  I  not  rather  chufe  to  he  thrown, 
than  to  witnefs  againft  my  Confcience?  Truth 
130  never  be  bought  dear,  nor  fold  cheap.  The 


Lord  Jufus,  yon  fee,  owns  Ttuth  with  the^uatooa 
eminent  and  inlbnt  hazard  of  hii  Life.  The*P<»'«' 
whole  Clou(J  of Wltnefleshave  followed '  him  J";^!? 
therL-in,  Rcl\  14.  1.  We  our  felw-'S  once  open  gcrc r 
ly  owned  the  ways  of  Sin :  And  fhail  wc  not  do  non 
as  much  tor  Chrilf,  as  we  then  did  for  the  *"Ppl>c'«un 
D:.\  il  -  Did  we  then  glory  in  our  Shame,  and  re"|»o' 
hall  we  iiow  be  alhamed  of  our  Glory  I  Doin  quam 
not  we  hope  Chrift  will  own  us  at  the  great  pr 'tun- 
Day  !  WIiv,  it  weconfefs  him,  he  alio  will  Jnfaf- 
conicfs  us.  U  think  on  the  iealbnablencl>  of  this  ^„  I?? 
Duty.  -  •  le,^ 

hf'rence  9.  OiKC  more,  hence  it  follows, ' 
i'hui  to  bear  tlx  Htvi.t/iet,  Contradifficns  and^?^ 
Abufes  of  Men,  voith  a  meek.,  compofed  and  roe  r.  ft^fci 
Spif  ir.  is  fxcrilcni  a/id  Chnfl-like.    He  flood 
before  them  as  a  Lamb;  he  rendrcd  nut  r<iiting 
for  railing   heendured  thecontradiftions  of  Sin- 
ners againft  himfelf.  Imitate  Chrift  in  his  Meek- 
nefs.    Hecallsyou  fbtodo.  Mat.  11.  28.  This 
w  ill  be  convincing  to  your  Enemies,  comfortable 
tor  your  rj!vt<,:ir)d  honotinble  for  Religion  :  And 
as  for  your  Inuoctncy,  God  will  clear  itupa$ 
Cfiritt  s  was. 

Yc!t  have  heard  the  i]l'-p;:i!  Trial  of  Chrift, 
Uiow  iniolcntly  It  was  uiJiiagcd  agninfl  him  4 
well,  righr  or  wrong,  innocent  or  guilty,  his 
Blood  is  ref(-lvcd  upon  :  'Tis  bought  and  fold 
beforehand  ;  and  if  nuhing  elfe  will  do  it, 
Menaces  anid  Clamours  fhallconftrain  yUate 
to  condemn  hioi.  Whence  out  fecofld-Now 
was, 

Doft.  2.  T7><»/  thd  nothing  could  be  proved 
again!}  our  herd  Jeftn  Chrij!  norihy  ef 
Death,  <>r  of  Bonds  ;  J^et  wa*  he  fpndem- 
ned  to  be  njihd  to  the  Oeft^  ^tbeH  » 
hang  till  he  died. 
For  the  fxplication  of  this,  I  fhallopen  the 
fbllowhig  Ritticular?.  Firjf,  Who  gave  the 
Senrenre.    Sercnd/y,  Urvon  whom  he  pave  \u 
Tlyrdi),  What  Sentence   was  it  that  was 
given.  Fojittbiit,  In  What  inafintt  Chrtt  ta^  ..  .. 
ceivedit.  ■  , 

hi/jh  Who  and  what  was  he  that  dorft  at^ 
tempt  fuch  a  thing  as  this  ?  Why,  this  was 
Pilate,  who  fucceeded  I^f/rr/w  Grattts  in  the 
Prefidentfhipof  Judea.,  ("as  Jojetibus  tells  us^joft-v 
in  which  Truft  he  continued  aoout  ten  years.  Jf*^^"* 
This  cruel  curfed  Aft  of  his  againft  Chrift,  wosAot.  Ja- 
in the  eighth  year  Of  his  Government.   Two ^w- 
years  after  he  was  removed  from  his  Place  and 
Office  by  VneUius  Prefident  of  Syria,  for  hij 
inhutnane  murdering  of  the  innocent  Samarita/tt. 
This  necetfitated  him  to  go  to  Rome  to  dear 
himfelf  before  Crfar :  but  before  he  came  10 
Rome,  Tiberius  was  dead,  and  Caius  in  h  Is  room. 
Under  him,  lalth  Eufebi us,  Pilate  killed  him- ^^"^^ 
Iclf.   He  was  a  Man  not  very  friendly  or  bene-  cieCtUi,  t, 
volenttothc  J'^te/y^  Nation,  but  ftiUfiifpidousc-^7. 
ot  their  Rebellions  and  Infurrefticn? :  This  jea- Non  ad- 
lous  Humour  the  Pricfts  and  Sciibcs,  oMcrvcd, 
and  wrought  upon  it  to  compafi  their  Defign  judsrorm 
againft  Chriit.   Theretorc  they  tell  him  lb  often  genri  fnpi 
of  Chrift's  Sedition,  andftirring  upthe  PeoiJle;»o» 
and  that  if  he  let  him  go,  he  is  none  oi' C^/trs^^^^^^ 
Friend  ;  which  very  Confiderations  prevailed  hal^c 
with  him  to  do  what  be. did.   But  how  duiftanimo 

crn  Ccfa- 

rem;  bunc  pia>t ftcerdow emKtndm      ifaWl  |i0pceKi» 

he 


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The  "Fommif'L^e. 


teattcmptfucha  Wickcdnefsasthis.rho'hehad  ctqel  and  ignominious  I>«ath  of  the  Oo&,  to 


ftood  in  the  Opinion  of  dfar  ?  What !  give 
JiHl^aoent  againft  theSoootGod?  fur  'tis  cvl- 
doXjby  many  Circumftances  in  this  Trial,  that  he 
had  manf  inward  Fears  and  GonviQions  upon 
him  that  he  wastheiionof  God :  By  thefe  he 
was  (cared,  and  Ibught  to  releafc  him,  John  1 9. 
8, 12.  the  fear  ol  a  Ddty  fell  upon  him;  his 
Mind  was  greatly  perplext,  and  dubious  about 
thuPrlibner,  whether  he  was  a  God  or  a  Man 
And  yet  the  fear  of  Ocfar  prevailed  more  than 
iSJ^  the  teat  «f  aDciqr>  ^  piooaedsio  give  Sen 
■4^ae  fence. 

O  filttte^  thou  waft  not  afraid  to  judge  and 
2£|^L.  lentencean  Innocent,  a  known  Innocent,  and  one 
dSt^  whom  thou  thy  iclf  iuii}e^lcd{l:  at  leali  to  be 
nrficrnm  moft  than  Man  !  But  fee  in  this  predominancy 
(utjiunt)  of  Self'^iittereft,  what  Men  will  not  attpropt 
^^^^  and  peipeiMie  to  lecure  and  acCTOawodarc 

Mmlm.m  SeJfl 

ku  Secondly^  Againft  whom  doth  Vihie  give 

Sentence  i  againtta  Malctaftor?  No,  his  own 
Mouth  once  and  again  acknowlcdgol  him  inno- 
cent. Againft  a  common  Prilbner  ?  No,  but 
6tie  whole  Fame  no  doubt  had  ohen  reichcd 
ti/ate'satfy  even  the  wonderful  things  wrought 
by  hinn,  which  none  but  God  could  do :  One 
that  ftood  before  hinn  as  the  Pidlure,  or  rather 
as  the  Bodv,  of  Innocqhy  and  MeekneiL  Ye  have  < 
condemned  and  \a\ied  the  Juft,  and  he  rciift-  j 
«hyou  not,  Jamts').  6.  now  was  that  Word 
made  good,  P/al.  94-  21.  V)ey  Mher  tljcm- 
f^s  together  agait^fi  the  Soul  of  the  Rtgbteats^ 
4itdcim4emii  the  innocent  Bicod. 

Tbirdff^  But  what  was  the  Sentence  that 
IPtld/c  gave  ?  We  have  it  not  in  the  Form  in 
which  it  was  delivered  but  the  Sum  of  it  was, 
that  it  Q\ould  be  as  they  required.  Now  what 
Aid  ther  leqaice  ?  why,  crucihe  him,  crucHie 
h\ta.  So  that  in  what  r  cmnaliries  ibever  it  wais 
delivered,  this  was  the  Subftance  and  V9kEi  of 
tf,  l4dj¥^jej'us  ^Naiareih  lo  be  nmU-d  to 
the  Crqft^  and  there  to  hang  till  he  ke  deed. 
Which  Senrme  afilinft  Chrilt  was, 

1 .  A  moft  unjup  and  unrighteous  ^  Sentence^ 
ijMgitfudEt  p6tv«rfion  of  Jud^ent  and  Equity 
Ihatuvas  etcr  known  to  the  civilized  World, 
finccSeatsof  Judicature  were  firft  fttup.  What.' 
to  condemn  him  before  oneAccufatioR  was  proved 
againft  him  \  And  if  what  they  accufed  him  of 
(«Kit  be  laid  he  was  the  Son  of  God )  bad  been 

rived,  ithadhccnnoCrinK,  for  he  really  was 
i  andthercfore  no  Blafphcmy  in  him  to  fay 
be  was.  ViUic  (hould  rjiliwr  havccomc  down 
fiwD  bis  Seat  ot  Judnnent,  andadoiebim,  than 
9t  there  to  jtjdge  hun.  Oil  was  ibe  high- 
eft  piece  of  IrjgjUic*  that  ever. oiir  Eais  bcprd 

3.  As  k  was  an  unrighteous,     it  was  a 

cruel  Sentence^  delivering  up  Chrift  to  their 
Wills.  This  wa^  that  Mifery  which  Viavid  fo 
Miaeftly  deprecated,  Vfalm  37.  1  a.  0  del'roer 
me  not  ever  to  the  rvi/1  of  mine  Enemies.  But 
P(4it//r  delivery  Chiift  over  to  the  will  of  his 
Enemies,  Men  fhll  of  Enmity,  Rage,  and  Ma- 
lice ;  whole  grejtcfl:  pleafurc  it  was  to  glut 
tbonfelves  with  bis  blood,  and  latiate  their  re 
vengeful  Hearts  wWi  foch  a  fjxCbde  of  Mifery. 
For  10,  as  r.ion  asthefe  \Vf)lvL>had  grip'd  their 
XtKjfi  tboy  were  not  iatisbed  with  chat  cuiicd, 


which  F//ar<r  had  adjudged  him,  but  they  are  re? 
folvid  he  Ihall  die  over  and  over;  they  wiU 
contrive  nuny  Deaths  in  one .  Now  they  fay  as 
a  Tyrant  did  once,  Moriatur^  ut  Jentiai/emori^ 
lec  himdie^  loas  he  may  teel  himlclf  to  die,  /.r. 
let  him  die  by  inch  meal.   To  this  end  they  prt- 
fently  ilrip  him  naked  \  Icourge  him  cruelly  ^ 
array  him  in  Scarlrt,  and  mcx:k  him  crown 
him  with  a  Bufh  of  platted  Thorns ,  ui\a\  that 
Crown  upon  his  Head  by  a  blow  with  a  Cuie, 
which  fet  them  deep  into  his  lacrcd  Tcmple&j 
(beptered  him  with  a  Keed  \  fpat  in  his  Face ; 
fttiptoff  his  Mock  Kobes  again  ■,  put  the  Cro& 
upon  his  back,  and  compel  nim  to  bear  it.  AU 
this,  andnauch  more,  tbeyexprefs  their  cruelty 
by,  as  loon  as  tb«y  had  him  delivered  over 
to  their  WHL  So  that  this  was  a  cruel  Sen^ 
tence. 

^ .  As  it  was  a  cruel,  lb  it  was  a  rajh  and  bafiy 
Sentence.  TheJ^^icxare  all  in  hafte;  conlalc« 
ingall  Night,  and  early  up  by  the  break  of  Day 
in  the  Morning,  to  get  hirti  to  his  Trial.  They 
fpur  on  Pilate  with  all  the  Arguments  they  cati 
to  give  S.;ntence.   His  Trial  took  up  but  one 
Morning,  and  a  grear  part  of  that  was  Ibcntin 
fending  him  from  Cii.ipl'.u  to  yi/titc,  and  from 
Pilt/ie  to  Mercdy  and  then  back  again  to  Pilate \ 
16  that  it  was  a  halfy  and  headlong  Sentence 
thatP/A//f  give.   He  did  not  (iff  and  examine 
the  matter,  but  handles  it  very  ilighily.  The 
Trial  of  many  a  mean  Man  hath  taken  up  ten 
times  more    Debates  and  Time,  than  was 
fpent  about  Chrift.  They  that  look  but  flight-  " 
ly  into  the  Caufe,  eafily  pronounce  and  give|J"^"nJ^ 
Sentence    But  that  which  was  then  done  intjciiepro- 
hafte,  tbey  have  had  time  enough  to  rqwnt  f6i<uiqcu>"* 
fince,  .        ■  ' 

4.  As  itwaa  a  ra(h  and  hafty,  fo  it  was  aci 
extorted  forced  Sentence,   They  fqueeze  it  out 
of  Pilate  by  meer  Clamour,  Importunity,  and 
luggeflions  of  Danger.    In  Courts  of  Judicature 
fMOh  Argumenoi  ihould  fignifiebut  little  ^  "otMiaadtcr 
Importunity,  but  Proof  Inould  carry  it :  but  extort 
timorous  Vihtte  bends  like  a  Willow  at  this •3"^'* 
Bri^ath  of  the  People  i  he  had  neither  fuch  a  chViflum 
fence  of  Juftice,  nor  fpitit  of  Courage,  as  to  cijmnet« 
withftand  it.  cdv* 

5.  As  it  wasanExtoned,lbit  wasa  Hypoerttiaxl 
Scntejice,  masking  horrid  Mnrderundera  pre- 
tence and  formality  of  Law.  It  mull  look  like 
a  legal  froccd  lire  to  palliate  the  bufinels.  Loth 
ho  was  to  condemn  him,  left  innocent  Blood 
(hoiild  clamour  in  his  Confctence  i  hut  fince  he 
mult  do  it,  he  will  transfer  the  Guilt  upon  tbem, 
and  they  take  it  Hit  Koodheott  ut^  and  on  oaf 
Qiildren  jor  ever^  lay  they.  Pilate  calls  for 
water,  wafhcs  his  hands  before  them,  andtdls 
tbem,  i  am  free  from  the  Bleed  of  this  jufi 
Per/on.  Butftay,  tree  fpm  his  Blood,  and  yet 
condemn  a  known  innocent  Perlbn ;  Free  from 
his  Blood,  becanfehe  walht  his  hands  in  Water  > 
No,  no,  he  could  never  be  free,  except  his  Soul 
had  been  waihed  in  that  Blood  he  ihed.  O 
the  Hypocrifie  of  Pilate!  Soch  jugglirg  as 
this  will  not  Icrve  his  tur-.,  when  he  (hall  Itand 
as  a  Prifiner  before  bioi,  who  now  ftood  arraign' 
edat  Ms  Bar. 

6.  And  hft!y.  As  it  was  a  H/pocritical,  lb 


it  was  an  \J ma  rked  Sentence ;  Ic  admitted  not 

of 


Digitized  by  Google 


I30 


The  Fcuntdin  of  L  ife, 


f  VoLl 


•t  aKtpritvc,  nu,  nu  lor  j  djv  ;  nur  dtxh  Chriti  ^ippc^l 
io  aoy  <  thcr  Jiidifaturc,  or  oni.c  dtl'irc  tlic  Icift  delay  ot 
the  EKciurion  ;  but  jwiy  he  it  iiurric4  in  haflc  to 
the  Ext(iiti:;n.  RluOi,  O  yc  Hejvcos!  And  tremble,  O 
Earth,  aclucha^rnrcaccastliii '.  Now  Chrift  is  dead  in 
Law ,  now  he  knom  vvhether  hemmO  be  cirried,  aod  chit 
jjrclently.  Hit  Sfjti!  Jtid  Body  mufl  feel  that,  chc  very 
tighl  ol  which  put  hini  inc  i  an  Agony  hue  chc  Ni^hc before. 

Fmibl),  and  Lidly,  In  wlui  manner  did  Chnft  recci?e 
thtj  cruclaind  unrij^ccout  Seniface  ?  He  received  it  like  him- 
Iclr;  with  admirable  Mctkadiwil  PadaKCb  ite.dodi  » 
it  wcfe  wimhioiidf  t^ipbit  own  InMceacy,  nd  Obedi- 
ence 10  trii  V«bei*&  will }  and  (Undt  at  ifae  Bar  with  in- 
vindbte  Patknoe,  and  meelc  ^bmtffion.  He  doth  not 
once  defirc  the  Judge  ti  defer  rlic  Scnrcrtce,  much  leC 
fail  down  Jttd  beg  lor  Im  LUc,  tocher  iViibaennrc  to  do 
at  Inch  (iaies.  No,  but  as  a  Sheep  hegoeito  the  (laughter, 
HOC  opening  his  mouth.  Some  appfy  that  Miprenioo  to 
Chrifi,  y.f/rTr->  Tc  hjw  c.:r..i:irmcd  and  i^ilUd  ibe  jjf^f, 
and  l}<:  rcfiUal!  )-<u  nit,  irom  ihc  time  that  Pilate  gave 
Sentence,  till  he svjs nailed  to  the  Crofs,  we  do  not  read 
tiiJt  ever  lic  u  id  any  thijig,  fave  only  to  the  Woman  that  fol- 
lowed him  out  of  the  City  to  Gtlgitba  :  And  what  he 
faid  there,  rather  maoifelled  his  Pity  to  them,  than  any 
dilconteor  at  what  was  now  come  upon  him  -jDMif^tri  Jc- 
nfalCm,  (liith  he)  wettmtfvme,  but  weif  forjmrfeivcit 
mifirymrCbtUrtht  Luke  aa.  28,  <S!t.  Othe  perfirft  Pati- 
fHCSindMednc&oCCailiftl  The  InfcRoca  from  bcooe 
ate: 

hfitmt  I.  Do yott  fie  iduc  wk  hciedone  agaioft  Chrift 
pdderpmenoe  otLaw  P  Wfuttatfi  have  Tut  to  frig  fv  gMl 
Lmi,       xi£}it'!vtt  FjiC(vrior,e)-{  'ftbtrn. 

O 'tis  a  fin^ul^ir  MetLy  to  l;vc  under  good  Laws,  which 
protc^l  the  Innocent  from  Ir  r.r  .  Ijwsare  Hcdj^e!  about 
our  Lives,  Liberties,  Eflitev,  and  all  cJic  CcKnforts  we  en 
joy  io  this  World.  Times  willbc  cril  cntwfth,  when  Ini- 
quity is  not  «/!/f awiKnaiif^i/ and  punifhfd  by  Uw  ^  l>ut  how 
evil  are  thofc  Times  like  to  prove,  when  Iniquity  is  c;li!!ifl-:J 
Olim  ai-  ^       '  Pfalmift  a)mplain5,  /'O^.  94.  ao.  it  was 

iniiiibus, 


the  complaint  of  Pliny  to  Tr j\  w,  ijut  ^^'llcrcas Crimes  were 
bm  Irribiis        K)  be  the  burden  of  the  Age,  now  Laws  were  fo  ;  and 
?;I^„f ' ,    that  he  feared  the  Commonwealth  which  was  eflablilhr, 
p",";-  wouldbefubvenedby  Laws.  Ti«  not  lilte  that  Virtue 
,„;„^  , ft  will  much  flonrifli,  when  jHiiinait&rvuf  if  m  /frmlxk  m 

me  rXuH        f'^  *f  ^fi^  I**^How  ^ 

ua  kt  ^*»**  fmt  cammmmt»m  ^xjokmnt  ma,  nm 
busfanda-  '"'icf'O'AKMw/  Ainai$.  34.  tm  mOffifni  may 

u  fit  leei-  Ijurifws  Riebten^mft/  Ifi.  flb.  17.  U  was 

buseverla'  t'l^tefore  without  great  rcafon,  that  the  Apoftle  cxhor- 
flm,  ad  '  Skffticathns,  Prayers,  Jnttrcefioiu,  mid  giving  a/ 

— ,  •  TbMl-s  be  msdt  jir  a!!  Afcn  ;  /jr  Kin^t,  and  idl  that  an  in 

^      Af.th]riti,  thit  wc  injy  Ictd  a  quit!  and  ^e.jccdk  Life  in  .ill 
Gidimef,  Mid  H:r.cih^  i  Tim.  1.        GrcJt  is  the  Intcrefl 
■  ■        of  the  Chiircli  ot  God  in  thcmi  they  arc  Inllrumcna  ol 

aioch  Good  or  Evil. 
1  !i>jmme  2.  WasChrift  corxlcmned  in  a  C^un  of  Judica- 

ture Hope  evident  then  ii  it,  that  tl\-'  c  is  a  Judim<ni  ta  ctme 
after  this  Life  f  Surely  things  will  nJ>t  be  always  carried  as 
thcvare  in  this  World.  When  you  fee  /<nw  condemned, 
and  B4>\tbl>ai  rcteafed,  oonclude,  thai  a  rime  will  come 
when  Innoccncy  Ihalt  be  vindicated,  and  Widtedoefs 
Humcd.  On  this  very  ginxind5«/i«mrcoBcludest  and  «eiy 
r^t'onally,  that  God  will  call  over  drinpherafterKa  more 
rigritidus  Tribunal;  And timetver^  tfimmdtttbt  Sun  the 
flMi«i  Judgment,  that  Wiei^ednefs  wm  tbtn\  mi  the  fidce 
ifAmtttfiteit,  that  Mfaty  wot  there.  I  faiJ  m  ttn  Hent, 
Qtiflutll  fitJge  the  Kiihtem,  and  the  WnM  :  Var  there  it  a 
time  there  fv  evaj  furftfe^  Mdfsr  every  wtrl^y^joicf.  j,.  j5, 
17.  Some  indeed  on  this  ground  hjvc  denied  tivc  Divine 
rtijvidcncc;  l)ut  S'.'jwvi  draws  a  ri;::"  1  ntraryCondafioo, 
Oid  jlMUjitd^t  :  ,'^urely  he  vwll  takt  xUc  iiutierimo  his  own 
hand,  he  wiil  brin;i  fo'rtii  t!)c  Rigliteournrfs  of  his  Vroplc 
as  the  light,  and  rhcir  iuft  Dealing  as  the  N'oon  dav.  It's  1 
Mercy,  if  we  be  wronged  in  one  Court,  that  wc  cin  appeal 
to  another,  where  wefhalt  be  fure  to  be  relieved  by  a  fuH 
impartial  lodge.  Be  fstiear  theteftre,  mj  btetbia,  (faith 
the  ApoflK  )  i4' • '  f  cymhi  rf  (be  Ltrd.,  James  s.  4, 7, 8. 

hftmtet  A,;:m,  Asrr  >au  ftt  Imr^CtnfdeKce  may  te 
nrr-tom  and  rwi  dmn  if  t  Jkfhfy  i^ni,  piUl/i 
Confcienoe  Iwl  lum  bewaie*  and  Aibewt  hii  IhtcRft 
bid  him  aft:  Hit  h»cSCdiar  w«  more  ihia  ite  Ibv  of 
God.  Bmi  O!  Whac  adrenUal  thing  i»  it  for  Gonfiicaoelo 
beenroaMd  bvtbe  fiar  of  Mm!  Pm.  £<.  To  guard 
ihjr&Nrit  Reader,  agiinftdikMllcbief,  let  luch  Conf^era-I 
tions  n  racft  be  ever  wkh  thee< 


\     I.  Ciajlidcr  no..  Ai-u  thofe  IVotics  or  Plcafurrs  cofl, 
i  whicliarcpurchaled  \vith  the  lofsof  inward  Peace'.  Thae 
!  t»  nothing  in  this  World  ^ood  enoujjh  ro  recomprnce  fucli  a 
;  Loft,  or  ballancc  the  Miftry  ot  a  tonnenting  Confidence. 
!  If  %'04i  vin'acc  it,  and  prniiitute  it  tt>r  a  tl4:lhiy  Ltrfl,  Kwii 
I  remtrnl^r  the  injury  ycii  did  in  many  years  afict ;  Gen,  42. 
21.  /W;.  1^.  26.  It  will  not  only  retain  the  memory  of 
J  what  you  did,  butit  nill  ,«ec«^eyou  for  it-,  Mat.  27.  4.  k 
>  will  not  fear  to  tell  you  that  plainly  with  ortiers  dare  B9t 
whifper.   It  will  not  only  aocufe,  Iwiit  will  alio  andetm 
you  tior  what  yodhatpedoine.  Tliii  candeauMg  Voioe  of 
Coflfiienoe  it  a  «en  Mlfible  Vote. 

YouniayleetheiMRoiffofbiBC^iit,  tbevigonrariila 
jKdm,  the  dolefilt  effeSt  of  it  in  Sphra.  It  will  from  all  thele 
incAcesproducr  Shamf,  R-.ir,  and  TkftJ.tif,  if  God  give  ntx 
Repentance t«  Life.    The  i'^^/r^  it  works  will  lo  confound 
1  you,  that  ycu  will  not  be  able  to  look  up-,  Jib  jt.  14. 
I  Fftlm,  I.  5.  The  f.jr  it  works  will  make  yu\i  wilh  for  a 
I  hole  in  the  Rock  to  hide  you  ;  I;a.  2.  9,  10,  i  -,  1  j.  And 
i  its  0(/^j»- is  a  death-paog.   The  cutting  oft  ot  Hufic  is  the 
greatcH  Cut  in  the  World.   OlAocuflaiklaodcrAph  ■ 
loadasthis!  rr9v.  18. 14. 

2.  Coofider  the  nature  of  your  prefent  Aftions  -,  they  are 
Seed  (otRufior  Eternity,  and  will  fpring  up  again  ih  uitn> 
ble  Efietb,  Itewards  and  Punilbmcncs,  when  yon  due 
did  them  are  turned  to  dud.  (ial.  6.  7.  What  a  Mm 
fvfrs,  that  fhall  be  rejp :  And  as  fure  as  the  HarveA  folloM* 
the  fced  tiaic,  fbfwe  fhaUShame»  Fear,  and  HOook,  fU- 
tow  Sin,  Dim.  la.  a.  What  Amdir  the  firnom  iMwer 
faidof  his  Work,  anyanchawretruly  be  laid  of  onn^ 
Mtenuiatifingt^  I  punt  for  Eternity,  laid  he,  when  one 
a^ked  him  why  he  was  lb  curious  in  his  Work.  Ah,  how 
bitter  wilt  thofc  rhinf^s  be  in  the  account  and  rctdtoaing, 
whidi  were  I l  i  jljrK  11  ilic  atVing  and  committing ! 'Ta 
true.  Cur  Attions,  phytK-ally  confidercd,  arc  tranfiem  j 
how  loon  is  a  Word  or  Aftion  fpokenor  done,  jnd  ihtre 
is  an  end  of  it?  But  mirj/l;  ron(idered,thev  are  |.;rpn^nrnt, 
bcint;  put  uponGLiti  b  C  x:k'  ul  jiL'ji.nt.  O  :!icifl:  if  uke 
heed  wlut  you  do  :  Sj  fpeak,  aod  io  ii\y  as  they  that  muft 
give  an  acoouat. 

3.  Confidcr  how  by  thefe  things  Men  do  but  prepare  for. 
their  own  torment  in  a  dying  bour.There'i  bitrcrnefs  enough  ' 
in  Death,  you  need  not  adid  note  Gall  and  Wormwood  to 
add  to  the  btttemefs  of  ii.  Whit  ii  the  violencing 
and  wooadiif  •  of  Coolaeiioe  anr,  fant  ibe  flickiag 
fo  many  Pioa  orNeettei  in  yonr  ficaib4ed  againft  you 
come  to  lye  down  OB  k }  This  nukes  Death  bitter  indeed. 
How  many  ftitve  trjfht  in  a  dying  hour  they  had  rather  B» 
ved  poor  and  low  at!  their  days,  than  to  have  f>rjlQ«l 
their  Confcieocesfor  tlic  World  ?  Ah,  how  ii  the  fat  c  aod 
afpc<l  Ot' things  altered  in  luc'i  in  hour  1 

Nofuch  Confidentionsas  thcic  had  any  place  \aPilatt\ 
heart;  far  if  1  .  hr  would  never  l»e  becBconNBdcr 
feared  into  fu  !i  an  Ai'^  as  this. 

Irferente^.  Did  Lhti't  i'.inH  .ur.in^ncd  jr.d  condemned 
at  Filate'i  Bar  TKen  the  iidin.e.r  jhall  nn  ■:r  ,t;  .:;y:'\/  .md 
cmdtmned  .i»  Cud's  B.v  .  This  Sentence  1!  ji  r  ':  prs»- 
nnttrced  00  Chrift,  gives  evidence  that  God  will  never 
pronounce  Sentence  againft  fuch :  For  had  he  incendet 
to  have  arraigned  them,  he  wouM  never  have  (iifTcred 
Chrin  their  Surety  to  be  arraigned  and  ooodemned  fee 
them.  Chrift  ftood  iK  Aif  dM  bdbie  a  hlihcr  * 
than  Fi/4fe|  be  flood  at  God^  Bar  aawcU  ai  Mi. 
did  but  due  Ddikli  Gad'kom  flHid  «Bd  Connftt  MiMne 
detcnmined  cobedone,  and«lHR<lodlinHlc]Fatdhe  fiia* 
time  did  i  tho'  God  did  it  juflly  and  hoUly,  dealing  witb 
Chrift  as  a  Creditor  with  a  iwtry ;  Pilate  moft  wide- 
ed!v  JtiJ  ojfr'y  Jr,i|'iip  \'.'r;i  Chrifi  ;i5  a  1 '.jrr',.pt  Judge, 
that  IliL-d  ilir  Eiocii  iit  a  kucv,  n  !nnnc-nt  kj  pacihc  the  peo- 
ple. biM  ccrriin  it  is,  that  ou;  1  i  hiL  Condemnation  mwn 
our  jultihcation  :  And  had  iha.  Scnirnce  been  given  againft 
him,  it  muft  have  been  given  againft  ns. 

O  what  a  melting  Ccniideration  ii  this !  That  out  of  his 
Agonv  ccmes  our  Vittory  ;  out  of  his  Condemnation  out 
Juftiticarion-,  out  oi  his  iPain  our  Eafe;  out  of  his  Snipes 
our  Healing  i  out  of  his  Gall  and  Vineg^  our  Honey ;  oat 
of  his  Ctrffoiour  Cic  fling  t  cut  of  his  Crown  of  Thorm  oat 
Crown  oi  Glory  -,  out  of  his  Death  otir  Life  :  If  he  OMlt 
not  be  rcleafed,  it  nai  that  you  might.  If  F//4re  gaur 
Seateoce  ^inA  fain,  itwat  that  the  neat  God  midtt  nevtr 
SbvSewenceaiuiiftyoii.  Ifheyaded  that  klhonidhe 
witbCMflaitlieyteqnircd,  itwatdin  k  origlik  be-viifc 
oorSoabatweflaiwe  can  define.  Anddwfcfbt^ 

Ttml^ittoihdfirlAufiNl^MeOtfi, 


SER- 


Digitized  by  Coogl 


Murk'" 
memibk 

Chijimbk 

}tMlfUt 


SERMON  XXV. 


LUKE  XXm.  21,  28,&c. 

■ 

And  there  folhwfd  bm  a  ^reat  cmpany  of  People,  Ml9f 

Women,  tobub  d[o  l/madcd  and  lamented  him,    Biit  Je^ 
[us  turning  unto  tbem,  [aid.  Daughters  of  Jeriifalem, 
weep  not  fir  me,  ht  weep  for  j/o»f  feives,  and  for  jour 
\  Children. 


HE  Senterxe  of  D^ith  once  ^ven 
aguoftOuiit,  the  Execution  qaidb 
Yf  follows.  Amy  they  lead  him 
trom  Gdbb^th.i  to  Golgotha^  lon^- 
Jog  as  much  to  be  nailing  him  to  the  CiolS) 
and  feeding  their  Eyes  with  his  ToniMdts,  as 
the  Eagle  doth  to  be  tearing  the  FleCb,  and 
diinkiiK  the  BLood  of  tbacLsunb  (he  hath  fd- 
zedioAer  Tatons,  anl  is-cairying  away  teo  the 
top  o(" fe  me  Rock  to  devour. 
•  The  Evtw^ifi.  here  oblerves  a  memorable 
Fbflage  ^  fitfoot  in  tiidc  way  to  the  place 
ofExectttion  and  that  is  the  Lamentations  and 
Wailing  of  ibme  that  followed  him  out  of  the 
City,  who  exprdfed  their  Kty  and  Somwlbr 
him  mol^  rciiitrly  and  corripifri-jfiuely  :  All 
Heans  woe  not  hard,ail  tyes  were  not  dnr, 
Thtre  folbmd  im  m  ;/mr  emp/ary  rf  PeopU, 
and  -^f  ^Vr^meiiy  lAidt  ^fohendM-MdUmn- 
ud  bm,  Sijc. 

In  tUs  Paragraph  we  hav«  two  Pnts,  viz. 
the  Lamentation  of  the  Daughters  oi'  ferufa- 
Urn  ior  ChrUl,  and  Chnft's  Kqily  to  them. 

1.  The  Lamentation  of  the  DaughtetsoF 
Jerufdkm  for  Clirill.    Concerning  them,  wc 


THE  Senterxe  of  D^ith  once  ^ven  "  will  thus  work  upon  ingedOOiB  Spirits  wlio 
agaioftOuiit,  the  Execution  qaidb  read  ox  lieard  of  it  which  when  it 
ly  follows.  Away  they  lead  hhn  **  teacte  ao  hi^,  is  fo  lar  fiooft  being  Faith^ 
trom  Gshh^thd  to  Qotgotha^  long-  "  that  it  is  but  a  carnal  and  fieflily  I>evorion. 

ipringiiig  iiom  Fancy,  which  is  pleafed 
^  wldi  foa  a  fltaf,aiid  die  principles  of  ti)* 
genuity  ftirred  towards  one,  who  is  of  a  no-  • 
bk  Spiri^  and  yet  abufed.  Such  Stories  ule 
to  flkiip  a  Pkindple  of  Hnmamty  hi  Men 
unto  a  companionate  Love  -  which  Chrift 
^  himMf  at  his  fufieiing  tound  fault  with,  as 

being  not  Spiritual,  nor  failed  eno^  hi  ^ 
"  thole  Women  that  n  e:n  weeping  to  lee  the 
'•^  Melfiah  fi>  handled.  Weeg  notjor  me  (laith 
he  )  ihatis,  weep  not  fo  mndi  for  this,  to 
fee  me  fo  unworthily  handled  by  thofe  fbt 
whom  1  die.  This  is  the  Ftinciple  fhm 
whkh  fome  concdve  tliele  Teats  to  flow: 

But  Cahin  attributes  it  to  their  Faith,  look-  vu^mus 
\r%  upon  tbefe  Mcnmieis  as  a  Remnant  ider-  <^>»l^3!" 
ved  by  iheLori  in  that  miferahte  Difperfion  ^ 
and  tiio' their  Faith  was  hat  weak,  yet  heftrinis^ 
judges  it  credible  that  there  was  a  lecret  mirtcaio.' 
Seed  ofGodUneTs  inthem,  wUchafieiwarisnimChri- 
f^rew  to  a  maturitv,  and  brought  forth  Fruir. 
biifitty  enquire  who  they  weit^  an^  why  they  \  And  to  the  laooe  Senk  others  give  their  Opi-  ^impA 
moimied.  idonalfo.  wKai- 

ftM^&f      (i)  ^^'^0  ^^^ey  were  >  Tlie  Text  calls  them      i.  Let  us  conGder  drift's  Reply  to  them  •,  f>»»»ft*M- 
1^ — u —     .       I.:  c-r.^..r.,,^  for  me ycDaugkers  4 JerufalmS^^!!^^^ 


(i.)  Who  they  were  >  Tlie  Text  calls  them 
1b|i««^,  Daughters,  /.  e.  Inhabitants  of  Jerujdem  ^  tor 
t,  f.  mulie-  it  is  a  HAmifm ;  as  Daughters  c/Zion,  V)augh- 


n  :  Np> 

fc  fillar 
Tfionii. 
l!iint.ia 
t«e. 

Mt.  Aath. 


"  CiP' 


rrrj  <?/ Ifiael,  And  it's  like  the  g  rear  eft  part 
of  them  weie  Women  ^  and  they  were  many 
of  diem,  a  Troop  of  hloomers  that  followed 
Chrifl  out  of  the  City  towartls  the  place  of 
his  Execution,  with  Lamenations  and  Wai* 
lings. 

(2.)  What  the  principal  and  gtound  of  thefc 
tlieit  Lamentations  was,  is  not  agreed  apon 
by  tbolediat  have poodied  the Stcnry.  Some 


Wcef  not  > //./^^f «  ilSJr^i^ 

Strange,  that  Chrift  fwmld  foraid  them  to  Q^mtfh 
weep  for  him .  vea  for  him  under  fuch  unpa-  autcra  im- 
ruilef  d  Sufietings  and  Mileties.  If  ever  there  bcaU«  fuit 
was  a  Iieaftmeltifig  Objefthi  the  World,  it^JJ^ 
was  here,   O  who  could  hold,  who(e  Heart 
was  not  petrihed,  and  more  obdure  thao  the  4iink  o- 
lenfleft  Rocks !  This  Reply  theiefoie  df  Chrift  oeo  eft. 
undergoes  a  double  Senfe  and  Intetpretarion,*^'*"!" 
foitable  to  .the  diflbent  conflm^tion  of  their 
Sonowst  Thole  ttnt  look  opoh  their  SoROWSncmi 


are  of  Opinion  their  Tears  and  Lamentations }  as  mecrly  natural,  take  Chriffs  Reply  in  a  ne-  pofte«ger« 
were  but  the  £i^£ts  and  Fruits  ot  their  more  |  ^tive  Senie,  prohibiting  fuch  Tears  as  thoie.  ^Sf^ 
tender  and  ingenuous  Natones  j  f^hich  weielThef  that  expound  their  Sottows  as  dfsfiuit""^^ 


Dr.TTia. 

Go-J  ivin 
It  iMi  Tii- 
UKfh  if 


moved  and  melted  with  fo  tragical  and  fad  a 
SpeQacle  as  was  now  before  them.  It's  well 
obleived  by  a  judicious  Author,    That  the 

tragical  Story  of  fonie  great  and  noble  Per- 
*^  ibnage,  tuU  of  heroical  Venue  and  Ingenut 

ty  ( yet  inhumanly  and  ungnitdvUy  ufed) 
.  voL  i 


of  Faith,  tell  us,  tho' the  Form  ofChrlft'scx- 
preHing  be  negative,  yet  tiie  Senle  is  compara- 
tive, as  Mattf).  p.  1$.  t  m/iStof  Meny^  and 
not  Ssfr'ijuc  \  i.  c.  Mercy  ttthcr  than  Saal- 
fice.  So  here,  weep  nthct  opon  your  own  ac- 
count, than  mine }  leferve  your  Sorrows  foi 
R  tba 


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die  Catamities  coming  upon  your  felves  and 
your  Children.  You  are  greatly  afFe£ted,I  fee, 
with  the  Mifery  that  is  upon  me  \  but  inioe 
will  be  quickly  over,  yours  will  lie  long.  In 
which  he  rtiews  his  merciful  and  compaflhionate 
DiQnfitioQ,  vrtto  was  Ml  more  mindtul  of 
<0tas  Tmibks  and  Burdens  tlian  of  his  own. 

And  inded  the  iiys  of  Calamity  coming  up- 
on them  and  their  Children,weredoletuldays. 
What  direful  and  mpwoedented  Miferies  be- 
fel  them  at  the  breaking  up  and  devaftation 
of  the  City,  who  hath  not  read  or  heard  > 
And  who  can  feftainfiom  Tean  dm  beais  fo 
read  it  ? 

Now,  if  we  take  the  word^in  the  tirli  Senie, 
as  a  prohibition  of  their  meerly  natuni  and 
cafttaf  Afl^ioiis,  exprcfTed  in  Tears  and  La- 
SNUatioos  iot  him,  no  otherwile  thao  they 
would  hne  been  upon  any  other  lite  tragical 
Story  i  then  the  Obleivatioo  iioni  it  wiU  be 
tfais) 

DoQ,  I.  That  mehing  AgtU'tons  and  Scr- 
nmSf  even  from  the  Senfe  aitd  Coi^fidera' 
turn  ef  the  Safferir^gt  ofCbrifiy  mtmuh 

If  you  take  It  in  the  latter  Senfi;  as  AeFfnit 
of  thar  Faith,  ns  Tears  flowing  nam  a  gra 
cious  Piiedpk  j  then  the  Obfeivatioa  will  be 
tills; 

Do£L  2.  That  t})e  behevmg  Me<f$tatian  ef 
wAa  Chrift  fitffered  for  ut^  is  of  treat 
fcrce  oMd  ejiemjf  'to  mdtmikrMt  the 
Heart. 

I  fliall  rather  chufe  to  profecute  both  thefc 
Branches,  than  to  decide  the  Contioverfie  •, 
efpecially  iince  the  Notes  gathered  from  either 
are  fo  ufcful  to  us.  Andtherefoie  I  AaU  be- 
gin with  the  firft,  vis. 

Doft.  I.  That  melting  AffeQ'ians  and  Sor- 
rows  J  even  from  the  Senfe  oj  Onifi's  Sttf- 
firi^gf^  arena  infallible  Marks  tf  Grace . 

In  this  Point  I  have  two  things  to  do,  to 
prepare  it  for  ufe. 

tirfl,  To  Ihew,  what  the  melting  of  the  Af- 
fe£Uons  bv  way  of  Grief  and  Sorrow  is. 

Saeen^^  That  they  mav  be  fo  melted,  even 
upon  the  account  of  Qui^  and  jwt  the  licart 
remain  unrenewed. 

f»y?.  What  the  melting  of  tfae  AffiOions 
by  xv;?y  of  Grief  anJ  Sorrow  is. 

Tcar:i  arc  iioihirig  ul£e  but  the  Juice  ot  a 
Mind  opprcfTed,  and  Iqueezed  with  Grief 
Grief  comprenes  the  H'j:jrt :  the  Heart  fo  com 
preOcd  ar.d  fqueezed,  \  (.ijtb  it  felf ibmetimes  in 
Teats,  Sighs,  Groans,  C^r.  and  this  is  amiold  ^ 

grddcus^  n-'d  ivho!l^-  fiiptrn-iturj!  •  ox  comm^n^ 
and  altog-^ilicr  iiaiuul.  Ihu  ^liciuui  mdnng 
or  forrow  of  the  Soul,  is  likewife  twofold  ^ 
habitUiil^  or  a^ujl.  Habitual  godly  Sorrow  is 
that  gracious  dilpofition,  indinatiun  or  ten- 
dency of  the  renewed  Heart  to  mourn  and 
melt,  when  any  jult  occaHon  is  prefentcd  to  the 
Soul  that  calls  lui  I'uch  Sorrow.  It  is  exprcl- 
fid,  Eseh*  3^ .  atf*  by  tskh^  jsngr  bean 


of ftone^  andgimng  a  heart  &f  flejb  j  that  is,  a 
Heart  impreflive,  and  yielding  to  fuch  A^u-  «• 
ments  and  Conhdetations  as  move  it  to 
mourning.  ■       i  ;?     '   "     '  , 

A&M.1I  Sorrow  is  the  exprdlion  and  mani- 
fdiation  of  that  its  "Inclination  upon  juflQc- 
cafions-,  and  ifs  exprefled  two  ways,  either  ' 
by  the  internal  eflfecls  of  it,  which  are  the 
Heavinefs,  Shame,  Loathings  Kefolution,  and 
holy  Revenge  begotten  in  the  Soul  upon  die 
account  of  Sin ;  or  alfo  by  more  external  and 
vffible  eftefts,  as  Sighs,  Groans,  Tears,  f?"^. 
The  fomier  is  egntial  to  godly  Sonow,  the 
VittcT conrinj^c/it^dini  accidental,  much  depend- 
ing upon  the  natural  temperature  and  coofii- 
tution  of  the  Body. 

Natttral  and  common  OKltings  are  nothing 
die  but  the  eiie£b  of  a  better  T^nmer,  the 
fruit  of  a  more  ingenuous  Sphit,  and  eafiet  . 
Conftirution,  which  fhevvs  it  Iclfon  any  other, 
as  well  as  upon  fpirituai  Occalions  :  As  Auflin 
fa  id,  he  could  weep  plentifully,  when  be  read 
the  «ory  of  Dido.  The  Hiftory  of  Chrift  is 
a  very  tragical  and  pathetical  Hifiory,  and 
majr  melt  an  in^eouous  Nature,  where  these 
is  no  renewed  Pnnd^e  at  a!!.   So  thn. 

Second^ ,  Our  Afife^tions  may  be  mdted,  . 
even  upon  the  fcore  zoA  acccount  of  Chrift  | 
and  yet  that  is  no  infallible  a  idence  of  agB- 
cious  Heart  And  the  Reafons  for  it  are, 

1.  Becaufe  we  iind  ail  forts  of  AflfetHoos 
afted  and  vented  by  fuch  as  have  been  no  bet- 
ter than  temporary  Believers.  The  ftoov*  v 
ground  liearers  ui  Matth.  tj.  30.  received  the 

Word  voith  jey  ^  and  fo  did  Johit%  hearers  alio, 
who  for  a  jeafon  r^ovced  m  his  Ligbt^  John  3. 
3  5.  Now  if  the  Aite£ltton$of  Joy  under  the 
Word  may  be  exerdfed,  why  not  of  Sorrow 
alio  >  If  the  c<»nK»taUe  tiungs  revealed  in 
the  Golpel  may  Itir  up  the  one,  by  a  parity  of 
Reafbn,  the  fad  things  it  reveals  may  anfwer- 
ably  work  upon  the  other.  Even  thofe  Ifrd- 
elites  whom  iH^xtold  th^  fhould  fall  by  the 
Sword,  and  not  profpcr,  for  the  Lord  vvould 
not  be  with  them,  bctauic  tliey  were  turned 
away  from  him  ^  yet  when  Mofes  rehearied 
the  Meflage  of  the  Lord  in  their  Fjirs,  rhey 
mourned  greatly,  Numb.  14.  jp.  1  know  the 
Lord  pardoned  to  tnailf  of  them  their  Iniqui- 
ties, tho'  he  took  vengeance  on  their  Inventi- 
ons ^  and  yet  it's  as  true,  that  with  many  of 
them  God  was  not  wdl  {ilealed,  i  Cor.  ta  5. 
Many  Inftana;s  of  their  weeping  and  rooum- 
ing  beiuie  the  Lord,  we  find  in  ^faoedSiio- 
nr }  and  jfetdieirHeans  wesenot  lled&ft with 
(jod. 

2.  Bctauic  tbo'  the  Objeft, about  which  our 
Afie^ons  and  Paflions  are  moved,  may  be  fpi- 
rituai-, yet  the  Motives  and  Piincipk;  that  feC 
Liieui  on  work,  may  )>c  but  caroai,  and  natu- 
ral ones.  When  I  fee  a  Perfon  mdesA.  in  the 
hearing  of  the  Word,  or  Prayer,  even  unto 
Tears,  I  cannot  prelemly  conclude  furely  this 
Is  the  effect  of  Grace  :  For  it's  poflmie,  the  pa- 
thetical duality  of  theSulii^cd  m  uTer,  thoRhc- 
toiick  ot  tiic  Speaker,  tiie  vciy  ailcc  ting  Tone, 
and  modulation  of  the  Voice,  may  drawTeai% 
as  \v':\\  -js  Fjtth  ivorkinr^  t:pon  the  Spiritua- 
lity, and  deep  cocceinmuit  the  boui  hath  in 
thole  diiiKSi 

Whilflt 


the  FiimMB  $f  lift.  . 


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$enii. 


2?- 


The  femtaif^  9f  Life* 


Mi 


Vk  an- 
Mm  di- 


in- 


Whillt  Aujhn  was  a  Manuhee^  he  iome 
times  heard  Ambroje  and,  faith  he,  I  was 
greatly  aflfeQed  in  hearmjr  ^^'fri,  even  unto 
Tcais  many  times howlKit,  k  was  not  the 
Heaveoly  nature  ot  tli  Sul  i^c^,  but  the  Abili- 
ties and  rare  Parts  ol  tlu  Speaker  tliat  fo 
afib£bd  him.  i\nd  this  was  tiie  cafe  of  Eze- 
kieFs  hearers,  ch.  33.  32. 

/V'n,  3.  Thcfc  motions-  of  tbe  AHc£\ions 
may  rather  be  a  ht  and  Mood,  than  the  very 
Frame  and  Temper  of  the  Soul.  Now  there 
is  a  vaft  difference  betwixt  thele :  There  are 
times  and  (eaions  when  the  rougbcQ,  and  molt 
obdure  Hearts  may  be  peofive  and  tender  but 
that  is  not  its  temper  and  frame,  but  only  a 
fit,  a  pang,  a  tianiient  palfion  ;  lb  the  Lord 
complains  of  them,  Hof.  6.  4.  0  Ephraira, 
what  (hall  I  do  unto  th'c  >  0  J^-dah,  tohat  Jhail 
I  do  an  to  thee  ?  for  your  Goodncfs  is  as  a  morn- 
ing  cloud^  and  as  the  early  devo^  it  getth  amy. 
And  fohc  complains,  ?jaltn  78.  34,  3$,  36. 
When  he  few  them,  then  they  fought  him-,  and 
they  retmmtf  and  enquired  earl^  after  God. 
And  they  rememhred  that  God  teas  their  Rock, 
and  the  moji  high  God  tlxir  Redeemer  ,  never 
;ht/r/.i  thev  did  flatter  him  mth  tlxir  lips,  and 
hed  unto  Dim  with  their  tongues.  For  had  this 
been  the  gracious  temper  ot  their  Souls,  it 
vvould  have  oomimied  with  them  ^  they  would 
not  have  been  up-  and  dou'p,  <^  ff  -drA  on,  hot 
and  cold  with  God,  ai  tiicy  vv^rc.  There 
ibre  we  ooodude  that  we  cannot  inter  a  work 
of  Gr:)ce  upon  the  Heart,  fimplv  and  mecrly 
iiom  tile  meltings  aiKi  thaws  that  are  iomc- 
tiroes  upon  it.  And  hence-  fot  you  vie  I 
ihali  inter  tbac^ 

Inference  i. 
If  fiich  as  fbmetimes  feel  their  Hearts  thaw- 
ed r?nd  melted  with  the  confrderation  of  the 
butienngs  of  Cbrill,  may  yet  be  deceived  j 
What  em$fe  have  thev  to  fear  and  tremble,  xnhofe 
Hearts  are  as  unrelenting  as  the  Rocks,  yield- 
injg  to  noihtnjg  that  is  prcpofed,  or  urged  upon 
t&m  I  How  noany  fuch  are  there,  of  whom 
we  may  lay  as  Chrift  fpeaks  of  the  inflexible 
Jews,  We  have  piped  unto  you,  but  ye  have  net 
danced -y  me  have  meumuuntoyou^but  ye  have 
not  lamented?  Matt.  11.  17.  They  muli  ine- 
vitably come  Ihort  of  Heaven,  who  come  lb 
jniort  of  thole  that  do  come  fliort  of  Heaven. 
If  thofe  perifh  that  have  rejoyced  under  the 
f  lomiies,  ajid  mourned  under  the  threats  of 
the  Woidi  What  fliall  become  of  them  that 
are  as  unconcerrcd  and  untouched  what 
they  hear,  as  the  Seats  they  lit  on,  ot  the 
Dead  that  lie  under  their  feetj  who  are  given 
up  to  Jiich  hardnels  of  Heart,  that  nodiing 
can  touch  or  aSeft  them!  (Xie  would  think 
the  confideration  of  the  fiaeth  Qxtpter  to  the 
Hebrews  fhould  ftartle  fuch  Men  auid  Women, 
and  make  them  cry  out.  Lord,  what  wiU  be- 
come of  fuch  a  lenflels,  ftupid,  dead.  Ciea- 
tnre  as  I  am  >  If  thev  thar  have  been  cnlight- 
ned,  and  ha'.c  tailed  ilic  licaveniy  Gift,  and 
were  made  partakers  of  the  Holy  Ghoft,  and 
havetafled  the  good  Word  of  God,  and  the 
powers  of  the  World  to  come,  may,  not- 
wixhftandiiig  fuch  high  raifed  Affeftions  as 
thele,  fo  tall  away,  thnt  it  fhall  be  insipoffi- 
ble  to  renew  them  again  by  iiepenuuicc  j  what 
VoL  I. 


Ihall  wc  then  lay  or  think  ol  his  titate,  to 
whom  the  nm  penetrating  and  aw^uig 
Truths  are  no  more  tbm  a  Tale  that  is  told  ? 
The  Fire  and  i4ammer  of  the  Gofpel  can  net* 
ther  melt  nor  break  them,  ^bef  ase  Uoni  and 
Bta&t  28,  29.  ' 

Injerencc  2.  ' 

If  fuch  as  thele  may  eternally  tnifcarrv; 
Theti  let  all  loni  carefully  To  their  Foundation, 
and  jec  that  they  do  net  bkjs  ihemf elves  in  a  ci)S.6.\^. 
thing  of  nought.   It's  maniJell  from  1  Cor.  10.  John  8.54, 
12.  That  many  Souls  ftand  exceeding  dange- ^' 
roufly,  who  arc  yet  ilrongiy  conceited  of  their  {^jV*^*' 
ownSafety*  And  if  you'pkale  to  confult,,^,^ 
thofc  Scriptures  in  the  marf^in,  you  fhall  htid  Mat.7^a, 
vain  Qmndence  to  be  a  ruling  Jrolly  over  the 
gveateft  pattoi  Men,  and  that  which  is  rhef 
utter  o^'enhrow,  and  noddng  of  multitude? 
of  Profeflbrs. 

Now  there  is  nothing  more  apt  to  beget 
and  breed  this  vim  SouT  imdoing  Confidence, 
than  the  Itirrings  and  nickings  of  our  Affecti- 
ons aflxnft!  i))iidtual  thin^,  whilQ  the  Heart 
remiin';  nnrenewed  nil  the  while.  For  (as  3  ^f''-  An. 
giavt  Divine  hath  wcil  obferved)  fuch  a  Man 
leems  to  have  all  that  is  required  of  a  Cbi^' 
an,  and  hcTcin  to  have  attained  the  very  end 
of  all  Knowledge ;  which  is  operation  and 
influence  upon  the  Heart  and  Mentions. 

l!  Jrud  (thinks  lijch  a  poor  deluded  Soul)  if 
I  did  hear,  read,  or  pny  without  any  inward 
Affe£lions>  with  a  dead,  cold,  and  unconcern- 
ed Heart  or  If  I  did  make  Ihew  of  7ral 
and  Affe£lion  in  Duties,  and  had  it  not,  well 
might  I  ftifped  my  feu*  to  be  a  iUfcoKenuig 
Hypoaite  :  but  it's  not  to  with  me.  I  feel 
my  Heart  o^liy  melted  many  times,  when  I 
read  the  Sofierings  of  Chrift  ^  I  &el  my  Heart 
raifed,  and  nvilhed  with  flrange  Joys  and 
Comtorts,  when  1  hear  the  Glory  of  Heaven 
openedin  the  Gofpel:  Indeed  if  it  went  not 
fo  with  roe,  I  might  doubt  the  ro<^r  of 
the  matter  is  wandng  but  if  to  my  Know- 
ledge Af&^iions  be  added,  a  melting  Heart 
match't  with  a  knowiiK  Head,  now  1  may  be 
confident  all  is  well.  T  have  often  heard  Mi- 
niOen  outioning  and  warning  their  People 
not  to  reft  iatisfied  with  idle  and  unpraftical 
Notions  in  their  Underllajidings,  but  to  la- 
boar  fof  biprefiions  upon  their  Hearts  this  I 
have  attained,  and  therefore  what  dang^.ol 
roe  >  I  have  often  heard  it  given  as  a  amk  of 
a  Hypocrite^  that  he  hath  L^t  hi  his  Ifcld, 
bur  it  fhcds  not  down  its  ionuenoe  upon  the 
He^rt  -,  whereas  ui  thole  that  are  finoere^  it 
works  on  their  Heart  and  Afte£Vions:  Sii'l 
find  it  with  me,  therefore  1  am  in  a  moft 
laf  e  Eftate.  O  Soul  I  of  all  the  falle  Signs  of 
Grace,  none  moiedangeKMis  than  thole 'thaft^ 
molt  reiemble  true  ones  j  and  ne\'er  dotH  the 
Devil  more  furely  and  incurably  delfroy,  than 
when  transformed  into  an  Angel  of  tight,- 
What  if  thefe  meltings  of  thy  Heart  be  but 
a  flower  of  Nature?  VVhat  if  thou  art  tnore 
beholden  to  a  good  temper  of  Body,  than  a 
gracious  change  of  Spirit  for  thele  thin^  ? 
Well,  fo  it  may  be.  Therefore  be  not  lecure, 
but  fear  and  watdt.  Polfibly  if  thou  wonldft 
but  fearch  thine  own  Heart  in  this  matter, 
thou  roayeft  hud,  that  any  other  pathetical 
R  a  moviiig 


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««4 


The.  FtimtgiM  if  Life. 


V  ot  I 


inoviDg  Scory  wiU  bare  dw  like  efleds  opon 
thee.  Poffibl^  too,  thou  mayft  find  that  not 
fritbftandiqeaU.  thr  Rapniies  and  Joys  at  the 
headagi^  Homn^ aaA  ic^  Glory,  yet  after 
that  pang  is  over ,  thy  Heart  is  habitually 
earthw,  and  thy  Conva&tion  is  not  theie. 
For  aU  diou  canft  moura  at  the  leladons  of 
Chriffs  Sufierings,  thou  art  not  fo  aflrefted 
with  Suj^  that  was  tke  meritorious  Cau(e  of 
tiie  Sofleilngs  of  Ctvift,  as  to  craclfy  one 
Corruprion,  or  deny  the  next  Temptation,  or 
part  with  anjr  way  bt  Sin  that  is  gauiful,  or 
pfeaftnaUe  to  dwe  fer  his  fike. 

Why  now,  Reader,  if  it  be  fo  with  thee, 
wiuuart  thou  the  better  ibr  the  flnenqr  of 
thjrAfieEHoiis>DDfttlMXidi{nkincan«ft,  tint 
.Chrilt  batli  ilie  l)ertcr  thoughts  of  thee,  be 
caufe  ttiou  canlt  Ibod  Teat^  t^or  hlm^  when 
notwitliflanding  thou  every  day  pieroeft  and 
woundcff  him  >  O  be  not  deceived*  Najr  for 
OMghc  I  Juiow,  thou  mayft  find  upon  a  Bar- 
fowftarch,  tliat  thou  pattdt  thy  Iteusfai 
tile  room  of  Chrin's  Blood,  and  givcf^  the 
cootidence  and  dqiendance  of  thy  Soul  to 
thenii  and  if  ib,  they  fhall  never  do  tliee 
any  good. 

i>  tbaekce  leaich  thj  Heart,  Readier,  be 
not  teoconfikot^  ta»  not  up  too  eafily  up- 
on fiich  poor  weak  grounds  as  thef^;,  a  Sou! 
ondoiqg  Cooddence.  Alwajs  remember,  the 
Wbtftf  ^  Tares  idenUe  each  odierin  thdr 
firft  fpring'  ip  up ,  that  an  Effi  is  not  liker  to 
an  than  hypOcnlie,  in  iome  (hq)es  and 
IbrnBuHowluchitcan  caft k  fii^  is  like  a 
genuine  work  of  Grace.  O  remember  th.it 
amone  the  tea  Virgins,  that  is^  the  teionned 
ficmim  of  Religion,  that  have  caft  dF  and 
iepar.irtd  thcitifeh'es  from  the  Worfhip  and 
DetilemenK  of  AncichtilL  five  of  them  woe 
fboHOi. 

There  firfl.  that  fhall  be  laft  ;  and  Lift, 
that  fluli  be  htlt.  Mat.  19.  30.  Gieac  is  the 
dcoriifiihwfi  of  oar  ffearts,  7«r.  17.  p.  And 
many  are  tiie  Subtleties  and  Devices  of  Satan, 
2  Gr,  1 1.  Many  alfi>  ass  the  aitooilhiag 
Exam^  of  felf-deceiving  Soids,  Kooided 
in  the  World.  Remember  that  you  lately 
lead  of  Judas.  Great  alfo  will  be  theexa^ne^ 
of  die  laft  Judgment  And  bow  oonlilent  fc- 
ever  you  be,  th  it  y  "u  fhall  fpscd  well  in  that 
day«  yet  Itill  remember  that  Trial  is  not  yet 
"piSt  Ycm  fnd  Sntenoe  is  not  jrdt  cmoe 
irom  the  mouth  of  your  Jll'j'^c.  This  I  Ipeak, 
not  to  airight  and.  troubk,  butexcite  and  warn 
jrott.'  Hie  loft  of  a  Sool  is  wHttril  Loft, 
and  upon  fuch  gronads  as  iteft  tfccy  aia  eve- 
xy  da/  cafiaway.  '<  ' 

This  may  fuffice  to  he  l^tcflm  mdie  firft 
Cftlervation,  built  on  this  Suppcfiti  n,  that  it 
was bnt a  Fangof  r^eer  natural  MeQjoa  in 
tfaeilii.  Bnt  It  wne  die  eftS '  of  a  lietter 
Principle,  the  Fruit  of  their  Faith  as  Ibme 
judges  then  1  told  you  the  Obfervation  fiom 
it  would  lietliis, 

■  Dock.  2.  That  ilv:  believing  meditatwn  oj 
"  nbat  Qjrijijuffered  jor  us^  is  0/  great 
:   forte  ami  «0caey  to  m/e  aid  kruk  Hx 
Heart, 


ItisthePlroraiife,  Zeeh,  t».  to.  They  /Ml 

look  uf.'n  ?f!.-  w'-.w  thy  hn-'c  pirrced^  and 
moura  jor  htm^  as  one  mourncth  jor  his  on^ 
Sott^  and  jhttl  he  hi  Ntterne/s  for  him^  at  ene 
that  is  ia  bitternefs  for  his  jbjl  born.  Ponder 
lerioufly  here  the  Spring  and  Motive^  They 
Icok  Mptm  )  it%  the  Eye  of  Faith  that 
melts  and  breaks  the  Hean.  The  Efc:7  of 
fuch  a  Ij^c  of  Chriftj,  tber  flhall  look  and 
MMMTff}  ns  in  bitternefi  and  Ibrrow.  Tme 
Repentance  is  a  drop  out  of  the  Fyc  of  Faith. 
And  the  meajure  or  degree  oi  that  foirow, 
canied  bjra  believing Wew  of  Chtiit  To ex- 
prefs  which,  two  of  the  fuUel^  inftances  of 
Griet  we  read  oi,  are  borrowed  ^  that  of  a 
tender  Patter,  monmrng  over  a  dear  and 
c-ly  Soil;  that  of  the  People  of  Ifrjef^ 
roournii^  over  fojiah  that  peerlds  Prince,  in 
iSbts^iiBSfiJi  Mfgiddo. 

Now  to  fliew  yo\i  hcnv  the  b.jlicving  medi- 
tation of  Cbriiiyand  his  Suiierings.  come  kiad- 
\j  and  lavingW  tohredt  and  nielt  down  the  oa- 
clous  Heart,  1  fhall  propound  thcfe  Four  Con- 
fiderations  of  the  heart-breaking  efiicaqr  of 
Faith,  eying  a  Grucified  Jefiis. 

f/'/j^,  The  very  realizing  of  Chrift  atxl  his 
Suiierings  by  FaUlL  is  a  mofi  e&ding  and 
melting  thing.  Faftii  Is  a  IRie  GhS  tint  ie> 
preflnts  all  thofc  his  Sufferings  and  Agonies  to 
the  Lite.  It  pte&nts  tbsm  not  asa  iwion,oc 
Idle  tale,  tot  as  a  tne  and  fidddol  Nun* 
rive.  This  (faith  Faith)  is  a  true  and  faith- 
All  laying,  tfaatChtift  was  not  cdv  doathed 
inoiir  Mht  lieilHft  boveraO,  God  idefii 
for  ever,  the  only  Lord,  the  Prince  of  the 
Kingis  of  the  Earth,  becomea  Man  t  but  it  is 
alio  moft  ceftahi,  that  in  this  todr  of  Ids 
Flt^h,  he  graj^Ied  with  the  infinite  Wrath  of 
God,  which  ^fd  his  Soul  with  horxoi  and 
aiSBMRient)  iSm  ftiit  Lend  <rf'  life  Wi  haqg 
dead  upou  the  Tree ;  that  he  went  as  a  Lamb 
to  the  Slaughter,  and  wasas  a  Sbeqp  dnmb 
bcAre  the  a«e»er;  tliat  he  endnted  all  llA^ 
and  more  than  any  finite  Undetftanding  caa 
comprehend,  in  my  room  and  ftead  ^  for  my 
he  there  groaned  and  lied  ^  for  my  Pride, 
Farthliuer,  Luft,  Unbelief  hardnefi  of  Heart 
he  indureth  all  this.  I  fay,  to  realize  the  Snf* 
ierings  of  Chrift  thus,  is  of  great  power  to 
aflF.a  il.z  coldef!,  dulkft  Heart.  You  cannot 
imagine  the  dil&rence  there  is  in  pttfint' 
ing  things  as  RcalMes,  comiomcand 
latlstying  Evidences,  and  onjrloddag  ondieoi 
as  a  ixQaoTi  or  Uncertairtty. 

Seeendfy.,  But  Faith  can  a  wdl  as 
realize  ^  and  if  it  do  fe^  it  mnft  needs  Ofer< 
come  the  Hbut. 

Ah,  Chriftian,  tanft  then  look  upon  Jefiis 
as  (landing  in  thy  room,  to  bear  the  Wrath  of 
a  Deity  tor  thee  >  Canft  thou  think  on  it,  and 
not  mdtt  >  Tliat  when  thoo,  like  \faac.,  waft 
bound  to  the  Altar,  to  be  offered  up  to  juftice. 
Quill,  like  the  Ram^  was  caiight  in  the 
thkiket^  and  oflbed  tn  thy  robm.  Wlien  tbf 
Sins  had  raifed  a  fearful  Tern pefl-,  that  threat 
ned  e-very  moment  to  entomb  thee  in  a  ^  of 
wrath  j  Jcjus  Chrijt  was  thrown  over  to  ap- 
pea  fe  that  Storm  ^  Say,  Reader,  can  thy  Heart 
dwell  one  hour  upon  fudi  as  Subje^  as  this  ? 
^Canft4ioowidikndih  pideat  C&iift  to^ 


Digitized  by  GoogI 


The  S^mm  9f  Ufr, 


ftlf,  as  he  was  taken  down  from  the  Oofs, 
drencbt  from  his  own  Blood,  and  fijr,  Thefe 
were  the  Wounds  that  he  received  for  me  ^ 
tc&i  is  be  that  loved  me,  ind  gave  himfeU  tot 
me  \  otn  of  thcfe  Wounds  comes  that  Balm 
that  heals  my  Soul  ^  out  of  thefe  Snipes^  mjr 
Feace:  When  he  han^'d  upon  the  Crois,  he 
bore  my  Name  upon  his  Btea0,  like  the  high 
Prieft.  It  was  Love,  pure  Lovcl  itroi^  Love 
to  my  poor  Soul,  to  the  Soul  or  an  Ejiemy, 
that  drew  him  down  from  Heaven,  and  all  the 
QAovj  he  had  there^  to  endure  thelc  boirows 
In  Sold  and  Body  for  me. 

O  you  cannot  hold  up  your  hearts  long  to 
the  piercDK  thoughts  ot  this,  but  your  Bowels 
wfll  be  pained,  and  like  Jofeph^  feu  will  fiek 
a  place  to  vent  your  Hearts  in. 

Ibirdly^  Faith  annot  only  realize  and  apply 
Qifift andUs  Death,  but  k  cxareafm and  con- 
clude fuch  things  From  his  Death,  as  will  fill 
the  Soul  with  affeftion  to  him,  and  break 
^Hdut  in  pieces  in  Ms  prclence.  When  it 
views Chrift  as  dead,  it  infers.  Is  Chrift  dead 
ibnne?  then  was  I  dead  in  Law,  fentenced 
andoondeonedto^ettRNiUr :  sCtt.  5.  14. 
If  one  die  for  aff,  then  mre  all  dead.  How 
wofd  was  my  ca&  when  the  Law  had  pad 
Sentence  on  ine>  1  could  not  lue  fine  i^hen  I 
lay  down,  but  that  it  might  be  e^tenircd  I  c 
foicl  rofe-,  nodungbut  a  puff  of  Breath  U- 
twixt  my  Soul  and  Hell. 

Agam,  Is  Chrift  dead  for  me  >  then  I  fhall 
never  die.  If  he  be  condonned,  I  am  acquit 
ed.  WhoJhaU  lay  any  thing  to  the  cbane  oj 
God's  E/iH?  It's  God  that  juffifotb,  ifsChriJf 
that  died.  Rom.  8. 34.  My  Soul  is  efiaped  as 
tBidontof  thefimeof  the  Fowler:  I  was 
condemned,  but  am  now  cleared ;  1  was  dead, 
but  am  now  alive  ^  O  the  unfearchabde  Riches 
^.      of  Giacel  O  Love  paft finding  out? 
l£mk^    Amin,  did  God  give  Chrift  to  fuch  Miferies 
■ift  fniii  ""^  ftTff;>Ti'nag  inr  me?  How  ffaall  he  with- 
tn,  pio-lldd  any  thing  now^Om  ine?  He  thatfpared 
■ifit       not  his  own  Son,  will  doubtlefs  with  him  free- 
mtuTdt  ^  8»v«  roe  all  thii^  Rxm.  832.  Now  I  may 
Bm|b^  J        ott  lunt  fbr  nrdon.  Peace,  Attepiance^ 
tn^      and  Glonr  for  my  Soul.   Now  I  may  rely  up 
Oil  him  mely  for  Pravifion,  FtoteCUoiL  and  sii 
SoppUesformy  Body,  drift  is  the  Koeft  of 
all  thefe  Merck  s  ,  l:e  is  more  than  all  thefe 
he  is  nearer  and  dearer  to  God  than  any  other 
Q&,  O  what  a  blefied,  happ3r,  comfortable 
fiain  hath  he  now  brought  my  Soul  into! 

To  coixlude.  Did  Chrin  indue  all  thefe 
things  fer  me^  then  it's  paft  doubt  he  will 
never  leave,  nor  forlake  me :  It  cannot  be  that 
after  he  has  endued  all  this,  he  will  caft  ofi 
die  ftiids  ibf  whcjoflf  he  enduied  It.  IfeieAie 
Soul  is  evangelically  broken  by  confidering  the 
Mercies  that  immeige  and  flow  to  it  out  ot  the 
Sa  of  QttiSes  Hood. 

Fourtbfy,  and  hnU-,  Faith  cannot  orly  rea- 
lize, apply,  and  inter,  but  it  can  aifo  cmpare 
the  Love  of  Chrlftiindl  thb,  both  with  his 
dealings  uith  orhers,  and  with  the  Soul's 
dealing  with  Chiilt,  who  io  loved  it.  To 
conmue  Chrift^  deaungs  with  otliers,  b  moft 
afieoing:  He  hath  not  dealr  with  every  one, 
as  with  me  %  nay,  few  there  axe  that  can 
lpeak<^fiidiMeicks88lhavcfiooilum:  How 


many  are  there  thai  have  no  part  nor  portion 
in  his  Blood  >  that  muft  bear  that  Wrath  in 
their  own  Perfons,  that  he  hue  him&lf  for 
vcK !  He  that  killed  meoverotlier  ulensfhotd'- 
ders  he  hath  reached  a  Pardon  to  me  over 
other  mens  heads  j  he  efpied  me  out,  and  An- 
gled me  forth  to  be  the  Objeft  of  his  Love,' 
lea\ing  thoulands  and  millions  flill  untecon*-- 
cil'd-,  not  that  I  was  better  thanthty,  fori 
was  the  greateft  of  Saneis,  fat  from  Righte- 
oiifhef?  as  unlikely  as  any  to  be  the  Objeft  of 
luch  Urace  and  Love :  Mv  Companions  ui  Sin 
are  lefr,  and  I  taken.  Now  the  Soul  is  full, 
the  Heart  grows  big,  too  big  to  contam  it  felf. 

Yea,  Faith  helps  the  Soul  to  compare  the 
Love  of  Qirift  to  it,  with  the  returns  it  hatii 
made  to  him  for  that  Love.  And  what,  my 
Soul  /  hath  thy  carriage  to  Chrift  been,  fince 
this  Grace  diat  wants  aName,appeared  to  thee? 
Haft  thou  returned  Love  for  Love  >  Love  fu- 
table  to  fuch  Love  ?  Haft  thou  prized,  valued 
and  efteemed  this  Chrift.  according  to  Ids 
own  Worth  in  hunielf^  or  his  kindnefs  to  thee  > 
Ah  no,  I  have  grieved,  pierced,  wounded  his 
Heart  a  thouland  times  fince  that,  by  m^  Ia< 
gratitude  \  I  have  fii^rcd  every  tt ifle  to juftle 
him  out  of  my  Heart  ^  I  have  n^letisd  him 
a  thoufand  times,  and  made  him  fay,  Is  ^Is 
thy  kindnels  to  thy  Friend  >  Is  this  the  Re- 
ward 1  (hall  have  for  all  that  I  have  done} 
and  fu^ed  for  thee?  Wretch  that  I  am,  how 
have  I  requi  ted  tht  Lord  *  TUs  fliaAK^  htm- 
bles,  and  breaks  the  Heart 

And  when  from  fuch  fights  of  Paitii,  and 
confidentioris  as  thefe  the  Heart  is  thus  affect- 
ed itaSbrds  a  good  Argument  indeed,  that 
thou  art  gone  beyond  all  the  AttaiamQUS  of 
temporai^  BelieverS}  f iefll  and  Blood  hadl 
not  teveal£|d  this. 

Ikfit^tiet  t, 
Hivc  the  believing  Meditations  of  Chrift 
and  Suilerij^  fuch  heart-meldng  lofhiea- 
ces  >  lien  fure  there  it  ^Stth  tiatb  amm^ 
Mc/i.  Our  dry  Eyes  and  hard  Hearts  are  evi- 
dences a^mit  us,  that  we  are  ftraqgers  to  the 
Sigfats^dMt 

God  be  merclfiil  to  the  hardnefs  of  you 
Hearts.  How.  is  Qirift  and  his  Love  flighted 
among  Men?  How'  (hallow  doth  his  Blood 
Lin  to  fimc  Fyci '  O  that  my  Head  were 
Waters,  and  mine  LyesFouotauis  of  tears  for 
this!  What Monftenafe carnal  Hearts'  We 
are  as  if  God  had  made  us  without  Afiefti- 
oos^  as  if  all  iqgenuicy  and  tendetnels  were, 
dried  up.  Cor  nns  are  (b  accuftomed  to  tfatf 
founds  of  Chrift,  and  his  Blood,  that  now 
they  are  become  as  common  thii^  If  a 
Cmi  die,  we  can  moam  over  onrdead)  but 
who  mourns  for  Chrift  as  for  an  only  Son  ? 
We  may  fay  of  Faith,  when  Men  oxul  Wo- 
men fit  fennafieaed  under  the  6olbel,as  Ma^ 
rh.i  laid  of  Chrift  concerning  her  Brothet  La- 
zarus, If  thou  (precious  raith^  iiadft  been 
heie,  fbinany  Heam  had  not  been  dead  this 
day,  and  in  this  duty.  Faith  is  that  burning- 
gjUfs  wliich  Gootn^te  the  beams  of  the  Grace, 
and  Love,  and  Wildoai^  and  Power  of  Jefus 
Chrift  together,  reflcQs  thefe  on  the  Htart, 
and  makes  ir  burn  }bttt  vtithottt  it  we  feel  no- 
thing Ijuiij^ly. 

Infer' 


Digitiiica  by  G(. 


126 


Xbe.  Femtain  of  Life, 


Vol  h 


Infcrertri'  i. 
.  Have  the  believing  Mtditaiions  of  Chrift 
and  his  Sufferings  fuch  heart^meking  Influen- 
ces ?  Then  furel^,  the  proper  order  cf  raifing 
the  AffeQumSy  is  to  begin  at  the  exerctfe  <^ 
faith.  It  grieves  me  to  fee  how  many  poor 
Chriltians  tug  at  their  own  dead  Hearts,  en 
deavouringto  raifc  3nd  aftcd  Uiein»  but  cannot : 
they  complain  and  Orive,  firive  and  com- 
plain, pump  and  draw,  but  no  Love  to  the 
Loidcofloes,  no  brokaiaels  of  Heaic  comes-, 
dMqr  go  to  this  Ordinance  and  that,  to  one 
Duty  and  another,  hoping  that  now  the  I.nrd 
will  affetl  it,  and  fill  the  bails  i  but  comtbai-k 
dirappointcd,  and  alhamed,  liketiie  Troops  of 
Tema.    Poor  Cliriltian,  hear  me  one  wordj 

goflibly  it  may  do  thy  Bulincfs,  and  Hand  thee 
I  more  (lead  than  all  the  Methods  thou  haft 
yet  ufed.  If  thou  wouldft  indeed  get  a  Heart 
evangelically  melted  toi  Sin,  and  broken  vvich 
the  kindly  fenfe  of  the  Grace  and  Love  of 
Chrift,  tny  way  is  not  to  force  thy  Afleftions, 
noi  to  vex  thy  feli^  and  go  about  complaining 
of  a  hard  Heart,  but  fet  thy  fclf  to  believe,  rea- 
lize, apply,  infer,  and  compare  by  Faith  as 
you  have  been  dire£led  ^  and  fee  what  this 
will  do  -.  They  Jhall  look  upon  me  lohom  they 
have  piercedy  and  mourn.  This  is  the  way. 
and  proper  method  to  raiie  the  Heart,  and 
beakit 

Inference  3. 
h  iStSs  die  way  to  get  a  truly  broken  Heart  > 
Then  let  thofe  that  nave  attained  hrokcnnefs 
of  Heart  tbit  nay^  blefs  the  Lordtpbiljl  they 
live,  for  fa  ehtnee  a  Mercy  ^  and  that  upon  a 
double  account. 

I.  For  as  much  as  a  Heart  fo  sSkStsd  and 
melted,  is  not  attainable  by  any  natural  or  lui- 
rencw  Lu  F  rfon.  If  they  would  give  all  they 
have  in  the  World, it  cannot  pwchaie  one  fuch 
Tear,  or  Groan  over  OuiA.  Maik  what  Cha . 
ra£lers  oflpecial  Grate 't  bear  in  thedefcri- 
pdoD  that's  madeof  it,  in  thatforementioned 
place,  Zeeb,  12. 10.  Such  a  Ftame  as  this  is 
not  born  with  us,  or  to  be  acqi;ii  cd  hy  i  s  for 
it's  there  laid  to  be  pouted  out  bythe  Lord 
tipon  us,  /  will  pottr  m  thmy  8BC.  Th«c%  no 
hypocrifie  or  diflimulation  in  thefc  Mourning, 
they  being  compaied  to  the  mcximing  of  a 


Man  for  his  only  Son  and  fure  Parents  Hearts 
are  not  untouched  vvlicn  they  behold  fuch 
Sights. 

A  ■.'.■f'T  -snot  the  principle  of  it,  hut  Faiths 
for  icb  liicie  laid,  they  (hall  look  on  mej  /.  e. 
believe  and  mourn.  Setf  is  not  the  End  and 
Centre  of'  thefe  Sorro%vs  •,  it  is  nor  f'-  much 
lot  damning  our  Iclvcs,  as  ior  piercing 
Chrift  :  They  fljall  look  cn  mc  tchtmthey  have 
pierced,  end  J})dll  mcurrr tint  this  is  Sorrow 
utter  God,  and  not  a  tialli  ot'  Nature,  as  di 
fcourfed  in  the  former  Point  Therefore  voii 
hT  'j  cr^ll:  rr>  Wefs  the  Lord  wilft  you  live 
loi  luLii  a  ipLciil  Mercy  as  this  is.  And, 

2.  As  it's  the  right,  lo  it  is  the  choiceft  and 
molt  precious  Gift  that  can  be  given  you  ^  for 
it's  ranked  among  the  prime  Mercies  oi'  the 
new  Covenant,  Eeek.  36.  2d.  This  fhall  be 
the  Covenant  \  A  new  Heart  alfo  vaill  J  give 
you,  and  a  new  Spirit  will  I  put  within  you ; 
and  I  will  uke  atoty  the  flony  Heart  out  n 
yourfleft),  and  1  will  give  you  a  Heart  of  flcfb. 
What  wouldft  thou  have  given  ibmetimes  for 
fuch  a  Heart  as  now  thou  haft,  tho'  it  be  not 
yet  as  thou  wouldft  have  it  >  And  howevec 
you  value  and  efteem  it,  God  himfelf  lets  ao 
common  value  on  it :  For  mark  what  he  lailb 
of  it,  Vfaim  1 5. 17.  The  Sacrifices  tf  God  are  a. 
broken  heart :  A  broken  and  a  contrite  Spirity 
0  Gody  thou  wilt  not  defpife ;  i.  e.  God  is  more 
delighted  with  fuch  a  Heart  than  all  the  Sa- 
aifioBS  in  the  World ;  one  Groan,  one  Tear, 
flowing  from  Faith,  and  the  Spirit  of  Adopti- 
on, is  more  to  him,  than  the  Cattle  upon  a 
thodand  Hills.  And  to  the  lame  Seme  he 
(peaks  again,  dtf.  1,2.  Thus  faith  the  Lordy 
The  Hcatxfi  u  nty  Tbviu.  aad  the  Eartb  is  ngf 
Footffooi :  Where  is  the  Houfe  that  ye  biuld  t9 
me  (  And  where  is  the  place  of  Reji  ?  —  but 
to  this  Man  wHi  I  look,  even  to  bit0  that  is  poor^ 
and  a  contrite  Spirit,  and  trenAleth  at  my 
Word ^  ^  all  the  mamiificent  Temples,  and 
^orious  Strufhires  in  the  World,  ^ve  me  no 
rleafute  in  comparilbn  of  fiich  a  oroken  Heart 
as  this. 

O  thei]^  for  ever  blefi  the  Lord,  that  hatb 
done  that  ibr  you,  which  iK»e  die  could  do, 
and  wfaidi  tie  has  done  hut  fit  few  befide^ 
you. 


SERMON 


r 


Digitized  by  Gopgl 


Serm.  26. 


The  Fmtuaiu     Ufe,  izn 


0^. 


S  B  R  M  O  N  XXVI. 


•  .ACTS  IL  23. 

Hiffi  being  delivered  hj  the  determinate  comfely  and  fore^ 
hmlidge  of  Gifd,  ye^ave  tahn^  and  bjf  mkid  bmds 
bmf€$rmfid  and  fiain. 


MenChri- 
ii  aJtiims 


H 


Aving  confidered  in  order  the  pre 
paracive        foe  the  Death  of 
Chrift,both  on  Ws  own  part,and  on 

*  confidec  the  Death  oiChrill  it  whkJ^  was 
borribiks  the  prindpal  Pan  of  hisHunuliaidon,  vaA  Ac; 
."^nuvi-  chief'FiUarofouiCoiifillBkti.  HwvwfliaU 
""  P™  in  Older  coofider, 

S^nr  .Kr)?,  The  kind  and  nataieoF the  Death  he 
(Kxan.  died. 

iii^  Secondfy^  The  maonet  in  which  he  boK  it, 
viz.  |»tiently,  iblitaiily^ ,  and  inftrudivelf ; 
dropping  divers  tioly  and  inffruflive  Leflbns 
npon  all  that  were  about  him,  in  his  leven 
lad  Words  upon  the  Oofib 

ThirtB^  Tbe  FiuNnil  Scloanidcs  at  hisBa^ 
liaL 

fourthly^  and  Laftly,  The  weighty  Ends, 
and  great  Defigns  of  his  Death.  In  all  which 
Faxtkulan,  as  we  proceed  to  diicu^  and  open 
tbem»  jrott  will  have  an  aceounfe  of  diedeep 
AbalMMiit  and  Huiniliatioa  of  the  Son  of 
God» 

!o  th!s  Text,  we  have  an  acooant  of  tbe 

kind  and  nature  of  that  Death  which  Chrlft 
died :  As  alfo  of  the  caiUes  of  it,  both  prin- 
cipal and  inftnimental. 

Vaj}^  The  kind  and  nature  of  the  Death 
Chiili  died,  which  is  here  deicribed  vaxnK  gp- 
nerally,  as  a  vktlent  Death.  Tte  have  flabihimf 
And  more  particularly,  asa  nooft  ignominioux 
curled,  dUnoaourabU  D^tb  ^jtcoatx  cruci- 

Secondly^  Thu  Caur.-.  ufit  art-fiL-re  likewife 
ocptefled:  And  that  both  ptincipjii  and  initru- 
nentaL  The  principal  Caufc,  pcrmictiag,  or 
dcring,  and  difpofing  all  things  about  it,  was 
the  determinate  Counfel  and  Forduiowldge 
of  God.  There  was  not  an  Afidon  or  Oicom- 
(lance,  but  came  under  this  moft  wife  and  holy 
Couofel,  aod  Determination  of  God. 
iSJv'    ^  Inftniinents  efieOing  it,  were  their 
dxiquia    wicked  Hands.  This  Foreknowledge  and  Coun- 
hnic  oc'  1«1  of  God,  as  it  did  DO  way  joecmtate  or  en- 
nitoiuflai^nce  rhem  tott;  lb  neither  doA  it  excufe 
J^^j^j^j^  their  Fa£l  from  the  leaR  aggravation  of  its 
fintiiloels.  It  did  no  more  compel  or  force  their 
ifcaWim  widnd  Hands  to  do  what  they  did,  than  the 
Jwlfii   Mariner's  hoifing  up  his  Sails,  to  take  the 
SSuiT  Wind  to  fetve  his  Defign,  compels  the  Wind, 
mat  iano<  Aod  it  camiot  exccde  tfadi  Aaioo  &om  one 
eeotera  :    Circumflance  of  fin:  Bccauic  God's  end  and 

notrak-  manner  of  a^ing  was  eiiBthuig»  their  cod 


and  manner  oF  iVimg  another.  His  moft  pura. 
aodhciy^  theirs  molt  malicious,  and  darin^y 
vndnd.-  Um^ttiduojaciuat^  non  eji  idem. 
T  j  this  putpofe  a  gmre  Divine  weU  «■> 

pjKfiesit. 

In  relbeO:  of  God,  Chrift*s  Death  was  ju  Mom  ng 
fi  ice  and  Mercy.   In  refpeft  of  Man,  it  was  f'^frcifcit 
Miudet  and  Cruelty.  In  relpe^  of  himlelL  ^'^''** 
it  VMS  Obedience  and  HumiUty.  Hence  our^***' 

Note  is, 

Doa:.  That  mt  harij^fiu  Cbrifi  mas  not 
only  put  f»  dea^^  to  the  toorjt  deaths, 
even  tbe  death  of  the  Croff. 

To  this  the  Apdtle  ^ves  a  plain  Teltimo. 
ny,  Pftf/.  9.  8.  He  became  vbement  to  deat\ 
even  the  death  of  the  Grofs  ;  where  his  Htmii- 
liation  is  both  ipedfied  ;  he  washumbkd  to 
Death  s  and  aggravated  by  a  moft  emphatical 
reduplication,  even  the  death  of  tbe  Qois.  So 
AUs  5.  50.  jej'us  whom  ye  flen^  and  banged 
u^n  a  tree  q.  d.  it  did  not  luffice  you  to  put 
him  to  a  violent,  but  you  alfo  put  him  to  the 
molt  bafe,  vile,  and  igponuiiiotis  death :  you 
banned  bim  on  a  tree. 

In  this  Point  we  will  dilcuis  thefe  three 
Particulars,  viz.  the  nature  ot  kind^  the  man- 
ner,  and  rtafons  of  Chrift's  death  upon  the 
Tree. 

Firft,  Ilhall  opentbeil^iiB^Qr«tf2«r^of  hi$  <• 
death,  by  (hewing  yon  tint  it  was  a  VM&er, 
p-'infui.fluimifidt  mf^flcm,  taA-fueeairltft 
death. 

Kr/f,  It  was  a  t«Wp«f  death,  that  Chrift 

clicJ  Violent  in  it  felf,though  voluntary  on  his 
part.  Ik  tMs  att  off  am  of  tbe  land  a^tbeli- 
ving^  lia.  53.  8.  And  yet  hid  dmt  Ins  life 
of  him/elf  ;  no  man  took  it  from  /;/'/»,  John  lo. 
17.  I  call  his  death  violent,  becaufe  he  died 
not  a  natural  death,  ( /.  c. )  he  lived  not  till 
Nature  was  confumed  with  Age,  as  it  is  in. 
many  who  live  till  their  balfamum  radicaie^  ra- 
dical moifture,  like  the  Oil  in  the  Lamp,  he 
quite  confumed,  and  then  go  out  like  an  ex- 
piring Lamp.  It  was  not  lb  with  Chnit  Fox 
he  was  but  in  die  flower  and  prime  d£  bis 
time  when  he  died.  And  indeed  be  mufl  ci- 
ther die  a  violent  death,  or  not  die  at  all » 
partly  beaufe  there  was  no  fin  in  hlm,tt>  open 
a  door  to  natural  death  ^  asit  doth  in  all  others. 
Partly  becaufe  elfe  his  death  bad  not  been  a 
Sacrifice  acceptable  and  fitisfaftory  to  God 
for  us.  That  which  died  of  it  felt",  was  ns- 
vet  ofloed  op  to  God)  biti  that  which  waa 


1^8 


llain  when  it  was  in  its  full  Ibengih  and  liealui. 
John  a.  191^  Tennpic  was  4  TttpeoC.xhe  body  of^hrilt. 
Now,  wKn  the  l^pplM^as  deftroyod^it  did 
not  ^(ttJioMV  a^\aj^SD^  iitadair&Jdtay- 
ed  hf  mot  \  but  was  pdled  down  by  violence, 
«be»  it  was  ftanding  in  its  full  -ftrength. 
Theietoie  he  is  faid  to  Juffer  death^  and  to  be 
ptn  to  dtath  for  us  in  the  flefh,  i  Fet.  5.  18. 
That's  the  firft  thing.  It  was  a  violent,  though 
a  volunury  death.  For  violent  is  not  oppol- 
ed  ta  VQiLuBfivy,  but  to  natural. 

Srcojidfyj  The  death  pf  the  Crofs  wis  a 
n)Oll  {ailpul.death.    Indeed  m  this  death  weie  i 
naaiiy  deatbs  contrived  in  one.  The  Ctols  was 
a  Rack,  as  well  as  a  Gibbet.   The  pains 
Chrift  fuffered  upon  the  Crols,  are  by  the 
Apoftle  emphatically  (lil'd  -mfM/Wii  Wn, 
Aiii  2.  24..  the  pains  of  death :  but  properly 
they  fignitie  the  pangs  of  Travail :  yea,  the 
birth  pangs,  the  mod  acute  Ibnows  of  a  tra- 
vailing Woman.    His  Soul  was  in  travail, 
J/a  53.   His  body  in  bitter  pangs  ^  and  being 
.  •    -M  2l^«i«jx  fpeaks,  optime  compietlwnatut^ 
the  moft  excellent  Crafis,  cxaft  andjult  tem- 
perament i  his  Senles  were  more  acute  and 
delicate  than  ordinary :  and  all  the  time  of 
his  futfering      they  continued  ■  not  in  the 
leaft  blunted,  dulled  or  rebated  by  the  paiiis 
he  fui]fered. 

The  death  of  Chrift  doubtlels  contained  the 
greateft,  and  acutcft  pains  iraaguiable.  Bc- 
qvii  nuifr**"^  '^^^^  P^'"^  Chrift  alone,  were  in- 
riara  illam  tended  to  equalize  all  that  mifery,  which  the 
toum  fin  of  man  deicrved,  all  that  pain  which  the 
.  Damned  (hall,  and  the  Eleft  delemd  to  fed. 
Now  to  have  pains  meetiog  at  once  upon  one 
perfon,  equivalent  to  all  the  pains  ot  the  dam- 
ned :  Judge  you  what  a  flight  Chitit  was  in. 

Thirdly,  The  death  of  the  Crofe,  was  a 
Jhamejal  death.  Not  only  becaufe  the  cruci- 
fied were  llripped  (]uite  naked,  and  fo  expo- 
fed  as  (pctbclcs  oflhame:  but  mainly,  becaufe 
it  was  that  kind  ot  deatli  which  was  appoint- 
ed for  rhe  bflftft,  and  vileft  of  men. 

The  Fie;  men  when  they  commirted  capital 
Crinaes,  wcic  not  condemned  to  the  Crols. 
No,  that  was  looked  upon  as  the  death  ap- 
pointed for  Slaves.    Tacitus  calls  it  fcrvile 


quji  homi- 

tium  pL-c- 
cHi  mere- 
bjntur, 


bominis 
teft 


vide  Lyfi- 
ura  dc  cru- 

'^L^.i.cbj}f^PP^'^"*'"->  'he  punifhment  of  a  Slave:  and 
II.         to  the  lamelenle  Juvenal  fpeaks,  pone  cruccm 
Ingenui   jcrvo^^wx  the  crofs  Upon  the  back  of  a  flave.  As 
they  had  a  great  efteem  of  a  Free-nun,  fo 
thqr-manifefied  it,  even  when  they  had  for- 
feited their  lives,  in  c.ittiny  thum  oJFby  more 
honourable  kinds  ot  death.   This  by  banging 
on  the  tree,  was  always  accounted  mdll  igno- 
minious. To  this  day  we  fay  of  htm  that's 
-  hanged,  he  dies  the  death  of  a  Dog :  And 
puram.  Et  yet  it%  laid  ot  our  Lord  Jefus,  heb.  12.  2. 

he  not  only  endured  the  Crofs,  but  alfo  defpi- 
•"•w  oe  fed  the  fliame.  Obedience  to  his  Father's  Will, 
and  Zeal  for  your  Salvation,  made  him  digdt 
the  fhjmj  of  it,  andddpiietbe  btUene&chat 
yvjs  in  !t. 

.  Fourthly^  Th."  cL  ith  of  tlieCn^  was  a 
curfed  death.  Upon  that  account  he  is  laid 
lo.be  made  ^lai^^  a  curjc  for  us -y  ior  ii  is 
mristea^  curjed  is  evcty  one  that  bJ/^eth  on  a 
Tnv,  GjI.  5.  15.  This  refers  to  Dcut.  21. 
2-3.  kis  body  Jhall  sot  rcmin  all  night  upon 


Mortem 
Ttacc  Ho- 

inerus 
Odyf. 


the  Tree,  but  thou  jhalt  in  any  mje  bury  him 
thai  d.y  -^  for  he  that  is  hanged,  is  acc^rfed  of 
God.    The  very  fyrnbol  of  lilting  themiip  be-  •  '  *' 
twixt  heaven  and  earth,  carried  much  Diame  in       '  '  ' 
it.   For  it  implieth  this  in  it,  that  the  perfon  Nonflafui- 
Ib  ufed,  waslo  execrable,  bale  and  vile,  'hat 
he  deferved  not  to  tread  upon  the  earth,  or  dar«i!  ft^ 
touch  the  liirface  of  the  ground  any  more,  peiicndi. 
And  the  command  for  burying  them  that  day,  f«l  q"od 
doth  not  at  all  mitigate,  but  rather  aggta-  ^^^^ 
vares  thi!^  curfe  :  fpeaking  the  peifon  to  be  fodiftumci^^ 
abominable,  that  as  he  is  lifted  up  into  the  ifupetficic 
air,  and  hanging  between, heaven  and  earth,  as 
unworthy  ever  to  let  foot  more  upon  the  earth  •,  ^^^'^ 
fo  when  dead,  rhey  were  to  haften  to  bury  quTneru" 
him,  that  fuch  an  abominable  fight  might  bcsjcSai^re-. 
removed  aflbon  as  might  be,  from  before  the^i"** 
eyes  of  men  ^  and  that  the  earth  might  not      ;  ;  • 
be  defiled,  by  his  lying  on  the  furface  of  it,  ' 
when  tamn  down.  ' -"  * 

However,  as  the  learned  Jumut  hath  judi- 
cioully  oblerved,  that  this  curfe  is  only  a  Ce- 
remonial Curfe :  For  otherwUe  neither  in 
it  fclf,  nor  by  the  Law  of  nature,  or  by  ci-  •  • 
vil  Law,  more  execrable  than  any  other  death. 
And  the  main  reafon  whytheCeremookdLaw 
affixed  the  curfe  to  this  rather  than  to  any 
other  death,  was  priiKipally  with  refpe£f  to 
the  death  Chrift  was  to  die.  And  therefore. 
Reader,  fee  and  admire  the  Providence  of  God, 
that  Chrift  fhould  die  by  a  ilman  and  not  by 
a  Judaick  Law.  For  audfying,  or  Ifanging 
on  the  Tree,  was  a  Kmnn  punifhment,  and 
not  in  ufe  among  the  J  cms.  But  the  Scrip- 
tures cannot  be  broken. 

Yift}'h\  The  death  of  the  Crofs  was  a  ve- 
ry llovp,  and  lingering  death.  They  died  lei- 
furably.  Whkh  ftill  encrcateth,  and  aggravip 
teth  the  mifery  of  it.  If  a  man  muft  die  a 
violent  death,  it's  a  favour  to  be  diipatcht  j 
as  they  that  are  prefled  to  death,  begfomioie 
weight.  And  it's  a  favour  ro  thofe  that  are 
hanged,  to  be  fmittenon  the  breaft,  or  pluck- 
ed by  the  heels  by  their  Friends.  On  the  coiif 
trary,  to  hang  long  in  the  mid  ft  of  torture?, 
to  have  death  coming  upon  us  with  a  flow 
pace,  that  we  may  fedfewty  tiead  of  k,  as  it 
comes  on,  is  a  mifery. 

The  Tyrant  that  beard  the  poor  Martyr  was 
dead  under  his  firft  torments,  laid  as  one  dii^ 
appointed,  Evajit.  He  hath  efcaped  me.  For 
he  intendol  to  have  kept  him  much  longet  un- 
der tonnents.   And  it  was  the  cruel  counfel 
of  another  to  his  Executioner-,  Let  him  die  /;>,  Moriatw, 
as  he  may  feel  bimjelj  how  he  dies.    And  fure 
ly  in  this  refpeft  k  VMS  worfe  for  Chrilf,  than 
any  other  that  was  ever  nailed  to  the  Tree. 
For  all  the  while  he  hang'd  there,  he  remained 
full  of  Ufe  and  acute  fenfe.  His  life  depart- 
ed not  gtadually,  but  was  whole  in  him  to  the 
lalt.  Other  men  die  gradually,  and  towards 
their  end  their  fenfe  of  pain  is  much  blunted. 
They  f aultcr,  fumble  ana  expire  by  degrees  ^ 
but  Chriit  Itood  under  the  pains  of  death  in  vitaroSf 
his  full  Itrcngth.  His  life  was  whole  in  him.  Ttr«  quof- 
This  was  evident  by  the  mighty  out  ay  he9«^ 'oiuie 
made,  when  he  gave  up  the  Ghoft.   ^  *  hich 
argued  him  then  to  be  fiill  of  ftrength,  contra  quMdofo- 
ty  to  the  experience  of  all  other  men.  VVbicli  lut4efo* 
made  the  Centurion  when  he  heard  it,  to  con- 


dude 


Digitized  by  Gopgle 


5erni.  26. 


The  fountain  §f  Life. 


129 


legs.   For  dw  ScripcuKs  mull  be  fulfilled, 


ciudt;^  Sure/ytbis  was  the  Hon  oj  Qod^  Mark 

J  5-  57,  39- 

Sixth!y\  It  was  a  fuccourlcfs  and  helplefs 

death  to  CbriQ.  Someclmes  they  gave  to  Ma- 
le&dofs  anUdft  thdr  tonnencs,  Vin^r  and 

Myrh,  to  blunt,  dullaad  ftupifie  their  Senfes. 
Aod  it  th^  hanged  loqg,  would  break  their 
bones,  to  difpa^  them  out  of  their  piins. 

Chrift  had  none  of  this  favour.  Inftcid  of 
Vine|ar  and  Myth,  they  gave  him  Vin^ar 
and  Gall  to  drink,  to  ag^vate  his  tocments. 

Aiiw  for  the  breaking  of  his  bones,  he  prevent- 
ed it,  by  dying  lefote  they  came  v>  break  his 
F< 

idi 

This  nonr  was  the  kind  and  aatme  of  that 

death  he  died.  E'-fn  the  violenr,  painful, 
Oiamehil,  cuiled,  flow  and  luccouriefs  death 
of  the  Cn>&  An  andent  pindfhment  both 
■  among  the  Romans  and  Carthag'tmam.  But  in 
honour  of  Chrift,  who  died  this  death,  Cm- 
yftfffffffr  the  Great,  abrogated  itb^  Law,  or- 
daining that  none  fhould  ever  be  Crucified  any 
more,  becaufeChriit  died  that  Death. 

Secondly^  As  to  the  manner  of  the  execati- 
on.  They  that  were  condemned  to  the  death 
...    of  the  Ciois,  (laith  a  Learned  Antiqiiaty  of 
^"'jl^*  of  our  own)  bare  their  Oofi  npon  theb  own 
i.Sei}.{.  Shoulders,  to  the  pi  nee  of  Execution.  Then 
|ji;a.     were  lUipc  of  ail  their  deaths,  for  cbey  iuf 
£aeA  fined.  And  titoi  weie  Mned  to  the 
Oofs  with  nails. 
Th^nuouer  how  that  was  done,  one  gives 
;  •  • ..  OS  in  thele  wotds,They  (faetch  hhn  oat  (mean- 
lfcri«ft»- ing  Chrift)  like  another  JAz^ir  up  n  his  own 
^K*^  burden,  tbeCroisi  that  lb  they  might  take 
^"^'meafnie  of  the  holes.  And  thoiogk  die  FHnt 
of  his  blood  upon  it,  gave  them  the  true 
length  ot  his  body  %  yet  how  flridlv  do  th^ 
jtalEeitloi^thaii^etndi.  Therelqratonce 
;to  Crucific,  and  rack  him.   Tin,-:!  bc;ii,f  nail- 
ed, like  as  M^cs  lifKd  up  the  Setpait,io  was 
'die  Son  of  Man  Hfied  tip;  And  when  die 
Croft,  with  the  Lord  fafli  : .1    i  it^  fell  into 
its  fecket,  or  faafis,  it  jerked  tlie  whole,  and 
evoy  part  of  his  ficied  bodf.  And  diewhole 
weight  hanging   on  his  nailed  hands,  the 


tirounds  by  degrees  grew  wider  and  wider: 
til!  at  lalt  he  expiied  in  tlie  nddft  of  tholb 
tortures. 

Aod  that  the  equity  of  their  proceedings 
lldghc  die  better  appear.,  to  the  People  the 
CBOle  of  the  punifnment  was  written  in  (  a 

C'tal  Letters,  and  fixed  to  the  Tree  over  the 
ad  of  die  Male&€tor.  Of  tbb  appendant 
to  this  kind  of  death,  Ifhall  fpeak  diltinaiy 
in  the  next  Sermoo,  before  I  come  to  handle 
the  manner  of  Us  Death :  dieie  being  fo  much 
of  providence  in  that  circumftance,  as  invites 
US  to  ipend  more  than  a  lew  trauhent  thoughts 
upon  it  Mean  while  in  dtenextplaee, 

Thirdly,  We  will  enquire  briefly  into  the 
reafoos  why  Chrift  died  this,  rather  than  any 
odier  kind  of  death.  And  amongft  others, 
diele  three  arc  '  vi  u  . 

Hrfi^  Becauii;  Chrilt  mull  bear  the  curfe  in 
his  death,  and  a  cnrfe  bf  Law  was  affixed  to 
no  other  kind  of  death,  as  it  was  to  this.  The 
Learned  ALffiut  vepaa  Jqflma  2,  a^*  Com- 
VoL  1 


tnenting  upon  the  death  of  the  King  of  Ai,  Potiffi m 

who  was  lianged  on  iheTkee,  until  evening, 

tells  us  that  the  principal  reafon  of  the  m  ile-  hujajTi"'* 

diiitiun  and  exeaablenefs  of  his  death  was,  be  aula  chri- 

canfe  die  death  of  Chrift  was  prdigured  in  Aus  in  my 

that  myftery.   Chrift  came  to  take  away  the 

curfe  from  us,  by  this  death  4  and  fo  muft  be  JS?,*^ 

made  a  curfe.  On  Idm  nioft  all  the  cnrfes  of 

the  Moral  Law  lie,  which  were  due  to  11s. 

And  that  nothing  might  be  wanting  to  nuke 

it  a  iiiU  curie  %  the  very  death  he  died,  tnnft 

alfo  have  a  Ceremonial  curfe  upon  it. 

Secondly^  Chrift  died  this,  rather  than  any 
other  kind  of  death  $  to  fnUil  the  IVP^  ^nd 
Prefigura lions  that  of  old  were  made  wth  ref 
pe£t  JO  it.  All  the  Saalfices  were  lifted  up 
from  the  earth,  upon  die  Attar.  Butelpe^ 
ally  the  bralen  Serpent  prefigured  this  death, 
l>ium.  21.9.  libjcs  made  a  Serpent  <^  Bta^ 
and  put  it  upon  a  Pole.  And,  iaitb  Chrift, 
Joh.  5.  14.  J  Moles  lifted  up  the  Serpent 
in  the  mldernejs  fo  muft  the  Son  of  man  be  lifted 
up^  that  ibhen^tamtli)ood  with  that  uv^ 
ly  Type,  made  of  him  in  the  Wilderneli 

Ihrdly^  Chrift  died,  this  rather  than  aiqr 
other  death,  becaufe  it  was  predided  of  him, 
and  in  him  muft  all  the  Predidions,  as  well 
as  Types  be  iiilly  accomplilhed.  The  FM* 
nift  ^nke  hi  the  pcrfon  of  Chrift,  of  this 
death,  as  plainly  as  if  he  had  rather  been  writ- 
ing the  Hiftory  ol  what  was  done,  than  a  Pro- 
phecy of  what  was  to  be  done,  fo  many  years 
afterwards,  Pfalm  22.  itf,  17.  For  dogs 
have  compafted  me  about,  the  aflembly  of  the 
widnd  have  uidofid  me',  they  pierced  my 
hands  and  my  teer.  I  may  tell  all  my  hones, 
they  look  and  Itare  upon  me.  Which  hath  a 
maniftft  tefeieace  to  die  ffiftinCHon  of  all  his 
members  upon  the  Ttee,  which  was  as  a  rack 
to  him.  So  Zedf.  la.  10.  They  ftiall  look 
upon  me,  wiioai  dwf  luve  pierced.  Tea, 
C  hrift  himfelf  had  foretold  the  death  he  fhould 
die,  in  tbe  ^vecited,  7(?h  14.  Saying  he 
mun  be  lifted  up,  (/.  e.)  hanged  between  hea- 
ven and  eaitL  Am  the  Satptnies  mtift  be 
tiilfiUed. 

Thus  you  have  a  brief  account  both  of  the 

kind,  manner,  and  rcafons  of  this  death  of 
Chrift.  The  improvement  of  it,  you  have  in 
die  IbOowuig  loferenoes  of  truth,  dedudble 

from  IT. 

Inference  t.  Is  Chrift  dead?  And  did  he 
die  the  violent,  painful,  fhameful,  curfed,  a  iamir 

flow,  and  fuccourlefs  death  of  the  Crofs?/'''^""<?f 
Then Jmrely  there  is  forpvenefs  with  God,  ""^^plUtfi 
plentewt  redemption  forihc  great  eft  of  Sinners^  Jamtt. 


that  by  Ksilb  appfy  the  blood  of  the  Crojs^  10 
ihctr  poor guUtySmit.  SoQieaksthe  Apoltie, 
Col.  I.  14.    In  v^Mfm  m  have  redempthii 

through  h:s  blood.,  even  the  forgive ncfs  ef  fins^ 
And  t  Joh.  I,  7.  Tlie  blood  oJ  Clri^  clcanj- 
cth  us  from  all  fin.  Two  things  will  make 
this  demonftrable. 

tirr/?,  That  there  is  ftijficicnt  fffic.iey  in  this 
blood  of  tbe  Qoft,  to  expiate  the  grcateft 
Sins. 

Seeondly,  Tlftt  the  eiiicacy  of  it  is  defij^n- 
cd  and  intended  by  God  for  believing  Cnntr^. 
Mow  cle  arly  do  botfa  dKfe  propofitions  lie  in 
\tbe  Word. 

S  Br/?, 


Digitized  by  Google 


1 30 


The  Voiintain  of  Life. 


Vol  li 


hrjly  That  there  is  liifficient  eliicacy  in  the 
blood  of  the  Crols,  to  expiate  and  wafli  away 

the  greatell  fins.   This  is  manifeft,  for  it  is 

  "  ^  Te 

as 


prtcms  blood,  as  it's  called,  i  Set.  i.  iS.  1 
«rrf  not  redeemed  with  corruptive  things^  a 


tict^  and  dilcharges  the  prijKipal  ofleader,  or 
'<lchxo:^Heb.  7. 2a.  Can  God  exa£l  latisfaaiorT« 
irom  the  blood  and  death  of  his  own  Son,  the 
fureiy  of  Believos;  and  vec  Itill  demand  it 
from  Believers?  It  cannot  oe.  Who  ffaith  the 
ApolUe)  fhall  lay  any  ih'tns,  to  the  chjrge  of 
oj  God's  eleUi  is  h  (Jod  that  Jujhjieth.  IV60 
fihall  condemn  f  It  it  Orifi  that  dicJ,  Rom.  8. 
3;5,  34.  And  why  are  Faith  and  Kepentancei 
prelcribed  as  the  means  ot'jpaidoo^  Why- 
doth  God  every  where  in  his  Word,  call  upon 
llnners  to  repent,  ;ind  believe  in  this  h!  od? 
Kncouragin^  them  io  to  do,  by  lb  many  pre*, 
cious  promifes  of  renrifiion )  anddedarlng  the 
inevitable  and  eterml  ruine  ct  a!l  impenitent 
and  unbelieving  ones,  who  deipik  and  rejeO; 
ilus  Uood  >  What,!  fay,  doth  all  this  fpeak. 
Jam  the  poflibility  of  a  pardon  tor  the  great- 
eft  of  iinnersi  and  the  certainty  of  a  6tCp 
full,  and  final  pardon,  fer  all  believing  fm- 
ners>  O  vshat  a  joytul  found  is  this>  VVhat 
raviOiing  voices  of  peace,  pjtdon,  grace,  and 
acceptance  come  to  onr  ears,  fioin  ne  uood 
of  the  Crofs ! 

The  g^tell  pMiltthat  ever  was  contia£leA 
upon  a  trembling  fhaking  Conicience,  can 
ftand  before  the  efficacy  of  the  blood  of  Chrift 
no  more,  than  the  finnec  himielt  can  Hand  be^ 
fere  the  juftice  of  the  Lord,  all  thegoilt 
upon  him. 

Header,  The  Word  aliuies  thee,  what  ever 
ihoahaft  been,  or  art,  that  fins  of  as  deq>  a 


Si/vrr  and  Gild ;  but  icith  the  frecious  blood  cj 
the  Sen  of  God,    This  piecioulnels  of  the 
blood  of  Onift  rifes  fiom  the  union  it  hath 
with  that  perfon,  who  is  over  all,  God  blclled 
ibi  evci.  And  on  that  account  is  Itiled  the 
blood  of  God,  ilA  20.  38.  And  ib  it  be 
comes  Royal,  Princely  Uood.   Yea,  fuch  for 
the  dignity ,and  efficacy  of  it^s  never  was  crea- 
ted,or  (hall  ever  ran  in  any  other  velns,bDt  his. 
The  blood  of  all  the  Creatures  in  the  world, 
even  a  Sea  oi  humane  blood,beaisno  moi^  pro- 
portion to  the  predoas  and  excellent  Uood 
ol  Chiili,  thanadiOi  of  common-vfatBT,  toa 
River  of  liquid  Gold.  On  the  account 
i^  invaluable  predoulhefs,  it  becomes  (ati» 
fying  and  r*.conciling  blooid  to  God.    So  the 
Apoitle  ipeaks,  Q>I.  1. 20.   And  (  havint  made 
peace  through  the  B/ood  of  his  Croft)  by  him 
to  reconcile  all  things  to  hmfelf-^  by  him  1  fry, 
inbetber  they  be  things  in  earth,  or  thtngs  tn 
heaoen.  The  jame  Uood  whidi  is  Re£mpti- 
cn  to  them  that  dwell  on  earth,  is  Confu-v;jti- 
on  to  them  that  dwell  in  Heaven.  Before  the 
eflkacy  of  this  Blood  Guilt  vanifltt',  and 
Ihrinks  awayj  as  the  fhadows  before  the 
glorious  Son.  Every  drop  ot  it  hath  a  voice, 

and  fpcaks  to  the  ^wl  that  fits  fiemUii%  un- 
der its  guilt,  better  things  than  the  blood  of  die  as  thine,  have  been  w.ifht  away  in  ihii? 
Mei^  Heb.  1 2.  24.  It  fpiinkles  us  from  an  i  blood 
evil,  (r.  f.)  an  unquiet,  and  accuiing  conici- 
ence, Ucb.  to.  22.  For  having  enough  in  it 
to  iaiisiie  God,  it  mull  needs  have  enough  in  it 
to  i&ilsfe  Coimienc. 

Confcicnce  can  demand  no  more  for  its  &- 
tisfadion,  not  will  it  take  lets,  than  God  de*  of  it  at  all,  if  you  believe  in  Cbrilt,'  as  he 


J  vm  a  biafphemer,  a ^erJecHtor^itnu- 
nous  .,  bnt  I  ohaituameny^  kith  Pati/^  1  Tim. 
I.  13.  but  it  may  be  thou  wilt  objeft:  this 
was  a  rare  and  fingolax  inllance,  and  it's  a 
great  queftion  whether  any  odier  fitmer  fhalt 
hnd  the  like  grace,  that  he  did.   No  queilion 


mands  fi>r  bis  fitisfi€tion.  And  In  diisUood  did:  fbrhetdlsusvctC  itf.  f^/Mrnw 


/uife  I 


is  enough  to  give  both  fausfaftion.  lottained  mercy,  that  in  me 

Secondly^  As  there  is  liifficient  Efficacy  in  aKgi/^ifw  jorth  all  long-fufiertng^  Jor  a  pat- 
Has  Uood, '  to  exi^te  the  gteateft  guilt  lb '  tern  to  them  am^  Jhould  hereafter  beReve  en 
it's  as  manifeft,  that  the  vertue  and  efficacy  of  him^  to  life  rjerlajiing.  So  that  upon  the  fame 
it,  is  intended  and  defigned  by  God  lot  the  grounds  he  obtained  mercy,  you  may  obtaia 
Ule  of  believing  finners.  Such  Uood  as  this  it  alfik 

vpxs  filed  without  doubt  for  fome  weighty  j  Thofe  very  men  who  had  a  hand  in  the 
end ,  that  ibme  might  be  the  better  tor  it. '  fhedding  of  Chriit's  blood,  had  the  benefit  of 
Who  they  arc  for  whom  it  Is  Intended,  is '  that  Uood  afiecwaids  paidoning  them,  Mr 


plain  enough  from  AOs  13.  39.  And  by  him 
all  that  believe^  are  jttfiifed  from  all  things  \ 
frm  tebich  they  confa  be  juftificdby  the  Lam 
ef  Mofes. 

That  the  remiflion  of  tlve  fins  of  believers 
was  the  great  thing  defigned  in  the  pouring 
cut  of  this  precious  blood  of  Chrift,  appears 
from  all  the  Sacrifkes  that  figured  it  to  the  an- 
cient Church.  The  (bedding  of  tihat  Typical 
Mood,  (pake  a  d^fign  of  pardon.  And  the 
putting  of  their  lundj>  upon  the  head  of  the 
&iai(ice,  fpake  die  wav  and  method  of  belie- 
ving, by  which  that  blood  was  then  applied 
to  them  in  that  way  :  and  is  ff  ill  applied  to 
us  in  a  more  excellent  way.  I^d  no  pardon 
been  intcnded,no9acrihces had  been  appointed. 

Moreover,  let  it  be  conlideied  \  this  blood 
of  the  Crols  is  the  blood  of  a  Surety  v  dtat 
came  under  the  fame  obli^tions  whii  us,  and 
in  our  name  or  (lead  (bed  it :  and  fo  oi  cou[k 


2.  3d.  There  is  nothing  but  unbelief  and  im- 
penitency  of  heart,  bats  thy  Soul  from  the 
blellings  of  tUs  UOod. 

Inference .  2.  Did  Chrift  die  the  curled 
death  of  the  Crofs  for  believers,  then  though 
tl)ere  be  much  of  pain,  there  is  nothing  cf  curfe 
in  the  death  of  the  Saints.  It  Itill  wears  its 
dart,  by  which  it  ftrikes  \  but  bath  loll  its 
fling  by  which  it  hucts  uid  deftroys.  A  Ser- 
pent that  hath  no  lling,  nray  hifsand  aftVight  ^ 
but  we  may  ake  him  ia  our  hand  without 
danger.  Death  pouted  odt  all  its  poUbn,  and 
loll  its  fling  in  Chiift's.fide^when  bebecanwa 
curie  for  us. 

But  what  ipeak  I  of  the  Innocency  and  hatmh 
lefnefs  of  d  eath  to  believers  >  It  rs  certainly 
their  iriendi  and  great  benefa£):or.  As  rhere 
is  no  curie,  9x  dieie  ate  many  bleffings  in  it. 
])eaih  is  yours.,  i  Cor.  5.  22.  Yours  as  n 
Ipecial  ptivUedge  and  favour.    Chrifl  bath 

•      '  not 


Semi  26. 


The  Fpantain  »f  Life. 


L8L 


tftwtnty 

crimes  be 


not  only  conquered  it,  but  is  more  than  a  con- 
queror for  he  hath  made  it  beneficiaL,  and 
very  fcrviccable  to  the  Saints.  When  Chrilt 
wasnailed  to  thetree,then  he  faid  as  it  y^^i^  to 
ieatb  which  came  to  grapple  with  hfan  there  ^ 

0  deaths  I  will  be  thy  plagues  ;  0  grave^  Iveill 
kttbv  deJiruUioa  I  And  ib  he  was:  fot  be 
Ivrailoiived  up  death  in  vi£lory,  fpoiled  U  of 
its  power.  So  that  it  drives  but  a  poor  trade 
aowanxMig  believers,  trighting  Ibme  weak 
ones  tnioi^  them,  though  itcanQOClmitthem 
ttall. 

qipb;.  Inference  3.  If  Chrift  died  the  curled  death 
~  the  Qofs  for  us,  hm  cheerfully  fhould  tee 
fubmitto^  and  bcjr  any  Crcfs  for  Jifus  C!)riH  ! 
He  had  Ms  Crois,  and  we  have  oars  -,  but  what 
Ibathm  are  cms,  compared  with  his?  His 
Crois  was  a  heavy  croS  indeed,  yet  how  pa- 
tieniif  and  meekiy  did  he  fuwon  it !  H£  en- 
inredhh  Gv/S;  we  caonoc  cMure  or  bear  ours, 
though  they  be  not  to  be  nimed  with  his. 
Tlueethiqgs  would  marvelloufly  itrengthen  us 
tobear  tbeCrofiaTCIirill,  and  bring  np  a 
good  report  upon  it  in  the  World. 

¥u-Jiy  That  we  (hall  carry  it  but  a  little 
way.  Secondly^  Chttft  bears  the  havieft  end 
of  it.  T^rrdly^  Innumerable  bldlings  and 
mercies  grow  upon  the  Crols  of  Chrift. 

wTu'tf  'nfor  fhould  be  enough  to  me  (faith  a  holy  one)  that 
ym  h  Chiilt  wiU  havc  joy  and  fonow  halibrs  ot  the 
i>-'^  '  7  lite  of  die  Saints.  And  that  each'  of  then 

^'^^^  ^^^'^  3  ^^^^  '^f  ^  ^  the  night 
nn^rf  2nd  day  are  kindly  partners  of  time,  and  uke 
itar  riM*  i»it  up  betwixt  thenL  But  if  fonow  be  the 

■"'Nc^gTe.dicftliaifcr  of  our  days  here,  I  know  joys 
^1^^  day  ihalldiwn,  and  do  moie  than  recompence 
ekrift'i  all  our  lad  hours.  '  "  ' 
ktsfirfr  Let  my  Lord  Jefus  Cfince  he  will  do  lb) 
nermore,  weave  my  bit  and  fpan  leqgth  of  time  with 

ijyoMf     roie  he  neighbour  with  the  thorn.  •  *  When 

f¥x,md  'we  are  over  the^  water  Chrilt  fliaU  cry  j 
mtttmai  «  Down  Croflbaod  up  Heaven  fit  ewmore. 
mpttt*  «  I>own  Hell,  and  down  Death,  and  down 
^Sin^  and  down  Sonow:,  and  up  Glory,  ud 

*  Uie,  up  Joy  Ibrevennoie.  T&true,  Qirift 

*  and  his  Crols  are  not  feparabk  in  this  life  ^ 

*  howbeit,  Chrift  and  his  Ccols  part  at  Hea- 

*  Yens  door.  For  there  is  no  lioiife>toom  for 

*  croffes  in  Heaven.    One  tear,  one  figh , 

*  <»]6  &d  heart,  oneftar,  one  lols,  one  thought 
^  of  ttoiAlc  cannot  find  Lodging  theie.'.^^ 
SoiBOW  and  the  Saints  are  not  married  toge- 
ther i  or  fiippofe  it  were  fo.  Heaven  Ihall 
make  a  divorce.  Life  te  lmtfh<»t,  and  there 
fore  CrolTes  cannot  be  longi  Our  Sufierings 
are  but  for  a  while,  i  Vet.  5. 10.  They  are 
but  the  Sofieitiigs  or  the  pideiitditte,  Rpm. 
8.  18. 

Secondiy,As  we  (hall  cany  tteCwfi  of  Chrilt 
but  a  little  way,lbChriflfhfnil9flian^lieavi 

eft  end  of  it.  And  as  one  hnppily  exprcfT, 
iaiih  of  their  Crofles,i&ii^  mine.  Hedivideih  Sui 
•    ferings  with  them,  ahd-taiesdielafgeft  flkneto 
jhimfelf  *  O  how  fwcst  a  fight  (ftith  one 

*  Iweetly)  is,  it  to  fee  a  Crols  betwixt  Chtift 
'  and  us.  To  hearoiir  Redeemer  fiy,  at  eve- 
'  ry  fieh,  at  every  blow,  and  ever)'  lofs  of 

1  a  Believei.  ha/J  mine.  Foi  thqr  arc  called 

Vol  L 


*  the  Suftcrings  ot  Chrilt,  and  the  reproach 

*  of  Ghrtft,  OL  2.  24.  Ueb.  1 1.  25,  As  when 
'  UTO  are  partners  and  owners  of  a  Ship,  half 
'  of  the  gain  and  half  of  the  Lois  belong* 
'  eth  to  either  of  the  two.   So  Chrift  in  our 

*  Sufieric;?,  is  half  gainer  and  half  lo'or  w'rh 
'  us  :  yea,  the  heaviell  end  ot  tlie  black  tree 
'  lyeth  on  your  Lord.  It  fiUcth  fifft  fipOS 
'  him,  and  but  refunds  from  him  upon  you: 
the  rebroachei  oj  them  that  reproached  tbee, 
arc  fallen  upon  me,  Plalm.  69.  9.  Nay,  tO 
fp^ak  as  the  thing  is,  Chrift  doth  not  only 
bear  hdlf^  or  the  better  part;  but  the  whole  of 
our  crofs  and  burden.  Yea,  he  bears  all,  and 
more  than  all ;  for  he  bears  us,  n  :d  cur  bur- 
den too  or  elk  we  (hould  quickly  iiok,  and 
taint  under  it. 

Thirdly,  As  we  have  not  £u;  to  carry  it,  and 
Chrilt  carries  the  heavkft  pait$  yea,  all  the 
burden  for  us :  yea,  us,  and  our  burden  too  : 
So  in  the  laft  place  it's  reviving  to  think  what 
an  inomnoabte  multitude  of  bleffings  and  mer- 
cies arc  the  frtiit  and  off  fpring  of  a  fanSified 
Crofs.  Since  that  tree  was  16  richly  watered 
with  the  blood  of  Chttii}  what  ftoie  of 
choice,  and  rich  fiuhs  doth  it  bear  lo  belie* 
vers? 

Our  Sufferings  (faith  one)  ate  wrihed  in  the 
blood  r4"  Chrilt,  as  wel!  as  ourSou!s.  '  For 

*  Chritf s  merits  boiight  a  blefiing  to  the  CroC 

*  fts'^  the  Sons  ofGod.  Oar  troubles  owe 

*  us  a  free  p.iffip- Through  him.  Devils,  and 

*  men,  and  ciolies  are  our  debtors  and 

*  death,  and  aU  flDtms  are  our  debKNCs,  to 
'  blow  oar  poor  tol&i  bark  over  the  water 

*  fraight-firee :  and  to  let  the  Traveliere  in 

*  their  own  known  ground.  Theiefbie  we  lhau 

'  die,  and  yet  live,  I  know  no  man  hath 

'  a  velvet  Oois,  but  the  Oofs  is  made  of  what 

*  Ged  wiH  have  it^  bat  verily,  howbeit,  it 
'  be  no  warrantable  market  to  buy  a  Crols, 
'  yet  I  dare  not  lay,  O  that  I  had  liberty  to 
'  leU  Chrilt^  Crols,  left  therewith  alio  I 

Hiould  joy,  comfort,  fenfe  of  love,  pa- 
tlqice,  and  the  kiad  vifits  of  a  Ikidegroom. 

I  have  bet  finall  experience  of 
Suffering  for  Chrilt,  but  let  my  Judge  and 
Witnels  in  Heaven,  lay  my  Soul  in  the  bal- 
lance  of  Juftice ;  If  I  nod  not  a  young  lie»* 
ven,  and  a  little  ParaJIfe  of  glorious  com- 
forts, and  Ibul  delighting  love  kiiles  of 
Chrilt,  in  faflering  for  him  and  hfi  trnth. 

  My  prifon  is  my  palace,  my  for- 

row  is  with  child  of  Joy.  My  lofliis  are  rich 
lofies,  my  pain  eane  pain,  my  heavy  days 
are  holy  days,  and  happy  days.  I  may  tell 
a  new  tale  of  Chrilt  to  my  niends. » 
O  what  owe  I  tO  the  Hie,  and  to  the  bam* 
and  to  rhe  fl;rn.ice  of  my  Lord  Jefus! 
who  hath  now  let  me  lee  how  good  the 
wheat  of  Chrift  is,  that  goes  through  his 
mill,  and  his  oven,  to  be  made  Bread  for 
his  own  Table.  Griue  tried,  is  better  than 
grace,  and  more  than  grace.  It^s  glory  in 
the  Infancy. 

*  Who  knows  the  truth  of  Grace  without 
a  triatr        ■  O  how  Httte  getteth  Chrift 

of  lis  but  uhat  he  v,ii;ncth  (to  fpeak  fo  ) 
with  much  toil  and  pains  ?  And  how  iboa 
S  2  '  would 


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The  f^mitain  of  life. 


Vol  I 


♦  woaM  Faith  Ireeze  without  a  Qofi!  bear 

*  your  CroS  therefore  with  joy. 

Inferente  4.  Did  Cbiill  dk  the  death,  yea, 
i)ie  worft  of  deaths  for  us  >  Then  it  (btlows, 
that  our  mercies  iire  hreut:^!'!  forth  w'tlh  f^reat 
dificulttcsi  and  that  vkuh  is  fmct  to  us  in 
thejhtithmt  nwx  cofi/y  and  hard  to  Chnfi  iff  the 
acquifition.  Surely  upon  every  Mercy  we  have, 
£K^C«l>this  lAom  written,  ^ice  jcf  Bloody 
Col.r.  14..  hi  whom  toe  have  redemfOhn  through 
bis  blood :  Upon  which  a  late  neat  Writer  de 
livecs  himfelf  thus.  *  The  way  of  Grace  is 
*"  here  oonfideraUe-,  Life  comes  thro*  Death  \ 
'  God  comes  ill  riirifl-  and  Chtilt  comes  in 
*■  Blood :  the  choicelt  Mercies  come  through 
'  tfaegreatefl  MUeries  ^  prime  Favoun  come 

*  fwiming  in  Blood  tu  us.  Through  a  red  Sea, 

*  Uracl  came  to  Canaaa.  Many  a  Man  loft 
^  bis  Life,  and  mucii  Blood  filed  the  very 

*  Land  Mowing  wirh  Milk  and  Honey,  was 
*"  &(t  made  to  flow  with  Blood,  e're  IJrael 
^  oould  inherit  the  Promife.  Seven  Natioas 

*  were  deftroycd  e're  the  Land  of  Can^uin  was 

*  divided  to  the  Ifraelites^  A£ls  13.  ij>. 


*  Sin  makes  Mercy  fo  deadly  hard  to  bring 
'  ibrth.  To  Chriften  every  precious  Child, 
'  every  Beajamm  Benom^  evciy  Son  of  God's 
*■  right-hand,  a  Son  of  tmom  and  death 

•  to  her  that  orings  him  forth.  Adanfs  fweets 
'  had  IK)  bitter  till  he  tranigrefied  God's  Will : 
'  One  Mercy  did  not  die  to  biing  forth  ano- 
f  ther,tiUiiediBd.  But  oh!  bow. Oioahi  this 


'  raifethe  value  of  oar  Meides!  What,  the 

'  price  of  Blood,  the  price  of  precious  Blood, 
'  the  Blood  of  the  Ctd&  1  O  what  aa  etteem 
'■  ftiould  diisiatfe! 

'  Things  (as  the  lame  ingenious  Aitli  i 
^  adds)  are  prized  rather  as  they  come,  than 
'  as  they  ate  Far  letdiM  and  dear  nought 
'  makes  all  the  Price,  and  gives  all  the  worth 
^  with  us  weak  Qeatures.   Upon  this  ground 

*  the  Scripture,  when  it  ^wafesof  our  gteat 
'  fortune,  tells  the  great  price  it  coft,  as  ey- 
'  ing  our  weaknels,  who  look  more  at  what 
'  things  colt,  than  at  what  they  are.  And  as 
'  knowing  it  any  thing  will  take  with  us,  this 
'  wilL  io  him  that  laved  us^  and  ttafhed  us 
'  frm  our  fit,  in  hit  em  Hood,  Rev.  r/5. 

*  Man  is  a  legal  Creamrc,  and  looks  much 

*  at  what  is  given  for  a  thing.  What  did  this 
'  coft>  Why, it  coftChrifts  own  Blood.  Go- 
'  lour  is  more  than  the  Cloth  with  us,  and 

Scarlet  colour  is  a  general  takus  colour 
*■  with  as:  And  rheiefbie  is  Chiift% Gatnent 
'  dipt  in  Blood,  and  he  admired  in  this  habit. 
lV}}ois  this  that  cometh  jrom  £dom?  mthgar- 
mnts  died  red  from  ^xax^'i 

Beware  then  you  abufe  not  any  of  the  Mer- 
cies that  Chiill  brought  fioth  with  fo  many 
bitter  pangs  and  tfaiows;  And  let  all  this  en- 
dear Chrift  more  than  ever  to  you,  and  make 
you  in  a  deep  fenfe  of  his  Grace  and  love,  to 
lay, 

JbatiMtbctoGMlfarjftfMtCti^. 


Senn.!?* 

that  ftgfud 

1^  '!  ;i  di- 
re'} id  and 
<■-.  eJrbe 

'  M  the 


SERMON  XXVII. 

LUKE  XXIII. -38. 


o^iijf  And  a  fuperfcription  alfo  mi  written  ever  bim^  in  letters 

ef  Greek,  and  Latin,  and  Hcirew  i  This  is  the  King  of 
the  Jem. 


BEfbre  I  pafs  on  to  the  manpci  oi 
Chrift's  death,  I  fhall  confidcr  the 
Title  affixed  to  the  Crofs  ^  in  which 
very  much  of  the  Wifdom  of  Provi- 
dence was  difcovered.  It  was  the  manner  of 
the  Romans^  that  the  Equity  of  their  Proceed- 
ings might  the  more  clearly  appear  to  the  Peo- 
ple, when  they  crucitied  any  Man,  to  publilh 
tlij  caufe  of  his  death  in  a  Table  written  in 
Capiul  Letters,  and  placed  over  the  Head  of 
the  crucified.  And  that  there  might  be  at 
l:a!l  a  fhew  and  ficc  of  Juftios  in  Chrifl's 
death,  he  alfo  fliall  have  liis  Title  or  Super- 
Icription. 

The  v.'oifl  and  mofl  unrighteous  A£lions 
labour  10  cover  and  Ihroud  themfclves  under 
pretenfions  of  Equity.  Sin  is  lb  (hameful  a 
thing,  that  it  cares  not  to  own  its  name.Chriff 
Ihall  have  a  Table  written  for  him  aifo.  This. 
Welling  one  Evangelift  calls  Ac  Aeatp^u/ii 


Matth.  27.  37.  Another  calls  it  the  L'uU^ 
John  19.19.  AxiOlhtt  xh^  bi/cription  ot  Si^r' 
Jiripiio;/^  io  the  Text.  And  anc  ther  the  $u- 
perfcrtfttoa  of  his  Jkcujatwrt,  Mark,  15.  ,26. 
In  Ihort,  it  was  a  lair  legible  WritinK,  intendr 
ed  to  exprcfs  the  f oc  Crv^  vx  whicb. 
the  Perfon  died. 

This  was  their  ufoal  manner,  though  Ibtnc- 
times  we  find  it  was  publifhed  by  the  Wice 
of  the  Common  Cryer.  As  in  the  Cale  ot  At- 
talus  the  Mangri;  who  was  led  about  the- Am-  ^J^Sf* 
phitheater,  one  proclaiming  before  him,  iH,'s.t,i, 
ts  Attalas  ibe  Chrijlmrt.  Bw  it  was  cultomary.- 
and  ufual  to  cxprels  the  Crime  io  a  wricica' 
Table,  as  the  Text  t-xprtf?c!5  it.  Wherein 
thefe  three  things  ufter  luemfclves  to  your 
Confideration. 

llrjl^  The  CharaQer  ur  Defcription  of  Chrift  |. 
conuined  in  that  VViitiqgr   And  he  is  delcri- 
bed  by  tun  l^f  UffSiff.  Jbuif  the  Kmc 


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Serm.  27. 


The  Fountain  of  Life, 


133 


^cfthe  Jens.  That  very  office  which  but  a  lit- 
iriM  hit,  ne  betore  thejr  had  i^roached  and  derided, 
iSctf*  7^  bowing  the  Knee  to  him  in  mockery,  laying, 
HaU  Kuu  of  the  Jem  j  the  Providence  of 
God  fo  Qliktt  ft,  that  therein  he  ftiall  be  v  in 
■lib       dicated  tod  honoured.    T7j/j  is  the  King  of 
ibe  Jem  .*  Or  as  the  other  Evanselifts  com 
pleat  it,  This  is  Jefus  cf  Kasarew  the  King 
tf  the  Jews. 

^  Secondly^  The  P^rfoa  that  drew  his  Cha- 
lafter  or  Title.  !t  was  ^ilme ,  he  that  but 
now  condemned  him:  He  that  was  his/ir/ijf, 
lliaU  be  )x&lierdd^  to  piocUim  his  Glory,  i-or 
ilie  Uric  1$  hoaonnUe.  Snrelv  this  was  not 
from  himfelf,  for  he  wis  Chrift  s  Enemy  ^  hut 
ntber  than  Chtitt  (hould  wane  a  Tongue  to 
den  him,  the  Tongue  of  «i  Enemy  fhall 
doit. 

3,  ThMtyy  The  time  when  this  honour  was 
itelnpro  done  Mm :  It  was  when  he  was  at  the  loweft 

norcfor-  ebb  of  his  Glory  ^  when  fhame  and  reproach 
j"^*^    were  heaped  on  him  by  all  hands.  When  all 
the  Difciples  had  fbrfifen  liini^  and  were  fled, 
rfirgcn-  Not  one  left  to  proclaim  his  lnnf»cency  or 
dan  eft »  i^)eak  a  word  in  bis  Vindication.  Then  doth 
iiPeicoB;      Phwidence  oF God  as  ftangely  as  power 
2JJ^  fully  overrule  the  Heart  and  Pen  of  ?ilate^  tc 
kacMfai*  diaw  this  Title  iior  him,  and  affix  it  to  his 
Craft.  Sndf  v»e  mift  look  higher  than  P/ 
Uae  in  this  thing,  and  lee  how  Providence 
S"!^  Serves  it  fclf  by  the  hands  oi  ChrUt's  Adver 
^''^uli  iaiies;'  PiiStf^  wiiiesk  homorofChrift,  and 
ftripturft  lliflr  ddbads  It  too.  HeooB  onr  Oblervati 

CO  IS*  - 

Don.  I.  That  the 'Dignity  of  ChriJ}  tons  open 
hf  proclaimed^  and  defended  by  an  tine- 
law  )  and  that  w  the  tinu  of  pisffTttefi 
KepniAerattd  Sufferings. 
To  open  this  Myllcry  of  rrovidcncc  to  you. 
that  you  may  not  ibmd  idly  gazii^  upon 
Cfarifn;  Tide,  as  many  then  did :  We  anft 
Vtrji  confider  the  nature  and  quality  of  this 
Title.  $eamdh^  What  hand  the  Providence 
of  God  had  U  tU$  Mum.  7%rrdS)r,  And 
dien  draw  fdtdi  the  pnper  Ulciaiidlmpiove- 
ments  ot  it. 

X,  firj}^  To  open  thv  ntme  and  quality  of 
Chtilfs Title  or  InRriptioB  r  kl^icbeilirnch- 

ly  confidered  and  we  lliatt  wl,   

Firft,  That  it  was  9n  ''extrMnSrtary*t\Ae, 

varying  from  all  Examples  of  that  kind  •  and 


ed  with  thegreateft  advantages  of  fpreading  Triiwi  Jio. 
it  ftif  far  and  near,  among  all  People  that  g^j* 
could  be.  For  it  was  written  in  three  Lan-^^^jj?. 
guages,  and  thofe  moft  known  in  the  World  mii^fcribi 
at  that  timfe.  The  Greek  Tongue  was  then  wrfuit  j  nt 
known  in  moft  parts  of  the  World.   The  He-  ^'><?n'nibus 
brew  was  the  Jews  native  Language.   And  the  S-fi^' 
Lathr  the  Language  of  die  Gentiles.  So  that  tuit.  f-T 
it  being  written  both  in  Hehevo,  GreeJi,  andrm; 
Latin^  it  was  ealie  to  be  underilood,  both  by 
Jews  and  Gentiles. 

And  indeed  unto  this  the  Providence  of  God 
had  a  fpecial  Eye,  to  make  it  notorious  and 
evident  to- all  theWorid.  For  even  fo  all 
things  defignM,  for  publick  view,  and  know- 
ledge were  written.  Jofefbus  tells  us  of  cer- 
tain nUais,  on  which  was  engraven  in  Letters  ,  . 
of  Greek  and  Latin,  //  is  a  mckednefs  for^^^^ 
Jirangers  to  enter  into  tbe  bo/v  P/ace.  So  the 
Soldieisof  GerdlM,  the  third  Emperor,  when  aJiJoigiiiU 
he  was  llain  upon  the  Borders  of  Perjfa,  they  oefMcIL 
railed  a  Monument  foi  him,  and  eqgtaved  his 
Memorial  upon  it,  in  Girek,  Latin,  PerficJt, 
Juddick,  and  Egyptick  Letters,  that  all  People 
might  read  the  lame.  And  as  it  was  written 
in  three  learned  Languages,  lb  it  was  expofed 
to  view  in  a  publick  Place  ^  and  at  that  time, 
when  multitudes  oi  Sctai^is,  as  well  as  Jkws 
were  at  Je'rufalem It  wa^  tt^  dme  of  As 
PalTover.  So  that  all  things  concurred  to  fpread 
and  diTul^  the  Innocoicy  of  Chilli,  vindjca* 
ted  m  this  ntie. 

Thirdly^  As  it  was  a  publick,  fo  it  was  an 
honouiahle  Title.  Soch  was  the  nature  of  it,    ..  * 
laithBiMr  t  that  hi  the  niidft  of  deatli  Qu^.Awr.la 
began  to  triumph  by  it.   And  by  reafon  there-  **** 
of  the  Ctsis  fa^an  to  duoge  its  own  nature, 
and  infleadof  a  Rick^  or  Shgine  of  Torture, 
i t  became  a  Throne  of  Majefty.  Yea,  it  mighr 
be  called  now  as  the  Church  it  leU  is,  the  Pi/- 
lar  amtOrmnd  of  Truth;  for  it  iield  ournnch 
of  the  Golpel,  much  of  the  Glory  ofChrilf  j 
as  that  Pillar  doth,  to  which  a  Koyal  Pioda- 
mation  isnmna. 

fourthly.,  It  was  a  vindicating  IMe :  It 
ckai'd  up  the  Honour,  Digoi^  and  lonocency 
of  Chrifr,  againft  aU  the  fane  hnpmations. 
Calumnies,  and  Blafphemies,  whicli  were  calt  ,  \ 

upon  him  before,  fa«  the  wicked  Toqgues,bodi 

They  had  called  him  a  Deceiver,  an  Ufur- 


Hoc  extra 

ordtnvi- 
nmefl 


diieaiy  etching  the  main  Dehmand  i^ndoiiper,  a  Blafphemer,  they  rent  their  Qoachs  in 
ifadr oini' Oiram.  For,  asT  unted  liefois^ 'tolreD  of mrir dcicftauoa  of  hisHafthemy  t* 

the  End  of  it  was  to  clear  the  Equity  of  their  bccaufe  he  made  himfelf  the  Son  of  God,  aw' 
Proceedings^  and  (hew  the  Peopus  how  juiUy  King  of  IfraeL .  But  Inow  in  this  they  ac> 
diey  flifleitd  -  thoft  Ptartlhmems  InffiQed  on  'hnowledged  him  to  behodi  Lord  and  Svnow. 

them  for  fuch  Crimes.  Butlo,  here  is  a  Title  Not  a  mock  King,  as  they  had  m  ule  him  be- 
enteifinR  no  Clime  at  all,  and  ib  vindicating  ibre.  So  that  herein  the  honour  of  Quiii 
Onft^i  TiiBOCCiicy.  IHds  ftme  of  them  per*  was  fully  vindicated^  t  >  ■• 

ceiveJ,  and  moved  Piljte  to  change  it,  not  this  Fifthly,  Motcover  it  was  a  pn-diHinr  and 
ix,  but  this  is  he  that  iaid,.l<MV  tbe^Kingof  fref aging  Title.  Evidently^  Ibrelhewiog,  the 


his 


Sjdfioe  ^  *■* "  ^  cooceiTCd  by 

^oominia  Crime.   O  how  fhange  and  wonderful  a  thing 
tinbitap-  was  this  1  Bat  what  (hall  we  lay  !  It  was  a 
pmitvr.   day  of  Wonders  and  emtioidinary  Things. 
As  there  was  never  fuch  a  Perfon  crucitkd  be- 
fore, ib  there  never  was  iiich  a  Title  affixed 
to  thS'Oofi  befisie. 
Secondly^  As  it  was  an  extraordinary,  it 
t  wasapaUjisk  Titifi^  both  .viinen  and  publiih* 


propagadoif  of  Chrift^  Ktn^om^  and  the 

fpreadirg  of  his  Name  and  Glory,  among  all  Tribmlto- 
Kifldrols,  Nacions,  Tongues,  and  Laieuans.  ff^ 
As  Chiift  hath  rieht  to  enter  inmSl  the  ^'J'S'^fJn. 
Kiagdoms  of  the  hanh  by  his  Gofpcl,  and  f,  c  ilL-t, 
fet  up  the  Throne  in  evwy.  Nation :  So  it  was  i"tuijt  »o. 
pieiagea  by  this  Tide^ .  llttt  he  ftould  do  £>. 
oon  tnodo  HebrcorUB,  fied«li  Cntaann  ft  Latiaonn  ad  CtaMV 

And 


% 


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13+ 


.Tit  Ftmitain  0/  Life. 


And  tha(  both  Hebrews,  Gredcs,  and  Lairr.s, 
lhoiild.be  csiUed  to  the  knowledj^  of  him. 
Nor  is  it  a  wonder  that  this  Hiould  be  pre- 
d\i\sd  by  wicked  Pi/aft  .yviaen  diapbas  himtclfi 
8  imnevefyws7as;wickedashe,liad  Propbefiied 
to  the  fame  pwrpofe^T^.''.  1 1-  5 1,  5a.  For  being 
High  Prieft  chat  year,  he  prophdied,  that  Je- 
fittfimAldie  for  that  A'j/it'//,  and  not  for  that 
Nirthn  hut  ihji  -iffo  he  JhoulJ  c,ather  to- 
gether in  one^  ihe  children  oj  God,  that  urrr 
fcattered  abroad.  Yea,  many  have  prophcfied 
in  Chrift's  Name,  who  for  all  that  IbaU.  o& 
vcT  be  owned  by  him,  Matth.  7.  22. 

Sixthly^  And  I  :  !y,  it  was  an  immtitable 
^Title.    The  Jt-iiis  ivlenvoured,  bu'  c^uld  rot 
^'""'perfuade  PiLne  to  alter  it.   To  ail  ciitii  irn 
IjJjJJ^*'*  portunities  he  lecoiM  thb  reibluie  anfwer, 
proridcn-  What  I  have  written  I  have  written  ^  as  if  he 
tixtribu-  fbould  fay,  urge  me  no  more,  1  have  written 
endacft.  jiis  Title,  I  cannot,  1  will  not  alter  a  Letter, 
•         a  Point  thereof    Surelv  rhe  confhnqr  of  Pi- 
late.^  at  this  time,  can  be  attributed  10  nothii^ 
but  divine  fpecial  Providence.  Moft  vronder- 
fill,  that  he,  who  hefore^'pas  asnnconftam 
a  Heed  ftiaken  by  the  wind,  is  now  as  fixed 
a  Pillar  of  Bn& 

And  yet  more  wonderful  Th3t  he  fhould 
write  down  that  tray  particular  m  ilic  Title 
otChrift,  Thfi  is  the  J^i/tg  of  the  Jem,  which 
was  the  very  thii^that  fo  feared  him  but  a  lit- 
tle bciore^d  was  the  very  coniideration  that 
mofcd  him  to  give  Sentence.  What  was  now 
become  of  thefeaf  of  Cf/jr>  that  P/7<j/f  dares 
tobeCbriifsHerald^andpublickly  to  proclaim 
him  The  King  of  the  Jem.  TMs  was  the  Title. 

Secondly,  We  fhall  next  enquire  what  hand 
the  divine  providence  had  in  this  bulinels. 

And  indeed,  the  Providence  of  God  in 
this  hour  a8ed  gjlarioofly,  and  wondeifiiUjr 
thefe  hve  ways. 

i'/rj?.  Id  over  ruling  the  heart  and  hand  of 
Pilate,  in  the  draught  and  (file  of  it,  and 
that  contrary  to  his  own  inclination.   I  doubt 
not  but  Pilate  himfelf  was  ignorant  ot,  and 
l4Migealtt- 1^  enough  from  defigning  that  which  the 
tttpror-    wifdom  of  Providence  aimed  ut,  in  this  mat 
pexit  Dei  ^sx.  He  was  a  wicked  man,  he  had  no  love 
tTa!  qui" *     thrift.   He  had  given  Sentemce  of  death 
r\ut\  rty-  againft  him.  Yet  this  is  he  that  proclaimed 
hm  f^uber-  him  to  bc,  Jcfut,  King  of  the  Jevu.   It  fo 
aaricCd/v-  orer-niled  his  Pen,  that  he  could  not  write 
what  was  in  his  own  hean  and  intention,  but 
the  quite  contrary    even  a  fair  and  publick 
Teftimony  to  the  Kingly  office  of  the  Son  of 
God,  This  if  tlx  King  of  the  Jevu. 

Secondly,  Herein  the  wildom  of  protiddeaoe 
was  glorioufly  dilplayed,  in  applying  a  pre- 
fent,.  proper,  publick  rcniedy,  to  the  reproa- 
ches and  blafpbemies  which  Chrift  had  then 
newly  received  in  his  name  and  honour  The 
fuperl^itious  Jews  wound  him,  and  beatlicn 
Pilate  prepares  a  plairter  to  heal  him.  They 
Teproach,fae  vindicates.  They  throw  the  dirtjie 
wafltesitoff  O,  the  profound  and  inlcruta- 
..^    ,  -We  wifdom  of  Providence ! 

T-inrdly,  Moreover  Providence  eminently  ap- 
•        V^^'^  3t  ^bis  time,  in  keeping  fo  timerous  a 
^      Perfon,  a  man  of  lb  bafe  a  Spirit,  that  would 
ii,  ,     not  Otck  at  any  thing  to  pleafe  thePeople,from 
receding,  or  givU^g  ground  in  the  leaft  to  theii 


importunities.  Is  PUate  become  a  man  of 
fuch  rdblutionand  conftancy  >  Whence  is  this* 
But  from  the  God  of  the  Spirits  of  all  tlefh. 
Who  now  flowed  in  lb  powerfiillv  upon  his 
Spirit,  that  mid  not  chule  (lie  wtitt: 
and  when  he  had  writtcn^had  no  more  power  to 
alter  what  he  had  written,  than  he  had  to  re- 
fiile  to  write  it. 

Fourih/y,  Herein  alio  much  of  the  wifdom 
of  Providence  appeared,  in  caftiiig  the  igno- 
miny of  the  death  of  Chrilf  upon  dioft  very 
men  who  ought  to  bear  it.  Pihite  was  moved 
by  divine  inltindk,  at  once  to  clear  Qirilt,  and 
accule  them.  For  it  is,  as  if  he  had  laid,  yon 
have  moved  me  to  C  jucifie  your  King,  I  tave 
Crucified  hira,  and  now  let  the  igooiunjr  of 
his  death  reQ  upon  your  heads,  who  Ime  cx« 
tor  red  rh'*;  from  me.  He  is  xighteow^  die 
Crime  i.^  not  his  but  yours. 

hftbly.  And  lafUy,  the  Providence  of  God 
wonderfully  diftoveVd  it  felf,  (as  before  was 
noted)  in  fjxing  this  Title  to  the  O ols  of  Chrifh 
when  there  was  fo  great  a  confluence  of  m 
fom  of  People,  to  rake  notice  of  ir.  So  that 
it  cuuld  never  have  been  more  advantagioufly 
publllhed,  than  it  was  at  this  time.  So  that 
we  may  fay,  how  wonderful  are  the  works  of 
God !  His  ways  are  in  tlie  Sea,  his  paths  in 
the  great  deeps ;  his  fbocfieps  are  not  knomk 
His  Providence  hath  a  profpeEl  beyond  tbn  lHf> 
derftandings  of  all  Creatures. 

Inference  i.  hence  it  follomt  that  the  Fro- 
-otdcme  cf  our  God  can,  and  often  doth  owr- 
rule  the  Couafels  and  ASions  of  the  twrjl  oj 
men  to  his  own  Glory. 

It  can  ferve  it  felf  by  them  that  oppofe  ir, 
and  bring  ab»ut  theglory  and  honour  of  Chnlt, 
by  thofc  very  men,  and  means,  which  are  de- 
fign  a  t  lay  it  in  the  duff.  Surely  ttie  wrath 
of  uiiii  ihall  praife  thee,  Pfa/m  76. 10.  The 
]em  thought  when  they  Crowned  Chriffvnth 
Thorns,  bowedthe  knee,  and  mocked  him,  led 
him  to  Golgotha  and  crucitied  him ;  ihai  now 
they  had  utterly  deffioiied  him  of  all  hfeKu^ 
Dignities ;  and  yer  eren  there,  he  is  proclaim- 
ed a  King.  Thus  the  difperfion  of  die  Jews 
upon  the  death  of  Stephen,  fpread  theGofpel 
far  and  near,  hisir  tbry  tocnt  every  where  frf.-.rh- 
ing  the  Word,  AOs  b.  4.  Thus  PuuPs  bunds 
for  the  Gofpel,  fell  out  to  the  ^^therance 
of  the  Gofpel,  Phil.  r.  1 2.  O,  the  depth  ot 
divine  wiidom  to  propagate,  and  cUid)Ulh  the 
intereff  of  Jefus  Chriff,  by  thofe  Tetjr  flMam 
that  leem  to  import  its  deftru£lion :  that  ex- 
tracts a  Medicine  out  of  PoUou  !  How  great 
a  fupport  ihould  this  be  to  the  faith  of  God's 
People '  When  all  things  leem  to  run  crols 
to  their  hopes  aud  happinels !  Let  Ifrad  there- 
foire:bifgm  the  hard,  for  toith  the  Lord  there 
;f  mercy,  and  mth  him  js  plenteous  Rede/rptian, 
Plaliii  130.  7.  (i.  e.)  He  is  never  at  a  lols 
for  means,  to  promote  and  ierve  his  own  ends. 

Inference  2.  Hence  likcwie  it  follows,  Tbst^ 
the greatcftfervices  perf.j  medto  Chnjl  accident- 
ally, and  undefignedty  •  fiull  never  be  accepted 
nor  revs Qvdcd  cf  God.  FiLre  d:d  Chrift  an 
eminent  piece  of  fervice.  He  did  tliat  for 
Chriff  that  not  one  of  his  own  Difidples  at 
that  time  durft  do-,  and  yet  this"ftrvTce  was 
not  accepted  of  God,    bticaule  he  <iid  it  uoc 


•  LI' 


4 


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rm.  27. 


The  fdnntain  of  Life, 


«35 


dtfignedly  for  his  glory,  hut  from  the  meer 
over-ruliqgs  of  Providence. 

If  dwie  befirft  a  willing  mind,  it  is  accept- 
ed, according  to  what  a  man  harh,  faith  the 
ApolUc,  2  Cor.  8.  12,  The  eye  ot  God  is  tirlt 
and  nainly  upon  the  Will  ^  it  that  be  fincere 
and  ri^t  for  God,  fmall  things  will  be  accept- 
ed ^  and  if  not,  thegreatelt  Diall  be  abhorred. 
So  I  Gw,  9.  17.  It  I  do  this  thing,  (i.  e.) 
(Preach  the  Gofpel)  willingly,  I  have  a  rc 
ward  v  but  if  againft  my  wUl,  a  dilpenfation 
is  committed  to  me,  g.  d.  If  I  upon  pure 
pripciples  of  F:i!th  ana  Love,  from  my  heart, 
ddigning  the  Lilory  of  God,  and  ddighting 
to  promote  it  by  my  miniftry,  do  chearhilly 
and  Tvillirply  npply  rrv  felf  to  the  Preaching 
of  the  Golpel,  i  iliali  have  acceptance  and  re- 
vnud  with  God :  bat  if  my  work  be  a  burden 
to  me,  and  the  fervice  of  God  eftaemed  as  a 
Bondage,  why  then  Providence  may  ufe  me 
for  the  difbenfing  of  the  Gofpel  to  otliers,  but 
1  my  felf  (hall  lofe  both  reward  and  comfort. 
As  it  doth  not  excufe  my  fin,  that  God  can 
bring  gjory  to  himfelf  out  of  it:  fo  neither 
doth  it  juftific  an  atlion  that  God  hath  praife  and 
honour  accidentally  by  it.  Pd^r/knew  that  even 
the  (trite  8c  envy  in  whtch  feme  Inched  Chr  iit, 
fhould  rnrn  to  his  Salvation  •,  and  yet  he  was 
not  at  all  beholding  to  them  tor  promoting  his 
Salvation  that  way.  So  FUate  here  promotes 
the  honour  of  Jcfus  Chrift  to  whom  he  had 
no  Love,  and  whofe  glory  he  did  not  at  all 
defiisD  in  tUs tiling)  and  therefore  hath  nei- 
tfaer  acceptance  nor  reward  with  God. 

O,  therefore  whatever  you  do  for  Ciuill, 
do  it  heartily,  defignedly,  for  his  glory.  Of 
a  ready  and  willingmind.  With  pure  and  fincer  j 
aimsac  hisglory.  For  this  is  that  the  Lord  more 
refpe^  .than  the  greateft  fervices  \tf  aoddCnt. 

Inference  ^.  Would  not  Pilate  recede 
from  what  he  had  written  on  ChrifPs  behalt. 
Howjhamful  a  thing  is  it  for  Chrifiians  to  re- 
traS  vshat  th-^'  h^vf  f:ui  or  done  on  Ojrifi's  be- 
ba/J !  When  Ft/ate  had  afferted  him  to  be 
King  of  the  Jews,  he  mainmis  his  afl^on 
and  all  the  importunip-  of  ChrifPs  enemies 
ihall  not  move  him  an  hairs  hitadth  from  it. 
What  I  have  wrnten^  I  hmte  mritten^  q.  d.  I 
havefaid  it,  and  I  will  not  revoke  it.  DidP/A;/r 
fay.  What  1  b^je  urittcn,  1  have  written  ?  And 
irallnotwelay,  Whatwe  have  believed,  we 
have  believed  >  And  whit  we  have  profcfled,we 
have  protefled.VVhat  we  h  j\  c  engaged  to  Chriit 
we  have  engaged.  We  will  Hand  to  what  we 
have  done  for  him-,  wc  will  i.  ever  recant  our 
toimet  ownings  of,and  appearances  tbi  Chrift . 

As  God's  Ele£tion,  fo  your  profeflion  mutt 
!»  irrevocable.   O  let  hiir.  that  is  holy  be  ho- 
ly ftill.   That  Counicl  givLii  by  a  Reverend 
Divine  in  this  cafe,  is  both  taie  and  ^xH. 
Be  fure  (faith  he)  you  ftand  on  good  ground, 
and  then  refolvc  to  Hand  your  ^ound  againft 
all  the  world.    Follow  God,  and  ftar  not 
tnt".    Art  thou  godly'  repent  not  whatib' 
cvtr  iliy  Religion  colt  thee.   Let  linnets  re- 
pent, but  let  not  Sauits  repent.   Let  Saints 
reptr't  of  rhc'ir  fault*^  ,   har  rot  of  their 
iduii  ;    Ot  their  miquines,but  not  of  their 
righteoufnefs.  Repent  not  of  your  righte- 
ouiid^  left  70Q  atavanl  icgeat  of  your 


repentance. 


Kepc'lt  nor  ot  yotir 


'  Zeal,  or  your  ibrwardncls,  or  av'livity  in 

*  (he  holy  ways  of  the  Lord.    Wilh 

'  not  yourfclvcs  a  ftep  farther  back,  or  a  cubic 
'  lower  in  your  llature,  in  the  Grace  ot  God. 
'  With  not  any  thing  undcmi^caaoennng  which 
'  God  will  fay,  well  done. 

In  G  rime  it  was  a  proverbial  exprefli- 
on,  when  any  one  would  Inew  the  impbffiU- 
iity  of  a  thing  •,  You  mny  as  fbon  torn  a 
Chriftian  from  Chrift  as  do  it. 

A  true  hean  choice  of  Chrift  Is  without  te> 
ferves,  and  what  is  without  relerves,  will 
be  without  repentance.  There  is  a  Itiflnets 
and  ftoumels  of  fpirit,  which  is  our  fm.  But 
this  is  our  glory,  in  the  matters  of  God,  faid 
Luther^  I  afliime  this  Title,  re Ja  nutli^l  yield 
to  none :  if  ye  be  hot  &  cold,o{f  and  on  ^protefs, 
andretraft  your  profeffion,  Hethatcondeiruied 
Chrift  with  his  lips,  will  condemn  you  by  his 
example.  Refolute  Pilate  (hall  be  your  Judge. 

Inference  4.  Did  Pilate  affix  fuch  an  ho- 
nourable vindicating  Title  to  the  Crois  >  Then 
the  Crojs  of  Chrift  is  a  digmfit^I  1^  /  Then 
theCrofsand  Suiterings  of  Chrift  are  attead- 
ed  with  glory  and  honour.  Remember  when 
your  hearts  b^in  to  (tattle  at  the  fufieripgi. 
and  reptoachcs  of  Chrift,  there  is  an  honoura- 
ble 1  itic  upon  the  Crofs  of  C^hrilt  And  as 
it  was  upon  his,  fo  it  will  be  upon  youi  Qois 
alio,  if  ye  futfet  for  Chrift.  Mofes  faw  it, 
which  made  bun  etteem  the  very  reproaches 
of  Chri(t,above  all  theTreafuresof  Egypt ^jA^ 
If  How  did  The  Martyrs  glory  in  their 
luirering  tor  Chrnt '  calling  their  thainsoflton, 
chains  of  Gold,  and  their  Manacles,Bracelets  > 
I  remember  it's  (toried  of  Ludovkus  Mat' 

jdcus  a  Knight  of  France^  that  when  he  with  <  

divers  other  ChtH^ans  of  an  inferior  rank  and  J^. 
dec^rec  in  the  world,  being  condemned  to  die  ^^^  '^  jj. 
tot  Religion,  and  the  Jaylor  had  bound  them  i^n'ris  iiii- 
with  chains,  but  did  not  bind  him,  being  a  us  ordiois 
more  honourable  perf  n  than  the  reft  :  He™J'^^, 
was  offended  greatly  by  that  omiflion,  ^^^fhitMisi, 
faid,  why  do  not  you  hooour  me  with  a  Chain 
for  Cluiii  .ilfo,  and  create  me  a  Knight  of 
that  lUuliiious Order? 

To  (laith  the  Apoftle)  //V  given  in  the 
behalf  of  Chrift,  mt  only  to  believe,  hut  alfo 
to  Juffer  for  bis  Jj/ce^  f  hil.  i.  29.  There  is 
a  twofold  honour  attending  the  Crofe  of 
Chriff  Ore  in  the  v^rv  fttfeiings  themfelvBSj 
another,  as  the  reward  and  liuit  of  them.  To' 
be  called  out  to  Met  for  Chrift,  is  a  great 
honour.  Yea ,  an  hooour  peculiar  to  tbe- 
Saints.  The  damned  fuflfer  from  Chrift,  the 
wicked  futf  er  tor  their  fins.  The  Angels  glori- 
fie  Chrift  by  their  aQive,  but  not  by  theut 
paliive  obedience.  This  is  teferved  as  a  fped- 
al  honour  for  Saints. 

And  as  there  is  a  great  deal  of  honour  in 
being  called  torth  to  fufler  on  ChrilPs  account  ^ 
(b  Chrift  will  confer  fpecial  honour  upon  his 
fuffering  Saints,  in  the  day  of  their  reward, 
Matth.  10.  32.  he  that  confcjfes  me  before  n»n. 
him  will  I  conjefs  alfo  hejore  my  lather  tahich 
ts  in  He.Tven.  O  Sits,  one  ot  thele  days  the 
Lord  will  break  out  of  Heaven,  wkh  a  fhoot, 
accompanied  wuh  Myriads  of  Angels,  and  ten 
thoulandsot  hisSaintSi  thole  gjliitering  Cour- 

tki^ 


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1^6 


The  fountain  of  Life, 


Vol  I. 


tiecs  of  Ueavea.  The  Ueaveosand  Earth  fhali  Ihow  loon  God  vindiates  him.  That's  iweet 
flame  and  mdc  before  bim.  And  ir  (hall  be  and  leafimablecoanlel  fifns,  wben 

very  tempefluous  round  about  him  ^  the  graves  are  concluded  with  unjuft  cenfures,  Ffalm  y, 


optwj  the  iea  and  earth  yield  up  their  1 5,  6,  i^mmt  thy 


by  way  unto  the  LorJi  truii 

dead.  'You  (hall  lee  him  alben^  the  awful  I  iiff  at  lum^  andeeflfali  bring  it  to  pafi,  at 

throne  of  Judgment,  and  all  Hefll  gathered  be  \fhjll  brin^  forth  thy  right coufnrfs  as  the  light. 


:    fore  his  face)  even  multitudes^  multitudes 
that  no  man  can  number.  And  Aen  to  be: 

brought  forth  by  Chrift  bsfore  that  great  af- 
iemu/  ot  Aogels  and  Saiotsj  and  there  to 
have  an  honourable  meimon  and  lememhiance 

made  of  your  labours,  and  fufitrings,  your 
.    pains,  patience,  and  felfdeaial,  of  ail  your 
liilferings,  andloflesforCbtilt}  and  to  hear 

from  his  mouth,  Tf  ^  //  done  good  and  faith  ful 
fervantx  O  what  honour  is  this!  Yet  this 
;  (hall  be  done  to  the  man,  that  now  diules 

[  fuftl-rings  frT  Cbrill,  rath;;r  than  fin:  that 
ejlcetashn  refrooiclutt  greater  ncbes^  tlwitbe 
ira/kres  of  iEfgypt. 

I  tcU  you,  it's  an  honour  the  Angels  have 
1nor.  I  make  no  doubt  but  they  would  be 

f;lad,  (had  they  bodies  of  flefh  as  we  have)  to 
ay  their  necks  on  the  bl'Xk  for  Chriff  But 
this  is  the  Saints  peculiar  priviledge.  The 
Apolcs  toettt  tiw-jy  from  the  cBttueif  rejcycing 
that  they  VMtre  1m;oured  to  he  difJjonourfJ  for 
Chriji  :  or  as  we  trariiiatt;:,  counted  twrtly  to 
Juffer  fbamefor  him,  Afts  5.  verfe  41.  Surely, 
if  there  be  any  ftigmata  laudis^  marks  of  ho- 
]K>ur,  they  ate  fuch  as  we  leoeive  ibr  ChriA's 
lake.  If  there  be  any  (hame  dat  hath  gloiy 
in  it,  it  is  the  reproach  of  Chrift;  and  the 
lliame  vou  iufter  tor  his  Name. 
A  hf/rcfice  5.  Did  Fifite  lb  ftlffly  aflert 
and  dcicnd  the  honour  of  Chrift,  uh,ir  Jruhr 
can  then  /v  'fudc  cj  the  fucctfs  of  0)njt's  in- 
terefiy  and  the  profpenty  oj  his  cauje  j  xfken 
the' very  eneiKkt  tberey  are  mtuk  to  Jtn» 
it? 

Rather  dian  Chtift  (hall  want  honour,  P/- 

!.:te  the  man  that  condemned  him,  fhall  do 
him  honour.  And  as  it  tared  with  his  per- 
Jon,  jult  lb  wiA  his  intenfi  alia  How  oft« 
cn  ha\e  the  people  of  G-cl  received  choice 
mercies,  trom  the  iiands  ot  their  enemies!* 
Rev.  13.  16.  Tl)e  earth  belted  the  voman, 
(/.  f.)  wicked  men  did  the  Church  fervice. 
So  that  tius  may  lingularly  relieve  us  againlt 
all  our  delpondendes  and  (ears  of  die  nmcar- 
riage  of  the  interefl  of  Chrift. 

Tiiat People  can  never  be  ruined,  who  thrive 
hf  didr  Icues  \  conquer  by  being  conquer«l 
multiply  by  being'  diminifhed.  Whole  woilt 
ctKmies  ate  made  to  do  that  tor  tiiem,  which 
iriends  cannot  or  date  not  do.  Seeyouah(»> 
then  Fibte  procbiming  the  honour  and  umo- 
ceocy  of  Chriftj  God  will  not  want  mftru- 
tnents  to  honoor  Chftft  by.  If  others  cannot, 
his  very  enemies  fhall. 

Injierettce  6,  Did  Ftlate  vindicate  Chiifi 
in  diawhig  np  fudi  a  Tide  to  beaflBbnd  to  his 
Crofs,  then  hence  it  follows,  that  God  mil 
Joi  ner  or  later ^  dear  up  the  innoecti^  and  inte- 
grity of  his  tecpte^  vm  etmnut  thetr  eaufe  to 
hint.  Chrilvs  name  was  clouded  with  many 
reproaches.  Wounded  through  and  through 
by  the  blafphemous  tongues  of  his  malldous 
cr.cmies.  H:  committed  himlelf  to  him  that 
judgcth  r  ighti^uliy,  i  Fet»  a.  aj.  and  fee 


and  thy  Jm^gmetit  as  the  noon  day,  Jq/epb  was 
accaled  of  incontinency^  Davit/  of  trealbni 
Daniel  of  difobedience^  Elijah  of  troubling 
I/rael  ;  Jeremiah  ot  Kvohingi  iiHWxot  preach- 
ing againft  the  King  the  Apojilet  of  fidid- 
on,  rebellion  and  alteration  of  Laws^  Chrift 
himlllt  of  gluttony,  forceiy,  blafpbemy,  le- 
dition;  But  how  did  all  thele  noooutablo 
Names  wade  out  of  their  reproaches,  as  the 
Sun  out  ot  a  Cloud !  God  clear'd  up  their 
honour  lor  them  even  m  this  Wodd.  Sfem- 
ders,  faitli  one,  are  but  as  leap,  which  though  ■ 
it  ibils  and  daubs  for  the  prelent,  yet  it  lielps 
to  irial»  the  garment  more  ctean  and  fliining. 
When  Hair  is  fhaven,  it  comes  the  thicker, 
and  with  a  new  ino^ile.  bo  when  the  Razor 
of  oenlhre  hath  (fiith  one)  made  your  heads 
bare,  and  brought  on  the  baldnefsof  reproach,  Jmif^f?^ 
be  not  difcouraged,  God  hath  a  tune  to  bring 
forth  your  righteodnefi  as  the  light,  by  an 
appaicrt  convi^lioato  dazle  and  difeooiage 
your  adveriaries. 

The  World  was  wdl  dianged,  when  Gw> 
y7tf«r/W  killed  the  hollow  of  P  ./j 'vr.vriAtf  Eye, 
which  was  ere  while  put  out  for  Chhft.  Scorn 
and  reproach  k  but  a  litde  cloud,  that  isfiori 
blown  over.  But  fuppoie  ye  fhould  not  be 
vindicated  in  this  World }  but  die  under  a 
Cloud  upon  your  Names:  Be  fiuvGod  will 
clear  it  up,  and  that  to  purpofe  in  that  great 
£h^.  Then  (hall  the  righteous  (&ien  in  this 
retpe£l)  fhuie  foith  as  the  Sun,  in  the  King- 
dom  of  their  Father.  Then  every  detraQing 
mouth  Ihail  be  topped,  and  no  moi«  aud 
anows  of  lepioadi  (hot  at  the  white  of  your 
reputation. 

Be  patient  theidbie^my  iiretluen,  unto  the 
coming  of  tbeLovd.  The  J^i>n/ei>mtvatbUtt 
thoufands  of  his  Sair.ix^  to  execute  Judgment 
upon  all  %  and  to  co/rvince  all  that  are  w^godly^ 
of  M  weir  ui^odly  deeds^  wMeb  they  htoe  m- 
godlily  committed.  And  cf  all  their  hard  fpeech- 
es  which  ungodly  Staters  have  Jpohen  agait^ 
him.,  Jude  15.  Then  they  IhaU  tetrad  tfaeif 
Cenfures,  and  alter  their  opinions  of  the 
Saints.  If  Chiiit  will  be  our  Gmpurgatw^ 
we  need  not  ftar  who  are  onr  Acciifir&  n 
your  Names  for  his  fake  he  cafl  '>ut  as  evil, 
and  fpurned  in  the  dirt^  Chriit  will  deliver 
it  you  agam  hi  diat  day  winter  dian  the  Ihovr 
in  Salmon. 

Inference  7.  Did  Filate  give  tiiis  Title  to  %  V***- 
caft  the  reproach  of  his  deadi  upon  die  Jevcs, 
and  clear  himfelf  of  it '  lloio  natural  is  it     rum  cruci- 
jnkn  to  transjer  the  fauit  cf  their  oan  AUioas  Agcrcro, 
frm  themjehes  t»  atbert  ?  For  when  be  writes 
this  is  the  King  of  the  Jetos,  he  wholly  char  i;^"^ 
ges  them  with  the  crime  ot  aucifying  their  nomiiM 
King :  and  it  is  as  if  he  had  GnA^  hereafter  qui  boei 
let  the  blame  and  fault  of  this  action  lie  whol  T*,?**** 
ly  upon  yout  own  beads,  who  have  brought  c^.*"*/ 
the  guilt  of  his  blood  .upon  your  &lves  andMaciy.j^ 
duldieni 

lam 


I 


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Sb^m.  28. 


The  fmntain  of  Life. 


137 


I  am  clear,  you  have  extorted  ic  from  me. 
O  where  ftiall  we  find  a  Spirit  fo  ingenuous, 
to  rake  home  ro  it  fclf  the  fh.imc  of  its  owi! 
aftioni,  and  charge  it  felt  freely  with  its  own 
gpilt  >  Indeed  irt  the'  propertf  of  renewed 
aacious  Heans  to  remember,  confefs,  and 
neely  bewail  their  own  evils,  to  the  glory  of 
Godt  and  idast%  a  gradous  Hean  iodeed. 


which  in  this  cafe  judgeth  that  chc  glory  which  Nec  enim 

by  Conlcflion  goeth  to  the  name  of  his  God,  ^.^ 

is  not  fomuch  glory  loft  to  his  own  name,  hut  /^"^  p'^j.'* 

it's  the  power  of  grace  moulding  our  proud  ^jua'nrcno- 

naturcs  into  anocber  thing,  diat  muft  ofing  ^1:^  ri^ 

them  to  this.  iT"/'^' 

refipifccn- 

riam.  imfuJi  fiu&  4cdccoriiii4  Dei  sloftain  oKmioiOie.  Nihil 


S  E  R  M  O  N  XXVIII. 


OftvAe 

filitjmefj 
Ibcmf. 


.  ZECH.  XIII.  7. 
Awake,  0  fword,  againft  my  fiepberd^  and  againfi  the  man 
,    that  is  my  fellow,  faith  the  Lord  of  Hofts ;  fmite  the 
\   Jbepherd,  and  the  fheep  jlall  be  fcatteredi  and  I  mil 
turn  mine  band  upon  the  little  ones* 


IN  the  former  Sermons,  we  have  opened 
the  natuie  and  kind  of  the  Death  Chrilf 
died  •,  even  thecurfed  death  of  the  Crofs. 
Wherein,  nevcribekis  his  innocency  was 
vinUcared,  by  that  honourable  Title  providen- 
tially affixed  to  his  Crols.  Method  now  re 
quires  that  we  take  into  confideration  the 
manner  in  wbidi  he  end  <i  red  the  Crois,  and 
'diat  was foHtarify^  njeekly^  and  inflruifivc!)'. 

His  fblitude  ia  fuiiering  is  plainly  exprelied 
in  this  Scripture  now  betbre  us,  it  cannot  be 
doubted,  but  the  Prophet  in  this  place  fpeaks 
of  Chrift,  if  you  conlider,  Mattk  25.31. 
Where  vou  (hall  find  thefe  words  applied  to 
Chrift  by  his  own  accommodation  of  them. 
2h€H  J  aid  Jejus  unto  ihcm^  ail  ye  Jhdl  he  of- 
^ndee  ftecauje  of  me  this  nighty  for  it  it  varit 
ten,  I  mil  fmite  the  Shepherd^  and  the  Jheep 
fhall  be  Jcattered.  BeHdes  the  Title  here  gi- 
ven [God's  Fellow]  is  too  big  for  any  creature 
in  Heaven  or  Earth  befide  Chrift. 

In  tbeie  words  wc  have  four  things  parti- 
culailf  to  conGder>  Firfi^  The  Commiflion 
given  to  the  Sword  hy  the  Lord  of  Hofts. 
Secondly^  The  Perfon  againft  whom  it  is  Com 
mifTionated.  Thirdly,  The  difinal  eiba  of 
that  ftroke.  fourthly,  and  lafUy,  The  gtaci- 
ous  mitigation  of  it. 

Fir/?,  The  Commiffion  given  to  die  Sword 
by  the  Lord  of  Hofts,  Aw,:ke^  0  Stccrd  and 
fmte,  fattb  the  Lord  of  Hop.  The  Lord  of 
Hofis,  at  whole  beck  and  command  all  lixt 
Creatures  are.  Who  with  a  word  of  his 
Mouth  can  open  all  the  Armories  io  the  World, 
and  command  what  weapons,  and'biftnrinents 
of  death  he  pleafeth.  C^lls  here  for  the 
Sword.  Not  the  Rod,  gently  to  chaften  j  But 
theSwofd  to  deftroy.  The  Rod  breaks  no 
bones,  but  the  Sword  opens  the  door  to  death 
and  deftru£tioiu  The  strokes  and  thrufls  of 
the  Sword  are  mortaL  And  he  bids  it  awake 
It  fignifies  both  to  rouze  up  as  one  that  a 
wakes  out  of  fleep,  and  to  roufe  or  awake 
Vol  I. 


with  triumph  and  icjoycing.   So  the  fame  ^.y 
word  is  lendied,  7i>*  31.2?.  Yea,  he  eom^  Eyigii^it, 
mands  it  to  awake  and  fmhr.    And  it  is  as  fufcitavit- 
if  the  Lord  had  CiiJ    come  forth  of  thy  f"*'"/' 
Scabbard  oh  Sword  of  Juftice,  thou  haft  been 
hid  there  a  lo:;g  time,  thou  haft  as  It  were 
been  alleep  in  thy  Scabbard,  now  awake  and 
glitter,  thou  fhalt  Drink  Royal  Blood,  fuch 
as  thou  ne\'er  Oiedit  before. 

Sttondly^  The  Perfbn  againft  whom  it  is-  - 
commiffionated.  My  shepherd,  and  the  many^^l^ 
that  is  my  fellovo.  This  Shepherd  can  be  no  Chriftum, 
other  than  Chrift,  who  is  often  in  Scripture  •fX'*»'- 
ftiled  a  Shepherd,  yea,  the  chief  Shepherd, 
the  Prince  of  Paftors.    Who  redeemed,  fecd<,  noftrjj"™ 
guides,  and  prelervcs  the  flock  of  God's  Elet^,  d.  Partus, 
I  Vet.  5.  4.  J^ohn  10.  II.  Thb  is  he  whom  ^?J''PJ| 
he  alfo  Itiles  the  Mjn  his  fellow.  Or  his  n  .igh     '*n  ^Oji 
hour,  as  fbme  render  it.   And  fo  Chrilt  is  in  Et  fupcr 
refpeft  of  his  equality  and  unity  with  die  Fa-  ^""^ 
ther  both  in  effence  and  wil  1 .   His  next  neigh-  SSim""" 
hour.   His  other  felf  Vou  have  the  lenfe  of  j^if.  * 
it  in  Phi/.  2.  6.  He  was  in  the  fom  of  God, 
and  thoogM  It  no  fobbeiy  to  be  equal  with 
God. 

Againft  Chrift  his  Fellow,  his  next  neS^ 
bour,  the  delight  of  his  Soni^  the  Swoid  beie 
receives  its  Conimiirion. 

Thirdly,  You  have  here  the  difinal  confe-' 
qucnt  of^  this  deadly  ftroke  upon  the  Shepherd. 
And  that  is  the  fcattering  of  the  Sheep.  By 
the  Sheep  mdeilhiiid  here  th^t  little  flock  the 
Difciples  which  followed  this  Shepherd  till  he 
was  Imltten,  ( /.  e.J  apprehended  by  his  Ene- 
mies, and  then  they  were  fiattered,  (i  e.) 
difperfed,  they  aft  forfook  hinn  and  fied.  And 
fo  Chrift  was  left  alooe  amidft  his  Enemies. . 
Not  one  durft  make  a  ftand  for  hiin^  or  owh 
him  in  that  hour  of  his  danger. 

fourthly.  And  laftly,  here  is  a  gracious  mi- 
tigation of  this  lad  difperfion,  I  voill  twn  my 
hand  itf  .'n  ihc  little  ones.  By  little  ones  he 
means  the  lame  that  before  he  called  Sheep  ^ 

T  bot 


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138 


The  Fountain  of  Life, 


Voir  I, 


but  the  exprcffion  is  dcfignedly  varit;d  to  fhew 
thcit  teeblenclsMii  I  w  iikiicf^:,  which  appcaaa 
in  tUtir  relapfe  from  Cluilt.  Anl  by  turning 
his  hand  upon  them,  underftand  God's  graci- 
o"S  TcduQion  and  gathering  of  th^m  agiln 
after  their  fad  difperdon,  iv  that  they  iTull 
not  bs  loft,  though  fcattered  for  the  piefent. 
For  after  the  Lord  was  rifen,  he  went  Mote 
tliem  iiico  Galilee^  as  he  prcmiied,  Matth. 
arf.  3 1.  And  gatha'd ihem  agjin  by  a  graci- 
ous hand,  fo  that  not  one  of -them  was  loft 
but  tUe  Son  of  Perdition. 

Th|  words  thus  opsjjed  I  /hall  obfgiVP  fui* 
tably  to  rhe  Method  I  have  propoled. 

I)oft.  That  ChnjVi  dcanjl  iriendt  Jorjook 
end  left  kirn  alone ^  in  tbg  time  ef  birgre^ 
tcf{  y\(^rep  andDjn^t'r. 

This  Docbiiic  containing  only  matter  of 
Fafk,  and  that  alfo  lo  plainly  delivered  by  the 
Pens  of  the  ftvcral  fiithful  Evangelilis.  I 
need  fpend  no  longer  time  in  the  Pr  «ot  of  it, 
than  to  refer  you  to  the  fcvcral  Tcitiinunics 
ihcy  have  given  to  it.  But  I  (h  ill  rather  chufc 
to  tit  and  prepare  it  lor  life,  bj  explaining 
thefe  four  Queftions. 

K;-/7,  Who  were  the  Sheep  that  were  fcat- 
tered from  their  Shepherd,  and  left  him  a- 
low? 

5e  r What  £vU  was  then  in  this  tbeii 

fcatteriiig  * 

T}}ird/}\  What  were  theGiounds  and  Canfe 

of  it> 

fourthly^  And  laiUy,  uhat  was  the  liTueand 
Event  of  it  ? 

F/r/?,  Who  were  thefe  Sheep,  that  were 
diipa(edand  fcattered  from  tlieir  Shepherd 
Whoi  he  was  fmitten.  It's  evident  they  were 
thole  precious  ck£t  Souls  thac  lie  had  g  uhered 
to  him&U^  who  had  long  toUowed  him,  and 
dearljr  loved  him,  and  were  dearly  beloved  of 
him.  They  were  Pcrfoiis  thac  had  left  all  and 
ibUowed  huii,iaad  till  that  time  taithiully  con 
tuiued  vnth  him  in  bis  Temptations,  Litke 
22. 28.  And  were  all  refolved  fo  to  do,  though 
tbey  iliould  die  with  him,  Mat.  z6. 35.  Ihcie 
were  the  Petfbns. 

Secondly^  But  were  they  as  good  as  their 
woid,  did  they  indeed  ilKk  faithfully  to  him? 
No,  tbey  all  forfook  him  and  fied.  Tbele 
Sheep  were  fcattered.  This  was  not  indeed 
4  tot^  and  tiiial  Apoftacy,  that's  the  fall  pior 
pe»totbe  Hypocrite,  the  temporary  BelieW, 
who  like  a  Connst  cxptfes  when  that  earthly 
Mittetisi^t  thatmaimain'd  the  blaze  tor 
a  time. 

Thefe  weie  Stars  fixed  in  their  Orb,  though 
clouded  and  overcaft  for  a  time  This  was^  tmt 
aMiftctt  Fog  which  ovecipreads  die  Eaith  in 
the  morning  tiil  the  Sun  be  rilen,  and  then  it 
dears  uj^  and  proves  a  fair  dajr.  But  though 
h  was  not  a  total  and  final  Apoftacy  •,  yet  it 
was  a  very  finful  and  fad  relapfe  from  Jefus 
Chiift,  as  will  appeajc  by  coaiideuog  the  j^l- 
lowing  AggravatUMisaod  Cifomifianoes  of  it 
For, 

iirft^  This  lelapie  of  theirs  wa»  a^^iotk  the 
vety  Articles  of  Ageoenoent  wUch  tfaey  bad 

Icaicd  to  Chtift  at  their  firft  admifljon  in- 
to his  Service,  be  liad  cq14  them  m  the  begin- 
ning what  they  oanft  idiblve  u^xi^LuJ^^  i\. 


2  5,  27.  If  J'^y  man  come  to  me^  and  bate  not  hit 
T::!\.'\dnd  Motherland  U'lfr,  dnd  diiUren^ 
and  Brethren^  and  Stjlcrs,  yea^  a/id  his  own  lif$ 
alfo^  he  cannot  he  my  Difciple.  And  tahofom 
trjrr  d.  .'h  v  !>i\ir  his  Crjji  and  come  after  ae^ 
cannoi  my  Dijapk.  Accordingly,  they  fub- 
mitted  to  thefe  terms,  and  told  him,  they  had 
left  all  and  followed  htm,  Mar/c  10.  ?8.  A- 
gainft  this  Engagement  made  to  Quilt  they 
now  fin.   Here  was  unfaithfulnefs. 

Secondly,  As  it  wis  againft  the  very  Terms 
of  their  Admiilioo,  16  it  vwas  againft  the  veiy 
Principles  of  Grace  implanted  by  Chrift  in 
thLir' Hearts.  They  wc-re  holy  ran«niHcd  Per- 
fons  in  whum  dwelt  the  luve  and  lear  of  God^  . 
Bf  thefe  they  were  ftrongly  inclined  to  ad< 
hereto  Chrift  in  the  time  of  his  bufferings,  as^ 
appears  by  thuih  huneft  relblves  tbey  had 
made  in  the  calc.  Their  Grace  ftrpngly  in- 
clined them  to  their  Duty,  their  Corruptions 
fway  d  them  the  contrary  way.  Grace  l>id 
them  ftand.  Corruption  bid  them  fly.  Gian 
rold  them  it  was  their  Duty  to  fliare  in  the 
Suifcriiigs  as  well  as  in  the  Glory  of  ChriA. 
Corruption  reprefentcd  thefe  Sittings  as  «• 
tolerable,  and  bid  them  fhift  for  themfelves 
whiUt  they  might.  So  that  here  mult  needs 
W  a  force  and  violence  oSet'd  to  their  Lidn^ 
and  the  loving  CQofixaints  thfiieaf$  whioitt  ' 
no  fmall  Evil. 

For  tliough  I  gram  it  was  a  fuddeo  furpd- 
zing  Temptation,  yet  it  cannot  be  imagined 
that  this  Fad  wj!>  wholly  indeliberate,  not 
that  for  fo  long  time  they  were  without  any 
Debntes  or  Kcafonings  about  their  Duty. 

Thirdly,  As  it  wasagainlt  their  own  Ptiiv 
ciples,  fo  it  was  much  agamft  thoHowurof 
i  tlieir  Lord  and  Maftur.    By  this  their  linful 
I  Hight  they  cxpokd  tiie  Lord  Jefijs  to  the  coO" 
I  tempt  and  fcorn  of  his  Enenaies.  This  fbme 
i  conceive  is  imported  in  that  Qucftion  which 
I  the  High  Prielt  asked  him,  JoIj/i  18.  i^.  The 
Ui^b  Pneji  then  asked  Jefus  cf  his  Di/cipi^Sj 
and  of  hu  Doannc.    He  asked  him  of  hisDit 
ciples,  how  many  be  fud,  and  what  was  bfr 
come  of  tbem  now  >  And  v^t  was  die  rc» 
Ibu  they  forfook  their  Mafter,  and  left  him 
to  ihift  for  iiim&li  when  Dangei  appeared  i 
But  to  thole  QjieAioas  Chtift  Bttde  no  Reply. 
He  would  not  accule  them  to  their  Enemies, 
thoudi  they  iiad  ck^ted  him.  But,  doubt* 
Iefi,itdidnota  Uttkteaeaupoii  Chtili,tktt 
there  was  not  one  of  all  his  Friends  that 
duiit  own  their  Edatioo  to  him,  in  a  time  of 
Danger. 

tvuribly.  As  it  was  againft  (Thrift's  Honour, 
fo  it  was  agaiofl  their  own  fokmo  Ptomtie 
made  to  hun  bdfoie  his  apprehenfioo,  to  Um 
and  die  with  him.  They  had  paft  their  Wofd, 
and  given  theic  Piomile  that  th^  would  not 
flinch  from  lum,  Mutih,  26.  35.  Peter  /mJ 
to  him^  th'iifl)  I  flKuld  die  with  thee, yet  vuM  I 
mt  deny  thee.  Ltkexoije  AlJ^jJ^aUthcJ^d' 
piet.  this  onde  It  a  pecfiUovs  Hdtf^  Hhb 
they  brake  Promilc  witli  Chrift,  who  never 
did  io  witii  them.  He  nugbchave  told  tiiem. 
when  he  met  thei»afiawaids  ibGa/Mrc,  » 
the  Roman  Soldier  told  his  General  when  he 
ref  uled  his  Petition  af  ter  titt  Wax  was  end- 
ed. I  iGdtioL  ferm  ]ftm     ^  tie  BtttU  tf 


- 1  J' 


.  y  Google 


Serm.  28. 


Tbe  Ffiontain  of.  life. 


Mi9 


Fiftbfy,  As  it  was  againtt  their  folemn  Pro- 
mife  to  Chrift,  fo  it  was  aguinftChrilfs  heart- 
melting  Exportulationi  wirh  them  ^  which 
ihould  have  aboad  upon  chtir  Hearts  while 
tbejr  lived.  For  when  others  that  Mowed 
ton  went  back,  and  walked  no  more  with 
him,  JefiSs  laid  to  thefe  very  Men  that  now 


tbifook  him  at  laft.  Will  ye  .  // 
Tlicre  ;in  Emphafis  in  [  le]  q.d.  What, 
Ye  liiat  iroro  Eterniiy  were  given  to  me !  Yc 
whom  I  have  called,  loved  and  honoured  a 
bove  others,  for  whofc  fakes  I  am  ready 
and  reioh  Lci  to  did  Wiiiye  aljo  jorjake  me  ? 
John  6.  6-j.  Whatevei  othets  do,  I  expeS 
other  thtrrgs  from  vc'"!. 

Sixthly.^  As  it  ivas  againit  C^hrilt's  Heart- 
melting  expoftulations  with  them,  fo  it  was 
agp.nft  a  hte  direful  example  prelemeJ  to 
tbum  in  the  tall  of  jfudat.  In  him  as  in  a 
Gkds  they  might  fee  how  fearful  a  thing  it  is 
to  apoftatizt'  from  Chrifh  They  had  beard 
Cbrill'sdrcailiul  tliieaij.  ajjainlt  blm.  'fhey 
were  prelent  when  he  call'd  him  the  Son  of 
Perdition,  John  17.  11.  Thev  had  heird  Chrift 
to  lav  of  him,  GocJ  had  n  i>ee/i  ij  I'c  had  ne- 
ver Seen  born.  An  exprelTiOR  able  to  ftare  the 
deiclcft  Heart.  They  law  he  had  left  Chrilt 
liic  Evening  before.  And  that  very  day  in 
which  they  fled,  he  hangM  himfelf.  And  yet 
they  fly.   For  all  this  they  forlike  Thrift. 

Seventhl^\  As  it  was  againit  liie  urcadtul 
wanting  given  them  in  the  ^11  of  JWdx,  (b 
it  was  againft  the  Law  of  Love,  which  fhould 
ha\^e  knit  them  cloler  to  Chriit  and  one  ano- 
ther. 

If  to  avoid  the  prcRrir  fliock  of  PerPjcMti 
on  they  had  tied,  yet  lurely  tocy  Ihouid  iiavc 
kept  together  praying,  watching,  encouraging, 
and  ftrengthning  one  cjnother.  This  had  made 
it  a  lefler  evil ;  but  as  dicy  all  foifook  Chrili, 
fo  they  for^k  one  another  alfb)  For  it^ 
iaid,  jobn  i6.  32.  They  Jhall  go  every  man 
to  bk  own.,  and  leave  Cbrijl  alone,  (i.  e.)  faith 
Beza,  every  noai;  to  his  own  houfe,  and  to  his 
own  bufinefs.  They  ftrfook  each  other,  as 
well  as  Chrift.  O  what  au  iioui  of  temptati- 
on was  this! 

Eightly,  Andlaftiy,  this  their  departure 
from  Chrift  was  accompanied  with  Ibmc  of 
fence  at  Chrift.  For  fo  he  tells  them,  Mat.  16. 
31.  All  ye  Jhall  be  offi^nded.,  beaiufe  of  tbit 
inmcfCe  The  word  is  (rjuc*/«Aj9i«tSi,  you  liiaii 

acdidc-  be  Icandalized,  at  me  or  in  me.  Some  think 
Tjlf  fcandal  they  took  at  Chrift  was  this,  that 

re  A  h^T  ^^^^  ^'^^  enemies 

bat  noa  '  hands,  and  could  no  longer  defend  himfelf  ^ 
poffit»  Tel  they  then  began  to  queftion  whether  he  were 
■m  me  the  Chrift  or  no,  fince  he  could  n  t  dcijnd 
"us  iTir  himfelf  from  his  enemies.    Others  more  right 
■lortispc^  ly  underfhnd  it  of  their  lharricful  Hi^^ht  from 
fk«liiin  «-  Chrift,  feeing  it  was  not  now  laic  to  abide 
Far.  longer  with  him.  That  feeing  he  gave  him- 
felf into  their  hands,  they  thought  it  advifa 
ble  to  provide  as  well  as  they  could  for  them 
felves,  and  Ibme  where  or  ouier  to  take  refuge 
from  the  prclentftoim,  which  hid  ovcTtjiu  n 
him.   This  was  the  nature  aud  qualny  oi  the 
feft.   We  enquire. 

TbirdJy\  Into  the  ponnlsaiidieaioQSof  it 
Which  were  tfaret;. 
VoLl< 


Cogttant 

BoociTe 
Chriftiun, 
quem  hac- 


iirjl^  God's  lulpL-nding  wonted  Influences 
and  of  Grace  from  them.  They  were 
not  wont  to  do  fo.  They  never  did  lb  atter- 
wards.  They  would  not  have -done  lb  now. 
had  diere  been  IdSuenoes  of  Power,  Zeal,  anj 
Love  from  Heaven  upon  them.  But  how  then 
ftiould  Chrili  ha\  e  born  the  Heat  and  Burden 
of  the  Diy  i  low  Ihould  he  tread  the  Wine* 
Prefs  alone  !*  How  ftiould  his  Sorrows  have 
been  extream,  unmixed  and  fuccourlefs  (as 
it  behoved  them  to  be)  if  they  had  ftodc 
faithfully  to  him  in  his  Troubles  >  No,  no, 
it  muft  not  be  ^  Chrift  muft  not  have  ihe  leail 
Reliefer  Comtort  from  any  Creature  $  and 
therefore,  that  ho  -nir-hr  he  left  alone,  to  grap- 
ple hand  to  h.md  with  th-  Urath  of  God, 
and  of  Men  i  the  Lord  for  a  time  with-holdj 
hi<  encoun^^inf;,  ftrcngthening  Intiuences  from 
them^  and  then,  like  Sampjon,  when  he  had 
loft  his  Locks,  they  weie  weak  as  othet 

be  jirong  m  the  herd,  and  in  the  power  of 
hit  might,  faith  the  Apoftlc,  Efb,  6.  ta  if 
that  he  with  held,  owr  Rclblutions  and  Pur* 
poles  melt  away  bciuic  a  Temptation,  as 
Snow  before  the  Sun. 

Sf-r-/rrf/}\  As  God  permitted  it,  and  with- 
held ulual  Aid  from  them  j  lb  the  Efficacy  of 
that  Temptariott  was  great,  yea,  much  greater 
thin  ordinary.  As  they  were  weaker  than  they 
were  ufcd  to  be,  lb  the  Temptation  wds 
Ibonger  than  any  they  had  yet  met  withaL 
It's  caird,  Luh-  22.  5?.  Tl)eir  hour,  and  the 
power  of  darkncfs.  A  (ifting  winnowing  hour^ 
verf^  \6.  O  it  was  a  black  and  cloudy  day. 
Never  hjd  the  Difciples  met  with  fuch  a 
VViiulwind,  iueh  a  furious  Storm  before.  The 
Devil  defired  but  to  luve  the  winnowing  of 
them  in  that  day,  and  fj  would  have  iifted 
and  winnowed  them,  that  their  Faith  had  ut- 
ttdy  fiiiled,  had  not  Chrift  fecured  it  by  his 
Prayer  for  them.  So  that  it  was  an  extraor- 
dinary Tryai  that  was  upon  them. 

ThiriSy^  and  Laflly,  That  which  concurred 
to  their  ftiameful  Relapfe,  as  a  fpecial  Caule 
of  it ,  was  the  remaining  Corruptions  that 
were  in  their  Hearts  yet  unmortified.  Their 
Knowledc^e  was  but  little.  And  their  Faith 
i  not  miKh.  Upon  the  account  of  their  Weak- 
nefe  in  Grace,  they  were  called  little  Ones  in 
the  Text.  And  as  their  Graces  were  weak, 
fo  their  Corruptions  were  ftrong.  Their  Ud^. 
belief  and  carnal  Fobs  ffsn  powerMy  upon 
them. 

Do  not  cenfure  them ,  Reader,  in  thy 
Thoughts,  nor  defpile  them  for  this  their  Weak- 
ner,.  Neither  fay  in  thy  Heart,  Had  I  be«i 
thcio  they  were,  1  would  never  have  done 
as  they  did.  They  thought  as  little  of  doing 
whit  they  did,  as  you  or  any  of  the  Saints  do  ^ 
and  as  much  did  their  Souls  detefl"  and  abhof 
it :  But  here  thou  may 'ft  lee  whither  a  Soul 
that  fears  God  may  be  carried,  if  his  Corrup- 
tioiia  be  irritated  by  ftrong  Temptations,  a/id 
God  witb-holds  ufual  InHuences. 

fourthly,  and  Uj^ly,  Let  us  view  the  IITue 
of  this  fad  Apoftacy  of  theirs.   And  you  fhall 
find  it  ended  far  better  than  it  began.  Th  t 
thcfe  Sheep  were  fcattered  for  a  time,  yet  the 
Loid  made  good  his  >Ptomi^  in  turning  his 


uiyiii^cu  Dy  GoOglc 


140 

Hand  upon  thefe  little  Ones  to  gatlier  them. 
The  Momiqg  was  ovct'Cafi,  bat  the  Evemog 
was  clear. 

'Beter  repents  of  bis  perfidious  denial  of 
Thrift,  and  never  dented  him  more.  Ail  the 
icU  likewife  returned  to  Chrift,  and  never  for- 
look  him  any  more.  He  that  was  afraid  at 
the  Voice  of  a  Damfel,  afterwards  tiarcd  not 
the  Frowns  of  the  Mighty.  And  they  that 
durft  noc  own  Clirift  now,  afterward  confef 
il'd  him  openly  before  Councils,  aodcejoyced 
that  they  were  counted  worthy  to  fiifier  tor 
Ids  fike,  AQs  5.  41.  They  that  were  now  as 
tuneroos  as  Hares,  flatted  at  cveiy  found,  af 
terwards  became  as  bold  as  Lyons,  and  feared 
not  any  danger,  but  felled  their  (j  nfuili on  of 
Chrift  with  iheii  Blood,  tor  though  at  this 
tiro*;  they  foifoc*  him,  it  w«s  not  voltinta 
lily,  but  by  fuprizaL  Though  they  forfook 
him,  they  dill  loved  him^  chotig^  tfaey  fled 
from  him,  there  ft'dl  remdaM  a  gradom  Prin- 
ciple in  them  ^  the  Root  of  the  Matter  was 
iHll  in  them,  which  recovered  them  again. 

To  condude:  Though  they  lodbelc  Chiift, 
yet  Chrift  never  forfook  them  \  he  loved  them 
itill :  Go  tell  the  t^Jdpies,  and  tell  Peter  that 
he  goetb  before  into  Galilee,  Merk  t6.  7.  9.  d. 
let  them  not  think  that  I  f  r  ;Tiemher  their 
Unkindne^  as  to  own  them  00  moro;  No, 
I  love  them  HilL 

The  ufe  of  ibis  is  conained  in  dK  Mow- 
ing Inferences. 

b^erence  i.  Did  the  Dtfttpks  ftifile 
Chrift  though  they  h.td  fuch  llrong  Perfuafions 
and  Kefblutioi^  oevei  to  do  it?^  then  we  lee, 
That  felf  confi^me  h  a  Sin  tao  imdm  to  the 
beji  of  Men.  They  little  thought  their  Hearts 
would  have  proved  fo  bale  and  deceitiiil,  as 
they  found  tlxm  to  he  when  tbejr  were  meA. 
Tb^gU  Men  for  flic  ihr  (faith  Per  cr)  yet  mill 
tm  I.  Good  Man,  he  lelbLved  hooeftly,  hot 
he  knew  noc  what  a  Ceadier  be  flioald  be 
in  the  Wind  of  Temptation,  if  God  cnoB  left 
bim  to  bis  own  Feats. 

Dttle  reaibn  have  the  beft  of  Sainta  to  de 
pend  upon  their  inherent  Giaoe^  let  their  ftock 
be  as  large  as  it  wilL  The  AiubIs  left  to 
diemlMves^  qtdckly  left  ihrir  own  Habitations, 
Judc  0.  Upon  which  one  wellobfervc?,  that 
the  bed  of  created  FeifeQioDS  are  of  them- 
lUves  ifefi^ble.  Ewanr  Etrcdlency  tprithout 
the  Prop  of  Divine  Frefervation ,  is  but  a 
Mr,  Ua-  weight  which  tends  to  a  talL  The  Ang^  in 
^kiM, Innocency  vrere  hot  fiall,  wl^iout  God's 
Suftentition ;  even  Grace  it  lelf  is  hut  a  Crea- 
ture, and  therefore  pure!/  dependent.  'Tis 
liot  from  its  Beingand  Natnre,  tntfiooi the 
afliftancc  of  fomething  without  Ir,  that  it's 
Jtept  from  aonibiiatioo.  What  beaunes  of  the 
Stnam,  If  tbe  Fonntsdn  fbpply  it  not?  Wliat 
I  rniijuance  hath  the  refievlicii  in  thcGIafs,  if 
the  Mao  tliat  looks  into  it  turn  away  his  Face  i 
The  conftant  Supplies  of  the  SjrfiCt  of  JeTos 
Chrift,  are  the  Fw>d,  and  Fewel  of  all  our  Gra- 
ces. The  bell  Men,  will  Ihew  themlelves  hat 
Men,  if  God  leave  tbcm.  He  who  hath  let 
f'  .:n  up,  mull  alio  keep  them.  It's  fafer  to 
be  humble  with  ojk  Talt»t,  than  proud  with 
«ea  Yea,  beitertobeabqinbleWoitt^dan 
«  pioud  Ansel  AifM  had  niioie  advwiage  ^ 


YoLI 


maintain  bis  Station  than  any  of  you.  For 
cho'  he  woe  left  to  the  liberty  ot  his  own 
mutable  and  ftlf  detetniniDg  Will,  yet  he  was 
created  upright,  a>;  i  hid  no  inheMit  Cotftip^ 
tion  to  endajogo^  hiok  yet  &U. 

And  Ifaall  we  be  lai^coafident  after  facta  I» 
ftances  of  human  Frailty !  Alas,  Chriltian ' 
What  Match  art  thou  for  Pikdpalitics  and 
Powers,  and  fpiritnal  ^K^dEeAiefsl  Bbnot  high 
imin;h,:],  bat  iear.    When  you  have  confider'd 
well  the  Exao^Ie  of  iVo^,  Lot,  David,  and 
Hezekiah^  Men  famous  and  icnowned  fci  their 
Generations,   who  all  fell  by  Tc  nip  rations  j 
yea,  and  that  when  one  would  think  they  had 
nem  been  better  provided  to  cooe  with  tbenr. 
Lot  fell  after,  yea  prefently  arter  the  Lord 
had  thruit  iutn  out  of^MilMs,  and  his  £yes 
had <eendiedhefidPbi^(hmentQf Sfa.  Helicon. 9. 21: 
as  it  were  rained  up'  n  ihcm  out  of  Heaven.  22. 
Noab  in  like  maoocr,  inunediatelj  aftex  God's     ^9  i^, 
wondetfiil,  and  aflooilhing  Frefervation  of  him  \ 
in  the  Ark  j  when  he  faw  a  World  of  Men  and  j'/Cflip  m 
Women  paifluJK  in  the  Floods,  for  their  Sii&  la, 
Daviittttt  tbeloid  had  ftcrtod  theKbigdom 
on  him ,  which  for  Sin  he]  rent  from  Snul^ 
and  given  him  lelt  in  his  i^le.  Uezekz^ 
was  but  juft  up  fiom  a  great  fidoiefi,  wberebi 
the  Lord  wrought  a  w  liderful  Salvation  f  r 
him.  Did  fuch  Men,  and  at  fiich  times  when 
one  would  tbiidt  no  Temptationsr  (hodld  hue 
prevailed,  ftll  ^  and  that  fo  foully  >  Then  A* 
him  that  thinks  be  jiandetb  take  heed  left  he 
ftdl.  ObenocbUhmfaMled,  batfear. 

Jnfereme  2.  Did  Chrift  ftuhl  h;s  Gro-jnJ 
and  go  thtoiudi  with  his  fufieriqg  Worl^  when 
all  nat  badfoDowM  1dm  fbribdt  bbR>  then 
a  rtj  II  I  J  adherence  to  Ccd  and  Dufy^  though 
ieft  alone ^  withoM  Company  or  Eacmrageaentj 
is  Chrift-like^  and  tfwtf  eitcettenr.  Ton  ftalf 
not  want  better  Company  than  that  which 
hath  ibrlaken  you  in  the  w^of  God.  Elijah 
complains,  i  Kings  19. 10.  They  have  forfaken 
I'y  Li  i':  ^.tnt,  thrown  diKsn  thine  Altars^  and 
fLnn  thy  Froihets  mth  the  Sutord',  and  i,  exMl 
(  only  am  left^  and  they  fcek  my  Life^  to  take 
It  auiiiy.  Ali  i  yti  all  this  did  nor  dimp,  or 
diftouxage  him  ui  ibliowiqg  the  Lordj  for 
fiill  be  was  very  jealous  ftr  the  Lord  God  of 
Hofts. 

^aui  complains,  a  Tim.  4.  16.  At  my  firji 
anfwr  m  Man  pood  by  ivr,  all  Men  forfook 
me  :  "NevertMefs  the  Lord  fiood  wuh  me. 
AndastheLocdltood  by  him,  lb  he  flood  by 
his  CSod  aloae:  without  any  Aids  or  Support 
from  Men.  How  great  an  Argument  of  Inte- 
grity is  this  I  He  that  protelfes  Chhif  lor  Coib- 
pany,  will  alio  leave  him  for  Company.  But 
to  be  iaithful  to  God,  when  foriaken  of  Men  ^ 
to  be  a  JU/  in  Sothm,  a  Noah  in  a  cottu^d 
Generttion}  oh  how  excdient  is  it!  ^Ils 
fwcet  to  travel  o\x*r  this  Earth  to  Heaven,  in 
the  Company  of  the  Saints  that  areb<Nnd 
thither  with  os,  if  we  can ;  but  if  vre  can 
meet  no  Company,  we  muft  not  be  difcour- 
aged  to  go  on.  It's  not  unlike  but  before  you 
have  gone  many  Steps  farther  you  may  have 
caufe  to  fay  as  one  dnODCe^  J^etxr  kfi  «/«av; 
tbaa  when  alone. 

Inference  3.  IHd  the  Dalcifdes  tluis  forlake 
Qu^andyftweieallieGOfnedatlaft?  Then 

tbongh 


The  iumtain  $f  Ufe, 


Digitized  by  Google 


Serm.  28. 


Tb0  iommn  gf  Life, 


though  Believers  are  not  prlvihilged  from  hack 
flidings^^t  tkfjf  treJecitre4jr0m^alMoiiacy 
and  Hmx.  Tbo  new  Qeatuie  my  be  Hck,  it 
cailnot  die.  Saints  may  fill,  but  they  (hall 
life  again^  iUwtf.  7.  S.  Tiie  big^  Flood  ot' 


he  would  have  him>  The  Senator  return  d  thisCh".  tf 
brave  and  ooble  anfwer,  *  That  as  he  was  a  If^''"?' 
'  Senator,  it  wis  fit  lie  ihontd  be  at  tiie 
'  Date-,  and  if  being  there,  he  were  required 
'to  give  bis  Advice,  he  would  Ipeak  iredjr, 
natural  Zeal  aid  Itefbltitkm  wSf  ebb,  and  bel*  tbat  which  bts  Coofcienee  commaoded  Urn. 
wholly  drkil  lip  ;  bit  fl  ing  Grace  b  a  Well' The  Emperor  thrcatning,  that  then  he  fhould 
of  Water,  Itili  ipaqgiog  up  into  evexlaitiiig  die^  he  retained  thus,  *  Did  I  ever  tdU  foa. 
Life,  John^.  14.  GoflsuochangeahleEIefHon,  *  that  I  was  kmemU   Do  you  mat 
tht:  Frjme  ;jnd  Cooftitutioti  of  the  New  Co-  '  you  will,  and  I  will  do  what  I  ought.  It 

your  Power  to  put  me  to  death  un 


veoant^  the  mcdtocious  and  pcevaieni  Inter 
ceffion  of  ]efbs  Chrift  does  give  theBdiever 
abundant  fecoiicjr  againfi  the  dai^r  of  a  to 
lal,  final  Apotbwy.  2ify  father  vhcb  gave 
tbem  me  (iahh  Qirtft;  is  greater  tboM  all: 
And  none  is  able  to  pluck  them  mt  ef  n^  fa- 
tbe^M  band^  John  jo.  29. 

And  apis.  The  Bmtdefkm  tf  Gedfiamieth 
fure  hdVir!f[  iha  Sc'd! ^  ihi  l  i/dimvcttbtBho 
dre  hit,  a  Tim-  2.  ip.  Lveiy  Fedoo  coronait- 
led  to  Ctaift  by  the  Father,  fliatt  be  bought 
Igf  1^  to  tlw  Failier»  aid.  aot  one  want- 

God  bath  aUb  lb  fiamed  and  oideted  die 

New  Coverunt,  th.jt  iiune  of  thofe  Souls  who 
are  within  the  bkUed  Claip  and  Bond  ok  it 


IS  m  ,  . ,   

'  fuflly,'  and  in  me  to  dje  eonflandy.  6  think, 
what  Mifchicfs  your  Fcir  nm  do  your  lelvc-% 
and  the  difcovov  of  them  to  others.  O  learn 
to  tnift  God  widi  yoor  Ikres,  Liberties,  and 

O-mfbrtS  in  the  way  of  your  Duty  ,   ::rjd  St 

%abat  time ym  are  t^raid  traft  in  him ;  And  do 
nottmame  poor  Daft  and  Mbes,  as  to  be 
fcared  by  -heir  Threats  from  your  God  and 
Duty.  The  poitcick  De%n  of  Satan  Jiereia 
is  to  s^'ghr  you  out  of  your  Owetts  wliefie 
you  arc  I  tfc,  into  the  Net.  I  will  enlarge 
ibis  no  iarthn  i  I  have  eliewheie  laid  down^'*  . 
fowteen  Rules  fet  tlie  One  of  tld^  Id  wb^^ 

of  mine  is  publlck. 
inference  5.  he^n  hence ,  hm  miuh  a  Man 


can  pofltbly  be  loft.  Ifs  ftraed  upon  imma-l  may  differ  from  himfeif^  according  at  the  Urd 
table  Thio^:  And  we  know  all  Thin[^s  arc  3s!;r  mito  hnn^  or  voithdratrn  fieri  birr  Oiri- 

thdr  Foundaaaos be,  Heb.  6. 18,  19.  Among;  Itiins  do  not  oidy  always  di&x  from  otbet 

Meti,  htit  ibinetifnes  mm  themfblves  atth. 
Yei,  lb  great  is  the  difierencc  betwixt  Iiimfelf 
and  himfelf,  as  if  Jie  were  not  the  £une  Man, 
And  wlieieis  he  that  dotii  not  fe  eapeiteiice  »  ? 


Sometimes  hold  :ini  coufagious ,  de^pifirg 
Daagers,  bearing  down  all  Diicomagquenis 
intlis.ftiaigt]i«r  2SeiIandLoveioGod:  At 
another  time  faint,  feeble  and  difcouragc  l  ^t 
every  getty  Thio|^  Wheon  is  this  but  from 
the  dtllbrem:  AmBsH  trstiotts  of  the  Spirit, 
who  f  metimes  gives  forth  more,  and  tome- 
times  lefs  of  his  eractous  Muence.  Thde 
very  Men  tint  flfnoAl  now,  wfwn  the  Spirit 
was  itiore  abundantlv  filed  forth  upon  tnera, 
could  boldly  own  Chrilt  before  the  Council, 
and  deTpilbd  an  Dangers  fi>r  tiis  fike. 

A  little  Dog,  if  his  Wafter  be  by,  and  en  I'""? 
oousa^  hiin^  will  veontre  upona  i^tei  Beail  ^|[^'^^'* 

aliqucm 


with 


the  niany  ^odfan  nonrifis  ooacatned the 

Bundle  of  rronoi&s,  this  is  nnc.  I  toil!  make 
an  everlafiing  Covenant  with  then,  that  I  wU 
meitmm  amef  fnmdmm$»ittbemgood:  But 
I  will  put  my  Year  in  their  Htrnte^  that  they 
JbtU  not  Apart  frem  ne. 

ited  as  ne  fear  of  God  In  our  Hearts  pleads 
in  us  agiinft  Sin,  ib  our  potent  Interceflbr  in 
the  Heavens  pleads  iai  us  with  the  Father 
and  by  aealbn  Aensof  we  cannot  finally  mif 
carry,  Rom.%.  34,  35.  Upon  thefe Grounds 
we  may  (as  the  Apcrfile  in  (he  FUce  laft  dted 
lioth)  triooiphinthatfQnficnilrf  wUdiGod 
hath  given  us  ^  and  lay, What  (hall  fepantc  us 
from  the  Love  of  ljai>  Uaderfiand  it  either 
of  Gol^  to  «,  as  Crfrmr,  Ar«r,  and  Martyr 
dOi  or  of  our  Love  t  :>  God^  as  Anbrofe  and 
Atj^JiauJio;  It's  true  in  both  ieaies,  and  a 
inon  eomfeitaldft  Xiutb. 

Inference  4.  Did  the  Sheep  fly  when  the 
Shepherd  was  ihoitiea  ^  iiich  Men,  and  lb  ma 
Of  tbifike  Oififtin  die  Tnal?  Thenkant 

how  fad  a  thing  it  it  for  the  ucf}  of  Men  to  be 
left  to  their  onn  carnd  besrs  tnadtaof  Temp- 
tdmr  nds  was  It  te  made  oiofe  good 
Men  fhrink  away  fo  (hamefully  fiom  Chrift 
in  that  Txyal :  Hbe  jtar  «/ Man  brii^s  a  Snare^ 
Ikor.  29-  25.  In  mSnae  dwft  good  Souls 
Wert;  tjkt:n,  and  for  a  time  held  fa(t. 

■  Oh  what  work  will  this  unnily  Paffion 
nake,  W ilif  fisar  oF  (lod  do  not  ownp-nik  it! 

h  it  not  a  fhamL-  to  a  Chriftian,  a  Man  of 
Faith,  tp  lee  him&lf  out-done  \»  an  Ikathen  ? 
nmnal  Gonftience  and  Courage  make 

tlicm  (land,  and  keep  their  Places  in  times  of 

danger  ^  when  we  loaiQefiiliy  turn  our  Backs 

upon  Duty,  boeaulb  we  fee  Duty  and  Danger 

together  ? 

When  the  Emperor  Ve/f^ffian  had  com- 
aitnded  JS^n^neFrifm  doc  to  oaiiien>  AeSe- 

aue;  or  If  lledid,  t6  Ipeak  nothing  but  what  I  ever  it  had,  10  fingle  fbrtirthe  chief  Sfephetd 

the 


than  Un^^£  Peter  flood  at  the 

out,  when  the  other  Dilcipk-,    i       of  thecxduode- 
odiet  Difciples,  (as  the  Synae^  turns  it,  ^nd  cim.  M 
Ortehtt  approves  Itas  thetefl)  that  is,  one- of 
the  private  Difciples  that  lived  in  Jerufilcm^  H^erofoly- 
went  in  fi>  boldly,  John  18.       17.  We  aiemiannm 
ftroi^  or  weak,  accmHog  to  the  D^^ress  of  mi  me 
TiT.r^inj  Grace.  So  th:it  as  y  j  cannot  take  the  jx^"^ 
juit  meaiure  of  a  Cbriftian  by  one  a£L  £>  nei  torcmjeb. 
ther  ttraft  tbey  judge  of  tfaenrietves,  oy  what  orttim, 
they  fi-niLiimcs  feel  in  themfclves. 

But  when  their  Spirits  arg  low,  and  tbelt 
Hearts  difeouraged,  rhcy  fhould  rather  fay  to 
their  Souls,  i%       ^'fid,  fir  Ifkaltyet  praife 

bim  :  It's  low  with  roe  now,  but  it  will  be 
better. 

Inference  6.  Was  the  Swor«I  drawn  againd 
the  Shmterd,  and  he  Ictt  alooe  to  lecdva  the 
moitd  Strokes  oFItt  Hmjienfd  aff  adore  hath 

the  Juflice^  and  Mercy  of  God.  j  I'/^flrirufly 
difplayed  herein !  Here  is  the  Triumph  of  Di- 
vine Jullice,  aad  the  Ugheft  Tfehsnph  diat 


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'48 

the  Man  that  is  God's  FlIIow,  and  (heath  irs 
Sword  in  its  Breaft  for  Satiiladioii.  No  won 
deritt  dawn  and  brandiOi'd  with  fuch  a  Tii- 
umph^  awake  rejoicingly,  O  Sword,  againft 
wy  Shephad,  t'C  For  in  this  Blood  fhcd  by 
it,  it  hath  more  glory  than  if  the  Blood  of  all 
the  Men  and  Womeo  in  the  World  had  been 
Ihed. 

And  DO  lels  is  the  Mercy  and  Goodnefs  of 
God,  herein  fignalized,  in  giving  the  Sword  a 
Commifnon  againft  the  Man,  his  Fellow,  ra- 
ther than  againft  us.  Why  had  he  not  rather 
faid.  Awake,  O  Sword,  agJinll  the  Men  that 
are  njy  Enemies:,  ftied  the  Blood  of  them  that 
have  finned  :i;',ainft  me,  than  fraite  the  Shep. 
herd,  and  only  fcaner  the  Sheep.  Blefled  be 
God  the  dreadful  Sword  was  not  drawn  and 
brandifh'd  againft  our  Souls  v  that  God  did  not 
iet  it  to  our  Breads  ^  that  he  had  not  made  it 
ht  with  our  Flefh,  and  bathed  it  in  our  Blood : 
Tfiat  bis  Fellow  was  fmiiteii  that  his  Knemies 
might  be  i^red.  O  what  manner  of  Love  was 
this  ?  Blcfled  be  God  therefore  for  Jefus  Chrlft, 
who  received  the  fatal  Stroke  himfelf  j  and 
hath  now  fo  flieathed  that  Sword  in  its  Scab 
bard,  that  it  (hall  never  be  dtawn  any  more 
againfl  any  that  believe  in  him . 

Inference  7.  Were  the  Steep  fcattcred, 
when  the  Shepherd  was  fmitten  ^  Xeam  hence 
that  the  beji  of  Men  kmno  not  their  own 
Strength,  ''till  tbey  come  to  the  trial.  Little 
did  thefe  holy  Men  imagine  fuch  a  cowardly 
Spirit  had  been  in  them,  'till  Temptation  put 
it  to  the  Proof  Let  this  therefore  be  a  Qu 
tion  for  ever  to  the  People  of  God.  You  re- 
Iblve  never  to  forfake  Lhrifi,  you  do  well  j 
but  fo  did  thefe,  and  jret  were  Icattered  from 
him.  You  can  never  take  a  juft  Meafure  of 
your  own  Strength,  ViU  Temptation  have  tried 
It.  Tis  laid,  Deut.  18.  2,  3.  That  God  led 
the  People  fo  many  Years  in  the  Wilderneis, 
to  prove  them^  and  to  know  (j.  e.)  (co  make 
them  know)  what  was  in  their  Hearts.  Lit- 
tle did  they  think  fuch  Unbelief,  Murmurings, 
I^frontents,  and  a  Sphit  bent  to  Backilid- 
ings,  had  been  in  them  j  'till  their  Straights 
in  the  Wilderneis  gave  them  the  iad  Experi- 
ence of  thefe  Things. 

Inference  8.  Did  the  dreadful  Sword  of  Di- 
vine Juflice  fmite  the  Shepherd,  God's  own 
Fellow i  and  at  the  fame  time  the  Flock, 
from  whom  all  bis  outwatd  Comforts  arofe, 
were  fcattered  from  him  >  Then  kanij  that  the 
boliefi  of  Men  haiM  no  reafon^  either  to  repine^ 
mr  defpond\  tbei^b  God  at  once  fimld  firip 
them  of  all  that  outward  and  hmard  Comforts 
together.Ue  that  did  this  by  the  Man  his  Fellow, 
may  much  rather  do  it  by  the  Man  his  Friend. 
Smite  my  Shepherd;  thcJe^s  all  Comfort  gone 
from  the  inward  Man.  Scatter  the  Sheep  j 
there's  all  Comfort  gone  irom  the  outward 
Man.  What  Reficfliniems  had  Chrift  in  this 
World,  hut  fuch  as  came  immediately  from 
his  Father,  or  tbofe  holy  Unes  now  fcattered 
from  him  >  In  one  Day  he  lofeth  both  hea- 
venly Ji  c!  earthly  Comforts.  Now  as  God 
dealt  by  ChiU^  he  may  at  one  time  or  other 


Vol  L 

deal  with  his  People.  You  have  your  Com- 
torts  from  Heaven  ^  fo  had  Chriif,'in  a  fiillet 
meafure  than  ever  you  had,  or  can  have,  (fe 
had  Comforts  from  his  Itrrle  Flock  ^  you  have 
your  Comibrts  from  the  Society  of  the  Saints^ 
the  Ordinances  of  God,  comfortable  Relations^ 
^c.  Yet  none  of  thefe  are  fo  firmly  fettled  up- 
on you,  i)ui  you  may  be  leit  dcititute  of  them 
all  in  one  day.  God  did  take  all  Comfort 
from  Chrif^,  (t^'H  outward,  and  inward  ^  and 
are  you  greater  ciian  he?  God  Ibmeiimes  takes 
outward,  and  leaves  inward  Comfbit,  ibime^ 
times  he  takes  inv,ard,  and  leaves  outward 
Comfort:  But  tuDc  iiwy  cotne  v\hen  God  may 
Itrip  you  of  both. 

This  was  the  cafe  of  Joh^  3  Fi -oiirite  of 
God,  who  was  bleded  wiiii  ouiv\ard  and  in* 
ward  Comforts.  Yet  a  time  came  wten  God 
ftrip'd  him  of  all,  and  made  him  p^>3r  to  a 
Proverb,  as  to  all  outward  Comfort  ^  and  the 
Venom  of  his  Arrows  drank  up  his  ^irit,  diod 
the  inward  Comforts  thereof. 

Should  the  Lord  deal  thus  with  any  of you^ 
how  leafonable  and  teUevlug  will  die  fiillow* 
ing  ConGderationsbe? 

h'trfi^  Though  the  Lord  deal  thus  with  you, 
yet  this  is  no  new  tbing  \  he  hath  dealt  fo  with 
others,  yea  with  Jefus  Chrift  that  was  his  Fel- 
low. IFtheie  things  were  done  in  the  greeo 
Tree  ^  ui  him  that  never  defened  ir  iar  ay* 
Sin  of  his  own  \  how  little  leafoa  have  ire  to 
complabi?  Nay, 

Secondly,  Therefore  did  this  befal  Jefus  Chrift 
before  you,  that  the  like  Condition  might  be 
fan€^ified  to  you,  when  you  ffiall  be  brought  in- 
to  ir.  For  therefore  did  Jefus  Chrift  pautfaio* 
luch  Varieties  of  Conditions,  on  purpofe  that 
he  might  take  away  the  Curfe,and  leave  a  Bici- 
fing  in  thofe  Conditions,  againft  the  thne  that 
you  (hould  come  into  them.  Moreover, 

Thirdly,  Though  inward  Comforts  and  out- 
ward Comforts  were  both  removed  ftom  Chrift 
in  one  day,  yet  he  wanted  not  Support  in  the 
abfence  of  both.  How  relieving  a  GonfUeration 
isthis!  John  16.  ^2.  Behc/d (\li\tiihc)  the  boi^ 
cone  thy  yea  is  new  com^  that  yeJbaUbe  fcatter- 
ed every  man  to  Inr  own,  and  Jhall  leave  me 
alone  and  yet  I  am  not  alane,  becaufe  the  Father 
ts  with  me.  With  me  by  way  of  Support,  when 
not  by  way  ofConafbtt.  "Iliy  God  (Chriftian) 
can  in  like  manner  fupport  thee,  when  all  fen- 
fible  Comforts  fhrink  away  cogiethet  £rom  thf 
Soul  and  Body  in  one  day. 

Lofifyi  It  deferves  a  Remark,  that  this  00m- 
fortlefe  tbrfaken  Condition  of  Chrift,  imme- 
diately proceeded  the  day  of  his  greateft  Glory 
and  Comfort.  Naturalilfs  obfervc,  the  greateft 
Daricnefs  is  a  l|tile  before  the  dawning  of  the 
Morning.  Twas  lb  with  Chrift,  it  may  be  lb 
with  Thee.  It  was  hut  a  little  while  and  hs 
bad  better  Company  than  theirs  that  forfbok 
him.  Aft  theteibre  your  Faith  upon  this,  that 
the  moft  glorious  Light  ufually  follows  the 
thickeft  E^rknefs.  The  louder  your  Groans 
are  now,  the  louder  your  Triumphs  heieaftet 
will  be  The  Horror  of  your  prefenr,  will 
but  add  to  the  Luftre  of  yout  future  Smc 

SERMON 


The  Fountain  of  Life. 


Digitized  by  GoogI 


Serm.  2^. 


The  toantain  rf  Ufe^ 


it? 


SERMON  XXIX. 


Oftnt  the 
maaer  of 
Cbrifft 
dtttb,  in 

Ik  rs^ 


I  SAL  LIII.  7. 

He  was  opprefed,  and  be  was  affliSed ;  yet  be  opened  nee  bit 
m$»tb.  He  is  hreugbt  as  a  Lami  to  tbe  flaagbter^  and  as 

a  Sheep  hejore  her  Sbcarn  s  is  dml  ^  be  opened  not  bis 
mouth. 


lognue 
pcwetor 
iDoid  ip- 
fiuncipuc 
ad  fidera 
Chriftia- 
mm  me 
•MnilTr, 
MB  piut 

Brimct  iU 
hd  caput 


HO  W  our  Lord  Jefus  Chrift  carried 
on  the  Work  ot  our  KedemptkMi  in 
his  hombled  State,  botli  in  fan  In 
carnation,  Liie  and  Death,  hath  in 

rut  been  dUcovered  in  tbe  fbrniet  Sennons. 
have  {hewed  yon  the  Ktndot  (ktnre  of  that 
Death  he  died  ^  and  am  now  ingaged  by  the 
Method  propoled,  to  open  the  mttmer  of  his 
Death.  The  Solitarinels  or  Londineft  of 
Chrift  in  his  Sufferings,  was  the  Subjeft  ot 
tbe  la(t  Sennon.  The  Patience  and  Meeknefs 
gfChrift  in  faisSdEferingscooMsinofder  tobe 
opened  in  this. 

This  Cbaua  treats  wh^^  of  the  Siiffi» 
Ings  of  Onu}',  and  the  Uefled  Fniits  iheteof 
hornebeck  tells  us  of  a  learned  Jew  that  inge- 
nuouiljr  confefied  tlus  veiT  Cbapcer  convened 
lam  to  the  Chriftian  Faith.  And  fbch  delight 
he  had  in  it,  that  he  read  it  more  than  a  thou- 
£tnd  times  over.  Such  is  tbe  deamefi  of  this 
Prophecy,  that  he  who  penM  it,  is  defemdl 
Iiiled  the  Evangelical  Prophet.  I  cannot 
iow  time  to  analize  the  Chapter-,  but  my 
Woric  lynig  in  die  fevemh  Verje^  I  (hall  fpeak 
to  thefe  two  Branches  or  Parts  of  it,  v:z.  The 


ovi.  MgrU 
inlM, 


Hsrnbecii  giigyous  Suferings  of  Chrift,  and  the  glori- 


fiTtf!  {"i.      Ornament  he  put  upon  them. 


Rcfpoadit. 
Tit.  Demi-  ^tim 

Excgir. 
Afflixtt. 
But. 


hHi^  Chrift's  grievous  Sufferings  he  was 
aflUfrcd,  and  he  was  oppielled,  brought  to  the 
Saughtet,  and  (horn  as  a  Sheep,  (/.  r.)  he 
loft  both  Fleece  and  Blood.  Life  and  the 
Cooofbrts  of  Life,  he  toas  op^eBed.,  the 
cMw/  fignfies  both  to  anfWtr  and  oppreis, 
humble  cnr  depreis.  The  other  word  rendred 
tfjUfo^  fignifies  to  ad  and  affiia,  and  fo  im- 
to  fiand  before  God,  as  a  Snenr 
•re  the  Creditor  ^  who  exaos  the  utmoft 
Sacisb£lion  iiom  him,  bf  caufing  bim  to  fuf 
fer  according  to  the  utmoft  lUgor  and  Severity 
of  the  Law.  It  did  not  fuffioe  that  he  wa^ 
Chora  as  a  Sbeq},  (i  e.)  that  be  was  (Irip'd 
aoi  ^tpcvfi.  of  his  Riches,  Onaments,  and 
Comfbns}  but  his  Siood  and  Life  nroft  go 
fix  it  alia  He  is  brought  to  the  Slai^ghta. 
Tbele  weie  his  grievous  Sufferings. 

Second^^  HcTC  is  the  glorious  Ornament  he 
put  iqpon  thofe  gtievoos  Su&tings.  even  the 
Omameat  of  a  medi  and  patient  Spirit.  He 
opened  not  his  Mouth.  But  went  as  a  Sheep 
to  be  ihorn,  or  a  Lamb  to  the  Slaughter.  The 
Lamb  goes  as  ouiet  to  the  Slaaghter  honfe,  as 
to  the  Fold.  By  this  lively  and  lovely  fimili- 
tude,  the  Patience  of  Chrift  b  iieie  exprcfied 


to  us.   Vet  Chrift's  Dumbn^  and  Silence  isuc  patieii. 
not  to  be  underitood  Stmp!y\  and  univerfally  j  twm  fie 
as  though  he  fpake  nothing  at  all  when  he 
fuffet'd;  fof  he  utter'd  miny  excellent  and^jj^ 
weighty  Words  upon  the  Crols,  as  you  (hallmefin 
hear  in  tiie  following  Diicoorles  \  but  it  muft«Hiia«- 
be  underllood  refpeSively^  (>  t^  )  he  never 
opened  his  Mouth  repiningly,  na&onately,  or  J^J^jJ^^j 
revengefully  under  his  greacen  Tortures  and  ornamcn. 
highelt  Provocations.  Whence  die  note  Is,     tum  com- 
Doa.  That Jefut  Chrijl  fupforted tbt  Bur-^^*^^^^^ 
den  ef  his  Sufferings^  mith  admindfle  Pa- ' 
tience^  and  meeknefs  of  Spirit. 
It  is  a  true  Obfervation,  that  Metknefe  in- 
viteCh  Injury,  but  always  to  its  own  coft.  And 
it  was  c\idcntly  verified  in  the  Sufferings  of 
Chrift.  Chrift's  Meeknefe  triumphed  over  the 
.^ftionts  and  Injuries  of  his  Enemies,  much 
more  than  they  triunrrphed  over  him.  ratience 
never  had  a  more  glorious  triumph,  than  it 
had  upon  the  Crois. 

The  Meeknels  and  Patienofe  of  his  Spirit 
amidtt  Injuries  and  Provocations,  is  excellent- 
ly let  forth  in  i  ?et.  2.  22,23.  Who  did  no  ^(in^ 
neither  was  guile  found  in  his  mouth:  Who  xahen 
he  was  reviled^  reviled  not  again  \  vthea  kc  fuf 
fered  he  threarned  not.,  but  committed  himfelf 


to  him  thdtjudgeth  rigUccupy. 

In  this  roim  we  have  thefe  thtee  thiqg»  to 
open  Do6h1nallf. 

I.  The  Burden  of  Sufferings,  and  Pro v oca* 
tions  that  Jefus  Chrift  was  opprefled  with. 

The  Medmefi  and  admirable  Fatienos 
with  which  be  liipported  that  Burden. 

3,  The  Canies  and  Grounds  of  that  peffe£l 
Fwiigiicie  winch  he  then  exeidlcd. 


fir/,  The  Borden  of  Sufering  and  Provoca- 
tions which  Chrift  (iipponed,  was  venr  gieac 
For  on  him  met  all  Ions  and  Kinds  of  Trouble 
at  once,  and  thofe  in  their  higheft  degrees  and 
flilleft  ihength.  TrouMes  m  his  Soul,  and  theft 
were  the  Soul  of  his  Troubles  His  Soul  wasta* 
den  with  fpiritual  Horrors  and  Troubles,  as  deep 
as  it  could  fwim,  Mark  14.  33.  he  began  to  be 
fore  eamazed  and  ver^  heavy.  The  Wrath  of 
an  infinite  dreadful  dod  beat  him  dow  n  to  the 
Dull.  His  Body  full  of  Fain  and  exquifite 
Tortures  m  every  Part.  Not  a  Member  or 
Soife  but  was  the  Scat  and  Suhjc^l  of  Torment. 

His  Name  and  Honour  iu^ed  the  vildt 
Indignities,  Bla(phcmies,and  horrid  Reproaches 
that  the  malignity  of  Satan,  and  wicked  Men 
could  belch  out  againft  it.  He  was  call'd  a 

Bto^pheroir, 


Digitized  by  Google 


14+ 


The  Ttuntain  tf  life. 


VoL  h 


Biali>hc;ijer,  Seditious,  uac  tlut  had  a  Devil, 
a  Glutton,  a  Wine  bibber,  a  Friend  ot  Publicans 
and  H'uloiv  The  Cirpjnren  San,  tlii  .  Fal- 
low. He  iliit  vvasGji/ J  Jcihic^  as  you  hc^rd 
latdy,  now  this  fellow.  Contempt  was  pou- 
red upon  al!  his  Offices.  Upon  his  K/rj'v Of- 
fice, when  tliey  cruwnod  htm  with  Ttiorns, 
anrayed  hhn  in  Purple,  bowed  the  Knee  in 
mockery  to  him,  and  cry'd.  Hail  King  of  the 
Jews.  Wxi  Frophetiati  6jfiCL\  when  they  blin- 
ded him,  and  then  bid  him  Prophefic  toho  fmote 
him.    His  Priefily  Office.,  when  they  reviled  i  would  have  them. 

him  upon  the  Crols,  faying.  He  fjved  others.,     And  then  our  Patience  is,  (as  Qirift  mod 


tl;.;  wrath  ol  Ci oJ.  His  Budy  fiU'd  with  tor- 
tures. In  every  Member,  and  Senfe,  Grief 
took  up  his  lodging.  Uete  was  the  bi^ei  ex- 
erclfe  of  Patience. 

It's  a  power  to  bear  hard  and  heavy  things 
according  to  the  mil  of  God. .  The  in\'olving 
ot  that  rcfpcd  differs  Patience  the  Chrilfiaa 
Grace,  from  Patience  die  Moral  Vertuc.  S:j 
the  ApoAle  defctibesit,  i  4.  ip.  Let 
them  that  fuffer  accOrdi/^  to  the  will  of  Godfiu:. 
{i.e.)  who  exercife  PiitieDOe  giacioufly.asGod 


bimjelf  he  car/not  fave.   They  fcourged  him 
Spir  in  his  Face.   Smote  him  on  the  Head 
and  Face.   Befides  the  very  kind  of  death  they 
pat  him  to,  was  reproachnil  and  ^nomiiuousi 
as  you  heard  before. 

Now  all  this,  and  much  more  than  this;, 
tlMetlng  at  once  upon  an  innocent  and  dignified 
Perlbn.  One  that  was  greater  than  all.  That 
lay  in  the  Bofom  of" God.  And  from  Eternity 
had  his  Smiles  and  Honours.  Upon  one  that 
could  have  crufhed  all  his  EtM^tesas  a  Moth : 
I  fay  for  him  to  bear  all  this  without  the  lead  cctve  th^m  all 
difcorapofure  of  Spirit,  or  breach  of  Patience,  ticnce  is  oft 


exactly  was)  according  to  the  Will  of  God  j 
when  it  in  as  emtenjive,  as  imc^fiue^  and  as 
protenfive  as  God  requires  it  to  be. 

F///f,  W  hen  it  is  as  extenfive  as  God  would 
havs;  it.  i>9  was  Cbtilfs  Patience.  It  was  a 
Patience  that  ftretdidl,  and  extended  it  felf 
\.j  all  ar.d  every  trouble  and  afflicVion,  that 
came  upon  him.  Troubles  came  upon  him 
in  Troops,  in  Multitudes.  It's  faid,  Pfalm 
40.  12.  Innumerable  cvih  hjnie  compajfed  me 
about.  Yut  he  iound  Patience  enoi^h  to  re^ 
It  is  not  lb  with  usl  Our  Pa- 
And,  like  fick  Peo- 


n  worn  out. 


is  the  higheff  triumph  of  Patience  that  ever  pie,  we  fancy  if  we  were  ia  anochet  Chamber, 
was  in  the  World.  It  was  one  of  the  greatell  or  Bed,  it  would  be  better.  If  it  were  anf 
Wonders  of  thit  wondcrRil  Day.  [other  trouble  than  this,  we  could  bear  it. 

SeeontUy^  htd  that  is  the  next  thing  we  Chriil  had  no  exceptions  ac  anjr  burden  bis  Fa:- 
have  to  confider,  even  this  almighty  Patience  ,  ther  would  lay  on.  VS&  Patience  was  astaiige 
and  unpattcrn'd  Mcckncfs  of  Chrift,  fupport-  as  his  Trouble,  and  that  wjfc  large  indeed, 
ing  fuch  a  burden  with  fuch  evennefiand  Ifea- 1  Secondly It's  tlien  according  to  the  Will  of 
dine(s  of  Spirit.  Chril^ian  Paileno^  or  the  God,  when  it  is  as  intettfive  as  God  requires  ie 
Grace  Patience,  is  an  abi'iiy  vf  powrr  10  faf  ^tohc^  (}■('•)  in  the  Apoftle's  I^hrafe,  Jj^w.  i.  4. 
fi-r  htrd  and  heavy  things^  according  to  the  WUi  i^)x<iXi  it  hath  its  perJeS  mrk^  01  exercife* 
of  ihil.  I  when  its  not  only  extended  to  alt  kinds  of 

//  is  a  pouer,  and  a  glorious  power  that  troubles  j  but  when  it  works  in  the  higheft 
Ihengthens  the  iiif&ring  Soul  to  bear,  ir  is  |  and  moft  ^rie£k  degree.  And  then  may  Pa< 
otirpaffive  fortitude,  Cm.  i.  ii.  Stretiphned  tienoebe£ud  to  beperfeft(as  it  was-inOuil!) 
with  all  m:g'-t^  .awrJi/n]  If  //v  ^'^r/ous  power,  whcn  it  Isplenum  Jui,  iSf  prohibcin  allcniy  full 
unto  all  f  jtK  r.cc.,  and  hng-Ju^eriag  mih  joy-  ot  it  ielf ,  and  exdufive  of  its  oppoiites, 
fulnrfs-^  (i  e  )  flrcngthned  with  a  might  or  Chrift*s  Patience  was  fiiU  of  its  felf,  {i.e.)  ie 
power  of  God  himicli'.  Or  fuch  as  miglit  ap-  inclu  IcJ  all  that  belonged  to  it.  It  was  fall 
pear  to  be  the  proper  Imprefs  and  Image  of  of  fubpaiflion.  Peace  asdfeiaiityj  fidlof  obe 


that  divine  power,  whidi  »  both  its  principle 
and  pattern.  For  the  patience  which  Godcx- 
erciies  towards  finneis  that  daily  wrong  and 
load  him,  is  calPd  Power,  and  great  Power, 

J^'umb.  14.  17.  Let  the  foircr  ,  j  n-yl  -j/  Jhe 


great.,  as 


thou 


BtAvx 
vif'utcs, 

fciliccr 


^  ii^  Jpokcn.,ft]yim.tbe  Jjordis 
longjuffering^  Jvgivi/r^,  8tc  Hence  it^  ob- 
ferved,  Pr  v.  24.  10.  That  the  loH,  or  break- 
ing of  our  Patience  under  Adverficy,ai]guesa 
decaj  of  Aiengtfa  in  the  SoiiL  ffiMtjSiat  m 
the  dijy  of  aJverftty^  thy  J}rfngth  is  fmJl. 

It's  a  power  or  ability  in  the  Soul,  to  bear 
hard.,  heavy  and  d^fficiat  thiKgr.  Sitth  only 
are  the  Ofije^s  cf  Patience.  God  hath  fevc 
uTTtf/.Vi  &  ral  forts  of  burdens  to  impoie  upon  his  Peo- 
i^atmiu*?^'  Some  heavier, others  lighter.  Some  to 
roboris,  &  carri£d  hur  a  feiv  hours,  otiiers  many  Javs. 
fortitndi-  Others  all  our  days.  Some  more  Ipiritual 
nit  cjuim  bearing  upon  the  Soul.  Some  more  external, 
oob*v"]«r  ^^"^^''"g  or  paniftiing  the  Flefh  immediately  ^ 
eitur  indi-  ^nd  the  Spirit  by  way  of  fympathv.  And 
rtdvx  CO-  fbmetimes  both  Ibrts  are  laid  on  togetfier.  So 
mtgLDav  they  were  at  this  tim:  on  Chri(T.  His  Soul 
burdened  a$  deep  as  it  could  fwim.  Full  of 
the  Ssn%  die  Uctex  &b&  and  apprdienfioo  of 


dienceand  complacency  in  bis  rather^  Vftm* 

He  was  in  a  pcrfefl  calm.  As  a  Lamb  or 
Sheep  (faith  the  Text)  that  howls  not,o^ 
pofes  not,  hot  is  dumb  and  quiet.  And  as  his 
external  behaviour,  fo  his  internal  frame  and 
temper  of  Soul  was  molt  fereneand  calm.  Not 
one  repining  Thought  againftGod.  Not  one 
revengeful  Thought  againfl  Man,  once  ruffled 
his  Spirit,  ta/her  forgtve  tbem,  for  tb^  knom 
net  abat  they  do^  was  all  the  hurt  he  wiOlM  • 
his  worft  Fni-mies.  And  as  it  included  all  that 
belonged  to  it,  lb  hisperfed  Patience  excluded 
all  itsofq^K^tes.  Nodifbontents,  muimonngs, ' 
defpondencies  had  place  in  his  Hean.  So  th^t 
bis  f  atieiK£  was  a  moft  inienfive,  petSoQt  Pa* 
tience.  And  as  it  was  as  extenfive,  and  as  inteu' 
five,  fo  it  wa  s 

ThtrJly.,  As  Proteafive  as  God  required  it 
to  be,  (/.  e.)  it  held  out  to  the  end  of  his  Tri- 
al. He  did  not  faint  at  lalt.  His  Troubles 
did  not  out  live  his  Patience.  He  indeed  was 
ftrengtbned  with  all  might  unto  all  patience,^ 
and  long  fuftering.  This  was  the  patience  or 
Chrift  our  perieU  Pattern.  He  had  not  only 
Patience^  but  Longuiimity. 

Jhirdfyy 


Digitized  by  Gocv, 


Serin.  29. 


The  fountain  of  Life, 


Thirdly^  In  the  laft  pljce  let  us  inquire  in  i  upon  hirn  by  wiv  of  furpri/^l.  And  there- 
to the  grounds  and  reafons  of  this  his  mort  tore  he  wondered  not  at  them  when  they  came, 
perfeft  ratience.  And  if  you  do  fj,  you  Ihall  }as  if  fome  ftrange  thing  had  happened.  He 
find  perfeft  Holinefs,  Wifdom,  Fore  know- j  fbrefaw  all  thele  things  long  before,  yl'k/'/t  8. 
ledge,  Faith,  Heavenly  mindedneis,and  Obedi-  3  i.  And  he  began  to  teuch  them  that  the  Son  of 
cnce  at  the  Root  of  this  his  perfeft  Patience,  man  mujfl  fuffier  many  things^  and  h  rejeSed 
VirJ},  This  admirable  patience  and  mceknefs  of  the  E/ders,  and  chief  Pnejli,  and  ScribeT^ 
of  Chrifr,  was  the  fruit  and  oflf  Ipring  of  his  and  be  killed.  Yea,  he  had  compared  alxl 
ferfeU  HoUnefs.   His  nature  was  free  from  agreed  with  bis  Fatlier  to  endure  all  this  fit 


thofe  corruptions,  that  ours  grcin  and  labour 
under  \  othi-rwife  he  could  never  have  carried 
it  at  this  rate.  Take  the  medc  Mofes.,  who 
exceU'd  all  others  in  that  Grace  -,  and  let  him 
be  tried  in  that  very  Grace,  wherein  he  oc 
cds,ar>d  lee  how  unadvifedlyhe  may  fpeak  xtith 
his  Lz/j,  Ffalm  '\o6.  33.  fjk'j  a/./',  whole 
famous  Patience  is  trumpwicd,  and  reiuuHded 
over  all  the  World  ^  ye  have  heard  of  the  pa- 
Uenee  of  Job.  And  kt  him  be  tried  by  out- 
'  mard,  and  inward  troubles  meeting  upon  him 
In  one  day  \  and  even  a  JtA  my  airfe  the 
day  when  he  was  bom.  Envv,  revenge,  dif- 
OOntent,  defpondencies,  are  Weeds  naturally 

S ringing  up  in  the  corrupt  Soil  of  our  iinlul 
iturcs.    I  favv  a  little  Child  grow  pale  with 
Envy,  faid  Ajtfttn.    And  the  Spirit  that  is  in 
vidi7eija-  ^5  iu(t..th  unto  Envy,  (faith  the  Apoftle )  Jd^. 
Si^X^  4-  5-    The  Principles  of  all  thefe  Evils  being 
in  our  Natures,  they  will  Ihcw  themfelves  in 
time  of  Trial.   The  old  Man  is  fretful  and 

Fanionate.  But  it  was  utherwiie  wirh  Chrift. 
lis  Nature  was  like  a  pure  Criltal  Glais 
full  ot  pure  Fountain  Water-,  which  though 
(haken  and  agitated  never  lo  much,  cannot 
ihew,becaule  it  hath  no  dregs.  I  he  P/  ince  oj 
iint  wtnrld  cmeth.,  and  hath  nought  in  mc,  John 
t4.  50.  No  principle  of  corruption,  for  a  han- 
dle of  temptation.  Our  fiigh  Prieit  was  holy, 
harmlels,  uiidefiL'd,  1epaai»  fiom  Sinnos, 

heb.  y.  26. 

Secondly^  The  Meeknels  and  Patience  of 

Chrilt  proceeded  from  the  infinite  wifdom  with 
Soecma  which  he  was  filled.  The  wiler  any  Man  is, 
pum  iriin  the  more  patient  he  is.  Hence  meeknefs  the 
nee  trc-    ji-jjjf^  is  denominated  from  patience,  the  root 

SuiRM   ^'^'^  '^-^^'^^  '^^^  3.  J -i.  The  meekntfs  oj 

lapientU  KijJ:!'!.  And  unget  is  lodged  in  folly,  as  its 
kxiura  ha  proper  caufe,  ^cclef,j,  '9,  Anger  refteth  in  the 
^       f'^/^"'  Seneca  would  allow  no  pbce 

Xmife  P^'^i<^n  in  ^  wife  Man's  breaft.  Wife  Men 
Dooezto-  ufe  to  ponder,  confider  and  wei^h  things  deli- 
tohoerf-  berately  in  their  Judgments,  beiore  they  fuffer 
fcteillwn  ijieii  aneftions  and  paUioiis  to  be  itined  and 
cngEigCd.  Hence  comes  the  conttancy  and  fe- 
senity  of  their  Spirits.  As  wife  Solomon  hath 
obfervcd,  Frav.  17.  27.  A  man  of  underjiand- 
ing  is  of  an  tt^um  (ot  as  tlie  NdMcw  is) 

a  cool  Spirit. 

Now  Wifdom  filled  the  Soul  of  Chriif.  He 
is  wifdom  in  the  abff  ra£f,  Prov.  8.  In  him  are 
hid  all  the  treafures  of  wifdom,  Co/.  2.  3. 
Hence  it  was  that  he  was  no  otherwile  moved 
Willi  the  revilings  and  abufes  of  his  Enemies, 
than  a  wife  Phyucian  is  with  the  impertinen 
cies  of  his  diltcmpered  and  cralie  Patient. 

Thirdly,  And  as  his  patience  flowed  from 
that  hi3  perfeft  wifdom  and  knowledge,  foal 
lb  from  his  foreknowledge.   He  had  a  perfe£l 
profped  of  all  thole  things  from  Eternity, 


which  befel 
Vol  L 


hiia  afiowaidsi-  They  cane  not  I  tw.  Smuh 


our  lakes,  before  he  aflum'd  our  Flcfh.  Hence, 
If  a.  50,  6.  I  gave  my  back  to  the  fmiters^  and 
my  cheeks  to  them  that  pulled  0^  the  bar*  I 
bid  not  mv  face  fromjhame  and  fpitting. 

Now  look  as  Chriif  in  foh.  i<5.  4.  obviates 
all  future  offences  his  Difciples  might  take  at 
fuftering  for  his  lake,  by  telling  them  before- 
hand, what  tliey  mull  expeft.  Tixfe  things 
(Mik  he)  1  taUyou,  that  tchen  the  time  Jhaff 
come  ye  may  remember  ih.:t  1 1  old  you  tf  rl'cm. 
So  he  foreknowing  what  himfelf  mulf  fuf- 
fer, and  had  agreed  fo  to  do,  he  bare  thole 
fiinering;s  with  lingular  Paiience.  Jcfm  thire- 
fire  knowing  all  things  that  Jhould  come  upon 
him,  xDcnt  forth  Md  ft^tuito  tbm^  Whem feek 
ye  >  John  1 8,  4. 

tburihfy ,  As  his  patience  fpran^  from  his 
fore-knuwlcdge  of  his  fufierings  ^  lo  from  his 
faith  which  he  exercifed  under  all  that  he 
fufler'd  ia  this  World.   His  Faith  looked 
through  all  thofe  black  and  dilmal  Clouds, 
to  the  Joy  propofeJ,  Ifrh.       2.   He  knewr 
that  though  Pilali:  condemned,  God  would 
juftifie  Idm,  If  a.  50.  4,  5,<S,7,  8.    And  hefet 
one  overagainit  tiic  other.    He  balanced  the 
Glory  into  which  he  was  to  enter,  with  the 
Sufferings  through  wtddihe  was  to  enter  into 
it.   He  afteJ  Faith  upon  Go<l  for  divine  fup- 
port  and  aifiitance  under  futfcring  :,  as  well  as 
tor  glory,  die  fruit  and  reward  of  them,  PfaJnt 
j6.  7,8,  p,  10,  1 1.  /  have  fct  (or  as  the  Apo- 
file  varies  it  )  J  forefavi  the  Lord  always  be- 
fore mff ,  becaitfe  he  is  at  tny  right  hand  I  jhall 
not  be  moved.    Therefore  my  heart  is  glad^  and 
rm/  glory  rejcyceth.   There  s  Faith  a£fed  by 
Chrift  lor  ff  rength  to  carry  him  through^  Ana 
then  it  follows.  My  flefl)  alfo  flmll  reft  in  hope, 
for  thou  toilt  not  leave  my  foul  in  hell,  neither 
wilt  tho»  fuffer  thine  holy  one  to  fee  corruption. 
TIjou  toilt  Jhen  me  the  path  of  life,    in  tly 
prefer.ce  is  fulnefs  of  joy,  at  thy  right  hand 
there  are  plei^tirf*  for  evermore.   There's  his 
Faiih  afting  upon  the  Glory  into  which  he 
was  to  enter,  after  he  had  fuftered  thefe  things. 
This  hll'd  him  with  Peace. 

hfhly^  As  his  Vaitli  eyeing  the  Glory  into 
which  he  was  palluig,  made  him  endure  all 
things  s  fo  the  beavenlinefs  of  his  Spirit  aUb 
hll'd  him  with  a  heavenly  tranquillity,  and 
calmnefs  of  Spirit  under  all  his  Abufes  and  In- 
juries. It's  a  certain  Truth, that  the  more  hea- 
venly any  Man's  Spirit  is,  the  more  fed  itc, 
compofed  and  peaceful.   As  the  higher  1  lea- 
vens (faith  Seneca)  aie  moie  ordinate  andP*«fupf-. 
tranquil.  There  are  neither  Clouds,  nor  Winds,  ^'P' 
Storms,  nor  Tempdts,  they  are  the  interior  tjor"  4c  ' 
Heavens  that  U^ien  snd  thunder.  He  neater  propioqwi 

nec  in  nnben  cogicur,  occ  in  tcrapcfliten  londlitm',  ncc  vcrfttiir 
ia  cnrlHiKin :  omni  Mmultn  caret,  iaferion  tmimat,  Eodeoi  mo- 
do  IaihliiaitM{iiMii9iictiii  IciDfer&ii  AM&ioetrniqdilta  coBoc** 


the 


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14^ 


Tbc  fountain  <ff  Life. 


VoL  I 


the  Eirth  tliemorc  tempcihious,  and  unquiet. 
Even  lo  the  rublime  and  heavenly  mind,  is 
placed  hi  a  calm  and  qnietftarion. 

Certainly  thatHcirt  which  islvvectncd  fre- 
quently wiUi  heavenly  dclighttiil  communion 
with  God,  is  not  very  apt  to  be  imWttered 
with  wrath,  or  fourcd  with  revenge  againft 
Men.  The  Peace  ot  God  doth  haCtUt*^  ap- 

Giale  and  end  all  Striies  and  Differences  as  an 
mpiic.  So  much  that  w-^rd.  Col.  3.  15.  Im- 
ports. The  heavenly  Spint  tnarvclioully  af- 
teSs  a  fedate  and  qoiec  Brealh 

Now,  never  was  there  fuch  a  heavenly  Soul 
on  Earth,  iince  Man  inhabited  it,  as  Cbrid 
was.  He  had  moit  fweet  and  wonderful  com- 
munion with  God.  He  had  Meat  to  e;n,xvhich 
others,  yea,  and  thofe  his jgreatett  intimates, 
knew  not  ofi  The  Son  oTMan  was  in  Hca 
ven  upon  E.irth,  JJm-^.  15.  Even  in  refpttl 
of  that  bldied  heavenly  communion  he  bad 
with  God,  as  well  as  in  refpeft  of  his  immenfe 
Deity.  And  that  his  Heart  was  in  Heaven, 
when  he  lb  patiently  cnduj^d  and  digelied 
the  pain  and  fhame  of  the  Crofs  ^  is  evident 
from  llcb.  12.  2.  For  the  fct  before  })im, 
he  endured  tbe  Crojs^  dcjpijed  tnejhame.  See 
where  his  Eye  and  Heart  was»  when  he  went 
as  a  Lamb  to  the  llaughter. 

Sixibl}\  and  laitly.  As  his  nwekneft  and  pa 
tiencc  fprang  from  the  heaveniinels  and  fubU- 
mity  of  his  Spirit:  So,  from  the  compleat 
and  alilolutc  Okdience  of  it  to  his  Father's 
Will  and  Pleafure.  He  could  moft  quiet- 
ly (ubmit  to  all  the  Will  of  God,  and  never 
regret  at  any  part  oi  the  Work  aflign'd  him 
by  his  Father.  For  fou  mui^  know  that 
Chrift's  death  in  him  h  (s  in  aft  of  Obedience, 
be  all  along  eyeing  hi5  tailier's  Command  and 
Counfcl  in  what  he  fuftered,  Phil.  2.7,  8.  Job. 
iS.  I  1.  PA/.40.6.7,S.  Ni  iwlookas  the  eveing 
and  conlidcring  ut  tiie  Hand  ot  God  in  an  at- 
ftj^lion,  pitloKlf  becalms  and  quiets  a  graci- 
ous Soul  i  as  you  fee  in  Danid,  1  Sam.  16.11. 
Ixt  km  alone ^  it  may  be  Qod  hjtb  bid  him  curjc 
Utaid:  So  much  more  it  quieted  Jefus  Chrid, 

■p.  hn  w:!S  privy  to  the  Den^n  nnd  Fnd  of  his 
i-ather,  with  whofe  Will  lie  all  along  com- 
plied 'y  looking  on  Jews  and  Gentiles  but  as 

the  Infhlimcnts  Ipnorantly  tiilhlling  God's 
PlealiJrc,  and  Icrving  that  great  Defign  of  his 
Father.  This  was  fats  petknoe^  and  dwle  die 

grounds  of  it. 

Vfe.  I  might  varioufly  improve  this  Point, 
but  the  direa  and  main  ute  of  it  is  to  pre& 

us  to  a  Chrift-like  Patience  in  i]\  our  Suffer- 
ings, and  Troubles.  And  Iceing  in  nothing  we 
are  nK>re  generally  defbdtve  $  and  that  d^eOs 
of  ChrilVuns  hcrfin,  are  fo  preiudici^I  to  Re- 
Ij^on,  and  uncorri  lor  tabic  tu  ilicmlclves  :  I 
lefdyetD  wave  all  other  Ules,and  Ipend  the 
remaining  tinre  wholly  upon  rhisRrinch-  F 
ven  a  pfrjujfivc  to  Cbriliianb  unto  all  i^ati- 
ence,  in  Tribulations.  To  imitate  their  Lamb- 
like Saviour.  Unto  t^'^  (Chriftian^)  yru 
are  exprcfly  call'd,  i  iV/.  2.  21,  22.  Ikcauje 
Chrijl  a/fp  fujfered for  ut^  leaving  us  an  exam- 
ple i  thdt  we  jhould  follow  his  fteps.  Who  did 
nofin^  neither  was  guile  found  j;2  liis  mouth 
vii)o  vohen  he  ujs  reviled^  reviUd afft  again  y 


mil  ted  hwifelf  to  hiM  that  judgetb  righteoufly. 
Here's  your  Pattern.  A  pertdS  Pattern.  A 
lovely  and  excellent  Pattern.  Will  yon  be 
perfiiaded  to  the  imitation  of  Chrift  herein  > 
Methinks  I  (hould  perftiade  you  to  it.  Yea, 
every  thing  about  you  perfuades  to  patience  in 
your  fufFerings,  as  well  as  I.  Look  which 
way  you  will,  upward  or  downward,  inward 
or  outward,  backward  or  forward,  to  the  right 
hand  or  to  the-  left  ^  you  (hall  find  all  things 
perfuading  and  urging  theDo^lrine  of  Patience 
upon  you. 

F/Vy?,  Look  ttpic^ird^  when  Tribulations  come 
upon  you.  \.qo^  to  that  Sovereign  Lord,  that 
comnriflkmates  and  iinds  them  upon  you.  Yo« 
know  troubles  do  not  rife  out  of  the  dufl,nor 
ibring  out  of  the  ground,  but  are  tramed  to 
Ileaven,  Jer.  18.  v.  n.  Behold  I  frame  evil^ 
and  devife  .1  device  again  ft  you.  Troubles  and 
affiitf  ions  are  of  the  Lord's  framing,  and  devi- 
fing,  to  reduce  his  wandring  People  to  htmletf. 
Much  like  that  device  of  Abfabm  in  fetting 
Joab's  held  of  Cora  on  tire  to  bring  Joab  to 
him,  2Sm.t^^o,  lb  the  frame  of  your  af- 
fliftions  you  may  obfervemuch  of  divine  Wif 
dom  in  the  choiu^  meafurt  and  fcafon  of  youc 
Troubles.  Sovereknty  in  eleQing  the  Inftra* 
menrs  of  your  affliftion.  In  making  them  as 
alhictive  as  he  plealeth.  And  in  makingthem 
obedieut  both  to  his  call  m  coming  and  going, 
when  he  pleafeth.  Now  could  ^ou  in  times 
of  trouble  look  up  to  his  Sovereign  Hand,  ia 
which  your  Souls,  Bodies,  and  ail  their  Cooa- 
forts  and  Mercies  are  •,  how  quiet  would  your 
Hearts  be!  PJalm  39.  9.  I  uids  dumb., and opegm 
ed  not  my  mouth,  becjufe  it  is  thy  doing,  i  Sam. 
J.  18.  It  it  the  Lordylet  him  do  tvhj!  fi-cmeth 
him  good.  O,  when  we  have  to  do  with  Men 
and  look  no  lughtt^  how  do  our  Spirits  fwell 
and  rife  with  revenge,  and  imparicncy  '  But 
if  you  once  come  to  fee  that  Man  as  a  Rod  in 
your  Father's  hand,  you  will  be  quiet,  Pfalm 

A.6.  10.  Be  f}i//.  i!r?(f  t:r!Pir  th  n  I  am  God;  q.d, 
tonlider  with  whoiii  you  have  to  do.  Not 
with  your  fellow,  but  with  your  God,  who 
can  irafF you  to  delfruaion,  with  one  blafl  of 
his  Mouth.  Ia  whote  Hand  you  are,  as  the 
Qay  in  the  Potter^  hand.  It  is  for  want  of 
looking  up  to  God  in  our  Troubles,  that  we 
tiret,  murmur,  and  dcipond  at  the  rate  wc 
do. 

Secondly^  Ixok  dorsnward.,  and  fee  what  is 
below  you,  as  well  as  up  to  that  which  is 
above  you.  Yon  are  affliaed,  and  you  cannot 

bear  it.  O!  no  tro-jblc  like  your  rrotible! 
Never  Man  in  fuch  a  cale  as  you  are.  Vvell, 
well,  call  the  eye  of  your  Mind  downward, 
and  lee  who  lie  much  lower  rh  in  you.  Can 
you  iee  none  on  Earth  in  a  mure  mileraWe 
itate  than  your  ielves  ?  Are  you  at  the  veijr 
bottom,  and  not  a  M  m  below  you  >  Sure  there 
be  thoufands  in  a  iaJdcr  calc  than  you  on 
Ean  I  What  is  your  affliftion  ?  Have  you 
lolt  a  Relation  >  Others  hive  lof^  :!!!.  Have 
you  loft  an  Eftate.  and  arc  bctoaic  poor  ^ 
Well,  but  there  be  wme  you  read  of,  Job 
4,  5,  d,  7.  Wl>o  cut  up  mallows  by  tbe  hiifljts^ 
and  Juniper  roots  for  their  meat.  1  'k-y  ait 
driven  forth  jrom  among  men^thcy  cry cd  after 
them  as  after  a  tinef.  Th^  dvteil  in  tbe  diffs 

4 


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Senti  30. 


The  Yountain  of  Li 


the  Vallies,  in  caves  of  the  Earthy  and  tn  the 
ftffeks.  Among  the  bums  they  brayed^  under 
the  nettlgf  they  were  gathered  together.  What 
difference  as  to  manner  of  Lite,  do  you  tlncl 
between  the  Peifons  here  defcribcd,  and  the 
wild  Bcilb,  that  herd  together  in  a  defolate 
Place?  Are  you  perfecut<S  and  affli£tc('  :  1 
Chrift's  fake  >  What  think  you  of  theii  bul- 
ferings,  Heb.  11.  3  if,  37.  Whohad  trial  of 
cruel  mockings^  yea^  moretxucr  of  Bonds  and 
Imprifonm/its  I  tbcy  mre  (ioned^  thry  xccre 
frnn  af under,  mere  tempted^  xcere  flam  tcith 
the  Sword,  they  rvandrcJ  about  in  f})cep  skins 
end  goat  skins  ^  being  deflltute^  affliHed,  tor- 
mented. And  are  you  better  than  they>  I 
know  not  what  you  are,  but  I  am  fure  thefe 
were  fuch  of  v^m  the  vmld  ms  not  xmnrtby, 
verle  38. 

Or  arc  your  AfHl&ions  mote  fpirirual  and 
inward?  Say  nor,  the  Lord  never  dealt  raore 
Mtterly  with  the  Soul  of  any,  than  he  hath 
with  yours.  What  think  you  of  the  cafe  of 
David,  heman.  Job,  Afapb^  whole  doleful 
Cries,  by  reafon  of  the  Terrors  of  the  Almigh- 
ty, are  able  to  melt  the  ftonieft  Ikart  that 
reads  their  Stories  ?  The  Almighty  was  a  Ter- 
ror to  them.  The  Arrows  of  Gai  were  v>ith- 
in  them.  They  roared  by  feafim  of  tbe  d'lf 
qoietnei^  of  their  Hearts. 

Or  are  your  AfHifHons  outward  and  inward 
togwther?  An  affli£Ved  Soul,  in  an  afflicted 
3oav.  .  Ate  yoo  fiUen  like  the  Ship  in  which 
E«f  fifled,  into  a  Place  where  two  Seas 
meet  >  Well,  fo  it  was  with  P.////,  f\  and 
many  other,  o^'  thofe  Worthies  gone  before 
you.  Sine  yoii  may  fee  many  on  Earth,  who 
have  been,  or  are  in  £i£  lower  and.  ladder 
States  thaa  your  ielves. 

Or  if  oot  on  Barii,  doubtlefi  you  wilt  yield 
there  are  many  in  Hell,  who  would  he  plad 
to  exchange  .Conditions  with  you,  as  bad  as 
you   ink  jfbars  to  be."  A'nd  were  not  all  thefe 
moulded  out  of  thc^  fan>e  Lump  with  you? 
Surely  if  you  can  leb  any  Creature  below  you, 
efpecially  any  teafbaabfe'Seii^,  yoa  have  no 
reafon  to  retLirn  fo  iingritchjlly  upon  your 
God)  aod  accule  voui  Maker  of  Seveiity  ^  or 
chatge  God  fboliflily.  Look  down  and  you 
fliall  fee  Grounds  enough  to  quiet. 
^'Tbirdlyj,  Look  mtcjrd,  you  difcontented  Spi- 
fiis,  and  fte^if  you  can  find  nothing  there  to 
quiet  you.    Cart  ybut  T-ye  into  yoin  own 
Hearts.  Confidei  either  the  Corruption,  or 
tiie  Graces  that  are  thefe.  Oniiot  you  find 
Weeds  enough  there,  that  need  fuch  winter 
weather  asthis  to  rot  them?  Hathootthatpioud 
Heart  need  enOugli  of  all  tlfls  to  faunibie  it  > 
That  carnal  Heart  need  of  fuch  things  as  thefe 
to  moitifis  it?  That  backiUding  wandering 
Hear^  need  <of  all  this,  to  reduce,  abd  reco- 
ver it  to  its  God  ?  .  If  need  bc^  yc  arc  in  hcavl 
ntft,  I  Pec  I.  6.  OChriHian,  didH  thou 
not  lee  need  of  fliis  before  diou  diniieflE  Into 
Trouble?  Or  hath  not  God  fhewn  thee  the 
need  of  it  fince  thpu  w<dl  under  the  Rod  ?  It's 
much  tSoo  fhouldD  notice  it  •,  but  be  affured, 
if  tliou  do'ft  not,  thy  God  doth.    He  knows 
thou  would'lt  bo  ruined  for  ever,  if  |ieXhould 
not  Jtake  this  courfe  witH  tfafie. 


them.  Thy  Lufts  will  ukc  ali  cms,  it  may 
be  more  than  this  ^  and  all  little  enough.  And 
as  your  Corruptions  call  lor  ir,  fo  do  your 
Graces  too.  Wherefore  think  ye  the  Lord 
plaoced  the  Principles  of  Faith,  Humility, 
Patienoe,  &c.  in  your  Souls?  What,  vvae 
they  put  there  for  nothing  ?  Did  the  Lord  in- 
tend they  fliould  lie  fleeping  in  their  drowffe  . 
Habits  ?  Or  were  they  not  planted  there  ia  or- 
der to  exerclfe  >  And  how  fliall  ihqr,  be  exer- 
cifed  without  Tribulatbns?  can  you  tell? 
Doth  not  tribulations  teork  patience,  and  path 
cnce  experience,  and  experietKe  booei  Rom,  5, 
3,  4.  Is  not  the  trial  of  your  faiw  much  more 
precious,  than  of  Gold  that  perijhes,  .1  Pet. 
1.7.   O  look  inward,  and  you  will  be  quiet 

fourthly.  Look  outward,  and  fee  who  flands 
by,  and  obferres  your  Carriage  under  Trouble. 
Are  there  not  many  Hyes  upon  you ;  Yea,  ma- 
ny envious  Obfcr\  ers  round  about  you  ?  It  was 
OtftwTs  Requeft;  iV-./.  5.8.  Lead  me,  0  Lord 
in  thy  right eoufnefs,  bccaufc  of  mine  Enemies  \. 
or,  as  the  Hebrew  woid  there  might  be  ren- 
dred,  becauft  of  mine  OUerrers  or  Watchers, 
There's  many  an  envious  Eye  upon  you.  To 
the  Wicked  there  can  Icarccly  be  an  higher  Gta-. 
tificati(Mi'  and  Fleafurc,  than  to  fee  your  Car- 
riage under  Trouble,  fj  like  their  own.  For 
thereby  they  arc  con&m'd  in  their  Prejudices 
againlt  Religion  and  in  theu  good  Opinion, 
or  themfelves.  Thefe  may  talk  and  profcfi 
more  than  we,  but  when  they  are  tried  and 
put  to  it,  it  appears  plainly  enough,  their  Re- 
ligion enables  'em  to  do  no  more  than  we  do. 
They  ulk  of  Heaven's  Gloiy.  and  their  future 
£xpe£lanoes;  but  it  is  bat  talk,  for  it's  appa- 
rent cnoufji  their  Hopes  cannot  ballance  a 
fmall  AmiCUon,  with  all  the  Happinefs  they, 
talk  oE  Of!,  how  do  you  diflionour  drift  be- 
fore his  Enemies'  when  you  mak.  th  i'-:  think 
all  your  Rjelig^n  lies  in  talkiiig  of  11  Caa&^ 
der  who  1o61b  on. 

Fifthly,  Look  bach.:/ J.  and  fee  if  there  be 
QOttung  b^bd  yoii  that  mav  hulh  and  quiet 
your  impati^t  Spirits.  Omratt  the  mnltltade 
of  Experiences  part  and  go:v.   Both  your 
own  and  others.  Is  this  the  tirlt  itraight  that 
ever  you  were  in>  If  fb,  you  have  reafon  to 
be  quiet,  yea,  to  blefs  God  that  hath  fpared 
you  fo  loi^  when  others  have  had  their  days 
fill^  up  widi  SooDW,  .But  if  you  have  been 
in  Troubles  formerly,  ^and  the  Lord  hath  help- 
ed you  &  if  you  havepai^  throi^  tlie  l:it(^ 
and  not  been  burnt;  Through  the  Waters' and 
not  drowned.   If  God  hath  ftood  by  you,  and 
hitherto  helped  you.  O  what  cauk  have  yoa 
to  b6  qoier  now,  and  patiently  wait  for  the 
Salvation  of  God?  Did  he  help  you  then,  and 
cannot  he  do  fo  now  i  Did  he  give  Watery 
and  eahnot  he  glfe'Brfead  aUb^  Is  he  tho 
God  of  the  Mills  only,  and  not  the  God 
of  the  Vallies  alio  ?  O  call  to  mind  the 
days  of  old,  the  yeais  of  the  t^t  hand 
of  the  inofl  high,  Thfl-  things  l  recal  to 
iti^  mind,  therefore  have  I  hope.  Lam.  j.  ai.- 
Have  you  kept  no  Reootds  of  pafr  Eapeifences? 
How  ungrateful  then  have  you  l>een  to  your 
God,- ^  how  injurious  to  your  felve^  it  you 
I  have  jMt  lead  them  over  hi  foch  a  day  as  thi^ 


Thy  Corruptioiis  'ttquire  9IU  this  to  kiU|ftir«i  that  end  tbeV  were  given  you 
•  Vol.  L  '         .    .  \      .  V  a  Onifhen 


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148 


Tbe  iomtain  of  Ufc. 


VoL  I. 


O  when  you  fhall  coniider  what  a  God  he 
hath  been  to  you,  at  a  pinch.  How  faithful- 
It  Jebffoahjereth  hath  flood  by  you.  That 
m&  is  not  the  firfl  time  youi  Hearts  and  Hopes 
have  been  low,  as  well  as  your  Condition  \ 
and  yet  God  hath  railed  you  again  ^  furely  you 
will  find  your  prefent  Troubles  made  tight, 
by  a  glaoGe  back  npon  youi  paft  Ei^oi- 
ences. 

Sixthly^  Look  fnrxsard^  to  tbe  end  of  y  ^  r 
Troubles^  yea,  look  to  a  double  end  of  them, 
the  end  of  their  durat  'toa^  and  the  end  of 
their  operation.  Look  ye  to  the  end  of  tlieir 
duration,  and  that's  talt  by  you.  They  flull 
not  be  everlaning  Troubles,  if  you  be  nich  as 
fear  the  Lord.  ''Vhc  God  of  all grdci\  whc  hiuh 
cdPdus  unto  his  eternal  glory^  by  JeJusCbnji^ 
after  that  ye  have  \_fufferedamttfe  1  make  you 
pfrfe3,  1  Pet.  5.  10.  Tinfe  light  affliQions  are 
but  for  a  moment^  2  Cor.  4. 18.  It  is  no  more 
comparatively  with  dtit  vaft  Cientii^  that  is 
before  you.  Alas,  what  arc  a  few  days  anl 
nights  of  Sorrows,  when  they  aie  pai^?  Ajp 
they  not  Iwallow'a  up  as  a  fpoonftil  of  Water 
in  the  va(t  Ocean?  But  more  efpecially  look 
to  tbe  end  of  their  operation.  What  do  all 
thefi  Affliaions  tend  to,  and  efiea>  Do  they 
not  work  out  an  exceeding  weight  of  Gloiy  > 
Ate  jron  not  by  tham  made  partakers  of  his 
UeioKfsf  Heh.  i«.  Ii  not  Aball  the Fn»t  to 
take  away  your  Sins  >  What,  and  be  impati- 
ent at  this !  Fret  and  r^ine  becaule  Qxl  is 
dus  way  perleaing  your  Happinefi>  O  nn- 
graieful  Soul !  Is  this  a  due  requital  of  that 
Jlove,  that  dildains  not  to  ftoop  to  lb  low  an 
Imployment,  as  to  fcour  and  deanle  voor 
Souls,  that  they  might  faeihuung  VeflSosof 
hoiK>ui  to  all  £c^^ ! 

O  look  fbnvaid  10  die  end  of  your  Trou- 


bles. The  end  oF  their  dmatloo  and  cpen- 
tkm. 

SnmUy^  leokfo  the  right  hand^  and  lee 
how  you  are  fhamed,  convinced,  and  filenoed 
by  other  Qiriflians  ^  and  it  may  be  fuch  too 
as  never  made  that  profeiBon  you  have  done^ 
and  yet  cannot  only  patiently  bear  the  affli£l- 
iqg  hand  of  God  ^  Imt  are  blefling,  praiiing, 
and  admiring  God  under  their  Troubles  ^ 
\\\\\V[\  y  u  are  finning  againft,  and  difhonour- 
ii^  him  under  Ihialler  ones,  it  may  be  you 
will  find  fbme  poor  ChriHians  that  know  not 
where  to  ha\'c  their  next  Bread,  and  yet  are 
Speaking  of  the  Bounty  of  their  God  while 
you  are  repining  hi  the  midft  of  Plenty.  Ah, 
if  there  be  any  ing^uity  in  you,  let  thislbame 
you.   If  this  wUl  not,  then 

Eighthly.,  Look  to  your  left  hand^  and  there 
you  will  lee  a  fid  fight,  and  what  one  would 
think  (hould  quiet  you.  There  you  may  lee 
a  Company  of  wicked  gracelels  Wretches, 
carrying  themfelves  under  their  Troubles,  but 
too  like  your  felves.  What  do  they  more; 
than  fret  and  murmur,  deQiond  and  fink^  mix 
Sin  with  their  AfHioiaQS,  when  the  fiod  c£ 
God  is  upon  them  i 

If s  thne  for  diee  to  leave  off,  when  thoa 
feeft  how  near  thou  art  come  to  them,  whom 
thoa  bVB^  thou  (halt  never  be  ranked  and 
nunAied  with.  Reader,  fuch  ConCderations 
as  thefe,  I  am  perfuadal,  would  be  of  lingu- 
lar uie  to  th^  Soul  at  fuch  a  time,  but  above 
all,  thine  eying  the  great  pattern  of  patience, 
Jf/us  ChriJ} ;  whole  Lamb-like  Carriage,  un- 
der a  Trial,  with  which  thine  is  not  to  be 
named  the  latne  day,  is  here  reconaooended  to 
thcc.  O  how  fhouid  this  transfoim 
a  Lamb,  foe  Meekods  alio  ? 


Setui^o. 
opens  tie 

infinShe- 
nefs  ef  tbe 
death  «/ 

Cbrhi  in 

hit  [even 
taji  mrJi  i 


SERMON  XXX. 


LUKE  XXIU.  34. 

Then  faid  Jefus,  Fatber,  forgive  tbm  i  for  tbej  know  not 


ti. 


THE  maiir  T  in  which  Chrifl  "dioJ 
hath  ah...uuy  hc^n  opened  in  the 
Solitude  and  ?jticnce  in  which  he 
died.  The  third,  to  wit,  the  In- 
flrullwcncjs  ot  his  Death,  now  iollows,  in 
tiicle  feven  excellent  and  weighty  Sayings, 
which  dropt  from  h's  Mcfll'd  Lips  upr^n  the 
Tree ;  whiril  his  UcitJ  Blood  diopt  on  ilic 
Earth  from  his  wounded  Hands  and  Feet  j  fb 
that  on  the  Crofs  he  exercifed  both  his  Prieflly 
and  ftophetical  OtHce  tc^ether,  icdoeming 
us  bv  his  Blood,  and  hiftradiog  11s  b]r  his 
Words. 

>  Thefe  fcvcn  Words  oi  Cbiift  upon  the  Crols 
axe  his  laft  Wotds,  nkh  w]^  he  hieathed 


o\!t  bis  Soul.  The  !afl  Words  of  a  dying 
Man  aic  leuiarkaLle,  the  Scripture  puts  a  lu- 
mark  upon  them,  2  Sam.  23.  1.  AW  thefe  bt 
th-  /,'/?  Kor-h  of  Djvid.  How  reooarkaUe  then 

are  tlie  lull  Words  of  Chrift? 

Thefe  words  are  feven  in  number^  three 
dirtfttid  to  h's  Father,  and  four  more  to  thofc 
about  hL-n.  Of  the  former  fort  ihii  is  one, 
Father^  jorgive  them,  &c  In  which  we  have; 
F/^y?,  The  Mfrcv  (it: fire  J  hy  Chrift,  and  that  is 
forgivenefs,  ScconJiy^  The  Perlons  for  whom 
it  is  duiixd,  \Th€m\  that  is,  thofe  crael  and 
w'i('v:  d  Perf'o!]s  that  were  now  imbrewing 
their  iunds  in  his  Blood.  And  Dnrdiy^  The 
motive  or  aigument  uijged  to  piocuie  that 

Mncy 


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Serm.  30. 


The  fountain  of  Life, 


14^ 


Mercy  fi»m  luaF«clur,)&r  tb^  hum  mt  mbat 
thty  do. 

Ftrfi,  The  Mercy  prayed  for,  that  is,  Fot- 
givenefs,  Fjther  forgive.  Forgivenels  is  not 
only  a  Mercy,  a  fpiiitual  Mercy,  but  one  of 
the  greateft  Mercies  a  Soul  can  obtam  from 
God.  It  is  fuch  a  Mercy  that  without  it 
whatever  elfe  we  have  ftom  God,  is  no  Mercy 
Mdtatcs  to  us.  So  great  a  Mercy  is  Forgivene(s,  that 
David  cMs  him  bleffed,  or  rather  admires  the 
bleflalneis  of  him  whofe  Tranf^elTjon  is  for- 
given, whole  fin  is  covopbI  This  Mercy,  this 
beft  of  Mercies  lie  aeqneftt  for  than,  tatber 
forgive  them. 

Secondly,  The  Perfoiis  for  whom  he  re- 
que^  ForgiveneCs,  are  the  lame  that  with 
wiclud  hands  crucitied  him.  Their  Fad  was 
thenftoA  hocrid  iliat  ever  was  oommitted  by 
Men.  They  not  only  Ihed  innocent  Blood, 
but  the  Blood  of  God  ^  the  belt  of  Mercies,  is 
hf  htm  defired  for  the  worlt  of  Sbnos. 

Thirdly,  The  Motive  or  Argument  urged  to 
procure  this  Mercy  tor  them,  is  this,  for  they 
know  not  tobat  they  do.  As  if  he  fhould  fay. 
Lord,  what  thefe  poor  Creatures  do,  is  not 
16  much  out  ot  Malice  to  me,  as  the  Son  ol 
God }  but  it  is  from  their  Ignorance.  Did 
they  know  who,  and  what  I  am,  they  would 
lathei  be  nailed  to  the  Crofs  ihemlelves,  than 
doit.  To  tbelamepnfpole the  ApolUe faith, 
1  Cor.  2.  8.  Whom  none  of  the  Princes  f  th:s 
nurld  JkuetOf  for  had  they  knoicn  it,  they  twuld 
mt  btnt  emeified  the  Lord  cf  glory.  Yet  this 
is  not  to  be  extended  to  all  that  had  an  hand  in 
the  death  of  Chrift,  but  to  the  ignorant  Mul- 
tfindei  among  whom,  fome  of  God's  Elecl 
were,  who  afterwards  believed  in  him,  whofe 
Blood  they  fpilr,  Ads  3.  17.  And  now  bre 
thren,  I  toot  that  throitgh  ignorance  ye  did  it 
For  them  this  Prayer  of  Quift  was  heard 
Hence  the  Notes  are, 

DoEL  I.  That  Ignorance  it  the  ufiul  taufe 

vf  Enmity  to  Chriji. 
DocL  ».  That  there  is  ior^iveae/s  with 
Godt  foi*fiidf  4t  ifpffir  Cbnfi  Ma  of  Igno- 
rance. 

Doft.  3.  That  to  forgive  Enemies,  and  beg 
Yorgivcnefs  for  them,  is  the  true  Qxtra 
tier  and  Fropetrtf  4  CbriJHon  Sfl 
rtt. 

Thefe  Oblervations  cootsin  lb  mndi  fOSSi 
cal  Truth,  that  it  will  be  wofdi  oor  mne  to 
opto  and  ap^  them  diitin£i^, 
DdCL  I.  That  Ignorance  u  the  ufmJeaufe 

tf  Enmity  to  Chriji. 
Thefe  things  (iaith'the  Lord)  will  they  do^ 
Vecauje  they  have  not  knoton  toe  fother^  nor 
me,  John  16.  3.  What  thing  doth  he  mean  > 
Why,  kill  and  dcftroy  the  People  of  God,  and 
therein  fnppofe  they  do  God  good  Service, 
(i.e.)  think  to  oblige  and  gratihe  the  Father, 
by  thcu  butchering  his  Children.  So  Jer.p.  3. 
They  proceed  from  evil,  to  Ifvil^  md  hove  not 
knovtn  me,Jakth  the  Lord^  q.  d.  Had  they  the 
Knowledge  of  God,  they  would  check  and 
itop  them  in  their  ways  of  Widudnels,  and 
fo  P/<i/.  74.  20.  The  dark  places  of  the  Earth, 
are  full  of  the  habitations  of  cruelty. 

Three  things  intift  he  ingmied  into,  fc. 
what  their  Jgnotanot  of  OfiiRitas.  metice 


it  was.   And  how  it  diipo&d  them  to  iiich 

Enmity  agiinlt  him. 

Virji,  What  was  their  ^nofance,  who  cru- 
cified Chri.^  >  Ignorance  is  two-fold,  fimpk, 
or  reJheUtve.  Simple  Ignorance  is  not  I'up- 
pofaUe  in  thefe  Perlbns,  for  in  many  things 
they  were  a  knowing  People.  But  it  was  a 
refpeftive  particular  Ignounce,  K  11.  25. 
B/iadKejfiin purr,  n  b.:pf\  :  ■:/ 1:<  Jir^:!.  They 
knew  many  other  Trui!i%  bi:t  did  not  know 
Jefus  Chri't.  In  that  their  Eyes  were  held. 
Natural  Light  they  had.  Yea,  and  Scripture 
Light  they  had.  But  in  this  particular,  that 
this  was  the  Son  of  God^  the  Saviour  of  the 
Wothl)  theidii  thqr  were  Mhid  and  igno- 
rant. 

But  how  could  that  be  >  Had  they  not 
heard  at  leaft  of  his  miraculous  Works  ?  Did 
they  not  fee  how  his  Bhth,  Life  and  Death 

a''  uar'd  with  tiie  Prophecies  both  in  time, 
ace  and  manner?  Whence  fhould  ^Is  their 
gnorance  be,  when  thev  law,  or  at  leaft 
might  have  leen  the  Scriptures  fulhll'd  in  him, 
and  th^t  he  came  among  them  in  a  time  when 
they  were  lag  with  £xpe£lations  of  die  hief 
lah. 

'Tis  trui  indeed,  they  knew  the  Scriptures, 

and  it  cannot  but  be  luppos'd  the  Fame  of  his 
jiighty  Works  had  rcach'd  their  Earsj  but 

t-irjt.  Though  they  had  the  Scriptures  among 
them,  they  mifunderitood  them  ;  and  did  not 
rightly  meafure  Chrift  by  that  right  Rulel 
You  find,  John  7.  52.  how  they  reafon  with 
Kicodemus  againft  Chrift,  Art  thou  alfo  of  Ga- 
lilee? Search,  and  fee ;  for  out  of  Galilee  art- 
feth  no  Prophet.  Here  is  a  double  miftake. 
Firjt,  They  fuppofed  Cluift  to  arile  out  of 
Galilee,  whereas  he  was  of  Bethlehem,  tho' 
much  Converlant  in  the  parts  of  Galilee.  And 
Secondly^  They  thought  becaule  they  could 
Bnd  no  Fn)phet  had  anleii  out  of  Gafi/ee, 
therefore  none  fhould. 

Another  miilake  that  blinded  them  about 
Clufl)',  was  from  their  conceit  that  Chrift 
fhould  not  die,  but  live  for  ever,  John  12. 
34.  We  have  heard  out  of  the  Law,  that  Cortft 
abideth  for  ever ;  and  hoto  fayeji  thou  the  Son 
of  Man  mufl  be  lifted  up?  Who  is  the  Sen  of 
Man?  That  Scripture  which  probably  they 
urge  againft  the  Mortality  of  Chrift,  is  Ift.  9. 
7.  Of  the  increafe  cf  his  government  and  peace 
there  fhall  be  no  end,  upon  the  throne,  of  Da- 
vid, i^e.  In  like  manner,  John  7. 17.  we  fiad 
them  in  another  miftake,  We  know  tpit  man 
whence  he  is^  but  when  Chriji  cometh,  no  man 
huwetb  o^ce  he  it.'  'This.likely  prbceeded- 
from  their  mifunderftandirg  of  Mica.  5.  2. 
His  goings  forth  have  be  eft  from  of  old,  from 
everlafHng.    Thus  wer^  they  bunded 'about 
the  Pafon  of  Chrift  by  mifinttrpietadODS  dT. 
Scripture  Prophdies. 

Secondly,  Anodier  .thing  oocaftoning  their 
miftake  of  Chrift  was  the  outiaard  meannefs 
and  defpifablenels  of  iiis  Condition.  .They 
expelled  a  pompous  Mefliab,  one  that  Ihoatd 
come  with  State  and  Glory,  .k-coming  the 
Kinaot  Ifracl.  But  when  they  faw  him  in 
theronn  of  a  Sonraot^  commg  in  Poverty, 
not  to  be  ndaifiicd  unto,  but  to  Mhufterr 

They 


Digitized  by  Gopgle 


5° 


The  fountain  of  Life. 


^VoL  L 


They  utterly  rqc£ted  him,  We  bid  as  it  it 
were  our  f  aces  from  him^  he  teas  de/vifed.^  and 
tee  eftcemcd  him  not,  Ua.  53.  3.  rsor  is  it 
any  great  wonder  thele  ibould  be  Icaiidalized 
at  his  Poverty.  When  the  DifdidfiS  them- 
felves,  liad  fuch  carnal  Apprefaeauoos  of  his 
Kingdom,  Mark  10.  37,  3  b. 

Thirdly,  Add  to  this,  their  implicit  With  in 
the  learned  Rabbies  and  Doftors,  who  uucrly 
niiiled  them  in  this  matter,  and  greatly  pre- 
fadiced  them  againft  Chriit.  Lo  (fay  they) 
ne  fpeaketh  bo/d.y.,  and  they  fay  nothing  to  hmt. 
Do  the  Rulers  knm  indeed  that  this  is  the  very 
Chrift  ?  They  pinn'd  thetr  Faith  upon  the  Ru- 
lers Sleeves,  and  luiilrM  them  to  cjiry  it 
whither  they  would.  This  was  their  Igno- 
rancej  and  theft  its  Caufis. 

Hitrdlyy  Let  us  He  in  the  next  pljce,  how 
this  dilpofed  them  to  luch  Enoaity  ag^inlt 
ChriA.  Atid  this  it  doth  three  ways  \ 

i-irf}^  Ignorance  difpofes  Men  to  Enmiry 
and  Oppoiidon  to  Chiilt,  by  removing  thole 
Hindrances  ifiat  woald  otherwife  keep  them 
from  it:  As  Checks  and  Rebukes  of  Con 
fcicnce,  by  which  they  are  leltrain'd  trom 
Evil  ^  but  ConlciencebiixHiq;and  reproving  in 
the  Authority  and  Vertue  of  the  Law  ot  God 
where  that  Law  is  00c  known,  there  un  be 
no  Reproofs,  and  therefore  we  truly  lay,  That 
Ignorance  is  virtually  every  Sin. 

Secondly,  IgDoraoce  eoQaves  and  fubjeOs 
the  Soul  to  the  Lufb  of  Satan ;  he  Is  ^  r^er 
of  the  Jjikncfs  of  this  xaorld,  Fpli.  6.  13. 
There  is  no  work  fo  bafe  and  vile,  but  an  ig- 
norant man  will  uadenahe  it 

Thirdly^  Nay,  which  is  more,  if  1  Mm  be 
ignorant  oi  Chrili,  his  Truths,  .or  People  \ 
he  will  not  only  oppole  and  perfecute,  but  he 
will  alfo  do  it  conftiencioufly,  (i.  c.  )  he  will 
look  upon  it  as  his  dun  fo  to  du,  fdm  iG. 
Before  the  Lord  open's  Vad\  Eyes,  he  vcnly 
'thought  tlijt  he  oug'ft  10  do  many  things  contrary 
to  the  name  of  Q)rift.  Thusyou  havea  briet 
account  what,  ana  whence  their  Igrjorance 
was,  2vA  how  it  difpofed  and  prepared  them 
ibr  ibis  dreadiul  work.  Hoice  we  learn, 

Infeimce  i.  Hovs  fjlfly  h  the  Gofpel  charg- 
ed cu  the  caujc  if  DijuvJ  and  Trouble  in  the 
World,  Tis  not  lighti  but  darkm:is  chat  makes 
Men  fierce  and  cniei.  As  light  enaeaJes,  fo 
doth  Peace,  If  a.  i-y  6,  The  Wolf  alfo  Jhull 
dmeii  with  the  Lamb,  and  the  Leopard  lie  down 
tntb  the  Kid\  and  the  Calf  and  the  young  Lion, 
and  the  Ktt/ing  together ;  an.  '  u  Litlc  Child 
Jbali  lead  them^  tbey  fhall  not  burt^  nor  dejlrm 
iff  M  my  holy  Matntatiy  fir  the  EarihJhaO  be 
jull  of  the  knc'dedge  of  the  Lord.,  at  the  Wa- 
ters cover  the  Sea,  What  a  lad  condition 
woold  the  World  be  !n  without  Gofpel-ligbt ' 
All  pbces  would  be  Dens  of  Rapine  and 
Mountains  of  Prey.  Certainly  we  owe  much 
of  our  Civil  Libctty,  and  outward  TVanqui- 
lity  to  Gv'fj:.:!  lighc.  if  a  Sword  and  Variance 
at  any  time  fbUow  the  Golbel,  it's  but  an  ac- 
cidental ,  not  a  direft  and  proper  efieft  of 
it. 

Inference  1.  Htno  dreadful  is  it  to  oppofe 
Chrift  and  his  Triaht  knoioingly.^  andmtb  open 
Eyes?  Chrill  pleads  tlieir  IgnuMnte  as  an  Ar- 
gument to  procure  thcii  Faidoa.  PauJ  Jum- 


felf  was  once  fill'd  with  Rage  and  MadneLs, 
againft  Chrift  and  his  Truths.  It  was  well 
tor  liim  he  did  it  ignorantly.  Had  he  gone 
againft  his  light  and  knowlectee,  there  had 
Men  little  hope  of  hini,  t  Tim.  i.  v.  ij. 
I  icjs  a  hlafphemer,  a  perfecutor.^  and  injuri- 
ous i  .  kut  i  obtained  aerey,  becaitfe  I  did  it  ig- 
noramfy,  a^d  in  wt^ief.  I  do  not  lay  it's 
fimply  inipofTiblc  for  one  that  knowingly,  and 
maliciouliy  oppoles  and  perfecute  Chrift  and 
his  People,  to  oe  forgiver,  but  it  is  rot  ufual, 
hch.  6.  4.,  5.   There  are  few  InlLmces  of  it. 

lafereace  3.  What  an  avaful  Majefty  fut  up- 
ott  the  Brova  tf  Holinefs.,  that  fem  d^e  to  op' 
p(fc  it  that  fee  it  !  There  are  i'jvv  or  none  lb 
daringly  wicked,  to  fi^c  a^amlt  it  with  open 
Eyes,  I  Pet.  3.  i?.  Who  mff  harm  you  vcht/eft 
ye  are  Jollcicen  YJ  is  gcod^  q.  d. 

who  date  be  fb  hardy  to  fet  upon  known  god- 
linefs,  or  affliCV  and  wrong  the  known  Friends 
of"  it  >  The  true  reafbn  why  many  Chriftians 
fpeed  lb  bad,  is  not  becaiue  they  are  godly, 
hut  faecaufe  they  do  not  manifeft  the  power 
oFgodlinels  more  than  they  do.   Their  lives 
are  ib  like  the  lives  of  others,  that  they  are 
often  miftalcen  fer  others.  Qfrtan  brings  in  eccc  qni 
the  Wicked  of  his  time  thus  fcoiUng  at  Pro-  Ja^tant 
feifois.  Behold  they  that  boaft  themielves  to  ""c^dernp.; 
be  redeemed  from  the  Tyranny  of  Satan,  and  J^n^"" 
to  be  dead  to  the  World,  how  are  they  over- Satana-,qui 
come  bv  the  Lufts  of  it,  as  well  as  other  f»><c»k 
Men  ?  Look  as  the  Poverty  and  Meaanefs  off*  ™«"«?« 
Chrll:'.  -it^vnJ  rendition  was  a  ground  of  J]^^ 
theii  miftake  of  him  then,  ib  the  Poverty  andcHpidttaa^ 
Meannefi  of  our  Love  to  God,  heavenly  Mind-  bn* 
ednefs,  and  Mortification  to  this  World,  is  a  f^untur^ 
difguiie  to  f  roieftois,  and  a  caule  why  they 
are  no  tnore  owned,  and  honoured  in  the  Con- 
fciences  of  Men  at  this  day.   For  II  lineft, 
manifcfted.ia  its  Power,  is  £>  awMiv  glori' 
ous,  that  theConfciences  of  the  Vileft  cannot 
but  honour  it,  and  do  obeyfance  to  it,  J]l.!rk 
6.  20.  .  Ucrod  feared  John,  Jor  be  woe  a  j'ujl 
man. 

Inference  4.  T1)C  Enemies  vf  CffriJI  arc  Oh- 
jells  of  Pity.  Alas  they  are  kind,  and  Jbtow 
not  tohar  they  do.  \t%  pity  that  any  other  af  Mahi  mihi 
fcOion  than  Pity,  Hiould  fiir  in  our  Hearts  ^f*"™"^. 
towatds  them.    Were  their  Eyes  but  OF€"id°LiM^ 
they  would  never  do  as' they  do.  We  fhould  xJa,  ib- 
look  upon  them  as  the  Phyfician  doth  upon  hisRrati.  mnl- 
ikk  dilkmpered  Patient.  Did  they  but  iee^^'u"i» 
with  the  fittic  Light  you  do,  they  would  be  asj^^;?""" 
far  from  hating  Chriit  or  his  Ways  as  you  ate,  omnia  ilia 
Simul  ac  definunt  ignorare.^  dejtnunt  odijje.,  as  cam  pro- 
Ibon  as  they  ceali  to  be  ignorant,  they  ceafePifi""'i."r' 
to  hate,  faith  Tert^illian.  KquaT 
Inference  5.  Hotio  needful  is  it  before  vte  en-  Qm- 
gjge  our f elves  againft  any  perfon  or  tUisy,  tobexae^sM- 
zcell  fill  IS  tied  and  refotved  that  n  is  a  tvickeJ  fentca  dl 
erjonor  pratiice  that  we  oppofe  i  Vou  &G  the"^*' 
Vorld  generally  runs  upon  a  miftake  in  this 
matter.    U  beware  of  doing  you  know  not 
what  >  Fox  though  you  do,  you  know  not 
what,  Satan  koows  what  he  is  doing  by  you. 
fic  blinds  your  Ey  :  ,    i  d  then  fees  yoa  to 
work,  knowing  that  ii  you  llK>ukl  but  fee 
what  yon  aie  doing,  you  would  rather  die  than 
do  it.    You  may  now  do  you  know  not  what  j 
but  you  may  aftetvvaid  have  time  enough  to 

xeHeCk 


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Serm.  30. 


The  fomtain  of.  Life. 


reHe£l  on,and  lament  what  you  have  done.  You 
may  now  do  you  know  not  what,  and  hete- 
altet  you  mgj  nocknow  whattoda  Obe- 
waie  what  you  da 

Do£t  2.  That  there  is  jorgwenejs  vaith 
Geitfirfidnuoppofe  Cbrift  out  cf  ig- 
norance. 

If  all  manner  of  Sin  andBlalphemy  (hall  be 
fbrf^ven  to  Men,  then  this  as  wdl  as  otters, 

JWiitih.  12.31.  Wc  J  re  not  with  Theophildl 
to  undetitand  that  place  of  the  certainty  oi 
Faidon  :  Modi  lefi  widi  Or^en  of  the  de  fert 
of  it  :  Nor  yet  with  Janfeniur  of  ths  J. ici/iiy 
of  it,  but  rather  of  the  poJJ^Utty  oi  iorgive 
iie&ltfliall  befbtofboM^itniaybefotoyou: 
Even  thofe  whofe  wicked  Hands  had  aucificd 
Chrii%  receive  remiflion  by  that  Blood  they 
llipd,  Ms  2. 2),  compared. 

I  have  two  things  here  to  do  F/r/?,to  open 
the  nature  of  the  forgivenels,  and  (hew  you 
what  it  is  Secondly^  To  evince  the  poflibility 
of  it,  for  fuch  as  miftakingly  oppolc  Chrlft 

For  the  itrjiy  Vorgivenejs  of  God's  gracious 
dU&urge  ef  a  believing  penitent  Jinner,  from 
toe  guilt  of  all  his  ftn^for  Cbriji'sfake. 

It's  God's  difcharge:  There  is  indeed  frater- 
nal foigiveneis^  by  which  one  Man  forgives 
another  \  fo  far  as  he  is  interefled  in  the 
wrong,Ijy>^f  3  7.  There  is  alfo  a  minifterial 
forgiveneis,  whereby  the  Minifterof  Cmiftas 
his  Mouth,  and  in  his  Name  declares  the  par 
don,  or  minilterially  applies  the  promilb  of 
paidon  to  pemtent  (^tenders,  fi^n  20.  23. 
But  none  can  abfolutely,  and  properly  forgive 
lin,  but  God  only,  Mjrk  2. 7.  The  primary 
and  principal  wrong  is  done  to  them,  Pfalm 
KU^Againft  thee^thee  only  (i.  e.)  thee  main 
ly  or  cfpecially,  have  leaned.  Hence  fins  are 
mtmtymkally  called  ddbis,  debts  fo  God,  Mat. 
6.  12,  Not  that  we  owe  them  to  God,  or 
oi^ht  to  fin  againi^  him  j  but  as  a  pecuniary 
debt  obliges  him  that  owes  it,  to  die  penalty, 
if  he  fatistic  not  for  it  j  lb  do  our  fins.  And 
who  can  diicharge  the  Debtor,  but  the  Cre 
dittf? 

//V  a  gracious  aS  or  difcharge.  /,  even  J 
am  he  that  blotteih  out  t!y  tranfgrejfion  for 
mam  mn  nanefijtg^ Hai.  43.  2 5.  And  yet  fin 
is  not  fo  forgiven,  as  that  God  expeds  no  fa- 
tisfaftion  at  all  j  but  as  expefting  none  from 
tiS)becaule  God  bath  provided  a  furety  for  us, 
from  whom  he  is  fatisfied.  Eph.  1.7.  In  vahom 
toe  have  redemption  through  bis  bloody  the  for 
ffvtmfi  tffitt^  teeer^ng  to  the  riches  of  bis 
grace. 

It's  a  gracious  difcharge  from  the  guilt  of  fin. 
Guilt  is  that  which  paidoopiopaly  deals  with. 
Guilt  is  an  obligation  to  punifhment.  Par 
don  is  the  diifolving  that  Obligation.  Guilt 
is  a  Chain  with  which  finners  are  bound  and 
fettered  by  the  Law.  Pardon  is  that  Amta- 
fortis  that  eats  it  alunder,  and  makes  the  rri- 
Ibner  a  Free  man.  The  pardoned  Soul  is  a 
difcharged  Soul,  Rom.  S.  53.  Who  Jhall  hiy  any 
thing  to  tlx  charge  of  God's  elecl  ?  It  is  God 
that  jufiifieth,  who  Jballamdtmn?  I^s  Chrijl 
that  died. 

It's  Gcd's  difch.irge  of  a  believing  penitent 
(inner.  Inhdeljtv  and  impenitency  are  not  on- 
ly fins  in  themldves,bi»  fiich  fins  as  biodfaft 


all  other  fins  upon  the  Soul.  By  him  all  that 
believe  arejujiijied  from  all  things.  Ads  lo. 
45.  So  Mft  3. 19.  Repent  there^e,  ibayour 
fins  may  be  blotted  out.  This  is  the  method 
in  which  God  di^enleth  pardon  to  finneis. 
Laftly, 

//  is  for  Chriji's  fake  we  are  difcbjrged  j  he 
is  the  meritorious,  caufe  of  out  remiflion.  As 
God  far  thrift's  fake  hath  forgiven  you,  T.^\\, 
;  2.  It's  his  Blood  alone  diat  mencorioiul/ 
procures  our  difcharge. 

This  is  a  br  ief,  and  true  aoooont  of  the  na- 
ture of  fbrgiveiicfs. 

Secondly^  Now  to  evince  the  polTibility  oj" 
forgiveneis,  for  fuch  as  ignocandy  oppoM 
Chrift,    Let  thcfc  things  be  vveigh'd. 

tirft.  Why  fhould  any  poor  Soul  that  is 
now  humbled  for  its  emmty  to  Chiift  In  the 
d  jys  of  ignorance,  qucftion  the  poflibility  of 
torgivenels :  When  this  efied  doth  not  exceed 
the  power  of  the  caufe  nay,  when  dieve  is 
more  efficacy  in  the  Blood  of  Chrift  the  me- 
ritorious caufe,  than  is  in  this  etied  ot  it  ? 
TheiG^  power  enough  in  that  Blood  not  only 
to  pardon  thy  fins,  but  the  fins  of  the  whole 
world,  were  it  adually  applied,  1  John  2.  2. 
There  is  not  only  a  iiifficiency,  but  alfo  a  re- 
dundancy of  merit,  in  that  precious  Blood. 
Surely  then  thy  Enmity  to  Chrilf,  eipecially 
before  thou  kneweft  him,  may  not  look  litt 
an  unpardonable  Iniquity  in  thme  Eyes. 

Secondly,  And  as  this  Sin  exceeds  not  the 
Power  of  the  meritorious  caufe  of  Fornve* 
nels  •,  fo  neither  is  it  any  a^e  excluded  from 
pardon,  by  any  word  of  God.  Nay,  fuch  is  the 
extenfivenels  of  the  promife  to  believii^  Pe- 
nitents, that  this  cafe  is  manifeftly  included, 
and  forgiveneis  tendted  to  thee  in  the  pro- 
miles,  ifai.  55.  7.  iM  the  wicked  jorfake  his 
wjy^andthc  unrighteous  man  his  thoughts  ;  and 
let  him  return  unto  the  Lord,  and  he  will  have 
mercy  on  him,  and  to  our  God,  for  he  will  abun- 
dantly pardon.  Many  fuch  extenfive  Promiles 
there  are  in  the  Saiptures.  And  there  is  not 
one  Farenthefis  in  all  thofe  bkfled  Fagei^  in 
which  this  cafe  is  excepted. 

Thirdly,  And  it's  yet  more  iatisfadory  that 
God  bath  already  adually  for^ven  fuch  fih 
ners  ■,  and  that  which  he  hath  done,  he  may 
again  do.  Yea,thereforehe  hath  done  it  tolbme, 
and  thofe  eminent  for  their  enmity  to  ChriA, 
that  others  may  be  incouraged  to  hope  ior  the 
fame  Mercy  when  they  alfo  fhall  be  in  the 
lame  manner  hiunbled  for  it.  Take  one 
mons  Inftance  of  many  \  it's  that  of  Faul  m 
I  Tim.  1.  13.  16.  Who  was  before  a  blaj'phe- 
mer,  aperfecutor,  and  injurioia  :  But  I  obtaitt* 
clf^'-ny^  becaufe  I  did  it  ignorant !y  in  unbc' 

Itcj          howbcit,for  this  caufe  I  obiamed mer' 

ey,  that  in  me  firft  Jcfus  Cbrifi  n^tt  fitn 
forth  all  long-fuffcnng  ,  for  a  pattern  to  them 
which  fhould  hereafter  believe  on  him  to  ever- 
lajling  lift.  It's  no  finall  incouragement  to  9 
lick  Man,  to  hear  of  fbme  that  have  been  re- 
cover'd  out  of  the  fame  Difcafe,  aod  that 
prevailing  In  an  higher  degree  than  in  hhn* 

lelf. 

Fourthly,  Moreover,  it  is  encouraging  to 
con^r,  that  when  God  hath  cut  off  other t  in 
the  way  fif  their  ^  he  hath  hitherto  /pared 

thee. 


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152 


Tbt  ftuntatu  ef  Ufel 


VoLL 


thee.  WhatfpeaksthislKitapiirpofiofmer- 

qr  to  thy  Soup  Thou  fhouldft  account  the 
iong'Uffmng  of  God  thy  Salvation^  2  Pet.  3. 
15.  Had  he  ftsitien  thee  in  the  way  of  thy 
fin  and  cainity  to  Chrift,what  hope  hud  remain 
ed  ?  But  in  that  he  hath  not  only  Ipared  thee, 
but  alfb  given  thee  a  heart  ingennonflf  aflia- 
med,  and  humbled  for  thy  evils  ;  dorh  not 
this  Ipeak  niercy  for  thee  ?  furely  it  looks  like 
a  gracious  defign  of  love  to  thy  Soul. 

Inference  i.  And  is  there  fbrgivenefs  with 
God  for  fucb  as  have  been  Enemies  to  Chrttt, 
hfeTniths,  and  People  >  Then  certainly  tfxre 
is  pardon  and  mercy  for  the  friends  of  God ^ 
vcho  involuntarily  fall  into  fin^  by  the  Jurpri 
iBolt  of  temptation^  and  are  hvketl  f^r  it  as 
ingenuous  ChiUrt-n  fr  rffrnJing  a  good  father 
Can  any  doubt,  ii  God  liavc  pardon  for  flich 
Enemies,  he  hath  none  for  Children  '  It  he 
have  {•-rgivcners  {o\  fuch  as  flled  the  Blood 
of  Chrilt  with  wicked  hands  ^  hath  he  not 
much  more  mercy  and  forgivenefs  tc  r  1  1  is 
love  Chrift,  and  are  more  affliQed  t^r  their 
fin  againft  him,  than  all  the  other  iioubici 
they  have  in  the  World  >  Doubt  it  not,  but 
he  that  receives  Enemci  into  his  Bofom,  will 
much  more  receivt;  and  embrace  Children  ihu 
ofiending  ones. 

How  pcnfivc  do  the  dear  Children  of  God 
fometimei)  iit,  ahtr  their  laplcs  into  fin  >  Will 
God  ever  pardon  this  >  Will  he  be  reconcUed 
again  1  May  I  hope  his  Face  (hall  be  to  me 
as  in  former  times?  Penlive  Soul,  if  thou 
didft  but  know  the  la^enefii,  tendernels,  free* 
refs  of  that  Grace  which  yearns  over  Fnemies 
and  hath  given  ioith  thouliuKis,  and  icn  ihou 
iaivl.s  ot  I'.irdons  to  the  woift<»  finoeis^  thou 
woulft  not  link  atth  n  nru, 

bijerence  2.    Lthtte  pardon  with  God  for 
Enemies  i  hotn  inexcufable  then  are  all  they  that 
perfifi  and  per  'tfh  in  their  Enmity  to  Chrijl ! 
sure  their  dettrudion  is  of  themklvc  Mercy 
is  olieicd  V>  them  if  they  will  receive  it.  Pro- 
Ifibjf.?.  clamation  is  made  in  the  Gofpel,  That  if  there 
be  any  among  the  Enemies  oi  Chrilt,  who  rc 
pent  is  what  thejr  have  been,  and  done  againft 
nim-,  and  are  now  unfeignedly  willinr^  to  be 
reconciled  upon  the  word  of  a  King,  iie  iliall 
find  Meicy.  But  God  Jhall  wund  t})e  IJt  jd 
of  his  Enemies^  and  the  hairy  fcalp  of  fuch  ries  are, 
a  one  as  goeth  on  jiill  in  his  trefpaffes,  Plal. 
d8.  21.  Ij  he  turn  not,  he  will  mhet  pis  /word, 
he  hath  bent  his  boa  and  made  it  ready  j 
hath  alfo  prepared  for  him  the  infirumeaU  of 
death  ^  he  ordaineth  his  arrOfts  ^ainfi  the  per 
Jecutors,  Pfalm  7.  12. 


To  whom  revenge  is  fweeter  than  life,  i  Sam. 
24.  16.  \f  !t  tnan  find  his  enemy,  will  he  let  him 
go  ?  This  is  Hell-fire,  a  fire  that  never  goetli 
out;  how  little  do  fuch  poor  Creatures  con- 
fider,  if  God  Ihould  deal  by  them,  as  they  do 
by  others  j  what  words  could  exptefs  the  mi- 
fcry  of  their  Condition!  It^  a  fid./  \  nd  a 
fad  fign,  a  Cliaraftcr  of  a  wretched  liare, 
where  ever  it  appears.  Thole  that  have  lound 
mercy,  fhould  he  leady  to  (hew  mercy :  and 
they  that  expe^  meccy  thenoHves,  flioald  not 
deny  it  oihcis. 

1  his  brings  US  Upon  the  diira  abd  laHOb* 
letvation,  viz. 
Do^t.  3.  That  to  forgive  Enemies,  and  beg 
forgivenefs  for  them,  is  the  true  CharaUei^ 
ukJ  Prcfrriy  of  the  Chrifiian  Spirit. 
Thus  did  Chrilt-,  father, forgive  them.  And 
thus  did  Stephen  in  imitation  ot  Chtili,  AUsf»  . 
55?,  60.  And  they  fioned  Stephen,  ailing  upcn  ■ 
God,  and  flying.  Lord  Jejus,  receive  myjpint : 
and  he  kneeled  down,  and  cried  with  a  Itmd 
voia\  Lord,  lity  not  th'n  fin  to  their  charge, 
Tbi^  fuits  with  the  rule  ot  Chrill,  Matth.  5. 
44,  45.  But  I  fay  unto  you,  love  your  enemies^ 
blej's  them  that  cu> fe  yvu  ,  do  good  10  them 
that  hate  you ,  >inJ  pray  jur  ibem  which  dC' 
fpitefully  ufevou  and  perfecute  you  :  That  ye 
mjy  he  the  chUdren  of  Godymr  father  tabeb 
is  in  lii  jvea. 

Here  1  (hall  firft  open  the  nature  of  dib' 
Duty,  and  (hew  you  wliat  a  forgiving  Spirit 
is ;  and  then  the  cxuiiency  ot  it :  How  well 
it  becomes  all  that  call  themfilves  Chii* 
ftians. 

ttrfi.  Let  us  inquire  what  this  Cliriilian  ibr- 
givened  is.  And  that  the  nature  of  it  may 
the  better  appear,  I  (hall  (hew  you  both  what 
it  is  not,  and  what  it  is. 

Eirfii  It  OO^fls  not  in  a  Jioieal  infenfibilitf 
of  wrongs  attd  injuries.  God  h  ith  n'^r  made 
Men  as  inlenfiblc  llupid  Blutks,  ilut  have  no 
fen(e  or  feeling  of  what  is  done  to  them.  Nor 
hath  hi  made  a  Law  inconlincnt  with  their 
very  natures  tlut  are  to  be  governed  by  iu 
But  allows  us  a  tender  fen(e  of  natutal  evils; 
though  he  will  not  allow  li^  to  revenge  tbena 
by  moral  evils.  Nay,  the  muic  deep  and 
tender  oux  tefentnlBDls  of  Wrongs  and  Inju- 
ries are,  the  more  cxccllcnr  is  our  forgive- 
ne(s  of  them  :  So  that  a  turgiving  Spmtdotli 
not  exclude  fenfe  of  Injuries,  but  the  fiofe 
of  Injuries  graces  the  fbr^ivencft  of  them. 

Secondly,  Qitidian  forgivencib  is  not  a  poll- 
tick  concealment  of  our  toratb  and  rcvetfige^  be-  mame  w- 
caufe  it  will  be  a  reproach  to  dif caver  it  ■,  or\ 


Efl  vindi- 


This  lays  the  Blood  of  every  Man  that  pe  becaufe  voe  tjoant  opportunity  to  vent  it.  This  is 
tithes  in  bis  enmiry  to  Chriit,  at  his  own  door,  j  carnal  policy,  not  Chriflian  meeknels.  So  far 
And  vindicates  the  righieoufnefs  of  God  in  the  1  from  being  the  mark  of  3  gracious  Spirit,  that 
fevereit  (trokes  of  wrath  upon  them.  This  |  it's  appareiuly  die  fign  ot  a  vile  nature,  his 
alfo  will  be  a  cutting  thought  to  their  hearts  not  Giriftiaiiil^  to  repofis,  but  dcpoib  Injih 
eternally.   I  might  once  have  had  pardon,  and  ries. 

I  rcfuttd  it.  The  Golpcl  Trumpet  (bunded  a  |  Thirdly,  Nor  is  it  that  moral  Vertue,  for 
Parly.  Fair  and  gracious  Tenhs  W8II6  ofieied,  tohich  toe  are  beljolding  to  an  eafier  and  better 
but  I  rejected  them:  I  Nature,  and  the  help  of  moral  Rules  and  Doeu' 

Inference  3.   Is  there  mercy  with  God  and  ments.   There  are  certain  Vcrtues  attainable 


not  bru^  tlieb  beatts  to  fbigjlTe  an  Enenqr :  iuice^atiencejuftice,&'c.  thsieaiaoflineular 


Digitized  by  GoogI" 


Seni  30. 


The  fomain  .  rf  Life. 


«53 


ufe  to  confove  Feaoe  and  Order  in  the  World. 

And  without  them  (as  one  aptly  fpsaks )  the 
World  i^ouid  foon  break  up,  and  its  civil  So- 
6ctfes  diAand.  But  yet  though  theft  aie  the 
Onramcnr"  '->f  Nature,  they  do  not  argue  the 
dtang^  oi  Nattire.  All  Graces  in  the  exercKcs 
of  tfian,  involvfe  a  relpeft  to  God,  And  for 
Ae  being  of  them,  they  are  not  hy  natural  ac- 
qinfition,  but  fupernaiurai  intuiion. 
.  fwr/fe^,  and  laftly,  Chriftian  forgivenefe  is 
M  injuriow!  giving  up  of  our  Rights  and 
fropfrtuty  to  the  Lujls  of  every  one  that  hash 
almni  io  invade  them.  No^  thefe  we  ma^ 
ftfrfWly  defend  and  prefeive,and  are  bound  lo 
to  do  J  though  if  we  cannot  defend  them  le- 
gally, wemtnft  not  avenge  out  Wrongs  unchri 
llianly.  This  is  not  CbfUiiaiifoighraiels.  But 
then  pofittvely  i 

hut  Chriftian  lenity  ^or  gentleneft  of  mini  -y 
h(ft  retiunirjg^  but  fredy  faffing  by  the  Inju- 
ries done  to  «fi  m  Obedience  to  the  Command 
tf  God, 

It  ii  a  lenity^  or  gentlenefs  of  mind.  The 
Giac^  of  God  d^mul«s  the  angry  Stomach 
6diBS  tfael  tumoltaons  Paflions  ^  new  moulds 
our  fowre  Spirits,  and  makes  them  benign, 
gentle  and  eane  to  be  iatieated,G<f£  5. 22.  The 
fi^  (f  the  fpirit  h  kve^fey^  peace,  ^'M- 
feringy  gentienrfs,  &c. 

This  nacious  lenity  inclines  the  Cbriflian  to 
f«fs  injuries :  So  to  pafs  them  as  neither 
i0  retain  thtm  revengefufly  in  tne  mind^  or 
re^uH  them  mhen  toe  have  opportunity  tviih 
■  thehend.  Yea,  and  iHsak freely^  not  by  con 
f^raint,  hecaufe  we  cannot  avenge  our  felves, 
but  willingly.  We  abhor  to  do  it  when  we 
can.  So  that  as  a  carnal  heart  tldnks  revenge 
its  ^oty,the  gracious  heart  is  content  thntfor- 
givenete  fhould  be  his  ^ory.  1  will  be  even 
with  him,  &ith  Nature.  I  flrUi  be- above 
him,  faith  Grace.  It  is  his  gloiy  to  pafi  over 
Tranfereflion,  Prw.  19.  11. 
*' Am  this  it  doth-hi^beiience  to  the  copuumd 
of  God :  Their  own  nature  inclines  them  ano- 
ther way.  The  fpsrit  that  is  m  us  lujicth  to 
envy^  hut  be  geoetb  more  grace^  James  4.  5. 
It  luftcth  to  revenge,  but  the  fear  of  God  re 
preflfes  tbofe  moitoos.  Such  Confiderations 
as  thefe,  God  hadi  forbidden  mc.  Yea,  and 
God  hath  forgiven  me,aswellas  forbidden  mc  s 
they  prevail  upon  him,  when  nature  urges  to 
revenge  the  wrong.  Be  load  one  to  MOber, 
tender-hearted^  forgiving  one  another^  even  as 
God  for  CbriJVs  Jake,  hath  forgiven  you,  Eph. 
4.  33.  This  b  fttghranefi  la  a  C3irifiuio 
feife. 

Secondly ,  And  that  this  is  excellent,  and 
finjplarly  beoocniag  the  hoftflkxt  of  Cbrlft,  is 

evident.  In  as  much  as, 

This  f peaks  your  Religisn  excellent,  that  can 
mould  your  Hearts  into  that  faeanmily  fbme 
to  which  they  ars  fo  averfe,  yea  contrarily 
dilpolcd  by  nature.  It  is  the  glory  of  Pagan 
Moialinr  tnat  it  can  abfconderc  vitui^  Udeand 
cover  \fons  T  yfts  and  Paflions.  But  the  glory 
of  Cliiiltianity  lies  in  this,  that  it  can  ahfan- 
dere  vitia^  not  hide,  but  deftroy,  and  really 
moriitie  the  Tuffs  of  Nature.  Would  Chii- 
fliansbut  live  up  to  ibc  excellent  Principles  of 
tbtlr  Religion^  Clnifiiaoity  fliall  be  no  moie 
Vol.  L 


outvied  by  heatheuifh  Motalitjr.  Thegjreateft 

Chriftian  fhall  be  no  more  challenged  to  imi- ' 
tare  Socrates,  if  he  can.  We  fhall  unerly  fpoil  Noo  pr«- 
that  proud  boaft,  that  the  Faith  of  Chnaians  J" 
is  outdone  by  the  Infidelity  of  Heathens.  Oj|itij^' 
Chriilians,  yield  not  the  day  to  Heathens.  <ielttai.c«- 
Let  all  the  World  fee  the  true  greatnels,  hea-  t'ttmin 
venlinels,  and  excellency  of  your  reprcliiued 
Pattern  i  and  by  true  mortitication  ofyouc 
conupt  Natures,  enfitne  an  acknowledgment 
from  the  World,  that  a  greater  than  Socrates 
is  here.  He  that  is  really  a  meek,  hutnl^e, 
pticnt  heaveiajr  Chriffiaif  wins  tbis  ^rjr  toSS!£„o- 
his  Religion,  that  it  can  do  more  than  all  rum  pal- 
other  Principles,  and  rute  in  the  World.   In  chriw  eft 
nothing  were  the  moft  accomplifhed  Heathens 
more  dcfrftive  than  this  forgiving  of  Injuries. 
It  was  a  thing  they  could  not  underftand,  or 
if  they  did,  could  never  bring  rheir  Hearts  to 
it ;  witnefs  that  Rule  of  theit  great  Tuf/y.  It's 
the firft  OJfiee  of  Juflice  (faith  he)  to  hurt  no ^ 
Mdfij  except pfi provoked  by  i3n  Injury.  ThejuJ^Lx- 
addition  et  tuuekeeptioiLfpoikd  his  exoelkntaandBi 
Rule.    •  tbMtfn4kt. 

6mpliccia  voaaMjuc  (dKentiam  dtiorum  mborum  ad;c&ioac  coc- 
rapit!' 

But  nowr'  ChtUlianity  teacbei,  and  Ibme 

Chriftians  have  attained  it,  to  receive  evil,  and 
return  good,  1^^7.4.  la,  13.  Being  reviled, 
ae  blefs  j  bei^^  per/ccuted,  we  Juger  it ;  heh^ 
dc-fjvrd,  we  inirt\:t.  This  certainly  is  that 
Meeknels  wrought  in  us  by  the  Wildom  that 
is  from  above,  yam.  3.  17. 

This  makes  a  Man  Gt  fure  in  the  Confci- 
ences  of  others,  who  with  Saul  mufl  acknow- 
ledge, when  they  fee  tbemfelves  ib  outdone^ 

thou  art  marc  righttvus  than  f,  i  Sam.  24.  ti?, 
17.  had  we  been  lb  injur^,  and  had  fuch  op- 
portmities  to  revenge  them,  we  fhould  never 
have  pafled  them  by,  as  thelc  Men  did. 

This  imprefies  and  llamps  the  very  Image  of 
God  upon  the  Creature,  and  makes  us  like  our 
heavenly  Father  who  doth  good  to  hisEnemies, 
and  fends  down  Ihowers  of  outward  Bleihr^ 
upon  them,that  poor  out  floods  of  Widfednm 
daily  to  povoke  him,  Ahtih.  5. 44, 45.  In  at 
word,  this  Chriftian  temper  ot  Spirit  gives  a 
Man  the  true  poffeifion  and  enjovment  of 
himfelf.  So  that  our  Bredfls  fhall  be  as  the 
pacitick  Sea,  fmooth  and  pleaiant,  when  others 
are  as  the.  raging  Sea,  raoing,  anl  oafHug  up 
mire  and  dirt. 

Inference  i.  Hence  wc  clearly  infer.  That 
Chriflian  Religion  exalted  in  its  power,  is  the 
gre^teji  Friend  to  the  Peace  and  TranquiHity 
of  States  and  Kingdoms.  Nothiug  is  more 
onpoiite  to  the  true  Chriflian  Splrie,  dian  im- 
plaable  fiercenels,  ftrife,  revenge,  tumults  and 
uproars,  h  caches  Men  to  do  good,  and  re- 
ceive evil  -y  to  receive  evil,  and  return  good. ' 
TJ)e  toi/dom  that  is  from  ahove,  is  firft  pure, 
then  peaceable ;  gentle, and  eafie  to  be  mtreated: 
full  of  mercy,  and  good  fruits  j  without partia- 
lity^ and  zcithout  ^pocrijie :  and  the  fruit  of 
nghtcoufnejs  is  Jovat  in  peace,  of  them  that 
make  /-f./Lr,  James  5. 17,  18. 

The  Church  is  a  Dove  for  meeknefs,  Cant. 
6. 9.  When  the  World  grows  full  of  Itrile, 
Chrillians  then  gnw  neaiy  of  the 


Digitized  by  Google 


th  ViiOtm  tf  Life. 


Vol  t 


Be  pdtierii  fxr^ore  ^  ^n  ilyrcn^  m^te  ^ 
comirfg  of  tfte  Lc^d,  Jam.  5.  7. 
to  that  IHtic  ?  Had  you  rather  imiccid  have  to 
do  with  God  mh  widi  Men  ?  Wkn  the  ]cw» 
put  Chrift  to  deaifi,  committed  himfelf  /» 
thjt  jut^ihrighiemjlyy  i  ?ct.  t.  22',  zj. 
And  did  that  People  g^t  any  uing  by  that  f 
Did  not  the  I-ord  le\'erely  avenge  the  Blood 
ot  Chrilt^  on  them  and  tneit  Children  ?  Yea, 
do  not  iftey,  and  their  Chitc(ren  groan  under 
the  dolcf  al  cffcft?  of  it  to  this  day  ?  If  Go« 
undertakes  (as  he  always  aoth)  ihpS  caufe  of 
his  abu{ed,  meek  and  peaceable  People  ?  ^ 
will  be  fare  to  avenge  it  fcven  fold  mote  thao 
they  could.  His  little  tingpr  will  \it  hat- 
vier  than  tfceir  Loini  Yon  will  get  ndthk^ 
bjrthat. 

infer. ^.taX[{j^i.et  lis  all  imhaie  eur  patttrM 
Cwy/j  ttnd  labour  for  mtck  forgiving  Spiritr* 
1  fhall  only  propole  two  inducemeots  {jcr  lb 
The  Hmmw  ef  Cbr  'tfi^  and  yoi$r  »pm  Teaei, 
tvto  dear  things  indeed,  to  a  Chriftitn.  His 
Glory  is  more  than  rooi  Life,  and  alltjiatyou 
enjoy  in  this  Worlds  0  do  net  (xpew  it  to 
the  Icorn  and  derifion  of  his  Enemies.  Let 
them  not  lay,  how  is  Cintft  ^  Lajftb^  whefl 
his  follov^  hi  Libns  >  ]\cm  Vs  the  ChutcH 
a  Dove,  that  fmites  and  fcratches  like  a  Bitd 
of  prey  >  Conlult  qLfo  the  quiet  of  y6ux  own 
Spirits.  What  is  Life'  ivorth  wiaCNit.  ma 
comfort  of  Life  ?  What  comfort  can  you  have 
in  all  that  you  do  pofie&  in  th|  Worlds  as 
long  vou  hsvenotthe  eoUei^en.of  yoM* 
own  Souh  >  1(  your  Spirits  be  full  of  tirniule 
and  revenge^  the  Spirit  ef  ChfiA.will  grow  a 
itrangertojou.  Th?t  t>oveddidh(sk  clean 
and  quiet  Breafls.  O  tiltti  iioinit  Ulift  il 
this  exceUency  alio.. 


^  %k  but  thfe^d/*//?'s request  CffhatlBd^i 

tht  vothgi  of  a  Dox:c,  that  t  might  dxiij  and 
hi  at  refl.  Strigelius  defirui  to  iue,  that  he 
rtigfit  fe  fre6d  ab  i^pl^^abi/ibiis  (xtiis  tleolcgo- 
rum,  from  M  iitglbUm  flril^  of  oC^Htading 
Divines,  '  . 

the  Ri^te  by  ««hlch  tbif  ^  io  ySiSk  id,  if 
it  he  pcJJiblS  ill  much  liflh  in yoiij'ive  peacea- 
bly tvith  all  men.  Dearly  beloved  avenge  hot 
ydut  fehes,  bi/t  Mlst?  ihlf  place  unio^aih ; 
for  it  is  turitfin^ve^^anei  is  mine,  tioill rtpay 
it.  faith  tl}e  Lord^ftsdu,  t2.  18,  ip  .Jt  is 
iiot  R4n|ioW^.Wit  im  <fof  Alike  fhe  Xtorld 
lo  tnfc^uifet,  Jiim.  4.  I,  2.  Nof  Godlinefs,  but 
Wlcktdnds  that  i^kes  Men  bite  and  devour 
ohfe  ihotbei.  Onfe'  of  theM  fette£fe  of  ftie 
Gofptt  is  to  Ctv?Ii7!e  thoC;  .Places  virhefe  it 
cpmeSjdhd  fettle  Order  and  t'eact  amofijg  Men. 
TIA^  Mfeat  i  hYtifake  and  evit  then  is  it  to 
d/.  601,  when  Athdrm  ana  Irreligioo  n.Yve 
m)ltsH  the  civil  Peace  5  jh is  is  tlie  trait 

Sfel^totf.^  ftis  i^  ffieifreaof  tlie  G6fe 
ippf  U'ould  It  be,  it  Rciiglori  did  nriore 
tain  in  all  Nations.  It  is  thegi^eit  Friend 
In  the  WOlld  to  'Aflt  THSkfUBIK^  itS  ffd- 

Inference  2.  How  dangerous  a  thing  it  it  to 
t:b:tjb  and  Vtoffg  Uliek  and  forgiving  Chriftidnt  ? 
Their  patience  andfcafinefs  to  fofgUe,  oltcn 
imitcs  Injury,  and  incourages  vilq  SpTirits  to 
iitftilt  and  ti-^tnplfe  upon  them;  But  if  Men 
v*buld  fctloufly  tohfidLT  it^  there's  nofhing  in 
the  tVorld  fllould  ihore  Icare  aiid  airlght  them 
from  fuch  Pra£^ices  ttt^n  (his.  Ybii  ihay  abufc 
arci  WTohg  thbm,  thejr  muft  riot  avenge  them- 
felvcs,  hot  febar  evil  for  evil  &  tiiie-  but  be- 
dafet^  ism,^  \M  will-,  eveh  the 
Lotd  to  U'hoffi  tney  commit  the  Matter ) 
and  he  i^iU  do  it  io  puipofe^  exc^t  ye  xb- 


Senii.31. 

Oftni  the 

fe(ond  ex-  . 
cellfnt  W9r4 
ef  Cbriji 

Cnft 


SERMON  Xm 


MM 


JOHN  WL  27. 

tbtn  faith  hi  t»  the  Diflifie,  UetiU  tly  Mither. 


Wt  iiowjati.to  thpCoo^era* 
tion  ofthe  fecoiu  memorable 
and  indfuaiye  Word  of  our 
toB.  Jeffis  UtHft  uDon  the 

Crojis,  contaln'd  in  tfiis  Scripture.  Wherein 
he  hath  left  us  an  excellent  Pattern  for  the 
diichir^  of  dui  felative  Codes.  It  may  be 
frell  faid,theGorpcl  makes  the  bed  Husbands 
and  Wives,  the  bcl\  Parents  and  Cbild;en,  the 
be(i.Md!c^ahd  Serrahts  iri  the  World  ^  lee 
fag  it  furnifncs  them  with  the  mofl  excelttiht 


Freeepts ,  and  prppofes  the .  bdl  patterns. 
Here  vn  have  the  Patlem  of  , 

fentcd  to  all  ^r-icious  ("hildrcn  lor  their  imi 


tatioii,  teaching  them  how  to  acquit  thejrt 
SLvd  towards  mS&  fmtSt  aoooiding  to  the 


taws  of  t4atiite  and  Grace.  Chrill  ms  Mt 

only  fuble£t  and  obedient  to  his  Parents  vrhilft 
he  lived,  bur  maniieited  his  tender  Care  even 
whilii  he  hanged  in  Ae  tOtORntl  of  it»A 
upon  the  Crrts.  Tbenfiitklm  ti  ffir^^, 
ikiwld  tby  Ahiber. 

The  fvovds  contain  ail  aflfe6Konat9  RiBOoop 
mcndation  of  his  diftrcflcd  Mother ,  to  the 
Care  ol  a  dear  Dlfciple^  a  bolbm  Friend ) 
wherein  let  is  eonfidfer  the  Dehgn,  Manner) 
and  Scafonof  this  Recommendation. 

t-irjl ,  The  Del^  and  Ehd  ot'  which 
doubtleu  to  matniell  his  tender  RelpeEd 
and  Care  fot  his  Mother,  who  was  now  in  s 
molt.  dillrdlt:d  eomfortltis  Hate.  For  now 
was  Smeotfs  Prophecy,  IjiAe  a.  35.  fiilfflled, 

in 


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$erm.  31. 


Tbg  Fountain  of  Life. 


155 


in  the  tron^^l:  -rri  anL'U'fh  thn'  fiU'd  her  Soul, 
ica,  a  bvvuiu  aiio  lijali  picric  tiirough  thine 
own  Sooi,  that  the  thooghts  of  many  hearts 
may  tie  revealed.  Vhr  Soul  was  pierced  for 
biin,  both  as  Ihc  w  aa  tm  Mother,  and  as  ihc 
was  a  myilical  Member  of  hun,  her  Head,  her 
Lord.  And  therclbrc  he  commends  her  to  the 
beloved  Difciplc  iliat  lay  in  his  Boibin,  faying, 
B^pUtfy  Mother,  (i.  e. )  let  her  be  to  thee  as 
thine  own  Mother.  Let  thy  Love  tome  be 
now  raaiiitclkd  in  ihy  tciider  Care  tor  her. 

Secondly^  The  masner  of  bis  recommendinig 
her  is  both  affeflionatc  and  mutual  It's  very 
aliectionatc  and  movijig.  Behold  thy  Mother^ 
q.  d.  Jtnb/v,  1  am  now  dying  ^  leaving  all  hu- 
mane Society  and  Relations  ^  and  entring  into 
anew  State,  where  neither  the  Duties  of  na 
tural  Relations  are  exercifed,  nor  the  Pieafurcs 
and  Comforts  of  them  injoyed.  It's  a  ftate  of 
Dominion  over  Angels  and  Men,  not  of  fub- 
jeftioD  and  obedience  ^  this  I  now  leave  to 
thee.  Upon  thee  do  I  devolve  both  the  Ho- 
nour and  Duty  of  being  in  my  ilead  and  room 
to  her,  as  to  all  dear  and  tendor  Caie  over 
ber. 

Jcl'n,  Behold  I  by  Mother  and  as  its  aftcQi- 
nate,  fo  its  mutual,  verfe  z6.  And  to  his  Mo- 
ther he  faid,  Woman^  behold  tly  Son-,  not  Mo- 
ther, but  Woman,  intimating  not  only  the 
change  of  fiate  and  conditions  with  him,  but 
alfo  the  bequed  he  vns  making  of  her  to  the 
Ditciple  with  whom  (he  was  lo  live  as  a 
Mother  with  a  Son. 

And  all  this  he  defigns  as  a  Pattern  to  o 
thers. 

Thirdly,  The  (eafbn  or  time  when  his  Cire 
for  hh  Mother  fo  eminently  manifeiled  it  felf  j 
was  when  his  departure  was  at  hand,  and  he 
could  no  longer  be  a  comfort  to  her  by  his 
bodily  prefence  -,  yea,  his  Love  and  Care  then 
manitdted  themlelves,  when  he  was  fiiU  of 
aoguifli  to  the  very  brim,  both  in  his  Soul 
and  Body,  yet  all  this  makes  him  not  in  the 
lealt  unmindful  of  fo  dear  a  Relation;  Hence 
the  Doctrinal  Note  is, 

Doa.  That  Cbrijfs  tender  Care  of  his  Mo- 
ther, even  in  the  time  of  hit  great  efi  di- 
ftr$js  s  is  an  execllent  Pattern  for  all 
gracious  Children  to  the  end  of  the  World. 

There  ate  three  great  Foundations  or  Bonds 
of  idation  on  which  all  Family-governnncnt 
depends.  Husbands  and  Wives,  Parents  and 
Children,  Mailers  4nd  Servants.  The  Lord 
hath  planted  in  the  Souls  of  Men,  ASe£tions 
luitable  to  thefe  Relations,  and  to  his  People, 
he  hath  given  Grace  to  regulate  thofe  AffedU- 
ons  appointed,  Duties  toexeicile  thofe Graces, 
and  beafons  to  dilchai^  thofe  Duties.  So 
that  as  in  the  motion  or  a  Wheel  every  Spoke 
takes  its  turn,  and  bears  a  fhels  in  like  man- 
ner in  the  whole  round  of  a  Chriftian's  Con- 
vcriauon,  every  AfieQion,  Grace,  and  Duty 
at  one  SeaSba  ot  other  amies  to  be  exet- 

But  yet  Grace  hath  not  fo  fir  prevailed  in 
the  fan£tiiication  of  any  Man's  Affe£tions,  buc 
that  there  will  be  exoelles  or  defe£k  in  the 
exerdfe  of  them  towards  our  Relations,  yea, 
and  in  this  the  mcft  eminent  Saints  have  been 
eauneotly  deteflive.  But  the  Patcem  1  let 
VoL  L 


before  you  this  d  iy.  Vs  a  pertett^  Pattern.  As 
the  Church  finds  lum  il;e  Iwft  of  Husbands,  IbOptinnBin 
to  his  Parents  he  was  the  belt  of  Sons    and  W"oq«'>- 
beii^  the  beft  and  mofl  p-rfect,  >s  tberetore  "f^j^^^^'^"^ 
the  Rule  and  Meafure  ot  aU  others.   Chtift  &  meinfur* 
knew  how  thole  Corruptions  we  draw  from  ntero- 
our  Parents,  are  returned  in  their  bitter  Fruir? 
upon  them  again  to  the  wounding  of  their 
very  Hearts,  and  theiefore  it  plealed  him  rO 
conrmiend  Obedience  and  Love  to  Parents  in 
his  own  Example  to  us. 

It  was  anciently  a  Proverb  among  th.c  Hea- 
then, in  fola  Sparta,  expedit  fencfccrc,\\\  good 
to  be  an  old  Man  or  Woman  only  in  Spartiu 
The  ground  of  it  was  rhe  ftri£l  Laws  that 
were  among  the  Spartans  to  punifh  the  rebel- 
lions and  difobcdience  of  Children  to  their 
aged  Parents.  And  (hall  it  not  be  good  to  be 
an  old  Father  or  Mother  in  En^L/ul,  where 
the  Golpel  of  Chrift  is  preached,  and  1  bch  an 
Argument  as  this  now  fet  before  you  urged  ) 
an  Argument  which  the  Heathen  World  was 
never  acquainted  with  >  Shall  Parents  here  be 
forced  to  complain  with  the  Eagle  in  the 
Fable,  that  they  are  linitten  to  the  He'art,  by 
an  Arrow  winged  with  their  own  Feathers. 
Or  as  a  Tree  rived  in  pieces  by  the  Wed^ 
that  wece  made  of  its  ovrn  Body  i  God  fox- 
bid. 

To  prevent  fuch  lad  occafions  of  Complaints 
as  thefe,  I  defire  all  that  fudain  the  relattorl 
of  Children,  into  whofe  hands  Providence  (hall 
call  this  Dilcourfe,  lerioufly  to  ponder  this 
Example  of  Chrift,  prtjoofed  for  rheir  imita- 
tion in  this  Point.  Wherein  we  (hall  firft 
confider  what  Duties  belong  to  the  relation 
of  Children  Secondly,  how  Chrift's  Fx.im- 
pie  enforces  thofc  Duties,  and  then  liiitably 
apply  it. 

f/r/?,  Let  us  examine  what  Duties  pertain 
to  the  relation  of  Children.  And  they  are  as 
truly  as  commonly  branched  otit  into  the  fill- 
lowing  Particulars. 

Firjt,  Fear  and  Reverence  ite  due  from  Chil- 
dren to  their  Ftonts,by  the  exprefsComm  ;n  i 
of  God,  Lru.  I  p.  3.  Ye  (hall  fear  every  Man 
his  Mother  and  his  Father.   The  Holy  Ghoft 
purpolely  inverts  the  Order,  and  puts  the  Mo- 
ther firft ,  l>ecaafe  (he  by  reaioD  of  her  blan- 
dilhments,  and  ibnd  indulgent*  is  nrjoft  fubjeil 
to  the  irreverence  and  contempt  of  Children. 
God  hath  cloathed  Parents  with  his  Authori- 
ty.  They  are  intruded  by  God  with  them, 
and  are  accountable  to  him  for  the  Souls  and 
Bodies  of  their  Children.   And  he  expeds 
that  you  reverence  them,  although  in  re 
of  outward  Eftate,  or  Honour,  you  be  never 
fo  much  above  them,  fofepb,  though  Lord 
of  £^^r,  bowed  down  before  his  aged  Father, 
with  his  Face  to  the  Earth,  Gen.  4S.  i S.-^- 
wi /f,  the  moft  mamificent  and  glorious  King 
that  ever  fway'd  a  Scepter,  when  his  Mother 
came  to  (peak  with  him  for  Adonii.il\  ho 
role  up  to  meet  her,  and  bowed  himleU  to 
her,  and  cau(ed  a  Seat  to  be  let  fer  the  King's 
Mother,  and  iet  iher  upon  his  ri^t  hand, 

2  Kings  2.  19. 

Secondly,  Dear  and  tender  "Lave  is  due  from 
Children  to  their  Parents.    And  to  (hew  how 
tfitoqg  add  deat  that  Love  ought  to  be,  it'.-: 
I  X.a  joyncd 


Digitized  by  Google 


the  Fountain  Lije. 


Vol.  I 


joined  with  the  Love  you  have  tor  your  own 
Lives.  As  appears  in  that  Injunftion  to  deny 
borh  for  (thrift's  lake,  Ahuii:  lo.  37.  The 
Bonds  ot  Nature  are  ftrong  and  dire^:  betimt 
Parents  and  Children.  What  is  a  ChM  bat  a 
Piece  of  the  P  irtnt  wrapt  up  in  another  Sltin"^ 
O  the  Care,  the  Colt,  the  Pity,  the  Tender- 
ndB,  the  Pains,  the  Fears  they  have  exprdHor 
you.  It's  worll;  than  Heathenift  Ingratitude, 
not  to  return  Love  tor  Love.  This  oUal  Love 
is  not  only  in  it  felt'  a  Duty,  but  to  he  die 
Root  IX  Spring  of  all  7011c  Dories  to 
them. 

Thirdly,  Okd'ience  to  thdi  Commands  is 
due  to  ttKm,  hy  the  Lords  ftri£t  and  fpcci il 
ConuDaad,  £ph.  6.  i.  Qfiidnn  obey  your  Fa 
rentt  in  the  Lord^  for  thir  it  right  ^  Hommtr 
t}y  I'athr  and  tly  Ai  thcr,  ul'ich  n  the  firfi 
Ca/mMid/aeM  with prowijc.  Filial  Obedience 
is  not  only  fwruled  upon  the  pofittve  Law 
of  God,  but  alio  upon  the  Law  of  Nature. 
Fot  though  the  Subjection  ot  Servants  to 
Mafleis  came  in  by  Sin,  yet  the  SnhjeSHon 
of  Children  to  Parents  is  due  to  them  by  ni 
tural  Right,  therefore  laitb  the  Apoltle,  This 
h  rights  (i.  c.)  right  bodi  aoconling  to  natural 
and  poliiivc  Law.  However,  this  Su'  icQion 
and  Obedience  is  not  aUblute  and  univerlal. 
God  hath  not  diveftod  hinrf^f  of  his  own 
Authority,  to  cloath  a  Parent  with  it.  Your 
Obedience  to  them  muft  be  la  the  Lord^  (i.  e.) 
in  fnch  thin^  as  they  require  you  to  do  in 
the  Lord's  Authority.  In  things  confbnant  to 
that  divine  and  hohr  Will,  to  which  th^,  as 
well  as  you,  man  be  fubjefl ;  and  ttniein 
you  mufi  c  liey  them.  \'ea,  even  the  Wick- 
iedoels  of  a  Paieoc  exempts  not  iicom  Obedi- 
ence, where  his  command  is  not  fbu  Nor  on 
the  other  Hde,  muft  the  Ilolincfs  of  a  Parent 
iway  you,  where  his  Commands  and  God's 
Offidam  i  are  oppolite.  In  die  former  cafe,  the  Caw- 
perfoni  xif^s  h.ne  dctei mined,  that  the  Command 
dll?"™*  diltinguilh'd  from  the  Petfon.  In  the 

iiijnduJ    latter,  it's  a  good  Rule.  My  Faicnts  muft 
gen  f  r,    be  loved,  hut  in^  God  muft  be  preferred, 
^dprcpo    Yield  youi  ielves  theiddfe  cheaifuUy  to 
SStSr.  lawftlly  enjoin, 

and  take  heed  that  black  rinraSier,  fixed  on 
the  Heathens,  who  know  not  God,  be  not 
found  upon  you,  difobefieme  to  Farents, 
Rom.  1.  50.  Remember,  your  Dir.SL>'iLiice  to 
their  jult  Commands  riles  higher ,  much 
higher,  than  an  Affiont  to  their  Perions  and 
Authority  •  it's  Difobediencc  to  God  himfelf 
whole  Commands  iecond,  and  Itiengthen 
theirs  upon  you. 

Fourtllw  Suh?T!iJJion  to  their  Pifclp^ine,  and 
rebuke^  is  alio  your  Dunr,  hfb.  la.  9.  IVe 
had  fathert  <f  our  own  flejh  that  mt^ed 
and  x^c  fi^dvr  them  reverence.    Parents  ought 
^'iofi'^  not  to  ahufe  their  Authority.  Cruelty  in  them 
lio*  f.rive     '       Sin,  but  Wrath  and  Rebellion  in  a 
pfcr':::-ii,  <' "hiid,  a galnft  his  Patents,  is  monfltous.  It's 
fed  ni  fi-  Uoricd  of  JElian^  that  havii]g  been  abroad,  at 
I'ira  his  Father  asked  him  what  he  had 

g|.,vg'      learned  fincj  he  went  from  himj  he  anfwer'd, 
nooftniiii.you  will  knew  (tiortly.   I  have  l^mcd  to 
near  your  Anj^er  quietly,  and  fubmit  to  what 
you  pleafe  to  InHict.     Two  Confideruir^ns 

filould  elpeci^ll^  m^ouid  othei&  into  the  like 


brame,  «lpeciaUy  to  their  godly  Parents. 
The  endf&t  whidi,  and  the  manner  in  whkh 
they  manifeit  their  Anger  to  their  Children, 
Their  end  is  to  ^ve  youi  Souls  tiom  Heii. 
They  judge  it  better  for  jrou  to  hear  the  Voice 
of  their  Anger,  than  the  terrible  \  ic.  of  the 
Wrath  of  God.  To  feel  their  Hand  than  his. 
They  know  if  you  fill  into  the  Hands  oi' the 
livini^  God,  yoo  wtU  be- handled  m  another 
manner. 

And  for  the  manner,  fn  which  they  rebuko 

and  challen,  it  is  with  Grief  in  their  Me.trts, 
and  Tears  in  their  Eyes.  Alas,  its  no  delight 
to  them  to  crofs,  "var,  or  affli€b  yon.  Were 
it  not  meer  Conlcicnce  of  their  Duty  to  GckJ, 
and  tender  Love  to  your  Souls,  they  would 
netther  chide  nor  finite.  And  when  they  do, 
how  do  they  afflift  themfelves,  in  afflitVmg 
you !  When  their  faces  aie  iiiU  of  Anger^ 
their  Bowels  are  fiill  of  Compaflion  for  yoUi 
and  you  ha\e  no  more  reafon  to  hiame  them 
for  vvhat  they  do,  than  if  they  cry  out,  and 
violently  iliatch  at  you,  when  they  fee  you 
ready  to  fall  from  the  top  of  a  Roclt. 

Vijihly^  Yaithjulnefs  to  all  theit  Intezefb 
doe  to  them  by  the  natural  and  pofirive  Law 
of  God.  What  in  you  lies,  you  are  bound  to 
promote,  not  to  walle  and  icatter  their  Sub- 
ftance.  To  ajfift.^  not  to  d^audiSaim.  Who- 
fo  robbeth  his  Father  or  Mother,  and  faith, 
it  IS  no  Tran%rei1ion,  the  fame  is  a  Compa- 
nion of  a  Deftroycr,  Fro.  a8.  44.  This,  faith 
one,  as  far  excels  your  wronging  another  as 
Parricide  is  a  gjsatet  Crime  than  Man  flaogh- 
ter,  or  as  tteMe^  Inoeft,  was  beyond  com- 
mon Fornication.  God  never  meant  you 
fbould  grow  up  about  your  Paieots  as  Sutlers 
about  a  Tree  to  Impoverifh  the  Root  Bat  Fiiius  ante 
for  1  Child,  out  of  a  covetoufnefs  after  what  tiicm  pj- 
his  Parents  have,  &a%tly  to  wilh  ifieit  death, "n- 
is a  Sin  fo  monRfoos,  as  flwuld  notbe  once  JJJjJ^* 
name;!,  much  lefs  found,  among  Perf^ns  pro- 
feOing  Chrilltanity.  To  delire  their  d^tb,  from 
whom  you  had  your  life,  is  tnmatural  Wdc- 
ednefe,  to  difpole  of  their  Goods,  much  more 
\  of  your  felves  without  thek  Content  is  (ordi- 
'  narily)  the  greateft  injoflice  to  them.  Chil- 
dren are  oMi^cu  t'>  'l:{'cu\  the  Ffr.jtes  and 
PetloDS  of  cheii  Parents  with  the  hazatd  of 
'  their  own.  As  Arrows  are  in  the  hand  of  a 
mighty  Man,  \'''>  arc  Children  of  the  youth. 
Happy  is  the  Man  tl^t  hath  his  Q{iiver  fuU 
of  ^em.  They  (haU  not  be  aflumaed,  bm 
they  fhall  Ipealc  with  the  ^mxsf  bi  the  Gines» 
ffal.  127.  5. 

Sixthly.  And  mofe  cfpectally,  requital^ 
all  that  Lo\e,  Care,  and  Pains  they  have 
been  at  for  you,  is  your  Daty  fo  far  as  God 
inables  you,  and  dioft  things  are  reqaitablei^ 
I  Tim.  5.  4.  hct  then  k.:rn  to  JI.rio  piety  at 
home  and  to  requite  tixtr  parents,  fhe 
word  is  iavmo^Hi  apd  fignifies  to  phy  the 
Stork,  to  Imitate  that  Creature  of  whom  it's 
laid,  that  the  joiuig  do  tenderly  feed  the  old 
ones,  when  ftey  ate  no  longer  able  to  f!y 
abroad  and  provide  for  them  ielves.  Hcnci; 
thofe  thatw9Qt  Bowels  of  natural  Affl.Uon 
to  thefr  Relations,  are  faid  to  be  ir»|V^c',  Mom, 
1.  30.  worfe  than  Storks.  O  'tis  a  fhame 
that  Birds  and  Beads  fboald  fhew  more  Ten> 

dernefi 


Digitized  by  Googl 


He  Fountain  of  Life. 


«57 


denefi  to  thdr  Dams,  than  Childfcn  to  their 

Parents. 


Vd  in  pi- 


whileft  diqr  fluU  lead  the  following  Que- 


ries. 


pouus 
mcndicin 


It's  a  faying  firequeot  among  the  Jews,  A 
jbioo  I'j.  Qijid  fliQuy  lather  latoor  at  the  Mill  than 
•■SAeiK  Parents  to  want.    And  to  the  fame 

■'fcofe  is  that  oiber  laying.  Your  Par^ts  mult 
be  ftpplied  by  you,  if  you  have  it;  if  not, 
g"!       you  ought  to        tor  them,  rather  than  lee 
JJJJJJjl  them  pcrifh.  It  was  both  the  comfort  and 
fi  hotranr    Jqfeph,  dut  God  made  him  an  In- 
Doo  habcs  ftrument  of  lb  much  fuccour  and  cornflirt  to 
his  ag«»i  Father,  and  diltre&d  Fatiiily,  Gen. 
47.  13.  And  yoo  an  alib  to  know,  that  what 
you  do  for  them,  is  not  in  the  way  of  an 
AlmS}  or  common  Chariry.  i-or  the  Apoftle 
fiitft,  it  b  but  your  requiting  them,  and 
that's  Jufticc,  not  Charity.    And  it  can  never 
be  a  tuU  tequitaL  Indeed  the  Apoitie  tells 
us,  a  Or.  12.  14.  Tliat  Parents  lay  up  for 
their  Children,  and  not  Children  for  the  Pa- 
rests,  and  fi>  they  ought,  but  fure,  if  Provi- 
denoeUaft  tiiem,  and  Ueft  jrou,  an  honoiin* 
ble  Maintenance  is  their  due.   Even  Qurift 
hinalelt  took  are  for  his  Mother. 

Secojid/y,  Yon  have  had  a  brief  Account  of 
the  Duties  of  this  Relation,  next  let  us  confi 
der  how  Chrilt's  £xample,  who  was  fo  ftib- 
jtSt  t»  dmn  in  his  Life,  htke  a.  51.  and  ib 
carefiil  to  provide  at  his  death,  enforces  all 
tho^  Dunes  upon  Children,  elj>ecially  upon 
gtacious  Children.  And  thb  it  doth  two 
ways,  both  as  it  hath  the  obliging  Fewer  of 
a  Law ;  and  as  he  himfelf  will  one  day  lit  in 
Judgment  to  take  an  aocotmt  how  wc  have 
imitated  hitn  in  thele  Things. 

faj}^  Cbrilt's  Example  in  this  hath  the 
Foice  and  Power  a  Law,  yea,  a  Law  of 
Love,  or  a  Law  lovingly  conftraininR  you  to 
an  imitation  oi  him.  li  Cbrilt  him&li  will 
lie  yew  ftttem.  If  God  fdll  be  picafid  to 
take  Relations  like  yours,  and  go  before 
you  in  the  dilchaig^  of  your  relative  Duties } 
oh  how  nmeh  are  yon  owged  to  inutate  bim 
and  tread  in  all  his  Footftecps !  This  was  by 
bim  intended  as  a  Prefident  or  Pattern  to  ^d- 
liiate  and  direft  your  Duties. 

Seccndly^  Lie  will  come  to  take  an  account 
how  you  have  anfweted  the  Pattern  of  Obedi- 
cnce,  and  tender  die  he  Jet  beioit  you  in 
the  days  of  his  Flefh.  What  will  the 
bedieiit  plead  in  that  day  ?  lie  that  heard  the 
Groans  of  an  affiiOed  Father  or  Modwr,  will 
now  come  to  reckon  with  the  Dilbbedient 
Child  tor  them.  And  the  glorious  £xample 
of  ChrilPs  own  Obedience  and  Tendemefi  of 
his  Relations,  will  in  that  day  condemn  and 
aggravate,  fiience  and  ihame  fucb  wretched 
Cbildien,  as  flull  fland  guilty  befeie  his 
Bar. 

Inference  i.  Hath  JeliisQiriAayen  fuch a  fa- 
mous Pattern  of  Obedieoce  and  iMemefi  to 

Parents.  Tlxn  thre  can  be  nothing  of  Qhrifi 
tn  fiubbfira,  rcbetltous^  and  earelejt  Children^ 
ibat  regard  not  the  good  «r  am^ort  of  their 
Varems.  The  Children  of  Difobedience  can- 
not be  the  Children  of  God.  If  Providence 
direft  this  to  the  Hnd  any  tteit  are  fb, 
my  Heart's  Defire  and  Prayer  for  them  is, 
that  the  Lord  would  fearch  their  Souls 
bjr  1^  and  difiovct  thdr  Evils  to  thens 


Ictrjl  Qiiexy,  Have  you  not  been  guilty  of 
flighting  your  Parents  by  itteverent  Wools  or 

Caniages^  the  old  Man  or  Woman.  To 
fuch  1  commend  the  cronfideration  of  that 
Scripture,  Prov.  30.  17.  wUch  inediinlcs 
lliould  be  to  them  a^>  the  H;md  writing  that 
appear'd  upon  the  Plailter  of  the  Wall,  to 
Beltefhasar.  The  eye  that  mcketh  at  bit  F«k 
iht'r,  iwJ  Jifpifith  toothy  his  Mclher :  Tha 
Ravefts  of  the  Valley  Jball  pick  it  out^  and  th* 
young  Eagles  fbalt  wt  it.  That  is,  they  fliaU 
be  brought  to  an  untinnely  end,  and  the  Birds 
of  the  Air  (hall  eat  that  £ye,  that  had  never 
feen  but  for  that  Fluent  that  was  de^Ued  hf 
it. 

It  may  be  you  ate  vmoious  and  yoong^  they 
decayed,  and  wrinkled  with  Age.  Bnt  fiiith 
the  Holy  Ghoft,  Defpife  not  thy  Mother  when 
fht  u  dd^  Prov.  23.  22.  Of  when  ihe  is 
wihddfld,  as  the  Hdnew  figniBes.  It  may  be 
you  are  rich,  they  poor-,  own  and  honour 
them  in  their  Poverty,  and  defpiie  them  not. 
God  wHl  requite  it  with  his  hand  if  yoa 
do. 

Second  Queiy,  Have  you  not  been  IXfi>be- 
dient  to  the  Commsnds  of  Parents>  A  Son  of 

Belial  is  a  Son  of  Wrath,  if  God  give  not 
Repentance  to  Lite,  is  not  this  the  black 
Brand  ftt  upon  tlie  Heathens,  K^nf.  i.  30* 
Hue  not  many  rcpenrcd  this  upon  a  Ladder, 
with  an  Halter  about  their  Necks?  Wo  to 
him  that  makes  a  Father  or  Mother,  com- 
plain a;  the  Tree  in  the  Fable,  that  they  are 
cloven  aiunder  with  the  Wedges  that  are  cut 
out  of  their  own  Bo^Hcs. 

Third  Query,  Have  you  not  rifen  up  rcbel- 
liou0y  againil,  and  hated  your  Parents  for 
chamning  your  Bodies,  to  five  your  Souls 
from  Hell>  Some  Children  (faith  one)  will 
not  take  tliat  from  a  Parent,  which  Beaiis, 
yea,  and  Salvage  Beafh  too  \  Bears  and  Ly- 
ons will  take  nom  their  Keepers.  What  is 
this  but  to  teM  an  Ordinance  of  God  fot 
your  Good?  And  fai  iebelling  againfl  them  to 
rebel  againft  the  Lord  >  Well  it  they  do  not, 
God  will  take  the  Rod  into  his  own  Hand  \ 
and  him  yon  fliall  not  refift 

fourth  Qyery,  Have  you  not  been  unjuft 
to  your  Parent^  and  defrauded  them  >  fmt 
help  to  nAe  them  poor,  and  then  depife 
them  bccaufe  they  are  poor.  O  horrid  Wicked- 
nels !  What  a  complicated  Evil  is  this !  Thou 
art  in  die  Language  of  the  Scripture  a  Com- 
panion with  Defkroycrs  i'/  tv  28.  24.  This 
is  the  worff  of  Theft  in  God's  Account.  You 
think  you  may  make  bold  with  them,  but 
how  bold  do  you  malte  widi  Goofiienosit  and 
the  Comnoand  of  God  > 

¥ifth  Query,  Are  you  not,  or  have  you  not 
been  ungrateful  to  Parents  >  Leaving  them  to 
fhift  for  them^ves  in  thofe  Straights  you 
have  help'd  to  bring  them  into.  O  conGder 
it,  Children,  this  is  an  F.vil  which  God  will 
furely  aveo^  except  ye  repent.  What!  to 
be  h^ned  agahift  thine  ownFlefli !  To  be  cruel 
to  thine  own  Parents,  that  with  fo  much 
Tendernels  fed  thee,  when  elie  thou  had'A  pe- 
lifliedl  ItniembecJLitfiier  i^vcsasaSnif 


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58 


Ibe  ioMtain  of  Life. 


of  one  (Jttd  oh  that  it  might  be  a  warning  to 
all  that  heat  it)  who  having  made  over  all 
he  had  to  his  Son,  ie(eiving  only  a  mainte- 
nance for  hrmfcif  at  laft  his  Son  defpiHd 
hio),  «md  grudg'd  him  the  very  Meat  be  eat  s 
and  one  day  the  Father  soniBig  in  when  the 
Son  and  his  Wife  wtrc  at  Dinner  upon  a 
Goof^they  Ihuifled  the  Meat  under  the  Ta 
Ue:  Bat  lee  the  remarkable  Vengeance  of 
God,  upon  this  ungracious,  unnartinl  Son;  the 
Gooie  was  luin'd  into  a  monftrous  Toad  which 
fiiafd  upon  this  vile  Wretch  and  kill'd  him.  it 
any  of  you  beguilV  ofthefe  Evils,  tohumhlc 
you  for  thern,  and  reclaim  them  Irom  you,  I  dc 
fiie^elefixConfiderations  may  be  laid  to  hean. 

Firft^  That  the  FiFcfh  of  your  Obedience, 
or  Difobedicncc  will  Ititk  upon  you  and  yours 
to  nnny  Generations.  If  yon  be  obedient 
Children  in  the  Lord,  hf-^th  you  and  yours 
Biay  reap  the  bruits  oi  that  your  Obedience 
in  inultnudes  of  fwcet  Mercies  ibr  many  Ge- 
nerations.   So  runs  the  Promile,  Epb.  6.  23, 
honour  thy  Vatber  and  Mother^  xchich  is  the 
forjt  comundment  Kith  promife,  that  it  may 
be  voellwith  iht  t\  ,!nJ  thou  m-jycfl  five  long  on 
the  earth.   Vou  know  what  an  Hyc  oi  Favour 
God  call  upon  the  Recabites  for  this,  Jer.  35. 
S.frnm  the  i^th  to  the  20th  Verjr  :    And  as 
his  Bleilin^  are  by  jiromife  entailed  on  the 
Ol>edie«t,  to  his  Curie  upon  the  Dilbbedient, 
Pro\ .  7o.  20.  UTw/o  curjeth  his  lather  or  h:i 
Moth  r   I  'ls  Lamp  Jhall  be  ^ut  out  in  objlurt 
darkrtrfs ;  (i.e.) the Lampol  his  Life cjuench'd 
by  Dcaifa,  yea,  lay  others,  and  his  boiiiailb 
by  the  blacknefs  of  darkneis  in  Hell. 

Si  ccrdly^  Though  other  Sins  dQ,thisSin  fel 
fV  rn  cic  jpes  exemplary  Punifhment,  even  in 
tins  World.  Our  Enj^lifh  Hillory  tells  us  oi 
a  Yeoman  of  Lcu-ejle/Jhire,  who  had  made 
over  all  he  had  to  hi^  Son,  to  pr'^fer  him  in 
Marriage,  rclcrving  only  a  bare  mamccuance 
at  hb  Son's  Table.  Afterward  upon  fbme  dil 
content,  the  Son  bid  his  Father  get  nur  of 
his  Houfe.  The  next  day  Mr.  Goodmjn  the 
Miniikr  of  the  Parifb,  meeting  the  young 
Man,  U':llkillg  ah'i';t  h-s  Grcrnd^  :iskcd  him 
how  he  did,  heaniwx-teu,  very  weiij  but  be- 
^HPe  the  Miiuftec  was  gone  fit  from  him,  his 
Bowels  fell  out,  which  he  carried  in  hi.s 
Hands,  got  to  hi*  Houle,  lent  ior  Mr.  Gcod- 
mtHy  bitterly  bewailed  his  Sin  againfi  his 
Father,  and  fo  died.  And  Dr.  Tayhr  in  his 
great  Kxemplat  tells  us  of  aaothcr,  tlut  up- 
on difcontent  with  his  Father,  wilh'd  the 
Houfe  might  be  on  fire,  if  ever  he  came  any 
more  into  his  Fatlici's  Houfe.  Aiienvards 
coming  in,  it  was  fired  indeed,  and  the  wick- 
ed Son  only  confumed.  I  could  multiply  In 
Itancci  oi  this  nature,  (for  indeed  the  righte- 
ous Jtidgment  of  God  hath  mukipUed  ueoa) 
But  this  only  ioi  a  tafte. 

'Thirdly.,  Heathens  will  rife  up  in  Judgment 
agiind  you,  and  condemn  you.  They  never 
had  fuch  Precepts,  not  Freudents  as  you,  and 
yet  fome  of  the  better  natured  Heathens 
would  have  rather  diolen  death,  than  to  do 
as  you  do.  You  remembei  the  Story  of  Crx- 
Jus  i'iis  dumb  Son,  whofe  dear  AfleQions 
could  make  him  fpeak  when  he  faw  Crxjus 
in  daugex)  though  he  neva  ^^oke  befofc,  yet 


then  Ik  c  ^uld  cry  out,  0  do  not  kill  my  ta- 
ihi-r !  But  what  (peak  I  ot  IL  sthens,  the 
Stotk  in  ihe  Hejvens,  yej,  rhe  Ikafts  of  die 
F  irth  wiLL  condemn  the  Disobedience  Chil> 
dren. 

f  ourthly.,  Tbcfe  are  Sins  inconfiftent  with 

the  true  fear  of  God,  in  whomfoevet  they 
are  tound.  1  hat  a  Man  is  indeed,  which  he 
is  in  his  Family,  and  among  his  Reljtions. 
He  that  ii  a  bad  Child,  can  never  be  a  good 
Chiiltian.  EithLf  brirf»  TetUmonials  of  your 
Godlinels  ir<  :n  your  Rwhtions,  or  it  may  be 
well  furpccled  to  be  no  better  than  Ojuntet- 
icit.  Ncvtr  talk  ol"  your  Obedience  to  Godj 
whU'lt  your  Difbbedience  to  the  jnft  GoOK 
mands  of  Parents  gives  you  the  lie. 

Fiftb/j/y  A  parting  time  is  coming,  when 
Death  will  bleak  up  the  Family  ^  and 
when  that  time  connes,  oh  how  bitter 
will  the  remembrance  of  thele  Things  be ! 
When  you  Diall  ice  a  Father  or  a  Mother  \j- 
ing  by  the  Wall,  what  a  cut  will  it  be  to  re- 
member your  Miicarriagcs  and  Evils?  They 
are  gone  out  of  your  reach,  you  cannot  now 
if  you  would  give  them  any  Satisfaftion  for 
what  you  have  done  agauiit  them ;  but  oh 
how  bitttr  will  the  remembtance  of  thele 
Thuigs  be,  at  fach  a  time!  furely  this  will  be 
more  infupportabli;  to  you  than  their  death, 
if  the  Lord  open  your  Eyes  and  give  you  Rb> 
pt-ntancci  and  it  not,  Tht-n,  ♦ 

Sixthly.,  What  a  cenible  thing  will  it  i>e  t© 
have  a  Father  or  Mother  come  in  as  WitndP 
fes  againll  you  at  Chrilt's  Bar  ?  /.s  well  as 
they  loved  you,  and  as  dear  as  you  were  to 
them  in  this  World,  they  muft  give  evidence 
agaiiif!  you  then.  Now  what  n  f--"!rf'jl  ihir'.g 
is  it  lor  you  but  to  imagine  youi  i'arcius  10 
coDK  before  the  Lord,  and  fay.  Lord  I  have 
given  this  Child  many  hu-  !r  d  Kerrooft  for 
Sin  \  I  have  counlelkd,  (x:xiuaded,  and  ulcd 
all  means  to  reclaim  him,  but  hi  fido;  he 
was  a  Child  of  Difobedience,  nothing  cotdi 
work  upon  him  !  What  think  you  ot  this? 

Inference  2.  Have  you  fuch  a  Flttem  cf 
Obedience  and  tender  Love  to  Parents,  them 
Children  imitate  your  pattern.,  as  it  becomes 
Cl)riftians  j  and  take  Chrijl  for  your  exampta. 
Whatfoever  your  Parents  K.-,  fte  thjt  ro« 
carry  it  towards  them  becomuig  iuUi  as  pro- 
felsChrift. 

Hrjiy  If  your  Parents  he  gcdly^  O  beware  c  i 
grieving  them  by  any  unbecoming  Carriage. 
Art  thou  a  Chriliian  indeed,  thou  wilt  thea 
reckon  thy  fell  obliged  in  a  double  Bond,  k  th 
ol  Grace  and  Nature  to  them.  O  what  a 
mercy  would  fome  Children  efteem  it,  if  thcf 
had  Pateots  that  ieaied  the  Lord,  as  7011 
have! 

Sa  ond/y^  If  they  be  carnal.,  walk  circum- 
Ipeftly,  in  the  moll  precife  and  puntlual  dif- 
chargc  of  your  Duties  ^  tor  how  know'lt  thou, 
O  Child,  but  hereby  thou  may'll  win  thy  Pa- 
rents >  would'ft  ihou  but  humbly  and  ferioufly 
mtrcat,  and  perfuade  them  to  mind  the  waysof 
Holinefsi  fpeaking  to  th^m  at  fit  Seafons; 
with  all  imaginable  Humility  and  Reverence  j 
inlinuating  your  Device  to  Duties,  or  Trouble 
for  their  Evils  rather  by  relating  fome  petti- 
nent  Hillory,  ot  ptopofing  lome  ejcceUent  ex- 
\  ample  i 


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Seriti.  32. 


the  l^mtm  ^  Life, 


^59 


zm^y  le^lrig  their  b*rir  CoriaiCHifie  W  <ffai«' 
the  Conclufiorf,  3nd  rriat^e  Apcficatfort,  rtiJn 
t6  do  it  your  fllvcj:  h's  pomble  they  may 
plciA(k*'  yonr  wtii«fcf  lAI  tfcsir  Heitrfi,  as  Mary 
dUi  CHrift  L*^if  2.  4^,  ^i".  Afld  Wroiiltf  jrou 
Ittf  kitK  adltM^  ttitfryouf  e^ftelt  Cttes  (b  Hc:i- 
VtiH  fitf  ^fifiMH^  ^rid  ^6\it  0V7h'  daily  (flUliifflle!^ 
that  they  may  hav6  ftbthing  ffom  yotrf  felvts 
to  fttort  upOfl  joif-,  itid  thus  wilt  Writfi  pa- 

gcxxi? 

Jktfi  /Kch  ChUdrert  at  feat  tbf  L^ify  artd  en- 
Smmf  h  imititt^  CM0  in  thfe  ttufitfs,  ac- 

tem  fhm  a  JingHlcir  Trcnfvrc  ,)nd  Ucntug/- 
/ftr  Lotd^  Md  grot  thim  all  dut  encou- 

How  rthny  Mxe  nd  OriWren  at  :tf!,  birt 
ate  ^  a  dry  Tree!   Arid  how  many  have 

ptncM^  sm  iRcnMiBans  oc  imK  rareinsy 


thdt  IninK  dovott  dKtt  htttiy  Reads  vritfr  fiv* 

row  fo  the  Grave. 

If  God  hav'e  given  you  the  Bieffir.gof  god- 
ly Cftitdictr,  yotr  cam  never  be  futiScientiy  len- 
me  of;  or  ttetnkftl  tot  fuch  a  fa\'our.  O 
ttef  cwr  Gbd  Ihould  todOigjou  to  temg 
forth  CMMmi  fblf  Heafenf  Wfot  a  comfort 
maJ^  thhj  !)eto  you,  what  ever  other  Tronbfc* 
you  me*t  with  abroad  j  when  you  come  hofiw 
among^  ^y  Rclatlorts,  that  are  catefb!  » 
fweeferryoor  own  Family  to  yon  by  thert  ORc' 
dience  >  EljJecjillty  what  a  comfon  is  it  whert 
yot!  corwe  to  die,  that  yonr  leave  them  with- 
in the  Covenant !  Encitfed  to  Chrfft.  anJ  fo- 
need  not  be  anxious  how  it  Aall  be  witft 
thettl  you  at6  gone.  Take  heed  of  filP 
codraging,  or  damping  fuch  Children  from- 
whom  ioffluch  glory  is  like  to  tife  toGod^ 
and  fa  nWch  Comfort  to  yoar  fettresl  tfM 
let  Chri(}*s  Pattern  be  improved,  whd  went 
before  you  in  iuch  eminent  HoUnefe  in  all  his 
Relat'fons,  and  left  you  an  tSBtaSf/bt  dttC  fod 


•  ' 


SiBiiHi^a* 

Ofems  the 

^nd  cf 
CbriJTt  Ufl 


SERMON  XXXII. 


^  LUKE  XXm.  43. 

jAnd  Jefus  faid  um  bhi  Vifil)  I  fay  m§  the,  t9  day 
Jbah  tboti  k  with  me  in  taradife. 


1W  tteS  Sai{)tuK  yda  faiVfe  tt6  ifeh/ek- 
ccllcht  Sjying  of  Chrift  upon  fbe  Crof-;, 
exprcfting  the  riches  of  Jiree  Giace  to 
fhe  peflittiAf  IHiee  A  MilH  tUM  bad 
fnent  his  Life  ill  Wickedneft,  and  fot  his 
Wlckednefs  W^  liow  to  lofe  bis  Li&.  His 

m&\t3t  had  bent  tite  and  j^te^  Ime  luniir 

Ws  Heatt  Was  broken  for  it  •  he  proves  a  Con- 
tetL  ye^  the  flrit  Frtufe  of  th6  Blood  of  the 
Q6fi.  ffi  the  i^lMft  VOfb  he  m^nUefts  his 
Faith,  L  rJ  tefatiSber  me  ivhen  theu  comeji  in 
to  thy  KtnAHmi.  1a  this  Chrill  manitefts  his 

ntdtiff  m^tnam  AoeptaHce  or  libti  ^  Ve- 

tily  I  fy  knto  thee,  to  i«y  Jhall  thou  be  tcitb 
m  in  Paradijc.  In  whicrh  Fiotniie  are  conli- 
dt^iable,  the  Mittet  ofit,  tiie  Mbn  to  Wliom 
it  is  made,  the  Time  fet  for  its  performance, 
and  the  Confirmation  of  it  for  biS  full  latif 

^)rf.  The  Mittcr  or  Subflance  of  the  Pro- 
mile  inade  by  Chrilt,  viz.  That  bt  Jball  be 
mlb  bim  ik  Pdfadije.  By  Pdiadlfe  tie  ineans 
Heaven  it  (elf,  which  is  ht^re  fliidowed  to  us 
to  a  dace  of  Delight  and  Fiealure.  This  is 
tnfe  Rtteptacle  of  graciOHS  Sotife  when  Icpa 
rated  }rom  their  Bodies.  And  tliat  Paradire 
iignifies  Heaven  it  fel^  jlnd  not  a  third  place, 
as  fettie  or  m  FitiMs  Idndly  ittiagine,  is  e\'i 
dent  from,  2  Cor.  12.  2,  4.  where  the  Apolik 
oils  the  fame  place  br  jhe  names  oi  the  thifd 
Heaven,  M     mm.  tUs  i&  the  place 


af  fil^iieis,  dciigned  for  tfae  People  of 
God  :  So  you  find,  R^v.  2.  7.  To  hint  that 
cvereonetb  wiil  I  g^  tve  to  eat  of  the  tree  of  lij'e^ 
ii^nA  it  in  r&r  midfl  of  the  pamdijK  of  God ) 
Q.  e.)  to  have  the  full..ll  and  mort  imimato 
Cotmnonion  witp  leiiis  Cbiifi  in  Heaven* 
And  ilib  b  tile  SnUfaifee  of  Chfifl*s  Promife 
to  the  Thief.  Thou  (i.e.)  thou  in  Spirit,  or 
thou  in  thy  noblefl  part,  (hy  Soul  |  which 
here  beats  the  name  of  the  wliole  Perfbn  1 
Tf}i>iijha!i  be  with  me  in  Ptrndife. 

Sec0ffdl»,  The  Feifon  to  wbom  Chtiil 
ffldkesthseKo^entand  f^oriottthomife.  ft 
was  to  one  that  had  lived  Icwdlv  and  pro- 
fanely )  a  very  vile  and  wiietphed  Man  in  all 
the  former  part  of  tilt  tlifie;  and  fbt  h\» 
Wickedncfs  nowjuilly  under  Condemnation. 
Yea^  to  onp  that  had  reviled  Chrifi^  after 
that  Sentence  was  executed  on  hfan*  How^ 
ever,  now  at  lafl  the  Lord  gave  him  a  peni- 
tent believing  Heart  Now,  almo^  at  la(t 
gafp,  he  Is  lonndly  b  an  estiaoidinary  way 
converted,  and  being  converted,  he  owns  and 
profcQcs  Cbrifl  amiail  all  the  flume  and  xe- 
proech  of  his  death.  Vindicates  his  Innoccn- 
cy,  and  humbly  fupplicatcs  for  Mercy  •,  /  rdy 
retiiemher  m  wbca  tbou^  comefi  into  thy  Ku^gr 
doM. 

'll'irMy,  The  let  Time  for  tlic  pcrRninance 
of  tliis  gracious  Promife  to  him.  To  day  i 
this  very  day  (halt  thott  be  whli  me  in  GI017. 

Moc 


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l6o 


Ti^g  ]tmntatn  of  Ufa, 


Not  after  the  Refurreflion,  but  immcdhtely 
&ota  tbe  time  of  tbv  Diilblutioo  thou  flialc 
enkff  ^diednefi.  And  here  I  cannot  Imt  de^ 
tea  the  Cheat  ofthoH;  that  deny  an  immedi- 
ate llate  of  Glory  to  Believers  aiter  death. 
Who  (to  the  end  this  Scripttne  m^ht  not 
fland  in  full  opjwfition  to  their  as  uncomfor- 
table, as  unlbund  Opinion  )  loole  the  whole 
fame  of  it,  by  drawing  one  Pin  ;  yea,  by 
tranrpoflng  but  a  Comma,  putting  it  at  the 
word  djy^  which  (bould  be  at  the  woid  tbeft 
and  fo  rea^ng  it  thus,  Vrmy  !  Jly  unt»  thee 
i.' Jjy-  referring  the  word  da^  xo  the  time 
chat  Chiiit  nude  the  Fromiie.  aiid  not  to  the 
tiine-  of  its  performance.  But  if  fudi  a  U- 
Ixrty  as  tliis  be  yielded,  what  may  not  Men 
make  the  Saiptuics  ipeak  ?  There  can  be  no 
doubt,  Boc  Chrift  In  this  ExpreOion,  Atetf  the 
Time  r3r  his  Happinefi ;  Tc 4^  fiak  tbeu  be 
with  m\ 

Third/}\  and  laftly.  You  have  here  the  Con- 
firmaiion  and  Sea!  of  his  moft  comfortable 
Fiomlfe  to  him,  with  Chrilfs  folemn  Aflevera- 
tion  :  Veri/y  J  fay  unto  ihee.  Higher  Security 
cannot  be  given.  I  that  am  able  to  perioral 
what  I  piomiie.  and  have  not  opt  piomifed 
mjr  ieif  $  lot  Heaven  and  tiie  Glory  thtteof 
are  mine.  I  that  am  feithful  and  true  to  my 
ft&aoi&Si  and  never  crack'd  or  ihained  my 
Oedit  with  any )  I  lay  it,  I  folemnly  confirm 
it  Vt'fify  I fiy  fi^To  ihct\  to  day  Jhjlt  thou  be 
teitb  m  in  ^aradife.  Hence  we  have  t|iree 
plahi  obvious  Tratlis,  for  out  loflniQiao  and 
Confoi  ation. 

DoS.  I.  That  there  is  afuture eternal ftate^ 
vtto  which  Soufs  paji  at  death, 

DoO. Th^t  ail  Believers  are  at  their  death 
immediately  received  into  a  jlajte  <^ Glory ^ 
ami  eternal  Happinejs. 

Do6t.  3.  T7'j/  UoJ  may^  though  he /eldom 
doth,  prepare  Men  jor  this  Glory^  imme- 
(Rately  before  their  diffitlmtoa  hy  Death. 

Thcle  are  the  ufeful  Truths  refulting  from 
this  remarkable  Word  of  Chrift,  to  the  pciii- 
tent  Thief!  We  will  confider  and  improve 
thetn  in  the  Order  propofcJ. 

Do&.  1.  That  there  is  a  future  eternal 
State,  mo  which  Souls  pa/s  at  dltotb. 

Th's  U  a  principal  Foundation-done  to  the 
hopes  and  happineis  of  Souls.  And  feeing  our 
hopes  muft  noE^is  be  as  theii  feondarion  and 

f round-work  is  5  I  fball  briefly  eflablifh  this 
ruth  by  thefe  five  Arguments,  llie  Being  ot 
a  God  evinces  it  j  the  Scriptures  of  Tnitli 

Elainly  reveal  it^  the  Confciences  of  all  Men 
ave  le^tmenK  of  it }  the  Incarnation  and 
death  of  Cbtift  is  hat  a  vanity  without  it; 
and  the  Inrmottalitjr  of;  bumane  Souls  plainly 
dilcovers  it. 

Arg.  I.  TSf  Behrg  of  a  Gotf  tuukniably 
evimrs  i:  future  State  Jor  hum.inc  Souls  after 
this  Life.  For,  if  there  be  a  God  who  rules 
the  World  which  he  hath  made,  he  nrafttule 
it  by  RL'wards  and  Punifhments,  equally  and 
tighteouHy  diitributed  to  good  aivi  bad.  Put- 
ting a  diSeience  betidxt  the  obedient  and  dif- 
obedicnt  •,  the  righteous  and  the  wicked.  To 
make  a  Species  of  Creatures  capable  ol  moral 
Government,  and  not  to  nde  them  at  all «  is 
to  make  them  is  vain,  and  faKOnfiRent  with 


his  Glory  who  is  the  laft  Fnd  of  all  Things. 
To  rule  them,  but  not  fuiuble  to  tbeir  Na^ 
rures,  conlHh  not  witli  tiiat  hifinite  Wifdcm 
from  which  their  Beings  proceeded,  and  by 
^hich  their  Workings  are  ruled  and  oidfta^ , 
To  tale  tiiero.  In  i  way  fuitaMjr  to  timt>^ 
tures,  vh.  by  Rewards  and  Punifhments,  and 
not  to  perlprm,  or  execute  them  at  aU,  is  vxr, 
terly  incongrooas  with  the  Veradtyand  Tratji 
of  him  that  cannot  Lye.   This  were  to  im*- 

Role  the  greatell  Cheat  in  the  World,  upon 
4en;  aiid  can  never  proceed  from  the  Hofy 
and  True  God.  So  then,  as  he  hath  maJc  x 
rational  fort  oi  Creatures,  capable  of  moral 
Government,  by  Rewards  and  Fonifhmetits  % 
fb  he  rules  tliem  in  that  way  which  is  fuitablc, 
to  dieir  Natures^  promifing  it  Jball  be  vtell 
mtb  the  righteom,  and  ill  tutb  the  meied, 
Thele  Promifcs  and  Threatnings  can  be  no 
cheat,  meetly  intended  to  fcaie  and  frigb^ 
where  llieia  is  no  dariger  ^  or  encourage,wheie 
there  is  no  real  bendjt ;  but  what  he  promifes, 
or  threatens,  molt  be  accotnpUibed.  and  every 
Wdid  of  God  taice  ptacd,  and  be  IhlliHed.  fiat 
it's  evident  that  no  fuch  diftin^lion  is  made, 
by  the  Providence  of  God,  (atieait  ordinarily 
»td  genefally )  bi  this  life :  hot  allthii^s  come 
alike  to  all :  and  as  with  the  right eout^fo  with 
t}je  mektd.  here  it  goes  ill  wkn  them 
that  fear  God,  they  are  oppreflM.  l%ey  le* 
ceive  their  evil  things,  and  wicked  Men  their 
gocxi.  Theretbre  we  conclude,  the  pghteous 
Judge  of  the  whole  Earth,  will  in  another 
World,  recompence  to  evor  one  acooidiog  as 
his  Work  (hall  be. 

Arg.  a.  Secondly^  And  as  the  vicfy  Bt  rg  r  f 
God  evitKesit,  fo  the  Scriptures  cf  truth  plain- 
ly reveal  it.  Thefe  Scriptures  are  the  Fam/e3. 
or  Syjhm  of  die  Laws,  for  die  government  or 
Men  J  which  the  wife  and  holy  Ruler  of  die 
World,  hath  enacted  and  ordained  foe  that 
purpofi. '  And  in  theoi  we  find  nondfis  made 
to  the  Righteous,  of  a  fiill  Reward  for  all  their 
obedience,  patience  and  fufi^ings  in  the  next 
Life,  or  cotmng  Woild.  And  thieatnings  made 
againft  the  wicked,  of  eternal  wrath  and  an- 
I  guilh,  as  the  jult  recompence  of  thdr  fin,  in 
Hell  fi>rever,R0w.  2  5,^,7,8,^,10.  tew 

I  trcjfurcjl  up  to  thy  felf  inralh^  againfl  the  day 
of  wrato  i  and  revetatiott  of  the  r  'tgbteoiu  Judg- 
ment <f  God.  WhoflfoU  rtnder  toetterymaM 
jcl  vrding  to  his  deeds.  To  them  loho  by  patient 
continuance  in  well  doings  Jeek  for  glory^  and 
honour  :,  and  immt^oRty,  etetrnd  life :  hut  nmo 
tl'c'/i!  thjt  are  contentious^  iwd  chcy  Kot  the 
truths  but  obey  unri^teoitfne/s  5  indignation 
and  varath,  tribulation  and  angu  'ijh  upon  every 
foul  of  Man  that  doth  m7,8£c.   So  2  ThelT  i. 

4 

in 


1     :  I 


,  5, 6f7.  So  that  m  our  Jeives  glay 
7  the  Cninehei  of  God^for  yonrfattet 


your  patience^  ani 


faith  in  all  your  perfecutirni  .wJ'  tribulationtj 
that  ye  endure,  li^ch^fs  \_a  manifeji token \ 
<f  the  righteouf  Judgment  of  God.  That  ye 
may  be  counted  tcrrthy  of  the  Kingdom  of  God, 
for  tohich  ye  aljofu^er.  Seeing  it  is  a  righte- 
ous  thing  with  Uod  to  reeompenee  tribnktion 
to  then  tl'^t  trouhh-  you  ^  and  to  you  who  are 
troubled  reft  with  us  when  tbe  Lord  J ef us  Jball 
be  reoeededfrem  Hemxh  Ui  fiemng  fire,9ac 
To  th^  idain  Teftiniontesi,  mtildtades  mote 
.     ■  njighi 


Digitized  by  Google 


SenxL  32. 


The  F9a»ui»  »/  L^.. 


f 


mieht  be  added,  if  it  we^  neediuL  Ifeavcn 
and  Earth  fliall  pafs  away,  but  chefi  words 
fliall  never  pafe  away. 

Arg.  3.  Thirdly^  As  the  Scriptures  reveal  it, 

Jb  the  CoMfciences  cj  all  men^  havcforne  rcj em- 
inent s  of  it.  Where  is  the  Man  whole  C'on- 
Icience  never  felt  any  impreffions  ofhopv-,  ur 
feax  from  a  future  World  >  If  it  be  laid  thefe 
may  be  but  the  ef{c£l$  and  ibrce  of  dilcourfe, 
or  education ;  we  have  raid  fiich  things  in 
the  Scriptures,  or  have  heard  it  by  Preachers 
and  fo  raiie  up  to  our  fdves  hop^  and  t^rs 
abouc  it.  I  demand,  how  the  Ccmiciences  of 
the  Heathens,  who  have  neither  Scriptures  nor 
Preachers,  came  to  be  impreft  with^iiele 
things.  Doth  not  the  Apoftle  tell  us,T<om. 
a.  1 5.  That  their  Confcienccs  m  the  mean  while 
work  upon  thefe  things  ?  Their  thoughts  with 
leference  to  a  future  flate  accufe^  or  elfe  ex- 
atfe^  0.  e.)  theit  hearts  are  cheared  and  en- 
coura^d  by  the  good  they  do,  and  terriBed 
with  tears  about  the  evils  they  conunit. 
Whereas,  if  there  were  no  fuch  things,  Con- 
iclence  would  neither  accuie,  nor  emiie  im: 
good,  or  evil  done  in  this  World. 

Are.  4.  tburthfy^  The  incantation  and  death 
of  CFrifi,  is  but  a  vanity  without  it.  What 
did  he  propole  to  hhnlelf,  or  what  benehr 
lUTC  we  by  his  coming  ^  if  there  be  no  fuch 
future  ftatc  >  Did  he  take  our  nature,  aiid  fuf 
fct  fuch  terrible  things  in  it  for  nothing  ?  If 
jrou  fay  Chriflians  have  much  comfort  from  it 
in  this  Life.  1  anfwer,  the  comforts  they 
have  are  laift^d  by  faith  and  expectation  of  the 
happineis  to  be  enjoyed  as  the  puichale  of  his 
lilood  in  Heaven.  And  if  there  be  no  fuch 
Heaven  to  which  they  are  appoioted  j  no  Hell 
&om  which  they  ate  redeemed,  they  do  but 
comfort  theonfelves  with  a  Fable,  and  blefs 
diemfclves  with  a  thing  of  nought.  Their 
comfon  is  no  greater  than  the  comfort  oi 
B^ar,  that  dreams  he  is  a  King,  and  when 
he  awakes,  finds  himfelf  a  Bt^gar  Hill.  Surely 
the  ends  of  Chrifl's  death  were  to  ddher  us 
from  the  wrath  to  come,  i  Thcf.  i,  10.  Not 
from  an  imaginary,  but  a  real  Hell,  to  bring 
us  to  God,  I  Fet.  3.  18.  To  be  the  Author  of 
eternal  Saivatkn  to  them  that  obey  him, 
Ucb.  5. 

Aig.  5.  F//ffc/j>,  and  laftly.  The  immortality 
of  humane  Souls  futs  it  beyond  all  doubt  The 
Soul  of  a  Man,  vaflly  differs  fron^  that  of  a 
Beafli  which  is  but  a  material  form,  and  fo 
wholly  depending  on,  muft  needs  perifti  with 
the  Matter.  But  it  is  not  fo  with  us.  Ours 
are  reaibnable  Spirits,  that  can  live  and  a£l 
in  a  iepvated  ftate  from  the  Body,  Ecclef 
3.  21.  Who  knometb  thefpiru  of  nun  that  go- 
eth  upward,  and  the  fpirit  of  a  aeaft  that  goeth 
dowtmard  to  the  earth.  So  that  look  as  if  a 
Man  difbute  whether  Man  be  rational,  that 
his  very  difputing  it,  proves  him  to  be  fo^  fo 
OUI  di^KiteS)  hopes,  fears,  and  appreher^fions 
of  eternity^  prove  our  SuuL  icnmurial,  and 
capable  of  that  fhte. 

Inference  i.  Is  there  an  Eternal  Stute  into 
whkh  Souls  pafs  after  this  life,  iioio  prca 
out  then  is  prefent  time,  upon  t}>e  improvement 
whereof  that  State  depemh'  O  wlvjr  ^  huge 
-weight  hath  God  hanged  upon  a  inuii  wiei ! 
Vol.  L         *  *^ 


f 


God  bath  ftt  us  here  in  t  State  of  Trial  •,  ac-  Ab  hoc 

cording  as  we  improve  thefe  few  hours.  lb  moracnto 
will  it  fare  with  us  to  all  Eternity.  Every  gJ^L 
day,  every  hour,  nay  every  moment  of  yout 
prelent  time  hath  an  ititiuence  into  your  Eter- 
nity. Do  ye  believe  this?  What,  and  yetfquan* 
der  away  precious  time  lb  carelefly,  fo  vain- 
ly >  How  do  thefe  things  confifl  >  When  5f  - 
neca  heard  one  promilt:  to  fpend  a  Week  with 
a  Friend  that  invited  him,  to  fecreate  himfelf 
with  him  ^  he  told  him,  he  admired  he  fhould 
make  fuch  a  ralh  promiie  ^  what  (laid  he)  caft 
away  lb  confiderable  a  part  of  your  Life? 
How  can  you  do  it  1  Surely  our  Prodigality  in 
the  expence  of  time,  argues  we  have  but  little 
fenle  of  great  Eternity. 

Infer.  2.  Hovo  rational  are  all  the  difficulties 
and  feveritiet  of  Religion,  which  ferve  to 
promote  and  featn  a  future  eternal  HaMinefs  ? 
S  j  \  iil  is  the  difproportion  betwixt  Time  and 
Ktcroity  j  things  leen,  and  not  feen  as  yet,  the 
prefinc  vanifhing,  and  future  permanent  ftate, 
that  he  can  never  be  juflly  reputed  a  wife 
Mai^  that  will  not  let  go  the  beli  oijoy* 
ment  he  hath  on  Earth,  if  it  fland  in  the  way 
of  his  eternal  Happinefs.  Nor  can  that  Man 
ever  elcape  the  jult  Cenfure  of  notorious  Fol- 
ly, who  for  the  gratifying  of  his  Appetite, 
and  prefent  accommodation  of  his  Flem,  lets 
go  an  eternal  Glory  in  Heaven.  Darius  re- 
pented heartily  that  he  loff  a  Kingdom  for  a 
draught  of  Water.  0,  fa  id  he,  for  how  fhci-t 
a  PUafitre  have  I  fold  a  Kingdom !  It  was  Mo- 
fes's  Ch<^,  and  his  Choice  argued  his  Wif 
dom  •,  he  chofe  rather  to  fuffer  affiiQions  mtb 
the  feople  of  God,  than  to  enjoy  the  Pleafures 
of  Jin,  which  are  but  for  a  feafon,  Heb.  il.  25. 
Men  do  not  account  him  a  Fool,  dut  wUl 
adventure  a  Penny,  upon  a  probability  to  giin 
ten  thcKiland  pounds.  But  fure  the  difpropor- 
tion betwixt  Time  adl  Etenuiy  is  much 
greater. 

htference  3.  If  there  certainly  l>e  iuch  an 
Eternal  State,  into  which  Souls  pals  Immedi- 
ately after  Death  •,  Hno  great  a  change  tJjen 
doth  Death  make  upon  ev£ry  Man  andWomanl 
O  what  a  ferious  thing  is  it  to  die!  li^s  yon^- 
paflage  out  of  the  fwiit  River  of  Time,  into 
the  boundlels  and  bottomlefs  Ocean  ot  Eter- 
nity. You  that  now  converfe  with  fenliide 
Objefts,  with  Men  and  Women  like  your 
felves,  enter  then  into  the  World  ot  Spirits. 
You  that  now  fee  the  continual  Revolutions  of 
Days  and  Nights,  paffing  away  one  after  ano- 
ther, will  then  be  dx'd  in  a  perpetual  NOW. 
O  what  a  ferious  thii%  is  Eieath!  You  tluow 
a  Caft  for  Eternity,  when  you  die.   If  you 
were  to  caft  a  Dye  for  your  natural  Life,  oh 
how  would  your  hand  Inake  with  fear,  how 
it  would  tall  ?  but  wh  n  is  that  to  this  > 

The  Souls  of  Mcfi  aie  as  it  were  alkcp 
now  in  thev  Bodies }  at  Death  they  awake, 
and  find  thcmfclves  in  the  World  of  Realities. - 
Let  this  teach  you  both  how  to  uuy  yout 
felves  toward  dying  Fbifens  when  you  vifit 
them  5  and  to  make  every  day  feme  ProvifTort 
toe  that  hour  your  (elves.  Be  iciious,  be 
plain,  be  tiithful  with  others  diat  are  Rep- 
ping  into  Eternity ;  be  fo  with  your  ovm  Souh 
every  day.  O  remember  what  a  long  word, 
Y  what 


uiyiii^cu  Dy  GoOglc 


l62 


The  Fountain  0^  Life. 


VoL  I 


what  an  amazing  thing  Eteuiitjr  is.  E^edally 
conlidering^ 
Do6t.  2.  That  4//  BeSewrs  are  4t  their 

deat1\  immcdnucly  received  into  a  State 
of  Glory  and  eternal  liappinejs, 

Thf  day  Jba/t  thtm  he  mtb  m. 

This  the  Atheift  denies  \  he  thinks  he  (hall 
die,  and  therefore  resolves  to  live  as  the 
Beafh  that  peiifli.  Bein^bu  and  fome  others 
after  him,  taught,  that  there  \v:is  indeed  a 
iutuie  Sute  oi  HappinefsaDd  Miiery  lor  Souls, 
hut  that  they  pafs  not  Into  it  hmnediately  up 
on  Death  and  Separation  from  the  Body,  but 
ihall  fleep  'till  the  Refurredion,  and  then 
awake  ana  enter  into  it.  But  Is  not  that  Soul 
afleep,  or  worfe,  that  dreams  of  a  flecping 
Soul  'till  the  Kedirredion  >  Are  Souls  fo 
wounded  and  prejudiced  by  their  reparation 
from  the  Body,  tiiat  they  cannot  fubhlt  or  ai^ 
lepatate  itom  it?  Or  have  they  found  any 
iiich  conceit  in  the  ScTiptuTes>  Not  at  all 
The  Scripture  take  notic^  of  no  fuch  Inter 
val(  hut  plainly  enough  denies  it,  zCor.  5.  8 
We  are  confident^  I  Jjy,  and  noiiRf^  rather  to 
be  dhft  nt  jinn  ihe  Iwdy^  and  pirfcnt  xcith  the 
Lord.  Mark  iL  no  loonet  parted  irom  tlie 
Body,  hut  iirdent  with  the  Lord.  So  Fhil. 
1.  23.  /  dcjlrc  he  dijfohed^  and  to  be  tc'iih 
ChriJ},  u^icb  IS  jar  better.  li  his  Soul  was  to 
ileq»  the  RefinreEKon,  how  was  it  far 
hener  to  be  didblved,  than  to  live>  Sure 
P«k/'s  flate  in  the  Body  had  been  tar  better, 
than  his  fiate  after  Death,  if  riiis  were  lo : 
fbie  here  be  oijoycd  much  fweet  Communion 
widi  God  by  raitb,.  but  then  hp.  ihould  enjoy 
ooddng. 

To  confirm  this  Dream,  they  urge%  John 
14.  3.  ifigo  avcav^  I  mil  eonfe  again  and  re- 
eeiveyou  to  myjeij.  As  if  the  time  of  Chxift's 
receiving  his  People  to  himlelf  fliould  not 
come,  until  his  kcood  coining  at  the  end  of 
the  Wotid.  But  though  he  will  tiien  collea 
all  Believers  into  one  Body,  and  preleni  them 
fidetDuly  to  his  Father :  Yet  that  hinders  nor, 
but  he  may,  as  indeed  he  dodi  receive  every 
lanicul  u  tK'lieving  Soul  to  himfeli  at  Death 
»y  the  Miniitty  oi  AogBl&  And  if  not,  how 
j&  It  that  when  Chiift  comes  to  Judgment,  he 
is  attended  with  ten  thoufands  of  his  Saints, 
that  fhali  follow  him  whea  he  comes  from 
Heaven?  Jude  14.  You  fee  then  the  Scrip- 
ture puts  no  Interval  betwixt  the  dlflolotlon 
of  a  Saint,  and  bis  doriticatioo.  It  ipeaks  of 
the  Saints  that  are  dead,  as  alieady  with  the 
Lord.  And  the  Wicked  that  are  dead,  as  al- 
ready in  Hell,  calling  them  Spirits  in  ?rifon^ 
I  Pet.  3.  ip,  20.  afluting  us  that  Judas  went 
prcfently  to  his  ovon  Flacc,  Afts  i.  25.  and  to 
that  feiite  is  the  Faiahle  of  Divci  and  Laza- 
rusy  Luke  16. 33. 

DOC  let  us  weigh  thefe  feur  Tilings  more 
puticnlaily,  f(s  out  full  liuisia^;kioQ  in  this 
Point 

Arg.  I.  Firft^  Why  fliould  the  Happinefe  of 
Believers  he  deferred,  fince  they  are  immedi- 
ately capable  of  enjoying  it,  as  ibon  as  fepa- 
rated  from  the  Body  >  Alas,  the  Soul  is  ib 
fat  from  being  aflilied  by  the  Body,  (as  it  is 
now)  for  the  enjoyment  of  God  ^  that  it's  ei- 
ther dpg'd  arlundied  bjr  it|  lb  ^caks  the 


I. 


Apolile,  2  Cor.  5.  (5,  8.  IVhi/eJI  we  are  dt  home 
in  the  bod/^  toe  are  abjent  from  the  Lord^ 
(i.  e.)  ou^  Bodies  ptejodloe  our  Souls,  ob- 
ftru£t  and  hinder  the  tulnefs  and  freedom  of 
their  Communion.  When  we  part  from  the 
Body,  we  go  liomer  to  the  Lord.  Then  the 
Soul  is  cfcaped  as  a  Bird  out  of  a  Oge  Ot' 
Snare.  Here  I  am  prevented  by  an  exoSlait 
Pen,whkh  hath  jndiaouny  opened  this  ^olnt. 
To  wliole  excellent  Obfcrvarions  I  only  add/»fr.Sh«w 
this.  That  if  the  Intajiglements,  Snares,  aaJ*;^^"*^*!" 
Prejudices  of  tiie  Soul  are  fo  great  and  many 
in  its  embodied  Eftate,  that  it  cannot  ib  free- 
ly dilate  it  felf  and  take  in  the  Goo^ts  of 
God,  by  comraonion  with  him,  then  fuAy 
the  laying  afide  of  that  Clog,  or  the  freeing 
of  the  Soul  from  that  Burden,  can  be  no 
barr  to  its  greater  Happincfs,  which  it  enjoys 
in  its  feparartd  (fate. 

Aig.  2.  Secondly,  Why  fliould  the  Happi> 
nefi  and  Glory  ct  the  Soul  he  deferred,  un> 
lels  God  had  fome  farther  preparative  Work 
to  do  upon  it  \  before  it  be  fit  to  be  admitted 
into  Glory  >  But  fnrely  there  h  no  fiich  Woric 
wrought  upon  it  after  its  feparation  by  death. 
All  that  is  done  of  that  kind,  is  done  here. 
When  the  Ompojttumh  diflolved,  all 
duties,  and  crJinancesareceafed.  The  work- 
ing day  is  then  ended,  and  night  come,  when 
no  Man  can  work,  fohn  9.  3.'  To  that  pur- 

f>ofe  are  thofe  Words  of  Solomon^  Ecclef  9. 10. 
Vhatfoever  thy  hand  findetb  to  do^  do  it  wtb 
idl  thy  might jor  there  it  no  mi/dom^  nor 
knowledge^  nor  device  in  the  Grave  tchither 
thouioejl.  So  that  our  Glonhcation  is  noc 
leferred,  in 


Older  to  oor  fiillec  prepaiatioit 

for  Glory.  If  we  are  not  fit  when  we  die,  wc 
can  never  be  fit  All  is  done  upon  us  that 
everwas  fanendedM  be  done.  Fortiiqriie 
calltx!,  Urb.  12.  3|«  The  SpiiilS  of  the  jnft 
made  perle£l. 

Arg.  3.  Thirdly,  Again,  why  fliodld  our 
Salvation  flumbcr,  when  the  Damnation  of 
the  Wicked  doth  not  fUmibet  >  God  defeis  noc 
their  Mifery,  and-  finely  he  will  not  defer 
our  Glory.   If  he  be  quick  with  liis  Encmie^ 
he  will  not  be  flow  and  dtlatcvy  with  his 
Friends.  It  catmot  be  imagined  hint  he  Is  as' 
much  inclined  to  Afls  of  Favour  to  his  Chil- 
d^  as  to  A6ts  of  JulHce  to  liis  Enemies 
thcKare  prelently  damned,  Jude 7.  iftSr  t.  35.' 
I  Yet.  3.  ip,  20.  and  what  rcalbn  why  Be-, 
lievets,  all  Bdtevets  as  well  as  this  in  the- 
Text,  fliould  nor  be  tiiat  very  day :  in  which  " 
thev  die,  with  Chrift  in  Glory. 

Aig.  4.  Yourtbly^  And  Lafliy,  How  do  fuch 
delays  confift  with  Chrift^  ardent  iSBxcs  to' 
have  his  People  with  him  where  he  is  ?  And 
with  the  vehement  Longings  of  their  Souls  to 
he  with  Chrift?  Yon  may  fee  thofe  reHefted 
Flames  of  Love  and  defire  of  mutual  Enjoy- 
ment betwixt  the  Bridegroom  and  his  Spoufe 
in  Rin  aa.  t%  ao>.  Delays  make  their  Hearts 
fick.  The  Expe£tetton  and  Faith  in  which' 
the  Saints  die,  is  to  be  latisfied  then  \  and 
furelv  God  will  noc  deceive  them.  I  deny 
not  out  their  Glory  will  be  more  compleac 
when  the  Body,  their  abfent  Friend  is  rounic- 
ed,  and  made  to  (hare  with  them  in  tlirir 
Ibppine&  ¥et  that  hindeis  not^  bat  mean 

while 


Digitized  by  Google 


4 


Serm.  32. 


T/j^  fountain  of  Life. 


1^3 


wbUe  the  Soul  niay_^oy  iis  Glory,  wiiild\ 
Duft. 


Body  takes  in  Rett,  and  Ikeps  in  the 


Ujerence  i.  Are  Believeis  immediately  with 
God  after  thdr  Di£S>latioii,  then  htno  fur 

prizingly  e,!orkus  tail  Jlc.wcn  he  to  Dr/ii  Vrn!  |  S.iinrs  Jie  immed:ite!y  with  God»  OtlieiSIIIuft 


him  jo  mm  him  at  his  comim^  it  fiirreth  up 
the  dead  for  fm.  No  mote  Spom  nor  Plays, 
no  Cups  of  Wine,  nor  Beds  of  Pfeafure.  The 
more  of  thefe  you  enjoy  d  here,  the  more 
intolerable  will  this  change  ,  be  to  you.  It* 


Not  that  they  aie  in  it  before  they  think  ot  it,  be  immediately  wuh  Satan. 


Inference  3.  Hono  little  caufe  have  they  to 


or  are  fitted  vn  it,  no  they  have  (pent  many 

Thoughts  upon  it  before,  ;in.l  btcn  long  pre-  \  ft:ir  Death^  who  fhallbe  ichh  OoJ fo  foon  'fwr 
paiing  ibi  it  ^  but  the  juddcnncfs  and  great 
nefs  ^ the  change  is  amazing  to  oof  Thoughts. , 
For  a  Soul  to  be  now  here  in  the  Body,  ton- 1 

verling  wiiJi  Men,  living  amor^  fenlible  Ob  j  rather  ftoop  to  any  Mifery  here, 
je£bs  and  witlHit  a  few  moments  to  be  with  |  Sin,  than  die,  beciafe  they  are  af 


I  heir  Death?  Some  there  are  that  tremble  at 
the  Thoughts  of  Death.  That  cannot  endure 

to  hear  its  Name  mentioned,   That  would 

a«  to  any 
id  of  the 

the  Lord.  This  hour  on  Earth,  tire  next  in  the  j  exchange:  Rut  you  that  are  intercffed  in 
)(hird.Heavens.  Now  viewing  this  World,  and  1  Chrift,  need  not  do  ib.  Youcanlofe  nothing 
andn  Handing  among  an  innumerable  Company  by  the  exchange.  The  words.  Death,  Grave, 
of  Angels,  and  tlie  Spirits  of  the  Juft  Trade  per-  and  Eternity^  (hould  have  another  kind  of 
fei^.  O  what  a  cha^  is  thist  What!  but  Sound  in  your  Ears.  And  make  contrary  im- 
wii^  and  fee  God !  Gnnmend  thy  Soul  to  prefiions  upon  your  Hearts.  If  your  eartfalf 


Chrill,  and  be  transferred  in  the  Arms  cf  An- 
gels into  the  invifible  World,  the  World  ot 
^jrits!  To  live  as  the  Angels  of  God  ■  To 
live  without  eating,  drinking,  fli-eping!  To 
be  lifted  up  irom  a  Bed  of  Sicknels  to  a 
Throne  of  Glory  ?  To  leave  a  itnftl  trouble- 
ibme  World,  a  fick  and  pained  Body,  and  be 
in  a  moment  pcrtcdly  cured,  and  teel  thy 
fclf  perfeCldy  well,  and  free  from  all  Ttea- 
Hcs  and  DifteiTipers'  Vou  cannot  think  what 
this  will  be.  Who  un  tell  what  Sights^  what 
Apprehenfions,  what  Thoughts,  what  Frames 
believing  Souls  have  before  the  Bodies  rhey 
left,  arc  removed  itom  the  Eyes  of  their  dear 
liirviving  Friends. 

Isfi  rem  e  2.  Arc  Believers  immediately  with 
God  aftei  their  Diflblutioa?  Where  tbenJhaU 
XJjAelietxrs  be,  and  in  tohat  State  mil  they 
find  themf elves  immediately  after  Dejih  hath 
clojed  their  Eyes  I  Ah,  What  will  the  cafe  of 
them  be  that  go  the  other  way  > 

To  be  pluck'd  out  ok'  Hoiife  and  Body,  from 
amon^  friends  and  Comforts,,  and  thrult  into 
endlcis  Milerl^  into  the  dark  Vault  of  Hell 
never  to  lee  the  Light  of  this  World  any 
more.  Never  to  fee  a  comfortable  Sight. 
Kever  to  hear  a  joyful  Sound.    Never  to 
know  the  meaning  of  Reft,  Peace,  or  Ds- 
any  more.  O  what  a  change  is  here ! 
b  exchange  the  Smiles  and  Hoaours  of  Men, 
for  the  Frowns  and  Fury  of  God.   To  be 
cloathed  with  Flames,  and  drink  the  pure 
unmixed  Wrath  of  God,  who  was  hai  a  few 
days  {ince  cloathed  in  Silks,  and  lilfd  with 
the  Sweet  of  the  Creature,  how  is  the  fiate  of 
things  altered  with  thee?  It  was  the  lamenta- 
ble Oy  of  poor  Adrian  when  he  felt  Death 
approaching.  O  mv  poor  wandering  Soul, 
am,  whither  art  thou  now  going !  Where 
.  muft  thou  lodge  this  night !  Thou  ihalk  never 
x^iiha^  jeft  more,  never  be  merry  more ! 

Yoor  term  in  your  Houfes  and  Bodies  is 
out,  and  there  is  anothsr  Habitation  provided 
for  you  i  but  'tis  a  diltnal  one!  When  a  Saint 
dies.  Heaven  above  is  as  it  were  moved  to  re 
ccive  and  entertain  him  ^  at  his  coming  he  is 
leceived  into  cverlaliing  Habitations.  Into  the 
Inheritance  of  the  Saints  in'Light.  When  an 
Unbeliever  dies,  we  nuy  fay  of  him,  alluding 
to  j/dt.  14.  p.  UcU  jrm  btnsath  it  mmed  fw 
Vol.  L 


Oaaiiiinla 


nunqujm 
joco! 


Tabernacles  call  you  out,  you  fliall  not  be 
found  naked.  You  have  a  buildim  of  God,  an 
})oufe  not  made  mth  hanek,  eteruMin  the  lea- 
vens. And  it  is  but  a  ftcp  out  of  this  into 
that.  O  what  &ir,  fwect,  and  lovely  Thoughts 
fhould  yon  have  of  that  great  and  laft  changcl 
But  what  fpcak  I  of  your  fearlcfnefs  of  Deam? 
Your  Duty  lies  much  higher  than  that  far. 

Inference  4.  If  Beliewrr  are  mmdiatcly 
i6th  God^  after  their  Diff:!ution^  then  it^s  their 
Duty  to  long  for  their  Diffolmion,  And  cat 
many  a  hnging  look  tonarttt  their  Graver. 
did  Paul,  I  defirc  tj  he  Jijjbhed,  nnd  to  he 
voith  Chrif},  vohich  is  fur  better.  The  Advan- 
tages of  this  exchange  are  unfpeakable.  You 
have  Gold  for  Brafs^  Wine  for  Watery  Sub- 
Ifance  for  Shadow  •,  fblid  Glojy  for  very  Va- 
nity. O  if  the  Duft  of  this  Earth  were  but 
once  blown  out  of  your  Eyes,  that  you  m'ght 
fee  the  Divine  Glory ;  how  weary  would  you 
be  to  live  ?  How  willing  to  die?  But  then  be 
fure  your  Title  be  (bund  and  good.  Leave 
not  fo  great  a  Concernment  to  the  laft.  For 
though  it  is  confefled  God  may  do  that  in  an 
hour,  that  never  was  done  all  your  days,  ye: 
it  is  not  common.  Which  biing^  us  to  out 
third  and  laft  Obfervation. 

Doft.  3.  Thit  God  may,  though  he  feldcme 
doth,  prepare  Men  for  Glory,  immediate^ 
before  their  Dijfolution  by  Death. 
There  is  one  Parable,  and  no  rrorc,  th^ 
fpeaks  of  fbme  that  were  called  at  the  laft 
hour,  Mattb.  ao.  p,  10.  And  therefore  is  this 
one  Inftance  in  the  Text,  and  no  more ;  that 
gives  us  an  account  of  a  Perfbn  fb  calfd.  We 
acknowledge  God  may  do  it,  his  Grace  is  bis 
own.  He  may  difpenle  it  how,  and  where 
he  pleafeth.  We  mutt  always  filve  Divine 
Prerogative,  Who  fhall  fix  Bounds,  or  put 
Limits  to  free  Grace,  but  God  himlelf,  whole 
it  is  >  If  he  do  not  ordinarily  fhew  fuch  Mer- 
cies to  dying  Sinners  (as  indeed  he  doth  not) 
yet  it  is  not  becaule  he  cannot,  but  becaufe  he 
will  nor.   Not  becaufe  their  Hearts  are  fo 
hardned  by  long  cuftom  in  Sin,  that  his  Grace 
cannot  break  tliem  §  but  becaufe  he  moft  iu(t- 
ly  with-holds  that  Grace  from  them.  When 
bleflled  Mr.  Bilney  the  Martyr,  heard  a  Min!- 
Iter  preaching  thus.   O  thou  old  Sinner,  that 
haft  iam  thde  fifty  Years  rotting  io  thy  Sia, 

Y  a  do^ft 


- 1  J' 


L. 


the  F^afiim  fjf  Uff* 


do'ft  thou  think  now  to  be  lived?  That  the 
Blood  of  Chrilt  fliall  6ve  tbee>  O,  laid 
lAx.Bilney^  what  preaching  of  Chrift  is  this! 
If  IMd  heard  no  other  preaching  than  this, 
wbitlmd  lMpoineofne?  No,  no  old  Sinners, 
or  young  Sinners,  great,  or  Imall  Sinners  are 
not  to  be  beaten  off  Irom  Chntt,  but  encour- 
to  Repentance,  and  Faith.  Eor  who 
knows  but  the  Bowels  of  Mercy  may  yearn 
at  lalt  upon  one  that  hath  all  along  rejefted 
it?  This  Thief  Viis  as  unlikely  ever  to  ^cAvt 
Mercy  hut  a  tew  hours  before  he  died,  as  aoy 
Perfon  in  the  World  could  be. 

But  furely  this  is  no  encouragement  to  neg- 
left  the  prcltnr  Se  ilbns  ot  Mercy,  becauie  God 
may  ifiew  Mcxcy  hereaiiei.  To  negleft  the  or- 
dinary, hecsufi  God  fbtnetttnes  manifciis  his 
Grjce  in  wjv*^  cyrrTorrlinary.  Many  I  know 
}iu ; .  iuxdcned  ihcmluives  in  ways  of  Sin  by  this 
Example  of  Mercjr.  Bor  what  God  did  at  this 
Tjme,tor  this  Nia  n  ,cannot  ]>e  expe£\ed  to  d  one 
ordinarily  for  us.  Aiid  the  Reafons  theieoi  are, 

Heafon  i.  F/W?,  Becaufe  God  vouch- 
iljfed  us  the  ordimry  and  Oandin?  means  of 
Grace,  which  he  1  Kid  nor  i,  and  ihcredore  we 
cannot  expeQ  i  jch  extraorduiary  and  imufual 
Converfions  as  he  ImcI.  This  poor  Creature 
never  heard  in  ail  likeiiiiood  one  Sermon 
preached  by  Oirift,  or  any  of  the  Apoftles. 
He  lived  the  Life  of  a  High  way-Man,  and 
concerned  iiot  luinklt  ab(  ut  Religion  ^  but 
we  have  Qirift  preached  treely  and  conftanc- 
ly  in  our  Aflfemhlies.  We  have  Line  upon 
Lme,  Precept  upon  Precept  And  when  God 
aflfords  the  ordinary  Preaching  oi  tiie  GolpcL 
he  doth  not  ufe  to  work  Wonders.  When  If- 
rati  was  in  the  WUdernels,  then  God  baie;! 
their  Bread  in  Heaven,  and  clave  the  Rocks 
to  give  them  Drink  j  but  when  they  came  to 
Canaan,  where  they  had  the  ordinary  means 
of  Subnitence,  the  AUnna  ceafed. 

Reafon  2.  Secondly^  Such  a  Converlion  as 
this  may  not  be  ordinarily  expe^ed  by  any 
"MxtL^  becaufe  fuch  a  time  as  that  mil  never 
come  agaia.  It*s  poflible  if  Chrift  were  to 
die  again,  and  thou  to  be  Crucified  with  him, 
thou  mightcft  receive  thy  Convafiom  in  fudi 
a  miraculous  and  extraordinary  way :  But 
Chrilt  dies  no  more.  Such  a  day  as  that  will 
never  come  again. 

Mr.  Vcnner  in  his  excdlent  IMlcourfe  upon 
this  Point,  tells  us,  That  as  this  was  an  ex- 
traordinary Time,  Chrift  beuig  now  to  he  in- 
ftalled  in  his  Kingdom,  and  crowned  with 
Glory  and  Honours  ^  io  eytraordioaiy  Things 
wennowdoae^  asiiHienlQns^areaxmneo) 
the  Streets  are  richly  hanged  -,  the  Conduits 
jun  with  Wine  ^  great  Maletado^  are  then 
paidoned)  for  then  they  ftiew  their  Monifi- 
cencc  and  Bounty  •,  it  is  the  day  of  the  gbd- 
nefi  of  their  Hearts.  But  let  a  Man  come  at 
another  time  to  the  Conduits,  be  (hall  ixA  no 
Wine,  but  ordinary  Water  there.  Let  a  Man 
be  in  the  Go^i  at  another  time,  and  he  may 
be  hang*d  \  yea,  and  hath  no  reafon  but  10 
expeft  and  prepare  for  it.  What  Chrilt  did 
now  for  this  Man,  was  9t  ita  exmotdinaTy 
Time. 

Reafon  3.  Thirdly^  Such  a  Converfton  as 
this  may  not  otdiflaiyiy  ^e  e]y;iG^!ed»  tot  as 


fuch  a  Time  will  never  come  again,  ib  litxsK 
will  never  be  the  like  jKeafon  for  fuch  a  Gon- 
verfion  any  more.  Chrift  converted  him  up- 
on the  Crols,  to  give  an  iMtance  of  his  Di- 
vine Power  at  that  tioae  when  it  wssalmoft 
wholly  douded.  Look  as  in  that  Day  the 
Divinity  of  Chrilt  Uakefonh  in  feverai  Mira- 
cles, as  the  pfeternatural  Eclipfe  of  the  Sun. 
The  great  Earthquake,  the  rending  of  the 
Rocks,  and  Vail  ul  the  Temple  So  in  the 
Converlion  of  this  Man  in  fiich  aa  eKtrao«ii> 
nary  way  and  all  to  give  evidence  of  the 
Divinity  oi  Chrift,  and  prove  him  to  i>c  the 
Son  of  God  whom  they  crucified.  But  that 
is  now  fufRcicntly  confirmed,  and  there  will 
be  no  more  occahon  for  Miracl«^  to  evidence 
it. 

Reafon  4.  founl'ly  None  hath  Reafon  to 
expeQ  the  like  Convcriion,  tiiat  ciiK^ys  the 
ordinary  means  j  beanfe  tfaoi^  in  m&  Con- 
vert we  have  a  P  itrem  of  what  free  Grace 
can  do,  yet  as  Divuies  pertinently  oblc^e,  it 
is  a  Pattern  without  a  Promiie.  God  uA 
not  added  any  Promife  to  it,  that  ever  he 
will  do  io  for  ai)y  oiber.  And  where  we 
have  noc  a  Promiie  to  encomge  onr  Hope^ 
our  Hope  can  fignifie  but  little  to  as, 

Lnjerence  1.  Let  thofe  that  have  found 
Mmf  m  tbe  Evtmug  if  their  tife,  odmM 
fhe  (i(traordinary  Grnce  that  therein  hath  ap' 
l)t\j.rtJ  to  tbcm.  O  that  ever  God  (liouki  ac- 
cept tiiL  Bran,  when  Satan  hath  had  the  Flour 
ot  thy  days!  The  forcmenrioned reverend  Att» 
thpr  tclis  us  of  one  /lUrcus  Cajus  ViSor'utr^ 
a  vecy  aged  Man  in  the  Primitive  Tinies,  who 
was  com^erted  from  Headieidfin  toCiuiftia* 
nity  in  his  old  Age.  This  Man  came  to  Sim- 
^manus  a  Minimr,  and  told  him  he  heartily 
owned  and  embraced  the  Chriftiac  Faith.  But 
neitho:  he  nor  the  Church  would  truft  him 
for  a  long  time.  And  the  Reafon  was  die 
unufualnefi  of  a  Converfion  at  fuch  an  Age. 
But  after  he  had  given  then  good  Evidence 
the  reality  thereof^  there  were  Acclamations 
and  dr^g  of  Pfalins,  the  People  every  wbeio 
crying,  Marcut  Cajus  Vidonus  is  become  a 
Ciiriftian.  This  was  written  for  a  wonder. 
Ohj  if  God  liave  wrought  fuch  wondn  us  Sal- 
vauons  for  any  of  you,  what  caule  have  you 
to  do  mofe  for  him  than  others!  What^  to 
j^uck  you  out  of  Hell  when  one  Foot  was  in  f 
To  ai^ear  to  you  at  ki^  when  fo  lurdned  by 
long  cuftom  in  Sin,  that  one  might  &y,  Ctn 
the  Ethiopian  change  his  hue^  or  the  Lrcpard 
bis  J  pot  if  O  what  riches  of  Mercy  have  ap- 
peared to  youl 

hfirence  2 .  'Let  this  convince  and  jiartfe 
fuch  ijs  roen  to  their  gray  liairs  remain  m  an 
^unconverted  State^  vmo  are  xnhere  tbey  w«fi 
when  they  firfi  came  into  the  Worlds  yea^  ta^ 
ther  farther  off  by  much. 
I   BadiiBk  your  felves,  ye       are  full  of 
'days,  and  fiil!  of  Sin  ^  whofe  time  is  almoft 
done,  and  your  great  Work  not  yet  begun. 
Who  have  but  a  lew  Sands  mote  In  the  upper 
part  of  the  Glafi  to  run  dcivn,  and  then  your 
Converlion  will  be  impolhble.  Your  Sun  i$ 
fitOBg,  your  Night  is  ooanng;  the  Sha<kMfl 
of  the  hwning  are  ftretched  out  upon  you  \ 
yo^  have  one  Foot  in  tbe  Grave,  and  tho 

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TCbe  Sammu  af  Life.., 


16$ 


ScBpCf 


oibtT  in  Hell.  O  ihink  if  all  "Senfe  and  Ten- 
im)d&i3fS\r)^  iwitheicd  Jip,  ^ts  wdlas  natu- 
nd-lliadiiv^i  diink  4ridt 'yoor  ilelve&,  how 
i^l  a  caTe  you  are  in.  God  may  do  WonJeis, 
kutbcy^e  aoc  leen  evtry  day  j  iken  they 
iradd  ctaft  «>  -be  wonand  («t.  O  'ftrhe^ 
Ihrive  while  you  have  a  litde  Time,  and  a 
im  Hcks  aad  Means  m>xs.  Strive  to  get 
lint  Wqhe  «CDorap^iKd  voir.dnt'vns  sever 
done  yet.  Defer  it  no  loqgpi^  joa'4Blve4one 
^  too  rouioh  already. 

ft  A»y  be  (to  ii&'Semeitz  Expnffion)  you 
have  been  thi^fe  fixty,  feveniy,  or  eighty 
j^eus  .begtnmng  to  live,  about  co  ohenge 
your  naSice  ^  but  hitheno  you  filll*continue 
the  lame.  lk>  not  you  fee  how  Satan  hath 
suUfid  <aad  cheaiced  you  wuii  vain  f^uipoies 
nl  4e'teh  irou^t  you  to  the  ^eiy  ninks 
of  the  Gm^e  and  Hell '  O  'tis  tmic  now  to 
mke  a  Qaa^  and  pouie  a  iitrle  where  you 
ve,  <aad'fa«luK*lie  kidi  kpogtu  you.  The 
Lord  at  lall  give  yea  an  E]«-toiee^  and 
iieart  tocoAhder. 

'U^Bpemce  La{lly,  Lrr  i}nxhe  it  etUmud 
cMtt<m  to  all  young  ones  to  begin  ivtth  God  be- 
tmcy  sftd  uke  hud  «f  4el^  'tUitbt  lefi^jfo 
m  mw^r  ihoufamit  hSve  ame  h^rt  tbrm  to 
ihi-ir  siermaJ  ruin.  Now  is  your  time,  if  you 
deike  co  be  ia'Chiiili  if  you  have  any  lenle 
of  akeiwd^andimRh  or  eternal  Things  up- 
on your  Hearts.  I  know  your  Agp  is  volup 
WMSk  aial  deikhts  not  in  the  lerious  thoughts 
flf  AadiaodlBennty.  You  are  more  inclined 
•>  noind  your  Pka(uKs»  and  leave  th@fe  grave 
aad  f^ou8  matters  to  old  Age.  fiat  let  me 
j^uade  you  againft  that,  by  thefe  Cbnfidera- 
tk>ns. 

Rrft,  Uh  %  to      fiofinefi  ^  Rdigioo 


now,  becaufe  this  «  the  moulding  Age.  Now 
vour  Httits  ate  cbkIbt,  and  your  Mti^tlc»is 
Howiog.  Vthe  Time' when  yeu  tare 
nolt  likely  to  be  wrought  upon. 

Secmdfy.,  Now,  becaafe  this  is  the  frceji 
Ftirt  of  yoar  Tiine.  k  is  hi  the  Morning  of 
your  Life,  as  h  ttu  Mornin?  of  rhe  Day.  If 
a  Man  have  any  Buline^  to  be  done,  let  him 
take  ^  Montnig  for  h.  Tor  in  iiie  after 
part  of  the  day  a  hurry  of  Bufinels  comes  on, 
io  that  you  either  Ibi^et  it,  or  want  oppor- 
tunitv  -for  it, 

Thirdfy.,  Now,  hecauic>'c;xr  Ufe  is  iirimcdi- 
ateiy  uncmda.  You  are  not  certain  that  ever 
you  ftal  adain  tlie  Years  of  yoor  fiiiAefs. 
There  arc  Graves  in  rhc  Church  v  ird  juft  of 
your  length.  And  iikuUs  of  aU  forts  and 
fees  io  Qotgothd^  as  the  Jews  PtweA 

¥ourihly\  Now,  becaufe  G  ./  r  ^t  /pare 
you  becoMje  you  are  but  young  Sw/ters^  /Uric 
Skniers^  if  you  tfie  Cbrijflpfi.  ^fjooateiiot 
as  you  think  old  (.noagh  to  mind  Chrift,  fure- 
ly  if  you  die  Chriftleis,  you  are  old  enou^ 
to  be  Atamsd.  Tboe^  the  ftnll  fpray,  as 
well  as  great  logs  in  the  fire  of  Hdl. 

ti/tbiy.,  Now,  hccsnAh  your  JLifr  wU  be  the 
more  tminentfyvfeful^  ondfertneeMe  toQoi^ 
xshen  you  kncm  hi.'r,  5:  ;!f;u\  and  begin  rciih  him 
earfy,  Aufim  repented,  and  lohavenoBW 
tiionCmds  finoc  '^kn^  that  he  'b^lin  lb  iMi^ 
and  knew  God  no  fooner. 

Sixihiy.,  Now,  beetle  your  life  mil  be  tlu 
ffoeeter  toyou^  iibietime^wtrf^of  ir  k  ifedi- 
cote  J  to  the  Lord.  The  firft  i'ruiti  lin£litie 
die  whole  Harvdt.  This  will  have  aiiveBt 
Influence  into  all  yoar  days.  ^Ruuevft 
Chunges,  Straights,  ^ItelllilRfiMiasy  af- 
terwAidsaoedt  until. 


Scnn.33, 

Opcflj  tht 
fatrtb  cx- 
(tSentfaf- 


SERMON  XXXIII. 

MATTH.  XXV«.  4*. 

And  ahtat  the  niittb  hwJtfttS  triid  oittthlfd  vutt, 
tag,  Eii,  Eli,  iamft  fabAchtaoi  f      is  t$  /«/,  m) 

Gtd,  ay  God,  whj  i/afi  tbeu  ftujakeit  me  ? 


T 


HIS  Vetfe  contains  the  foui  w  me 
motable  faying  of  QiKift  upon  the 

Croft.  Words  able  to  n-nd  the 
hardeft  Heart  in  the  World.  It 


Noo  igno- 
ro  quidcm 
mba  hze 

is  the  Voice  of  the  Son  of  God  b  in  /^ony. 
■Kuftt-  His  Sufferings  were  great,  very  great  bdbrc, 
fla  verlan- but  never  ;in  that  Extremity  as  nowj  when 
•^«<^<^-    tliis  heaven-iendiog  and  heart-melting  out  cry 
brake  from  him  upon  theCrofs,  Eli,  Eli.,  Li 
mapbachtami  lo  which  words  are  confidera- 
bk,  the  dme,  matta  and  manner  <€lliis  his 
iitd  Complaint. 

I'/A^,  The  time  when  it  was  uttered  j  about 
tU  mtitb  tmur^  Q,  ft)  abom  ihne  of  the  Clock 


afcvr  Noon.  For  the  jews  divided  the; 
Night  into  feur  Qyattet^  Or  Watches:  So 
they  divided  the  Day  in  Hi*  manner  intb  four 
Qtiartcrs^  or  greater  Hours.  Which  had  their 
Names  from  that  Hour  of  the  Day  that  doC 
ed  the  Qparrer.  So  that  beginning  their  ac- 
count ot  their  Idler  Hours  from  lix  io  tbd 
Morning,  which  with  thefh  was  the  Hrfti 
their  ninth  Hour  anfwer'J  to  our  third  after  : 
Noon.  And  this  is  heedtiilly  mark'd  by  th^ 
Evangelifts  on  purpofe  ao  (hew  us  how  long 
Chrifl  iianged  in  dilhefi  upon  theCrofi,  k  th 
in  Sual  and  Body,  which  at  Icail  wd^  full 
thfCB  HMA  Jmmit  thi  dndJIrhetQof  his 

•  Soul 


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i66 


The  fountain  of  Life, 


Vol.  h 


Soul  was  lo  ilU-  i  didrefled,  and  overwhelm- 
ed s  tliat  tl^i^  dolctul  Cry  brake  from  his  Soul, 
in  bitter  Anguifh,  My  God,  my  God,  Sec. 

Srco;:J!)\  TItj  in  urcr  of  the  Complaint.  It 
is  not  ot  the  crui;i  ioiturcs  be  felt  in  his  Bo- 
dy, nor  of  the  Sco&  and  Reproaches  of  his 
j  Name^  he  mentions  not  a  word  of  thefe, 
•  they  were  are  ail  Iwallowcd  up  in  the  Suffer- 
ings within,  as  the  River  is  fwallowed  up  in 
ihc  Sc.i,  or  the  Icfllr  Flame  in  the  greater. 
tk  fccms  to  sicgkcl  all  ihele,  and  only  com- 
plains of  what  was  more  burdenforoe  than  ten 
thoufjnd  Cr jHl?.   Even  his  Father's  deferting 
him,  M)  t  '  v/,  /;.)  Gcd^  txhyhufithoujorfaken 
w'  It  is  X  more  iiiward  Trouble  that  bur- 
d-tii  liim,  iXiikiicls  upon  his  Spirit,  the 
hidings  ol  God's  Vatc  from  him,  an  Afflidion 
he  was  totally  a  Stranger  to,  till  now.  Here 
he  lays  his  fland  in  this  Complaint.  _  This 
was  the  pained  Plate,  to  which  he  points  in 
Ais  dolorous  Ou^Cly. 

T}Ard!y,  The  manner  in  which  he  utters  his 
lad  Complaint,  and  that  was  with  a  remark- 
aMe  Vthemency^  he  cried  with  a  loud  Voice, 
not  like  a  dyinp,  Man,  in  whom  Nature  was 
Ipent,  but  ai  onu  lull  of  Vigour,  Life,  and 
Senfe.  He  gathered  ail  his  Spirits  together, 
ftirred  up  the  whok  Power  of  Nature  when 
he  made  this  grievoui  Out  ay.  There  is  in  it 
alfo  an  emphdtical  ReditpScatm^  which  fhews 
with  what  vehcmencv  it  was  uttered.  Not 
fingly,  my  God,  but  he  doubles  it,  niyGod, 
my  God,  as  diftrefled  Perfons  ule  to  do.  So 
Eliflni,  when  E/iJah  was  feparated  from  him 
by  the  Chariots  and  Hotfcs  of  fke,  cries  out, 
niy  Father,  Father. 

Nay,  moreover,  to  eticreifc  the  force  and 
vehemency  of  this  Complaint,  here  is  an  aj- 
feiiiondte  Interrogation:  Why  haji  thott  for 
Jaken  mc  ?  Qpcl^ions,  efpccially  luch  as  this, 
are  full  of  Spirits.   It  is  as  ii  he  were  lur- 
priled  by  the  l^rangenefs  of  this  Affliaion; 
And  rouzing  up  himfelf  with  an  unufual  ve 
bemency,  turns  himfelf  to  the  Father,  and 
\  cries,  why  lb,  my  Father  j  O  what  do'ft  thou 
\  mean  by  this  "-'  What,  hide  that  Face  from  mc 
I  that  was  never  hid  before !  What,  and  hide  it 
fix)m  me  now,  in  the  depth  of  my  Torments 
and  Troubles!  O  what  new,  what  ftran^e 
things  are  thefe !  Laltly,  Here  is  an  cbjtr^  a- 
lie  Variation  of  the  t  angiiaBB  In  which  this 
anonifhing  Complaint  was  uttered.   For  h-j 
Ibeaks  both  Hebrcic  and  Syriack  in  one  Bicath, 
Eli,  EH,  Ima,  are  all  Hebrew,  Sabachtani  is 
a  Syriack  word,  ufed  bete  fof  empbaiis  iake. 
Hence  we  obferve, 
Doft.  That  God  in  defign  to  he^hten  the 
SufTeriniis  of  Otriji  to  the  urtrrmoft,  for- 
Jo0K  htm  m  the  time  oj  hisgrcatejl  Di 
ftrefs  ',  to  the  unfpetMbU  J^0m  and 
An^u  'ifn  cfhh  Sou!. 
This  f  ropotition  lliali  be  confidered  in  three 
Parts.  The  Defertion  it  felf  The  Dejign  or 
end  of  it.  The  ^eU  and  iaflnawe  it  had  oa 
Chnft. 

f/r/?.  The  Defiftion  it  felf.  Divine  De 
lertion  generally  confidered  is  God's  with- 
drawing bimlelt  from  any,  not  as  to  his  Ef 
fence,  that  fills  Heaven  and  Eanh,  and  con 
fiantly.temaii]s  the  fime.  But  it^  the  with' 


drawn^c  of  his  Favour,  Grace,  and  Loveii 
When  thefe  are  gone,  God  is  faid  to  lie  gone; 

And  this  is  done  two  ways,  cither  ahfolutely, 
and  wholly,  or  refpeSively,  and  only  as  to 
mamfeflation.  the  ftft  ienfe,  Devils  ate 
forfaken  of  God,  They  once  were  in  bis  Fa- 
vour and  Love,  but  tbey  have  utterly  and  fi- 
nally lotl  it  God  h  fb  writhdrawn  ftom 
them,  as  that  he  will  never  take  them  into 
Favour  any  mote.  In  the  other  ienfe  he 
fbmetim^  forlaltes  his  deaieft  Gifldren,  ( i.  e.) 
he  rtmov  all  fvveet  Manifeftations  of  his 
Favour  and  Love  for  a  tune,  and  carries 
it  to  them  as  a  Stranger,  though  his  Love  be 
rtill  the  fame. 

And  this  kind  of  Defenion  which  is  re- 
fpeftive,  temporary,  and  only  in  regard  of 
Manillftation,  is  julfly  diOinguifhed  from  the 
various  ends  and  defigns  of  it,  into  Pr^ational^ 
Caittiotial,  Cajiigatory,  and  Tenal.  Frobational 
Deferttons  are  only  tor  the  proof  and  trial  of 
Grace.  Cautional  Defertions  are  defigned  to 
prevent  Sin.  Cajiigatoty  Defertions  are  God's 
Rods  to  chafUze  his  People  for  Sin.  Penal  De- 
fertions  are  fiich  asare  intli£led  as  the  juff  reward 
of  Sin,  for  the  Reparation  of  that  wrong  Sin- 
ners have  done  by  their  Sins.  Of  this  ibrt 
was  Chril^'s  Defertion.  A  part  of  the  Curfe, 
and  a  (pecial  parr.  And  his  bearing  it  was  no 
fmall  put  of  the  Repantioo^  or  &tisfi£ki«i 
he  made  tor  our  Sins. 

More  particularh',  to  open  the  Nature  of 
this  Defertion  of  CbtiA  by  his  Father,  there 
being  much  of  intricacy  and  diffiailry  in  it.  I 
lhall  proceed  in  the  Explication  of  it  Nega- 
tively  and  Pojitivcly. 

lit- ft ^  Kcgiitivc/y,  when  Chrill  cries  out  of 
God's  forlakuig  him,  be  djili  mean  that  he 
bad  dijfoloed  the  ^erfomi  \jmon  of  the  two 
Narures.  Not  as  if  the  marriage  Knot  which 
united  our  Nature  to  the  Perfon  of  Chrift 
was  looled,  or  a  Divorce  made  betwixt  them. 
No,  for  when  he  was  forkaken  of  God,  he 
was  itili  true  aud  real  God  man  in  one  1\t- 
fon. 

Sec-ynd!y,  When  Chril  be-vails  the  Fatlier's 
loilaking  him,  he  doth  iiut  in.j.'.  that  he  gul- 
led may  the  Prop  of  drvine  Support  from  hin% 
by  which  he  had  'till  then  endured  the  Tor- 
tures and  Sufierings  that  oppreffed  him.  No^ 
though  the  Father  delerted,  yet  he  fliU  fop* 
ported  him.  And  ff>  much  is  intimated  in 
thclc  Words  of  Chnlt,  tli,  wnicii  ligni- 
lies  my  ft rong  one,  my  ffroi^  oae. .  God  was 
with  him  by  wiy  ot  Support,  when  with- 
drawn as  to  Maniii-itatioiis  of  Love  and  fa- 
vour. In  refpeft  of  God's  fiipporring  Pre- 
fence  which  was  with  Chrifi  at  rhis  time-,  it's 
laid,  Ila.  4;.  i.  titiwid my  Servant  whotn  I  up' 


hold,  and  John  16.  32.  1  am  m  akfu,  but  my 
father  is  with  me,  So  that  ^  caiiaoc  be  the 

meaning  of  it. 
'Thirdly,  Much  lefi  is  it  his  meaning  that 

God  had  left  him  ^  a*  to  r:^'rr-ent  G/\uy  an  J 
Sandification.  Recalling  Uku  Spirit  of  Holi- 
nefs  which  had  anointed  him  above  his  Fel- 
lows. No,  no:  When  he  wj.  t  Jt^iken  ho 
remained  as  holy  as  ever,  iic  had  indeed 
lefs  comforr,  but  not  lefs  holinels  than  before. 
Such  a  Ddeition  had  initatcd  and  made  void 

the 


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Senn.  3?.  Tbc  Fmntainsf  Life^  167 


die  voy  end  of  his  I>eatfa.  And  his  Sacri6oe 

could  never  have  yielded  fuch  a  fiagianc 
Odot  to  God  as  it  did,  Ef^.  5.  2. 

l^irthfyy  The  Love  otGod  wan  not  lb  with- 
diawn  from  Chrift,  as  th.ir  the  father  h.uf  note 
no  Love  for  binty  nor  Delight  in  bitn.  That's 
impoffible  ^  he  can  no  more  ceale  to  lore 
Chrift,  than  to  love  himlelf.  His  Love  was 
not  turned  into  Wrath.  Though  his  Wrath 
only  was  now  manifefted  to  him  as  our  Sure* 
ty  ^  and  hid  his  LoTc  fiom  hiffi,  as  his  be 
loved  Sod. 

fifthly.  Nor  was  Qirift  forfaken  fy  Nr  Fa- 
ther ;  "v,  upon  what  account  foevor  it  was 
that  he  was  fotjalten.  No.it  was  Uit  tor  a  tew 
Hours  tint  the  dark  Cloud  dwett  oVer  his 
Soul :  It  fbon  pafs'd  nway.  And  the  briglit 
aod  ^Qxious  Face  ot  God  Ihone  forth  again, 

hnght  as  ever,  Ffalm  22.  i,  24.  Compar- 
ed. 

Sixthly^  And  Laftly^  It  was  not  a  mutual 
Befertion  or  a  Ddertion  on  both  Parts  ^  the 

Father  fbifook  him,  but  he  fbrfook  not  his 
Father.  When  God  withdrew,  he  followed 
him,  crying,  Jiiy  Gody  my  God. 

Yet  to  Ip^k  pofitively  of  itj  though  it 
did  not  diifolve  Uie  Ferlbnal  Union,  nor  cut 
«^Divine  Supports,  nor  remove  his  Inherent 
Gract,',  nor  turn  his  Father's  Love  into  Hatred, 
nor  continue  for  ever,  nor  yet  was  it  on  both 
Parts,  Cbrifl's  fbr&king  God,  as  well  as  God 
ftgrfaking  Chrift  5  yet  I  fay  it  was, 
^  Kr/?,  A  very  fad  Deferthn,  the  like  unto 
which  in  all  relpe6b  never  was  experienced 
by  any,  nor  can  be  to  the  end  of  the  World. 
ML  his  other  Things  were  but  (mail  Things  to 

~L       j'^'*^'  ^^^y        ^1^^      Body,  theft  upon 
his  Soul.  They  came  from  the  Hands  of  vile 

,  ti^*"  MeD,  this  from  the  Hand  of  a  dear  Father. 
'*  He  fijflfered  both  in  Body  and  Soul  j  but  the 
Suflerings  of  his  Soul,  were  the  very  Soul  of 
his  Suflerings.  Under  all  his  other  Suflerings 
he  opened  not  his  Mouth,  but  this  touch'd 
the  Quick,  that  he  could  not  but  cry  out,  Aly 
God^  my  God.  why  hnji  thou  forfaken  me? 
X.  Secondly^  As  it  was  &d,  fo  //  tvas  a  fcnal 
Tkfertion^  infli£hd  on  him  for  latisfeftion  for 
tliofe  Sins  of  ours,  which  deferved  thir  God 
fhould  fbrlake  us  tor  ever,  as  the  damnt-d  die 
forlaken  by  him.  So  that  this  Cry  (as  one 
obfeives)  was  like  the  perpetu.u'  Shnck  of 
them  that  are  call  away  lor  cvtr.  This  was 
that  Hell,  and  the  Torments  of  k  which 
Chrift  our  Surety  fufieted  for  us.  For  !ook 
as  there  lies  a  twofold  Milery  upon  tiic  damn- 
ed in  Hell,  viz.  Pain  cf  Senfe^  and  Tain  of 
Lofs.  So  upon  Chrift  anfwerably  there  wjj 
not  only  art  Impreffion  of  WraiL  but  aijo  a 
SttbfiraQion  of  vBithdramment  of  all  fenfible 
iaoout  and  hove.  Hence  it's  fiid  by  himfelf, 
^i^n  12.  27.  And  now  my  Soul  tsWcj«t<m  is 
troubled.  The  word  fignifies  troubled  as  they 
that  are  in  Hell  are  tronhled.  Tho-jgh  God 
did  not  leave  his  Soul  ia  Hdl,  as  others  arc 
he  having  enough  to  pay  the  Debt  which 
they  have  not,  yet  in  the  Torments  thereof 
at  this  tune  he  was.  Yea,  in  Sutleiings  at 
this  time  in  his  Soul,  equivalent  to  aU  that 
which  our  Souls  Ihonld  have  fn&Kd  there, 
to  ail  tternity. 


T6«r<//y,  bvm  a  Dejertion  thattoaa  real^^^ 

and  not  0itious.  He  doth  not  pcrlonatc  a  de-  "^'^.'^^ 
ferted  Soul,  and  Ipeak  as  if  God  had  wiih-qd^i^''' 
drawn  the  comfbftable  finfe  and  infloeoce  of »  i  piti« 

his  Love  frr-rn  him;  but  the  thing  was  lb  in- «'«el»*«fc' 

deed.  The  Godhead  leftraincd  and  kept  back 

for  Ais  time,  all  its  Joys,  Comforts,  and"°",°u,J 

SenfeofLove  from  the  Manhood;  yielding opinionc 

it  nothing  but  fupporr.   This  bluer  doleiiji<'<ci'XM[um 

Ottt-oy  of  Chrill  gives  evidence  enough  of 

the  reality  of  it.   1  ie  did  not  feign  but 

the  butdenfomene^  of  it.  jim.  CM*. 

Emrthfy^  TOj-  Defettwnfeffatft  hi  the  time  y 
of  Ojrifl's  great cj}  need  of  Coirfort  that  ever 
be  bad  m  all  the  time  of  bit  Life  on  Earth. 
His  Fadier  fbrfook  him  at  that  time,  when 
all  earthly  Comfijrts  had  forfiken  him  ;  and 
all  outward  Evils  bad  broken  in  together  up- 
on bin).  When  Men,  yea,  the  belt  of  Men, 
Hood  afar  o9[\  and  none  but  barbarous  Ene- 
mies were  about  him.  When  Fains  and 
Shame,  and  all  Mileries  even  weighed  hkn 
down,  then  even  then  to  compleat  and  iiUup 
his  Sutferings,  God  ftand^  alar  oH;  too. 

fifthly^  And  Laitly,  It  war  fuch  a  Defertion  X 
at  left  him  only  to  the  Huj'poris  of  his  E:ifh. 

He  had  nothing  elte  now  but  liis  Father's  Co- 
venant and  P^wnffc  to  hang  upon.  And  in* 
deed  as  a  judicious  Author  pertinently  ob- .Wr.  Cifc'i 
lerves;  the  taith  of  Chrift  did  feveral  ways  correirm 
aft  and  manifeft  itfelf,  in  thcfe  very  words 
of  Complaint  in  the  Text.  ^'  *'*  '  ' 

For  though  all  comtbrtable  Sights  of  God, 
and  Senfe  of  Love  were  ofaftrnded,  yet  you 
fee  his  Soul  cleaves  fducially  to  God  for  all 
that.  My  God,  8cc  Though  Senfe  and  Feel- 
ing fpeak  as  well  as  Faith  j  yet  iaith  fpeaht 
firfl.  My  God,  before  Senfe  fpeaks  a  word  of 
his  forlaking.  His  Faith  prevented  the  Com- 
plaint and  &nfe,  and  though  Senfe  comes  in 
afterward  with  a  word  of  Complaint,  yet 
here  are  too  mords  cf  Faith,  to  one  of  Senfe. 
h\s.  My  God,  my  God,  and  bat  one  word  of 
fbrfaking.  As  his  Faith  ipake  firft,  fo  It 
fpake  twice  when  Senfe  and  Feelii^  Ipake  but 
once.  Yea,  and  as  Faith  (pake  firif,  and 
twice  as  much  as  Senfe,  fo  it  fpake  more  con- 
fidently than  Senfe  did.  He  lays  a  confident 
Claim  to  God  as  his  God ;  My  God,  my  God, 
aad  only  Queries  about  his  forlaking  of  him ; 
UHy  haft  thou  forfaken  me?  This  is  fpoken 
more  dubioullv,  the  former  moft  conndeilt- 

To  be  fhort,  his  Faith  laid  bold  on  God,  un- 
der a  mcji  fun  able  Title,  or  AitrHmte,  Eli, 
Eli,  my  ftrong  one,  my  ftrong  one,  7.  d.  O 
thou  with  whom  is  infinite  and  everlafting 
Strength,  thou  that  haft  hitherto  fupported  my 
Man  hood,  and  according  to  thy  Promife  up- 
held thy  Swvant  ^  what,  wilt  thou  now  for- 
fake  me  ?  My  ftrong  one,  I  lean  upon  thee. 
To  thefe  Supports  and  Refiiges  of  Faith  this 
Defeition  fhur  up  Chrift.  By  thefe  Thine 
he  ftood  when  all  other  vifible  and  fenfible 
Comforts  fhrunk  away  both  from  his  Soul 
and  Body.  This  is  the  true,  though  brief  Ac- 
count of  the  Nature  and  Quality  of  Chrifl's 
Defertion. 

SeconJ^y..  In  the  next  place  let  us  confiicr 
the  Defii,ns  and  tnds  of  it  5  which  were  prin- 

dpally 


1^8 


tbi  f^mtain  of  Life, 


VoLL 


cipally  SatisfaUien  and  Sanffln.  iU!  n.  Sjnf 
[Mlionjor  iooje  Sins  of  ours  ubicb  dejeroed 
that  we  fixvld  he  totally  and  ttierlafimgly  for- 
faken  of  God.  This  is  the  deftrt  ot  every  Sin, 
and  the  damned  do  feel  it,  and  (hall  to  all 
Eternity.  God  is  gone  from  them  for  ever, 
not  effentiallv  il  e  juft  God  is  with  them 
liill,  the  God  ot  Power  is  ftill  with  them, 
the  avenging  God  is  ever  with  them ;  but  the 
mctciful  God  is  gone,  and  ^one  for  ever. 
And  thus  would  be  have  withdrawn  himicli 
from  every  Soul  that  finned,  had  not  Cbrift 
born  that  runifliment  for  us,  in  his  own  Soul  •, 
if  he  had  not  cryed,  Mv  God^  m  God^  tdy 
hiift  thou  forfaken  wef  We  moft  WVC  hom- 
ed out  this  hideous  Complaint  in  the  loweft 
Hell  ioi  ever,  O  ligbteous  God,  O  dieadful 
God,  O  terrible  God,  thou  haft  ibr  e^^r  for 
laken  me. 

And  as  SatisFd£tion  was  deOgn'd  in  this  De- 
lertion  of  Chrift,  io  alio  was  the  SanSifkat  'toH 
of  all  the  Dcfcrtions  of  the  Saints  defigncd  in 
it.  For  he  having  been  ibiiaken  before  us, 
zvAfor  US;  when  ever  God  fbfUkes  os,  that 
very  tbrlaking  of  his  is  fanclified,  und  there- 
by turned  into  a  Meicy  to  Believers.  Hence 
are  all  the  predons  Fruits  and  of  our 
Defertions.  Such  are  the  earneft  Excitations 
of  the  Soul  to  Prayer,  VJal.  t],  2.  ^fal.  88. 
I,  9.  The  antidoting  the  ten^ited  Soul  againfl 
Sin.  The  reviving  of  ancient  Experiences, 
F/a/.-j-j.<i.  E&haunling  the  value  of  the  Divine 
trelence  with  die  Soul,  and  teachhig  it  to 
hold  Chrift  fafter  than  ever  before.  Cam.  3. 

h  42.S1  I'befe  and  many  more  are  the 
inedotts  WeBs  of  fiinfUfieS  Delertion ;  but 
how  many  or  how  good  foevcr  thcfe  EfTjcls 
are,  they  do  all  owe  tbemfelves  to  Jefus 
Chrift,  asto  ^  Author  of  them.  Who  for  our 
fakes  would  pafs  through  tliis  fad  and  dark 
State,  that  we  mi^t  find  tboie  Bldhi^  in 
it.  So  then,  the 'Uod-head*s  fufpenduig  of 
al!  :1  FiFeCls  of  Joy  and  Comfort  from  the 
Humanity  of  Chrilt  at  this  time,  which  had 
not  oeaied  to  flow  into  it  an  inefEible 
fure  and  manner  'till  now,  muft  needs  be  both 
a  feedal  pan  of  Chtiff s  Satisia^on  ibr  us» 
and  conlmaendy  that  wUdi  makes  all  our 
temporary  Defertions  rather  Modes  and  IBei^ 
lings  than  Curies  co  us. 

Thirdfy,  Let  us  in  the  next  pfaoe  ftoafikr 
the  FfFifl  iji  l  Influence  this  Uefotiao  had 
upon  the  Spii  ic  of  Cbriit. 

And  though  it  did  not  ^ve  him  to  defpair 
as  the  Papifts  falHy  charge  Wr.  C:I-fin  to  have 
affirmed }  yet  it  even  anoazed  him,  and  al- 
moft  iwaUbwed  tm  hb  Soul  in  the  ]>eei»  of 
Trouble  and  Conuernation.  This  Cry  is  a 
Cry  from  the  Deeps  ^  from  a  Soul  op^fed 
even  to  Death.  Never  was  dae  Loid  Jefus  fo 
put  to  it  befttb  It  iaa  moftaftonifldns  Out- 
C17. 

Let  but  five  Fartfeulaiis  he  weighed,  and 
you  ;vin  fay.  Never  was  there  any  Darkneft 
like  this.  No  Sorrow  like  Chrill's  Sorrow 
hi  his  deferred  State.  Foe, 

F/r/?,  Apprehend,  Reader,  this  was  a  nv.w 
thing  to  Chtift  and  that  which  he  was  revet 
aeiraainted  with  befiae.  Ficim  all  Btemky 
anm  now,  theie  had  been  ooofiant  and  won- 


derful  Out-lets  of  Love,  Delight,  at;d  Joy, 
trom  the  Bolbm  of  the  f  athei;  into  his.  Bo- 
fom.  He  never  mifled  his  Father  bcfixe* 
Never  faw  a  Frown,  or  a  Vail  upon  that  blef 
led  face  bctbr^  This  made  it  an  heavjr  Bar- 
den  indeed ,  the  words  are  words  of  won* 
derment  and  admiration  ^  ^1y  GoJ^  nry  God^ 
nly  hafi  tbou  f^ faken  me  /•  Thou  that  never 
did^  K>  before,  haft  fefftken  me  now. 

Secondly^  As  it  was  a  new  thing  to  Chrift,  ^ 
and  therefore  the  more  a  mazing      it  mt  a 
great  thing  to  Chriji,  ib  great  that  be  fiarce 
knew  how  to  fuppon  it.   Had  it  not  been  a 

Seat  Tiyal  indeed,  ib  great  a  ^^Mtit  as 
iirift"^  was  would  never  have  fb  drooped  un< 
der  it,  and  made  ro  fad  a  Complaint  of  it. 
It  was  ib  fhaip,  lb  heavy  an  Atfii^oi)  to  his 
Soul  -,  that  It  canled  hhn  who  was  tneek  un- 
der all  other  Sufferings  as  a  Lamb,  to  roar 
under  this  Like  a  Lion.  For  fi>  much  thole  Uma4 
Words  of  Chrift  fignifie,  Pfal.  22.  r.  Afy  GW;»*5»_ 
m  Gi7i/,  ichy  hjj}  ihou  fajdkt'n  me?  Why  art^j^ 
tpou  fojar  Jrom  the  voue  oj  my  roartttg  i  It  fed 
comes  from  a  Root  that  fignifiK  to  howl  oratnivocm 
roar  as  a  Lion.  And  rather  fignifies  the  noife '^ft"'^'"'- 
madc  by  a  wild  Bealt,  tlaa  the  Voice  of  af*'*^* 
Man.  ^. 

And  it  is  as  much  as  if  Chrift  had  laid,  O 
my  God,  no  words  can  exprefi  my  angoiflL 
I  win  not  fpc  ik,  but  roar,  howl  out  my  Com-  ■ 
plaint.  Pour  it  out  in  VoUies  of  Groans.  I 
roar  as  a  Lion.  It's  no  linall  matter  will 
make  that  majeftick  Creature  to  loar.  And 
fure  fo  great  a  Spirit  as  Chrift's,  wwdd  not 
have  roared  under  a  iligbt  Burden. 
Thirdly,  As  it  was  a  great  Butden  to  Chrift, 

fo  it  la:  d  Burden  hid  on  in  time  of  hit  gt  eat- 
eft  diftre/s.  When  his  Body  was  in  Tottoce^ 
and  all  about  him  was'  black,  dlfinal.  and 
full  of  Horror,  and  DarkneG,  He  fell  into 
this  Defertion  at  a  time  when  he  never  bad 
the  like  need  of  Divme  Soppocts  and  Com- 
forts,  and  that  aggravated  it. 

toidrtbly^it  was  a  Burden  that  (at  vpeti  Imb 
longy  even  mm  ^  time  hfs  Soul  b^n  to  be 
forrowful  and  fore  amazed  in  the  Garden, 
'till  his  very  death,  li  you  were  hut  to  hold 
jonr  Finger  ui  Ae  Fire  ior  two  Mhnites,  you 
would  not  be  able  to  bear  it.  B:.t  what  is  xlvz 
Finger  of  a  Mao,  to  the  Soul  of  Chtiil^  Or 
what  is  material  Fire,  to  the  Wradi  of 
the  great  God ! 

Fifthly,  So  beayy  mas  tbk  t^ej^ttre  uptai 
Chrijfi's  Soul,  that  in  au  pn^tmy  it  h^enei 
his  death  j  for  it  was  not  ufual  for  crucified 
Perfons  to  expire  fi)  foon } ,  and  thole  that 
vreve  aocified  with  him,  were  both  dive  af* 
ter  Chrift  was  gone.  Some  have  hanged 
more  than  a  da^  and  t^ght}  fome  two  ndl 
days  and  nights  in  thole  Torments  alive  \  but 
never  dlJ  any  feel  Inwardly,  what  Chrift  felt. 
He  bare  ic  'till  the  ninth  hour,  and  then 
makes  a  fearM  Out  cry,  and  dies.  The  Qfes 

follow, 

injcrcme  i.  Did  God  ioriake  Chrift  upon  / 
the  Crofs,  as  a  pumlhment  to  htm  fer  our 
Sins?  'J7;£V7  it  follows,  that  as  often  us  tee  have 
Cinaed^fooU  have  tee  dcfervei  to  be  forfaken 
of  Go£  This  is  the  iuft  recompenoe  and  de- 
merit of  Sin.  And  indeed  here  bes  the  prjnd> 

pat 


j 


Digitized  by  Google 


Sctm,  34. 


The  fountain  of  Life. 


pal  evil  ot  lin,  that  it  fepaiates  becwixt  God 
anddieSooL  Thblqnranon  feboth  i^emral 

£nl  that  is  in  ir,  and  the  /  -r...'  Trii  inHiaed 
hf  die  righteous  God  ibr  it.  By  bin  we  dc- 
ptft  from  God,  and  as  a  dtie  nmifTmiertt  of 

it,  God  departs  from  us.  This  will  be  the 
diCiial  Sentence  in  the  laft  day,  Manbea  25. 
Depart  from  me^  ye  curfed.  Thenceforth  there 
will  be  a  Gulph  fixtd  betwixt  Gud  and  them, 
hitkg  19.  20.  No  more  fi:ieQdly  intercourles 
the  Uefled  God  for  ewr.  The  eternal 
fhriL-k  cf  the  JjiTined  is,  Tt'v,  and  G.d 
batbfor/akea  us  for  ever  more.  Ten  thoufand 
Wbnds  can  no  wajs  recompence  the  Lofs  of 
God.   Beware  finncrs  how  you  fay  to 


one 

God  now,  Depart  from  us^  eae  deftrc  not  the 
kwa/eJ^e  of  thy  reayf^  I'jft  he  fay.  Depart 
ftom  me,  you  Inali  nc'\  cr  fee  my  Face. 

Mjererue  2.  Did  Chiilt  never  make  fuch  a 
lad  Compljifait  and  OotCry  'till  God  hid  his 
Face  from  him?  Then  the  hiding  of  God's 
Face^  is  certain^  the  greateft  Mifery  that  can 
po/^tfy  befai  a  graciotu  SoiU  in  this  World. 
When  they  fcomged,  bnfietted,  and  fmore 
ChiiO,  yea,  when  they  nailed  him  to  the 
Trcfc  he  opened  not  his  Mouth  j  but  whtn 
his  Father  hki  his  Face  fiom  him,  then  he 
died  out  yea,  his  Voice  was  the  Voice  of" 
roaiing  j  this  was  more  to  him  than  1  thou- 
iand  Cmdfyuigs.  And  ihrely  as  it  was  to 
Thrift,  fo  it  is  to  all  gracious  Souls  the  fad- 
deltltroke,  the  heavieft  Burden  ihac  ever  they 
fAx.  When  David  forbad  Abfolom  to  come 
to  Jcrvhl^m  to  fee  hfe  Father,  he  coniplains 
in  2.  Sam.  14.  32.  Wherefore  (Ijid  he;  am  I 
tome  from  Geftinr,  if  I  maj^  twt  fee  the  King*s 
ff^ct  <'  So  doth  the  gracious  Soul  bt-moan  it 
fell,  wherefore  am  I  redeemed,  called,  and 
i^onciled^  If  Inu^  noclee  tfaeFaceotfiny 
God> 

It's  fiid  of"  Ja//V,  when  he  was  baniflicd 
I  nom  Itafy,  and  oiDemofthenes^  wben  he  was 
banifhed  from  At'^m^^  that  they  wept  every 
tinie  they  looked  towards  their  own  Country?!' 
And  is  it  ftfange  tint  a  poor  deferted  Believer 
fliould  mourn  every  rime  be  locks  Heaven- 
ward?) Say,  Chriltian,  did  the  Tears  never 
tridchrdovm  iby  Cheeks  when  thou  looked'iY 
toward  Heaven,  and  couH'ft  not  lee  tlie  Face 
oi  liiv  God  as  at  other  times  ?  II  two  dear 
Friends  cannot  part,  though  it  be  but  tor  a 
Seafon,  but  that  parting  mud  be  in  a  (bower : 
Blame  not  the  Saints  if  they  figh  and  mourn 
bitterly  when  Ae  toid,  who  is  the  Life  of 
their  T ife,  departs-,  though  but  for  a  leafbn 
from  liiem ;  for  if  God  depart,  their  fweeteft 
Fnjoyment  oa  Earth,  the  very  Crown  ol  all 
their  Comforts  is  gone,  and  what  will  a  King 
take  in  exchange  for  his  Crown  ?  What  can 
iccompence  to  a  Samt,  the  lols  of  his  God ! 
Indeed,  if  tht-y  had  never  fcen  the  Lord,  or 
tailed  the  incon-purable  Swcetnfcfe  of  his  Pre- 
fence,  it  were  another  matter  j  but  the  Dark- 
refs  which  follows  the  fweeteft  Light  of  his 
Countenance  is  double  Daiknels. 

And  that  which  doth  not  a  little  inaeafe 
Jhe  honor  of  this  darknefs  is,  that  when  their 
bouls  are  thus  benighted,  and  the  Sun  of  their 


and  roars  upon  them  with  hideous  Tempta- 
tfons.  Surely  this  is  a  fad  ftate,  and  dderves 
tender  pity.  Pity  is  a  due  debt  to  the  di- 
ftreflcd,  and  the  World  fhews  not  a  greater 
diftreft  than  this.  If  e\'cr  you  have  feen  in 
Troubles  of  this  kind  your  lelves,  you  will 
never  flight  others  in  the  fime  cafe'  Nay, 
one  end  of  God's  exercifing  you  with  Trou- 
bles of  this  Nature,  is  to  teach  you  Com- 
panion towards  others  in  the  fame  cafe.  Do 
they  not  cry  to  you,  as  Job  ip.  2  x.  H.7oe  pity., 
kwe  pin  upon  me^  0  ye  friends^  fr  rlr 
band  of  God  hsth  Touched  me.  Dnw  forth 
Bowels  of  Mercy  aad  tender  Compalfioii  to 
them,  for  either  you  have  been,  or  are,  ot 
may  be  in  the  fame  cafe  your  fclves  ^  how- 
ever, if  Men  do  not,  10  be  liirc  Chrill  that 
hath  felt  it  befoie  them,  and  for  them,  wUl 
pity  them. 

Inference  ^,  Did  Gud  really  forlake  Jefiis 
Chrift  upon  the  Crofs  ?  Then  from  the  Defer- 
tion  of  Cbrifi^s^  fin^u/.ir  O:'fip!,:tton  [prints  up 
to  the  Peop/e  of  God.,  yea^  manifold  Qajo/a- 
tion.  Principally  it's  a  (bppon  in  thefe  two 
Kefpecfs,  As  ic  h  preventive  of  your  final  De- 
ferrioi),  and  a  comfortable  pattern  to  yuu  in 
your  prefent  fid  Delbrtions. 

Ivr/?,  Chtiffs  Defertion  prevenrhf  of 
your  final  Dtfertion.  Becauie  iie  was  forla- 
ken  for  a  time,  you  fhall  not  be  forfaken  for 
c\cr.  For  he  was  ftrfaken  for  you.'  And 
God's  ibrfakir^  him,  though  but  for  a  few 
hours,  is  eqyiv^nt  to  his  forfaking  you  for 
ever.  It  is  every  wtv  mtjch  for  rhe  dear 
Son  of  God,  the  darlui^  uc'u^iu  of  his  Soul, 
to  be  forlaken  of  God  for  a  tune ;  as  if  Ilidi 
a  poor  inconfiderable  Thing  as  thou  art, 
fhould'l^  be  calf  ofi"  to  Eternity.  Now  this 
being  etjuivalent,  and  born  in  thy  ro(jm,  muff 
needs  give  thee  the  highelf  fccurity  in  the 
World,  that  God  will  never  finally  with  draw 
from  thee.  Ibd  be  hitended  to  have  done  fi^ 
Chrift  had  never  midc  fuch  a  fad  Out  cry  as 
you  bear  this  day.  My  Gcd^  vy  GdJ^  icly  haft 
thou fcrjakcn  mei  ■  ' 

Secondly^  Moreover,  this  fad  Delation  of 
Chrift  becomes  a  comfortable  pattern  to  poor 
deferted  Souls  in  divers  refpe£ls:  And  the 
proper  Bufinefs  of  fuch  Souls  nt  llich  tim  -s.^  is 
to  eve  it  bclie\  ingly,  in  thefe  li.x.  Ivtlpttb. 

f Though  God  defened  Chrift,  vet  at 
the  lame  time  he  powerfiilly  fupportcd  h?m. 
His  omnipotent  Arms  were  under  him,  though 
his  pleafed  Face  was  hid  from  him.  He  bad 
not  uideed  his  Snules,  but  he  had  his  Suppor- 
tations.  So  (Chriftian)  juft  fo  fhall  it  be  with 
thee.  Thy  God  may  turn  away  his  Face,  he 
will  not  pluck  away  his  Arm.  When  one 
asked  of  holy  Mr.  hjina  how  the  cafe  ({cod 
with  his  Soul,  heanfwcred|  Supf.->:s  I  have, 
though  Suavifii't  I  Kafit.  Oar  rather  in  this 
deals  with  us,  as  we  our  felves  fomeiimes  do 
with  a  Child  Aat  Is  ftetborn  and  rebellious 
We  turn  him  out  of  doots,  and  bid  him  be 
gone  out  of  our  fight  \  and  there  lie  fighs  and 
weeps  i  but  however,  for  the  humbling  of 
him  we  will  not  preft-ntly  take  him  into 
Houfe  and  Favour  \  yci  we  order,  at  leaft 


comfort  is  letithen  doib  Satan,  like  the  wild  I  permit  the  Servants  to  cany  him  Meat  and 
Beafts  of  the  Defeit^  creep  out  of  his  Deii,!  Drink.  Here  is  fithcrly  caie^  and  fupporr , 
Vol.  i.  I  Z  though 


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170 


tbe  Fountain  $f  Liff. 


VoLJU 


though  no  former  fmilcs,  or  ouiiifeReiil  de* 
lights. 

Seco/tdfyy  Though  God  defined  Chiili,  jct 
fee  delerted  not  God.  HisFadier  finlbolc  hun, 

but  he  could  not  forfake  his  Father,  but  fol- 
lowed him  with  this  Ciy,  Mj/  God,  ay  God, 
aby  haft  thou  for faken  mef 

And  is  it  not  even  fo  with  you '  God  goes 
off  from  your  Souls,  but  you  caiuot  go  off 
from  him.  No,  your  Hearts  arc  moattlng 
after  the  Lord.  Seeklnt^  h mi  carefully  with 
Tears.  CoroplaioiiK  oi  his  ab&nce  as  the 
greateft  Eva  m  tbfs  Woild.  TIds  is  OuifMike: 
So  it  was  with  the  Spoufe,  Cant.  3.  i,  a.  Her 


ed  npon  him.  It  was  a  tftde^  a  veiy  tittle 

while,  nfrcr  this  fad  cry,  before  he  triumph- 
ed gloriou%.  And  fo  it  may  be  with  y<>u. 
Hemefi  may  endtue  Ibr  a  night,  but  Joy 
and  Gla^nels  will  come  in  the  morning.  Vou 
know  how  Mr.  Glover  was  tranlponed  v(\t\\ 
Joy,  9xA  died  out,  as  a  Man  io  a  Rapture^ 
O  Auftifr,  he  is  come,  he  is  come,  he  is  come, 
roeaoiiiig  xbc  GMniorter,  who  for  ibnae  time 
had  been  ftUent  fiom  tus  SouL 

BatI  fitti  amaUbliittlf  and  finally  £qc&> 
ken.  * 

Why  fo>  Do  yotf  find  the  Chara^ers  of 
fuch  a  Defertion  up  11  y  ur  Soul?  Be  ligbte- 


beloved  had  wittadiawn  himfeU  ,  and  was  ous  Judges,  and  tell  me,  whether  yon  find  an 
gone;  but  was  (he  ooDtent  topoitwith  MnlHeatt  w9llng  n>  ibrCdce  <jod  >  Isitindiflb^- 

fo  ?  No  fuch  thing.  Bv  night  on  my  hcd^  ent  now  to  you  whether  God  ever  return  again 
Jion^t  bimwhomx^  JoHi  loveth.,  I  fought  hm  .ot  no>  Are  tbeie  no  mouniing^  meltiqgs^ 
hut  I  fiimd  Hm  ma  %  I  mir//  arife  nm^  W^i?  hankerings  after  the  Lofd^  Indeed,  if  yott 
^ut  the  City^  Kc  |  f"  rfake  him,  he  will  caft  you  oft'  for  eves. 

Thirdly,  Though  God  iotbok  CbriH^yet  he  j  But  can  you  do  lb?  Oh  no,  kt  him  do  what 
returned  to  him  again.  It  was  but  fer  a  lime, '  he  will,  I  aih  refblved  to  wait  fer  him,  cleave 
rot  for  ever.   In  this  alfo  doth  his  Defertion Ito  him,  monrn  aftc:  Llm,  tlioutzh  I  have  no 


parallel  yours.  God  may  for  feveral  wife 
and  holy  Reafbns  hide  his  Face  fiom  you,  but 
not  fo  as  it's  hid  from  the  damned  -,  who 
(hall  never  fee  it  again.  This  Qoud  will 
pals  away.  This  Night  (hsdl  have  a  bright 
Morning.  For  (laith  thy  God)  /  a-///  »ot  con- 
tend for  ^ver^atber  Will  I  be  always  tsratb  yfor  \ 
the' Spirit  Jhall  fail  before  me^  and  the  foult 
v)l)ich  I  n-.iJc.  As  if  heihould  fiy^  1  may 
contend  with  him  for  a  tim&to  huoi^ehim  ^ 
hut  not  for  ever,  left  taftead  of  a  fid  Child, 
T  fhould  have  a  dead  Child.  Oh  the  I^Endei- 
nels  even  oi  a  difplea^  Father ! 

Fourthly,  Though  God  forfoolc  Chrift,  yet 
at  that  time  he  could  iuftifie  God.  So  you 
read,  FJai.  aa.  2, 3.  0  God  (laith  he)  I  cry 
hi  tie  day  tim\  mt  thm  heartft  not^  and  in 
the  night  fectfon^  end  net  Jilent  ^  but  thou 
art  h^.  Is  not  tlir  Smtit  aaording  to  thy 
Meaibre^  ftaihed  ranChiiftli  hi  thb;  canfi 
then  not  lay  even  when  he  writes  hitter 
Things  ag^init  thee,  he  is  a  holy,  iaithful, 
and  good  God  ftw  all  this  ^  t  am  delerted, 
but  not  V.  r  HL^jcJ.  There  is  not  one  drop  of 
Injultice,  in  all  the  Sea  of  my  Sorrows.  Tho* 
Ik  condeDin  me,  1  tmft  and  will  juflifie  him, 
this  alfj  is  Chrift  like. 

tiltb^,  ThouBft  God.toojc  from  ChriHaU 
vifible  ain  ftnfiGle  Goififi)its,  inwaid  as  wdl 
as  outward  ^  yet  Chrift  fubfifted  by  Faith  in 
the  abtence  of  them  alL  His  Deteition  put 
upon  die  aClhig  «r  Kis  Faith.  My  God, 
my  God^  arc  words  of  Faith.  The  words  oi" 
one  that  xoUs  upon  his  God.  Ami  is  it  not 


prtfent  comtott  Irom  hitn,  no  aiiurance  of  my 
intereft  in  htm^  yet  will  I  nor  odian^e  my 
poor  weak  hope&  ior  all  the  good  in  this 

World. 

Again,  You  lay  God  lath  forfafcen  you,  but 
hath  he  let  hojc  the  brid/t  hrf^rfycu  }  To  al- 
lude to  Job  30.  1 1.  Hath  he  aken  away 
from  your  Souls,aU  oooiHemlous  TendeiDe&  «r 
fin,  fo  that  now  you  can  iin  freely,  and  with- 
out any  regret  >  If  lb,  it's  a  lad  tc4Een  iodeed. 
Tell  me.  Soul,  if  thou  judgefl  hideed  God 
will  never  return  in  loving  kindn^fs  to  thee 
any  morei  whydo'ft  thou  not  then  give  thy 
lelf  overtotbeFleaftnesof  fin,  and  fetch  diy 
Comforts  that  way  from  the  Creatures  fincc 
thou  can'it  have  no  Comfort  from  thy  God? 
Oh  no,  I  cannot  do  fix  If  I  die  in  daifai^ 
and  forrow,  I  will  never  do  fo.  My  Soul  is 
as  lull  of  fear  and  hatted  of  fin,  as  ever,  tbtf 
einpty  of  joy  atldoomfott.  Soidf  tbeie  aie 
no  tokens  oi  aSoulfimllir  abandoDcd  by  its 
God. 

Inference  4.  Did  God  fijrlalEe  bis  Oftn  Son 

upon  the  Crofs '  TJrn  the  deareft  oj  God's 
People  ^ay  for  a  time  be  forfaken  d  their 
God,  Thudc  it  not  fliaiiee  whni  you  mat  ate 
the  Children  of  light,  meet  w  ith  Darknels, 
yea,  and  walk  in  it  Neithet  charge  God 
noli(bly.  Say  not  he  desk  hafdly  with  you. 
You  fee  what  befel  Jefus  Chrill,  whom  his 
Soul  delighted  in.  It's  doubtlos  your  coo- 
cetmnent  to  cxpeS,  and  prepare  for  of 
Daiknefs.  You  have  heard  the  doleful  Cry 
oi  Chrill,  My  God,  ivy  God,  why  bafi  ibm 


(b  with  you  too?  Senle  of  Love  is  gone, {forfaken  mef  YoM  know  how  it' was  whh 

fwect  lights  of  God  (hut  up  in  a  dark  C^oud  [f  b.  V'avid,  Heman,  Afsph,  and  many  others 

well,  what  then?  Muft  thy  hands  prelently  •    •  -  c^--^   

hsmg  down,  and  thy  Soul  give  up  all  its  hopes  ? 
What!  is  there  no  Faith  to  relieve  in  this 


cafe?  Yes,  Yes,  and  blel&d  be  Gcd  fof  Faith., 
Who  it  amoh-g  you  that  feareth  the  hoti,  md 
cbryttl-  the  vcue  of  his  fervaats,  that  walketh 
in  darkacfs  and  bath  no  light-,  let  him  trufl  in 
iht  time  tf  the  Lord,  and  ftcn  himfelf  upon 
his  God,  I  fa.  50.  10.  To  conclude. 

Sixthly,  Chrift  wasdeierKd,  a  Uttic  hdoK\adherence^tshen you  have  Icji  tl.>e  tuitb  oJ  tw- 
the  gloiiotts  ttUtttAvg  of  Mght  and  Joy  dawn-  \detiee.  Wb«o  God  takes  away  that,  he  leaves 

this. 


the  dear  Servants  of  God.  What  bcattm<ilt' 
ing  Lamentadons  they  have  made  upon  iliia 

:  co;  at.    And  are  you  belter  than  they  ?  Oh 

Sieparc  for  fpiritual  Troubles.  I  am  furc  you 
o  enough  every  day  to  involve  you  m  Dark- 
nels. Now  if  a:  any  time  this  Trial  befal  you, 
mind  thele  two  feafonable  AdmMitions,  and 
lay  them  np  for  (ucb  a  titne. 

Admonition  i.  Firft,  Fxcrdfc  the  Tj}'.!-  of 


Digitized  by  Google 


SeiicL  34. 


The  V^mtain  Life, 


171 


this.  That  is  necdTary  to  the  comioit,  this  to 
l!he  life  of  bis  People.  It's  fweet  to  live  in 
iriem  of  your  intereft,  but  if  they  be  gone, 
lieUeve  and  toll  on  God  for  an  interell.  Stay 
yonr  filvcs  on  jrour  God,  when  yon  bive  no 
Light,  If^.  50.  10.  Drop  this  Anchor  in  the 
dark,  and  do  not  ireckon  ail  gone,  when  Evi- 
dence is  gpne.  Never  fcdton  your  ^ves 
done,  whil'ft  yon  can  adhere  to  your  God. 
Diied  are  noble  a£ls  of  Faitii,  as  well  as 
reflexive  ones.  Yea.,  and  in  Ibme  lelpeCb  to 
tie  preferred  to  them.  For, 

jfir^.  As  your  comfort  depends  on  the  Evi- 
iienciog  Afts  of  Faith,  fo  your  Salvation  upon 
the  adhering  Aft  of  Faith.  Evidence  com- 
forts, affiance  laves  you.  And  fure  Salvation 
is  more  than  Comfort. 

Secondly^  Your  faith  of  Evidence  hath  more 
leniible  Sweetnefs,  but  your  faith  ot  adhe- 
rence is  of  nnore  Conllancy,  and  CondoQanoe. 
Tlie  former  is  as  a  flower  in  its  Mondl,  the 
latter  Hicks  by  you  all  the  year. 

Tbirdfyy  Faitti  of  evidence  briiKS  more  joy 
to  you,  but  Faith  of  adherence,  brings  more 
glory  to  God.  For  thereby  you  truft  him 
men  you  cannot  fee  him.  Yea,  you  believe 
not  only  without,  but  againft  fenle  and  feel- 
ing. And  doubtleis  that  which  btin^  g^ory 
to  God,  is  lietter  tlian  that  whicfa  tnioBSooro- 
fort  to  you.  O  dio^  ekertift  thiS|  vmai  you 
have  lofl  that 

Adrtionidon  2.  Secondly,  Take  tlye  right 
method  to  recover  the  ftxeet  Light  which  you 
have  finned  away  from  your  Souls.  Do  not  go 
ahonc  fiom  one  to  atowier  comphininBi  nor 


yet  let  down  defponding  under  youx  Burden. 
But. 

yirft^  Search  diligently  after  the  cnufc  of 
God's  withdiawment.  Urge  him  liaid  bv 
Prayer  to  teU  thee  wheieof  he  contends  with 
thee.  Job  10.  2.  Say,  Lord,  what  have  I  done 
that  w  o&nds  thy  Spitit>  what  Evil  is  it 
whidi  thou  fi^  rebukeft>  I  befeech  thee  fhew 
me  the  caufe  of  thine  Anger  ^  have  I  grieved 
thy  Spirit  in  this  thing,  or  in  that  ?  was  it 
my  VK^<dSt  of  duty,  01  my  formality  in  dt^ 
ties  >  was  I  not  thankful  lor  the  lenft  of  thy 
Love,  when  it  was  ihed  abroad  in  my  Heart  ? 
O  Lord,  why  is  it  thus  with  nie> 

Secondly^  Humble  your  Souls  before  the 
Lord  for  every  Evil  you  lhall  be  convinced  oi. 
Tell  him  it  pierces  your  Hearts  that  you  have 
(b  difpleafed  him.  And  that  it  lhall  be  a 
caution  to  you  whil'ft  you  live,  never  to  re- 
tain again  to  folly.  Invite  him  again  to 
your  Souls,  and  moum  after  the  Lord  'till 
you  have  found  him.  It  you  feck  hina,  ha 
will  befbood  ofyoo,  2  Cor.  15.  2.  It  nay 
be  you  (hall  have  a  thoufand  Comforters  come 
about  your  lad  Soub  in  fuch  a  time  to  com- 
fort them.  This  will  be  to  you  inrtcad  of 
God,  and  that  will  repair  your  lofs  of  Chrift. 
Deijpife  them  all,  and  lay,  1  am  reiblved  to 
fit  as  a  Widow  mChnft  retam  %  he  or  none 
(hall  have  my  Love 

Third/y,  Wait  on  the  ufe  of  Means  'till 
Chri^  return-  O  be  not  difcourajged.  Tho' 
he  tarry,  wait  you  for  him,  for  bu^dare  aU 
they  that  vmt  for  htm. 


SBflL34* 


SERMON  XXXIV. 


fftb  n- 

ttUnt  fa^ 

ut  of 
Cbrifi 


JOHN  XIX.  28. 

Jfter  this,  Jefm  knowing  that  all  things  were  accompli/bed, 
that  the  Scripture  might  be  fa^d,  faith,  I  Jbirfi, 


IT  is  as  truly  as  commonly  did.  Death 
if  dry :  Chrift  found  it  fo,  when  he  di- 
ed. When  his  Spirits  laboured  hi  the 
Agonies  of  death,  then  he  fiid,  I  thirft. 
This  is  the  fifth  word  of  Chrift  upon  the 
Crols,  ipoken  a  little  before  he  bowed  the 
Head  and  yielded  up  the  Ghoft.  It  is  only  re- 
corded \tf  this  Evangelift^  and  there  are  four 
Things  remarkable  in  this  Complamt  of 
Chrilt,  VIZ.  The  Perfon  complauiing.  The 
Complaint  he  made.  The  Time  when.  And 
the  Keafon  why  he  fo  complained. 

ffirfi^  The  Perfon  complaining.  Jefus  faid^ 
I^^ft,  This  is  a  clear  Evidence  that  it  was 
no  common  liiffering.  Great  and  refolute  Spi- 
rits will  not  complain  for  Itnall  Matters. 
The  Spirit  of  a  oottuna  Man  will  endure 
much,  before  it  nttos  any  Compiaint.  Let 
ust  heref  ore  lee, 
VoLi 


Secondly^  The  Affli£Hon  or  Suficring  hejitit 
complains  of  ^  and  that  is  Tib/f;^.  There  are  cnpMiiM 

two  Ibrts  of  Thirft.   One  natural  and  proper,  notrini«^ 
another  fpiritual  and  %uiative.  Chrift  felt  ^1*,^^ 
both  at  this  tihie.  His  Sod  thirled  in  vehe-llJl^^^ 
ment  defires  and  longings  to  accomplifh  and  cxirefafti- 
finilh  that  gieat  and  difficult  woik  he  was  now  ^'^^  P'«i- 
about.  And  his  Body  thirfted  by  reafon  of  l";^  ~/p^; 
thofc  unparellefd  Agonies  it  laboured  under, 
for  the  accomplifhing  thereof   But  it  was  irrigatiooe 
the  proper  natural  thirft  he  here  intends,  when  cgent 
he  laid,  I //.'/r/?.  No  this  natural  Thirlt  ofjjfcj* 
which  hecomplams,  is  the  raging  of  the  Ap-  J^n^ 
petite  for  humid  nourifliment,  ariling  from 
fcorchlng  up  of  the  parts  of  the  Body  for 
want  of  moifture.  And  amongft  all  the  pains 
and  afflt6Uons  of  the  Body,  there  can  fcarce- 
ly  be  named  a  greater,  and  more  irtollenbic 
one  than  extieam  Thirft.  The  moll  mighty 
Z  a  and 


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172 


Thf  fountain  of  Life, 


and  valiant  have  ftoooed  under  it.    Nlighry  to  you,  all yc  ih.it  r<//jr    ^  ,5f<  tf r  '^^a 

Smf  -•:  :if  rer  all  his  Conqueits  and  Viftories,  M'^/t/,//  there  be  <]ny  forroiM  hkcunto  wi'/w  /v:*;!"'"*""'- 


complaiivs  thus,  Jud.  15.  18.  And  he  tcis  fore 
athirft^  andeeUeden  tntL^J^  and  faid^  Thou 
h  tfl  j^iven  this  crcjt  dt  l'rverancc  into  the  hart ! 
ihy 
tfdi 


Ic  annoB, 


tchich  ts  done  unto  mc  -,^1  neuiih  the  i^^/'^"  "'''a^qoalibet 
affliifed  fne m tbi days  (j  In  Jwne  jf/^cr.         (j,£.  niiUjet 
Here  w:-  ire  to  enquire  inioand  conliJcr  thc'mofi  pro 


oj  ihy  Jervaitty  and  now  (hall  I  die  for  thirft,  Kxtamultsand  x\gonics  Chi  ift  labourcsd  muier^o 
attdfdUim  the  hands  of  the  undraimcijcd ?  upon  the  Croft,  which  occafioned  this  ftd 
Grcu  dnnk  fiUhy  Water,  dehl  jJ  u'ith  complaint  of  Thirft.   An  !  then  mike  AppH  ,„  .  uus 

Cuiufaodi  the  Bodies  of  the  Slain,  to  relieve  his  Thirft ;  ^  cation  ot  it  in  the  fcvcral  laI*;ftT.L\;s  of  Truth  ■  11  1.  md  : 
»oiupr«ii  and  protefted,  never  any  dtUik  was  more  plea  dcducible  from  it.  ' "'1 '  ^ 

fn:t  to  him.    Hence,  Ifa.  41.  17.   Thirlt  is 


fui?K.'puttoexpte(s  the  mort  afflitled  ftate.  When 
the  foor  and  needy feek  tcjter  and  there  is  none  j 


iiihil 
ad  ticAo- 


...    ,       rem  qaoB 

Hii)  Lur-  i„i,,.it  ia 


Now  thcfufterings  of  O'tr  Lord  J^fusCIniit 
upon  the  Croft  were  twulold , 
poreal  and  Spiritual  Suftciings.  We  fhall  ic.£^mnii 
an/thrir  tonjiuetji/fth  for  tkirjl :  / JLfrrfj  open  thtm  diftinffly  ,  and  then  fhcw  how 
tciJi  hear  them^  [  i.  e. )  when  my  People  are  in  |  both  thcfe  meeting  iogether  upon  him  in  their  ^i-^'*^ 
extream  neceflities  under  any  extraoidiaaiy  iulneft  and  extremity  mult  ncLxls  covfysut  blS 
prdTurc^  and  diltreflts  •,  I  will  be  with  them,  j  very  radical  Moiflure ,  and  make  hio  oy  ,  j 
to  fupply  and  relieve  them.  Thirft  caufts  a  ;  //  /;;//.  To  bqein  with  the  tirft, 
molt  painful  conipreffion  of  the  Heart,  when  I  hf^.  His  Corporeal  and  tncse  exteniiilSuf^ 
the  Body  like  a  Springe  fucks  and  draws  forth ;  ferings  ivere  exceeding  grt;it,  acute  and  ex- 
moifture,  and  there  is  none.  And  this  may  \  tream  Suttcrings :  For  they  were  (harp,  univer- 
bo  occafioned  either  bf  long  abllidence  from  fal,  contimial  ami  lincellcfed  by  any  iowaid 
drink,  or  by  the  l  abouring  and  cxpence  of  the  ^  Comfort. 

Spirits  under  grievous  Ajgomes,  and  extreamj  tirjf.  They  vteta  Jharp  Su^cnngs.  For  htf^^  • 
Torraies  <,  which  like  a  tm  witfain  Ibon  fioich  hody  was  racked,  or  dij^ed  ,  in  tho&  parts  jm^jtop. 

up  the  very  radical  n-.oifture.  j  where  Scnfc  more  cmtnctitly  dwells.   In  tlic  tirrc  co-n- 

Now  though  we  find  not,  that  Cbritl  tafted  |  hands  and  fcei  the  w-ins  and  finews  meet,  md.  p'^^^oni 
a  drop  of  Litraor  finoe  he  ttte  with  the*  Dlf- 1  there  pjin  and  anguilh  m«Kt  with  them,  P/al.  {^J^.j^^ 
ciplesat  the  Table,  after  that  no  more  re-;  22.  ^b/lbry  J[^gcd  my  hands  and  my  feet. "How 
frelhinents  ibr  him  in  this  World  :  Yet  that;  Chrlft  by  rcaion  ot  his  exad  and  cxcellem cuiofc.  ^. 
was  not  the  cattle  ol  this  raging  Thirft;  birt: '  tempur  of  Body  had  doubtlels  more  quick,  ?*»• 
it  is  to  be  afcrihsd  ro  the  cxrrcmi  SufF.rings  t.r.dcr  and  delicate  Senies  than  other  Men.  His'ilf* 
which  he  fo  Long  had  conHitled  with,  boch  |  body  was  fo  tormed  that  it  mijghi  bt;  a  cap^ 
in  hfe  Soul  and  Bodf.  Tbele  preyed  upon '  cious  Veflel  to  take  in  noore  fizflfiSinp  dianaiif 
him  and  drank  up  his  venr  Spirits.    Hence  ]  other  body  can.   Senfc  is  in  lome  marc  deli 
caaie  this  £id  complaint,  i  thirft.  cate  and  tender,  and  in  others  dull,  and  biuut 

TAirtAy,  Let  us  conlider  the  time  when  he  1  according  to  the  temperament,  and  vivadty  fll' 
thus  compLiincd.  U^^en  att  thif:*f  Tirre  now  V  the  body  and  fpirirs.  But  in  none  as  it  was  in 
accomphjiu'dy  li^ih^  tt)$:  Textv  (t  e.)  when  all  I  y«^l,  whole  body  sinraculouily  ionnel 
things  were  ^vep  le^y  to  oe  SKComi^ilhed  in  { on  pi|rpoleKQrufK;r  uqpatallcUed  Miftcles  ani 
his  deaili.   A  liule,  a  ven-  litrlc  whil^  1^-  Sorrows  in.   Abodyhafi  t'^^u  fitted  me ^  Heb. 

Neither  fin,  or  iiekneis  had  any  waj 


Aru  «L 


-  fore  hisexpiraiioi).  When  the  travailing  throws 
of  death  hegsn  to  he  •  ftiong  tipon  hun.  And 

lb  it  was  both  a  fi^n  of  death  at  hand,  and  of 
his  love  to  us  which  was  ftronger  than  dcatii, 
that  would  not  complain  Iboner ,  becaufe  he 
would  admir  of  no  relief,  nor  take  the  lealt 
f^tirelhment  tiU  he  had  done  his  work. 

Yourthly,  and  Laltly  ,  Take  notice  of  the 
dcfii<n  .iiid  lhJ  of  his  complaint.  Th.n  the 
$oiinurcs  might  In  jalfilled^bejuith^  I  thirjf^ 
(■'.  c.)  that  it  might  appear  ibr  the  Sattsfa^von 
ot  our  Faith  ,  that  whatfocvcr  had  been  pre- 
dict by  the  Fiophets,  was  exa£Uy  ao^ompU- 
flied,  even  to  a  cTrcumOance  in  hiro.  Now  it 
was  foretold  of  him,  P/Tz/w  69.  21,  They  gave 
me  Gail  jcr  tny  mcat^  and.  in  i«y  thirft^  they 
^ave  me  vinegiir  to  drink  ^  and  herein  it  was 
verifie.!.   Hence  the  Note  is, 

Doch  Thdt  fu(h  lurc  tint  A^onietaad  ck.- 
trcjm  Suf!  l  in^s  of  our  Lord yefittOtriji 
itf  ;: !  }\  •  > '  /v ,  <u  drank  up  his  very  spi- 
rits^ and  iiUiU-  him  cty^  Itlwfi, 

If  I  (laid  one)  Ihould  fire  a thoofinl  Years, 
an.;  ■  1  V  vile  ,1  thoufind  times,  the  lame 
d^Mih  tor »  inilt ,  that  he  once  died  ibf  me, 
y«,t  aU  this  would  be  nothing  to  theforrows 
Ci-.ii.;  i  '  r  .i  in  liis  d'.,ith.  At  thistime  the 
Bridegict  .■  t  .J,  .nigiii  have  borrowed  the 
uorJ  of  his  ^1  oulc.the  Church,  Lrfw.i.iJ./*// 


10.  5. 

enfeebled  or  dulled'lt 

Secondly,  As  his  pains  were  fliarp,  fo  they 
were  univer^aL,  not  afi^CUng  one,  but  every 
part.  They  leized  every  member.  Ftomhead 
to  foot ,  no  member  was  free  frnm  torturf. 
For  as  his  head  was  wouode4  with  thoms,  his 
b^ck  virith  bloody  laffaes,  bis  fl^ewklia  fpear, 
his  hands  and  feet  with  nails  ^  fo  every  other 
part  was  iiretched  and  dilkndcd  beyond  itsna- 
tural  length,  by  hang'utg  upon  crud  En* 
ginc  of  torment,  the  Ools.  And  as  every 
member,  fo  every  mrticulai  Senie  W9S 
fli^ed,  his  fight  with  vile  wieidies ,  cruet 
murderers  th.it  ftood  about  him.  His  hearing 
with  houid  bUlphemj^bekbt-oui  ^gaiolt  huiu 
His  tafle  with  Vinegar  iipd  Gall,  which  they 
give  to  ;ij'^ravate  his  Mifery :  Hi>  linell  with 
th^t  liltl^  U^/eotba  where  hewasctucihed,aqd 
his  ^ling  witn  exquitite  pains  in  every  p4it. 
So  th.it  he  was  not  only  Inaiplyi  but  jiniveniil''- 
ly  tormented,  ,  ,  , 

rhird/y^Thsfe  univerlal  pains  ynxtetmtimttf^ 
not  by  fits,  but  without  any  inrcrininion.  He 
had  not  a  moment's  ^ait;  by  the  ceOation  of 
palm;  Wave  came  iipoa  waive,  one  grief  dri' 
vuif^  0:1  another,  till  all  God's  waves  and  bil- 
lows had  gom;  over  him.  To  be  in  extremity 
of  pain,  and  that  wkboot  a  fnomenfs  iMXt 

mUTion, 


uiyiiizca  by  VjOOQlC 


The  tomtain  ef  Life. 


i73 


jniifioo,  wil^  ouicklv  puli  down  the  Mputeli. 
Nwe  in  the  Worlo.  ) 

Fimhfy,  And  Laflly,  As  his  Pains  were 
ihaqm  iinivetial,  lad  coatiQual(  To  they  were 
altogedwr  ume&ved  1^  bis  ondeil^andwg 
Part.  If  a  Man  liave  fwcet  Comforts  flowing 
into  Jus  Soul,  from  Qod.  tt^  will  fwpedy, 
detnidce  and  allay  the  Pains  of  the  Bodf  .  Tmis 
made  the  Martyrs  fliout  :ivmif\  rhc  Kbmes. 
YeSt  even  ipft^rior  Cozntbits.  and  Delights  oi 
the  Wai  will  greatly  M^ieve  the  oppicQTed 
Body. 

Mhilmi  It's  £ud  ot  FcJ^t/ntutt  that  in  a  great  Fit 
Mar.  7   of  the  Stooe  he  folauid  himfeU;  with  Dif 

courfcs  of  Moral  Vertue,  and  when  tlie  Pain 
iwingpi  him,  be  would  fay,  O  Pain,  thou 
ouJb  con-  do'ft  nodibw,  though  ibaa  art  a  litde  trouble- 
Mdwr  tc  fomc,  I  will  never  confefs  thee  to  be  Fvil 
cieiMlani  ^^i  Epuurus  in  the  fits  of  the  Cholick  rc- 

(i.e.)  by  his  Invention  in  Philofbphy. 

But  now  Chrilt  had  oo  K«Uef  this  way  in 
idle  lea^  Not  a  drop  of  Comfort  came  fiom 
Heaven  into  his  Soul  to  relieve  it,  and  the 
Body  by  it.  But  on  tbe  coaoraty,  his  Soul 
was  filled  up  with  Giief,  and  had  an  heavier 
Burden  of  its  own  to  bear  than  that  of  the 
Body.  So  that  inltead  of  telieviw,  it  ioaeai- 
ed  unfpeakably  the  Buttoi  of  n$  oMward 
Man.  For, 

Scc&adljit  Let  us  coofider  thele  inward  Sui- 
fofaigs  ofhis  Soul,  how  great  they  wert,  and 
bow  quicklv  ihey  Ipent  his  natural  ffi  r^th, 
and  tiuned  bis  naoiituie  igto  the  drouj^i  of 
Sonuncr.  And, 

i'/V/?,  His  Soul  fclr     c  W/alh  rf  an  nrjgry 

God^  which  was  tetribiy  ioipidl  upon  it.  l  iic 
Wiath  of  a  King  ts  as  die  roaring  of  a  Lyon  ^ 
but  vN'hat  is  that  to  t!ie  Wrath  of  a  Deity  ? 

whata.Delcrlption  is  eiven  of  it  in  l^a 
htm  1.  6.  Who  am  ftMfpefhre  hit  iadij^aa 
tion?  And  v:ho  can  abide  in  the  jiercencjs  of 
Us  apger  ?  His  jun  u  Jfomrtd  cut  like  jure^ 
mid  toe  ifhcks  tre  nrtmi  dmn  by  him.  Had 
not  the  ftrength  that  fupported  Chrift  lieen 
greater  than  that  of  Rocks,  this  Wrath  had 
certainly  over  whelmed,  and  ground  him  to 
Powder. 

St  caadiy^  As  it  was  the  Wrath  ot  God  that 
lay  upon  his  Soul,  ib  it  was  the  pure  Wrath 
of  God,  without  any  allay  or  mixture.  Not 
one  drop  of  Comtort  came  trom  Heaven  or 
Eanh.  All  the  Ingredients  in  his  Cup  were 
hitter  ones.  There  was  Wrath  without  Mcr- 
vf  i  yea.  Wrath  without  the  leaft  degree  ot 
iparing  Mercy  j  for  God  /pared  not  his  ovon 
6\v7,  Rom.  8.  32.  Had  Chrift  been  abated  or 
ipared,  we  had  not.  If  our  Mercies  mutt  be 
pure  Mercies,  and  our  Glory  in  Heaven,  pure 
and  unmised  Glory  ^  then  the  Wrath  which 
be  fufieiedt  muft  be  pme  unmiied  Wrath. 
Yea, 

'Thirdly^  As  the  Wrath,  the  pure  unmixed 
Wta^h  of  God  lay  upon  his  Soul,  fo  all  the 
Wrath  of  God  was  poured  out  upoa  him*,  even 
i'>  the  laft  drop.  So  that  there  is  not  one 
drop  refen'cd,  tor  the  Ele£l  to  tlxl.  Chrill's 
Cup  was  deep  and  large,  it  conuiued  all  the 
Fuiy  and  Wrath  of  an  mfinite  God  in  it.  hu\ 
yetbe  drank  k  up.  He  bate  it  all)  fi>  chat  to 


believiqg  Souls,  who  £omc  to  make  i'eace 
with  God  thiOtt^hChtift;  he&ith,  ijii.  27.  4. 

Fury  is  not  in  me.  In  all  the  Chaltitcnicnrs 
God  iofiiOs  upon  his  People,  there  is  no  vin- 
di£tivfe  Wiadi.  Chrift  bare  It  all  in  his  own 
Soul  and  Body  on  the  Tree. 

iourthly\  As  it  was  all  the  Wrath  of  God 
that  lay  upon  CIttifl',  lb  //  omt  Wrath  f^jsrih 
vated  in  dtven  RrjJ'ei/t,  beyond  that  which  the 
damned  tbemjetves  do  Juffer.  That's  (trange 
you  will  fa7,  can  there  be  any  Sufinings 
worfe  than  rhofe  the  damned  lufLr,  upon 
whom  tbe  Wrath  of  an  infinite  God  is  imme> 
diatdy  tranfiiCked!  Who  holds  tbem  op  with 
the  Arm  of  his  Power,  while  tlic  Arm  of  his 
Julltce  lies  oa  eternally.  Can  any  Sorrows 
he  greater  tban  tbefe^  Yes,  Chim^  Safe* 
ings  wen  bqrond  thdis  io  divets  partkn- 
lats. 

I%r/?,  None  of  tlie  damned  Were  ever 

near  and  dear  to  God,  as  Chrifl  was.  They 
were  ellranged  &om  the  Womb  \  but  Cbnit 
lay  in  his  Bofim  When  be  fmoie  Chrift,  he 
Imote  ihf  17! jn  that  toas  hit  JelJovo^  Zach.  13. 7. 
But  m  Imitiug  tbem,  he  imitcs  bis  Enemies. 
When- be  had  to  do  tn  a  way  of  Satisfedion 
with  Chril:,  he  is  faid  noc  tu  Ipare  his  own 
Son,  Bam.  i>.  32.  Never  was  the  tury  of  God 
poured  Qoc  upon  foch  a  Peribn  before. 

Secondly^  None  oi'  the  damned  had  ever  to 
large  a  Capaci^  to  take  in  the  tiili  &ule  of 
the  Wiath  of  God,  as  Chiifl  had.  The  la^ 
ger  any  ones  Capacity  is,  to  undcrfland  u.d 
weigh  bis  Troubles  fully,  the  more  grievous 
and  heavy  is  his  Btafden.  If  a  Man  cafts  Vef^ 
Ills  of  greater  and  lefler  Quantity  into  the 
Sea,  though  all  will  he  fuU,  yet  the  greater 
the  Veflefis,  the  more  Water  it  contains; 
Now  Chrift  had  a  Capacity  beyond  all  mt-er 
Creatures,  to  take  in  the  Wrath  of  his  Fa- 
ther. And  what  deep  and  large  Apprehenfions 
he  had  of  it,  may  be  judged  by  the  bloody 
Sweat  in  the  Garden,  which  was  the  Et&a 
of  his  mecr  ApprehenGons  of  the  Wrath  of 
God.  Chrift  was  a  large  Veflel  indeed.  As 
he  is  capdile  of  more  Glory,  fo  of  more  Senle 
and  Mifery  than  any  other  Perlbn  in  the 
World. 

Thirdly.,  The  damned  fulfer  not  fo  innocent- 
ly as  Chnft  fuffered,  they  fiiffer  the  juft  De- 
merit, and  Recompenc'j  ot  their  Sin.  They 
have  deferved  all  that  Wrath  ot  God  which 
they  feel,  and  muft  feel  for  ever.  It  is  btir 
that  Recompcnce  which  was  meet.  Bar 
Chrift  was  altogether  innocent.  He  had  done 
no  Iniquity,  neither  was  Guile  found  in  his 
Mouth,  yet  it  plealtd  the  Lord  to  bniiic  hinr. 
When  Chrift  fuflered,  he  liafiered  not  for 
what  he  had  done ;  but  his  Sufferirrgr;  were 
the  Sutterings  ot  a  Surety,  paying  the  Debts 
of  others.  T/v  Mf/^^^  rrwr  eut  cff^  hut  not 
for  hmfclf  Dan.  9.  2  6.  Thus  you  fee  what 
his  external  SuiK>ri»gs  in  hfs  Body,  and  hjs 
internal  Surterings  in  his  Soiil  were. 

'Lkirdly.,  In  the  laft  pl.^  it  is  e\  idciit  that 
fuch  extream  Sufferings  as  tl  -fc,  meeting  to* 
pjthcr  upon  hirr>,  m"ft  needs  exh  iuft  ht'?  very 
Spiiiis,  ofjd  inoAc  him  cry,  i  thirp.  For  let 
us  confider. 


Digitiiica  by  G 


174 


Tfe  Vomtain  $f  Life. 


Volt 


hUe. 


tirji^  What  mcer  external  Pains,  and  out- 
ward Afflictions  can  do,    Thefe  prey  upon, 
nnd  cciifumc  our  Spirits.  So  D^/^ complains, 
i'jaim  35».  1 1.  WbeniJyoit  with  rebukes^  corredcji 
Sioit  €mm  mamfw  mqiaty\  thu  makejl  bis  beauty  to  cm- 
^°J}ime  <?rr  ry  ..'r  a  mtb,  (i.  e. )  look  as  a  Moth 
fff"'3[»  frets  and  conlumes  the  molt  iiroog  and  well- 
ha  arimm  Gaiinent,and  makes  it  feary  and  rot 

afTkiuisdo- ten  \vithout  any  noile^  fo  affliQIons  waftc 
loribus  &  and  wear  out  the  ftrongeft  bodies.  I  hey  make 
mSm  ^  Conftitution,  likeao  old 

"nu'cv'  rorten  garment.  Tiicy  flirivc!  and  dry  up  the 
hauritw&;  molt  vigorous  and  Hourifhing  body,  andnaake 
conftiini-  it  like  a  botile  in  i\vj  linoke,  P/j/m  i  ip.  83. 
tauMtHer.  Second/},  Conlida  what  meer  internal  trou 
bles  of  the  ib ul ,  can  do  upon  the  fhongclt 
.body.  Thefe  quickly  fpcnd  its  ftrength,  and 
devour  the  fpirits.  So  So/owow  {ptjjks ,  Prov. 
17.  22.  A  broken  fpirit  drictb  the  k'/us^(i.  c.j 
h  cooTumes  the  very  marrow  with  which  they 
are  moiftned.  So  P/j/m  32.  3,  4.  My  bvnes 
fDoxedoldy  through  my  roaruig  all  the  Jnylon^^, 
Br  day  and  night  thy  hand  was  heaiy  on  tm 
7ny  miflurt'  (  or  chief  fap  )  is  turned  into  the 
drought  oj  jummcr.  What  a  Ipccbcie  (A  pity 
was  hraaeis  Spira  become  ,  meetly  dnough 
the  anguifh  of  his  fpirit  ?  A  fpirit  fliarpen'd 
with  iuch  troubles,  like  a  keen  Kjiifi:,  cuu 
tbroi^  the  flmdL  Cenaii^ly  who  ever  hath 
had  any  acquaintance  with  tr  i  ■  L-^  of  foul, 
knows  by  fad  experience ,  how  iiiic  an  inter- 
nal flame  it  feeds  and  preys  upon  the  very  fpi> 
rirs;  fo  that  thu  itii>qgBtl  ftoop,  and  quail 
under  it.  But, 

Thirdly^  When  outward  bodily  pains  fliall 
meet  with  inw<ird  fpiritual  troubles,  and  both 
in  extremity  (Inllcosne  in  one  day  ^  how  foon 
|Duft  the  iirmefl  body  fail  and  wait  away  like  a 
candle  lighccd  at  both  ends !  Now  ftrenf^th 
fails  a  puce,  and  nature  muft  fall  flat  under  this 
load.  When  the  Ship  in  which  FmI  failed, 
fell  into  a  place  where  two  Seas  met,  it  was 
quickly  wrackr,  and  ibwill  the  belt  coniUtuted 
body  in  the  world,  if  it  fall  under  both  thefe 
troubles  together.  The  foul  and  body  fympa- 
liii/e  with  each  other  under  trouble,  and  mu- 
tually iclieve  each  other. 

If  the  Body  be  fick  and  full  of  Pain,  the 
Spirit  fupports,  cheats,  and  relieves  it  by  tea- 
fon,  and  refolution  all  that  it  can.  And  if 
the  fpirit  be  affli£led ,  the  body  fympathizcs, 
and  helps  to  bear  up  the  fpirit.  But  now,  if 
the  one  be  over-laid  wiili  ilrong  pains,  more 
than  it  can  bear,  and  calls  for  aid  from  the 
other,  and  the  other  be  opprefled  with  intole- 
rable anguifh,  and  cries  out  under  a  burden 
greater  than  it  can  bear,  fo  that  ir  can  con- 
tribute no  help,  but  initead  tliereof  adds  to 
its  harden  whlcn  bdRwe  was  above  lircngth  to 
hear.  Now  nature  muft  needs  fail,  and  the 
friendly  union  betwixt  foul  and  body  liafter  a 
dill  .hiiion  by  fuch  an  over  whelming  prefF-je 
as  this.  S..  it  was  widi  Chrift,  when  out- 
ward and  inward  ionows  met  in  one  day  in 
their  extremity  upoa  him.  Henoe  the  bitter 

Cry,  ]  i^^irfl. 

bijtt  ence  i.  Jiuia  Imrid  a  thing  is  Sin ! 
lIcK grgiit  is  th.it  Evil  of  Evil^!   Which  de 
Jcrccs  thjt  ill!  ihcfe  jkouhf  be  tn^ 
Jcn'd for  fl^'  MpaJion  of  ii  ! 


in^fdMulfitf 


The  lufierings  of  Chriit  for  lin,  gives  us  the 
true  account,  and  fbllelt  reprefcntation  of  its 
Evil.  "  The  Law  (faith  one)  Is  a  bright j.  b. 
"  Glals  wherein  we  may  fee  the  evil  of  hn  ,  i"  his  tvu 
"  but  there  is  the  led  Glals  of  the  luflfering'f 
"  of  Chrift  •,  and  in  that  we  may  fee  more  ^ 
"  of  the  evil  of  fin  j  than  if  God  fhould  let 

us  down  to  Hell,  and  thefe  we  fhould  fee 

nil  the  tortures,  and  torments  of  the  damn- 

ed.  If  we  fhould  fee  them,  hovv  they  lie 
"  fwdtering  under  God's  wrarh  there,  it  were 
"  not  fo  much  as  the  beholding  of  iin,  thro' 
"  this  red  Glals  of  the  luftcrings  of  Chrift. 

Suppole  the  bars  of  the  bottomlefs  Pit  were 
broken  up,  and  damned  fpirits  ftiould  afcend 
kom  thence,  and  come  up  among  us  j  with  -  . 
the  chains  of  darknefe  ndibg  at  their  heels, 
and  we  fhould  hear  the  groans,  and  fee  the 
gaftly  paleiiels,  atid  tremblings  of  thole  poor 
aeatures,  upon  whom  the  righteous  God  hath 
imprelt  his  fury  and  indignJtion  ■,  if  we  could 
hear  how  their  conlcienccs  arc  lafhcd  by  the 
fearful  fcourge  of  guilt,  and  how  they  UUidE 
ar  every  laiTi  the  arm  of^  Juftice  gives  them. 

11  we  Oiould  fee  and  hear  all  this,  it  is  not 
fo  much  as  what  we  may  lee  in  this  Text  5 
where  the  Sdn  of  God  under  his  fuflerings 
ior  it,  cries  out,  7  thirjl.  For  as  I  Ihewai 
you  befiiie,  Cbrift's  fufferings  in  divers  re> 
fpe£ts  ^verc  beyond  theirs.  O  then,  let  not 
thy  vain  heart  Cight  fin  ^  as  if  it  were  but  a 
fmall  thing.  If  ever  God  fhew  thee  the  face 
of  fin  in  this  Glafs.  thou  wilt  lay,  there  is 
not  fuch  another  horrid  reprefcntation  to  be 
made  to  a  Man  in  all  the  world.  Fools  make 
a  mock  at  fin,  hut  wife  Men  tremble  at  it. 

Inference  2.  IJoto  affiiffive  and  intolerable 
are  intoard  troubles.  Did  Chriit  complain  fo 
fidly  under  them,  and  cry,  /  thirji?  Surdy 
then  they  are  no  fuch  light  matters  as  many 
aie  apt  to  make  of  them.  If  they  fo  ftorch'd 
the  very  heart  of  Chrift,  dried  up  the  green 
tree,  preyed  upc«i  his  very  fpirits,  and  turn- 
ed his  moiftnre  into  the  drought  of  Summer  j 
they  delerve  not  to  be  flighted,  as  thev  are  by 
fome.  The  Lord  Jefus  was  fitted  to  bear  and 
fuf&r  as  (trong  troubles  as  ever  befel  the  na- 
ture of  Man,  and  he  did  bear  all  other  trou- 
bles with  admirable  patience  s  hat  when  it 
came  to  this,  when  the  flannes  of  God's  viatdi 
fcorched  his  Soul    then  he  cries,  /  rhirjf. 

David's  heart  was  for  coura^  as  the  heart 
of  a  Lion  s  but  when  God  exeictfed  liim  wirii 
inward  troubles  for  fin  ,  then  he  roar?;  out  un- 
der the  anguifh  of  it.  /  am  feeble^  and  fore 
broken  ^  /  have  roared  by  reafon  tiftbe  mjf<ptt- 
rrnch  oj  my  heart.  My  heart  Panteth,  my 
firength  faileth  me  •,  as  for  th'  light  of  mine 
eyes,  it  is  alfo  gone  from  tffe,  Pfal.  38.  8,  lOw 
A  Tc  unded  Spirit  mho  can  hr.ir  ?  Many  have 
proleffed  that  all  the  torments  in  the  world 
are  but  toys  to  ir.  The  racking  fits  of  the 
Gout,  the  grinding  tortures  of  the  Stone,  nre 
notiiinp,  TO  the  wrath  of  God,  fet  on  upon 
the  con!cn.  nce.  What  is  the  Worm  that  ne- 
ver dies,  but  the  tfTicicy  of  a  guilty  ci^n 
Icicncc?  This  Wonn  ieeds  and  nibbles  upon 
the  very  inwards,  upon  the  tender  and  molt 
lenlible  pjrt  of  Man-,  and  is  the  principcK  part 
of  llcU'^  horror.    In  bodily  pains,  a  Man 

may 


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'  Tie  ftantain  »f  Life. 


»75 


may  be  relieved  by  proper  medicnies,  here  1  lieve  us,  and  we  dclplfe  them.  We  have  bet- 
nooitng  but  the  blood  or  fprinkliiig  rclievei  ^  ter  things  than  a  cup  of  Water  to  refirefh  and 
in  outward  pains  the  body  may  be  fupported  delight  us  when  wc  arc  thirfly,  and  ycr  ar^ 


by  the  refbiution  and  courage  oi  the  mind,, 
lieie  die  mind  it  felf  is  wounded.  0  let 
none  de^ife  thde  tioublfii^  they  are  dceadiul 

uferime  5.  HofB  dreadful  a  pldce  in  Hell! 
Where  this  cry  is  heard  for  ever^  I  tbirft. 
There  the  Wrath  of  the  great  and  terrible 
God  Sanies  uponi  the  damned  for  ever,  in 
which  they  thirft  and  none  relieve  them.  If 
Qitifi  complained,  i  thirfi^  when  he  had  con 
ffiaed  tat  a  iew  hours  with  the  Wrath  of 
God  i  what  is  their  Hate  then,  that  are  to 
oappte  with  it  for  ever !  When  Millions  of 
Tears  are  pad  and  gone,  ten  thou&ivl  MU< 
Tunc  edut  llons  more  arc  coming  on.  There's  an  ever- 
laiting  Thirlt  in  HdL  and  it  admits  of  no  Re 
lief.  Thae  are  nd  M  O^s  in  Hell,  but  an 
^J^JJ^  eternal  unrelieved  Thirft.    Think  on  this  ye 
ddcAatio  that  oow  addDiunkennels  to  Tbiji(,who  tum- 
poUait-    ble  in  aU  finliial  Fleafines,  and  drown>bture 
l^infi-      an  exctfs  of  Luxury.   Rememl^er  vphat 
S*^-^  i:imes  faid  in  Luke  16.  24.  And  be  fried  and 
fmd^  father  JSbrAam,  have  mercy  <m  f»?,  and 
.    fend  Lazarus  that  he  tJtiiy  dip  the  tip  of  his  fin 
tl^^rH-      in  vsater  and  cool  ley  tongue^  for  I  am  tor- 
ntentei  in  Ms  flam.  No  Cups  SS  Water,  no 
Bowls  of  Wine  in  Hell.   There  that  IThroat 
will  be  parched  with  Thirlt,  which  is  now 
drowned  with  exoe&  -The  Songs  of  the 
Drunkard  turned  into  Howlings.    If  Thirfl  in 
the  ^xtremi^  of  it  be  oow  fo  unfuifetable, 
Ivhat  iSiithat  Thffft  whkh  is  mfiiutely  beyond 
this  in  meafure,  and  never  fliall  be  relieved  > 
Say  not  it's  hard  that.  God  IhouLd  deal  thus 
btM^-       ^      Oeatures.  You  will  not  tbtnic 
Jiat  ihiing}^  fo  if  you  confidcr  what  he  expoled  his 
tfi  Oaai.  own  dear  Son  10^  when  Sin  was  but  imputed 
2kfc,  f  o  him.  And  what  that  Man  defoves  to  ftel, 
'^"7  that  hath  not  only  merited  Hell,  but  by  rc- 
nhf^y  fufing  Chiift  the  Remedy,  the  luanxxSt  flace  m 
nUt  «*  HdL 

hit  (a  MerduHt  dfi)  Wftnt  t«  .1  Cmifiat,  and  diecd  with  tht  Fryert 
thfTf,  thdr  EMtttidamm  \  try  habit;  after  he  hsd  dintd  and 
fenaU,  tke  Merchant  fell  tc  I'^m.-nimiiif,  their  fledfant  Lives  ^  Jta, 
ftli  one  of  the  f  ryiTj  to  bin,  me  ii-.cgiHinsU  inartJ^  btdwtanj 
fxfy  f  ff  tt  Hell  fw  Hi  »btn  wt  dk.   Mr.  FtrndD't  Real  Ctih- 

In  this  thirft  of  Clirifl  wc  have  the  livelieft 
emblem  of  the  ftate  of  the  damned,  that  ever 
was  prefimsdto  Men  m  this  World.  Here 
you  ice  a  Perfon  labouring  in  extremity  under 
the  infinite  Wrath  of  the  gteat  and  terrible 
God  lyiK  upon  Ins  Soid  and  Body  at  once, 
and  cauhng  him  to  utt.r  this  doleful  Cry,  I 
tbirft.  Only  Chriit  endured  tlus  but  a  little 
whne,  the  datimed  mift  endue  it  for  ever. 
In  that  they  differ.  As  alfo  in  the  innocency 
and  ability  of  the  Perfpn's  fu&ting.  And  in 
the  end  lor  which  tliey  fnfe^.  But  furely 
fuch  as  this ,  will  the  cry  of  thofe  Souls 
be  that  are  caft  away  Sot  ever*  O  terrible 

Inference  4.  Hoto  much  do  nice  and  zcanton 
Mpttttes  dejerve  to  be  rePrmndl  The  Son  oi 
God  wanted  a  draught  of  cold  water  to  re- 
lieve him,  and  could  not  have  it.  God  hath 
given  US  vatieiy  of  xe&efluqg  Creattues  to  le- 


not  pleaf^.  O  that  this  complaint  oi  Chtilt 
on  the  Qols,  I  thirft^  were  but  believingly 
confidered,  it  would  make  you  blefs  (i<>J,  Tor 
what  you  now  delpile.  And  beget  content* 
menr  in  you,  finr  ite  meaneft  mercies  and  moft 
common  favours  in  this  World.  Did  the  Lord 
ot  all  things  cry,  i  /i>/r/^  and  had  nothing  iu 
his  extremity  to  comf^  him  >  and  doft  thou 
who  haft  a  thou  fund  times  over  fbrleited  all 
leiiiporaL,  as  well  as  Ibiritual  mercies,conicmo 
and  (light  the  good  Oeatmcs  of  God !  What 
defpife  a  Cup  of  Water, who  defcrVeft  nothing 
but  a  Cup  of  Wrath,  trom  the  band,  of  the 
Lofdl  Olay  it  to  hovt,  andhencelean  Cbo- 
tenment  with  any  thing. 

Inference  5.  Dtd  f  ejus  Cbrtft  i^on  the  Crtift 
cry^  1  thirft  >  Then  Believer*  fhdl  never  tbuA 
etermify.  Ihw  tWft  fbeUU emtaaN  fmf 
fed. 

There  isaihfeefbld  durft,  graemif,  natural 

and  penal.  The  gnicious  thirft  is  the  vehement 
deiire  of  a  fpiiitual  Heart  aiterGod-  Of  this 
Daoid  fpeaks,  Pfalm  42.  1,  2.  At  the  hart  pan' 
teth  after  the  water  brooks^  fo  panteth  my  foul 
after  thee,  0  God.  Aiv  JotU  tbtrjietb  for  Qod^ 
for  the  living  God ;  vSoen  fhM  I  erne  andap' 
pear  inj'  rcCn  J^  And  this  is  indeed  a  vehe- 
ment ihiilt,  it  makes  the  Soul  break  with  the 
longings  it  hath  after  God  ,  ?falm  119.  It^a 
thirlt  proper  to  believen,  who  have  lifted  diac 
the  Lor4  is  ^doos. 

Natnral  thirjl  is  (as  befbce  was  noted)  a  de- 
fire  of  refrefhmcntby  humid  nourlfhment,  and 
it's  comnwn  both  to  believers  and  unbdieveis 
io  this  Wo4d;  God"^  dear  Saints  have  been 
driven  to  fuch  extremities  in  this  Life  ,  that 
thdt  Tongue  have  even  tailed  tor  thirft.  i^'  Vhen 
the  poor  aifd  needy  feek  waer ,  and  thfrc  is 
rci.ne,  ^nd  their  tongue  faileth  for  tbirfi,  lfa.4r. 
17.  And  of  the  people  of  God  in  their  Cap- 
tivity it%  iaid.  Law.  4. 4.  The  ti^ue  of  the 
fucking  child  cleaveth  to  the  roof  of  his  mouth 
fortbtrfi.  The  ytmng  children  aek  bread^  and 
no  man  breaketb  it  wrto  them.  They  thitfeed 
delicately  are  defolate  in  the  Jire  th?y  that 
voere  brought  up  in  f car  let y,  embrace  dujigbils. 
To  this  many  that  fear  the  Lord  havebeetf 
reduced. 

A  Fenal  thirft  is  Go(?s  Juft  denying^  of  all 
refrefliment,  or  relief  to  fmneis  in  then  extctf' 

mities,  and  that  as  a  Ju  j  panifhment  for  their 
fin.  This  fadievets  lhali  never  feel,  becauli; 
when  Chrift  thirfted  upon  the  Grofi,  he  made 
till!  fatisfa£lion  to  God  in  their  room.  Thefc 
fufierii^  of  Cbrift,  as  they  were  ordained  tor 
them,  fo  the  beaKfits  of  tMm  are  truly  impu* 
ted  to  them.  And  fi-i  the  natural  thirlt,  that 
ihall  be  latislied.  For  in  Heaven  we  fluil  live 
without  thefe  neceflities,  and  dependencies 
upon  the  Creature.  We  fliall  be  equal  wiih 
the  Aa^Is  in  the  way  and  manner  of  living 
and  fiirafting,  Luke  10.  3 5.  And  for  die  gra- 
cious thirftin§  of  their  Souls  for  God,  it  mall 
be  fully  latished.  So  it's  ]^somiM^Matth.^.6. 
Bleffed  are  they  v^neh  hunger  and  thirft  after 
nghiccufncft  ^  for  they  Jliall  he  filled.  Th^ 

Oull  thead4«nd  no  more  npon  tbeftieanv 


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but  drink  from  the  ever-tWing  ibuntam  it  i 
lelf ,  Pfdlm  36.  8.  Thy  Jkail  k  abundantly 
fijtisjied  with  the  fjtnrls  oj  thy  Houfc^  and  thou 
Jhalt  make  them  dnnkof  the  rrvcr  of  tfy  pteO' 
fares.  For  with  thee  is  the  fount  din  oj  Itfe^ 
ami  in  thy  light  (hall  m  ftc  light.  There  they 
fhall  drink  and  ptaife,  and  praifc  and  drink 
ior  evermore.  All  their  thirlty  defires  (hall  be 
filled  with  comple.u  fjtisfiiJlion.  O  howde- 
lirablc  a  Ituc  Is  Iieavcii  upon  this  account !  and 
how  ftiouldwelie  relUds  rill  we  come  thither-, 
as  the  thirfty  Traveller  is  until  he  meet  that 
cool  rttrefhing  I'pring  lie  wants,  and  leeks  for. 
This  prefent  tiate  is  a  Itaie  oi  thirlling,  that 
to  come  of  retrcdiment  and  fitisfi^lion.  Some 
drops  indeed  come  from  ihat  tounuin  by  faith, 
but  they  quench  not  the  Believer's  thirft.  Rather 
like  water  fprinkk-1  'm  fire,  they  make  it  burn 
the  more  ^  but  there  the  thirlty  SouL  hath 
enough. 

O  blel-s  Go<I  thit  Jeftts  Chrift  thiiftcd  ondcr 
the  heat  of  hii  wrath  once,  that  you  niight 
not  be  fcorched  wfA  h  for  em.  If  he  had  not 
cry'd,  I  thtrfi  ,  you  muft  b;)ve  cn'  d  out  of 
thirft  eternally,  and  ncveT  iie  Ijtistied. 

Inference  6.  Laftly,  Dki  Chrlft  in  the  ex- 
tremity of  his  Sufferings,  cry,  Ith'trfi?  Then 
how  great  beyond  dU  cotnpurf  is  the  love  of  Cxod 
to  finners  ^  xeho  for  thetr  fakes  exfcfedthe  Sai 
tfhis  Lovf  to  fuch  extreim  fuffer  'tngsi 

Three  Coiiliderations  iDarveloofly  heighten 
diatLoveof  the  F  uIri 

t/r/?.  His  putting  the  Lord  Jefus  into  fuch  a 
condition.  There  is  none  of  us  would  endure 
to  fee  a  of  his  own  tiepaoting^and  third- 
ing  in  the  extremity  of  Torments,  for  the  fair 
elt  inheritance  on  Earth  :  Much  le(s  to  have 
^  Soul  of  a  Oiild  conlfidingwith  ttemaA 
of  God,  and  making  luch  heart  rending  conr 
plaints  as  Chrift  made  upon  the  Ciofe  ,  if  we 
might  have  the  largdt  unpiie  in  the  World 
for  it  :  Yet  luch  was  the  Itiengthof  the  Love 
of  God  to  us ,  that  he  willingly  gave  Jefus 
Cbtift  to  all  this  mifery  and  torture  for  us. 
Wlat  flail  we  laU  this  Lwel  Ottwliasbtk, 


VoL  I' 

length,  depth  and  breadth  of  that  lore  which 
palieth  knowledge  !  The  love  of  God  to  Jefiis 
Chrift  was  infinitely  beyond  all  the  love  we 
have  to  our  Children,  as  the  Sea  is  naore  than 
a  Spoonful  of  Water  j  and  yet,  as  dearly  as 
he  loved  him,  he  was  content  to  cxpofc  him 
to  all  this,  rather  than  we  fliould  pcxilh  eter- 
nally. 

Sccond%  As  God  the  Father  was  content  to 
expofe  Chrift  to  this  extremi^  ^  lb  in  that  ex- 
tremity to  hear  his  bitter  aics,  and  dolorous 
comphinTS",  and  yet  not  rclie\-e  him  ivith  the 
leaft  relielhment  till  he  fainted,  aiju  uitd  un- 
der it.  He  heard  the  aies  of  his  Son.  That 
Voice,  /  /'v p'srced  Heaven,  and  rcich'd  the 
Father's  Ear  j  but  yet  he  will  not  rcirefh  him 
in  his  Agonies  ,  nor  abate  him  any  thing  of 
rhcdebthe  vr^s  now  paying,  and  a'l  ^his  for 
the  love  he  had  to  poor  finners.  iiad  Chrift 
been  relieved  in  his  fufferingsand  fpared,  then 
God  could  not  have  pitied  or  Iparcd  us.  The 
extremity  of  Qjiitl's  liificrings  was  aii  act  of 
Jufticeto  him }  and  the  ^teft  Mercy  to  us 
that  ev-er  could  be  manifefted.  Nor  indeed 
(though  Chrift  ib  bitterly  cotnplalns  of  his 
thirftj  was  he  willing  to  be  relieved ,  till  he 
had  hnidled  his  work.  O  love  unfpeakablel  , 
He  doth  not  complain,  that  iie  might  be  le- 
ileved ,  but  to  tnan'ifHl  how  oat  Iblioif 
was,  which  his  Soul  now  reli  opon  our  ac- 
count. 

Thirdly.,  Audit  ihonld  never  be  fingMttHt 

that  Jefus  Chrift  was  expoied  to  tbele  extre- 
mities of  forrow,  for  iiiuicrs,  the  grcatcft  of 
fiimcrs,  who  deferred  not  one  drop  of  Metcjr 
from  God-  Ttiis  commends  the  love  of  God 
fipgularly  to  ik,  in  that  whilfl  me  were  yet  fui- 
nerr,  Oirip  died  for  ut ,  Rom.  5.8.  Thus  the 
love  of  God  in  Jefiis  Chrift  ftill  rifo  higher  ' 
and  higher  in  everj  difcoveiy  of  it.  Admire, 
adotcand  he  miflicd  wMi  wit  tlwn^sn  of  tUi . 
lota 

JbtKltt  be  to  G fid  fir  hu  mffcakMt  Ggf». 


The  fiuntain  &f  Lijg. 


1 

SER- 


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til 


tat«h 


SERMON  XXXV. 


JOHN  XIX.  |o. 

Whn  Jef»i  ih&efore  bad  teemed  the  Vinegar,  be  faid^ 
[  It  is  finijbed^  J  and  he  hwed  bis  Head,  and  gave  up  the 
gbofi. 


Doeet  in  ejus  morte  to* 
.  ooftrz  I 


,  ,  Ob  noBNaiHnit 

coniiMfii  mic  otcuivk 

Btam  abrogatio. 


IT  is  finijhcd.   This  is  the  fixth  remarka-r 
ble  Word  of  our  Lord  Jcfus  Chrift  upon' 
the  Crols,  uttered  as  a  triumphant  (hout 
when  he  faw  the  glocioas  ifine  of  all  his 
Sufierings  now  at  band. 

It  is  but  one  Woid  in  the  Original ,  but  in 
that  One  word  is  cohtaincd  thcfumof  all  Joy. 
The  very  fpirits  of  all  divine  confolation.  The 
ancient  Greeks  reckoned  it  their  excellency  to 
fpeak  much  in  a  little.  To  give  a  lea  of  mat- 
ter, in  a  drop  of  Language.  What  thfey  only 
Ibi^t,  is  here  found.  I  tind  Ibme  variety  (and 
indeed  variety,  rather  thart  contrariety)  among 
Expoiitors  about  the  Relation  of  thele  Words. 

Some  are  of  opinion,  that  the 
Antecedent  is  the  1^1  Types 
and  Ceremonies  \  and  fo  make 
this  to  be  the  meaning.   //  is 
finijhcd  :  Th;it  is,  all  the  Types 
and  Preiiguraiionsthai  Ihadow- 
ed  forth  the  Redemption  of 
Soulsby  the  Mood  of  Chrift,are  now  fulfilled  St 
icconiplifhed.  And  doubtleisas  this  is  in  it  folf 
a  tnithjfb  it's  fuch  a  truth  as  may  not  1)e  ex- 
dtided,  as  alien  to  the  true  fcope  and  fenfe  of 
this  Place.  And  tho'  it  be  obje£ted,  that  many 
Tjnpes  and  Prefigurations  remained  at  this  time 
uniattsfied,  even  all  that  looked  to  the  a£hial 
death  of  Chrift,  his  continuance  in  the  ftate 
of  the  dead,  and  his  refurreQion  v  yet  it's ' 
eafily  removed,  by  coniidcring  that  they  are  ' 
fiid  to  be  finifhed,  becaufe  they  were  jult  fini-  ■ 
ftiing,  or  ready  to  be  finiftied,   And  it  is  as  if  i 
raAwndi-Chtiil  had  laid,  I  am  now  putting  the  laft 
cit,  qaod      j  to  it.  A  few  moments  of  tin»e  more 
gJS  ~  will  compleat  and  finilh  it  •,  I  have  the  fum 
' '  Ihb  now  in  my  hand,  which  will  fiilly  iatisfie  and 
Coiipay  God  the  whole  Debt. 

Tis  now  but  bow  the  Headland  the  work  is 
done^aod  all  the  Types  therein  iulHlled.  So  that 
this  cannot  exdnde  the  fiilfilling  of  tbeTypes  in 
the  Deadi  of  Chrift  from  their  juft  claim  to  the 
Senfe  of  this  Place.  But  yet  though  we  cannot 
ha»  exdade  this  Senfe,  we  cannot  allow  it  to 
le  the  whole  or  principal  Senf&  For  lo  I  a  far 
gRUet  Truth  is  contained  herein,  e\'en  the 
nidflting  or  compleatment  of  the  whole  defign 
and  projeft  of  ourRedemption,and  therein  of  all 
the  Ty^  that  prefigured  it.  Both  thefe  judici 
ousOnmr  conjoyns  i  making  the  compleating  of 
Redemption  the  Ftiiicipil,Mid  the  folfilltag  oi 
Vol  i 


all  the  Types,  the  CoUatecalandkls  pdndpal 

Senfe  of  it. 

Yet  itmuftbe  oblerved,  when  we  lay  Chrift 
finifhcd  Redemprion  work  by  his  Death  ^  the 
meaning  is  not  that  his  Death  alone  did  hnifli 
it  .  For  his  abode  in  the  Grave ,  RefiiiieQj(m 
and  Alcention,  bad  all  of  them  their  joint  in- 
fluence into  it :  But  thefe  being  (honly  to  fol- 
low, are  all  includfd  in  the  fcope  of  this  Place. 
Accordii^  then  to  the  fviadpal  Scope  of  the 
Place  we  obferve, 
Doft.  That  Jefus  Chrift  hath  perfeUed^  ani 
compleat finijhcd  the  great  vmk  of  Re- 
demption committed  to  htm  by  God  the  Fit' 
ther. 

To  this  great  Truth  the  Apoftlcgtves  a  fuU 
Tefthnony,  heb.  lo.  By  one  offeritie  he 
bath  perfeSed  for  ever^  them  that  are  fanUifiei, 
And  to  the  fame  putpofe  ipeaks ,  John  ij,  4. 
/  have  glorified  thee  on  earth  j  1  have  fimfbei 
the  work  tbou  i'vcji  me  to  do.  Concerning  this 
work  and  the  finiming  thereof  by  Jefus  Chrift 
upon  the  Ctols,  we  fliall  enquire.  What  this 
Work  wasi  How  Chrift  finilhed  it  j  and.  What 
evidence  can  be  produced  for  the  finiftiing  of  it. 

F/>/?,  What  was  the  Work  which  Chrift  fini- 
fhed  by  his  Death  > 

It  was  the  fulfilling  the  whole  Law  of  Qod 
in  our  room,  and  for  our  Redemption  as  a 
Sponlbr,  or  futety  for  u&  The  Law  is  a 
glorious  thing.  Theholinels  of  God,  thac 
hcry  Attribute,  is  engraven  or  {lampt  upon 
cvoy  part  of  it.  Deut,  33.  2.  From  his  right 
hand  went  a  fiery  Law.  The  jealouGe  of  the 
Lord  watched  over  every  point  and  tittle  of  it, 
for  his  dreadfiil  and  glorious  Name  was  upon 
it.  It  curled  every  one  that  continued  not  in 
all  things  contains  therein.  Gal.  3.  10.  Two 
things  therefore  were  neccflarily  required  in 
him  that  Ihould  perfeQly  fulfil  it ,  and  both 
found  in  our  Surety,  and  in  him  only  ;  viz.  a 
fubje^ve  and  efieaive  perfection. 

h/r^,  A  fubjeOive  FerfcUion,  He  that  wan- 
ted this,  could  never  fay,  7/  is  fintfhed.  Perfe£t 
Korking  always  follows  a  perfeft  being.  That 
he  might  therefore  finilh  this  great  Work  of 
Obedience,  and  therein  the  glorious  def^  of 
our  Redemption;  lo!  in  what  Ihining  and 
V^ftSi  Holinels  was  he  produced  >  Luke  i.  35. 
That  boh  thiffg  lhafbaU  he  horn  (f  thee^  Jhall 
\he  cdttatU  ^H<^(ki:  And  indeed,  fach  an 

•    A  a  higb' 


I 


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178 


Tie  F$a»taiM  if  Lifi. 


VoL  I 


tuvmu 


fix  pane 

BQwi* 


Uigh-priefi  became  us^  txho  is  holy ,  harmle/s^ 
undcfilecL^fepiirdte  from  finncrs^  Heb.  7.  36.  So 
tbu  tbe  Law  couli  have  no  excepti0a  ag»iaft 
tdsFefOo.  Nay,  it  was 
fincetts  6rfl  promulgatioti ,  as  it  was  hy  ha- 
vioK&di  a  petted  and  excellent  Fetfon  as 
Clirill,to(biidatittBar)  and  give  k  due  «»• 
paradon. 

Secondly^  There  muft  be  alio  an  effeSwe 
ferfeSkm,  ot  a  perleCHoo  of  ivnUiig,  and 
obeying,  before  it  could  be  laid,  it  isjtnijhrd. 
This  Chrid  had  iot  ht  coadnuad  in  all 
things,  written  In  the  Law,  to  4o  dwnt.  He 
fulfiJled  all  right eoujnejs^  as  it  behoved  han 
to  do.  Matth,  1. 15.  He  did  all  that  was 
teqidfed  10  be  done.  And  Ibftnd  all  that 
was  requlfite  to  be  fufieied  all  that  was  com 
inandea,  or  thrcatned  in  fuch  pecfeQton  of 
Obedfenoe,  both  aflive  and  paffive,  that  die 
pure  eye  of  Divine  Juftice  could  not  find  i 
flaw  in  iL  And  lb  tiniihed  the  V  Vork  his  Fa 
gave  him  to  do.  And  dds  ifciik  finUbed 
by  our  Lord  Jefus  Clirift,  was  both  %  na^^ 
ry^  difficulty  and  ftrtcwm  Work. 

Krjff,  It  m»9$teeejjatymrk^  whkhChtift 
frufhed  upon  Ac  C10&  NeodEoy  upon  a 
threefold  account. 

It  was  ncccflaiy  on  the  Fadicv^i  account 
I  do  not  mcnn,  that  God  was  nndcr  any  nc 
fdlxty  from  his  Natme  of  redeeming  us  this, 
or  am  tribat  wa<jr.  For  our  Redondption  is 
ffpMs  liberi  confdh^  an  affefV  of  the  free  Cown- 
k1  oi'  God  \  but  when  God  had  once  decreed 
and  detemiined  to  redeem  and  iave  poor  Sin- 
ners by  Jefus  Chrift  \  then  it  became  neccflary 
that  the  Counfel  of  God  (bould  be  fulfilled. 
ASe  4.  38.  To  do  tshatfoever  thy  hand^  and 
counfc I  hdd  before  deteminedto  he  done. 

Secondh^  It  was  necefiaiy  with  te^^  to 
Ghiift.  Upon  the  acootnc  of  diat  pievioas 
compad  that  was  betwixt  the  Father  and  him- 
about  it  Therefore  it's  laid  by  Cbtlft  him- 
Luk£  22.  22.  Trufy  thesimtf  Mm  go- 
eth  as  it  ivjs  determined^  (/.  e  )  as  it  was 
foie-a^eed.  and  covenanted  under  the  neoelB- 
ty  of  nilfillijig  his  engageoaeac  to  the  Father, 
he  came  into  the  World  j  and  being  come,  he 
ftill  minds  his  engagnneDt,  Idba  9, 3.  i  mufi 
work  the  toorks  (f     tbat/eMi  m. 

Thirdly^  Yea,  and  it  was  no  left  neceflary 
upon  our  account  that  this  work  Ihould  be 
finifhed.  For  had  not  Chtift  fihifhed  this 
Workj  Sin  had  quickly  (inKhed  all  our  Lives, 
Comnuts  and  Hopes.  Without  the  liiulMjig 
tMs  Woifc,  not  a  Son  ct  Danriiter  of  Adbm 
could  ever  have  fcen  the  £ice  oF  God.  There 
fore  it's  laid,  Joba  3.  14,  15.  As  Mofes  lift- 
ed M  the  ferpent  in  the  mldo  rxp^  jo  [fnuft'\ 
the  Son  of  man  be  lifted  up  5  that  vihojocver 
helieveth  in  l)im  jhould  not  perifh^  but  have 
Everlafling  Life.  On  all  tnefe  aocooiilS  the 
fioifhing  of  this  Work  was  neceflary. 

Secondly^.  As  it  was  meeSary  this  work 
flioold  befioirhed,  fo  theftitfhing  of  it, 
exceeding  di^cult.  It  coft  many  a  cry, 
many  a  groan  ,  maun  a  tear,  many  a 
haid  tug,  before  Chrm  could  lajr,  it  is  ft- 
ntf})cd.  All  the  Angels  in  Hc  iven  were  not 
able  by  their  uniiedltrengtb  to  lilt  that  Bur- 
den one  indi  fiom  the  gtoojid,  which  Quid 


bate  upon  his  Shontders,  yea,  and  bare  ic 
away.  But  how  heavy  a  Burdtrn  this  was, 
may  in  part  appear,  by  his  propafiioo  in  the 
Garden,  and  the  bitter  ottt-coes  he  (Bade  up-  . 
on  tht;  Qois,  which  «  dMit  pfopei  plaocs  • 
have  b^  opened. 

Thirdly^  and  Laftly,  It  was  a  moft  fmv- 
ous  Work  which  Qirift  Hnilhed  bjr  his  Death. 
That  VVork  was  difpatched,  and  fioiflied  in 
few  hours,  wbkh  will  be  the  matter  of  ever- 
lafting  Songs  and  Triumphs  to  tlie  Angels  and 
Saints  to  all  Eternity.  O  it  was  a  precious 
Work.  The  Meraes  that  now  flow  out  of 
this  Fountain,  viz.  Juftification,  Sanflificati- 
on.  Adoption,  ffc.  are  not  to  be  valued.  Be- 
•lides  the  endlefi  Happinefi  and  Glorjr  of 
the  Coming-world,  which  cannot  enter  in- 
to the  Hean  ot  Man  to  conceive.  If  the 
Aneds  fitt^  when  the  foundation  Stone  was 
laid,  what  fliouts,  what  triumphs,  fhould 
there  be  amon^  the  Saints  when  this  Voice  is 
heard,  //  is  fintfbed  ? 

Secondly^  Let  us  next  inform  our  fdves  how, 
and  in  what  manner  Jefus  Chrilt  iiniihed  this 
glorious  Work.  And  If  you  fiarch  the 
Scriptures  upon  that  account,  you  will  find, 
that  he  finiined  it,  (Aedientialiy^  freely ^  dili- 
gently and  fidiy. 

f,rj},  Thisblefled  Work  was  finilhed  byo  j  „ 
Jefus  Chrift  moft  obediently^  Phil  2.  8.  Hebe  {tvi\» 
came  obedient  to  deathy  men  the  death  eftbele'^^ 
Cnfs.  His  obedience  was  die  obedience  of  a 
Servant,  though  not  fervile  Obedience.  So  it 
was  foretold  of  hho,  before  he  touched  this 
VVork.  I/a.  50.  5.  The  Lord  God  hath  tffiud 
mine  ear,  and  I  teas  not  rebelliottSy  mitber 
turned  away  my  back,  (i.  e. )  my  Father  told 
nne  the  very  worft  of  it.  He  told  me  what 
hard  and  heavy  things  I  muft  undergo,  if  ever 
I  ftdOied  diis  de%n  of  Redemj^ion  ^  and  I 
was  not  rebellious,  (/.  e.)  I  hearnly  fubmined 
to,  and  accepted  all  thole  I^ifficukks.  For 
there  Is  a  Mm^  Id  the  words.  I  was  oon* 
tent  to  ftoop  to  the  hardefi  and  mofl  ignomi- 
nious part  of  it,  rather  than  not  lioilb  it. 

Secondly^  As  Chrift  finilhed  \t  obedient fy^  ib 
he  finifhed  it  freely.  Freedom  and  Obedience 
in  a£tiqg  are  not  at  all  oopofite  to,  or  exdu- 
iive  of  each  other.  ItU^ti  his  Mother  nur- 
fed  him  in  obedience  to  the  command  of  P/w- 
raoh\  Dattghter,  yet  moll  fieely,  with  reQ)e£fc 
to  her  own  ddigbt,  and  contentnnent  hi  that 
Work.  So  it's  laid  of  Chrifi,  md  that  by 
his  own  Mouth.  JF*^  10,  17,  18.  'lljerefore 
doth  my  ttaherlevem,  heeaufe  I  lay  down  my 
hfc^  that  I  might  lake  it  again.  \o  man  taketh 
it  from  me.,  but  I  lay  it  ebvmof  neyjelf^  Ibave 
pmer  to  luy  it  dmn,  atuf  f  bmte  power  to 
lake  it  again  ^  this  conpnandmcnt  haoe  I  recei- 
ved nty  father.  He  liked  the  VVork  lor 
theendsfite.  When  he  had  a  profpe£l  of 
it  from  Eternity,  then  were  his  Jefights  with 
the  Sons  ot  Men.  Then  he  rejoycol  in  the 
habitable  parts  of  the  Earth,  Frov.  8. 30,  3 1. 
And  when  he  came  into  the  World  about  it, 
with  what  a  £m  and  itee  con&nt  did  hi;; 
Heart  eccho  to  the  voice  of  his  Father  callbg 
him  to  it>  Juft  as  you  Ihall  fomwrirn-s  hear 
an  eccho,  anfwcring  your  voice  two  or  thr^ 
times  over,  P/alm  40.  I^,  I  come  j  J  delight 

to 


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Senn.  35. 


T^be  toimtam  of  Life. 


He 


&  cui  ni- 
Uiaddi 


to  do  thy  iQiU ;  thy  Lam  is  witbitimy  Aftfrf. 
finUhed  the  Work  heely. 

Thirdiy,  As  he  finifhed  it  fieeljr^    fo  be 
finijhcd    it   diligently.    He  wrought  hard 
from  the  momiog  of  his  Liie  to  the  end  of  it^ 
he  was  never  idle  wheicver  he  was,  but  toent 
about  doing  good,  hOs  la  38.  Sometimes 
he  was  fb  intent  upon  his  Work,  that  he  for- 
gat  to  eat  bread.,  Joh.  4.  30,  3 1.   As  the  Lite 
of  fome  Men  is  but  a  divernon  from  one  tri 
fle  to  another,  from  one  Pleafure  to  another  ^ 
fo  the  whole  Life  of  drift  was  fpeot  and  eat 
en  up  betwixt  one  Work  or  another.  Never 
was  a  Liie  lb  filled  up  with  labour.   The  vc 
XV  monnents  of  his  time,  were  all  imploy'd  for 
God,  to  finifh  this  Work. 
Fourthly.,  and  Laftly,  he  finifhed  it  compleat 
PerfeAum  ly  and  fully.   All  that  was  to  be  done  by  way 
c»i  ni- impettation,  and  meritorious  Redemption,  is 

can  add  nothing  to  it.  That  is  petfeStedto  which 
nothing  is  wanting  and  to  which  nothing  can  be 
added.  Such  is  the  work  CUt  finifhed.  What 
ever  the  Lawdemanded,is  peifeSliy  paid.  What- 
cvexa  finncr  needs,isperte«ly  obtained,and  pur- 
chafed.  Nothing  can  be  added  to  what  Chrifl 
hath  done.  He  put  the  lafl  hand  to  it,  when 
Ik  faid,  //  is  finifhed.  Thus  you  fee  what  the 
Work  was^  and  how  Chrift  finifhed  it. 

"thirdly.,  In  the  lafl  place,  let  us  confidet 
what  affurance,    or  evidence  we  have  that 
Chrifl  hath  fo  finifhed  Redemption-work.  And 
if  you  purfue  that  uiquiiy,  you  will  find  diele 
among  other  plain  evidences  of  it 
Er^,  When  Chrilt  died.  Redemption-work 
Nob  exdi-  muft  needs  be  finiflied,  in  as  much  as  the  obe- 
timarccp  a[^>nce  and  blood  of  Chrift,  was  of  infinite 
«t'°TOOTio  ^^^"^       efficacy,  fufficienily  able  to  accom- 
♦ai«e.  '°P^th  all  the  end  tor  which  it  was  fbed.  And 
that  not  by  divine  acceptation,but  upon  the  ac- 
ixmnt  of  its  proper  value.  This  effcft,  viz. 
the  finifhing  Redemption-work  metitorioufly 
by  Cbrift,  doth  not  exceed  the  power  of  the 
caufe  to  which  we  affign  it }  viz.  the  death 
of  Chrifl.  And  if  there  be  a  fole  fuffident 
caufe  in  a£^  what  hinders  but  the  efie£l  fhould 
follow  >  There  was  certainly  enough  in  Chrift's 
Blood,  to  fktisfie  the  utmofl  demand  of  Jutt- 
ke :  when  tliat  therefore  is  a^ually  fhed  Ju- 
iKce  is  fully  paid,  and  conlequently  the  Souls 
for  whom,  and  in  whole  names  its  paid, 
fully  redeemed  fiom  die  Gnle  fagr  the  Merit 
thereof 

Secondly.,  Its  apparent  that  Chrilt  finifhed 
the  WorK,  by  the  difcharge  or  acquittance  God 
the  Fathergave  him,  when  he  railed  him  from 
the  dead,  and  fet  him  at  his  own  right  hand 
If  Chriit  the  finnets  Surety,  be  as  luch  dif- 
charged  by  God  the  Creditor  •,  then  the  debt 
is  fuUy  paid.  Now  Chrift  was  juftified,  and 
cleared  at  his  Refune£tlon,  from  ^  charges 
and  demands  of  Juftice.  Therefore  its  (aid, 
xTim.  5.  Id.  that  he  was  ju^ifiedin  the  fpi 
fit,  (\.  c.)  openly  dilcharged,  by  that  very 
a£l  ot  the  Godhead,  his  railing  him  from  the 
dead.  For  when  the  Grave  was  opened  and 
Chrift  rofe,  it  was  to  him  as  the  opening  of 
the  Pcifi>D  doors,  and  fetting  a  Surety  at  liber- 
who  was  dapt  up  for  another  Man's  debt. 

b  the  fime  lo&Cfirift  fpnka  of  his  AIM- 
VoLL 


on,  Jd>n  1(5.  10.  'i'/r  /pint  (hith  he)  Jhall 
convince  the  world  of  right eoufncj's.,  (i,  e.)  of 
a  compleat  and  perfeft  righteoulhefs  in  me, 
imputable  to  finnets  for  their  pcrfeft  Jullifica- 
tion.  And  whereby  fhall  he  convince  and  fa- 
tisfie  them  that  it  is  fo  >  Why,  by  this,  becauje 
I  go  to  the  Fjther,  and  \e  fee  roe  no  more. 
There  s  a  great  deal  of  force  and  weight  in 
thofe  Words,  becaufe  you  fee  me  no  more.  For 
it  amounts  to  this  much,  by  this  you  fhall  be 
fatisfied  1  have  fully  and  compleaily  perform- 
ed all  righteoufnels,  and  that  by  my  a£live 
and  paflivu  obedience  I  have  fb  fiilly  fatisfied 
God  for  you,  as  that  you  fhall  never  be  charg- 
ed or  tondemned^  becauie  when  I  go  to  Hea- 
ven, I  fhall  abide  there  in  glory  with  my  Fa- 
ther, and  not  be  funt  back  again,  as  I  fhouldj 
if  any  thing  had  been  omitted  by  me.  And 
this  the  ApofHc  gives  you  alfo  in  lb  many 
lain  words,  Hcb.  10.  12,  13,  14.  After  he 
had  offertii  one  facrijice  for  fins.,  for  ever  fat 
dovon  on  the  right  hand  of  God.  And  what 
doth  he  infer  trom  that  but  the  very  truth  be- 
fore us,  ver/e  14.  that  fy  one  offering  he 
hath  pttfiSid for  over,  tbem  thai  aro  fi^fi- 
ed. 

Thirdly,  Its  evident  Chrift  hath  finifhed  the 
Work,  by  the  blefled  Eftbas  of  it,  upon  all 
that  believe  in  him.  For  by  vertue  of  the 
compleatnds  of  Chrifl's  Work  finifhed  by  his 
Death  \  their  Conldences  are  now  rationally 
pacified,  and  th»t  Souls  at  death  actually  re- 
cdved  into  Glory.  Neither  of  which  could 
be,  if  Qirift  had  not  in  this  World  finifhed 
the  Work.  If  Chrift  had  done  his  Work  im- 
perfectly, he  could  not  have  given  reft  and 
tranquili^  to  the  labouring  and  burdened  Souls 
that  come  to  him,  as  now  he  doth,  Matth. 
1 1.  28.  Confcience  would  ftill  be  hefitating, 
treRibling  and  unfatisfied.  And  had  he  not  £• 
nifhed  his  Work,  he  could  not  have  entrance 
through  the  vail  of  his  Flefh,  into  Heaven ) 
as  all  that  believe  in  him  have,  Ueb.  10.  ip, 
20.  If  he  had  but  almoji  done  that  Work, 
we  had  been  hot  almofi  Jaoed,  that  is,  certain- 
ly damned.  And  thus  you  fee  briefly  the^oi- 
dences,  that  the  work  is  finifhed. 

Inference  i.  Hath  Chrift  perfc£led  and 
coihpleatly  finiflied  all  his  Work  for  us,  hom 
fweet  a  relief  is  this  to  us  that  believe  in 
him,  againfl  all  the  defeSs  and  imperfeUiont 
of  all  the  works  of  God,  that  are  m  ought  by 
us>  There's  nothing  finifhed  that  we  do.  AU 
our  duties  are  imperJteQ  duties,  they  conoe  off 
lamely,  and  defeuively  from  our  bands.  Its 
Chrift's  charge  againlt  the  Church  of  Sardis, 
Kt'v.  3.  2.  I  have  not  found  thy  Works 
n^hitefpLtKi  perfeSl,  or  filled  up  bcfbre  God.  O 
there  is  much  emptinets,  and  vanity  in  the 
beflof  out  Duties:  But  here's  the  grand  re- 
lief, and  that  which  anfwers  to  all  the  grounds 
of  our  Doubts  and  Fears  upon  that  account^ 
Jefus  Chrilt  hath  finifhed  all  his  Work  though 
we  can  finifh  none  of  ours.  And  fo,  though  we 
be  defeftive,  poor  iraperleft  Creatures  in  our 
(elves  i  yet  notwithftanding,  we  compleat 


lahm.  Col.  2.p,  lo.  though  we  cannot  per- 
fectly obey,  or  fiilfil  one  command  of  the 
Law,  yet  is  the  rtgUeoufneJs  of  the  Law  fulfil- 
kdmnttbabefuve.,  Rom.  8. 4.  QuUt's  com- 
A  a  a  pleat 


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8o 


Tbe  Voantain  Life, 


Vol.  I 


pic  t  i  dience  being  imputed  to  us,  nukes 
lis  coTipleat,  and  without  fault  before  God. 

Ic  is  itue,  we  ought  to  be  humbled  ibi  our 
deMs,and  troubled  tor  every  failing  in  obedi 
ence-,  hut  we  Ihould  not  be  difcoura^d, 
though  multitudes  of  weaknefles  be  upon  usj 
and  many  infirmities  com  pals  us  about  in  eve- 
ry duty  we  put  our  hand  to.  Though  we 
have  no  lighteoufnefsof  our  own,  yet  ot  God. 
Chrift  is  made  unto  us  rightcouthels;  and  that 
rightcotifnelsct  his,is  infinitely  better  than  our 
ovvn.lnlkadol  ourown  we  have  his  ^  (i.  e.)  we 
have  Gold  for  Dung.  O  bleOed  be  God,  ftt 
Chriirs  perfe£l  rightcouihefs. 

Injin/ue  2.  Did  Chrilt  finifh  his  work  with 
his  own  hand'  how  dangerous  and dijhonour able 
a  thing  is  />,  fo  join  anv  thing  of  our  own^  to 
the  right eoufnej's  of  Chriji  ,  in  point  of  Jufti- 
fication before  (jod\  Jefus  Chrift  will  never  en 
dure  this.  It  reHc£ls  upon  his  work  diftio 
nourably.  He  doth  not  ( in  this  cafe)  afieft  fo- 
ciiil  Ghr^\  Not  I ,  and  my  God ;  I,  and  my 
Chrift  did  this:  He  will  be  all,  ot  none  in  vour 
Juftification.  If  he  haw  finilhed  the  Work, 
what  need  of  our  Additions  >  And  if  not,  to 
what  purpolc  are  they  ?  Can  we  finilh  that 
which  Chrift  himfelf  could  not?  But  we  would 
tain  be  Iharingwith  him  in  this  honour,  which 
he  w  ill  never  endure.  Did  he  finilh  the  Work 
by  himfelf,  and  will  he  ever  divide  the  glory 
and  praife  of  it  with  us?  No,  no-,  Chrift  is 
no  half  Saviour.  Oit'san  hard  thing  to  bring 
thcfe  proud  Hearts  to  live  upon  Chrift  for 
•Ri^teooihels.  We  would  fain  add  our  Penny 
to  make  up  Chrift's  fiimm.  But  if  you  will 
have  it  lb,  or  have  nothing  to  do  with  Chrift, 
yoa  and  your  Penny  muft  perifh  together,  ij  1. 
50.  ult.  God  gives  us  the  Kighteonfhefs  of 
Chrift,  as  he  gave  Maiuia  to  the  Ifraelites  in 
the  Wilderncls.  It'sfaid,  Dfi</.  8.  16.  That  he 
fed  ihm  rcith  Manna  in  the  vcildernefs^  that  he 
might  humble  them.  The  quality  of  the  Food 
was  not  humbling ,  for  it  was  Angels  Food  •, 
but  the  manner  of  givii^  if  was  lb.  They 
muft  live  by  Faith  ufrnn  God  for  it,  from  day 
to  day.  This  was  not  like  other  Food,  pro- 
duced by  their  own  labour.  Certainly  uod 
takes  the  right  way  to  humble  proud  Nature, 
in  calling  finners  wholly  oft'  from  their  own 
Righteoufnels,  to  Chrift  for  their  Juftification. 

Inference  5.  Did  Chrift  finifti  his  Work  for 
us  >  Then  there  can  be  no  doubt,  bitt  he  will 


fetl  facrifice  to  God,  and  finilhed  Redemption- 
work  J  lb  will  he  prelcnt  every  nun  pJa-feft 
and  complear,  for  whom  he  here  oftered  up 
himfulr.  For  he  will  not  lofe  the  end  of  all 
Jiis  luiferings  at  laft.  To  what  purpofi  would 
his  meritorious  Impetratlon  be,  without  com- 
pleat  and  full  Application  ?  Be  not  therefore 
difcouraged  at  the  ddbds  andimprfe^lions  of 
your  inherent  grace.  Be  humbled  for  them, 
but  be  not  deje£led  by  them :  This  is  Chrift's 
Work,  as  well  as  that.  That  Woxk  is  bnilhed, 
and  fo  will  this. 

Inference  4.  Is  Chrift's  Work  of  Redemption 
a  compleatand  finilhed  Wotk  ?  Horn  excellent 
and  comjortable  beyond  ail  compare^  is  the  me- 
thod iinJ  tojy  of  taitb  !  Surely  the  way  of  bd> 
lieving  is  the  moft  excellent  way  in  which  a 
poor  linncr  an  approach  God ,  for  it  brings 
before  him  a  compleat,  intire,  pcrfe£l  R^^me* 
oufnels^  and  this  muft  needs  be  mofl  honoura- 
ble to  God,  moll  comfortable  to  tlie  Soul  that 
draws  nigh  ro  God.  O  what  a  compleat,  fini- 
lhed perfc£l  thing  is  the  Righteoulnefs  of 
Chrift !  The  lharp  eye  of  the  holy  and  jealous 
God  cannot  find  the  lealt  flaw,  or  defect  in  ir. 
Let  God  or  Confcience  look  upon  it.  Turn  it 
every  way,  view  it  on  every  lide  ,  throughly 
weigh  and  examine  it  \  it  will  appear  a  puie^ 
a  pme£l  piece,  containing  in  it ,  whitrc^^vet 
is  neceflary  for  the  reconciling  ci  an  angry 
God,  or  pacifying  of  a  difkefled  and  perplex- 
ed Soal.  How  pleafing  therefore  and  accepta- 
ble to  God  mult  be  that  Faitii,  which  prclents 
i'o  compleat  and  excellent  an  attonementto 
him  !  Hence  the  a£ling  ol  our  Fairh  upon 
Chfift  for  RjghteouCiels ,  the  apprujclic^  of 
Faith  to  God  with  fuch  an  acceptable  prelent, 
is  called  the  work  of  God  :  That  i5,  the  mofl 
grateful ,  accepuble  and  well  pleafing  work 
to  God,  that  a  Creature  can  perform,  Joi'/r  6, 
29.  Thit  is  the  w^rA  rf  GoJ,  th,:r  ye  bcHiiJe. 
One  aft  of  faith  pleafcs  him  more ,  than  if 
you  Ihould  toU  and  drudge  all  your  lives  at* 
task  of  obedience  to  the  Law.  As  it's  more 
for  God's  Honour,  and  thy  comfort  to  pay  all 
thou  oweft  him  at  one  round  payment,  in  one 
full  Surom,  than  to  make  a  drihling  payment 
by  a  Penny  a  day,  and  never  be  able  to  make 
full  payment,  or  lee  the  Bond  cancelled.  This 
perfeQ  Work,  only  produces  perfecl  P.'ko. 

Inference  5.  Did  Chrilt  work,  and  work 
out  all  that  God  gave  him  to  do  ^  till  he  had 


alfo  finifh  bts  work  in  us.  As  he  begun  rlie  '  finilhed  his  Work?  llovo  neceffary  then  it  a  I.: 
Work  of  our  Redemption,  and  finiflied  it  lb  borious  vcorking  Life ,  to  all  that  lJI  tlcm- 
he  that  hath  begun  the  good  Work  in  you  will '  fehej,  Chnflians  ?  The  Life  of  Chrift  you  lee 
alfo  finifh  it  upon  your  fouls.  And  of  this  the  was  a  laborious  Life.  Shall  he  work,  and  we 
Apoftle  faith,  he  is  confident^  PhiL  i.  6.  Jelbs !  play  ?  Skill  a  zealous,  aftive,  workii^  Chrift, 
Chrift  is  not  only  called  the  Au^ior^  hot  alio  be  reproached  with  idle  negligent  and  \XEf 
the  Ytniflicr  of  our  Faith,  Hch.  1 2.  2.  If  he  Followers  >  O  work,  and  Kork  vitt  ymr  mn 
begin  it,  no  doubt  but  hs  will  liiiilh  it.  And  ' Jhlv.it ion  with  ft\!/-  and  trembling  ^  Phil.  2.  iz. 
indeed  the  fmilhing  of  his  own  Work  of  Re- 
demption without  us,  gives  full  evidence  that 
he  Will  finifti  his  Work  of  Sandihcation  with- 
in us :  And  that  becaule  tfaele  two  Works  of 
Chrift,  have  a  refpjrl:  and  relation  ro  t'!ch  - 
iher  :  And  fuch  aKelation,  that  the  Wurk  he 
finiftied  faf  his  own  Death,  Refuneftion  and 
Alcenlion,  would  be  in  vain  to  us,  if  the  Work 
of  San£tificatton  in  us  Ihould  not  in  like  man- 


But  if  Chriif  wrought  fo  hard,  we  may.  fit 
nill.  If  he  finilhedthe  Woik,notluiig remains 

for  us  to  do. 
Noditng  of  that  Work  wfaidi  Chrift  did, 

rem  HTK  T  r  you  to  c!n.  It's  yn\!r  commenda- 
uun  and  duty  to  leave  alUlia:  to  Chrilt  ^  bt:t 
there's  other  woik  for  you  to  do  :  Yea,  ftore 
cf  Work  lying  «mn  yoi:r  !ri"  !«.  Yon  muft 
work  as  well  as  Chrilt ,  thougti  not  ior  the 


nerbefiniOied.  Thevs&feashepiefeBieda  per-ilanw  ends  Chiiftdid.  He  wrought  Imd  to 

I  fatisfie 


Digitiiicu  by  Goos^l' 


Senn.  34, 


The  Fimtain  of  Life. 


181 


Oi  oihi 
Chriftais, 

KH  qu»ro 

ttx.ied 


fadslie  the  Law,  hy  tulhlling  all  Ri^teoo^ 
ncfs.  He  wrought  al!  his  Hie  long,  ro  work 
out  a^rigliteoulhcls  to  julUfie  you  before  God. 
This  WDfk  fills  to  no  band  hut  Chrilfs,  but 

you  muft  work  to  obey  the  commands  ofC-'hrill, 
into  whole  right  ye  axe  come  by  Redemption. 
YoDinuftwoiKtoteftifieyoarthankfblners  to 
Chrift,  for  the  work  finifheJ  for  you.  You 
maft  work  to  gloririe  God  by  your  bb;;dience. 
Lnymtr  light  fojhine  before  men.  For  tliefe 
and  divers  other  i'uch  ends  ar.d  rejfons,  your 
life  muft  be  a  working  lite.  God  prei'crve  all 
his  People  fiom  the  groU  and  vile  opinions  of 
Aniinomun  Libcriir.cs^  who  cry  up  Grace  \ 
and  decry  Obedience.   Who  under  fpecious 

Pretences  of  exalting  a  naked  Chrift  upon  the 
'hrone,  do  indeed  ftrip  him  naked  of  a  great 
chiiftBtn.  p3j(  Qf  his  Glory  and  vilely  dethrone  him. 

p«,  fed  have  led.  Tell  it  not  m  Gab, 

tinAum. 

Naoqnsro  faodificationciBt  (edChrifluin.  Nc  mi  hi  narni  fidw- 
bmdc  inediicorc&  offidoi  aaiMnUii  de  ChuAOb  CtmtMoiiu  ii 

fimEalef.  Brit.  p. 

But  for  thee,  iveader,  be  thou  a  follower  of 
Chrift:  Imitate  thy  Pattern.  Ycj,  let  me  per- 
fuade  thee  as  e\'er  thou  hopelt  to  dear  up 
thine  intereit  in  him,  imiute  him  in  fuch  par- 
ticulars as  thefe  that  follow. 

Vnfl,  Chrid  began  early  to  work  for  God, 
He  took  the  morning  of  his  lite,  the  very 
top  of  the  morning  to  work  for  God.  How 
it  it  (laid  he  to  his  P {rents  when  he  was  but 
a  Child  of  about  tvvel\  c  years)  that  ye  fought 
me  i  Wifi  yc  not  that  I  muji  be  about  my  fa- 
ther's bufinefs?  Reader,  it  the  morning  of 
thy  Lite  be  not  gone,  oli  devote  it  to  the  work 
of  God,  as  Chrift  did.  If  it  be,  ply  thy 
Work  the  dofer  in  the  afternoon  of  rhy  Lite. 
If  a  Man  have  any  great  and  neceflary  bufi- 
nds  to  do,  its  good  doing  it  in  the  morning  j 
afterwards  a  hiiiiy  of  bufiae&  and  diveiiion 
comes  on. 

Secondly,  As  Chrift  began  bctime,  lbhe£)l 
lowed  his  work  clofe.  He  was  early  op,  and 
he  wrought  hard^  fo  hard,  that  be  forget 
to  eat  breads  John  4.  51,  32.  So  zealous 
was  ho,  in  his  Father's  Work,  that  his  Friends 
thou^t  he  hud  bccu  ht  ftdcs  himjcif^  Mark  3. 
31.  So  zealous,  that  the  zeal  of  God's  bouje 
Ml  him  up.  He  flew  like  a  Sfrjpbi;»,\n  a  Hame 
cf  zeal,  about  the  work  of  God.  O  be  not 
ye  like  Snales.  What  Auguflus  liiid  of  the 
young  K.  nuw^  well  beconKS  the  true  Chrifti 
an ;  u  hatfoever  he  doth,  he  doih  it  to  pur- 
pole. 

'i'hird/y,  Chrifl  often  thouglit  upon  the 
filortnels  ot  liii  time,  and  wruuglit  hard  be 
caufe  he  knew  his  working  time  would  be  but 
little.  So  you  find  it,  7of)n  p.  4.  /  to;//  loorA 
the  tcorks  of  him  that  Jent  me  tshilfi  it  is  day  j 
the  night  emeth^  when  no  matt  eon  na^k.  O 
in  this  be  like  Chrift.  Rou^c  your  hearts  j  to 
diliger.ce  with  this  confideration.  If  a  Nlan 
have  much  to  write,  and  be  almoft  come  to 
the  end  of  hii Paper  ^  he  will  write  clofi^aiid 
pack  much  matter  in  a  little  room. 

fourth);  He  did  much  woik  for  God,  and 
made  little  noife.   He  wrought  hard,  but  did 


vain  oftentation.   When  he  iKji  expicit  his 
Charity  in  his  at>s  of  Mercy  and  Bounty  to 
Men,  he  would  humbly  leal  up  the  glory  of 
it,  with  this  charge^  fee  ye  idl  m  man  of  ir^ 
Matth.  8.  4.  He  afteited  not  popular  air.  All 
the  Angels  in  Heaven  could  not  do  whatChrilt 
did,  and  yet  he  tailed  himfelf  a  toorm.,  for 
all  that,  Ffalm  22.  6.   ()  imitate  your  pat- 
tern.  Work  hard  for  Gixl,  and  let  not  pride        '  ' 
blow  upon  it  when  you  luxe  done.   Its  hard 
for  a  man  to  do  mucfa,  and  not  valne  himlelf 
for  it  too  much. 

f'ifth/y^  Chrill  carried  on  his  Work  for  God 
rcfolvedly.  No  difcopiagementt  would  bea? 
him  oft,  though  never  any  work  met  with  more 
from  firft  to  lalt.  How  d  id  Scribe:,  and  Pharifees, 
Jews,  Gentiles,  yea  Devils,  let  upon  him,  by 
Perfecutions,  and  Reproaches,  \  iolent  Oppo- 
fitions  and  fubtil  temptationsi  but  yet,  on  he 
goes  with  his  Father's  W<»k  for  all  that.  He 
is  deaf  to  all  difcouragemcnts.  So  it  was 
foretold  of  hlmjja.  +2.4.  he  fhall  not  fail^nor 
be  difcourjgcd.  O  tliat  more  of  this  Spirit  of  s«»ior  ab 
Chriil  wereinhisPj  >p!'.'.  Othat  in  theftrenghobice  ibit*. 
of  love  to  Chritt,aii J  zljI  fur  the  glory  of  God, 
rou  would  pour  out  your  Hearts  ia|ervioe^  an) 
ike  a  Rivet  fweep  down  all  diicotn^getneiits 
)efore  you. 

Sixth/y,  He  continued  working,  whtlfthc 

continued  living.  His  Life,  and  labour  endod 
together.  He  tainted  not  in  hii  Work.  Nay, 
the  greateft  W  k  ]i .  did  in  this  World,  was 
his  laR  Work,  i)  h.^  like  Chrift  in  thi<,  I- 
not  Weary  ot  well  doiiig.  Give  not  o\tr  tiie 
W(vk  of  God,  while  you  can  move  hand  or 
tongue  to  promote  ir.  And  lee  thit  your  lad 
workSjbe  moietlun  your  mii.  U  let  ihemotions 
of  your  Soul  aitetGod,be  as  all  natural  motions 
are,(wifisft  when  nei reft  the  Center.  Say  not  irs;  d"x;n; 
is  enough,  whilft  there  i;>  any  capacity  of  do  furticn,  pe- 
ing  more  for  God.  In  diele  thiq^  Quifiians 
be  like  your  Saviour. 

Inference  6.  Did  Chrift  fiulfti  his  Work  > 
Look  to  it  Cbrijiianr,  that  ye  4/fo  finijh  your 
Kork.^  tobich  God  huh  .^h'rn  Vi'u  (J  Jj.  That 
you  may  withcomiorc  lay  vviieii  death  appro- 
aches, as  Chrift  faid,  John  17.  4.  I  have  glo- 
rified thee  on  earth,  I  h.rvc  fjufncJ  ihc  avv  i, 
thougaveft  me  to  do-,  urJ  /;  to  0  l.i:he/\  gljri- 
fie  thou  me  with  thine  ovon  felf.  Chrilt  had  a 
work  committed  to  him,  and  hj  finilhed  it^ 
you  havu  a  work  alio  commit  ted  to  you.  O 
fee  that  you  be  able  to  fay,  it*^  finiflied,  whea 
your  time  is  fo.  O  work  out  your  own  Sal- 
vation with  feat  and  trembling :  And  that  I 
may  perfuade  yott  to  it,  I  befeech  you  lay 
thele  Confidcrations  dole  to  Heart. 

hrft.  If  your  work  be  not  dooe,  before 
you  die,  it  can  never  be  done «  when  yoii 
are  dead.  Tljcre's  no  tvcrk  nor  kncio- 
ledge  ,  nor  device  in  the  grave ^  u,bitber 
tbm  goeft,  EcdeC  p.  5,  10.  They  that  go 
down  to  the  Pit,  cannot  celebrate  tlu;  natne 
of  God,  Ijfd.  38.  18.  Death  binds  up  the 
band  ftom  vorking  any  more^  flrikes  dumb 
the  tongue,  that  it  can  Ipe  ik  no  more :  for 
then  the  coinpofition  is  diiTulved.  The  body 
which  is  the  Soal's  tool  to  work  by,  is  brok- 
and  thrown  alide.   The  Soul  it  icU"  prc- 


maae  111  tie  none,  ne  wrougiit  naro,  out  am  i  en,  ana  inrown  auuc  ine  ouui  u  lui  pn.- 
.not  fpoil  his  work  tvhea  he  had  wrought  it, by  1  tented  inimediately  before  the  Lord,  to  give 

'  an 


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l82 


Th  Fcmtain  $f  Life, 


Vol  I. 


an  account  of  all  its  Works.   O  therefore 
feeing  the  night  cometh,  when  no  Man  can 
wwlu  ai  Chriftlbeaks,  John  <?.  4.  mate  lufle 
atld  ooiih  yoiw  Woik.* 

Secondly,  If  you  finiffi  not  yoot  Work,  as 
the  leifbn  of  working,  fo  the  feafnn  of  Mer- 
cy^ will  be  over  at  d^th.  Do  not  think,  you 
that  have  negle£ted  Chtift  all  your  Lives,  you 
that  could  never  be  pcrfwaded  to  a  laborious 
Holy  Life,  that  ever  your  aies  and  entreaties 
fhall  prevail  with  God  for  Mercy,  when  your 
feafon  is  pad.  No,  no,  its  too  late.  WUl 
God  hear  his  cry  when  trouble  comes  upon  htm  ^ 
Job  ?  7.  9.  The  Seafon  of  Mercy  isHwit  over  ^ 
as  the  tree  fdHs  p  it  !ia.  Then  he  that  is 
holy  fliall  be  holy  ftill,  and  he  that  is  filthy 
ftai!  be  filthy  ftttL  Alas,  poor  Souls  you 
come  too  late.  'll'C  Ma^lrr  of  the  Houjc  is 
ri/ca  upj^  ami  the  doors  are  Jhitt^  Luke  \p. 
42.  Hais  Seafin  is  over.  Happy  had  it  been  if 
ye  bad  koovvn  die  day  of  your  Vifitadon. 


L:J/?/^',  If  your  Work  be  not  finifhcd  when 
you  come  to  die,  you  can  never  hnifh  youx 
Ihes  with  comfeit  He tbat  liath ootfimfbed 
his  va^rk  with  care,  can  never  finifti  his  courfc 
with  jcy.  Oh  what  a  difinal  cale  is  that  Soul 
in,  that  finds  it  IHf  forprized  by  death  in  aii 
unready  pofturel  To  lie  fhivering  upon  the 
brink  of  the  Qave,  faying.  Lord,  what  will 
become  of  me!  01  cannot,  I  dare  not  diel 
For  the  poor  Soul  to  fhrink  back  into  the  bo- 
dy, and  ay  •,  Oh  it  were  better  for  ntt  to  aa 
any  thing  than  die.  Why  whafs  the  matter  ? 
Oh,  I  ain  in  a  Chriftlels  flatc,  and  dare  not 
go  betbrc  that  awful  Jadgmeni-feat.  if  ihad 
in  feaibn  made  Qum  iSire,  I  could  then  die 
with  peace.  I-ord,  what  fhall  I  do?  How 
dolt  thou  like  this,  Readt^  *  Will  this  be  a 
lomftfftable  dofe  >  When  one  asked  a  Oniffi' 
an  that  conftantly  fpent  fix  hours  every  day 
Prayer,  why  he  did  fo?  He  anfwered,  0 


I  mujl  die^  I  tnufi  die.  Well  then,  look  to  it 
thacyoafioifliyoiir  wodi  as  ChriilaUb  didlys 


w  SERMON  XXXVI. 


time  ^omes  that  they  are  to  be  looled  from 
the  bodies  which  they  now  inhabit  Jefiis 
Chrift  odtber  lived  nor  dyed  &r  liimfc^  but 
for  Believers.  What  he  did  in  this  very  Aft, 
refers  to  tliem  as  well  as  to  his  own  SouL 
You  muft  look  therefore  upon  Chrift  in  this 
Ijf!  ind  folemn  aft  of  his  Life,  as  gathering 
all  the  Souls  of  the  Ele£l  together,  and  mak- 1^ 
ing  a  ibleim  tender  of  ifaan  aH^  with  his 

ti  con*" 

Omi  SonL  to  God.  n  cndzttr.. 


S-S*  LUKE  XXIII.  4^. 

tYlfiis  And  when  Jefushad  cried  mtb  a  lo»d  viice^  be  faid,  father^ 

*^       into  tby  bands  I  commend  my  Sprit  j  md  having  faid 
thus,  be  gave  up  the  Gbefi.  . 

THele  are  the  laftof  the  laft  words  of 
out  Lord  Jefus  Chrift  upon  the 
Ciols,witfa  which  hebteaoeth  out 
his  SouL  They  were  DavicPs  words 
before  hino,  P/a/m  31.  5.  and  for  fubftano; 
StepbcjfS  met  hhn.  Affs  7.  57.  They  are 
words  full  both  of  Faith,  and  Comfort.  Fit 
to  be  the  lalt  breathings  of  every  gracious 
Soul  in  tbis  World.  They  ate  lefotvable  hi- 
to  thefe  five  particulais. 

The  Fer/M  deatfithg,  ot  ciMum!u1iig.  The 

Ltrd  Jefus  CkriM^  irilO  in  this  as  well  as  in 

other  things  aool  as  a  common  Peribn,  as 

die  Head  of  theChuich.  TUs  taeSt  be  re- 
marked carefully,  for  therein  lies  no  fmall 

part  of  a  believers  conlblation.  When  CbriCt 

eommends  his  Sod  to  God,  he  doth  as  it 

were  hind  up  all  the  Souls  of  thr  Elefl  in  one 

bundle  with  it  ^  and  folemnly  prelents  them 
N,„pH,a.attwithhi^  tohis  Fadw'sMCcptaiiw.  To 
to  lui  rc  this  pnriiaR  one  aptly  Kodeis  it, 

fpcihi 

comincndat  fieri  anitnum,  fed  omnium  fidclium  ruonia  aoimn 
guaii  nno  ^icaio  complcus,  ut  &nut  cum  fua  fcmotiir.  D. 

This  commendation  made  by  Chiift  turns 

to  rhc  finn;u!ar  profit  and  advantage  of  our 
Souls  \  in  as  much  as  Chrilt,  by  this  very 
Phqrer,  liath  delivered  them  into  his  Father's 
hand,  as  a  piQcions  ticaliii^  wlien  ever  die 


rum  noftrarum  c:  nmDdurn  ccd(!b3t.  (^lippc  quir  Hie  J  corporc 
quod  iahabitaTcrsot  abfoliilai,<jaari  qooddam  dcpofituni,  ia  Dei  vi-. 
TwhimiiCXentiMKliaAAit,  ^<,MMhilmk9* 

Seentdl^^  The depo^tory,  or  Va^tovrhom 

he  commits  this  precious  treafure,   and  that 
was  his  own  Father.  Euber,  tnto  thy  hands  I  q^^*^ 
commt.  Padier  is  a  fweet  encouraging  afllir-  riam^^oi- 
ing  Title.    Well  may  a  Son  commit  any  con-  ticit,  hic 
cemment,  how  dear  Ibcver,  into  the  bands  of  '"^'^  P**^f* 
a  Father.  Efpecially  focfa  a  Son ,  mto  the 
hands  of  fucli  a  Father.  By  the  hands  of^.9^mml 
the  Father  into  which  he  commits  his  Soul, 
we  ate  not  to  underfland  the  nadted  or  meet 
power,  hutthe  Fatbedy  aooepiatioo  andpro* 
teftion  of  God. 

Thirdly^  The  dtpofttuWy  or  thuig  committed 
into  this  hand,  [_/!:y  Spini"]  (i.  e.  )  iny  Soul, 
now  inltantly  departing,  upon  the  very  point 
of  feparation  from  mv  body.  The  Soid  is 
the  moft  precious  of  all  tfcafures,  it's  call'd 

tho 


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Serm.  3^. 


Thf  Voi/ntain  of  'Life. 


183 


M^9»nft«/ ,  i.  e. 

Rr0fms  cooiroeoda- 
bo  etiam,  F[td.  iii.  6. 
Undepcticifaflt  hac  mN 


the  darlmg,  P/i/w  37. 17.  Ortbe  only  one^^. 
that  which  is  moft  exceliait,  and  therefore 
jnolt  dear  and  |xecious.  A  whole  world  is  bui 
a  trifle,  if  weighed  for  the  price  of  one  Soul, 
Matt.  16.  26.  This  intftimible  treafure  he 
now  commits  into  his  tathei's  Hands. 

foitrthfy.^  The  A3  by  which     puts  it  into 
that  fikmtli  Hand  of  the  Father,  •^^^W^uu 
1  commend.   We  rightly  render 
<ml-  it  in  the jprelent  Tcnle,  though 
the  word  be  fiiture.   For  with 
theJe  words  he  breathed  out  his 
Soul    TM»  word  is  of  the 
fimc  import  with  wkm,^  I 
picicin  or  tender  it  into  thy 
Hands.  It  was  in  Chrift  an  Aa  of  Faith.  A 
moR  fpecial  and  excellent       inieaded  as  a 
Prelident  for  all  his  People. 

H/tbij^t  And  laftly,.  the  laft  thing  obianrable 
is,  tfye  manner  in  which  he  uttered  thde  words, 
And  that  was  witii  a  loud  voice.   He  Ipake  it 
that  all  might  hear  it.  and  that  his  Enemies 
who  judged  him  now  deltitute  and  forfaken  of 
God,  might  be  convinced  that  he  was  not  lb. 
But  that  he  was  dear  to  his  Father  Atll  <,  and 
could  put  his  Soul  confidently  into  his  hands  j 
Icifbfr ,  i/:to  tJy  hands  I  comm/id  my  Spirit. 
Taking  then  thefe  words,  not  onlv  as  (poken 
by  Chrift  the  Head  of  all  Bclie\'ers  s  and  fo 
cominendingtheir  Souls  to  God  with  his  own, 
Initallbas  aFattem,  teaching  them  what  they 
ought  to  do  themfelv«,  when  tfaej  eonie  to 
die.   We  oblcrve, 
Doa.  That  dj^hehcvers are  both  vatrrant- 
ed^  jnd  encouraged  by  Cbriji's  example., 
bei'ievuig/y^to  commend  their  precious  Souls 
into  the  hands  of  God. 
Thm  the  Apbnie  direas  the  Faith  of  Chri- 
{lianfi,  tocommit  their  Souls  to  God's  tuition 
and  ntherly  protection  when  they  are  either 
goinp  into  Prifons,  or  to  the  Stake  for  Chtift, 
I  i\t.  ^.  19.  Let  them  ( laith  he  )  that  Juffer 
according  to  the  voititf  Ged^  commit  the  keeping 
of  their  Souls  to  h'lM  ig  VteU'dui^  ,  at  UKtO  a 
faithful  Creator. 

lais  Proportion  we  will  confider  in  thele 
two  main  Branches  of  it,^?.  what  is  implied 
and  carried  in  the  Soul's  commeodii^  it  felf  to 
God  by  Faith,  when  die  dme  of  lepaiaiion  is 
come.  And  what  warrant  or  encouragement 
gracious  Souls  have  for  their  ib  doiqg. 
^  Cnyr,  WJlatisbllpliedintllisA£ForaB^ 
lie\'pr ,  his  commending  or  committing  his 
Soui  into  the  Hands  of  God  at  l>;ath  ? 

And  if  it  be  throughly  weiriied,  you  will 
find  theft  fixthings  at  leafl  carried  in  it. 

i'irfi.,  it  implies  this  evident- 
ly in  it,  That  the  Soul  that  out- 
lives the  Body,2nd  tails  not  as  to 
its  being, when  its  Body  fails.  It 
feels  the  lieufe  in  which  it 
wtoiiBHia  fthifBj^hVm  dwelt,  dropping  into  ruins,  and 
*  looks  out  for  a  new  Habitation 

with  God.  Vjihcrjntotly  hands 
I  commend  my  Spirit.  The  Soul  uaJurllands 
it  lelf  a  more  noble  being  than  tliai  corrupti- 
UeBody,  to  which  it  wasunhcd  and  is  now 
to  leave  in  the  duft.  It  tinJttfiards  its  rela- 
tion to  ^hc  Father  of  Spirits  ,  and  from  him 
it  eipeQs  protection  and  piovifion  in  its  uo- 


tocus  neqnkquajn  wlet 
ncq,  coeli  ainoe.iit«  jpft^ 
per  febcitorwn  fpirkumn 
Scftitttdineni  auget }  nifl 
auA  Od  iubiotioeft. 

^  *3»» 


Qjjiiqu  <  111  Chriftum 
dtdct,  non  efflabtt  in  tc- 
Mb  xnintm  nnrim ,  fc4 


bodiedDate^  and  therefore  into  his  bands  it 
putsitfeir  If  it  vanifhed  or  breathed  into 
air,  and  did  not  furvive  the  Body  ;  if  it  were 
annihilated  at  death,  it  were  but  a  mocking  of 
God  to  fay  when  we  die,  Vaiheryitiifitiybmuk 
I  commend  >ny  Spirit. 

Secondly,  It  implia  the  S<wrs  true  Reft 
to  be  in  God.  See  which  iviy  its  Motionsand 
Tendencies  ate,  not  only  in  Lite,  but  in  deatli 
alfo.  Ir  bends  to  its  God.  It  rolls ,  it  even 
puts  it  felf  upon  its  God  nnd  Father:  Father ^ 
into  thy  hands.  God  is  the  Center  of  all  gra- 
cious Spitiis.  Wlttle  they  tabernacle  here, 
they  have  no  reft  bur  in  the  bofom  of  their 
God.When  they  go  hence,their  expectation  and 
earned  defires  are  to  be  with  him.  It  had  been 
working  after  God  by  gracious  defires  before,  j,^,^^ 
it  had  calt  many  a  longinglook  to  Heaveo  ward  ampfcxui. 
before,  but  when  the  gracious  Soul  comes  near 
it's  God  (as  it  doth  in  a  dying  hour)  then  it 
even  throws  it  felf  into  his  arms.  As  a  Rivet 
that  after  many  turnings  and  windings,  at  laft 
is  anived  to  the  (Jcean  ;  it 
pours  it  fclf  with  a  central  force 
into  the  bofom  of  tlie  Ooean^^ 
and  there  finilfies  its  weary 
Conrle.  Nothing  but  God  can 
pleaic  it  iti  this  VVorld,  udno* 
thing  but  Uud  can  give  it  Con- 
tent when  it  gues  hence.  It  is 
not  the  aoKenity  of  the  place,  whither  the 
oacious  Soul  is  going,  but  the  bolbm  of  the 
HefL-dGod  who  dwells  there,  that  it  fo  vehe- 
mently pants  afier.  Not  the  Father's  houfe,  but 
the  Father's  arm<;  liofnm.  t'athery  into  tbjf 
hands  I  commend  my  bpirti.  IVhom  have  I  in 
Heaven  but  thee  ?  And  on  Earth  is  none  that 
I  defirein  rr'mpuri/on  of  tbc:\?Cilm  75.  24,  25. 

^ihird/y.  It  alfo  implies  tl>c  jireat  vMue  be- 
lievers have  for  their  Souls,  I'hat's  the  pre- 
cious treafure  And  their  main  Iblicitudc  nr! 
chief  Care  h  cu  l.c  it  lecured  in  a  lafe  hand. 
Father.,  ir!.<  !>y  ha/ids I  conmit  t^yS^rit.,  they 
are  word  i  Ipc iking  the  believers  arc  for  his 
Soul,  lhat  it  maybe  fafe, wliatevcr  becomes 
of  the  vile  Body.  A  believer  when  he  conaes 
nigh  to  death,  ipends  but  few  thoughts  about 
his  body  j  whether  it  fliall  be  laid  ,  or  how 
itfliall  bedifpofed  of:  He  truftsthat  in  the 
liands  of  Frlerrtls  but  as  his  great  Care  all 
alor^g  was  tor  his  Soul,  fo  he  expreflt-s  it  m 
tlKlc  his  very  lalf  breathuigs,in  which  he  com* 
mend<?  it  into  the  Har.ds  of  God.  It  is  not, 
Lordjelus  receive  my  body,  take  are  of  my 
Dof^,  hat  receive  my  Spirit.  Loid,  fecure  the 
Jewel,  when  the  c:asketis  broken. 

Fourthly^  Theie  words  unply  the  deep  Jinfe 
that  dyii^  he&vtrt  have  of  the  great  chjnge 
that  is  coming  upon  them  by  dcnf' ti-hv:  all 
viable  and  Jenjible  things  are  Jhnnkmg  away 
from  them.,  end  failh^.  They  fcel  the  world, 
and  the  befl  comforts  in  it  failing.  Every 
Creature  and  Creature<omfbrt  failing.  For 
at  Death  we  arefaid  to  fall,  Luir  id  p. 
Hereupon  the  Soul  clafps  the  cloftr  about  its 
God,  clings  more  dole  than  ever  to  him.  Fa- 
ther., htto  tiybendt  I  commend  my  Spirit.  Not 
that  a  meet  ncceflity  puts  the  Soul  upon  God  j 
or  that  it  cleaves  to  God,  becauleit  hath  then 
nothing  cUe  to  talie  lioU  on.  No,  Jio,  it  chofe 

Qui 


Digiti<::ca  by  Gi. 


1 84 


Tie  Vomtain  of  Life, 


Vol.1 


God  for  its  portion  when  it  was  in  the  rricifl 
oi  all  its  outward  enioyments>  2lnd  bad  as 
good  fBcantf  as  other  Men  have  for  ^lotig 
enjoyment  of  them  \  but  my  meaning  is,  that  al- 
though gracious  Souls  have  cholen  God  ibr 
their  portion,  and  do  truly  prefer  him  to  the 
\)c?i  ot"  their  Comforts  •,  yet  in  this  compound- 
ed State,  it  lives  not  wholly  upon  its  God  j  but 
partly  by  Faith»  and  panly  by  Senfe.  Partly 
upon  things  fcen,  and  partly  upon  things  not 
fcen.  The  Creatures  had  lome  interen  in  iheU 
Hearts,  alas,  too  much:  But  now  all  thefe 
are  vaniftiing,  and  it  fees  they  arc  fo»  I  fliall 
fee  Mao  no  more,  with  the  inhabitants  of  the 
fick  Hezekiah  •, )  hereupon  it 


They  are  both  noble  afls  of  Faith,  hut  the 
firit  no  doubt  is  the  greatelt  ai^  molt  difficult. 
For  when  once  the  Soul  is  iniereffid  in  ChriO, 
it's  no  fbch  difficulty  to  commit  it  ftif  iniJO 
his  hands,  as  when  it  bad  no  ioteieltat  all  fai 
him.  It's  ealier  for  a  Child  to  call  liionfilf 
into  the  Arms  of  its  own  Father  in  diftrel^, 
than  tor  one  that  hath  been  both  a  Itiangcf 
and  enemy  to  Chrift,  to  call  it  lelf  upon  biin 
tliat  lie  may  he  a  Father,  and  a  Friend  to  iL 
And  this  bring')  us  upoa  the  Iccood  enqairj 
I  promilLd  to  liitisfie,  fc. 

Secondly^  What  warrant  or  incouragment 
have  gracious  Souls  to  commit  themlelves  at 
death,  into  the  hands  of  God?  I  anfiver^ 

and 


World,  (laid  ... 

turns  its  lelf  from  them  all,  and  calls  it  felf  much  every  ^vay•.  All  things  ( 
upon  God  for  all  its  lubhllenoe.  Expefling  warrant  its  lu  doing.  For, 
now  to  live  upon  it's  God  intirely,  as  the  blel- ;  Virji^  This  God  upon  whom  the  B^evtt 
fed  Angtls  do.  And  fo  in  Faith  they  throw  rolls  himfclf  at  death,  is  its  Creaior.  The 
themfelvcs  into  his  Arms,  hatliert  into  iky  Father  of  its  Being.  He  created  and  inlpirod 
hands  lammend  niy  S^iu  I  it,  and  fi)  it  hath  relation  of  Gnatuie  to  a 

x/r.uk,  r#  .•-#./.^,       .*t.«^«,,m,  „r  r:  /  K^'"*^3ror,  yea,ofaCreaturenowindifl:re{s,to  a 

lt!>'ilfA±1X7L1J-^^±\i^''^<^^^^^ 

etmmtt  m 

tccll-doing-^  as 

jcarjul  Ibmg  to  fall  into  the  hn:ds  ^f\Z:j^^''{Rti^^^ 
ibc  living  God,  Heb.  i  L  29.^  (i.  e.^  of  an  ali  |  J?  ^«  ?I  Sf'^  i^„8J?™d„-^  gu.. 


folnte  G"od.  a  'God  unattoned  hf  the  ofeing'4"!°T 

up  of  Chrift.   The  Soul  dare  lo  more  aft  it|  [^^^^j*^^i!ri6«y 


unlefs  the  Creature  had  con- 
in  which  it  was  originally 
And  th^  that  have  no  more  to  plead 


up 

lelf  into  the  hand  of  God  without  liich  ^ 
atfoning&icrifice,  than  it  dares  approach  to  a  J^j'^^ 

devouring  Fire.   And  indeed,  the  Rectnciliati-  ^,  ,        .  -   .  .  - 

on  of  GSd  s  for  we  are  made  accepted  in  the  f  J^^Jr  f/  ^        fr         /  'r^" 
hdoved.  io  us  plainly  carried  iS  the  order  ff°5r',f  '}-^''''ryll'lf"ounder. 
manner  ol  the  reconciled  Souls  r.mmJr.  'W^^^'  he  that  made  tbm,  mil  not 


with  God  for  acceptance,  but  their  relation  to 


or 


ting  it  felf  to  him  ^  lor 
into  the  Hands  oi  Chrilt,  then  into  the  Hands 
of  God  by  him.  So  Stephen,  when  dying, 
Lord  Jej'us  receive  my  Spirit,  And  by 
That  hand  it  would  be  pot  bio  the  Fathers 
Hands. 


it  lirlt  caliririllf  ^'"^-f  fBerQ>  en  them,  and  lie  thatfirmdtbm^ 


will  Jhew  them  no  fdvour.  But  now ,  grare 
brings  that  relation  into  repute.  Holinds  in> 
gratiates  us  again,  and  revives  the  tcmem' 
branceof  this  relation.  So  that  B^e?te  on- 
ly can  plead  this. 

Sectmdly,  the  gracious  Soul  is  hfa 
Sixthly,  And  lallly,  //  implies  both  the  rffi-  Creature ,  fo  //  rx  his  redeemed  creature, 
eacy^  and  excellency  of  Yaith  in Jupforting  and  Ons  that  he  hath  bought,  and  that  with 
relieving  the  Soul  at  a  time  when  nothing  clfe  a  great  price.  Even  with  the  precious 
is  able  to  d:>  it.  Faith  is  its  condu£l,  when  it  Blood  of  Jcfus  Chrifl,  i  Pet.  i.  18.  This 
is  at  the  greatctl  lols,  and  diftrels  that  ever  it  greatly  encouiagc;>  the  departing  SoiU,  to 


met  with.  It  fccures  the  Soul  when  it  is  tur- 
ned out  of  the  Body.  When  heart  and  flefh 
fell,  this  leads  it  10  the  rock  that  laiis  not. 
It  fHdcs  by  that  Soul  till  it  fee  it  lafe  through 
all  the  territories  of  Satan,  and  fafe  landed 
upon  the  Ihoxc  of  Glory  ^  and  then  is  fwal- 
lowed  up  in  vifion.  Many  a  favour  it  hath 
(hewcn  the  Soul  while  it  dwelt  in  its  Body. 
The  great  fervice  it  did  for  the  Suul  was  in 
the  time  of  its  efpoulals  to  C  hrift.  This  is 
the  marriage  knot.  The  bleded  Bond  of  uni- 
on betwixt  the  Soul  and  Chriit  Many  a  re- 
lieving %ht,  fecrct  and  fweet  fupport  it  hath 
received  trom  its  faith  fince  that ;  but  liirely 
its  fitft  and  lalt  works  are  its  molt  glorious 
works.  By  Faith  it  firft  ventured  it  lelf  upon 
Chrirt.  Threw  it  lelf  upon  him  in  the  deep- 
crt  fcnfe  of  its  own  viienels,  and  utter  un- 
worthinels,  when  fenfe,  reaibn  and  multitudes 
of  Temptations  *i'   .1  hy  contradii^ing  and 


cominit  it  felf  into  the  hands  of  Godj  fb  you 
hnd  P/afm  31.5.  Into  thy  hinds  do  J  commend 
my  Spirit thou  bafi  redeemed  it,  0  Lord  Gi)J 
(J  intib.  Surely  this  is  mighty  encourage- 
ment, to  put  it  lelf  upon  God  in  a  dying 
hour.  Lord,  I  am  not  only  thy  Creature,  but 
thy  redeemed  Creature.  One  that  thou  haft 
bought  with  a  great  price.  O  I  have  cofl  thee 
dear.  For  my  lake  Chriit  came  frotn  thy  Bo- 
fom,  and  is  it  imaginable  that  afier  that  then 
haft  in  llich  a  colily  way,  even  by  the  ex- 
pencc  of  the  precious  Blood  of  Chriil  redeem- 
ed me,  thou  (houldft  at  laft  exclude  me  i 
Shall  the  ends  both  of  Cicaiion,  and  Redemp- 
tion of  thii  Soul  be  loft  together?  Will  God 
form  fuch  an  excellent  creature  as  my  Soul  is, 
in  which  arc  fJj  many  wonders  of  the  Wifdom 
and  Power  of  it's  Creator  ?  Will  he  be  con- 
tent when  fin  had  marfd  the  fiame,  and  de- 
faced the  glory  of  ir,  to  recover  it  to  himfclf 


difcouraging  the  boui.  By  laith  it  now  caffs  again  by  the  death  of  his  own  dear  Son,  and 
It  felf  into  his  Arms,  wlten  ifs  laocbiqg  out  |  after  all  this  call  it  away,  as  if  there  were  no- 


Into  vaft  eKmity. 


thing  in  all  this?  f4tber  mi  9  thy  hmds^ 


I  com- 
mend 


SenxL 


.  The  fountain  of  Life. 


185 


mnd  ny  Spirit.    I  know  thou  wilt  have  a 
lefpeft  to  the  work  of  thy  hands.  Efpecial 
ly  to   a  redeemed  creature,  upon  which 
thou  haft  been  out  lb  great  fums  of  Love'j 
which  thou  haft  bought  at  lb  dear  a  rate. 

Ihirdlyy  Nav,  that's  not  all  ^  the  gracious 
Soul  may  confidently  and  iccuicly  commit  it 
ielf  into  the  handset  Gad  when  it  parts  with 
its  Body  atdeath  j  not  only  bticaulc  it  is  his 
Oeature,  his  redeemed  Creature,  but  becaule 
it  is  his  renevetd Creature  alf  'o.    And  this  lays 


fealed  us^  and  given  us  the  car/iej}  of  the  Sptrk 
in  our  Hearts.  God's  fealing  us  gives  high  Se- 
curity. His  nhjeSrve  Seal  makes  it  fure  io  it 
IHf,  his  jonnal  Seal  makes  it  fo  to  us.  But  if 
over  and  above  all  this,  he  will  plc:i(l-,  as  a 
Fruit  of  that  his  fealing  ,  to  give  us  thofe 
heavenly  unexptefiible  Joys  and  Comforts 
which  are  the  Fruit  of  his  form  il  Scaliag- 
Work ,  to  be  an  Earncft,  a  Foretaft  and  Han- 
fcl  of  that  Glory ,  how  can  the  Soul  that 
hath  found  all  this  ,  doubt  in  the  Icaft  of  a 


a  firm  ground  for  the  Believer's  confidence  of  j  rcjcclion  by  its  God,  when  at  death  it  comes 


to  him?  Surely 
refufeyoo.  It 


acceptance,  not  that  it  is  the  proper  Caufe  or 
Realbn  of  its  acceptance,  but  as  it  is  the  Soul's 
beft  Evidence,  that  it  is  accepted  with  God,  j  will  not  ftiut  you  out. 
and  lhall  not  be  reiiifed  by  him,when  it  comes  given  in  jelt 
to  him  at  death.  For  in  fuch  a  Soul  there  is 
a  double  workmanlhip  of  God,  both  glorioas 
pieces,  though  the  lall  exceeds  in  Glory.  A 
riiitural  U  Wkmjrifhip.,  in  the  excellent  Frame 
of  that  Noble  Creature  the  Soul.  And  a  Gra- 
cious Wcrkmai^tp  upon  that  again.  A  new 
Creation  upon  the  old.  Glory  upon  Glory. 
We  are  his  wrkmu/iihpy  created  in  Chnjl 
Je/us,  E]A.  2.  10.  Tne  Holy  Gholl  catne 
down  from  Heaven  on  purpofe  to  create  this 
new  Workmanlhip.   To  frame  this  new  Crea- 


i  t  God  have  fealed,  he  will  not 

he  have  given  his  earnelt,  he 
God's  Eaineft  is  not 


fifthly.  Moreover,  every  gracious  Sonl  may 
confidently  call  it  lelf  into  tlie  arms  of  its 
God  when  it  goes  hence,  with  father^  into 
thy  hands  I  commit  -my  Spirit.  For  as  much 
as  every  gracious  Suul  is  a  Scui  in  covenant 
mth  God.,  and  God  f  tands  obUged  by  his  Co* 
venant  and  Proroile  to  fuch  not  to  caft  them 
out  when  they  come  unto  hira.  As  foon  as 
ever  thy  Soul  becamehlsby  Regeneration,  that 
Promile  became  irs  own  ,  lieb.  13.  5.  i  will 
never  leave^ you.,  nor  jorjakc you.    And  will  he 


tuie.   And  indeed  it  is  the  Top  and  Glory  of  { leave  dieSdul  now  at  a  pinch,  when  it  nevet 


all  God's  works  of  wonder  in  this  World. 
And  mult  needs  give  the  believer  encourage- 
ment to  commit  it  felt  to  God  ,  whether  at 
fuch  a  time,  it  lhall  reflet  either  upon  the  end 
of  the  Work,  or  upon  the  end  ot  the  Work- 
man \  both  which  meet  in  the  Salvation  of  the 
Soul  fb  wrought  upon^  the  end  of  the  Work  is 
our  Glory.    By  this  tte  arc  made  meet  to  he 


had  more  need  of  a  G  >d  to  ftand  by  it  than  it 
hath  then  >.  Every  gracious  Soul  is  cntituled  to 
that  Pfonyie,  Jdan  14.  3.  /  wUl  come  again 
and  receive  you  to  my  Jelj.  And  will  he  tail 
to  make  it  good,  when  the  time  of  the  Pro- 
mile  is  come,  as  at  death  it  is  >  It  cannot  be. 
Multitudes  of  Promifes,  the  whole  Covenant 
ot  Fromifes  give  Security  to  the  Soul  againfl 


far  take  IS  of  t})e  inherit  auce  of  t})e  Saints  in  \  the  fears  of  rejeCHon,  or  n^eft  by  God-  And 
Ijght.^Co\.  I.  12.   It  isallb  thedefjgnand  end  the  Soul's  dependance  upon  G,V,  and  hanging 

uj>on  a  Promifc,  its  very  rolling  its  felf  upon 
God  from  the  Encootag^niaBt  the  Word  gives 
it,  adds  to  the  engagement  upon  Gtj/  When 
he  fees  a  poor  Soul  that  hehathmade,redeem< 
ed,  ian£lified,  (ealed  and  by  fdemn  Pfomiie  en- 
gaged  himfelf  to  receive ,  coming  to  him  at 
I)»th,  rolling  it  felt  upon  his  faitbfulnelsthai 

Cromiled^fkjrhigias  David,  2  Sam.  23.  5.  Jhf 
ord,  there  be  many  detefts  in  me,  yet  thou 
haft  made  a  Covenant  zvitb  we/I  ordered  in 
all  things,  and  fure  ^  sndtbis  is  all  my  Salva- 
tion, and  all  my  li  fe.  Lord,  I  am  reiblved 
to  lend  out  my  Soul  in  an  Atl  of  Faith.  I 
will  venture  it  upon  the  credit  of  thy  Promife. 
How  can  God  refufe  fuch  a  Soul  ?  How 
can  he  put  it  off  when  it  fb  puts  it  felf  upon 
him  ? 

Sixthly,  But  this  is  not  all,  the  gracious 
Soul  fuftains  many  intimate  and  dear  relations 
to  that  God  into  whofc  bands  it  commends  it 
felf  at  death.  It's  his  Spoafe,  and  the  Con-* 
lideration  of  fuch  a  day  of  Hfpoufals ,  may 
well  encourage  it  to  call  it  felf  into  the  hofom 
of  Chrif%  its  Head  and  Husband,  his  a  Mem- 
ber of  his  Body,  Flefti  and  Bones,  tph.  5.  30. 
It  is  his  Child,  and  he  its  everlafling  Father, 
Ifa.  p.  6.  It  is  his  Friend.  Heacefarth  Jaitb 
Chrtft,  I  call  you  not  ferudnts,but  Fnendr,}oh. 
15. 15.  What  confidence  may  thefe  and  all 
other  the  dear  Relations  Chrift  owns  to  the. 
renewed  Soul  beget  in  fuch  ao  boor  as  this  is  f 
What  HtKbind  can  throw  off  the  deaf  .Wife 
Bb  of 


of  him  that  wrought  it,  2  Cor.  5.  5.  Now  be 
that  bath  icrought  us  for  the  felffame  thing,  is 
God.  Had  he  not  defigned  thy  foul  for  Gilory, 
the  Spirit  fhould  never  have  come  upon  fuch 
a  fanoifying  defign  as  this.  Sutdy  it  fhall  not 
fail  of  a  leoeption  into  Glory ,  when  it's  caff 
out  of  this  Tabernacle.  Such  a  Work  was 
not  wrought  in  vain  ,  neiibei  on  it  «ver  p^- 
fifh.  W'hen  once  Santlification  comes  upon  a 
^ul,  it  fo  roots  it  felf  in  the  Soul,  that  where 
the  Soul  goes,  it  goes.  Gifts  indeed,  thf  die. 
All  natural  excellency  and  beauty,  that  goes 
away  at  death.  Job  4.  *//,  But  Grace  afcends 
with  the  Soul.  It  is  a  lan&ified,  when  a  ie 
jjarate  Soul.  And  can  God  fhut  the  door  of 
Glory  upon  fuch  a  Soul,that  by  Grace  is  made 
meet  for  the  inheritance }  O  it  cannot  be  \ . 

Fourthly,  As  the  gracious  Soul  is  a  renewed 
Soul,  fo  it  is  alfb  a  fealed  Soul.  God  hath 
fealed  it  in  this  World  for  that  Glory ,  into 
which  it. is  now  to  enter  atdeath.  All  gracious 
Souls  are  fealed  chjcUively ,  i.  e.  they  have 
tlioie  Works  of  Grace  wrought  on  their  Souls, 
tvhich  do  (as  but  now  was  laid)  afcenain  and 
evidence  their  Title  to  Glory.  And  many  are 
fokd  formdh'  That  is,  the  Spirit  helps  them 
dearly  to  difcern  their  Intereft  in  Chrifl,  and 
all  the  Promifes.  This  both  fecures  Heaven 
to  tlie  Soul  in  it  felf,  and  becomes  alfo  an 
Eamell  ot  Pledge  of  that  Glory  in  the  un- 
fiieakable  Joysaod  Comforts  that  it  breeds  in 
OeSoul.  Sorott  find,a  Qar*  i.  aa*  Wh9  bob 


Digitizea  by  Cjcjo^Ic 


i8^ 


Tbe  Jtomtaui  uf  Life. 


Vol  t 


of  his  bolbm,  who  in  difhefles  cath  her  fclf 
into  his  Anm!  WhatFadm  caa  (hut  the  dooc 
npon  a  deaiOuld  dnttoniBS  to  him  fer  Re* 
fuge,  raving,  Fatbfii^  Iiiw  tkyhandsl  commit 

my  letfl 

Sevemhiy,  and  Laftly,  The  uitchangable 
nefi  o!"  God's  Love  to  his  People  gives  confi- 
dence they  fluU  in  no  wile  be  call  out.  They 
know  Cfatift  isiiie  fime  to  them  at  laft,hewas 
at  firft.  The  fame  in  the  of  death,  as  he 
was  in  the  cooitoits  of  Uks.  Having  loved 
his  own  wUdi  weie  in  die  Worid,  he  loved 
then™  to  the  end,  Joh.  15.  i.  He  doth  not 
love  as  the  VVocld  loves,  only  in  profperity. 
Bnttbef  aieasdcarto  hralwfaen  tneir  beauty 
and  ftrcngth  is  gone,  as  when  it  was  in  the 
gieatell  tiouiiih.  If  we  live,  we  live  to  the 
Cofd )  and  if  wedie,  we  die  to  die  Lotd  \ 
fo  then,  whether  wc  live,  or  die  •,  we 
are  the  Lord's,  Rom.  14.  8.  Take  in  all 
thefe  things  and  weigh  them  both  apart,  and 
together,  and  fee  whether  they  amount  not 
to  a  lull  evidence  of  the  troth  of  this  point, 
that  dying  BdBeveis  are  bodi  warranted  and 
encouraged  to  commend  their  Souls  into  the 
hands  of  God.  Whether  they  have  not  every 
one  of  them  caufe  to  lay  as  the  ApoHle  did, 

2  Tim.  1.  12.  I  know  whom  I  have  bdiciKd 
and  am  pcrJvMdei  that  he  is  abie  t&  keep  tljdt 
m^icb  I  SgUfemmneJ  tp  again fl  that  dty. 
The  innprovements  of  all  this  you  have  ui 
the  fidiowuig  pta^ical  Deductions. 

De^km  i.  Are  d^'ing  heSmnttrnfy  nar* 
rartted  and  encouraged  thus  to  commend  their 
Soiiis  into  the  hands  oj  Godi  What  a  fad Jirait 
t})en  muj}  all  dying  ttrdteHivert  be  in  ahttt 
ilieir  Souls  ?  Such  Souls  will  fall  into  the 
hands  of  God,  but  that's  their  Mifery,  not 
their  Priviledge.  They  are  not  put  by  Faith 
into  the  liandsof  Me}\y.  but  fall  by  Sin, 
to  the  liands  of  Jufiue.  Not  God,  hut  the 
Devil,  is  their  Father,  iWw  8.  4.  Whither 
fhould  the  child  go,  but  to  its  own  Fuher  > 
They  have  not  one  of  tb(^  ibtementioned  en 
couragemenB  to  caft  themlelves  into  the  hands 
of  God,  except  the  naked  relation  they  have 
to  God  as  their  Creator,  and  that's  as  good  as 
none,  without  the  new  Creation.  If  they 
have  nothing  but  this  to  plead  for  their  Sal- 
vation, the  Devil  hath  as  much  to  plead  as 
they.  les  the  new  Qeatne  diat  hnngs  the 
tirft  Creition  into  repute  again  with  God. 

Odilmall  O  deplorable  cafe!  A  poor  Soul 
israrniog  oat  of  houfe  and  home^  andlniows 
not  where  to  go.  It  departs  and  immediately 
tails  into  the  hands  of  Joflice.  The  Devil 
f^ands  by  waiting  ibr  ftch  a  Soul  whom  God 
rv  ill  throw  to  hint,  as  a  Dof;  for  a  cruft.  Lit 
tie,  ah  little  do  the  friends  of  fuch  a  one 
think  whillt  they  are  honouring  his  daft  hy  a 
1]  iendid  and  honourable  Funeral,  what  a  cale 
tiiai  poor  Soul  is  in  that  lately  dwelt  therej 
and  what  fearful  (haights  and  eauewIOes  it 
is  now  cxpofed  to.  They  will  cry  indeed, 
Lord,  Lord,  open  tovSt  Mattb.  7«  But 
to  how  little  purpofe  ate  tbdrvaltt  cries?  Will 
God  hear  him  when  hectks,  fob  27*  9*  It's 
a  lamentable  calc. 

Drdudion  2.  Will  God gracioujly  accept,  and 
faahjuUj^  kee^  what  tb$  Smms  mum  »^him 


at  death  ?  him  careful  then  P:ou/J  :bcv  he  to 
keep  what  God  commits  to  tbem^  to  be  kept 
firm  ium  nbile  tbey  Son,  Yon  hiire  a  great 
rrufl  to  commit  to  God  when  you  die,  and 
God  hath  a  great  trult  to  commit  toyou  whilft 
you  live  you  expeft  that  he  (hoald  £itth- 
fully  keep  what  then  you  fliall  commit  to  his 
keepings  and  he  experts  you  ihould  faithful- 
ly keep,  what  he  now  commits  to  your 
keeping.  O  keep  what  God  comm  cs  to  you, 
as  you  expet^  he  fhould  keep  your  Souls  when 
yon  comroit  them  nnto  him.  If  you  keep  hie 
Truth?,  he  will  keep  your  Souls.  Becnufe  thm 
haft  kept  the  vard  oj  my  patience,  I  aijo  mil 
keep  thee,  &C.  JJ<w.  3.  10.  Be  fiithful  to  yota: 
God,  and  you  fhall  find  him  faithful  to  you. 
None  can  pluck  you  out  ot  his  hand,  iee  that 
nothing  vvrefthis  truths  out  of  your  haunds. 
deny  htm,  he  ,i!fo  mill  deny  ut^  2  Tim.  2.  12, 
Take  heed  lell  thole  elUtes  you  have  gotten 
as  a  Uefling  attending  the  Go(pel,  prove  a 
temptation  to  you  to  betray  the  Gofpef.  Re  '^g'j^jg' 
ligion  (faith  one)  brings  forth  Riches,  but  the  £^\S  g . 
Ehugtiter  devoofs  the  Mother,  likm  can  you  lifdcon.' 
expctl  acceptance  with  God,  who  hive  be  viimiHi 
tiayed  his  truth,  and  dealt  pet&kouQy  with 
hhn? 

DeduSitm  ?.  If  Bdievers  flfiay  fafely  coni- 
mit  their  Souls  into  the  hands  of  God,  horn 
conjidently  nay  they  commit  all  leffer  inteirtftt., 
and  loicer  concernments  into  the  fame  hand. 

Shall  we  trult  him  with  our  Soul^  and  not 
widi  oar  lives,  Hhettiesof  conrfbtts^  Can  we 

commit  the  rreafure  to  him,  and  not  a  triflle  > 
Whatever  you  enjoy  in  this  World,  is  but 
a  trifle  to  your  Souls.  Sure  if  you  can  tmft 
him  tor  eternal  Life  for  your  Souls,  you  may 
much  more  trult  him,  for  the  daily  Bread  for 
yoor  Bodfes.  I  fcrnwr  it  is  objected,  that  God 
hath  made  over  temporal  things  to  his  People 
upon  conditional  piomife^  and  an  abfolute 
^ith  can  never  he  groajided  upon  conditional 
promifes. 

But  what  means  this  Objeftion  ?  Let  your 
Fsdth  be  but  futtable  to  thefe  conditional  Pro- 
mifes, that  is,  believe  they  fhjll  be  made  good 
to  you,  lb  far  as  God  lees  them  good  tot  you. 
Do  yott  but  labour  to  come  up  to  thofe  Con- 
ditions required  in  you,  and  thereby  God 
will  have  more  ^oiy,  and  you  more  comfort. 
If  your  Prayers  lor  the(e  tlm^  proceed  from 
pur,'  r'hf;.^  ih-  f^lnry  cf  God,  not  the  fatis- 
fadion  and  gratihution  of  your  Lulls.  If 
yoor  defiles  alter  ihem  be  mukrae  at  to  tiie 
meafure,  content  with  that  proportion  the  in- 
finite wifdom  fees  titteft  tor  you.  If  you 
take  Gods  way  to  obtain  dMam,  and  dare  not 
fhain  Confcience,  or  commit  a  Sin,  though 
you  ihould  perilh  for  want.  If  you  can  pati- 
ently wait  God^  c hue  for  enlat^ments  from 
your  (traits,  and  not  make  any  finful  haftc 
yon  fliall  be  liuely  fupplicd.  And  he  that  re- 
nenibers  your  Soms,  will  not  forget  your  Bo- 
dies. But  we  live  by  Senle  and  nor  by 
Faith.  i*refent  things  Ifriks:  our  Affcciions 
more  powerfully  than  the  innfible  things 
that  are  to  come.  Jbe  Lord  bumble  l»s  feo- 
pfe  for  this. 

Dedl£(ioM  4.  h  the  priviledge  of  believers, 
ihmhifptmitmn^  tbarSoah  to  Godia  a  dying 

hattr  i 


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hmir  ?  ifiM  bMP  firnioKr,  hovo  ufeful  a  Grace 
h  YdUhjo  tht  FMf^  if  --Gti       Smng  and 

i&  (^raoct  ]u»c^dol(^ellce^tly  ,  but 

Faith  excels  them  all.  Faith  is  the  Pkimix 
Grace^  the  Queen  ot  Graces.  Ueictvedly  it 
faftiled  preehmt  Vdtb,  a  i.  i.  The  Be- 
nefits and  Priviledges  of  it  in  this  Litl-  are  un- 
ibeakabk  and  21s  there  is  no  comt'otuiblc 
livii^ .  to  no  ootnfortabtc  dying  wkhont  it 

Krj?,  While  we  live  and  converfc  here  in 
the  woild»  all  our  comtort  and  iatety  is  trom 
it  )fbt  all  oor  union  with  Chrift,  the  fbantain 
of  mercies  and  blcrt-.ngs,is  by  Faith,  Fph.-i,.i-j. 
That  Cbriji  ar<y  dtce/I  in  your  heart  t  by  k'uiih. 
NoFaitb,  no  Chriit.  All  our  Comnninion 
with  Chrift  is  by  it.  He  that  comeih  to  God 
mufl  believe,  Ueb,  1 1.  <$.  The  Soul's  Lite  is 
wiapt  up  in  this  Communion  widi  God  \  and 
that  Communion  in  Faith.  A//  Commumcarions 
fcooi  Chritt  depend  upon  Faith  ^  for  look  as 
all  GMDinnnion  is  founded  in  llnion,  ibftom 
our  Union  and  Communion,  are  all  our  Com- 
munications. AU  Communications  ot  Quick- 
ningSiComfocts,  Joy,  Strength  and  whatioever 
invito  the  well-being  of  ihe  Life  of  Grace, 
aie  all  through  that  baith  which  tirtt  knit  us  to 
Ottift.  and  (till  naaintains  our  Gommuiioo 
withChriit,  believing  we  rejoyce,  i  Pet.i.%. 
The  inoei  Man  is  renewed  wbillt  we  look  to 
the  things /Stff  are  netfeen^  a  Cor.  4.  i£. 

Secondly,  And  as  our  Dtc,  and  all  the  Sup- 
ports and  Comtbrts  of  it  here  ace  dependant 
00  Faith  f  fo  you  fee  our  deaih^  to  oe  fidSb- 
TT  and  comfort  of  our  Souls  ,  then  depends 
upon  our  Faith.  He  that  hath  no  Faith^  can- 
not commit  hisSoul  to  God,  but  rather  (brinks 
from  God.  Faith  can  do  many  fweet  Offices 
for  your  Souls  upon  a  deatb-oed,  wben  the 
Light  of  this  World  is  gone,  and  all  Jo]r  ceafes 
on  Earth.  It  can  give  us  fights  of  things  invi- 
fible  in  tbe  other  World,  and  thofe  %bis  will 
keatbe  Life  into  your  Souls  amidft  the  veryj 
pargs  of  death. 

Reader,  do  hut  think  what  a  com^abie 
fotefight  of  God,  and  tte  Joys  of  Salvation, 
will  be  to  thee,  when  thme  Eye-firings  are 
breaking.  Faith  cannot  only  fee  that  beyond 
the  Grave,  which  will  comfort,  but  it  can 
di^  about  its  God,  and  clafp  Chrift  in  a  pto- 
mlie  when  it  teels  the  ground  ot  all  lenhblc 
oooifivtsaaiiiitiagaad  vms%  voder  th]f 


My  heart  and  my  fte(b  laileth,  but  God  is  the 

Strci^th  or  R'>ck  )  pf  -my  f  n't  i.-id  my 
poru^  tor  ever.  RcoilSjtaiL  but  the  Rock  is 
t^m  ibotiiig. '  Yea,  aiid  '^hefl  the  Sod-tan  no 
longer  Tabernacle  here,  it  can  carry  the  Soul 
to  God,  caft  it  upon  him ,  with,  idtber^  into 
ibyhandt  I  cmma^  Spirit.  O  piedous 
t-aithl 

DeduUion  5.  Do  tbe  SouJstf  dying  Believers 
cmmtnithemfelveshaoththandt  fifGod^Thetf 
h  i  not  the  furv'rviri\  rrLirio/ii  of  futh  forroik 
MS  Men  that  baveno  hqfe,  A  Ht^nd,  a  Wife» 
a  Child,  f  s  tent  by  death  out  of  your  •/tnm, 
well,  burconfidcr  into  wliatarms,  into  what 
bofom  they  are  commended.  Is  it  not  better 
for  them  to  be  in  the  bofomof  God ,  than  hi 
y ours  >  Could  they  be  fpared  (b  long  frotn 
Heaven, .  as  to  come  hads.  again  to  you  twit  an 
hour,  how  would  they  be  difpleued  to  ^ 
yourteais,  and  hear  your  cries  and  fighs  for 
them  !  They  would  lay  to  you,  as  Chritt  faid 
to  dib  Daugnteisof  Jimfalem^eep  not  for  me^ 
but  voeep  for  your  fe/vcf,  and ^ or  your  Children. 
I  am  in  a  late  iuiid,  1  am  out  oi  the  reach  of 
all  Scoms  and  Troubles.  O  ^  you  bat  faxNr 
what  their  ftare  i'^  ivh-^  ir:  with  God,  yen 
would  be  more  than  lan^d  about  them. 

heiidiion  6.  Laftfy,  I  will  dole  aU  withd 
Word  of  Counfel.  Is  this  the  priviledge  of 
dying  BeUevers^  tocommnxl  their  Souls  into 
the  hands  of  God  ^  Then  as  ever  y  ou  hoj^e  for 
confer  t  or  feace  in  your  lifi  hnur^  fee  that  your 
Souls  be Juch  as  nay  be  then  Jit  to  be  commended 
inn  tbe  hands  (f  an  holy  and  ju^God.  See  tha 
they  be  holy  fouls.  God  will  never  accept 
ibem,  if  they  be  not  holy.  Witljout  holinefs 
no  matt  fiudl feeGod,^^.  12.  2^  He  that  bath 
this  hope  (  vie.  to  fee  God  )  purifieth  l\'r';u-'f 
even  as  ite  is  pure  ,  1  John  3.  3.  Endeavours 
after  HoUneis  are  inieparably  conneOcd  with 
rational  cxpeftations  of  bleOednefs.  Will  yoti 
put  an  unclean  filthy  deBied  thing  into  the 
I  pure  hand  of  the  moft  holy  God  >  O  lee  they 
ibc  hclv,  ;;nci  already  accepted  in  the  beloved, 
or  wo  CO  them  when  ihcy  take  their  leaves  of 
thdb  tabernacles  they  now  dwell  in.  The 
gracious  Soul  mav  confidently  lay  then.  Lord 
fcjus^  into  thy  band  I  commend  m  Spirit.  O 
let  ail  that  can  %  fb  then,  noi»  fay,  "  • 

Thanks  be  to  God  for  Jefut  Qnrifi, 


Vol  I. 


uiyiii^cu  by  GoOglc 


Senn.37« 

Treati  of 

C'.'i't  i  Fk- 
ntitil,  oftn- 

uer,  nafm, 
and  txcei- 
inttads 


SERMON  XXXVII 

JOHN  XIX.  40,41,4.2. 

Then  took  tbey  the  hody  of  Jefus^  and  wound  it  in  linnen 
ihatbs,  with  the  ffues^  AS  the  manner  of  the  Jem  is  te 
hry.  Nm  in  the  place  mbere  be  mas  crucified,  thert 
was  a  Garden,  aid  in  the  Garden  a  new  Sepakbre^ 

{^herein  w^s  never  man  yet  laid.  There  laid  tbey  Jefas 
therefore,  kcanfe  of  the  Jews  freparation^aj^  for  the 
Sepulchre  mas  mgb  at  hand. 


Y O  U  have  heard  the  laft  Words  of 
dying  Jefus,  commending  his  Spirit 
into  his  Father's  hands:  And  now 
the  Life  of  the  World  hangs  dead 
upon  a  Tree.  The  Light  of  the  World  for  a 
time  muffled  up  ia  a  diiml  Cloud :  The  Soaol 
Righteouibcfs  let  in  the  Region  and  Shadow 
of  DiUth.  The  Lord  is  dead,  and  he  that 
the  Keys  of  the  Giavc  at  hisiiiidJe,  is 
now  hiaafelf  to  be  lock'd  »p  in  the  Gtave. 

All  you  that  aie  the  Friends  and  Lovei?  o  f 
Jefus,  are  this  Day  invited  to  his  FuaecaL 
Such  a  Fuoeial  as  never  was  fince  Graon  were 
firit  digged.  Ome^  fee  the  place  ahere  t}>c 
Lord  lay.  There  are  fix  femarkaUe  pattico- 
lars  about  this  Funeral  in  thcfe  three  Verfe& 

1.  ThePreparatic'ns  that  were  made  for  it,3nd 
that  was  mainly  in  two  Particulars,  tHz.  The- 
l>t'££i/}i  and  ferfumittg,  of  the  Body.  His  Body 
could  not  be  buried,till  by  begging,  his  Friends 
had  obtained  it  as  a  tavout  iirom  his  Judg&i 
The  dsad  Body  was  by  Law  in  the  Power  of 
Yihte  who  adjtidgcd  it  to  death,  as  the  Budics  ] 
of  thole  that  are  haogpd,  are  in  the  power  of 
the  Judge  to  dilpofe  of  them  as  he  pleales. 
And  when  they  l«d  gotten  it  from  VUate^  they 
wind  it  in  6ne  Linnen  Cloaths  with  Spices. 
But  what  seed  of  Spices  to  petfbfnetfittblef- 
Icd  Body  >  his  own  llcne  was  Perfume  enough, 
to  keep  it  fweet  in  the  Kemembrance  of  hi^ 
People  to  all  generations :  However ,  by  this 
they  willmanifeff,  as  they  are  abtei  diedcu 
afie^Uoo  they  have  hioi. 

2.  The  Bearert  that  catmd  his  Body  to  its 
gra\'c,  Jtfcp^^  of  xinmulhc.i  and  Nhhodemuty 
two  feciec  DilcipleSi  They  were  both  Men 
of  EDateand  Honour.  None  ooidd  imagine 
that  thcf.;  wojid  have  appeared  at  a  tim  j  ;1 
lb  much  danger,  with  luch  boldnels  for  Chxill. 
That  ew  they  would  have  gon  openly  and 
boldlv  to  manifeft  rhcir  Love  to  Chrift  when 
dead^  who  were  af  raid  to  come  to  him  (except 
by  Night)  when  he  was  living.  But  now  a 
Spirit  of  Zeal  and  Courage  ii;  come  upon 
them,  when  thole  that  made  greater  and 
more  open  confefliDns  of  himaie  eon. 

3.  The  Atunim*  who  fidiowed  theHeufi^ 


were  the  Women  that  fbUowvd  Mm  e«t  <if 

Galilee.  Among  whom  the  two  .11  .-n'^s,  and 
the  Motba  of  Z*bcdee$  ChildteD(whom  Mark 
calls  SaAmt)  aie  Ofdv  Mmed. 

4,  The  Grave  or  Sepiddirc  where  they  laid 
him.  k  was  in  Jofem%  new  Tomb,  whtckhe 
had  prepared  in  the  Gardoi  near  onto  Galgotbt, 
where  our  Lord  di^.  Two  things  are  remar- 
kable about  tbis  Tcmb.  ItwasanotbersTorob, 
mA  it  was  a  new  Tomb.  It  was  ano(lwi& 
For  he  had  not  an  Houfeof  his  ovi  n,  v  >  lay 
his  Body  in  when  dead.  As  he  lived  in  otbec 
Men  Houles ,  fo  he  lay  in  another  MuAl 
Tomb.  And  it  was  a  new  Tonlb  ,  whereui 
never  Man  was  ret  laid.  Doebtlefs  there  wis 
modi  of  Providence  in  this,  for  had  any  other 
been  laid  there  bef  ore  him,  it  might  have  pro- 
ved an  occahon  both  to  lhake  the  Credit,  and 
flur  the  Glory  of  his  RefuirefHon  ,  by  pre- 
tending it  was  fome  former  Body,  and  not  the 
Loid'S)  that  rofe  out  of  it.  In  this  alfo  di- 
vine ftvHdenoehada  refpeft  to  that  Ptophccy, 
Ifa.  55.  p.  which  was  to  be  fulfilled  at  his  Fu- 
neral :  Ue  Kudebugrsoe  niththe  ricb^ beeaitfe 
he  haddimmvidenee^  8Ec. 

5,  The  dlfpofition  of  the  Body  in  that 
Tomb.  "Us  true,  there  is  no  mention  made 
of  the  Qeoam  am  Tears ,  widi  tvhkh  they 
laid  him  in  his  Sepulchre,  yet  we  may  well 
prelume  they  were  not  wanting  in  plentihil 
exprefTions  of  their  Ibrrow  that  way.  For  as 
they  wept,  and  finote  their  Brealts  when  he 
dyed^  ljtk£  23.48.  So  no  doubt  they  laid  him 
with  tnelttng Hearts,  and  flowing  eyes  in  fals 
Tomb,  when  dead. 

6,  And  laflly,  the  laft  remarkable  particular 
in  tiie  Text,  is  the  iblemntty ,  with  vAAiAi  bis 
Vuner.il  Rites  were  performed,  and  thjy  were 
all  fuita  ble  to  his  humbled  State.  It  was .  in- 
deed a  Ftmeral  as  decently  ordcr'd  as  the 
ftr::i:;Iir^  i  f  lime  and  itttc  of  things  would 
then  permit :  But  there  was  nothing  of  Pomp 
or  outward  State  at  all  oMerved.  Few  Maiks 
of  Honour  let  by  Men  upon  it.  Only  the 
Heavens  adorned  it  with  divers  miraculous 
worh^ydkSsk  in  tiieir  proper  place  will befpohen 
to.  'J^mini^\aM}n\asfSfV9t^i^€beccn- 

fiimfi/ 


Digitized  by  Google 


Serm.  37. 


Tb^  V^isntain  nf  Life. 


iS5> 


pmed  for  thn>  ir^  •  i/'Aiwr  d^t  lU/J  /ii^h!s  in  the 
territoriei  ot  I)LJiii,in  theland  of  darknelsand 
foigethilnels.  Paidy  to  cuuclpond  with  'Jan J) 
his  Type,  and  j^rdy  to  afceftain  the  world  oi 
the  realitf  of  JliB«I>BMk  WfaBliCB^4Mir  ofalte- 
vstion  is, 

DoO.  That  the  dud  body  of  cut  Ljsfd  Tc- 
fia  Cbrifl  wot  dectntly  wtcrr'd^  by  a 
/maU  aaaUr  of  bis  owt  Dij'cip/es  i  and 
'  mtbe  ^ate     the  Dud  for  d 


time. 


This  iMcrvation  containing  matter  of  ftcl, 
nd  that  fo  pbirJy  and  faithtully  delivered  to 
fis  by  the  Fens  ot  ihe  llveial  Evangdilts-,  we 
need  do  no  more  to  prepare  it  lor  our  ufi;, 
than  to  latisfie  tbefe  two  itiquiries  ^  Why  had 
Chrift  anv  frncrnl  nt  all,  fince  his  Refurrtc^ion 
1K»  To  louii  10  ioiiuw  his  Death }  Ami  what 
flKUlfier  ot  funeral  Chrilf  had. 

F/r/?,  Why  had  Chrift  3ny  Fuieral  at  all, 
fioce  be  was  to  rile  again  trom  the  dead  with 
in  dHt  ^ce  of  time  that  other  Men  common 
ly  have  to  lie  by  the  wall  hetbre  their  inter- 
ment-, and  had  it  continued  longer  uobiuied, 
lt<ould  lee  no  corruption,  having  never  been 
tainted  by  fin  >  Why,  though  there  was  no 
BKd  ot  it  3K  all  upoB  chat  account,  that 
a  FttM»l  is  needM  ftr  other  bodies  j 
yet  there  were  thefe  te  W^sbtf  £Kb  and 
Kealonsot  it. 

Reaibn  i.  fif^^  It  Was  neceffiry  Chrift 
ibouM  be  buried,  to  .ifctttain  his  Death,  elfe 
2t  might  have  been  looked  upon  as  a  Cheat. 
1^,  as  they  wM  <mif  iMtogh  to  impofe  fo 
gTMS  a  Cheat  tipon  the  world  at  his  Refur- 
le^ion,  H>at  the  Dijcifks  came  by  mgbt  and 
fiole  him  ana^ :  imdi  more  would  they  have 
denied  at  once  the  reality  both  of  his  Death 
and  Refurieftion,  had  he  not  been  lo  pcrfu- 
OWAand  interred :  But  this  cut  oft'  all  preten- 
tiOT!<;.  For  in  this  kind  of  embalming,  his 
aioutii,  sats,  noitrlla,  were  all  tilled  wich 
^eftSpioes  and  Qioat&  Bound  up  in  Lin- 
Ben,  and  laid  long  enough  in  the  Tomb  to 
^^fullafTiiratice  to  the  world  of  the  cenain- 
tf  «f  bis  Death.  So  that  there  could  be  no 
latent  Principle  of  Lite  in  him.  Now  fince 
our  eterni^  Lite  \%  wrapt  up  in  Chriif  s  Death, 
h  can  never  be  tooromiy  eflaMiO^.  To 
tins  thcrd  rc  we  may  well  fuppofe  Provi- 
dence had  ipcclal  relpe^  in  his  Burial,  and  the 
I  nanner  of  it. 

Reiron  J.  Secondly^  He  rrraft  be  buried  io 
fuljU  ihe  iypes,  and  Frcfhettes  that  went  be- 
fore. His  abode  in  the  Grave  was  prefigured 
by  abode  three  days  and  nights  in  the 

bdiyot  the  Wbak,  ALjitb.  12.  40.  So  mult 
the  Son  df  Mam  be  three  days,  and  three 
ttigbts  in  the  heart  of  the  earth.  Yea,  the 
Prophet  had  defcrib^  the  very  manner  of  his 
f  aneta)^  and  long  before  he  was  born  foretold 
In  what  kind  of  Tomb  his  Body  fhould  be 
laid,  i/n.  53.      tk  made  bis  Grave  totth  the 
nicked^  and  with  the  rich  in  hit  death.  Point' 
ing  by  that  evpreffion  ar  this  Tomb  of  7c%*» 
Who  was  a  rich  Man,  and  the  Scriptures  can- 
oot  be  broken. 
/     Reafon  ^.  Th'srdiy,    He  mull   be  buried 
/  to   compieat  hit    hmi/iation-^    this  being 
j  tbe  lomft  fiep  he  could  pdfibly  doftaid 


I  tn  his  abated  (tare,    fixy  have  brMi^hi  me  to 
\t^>i'  tf-if}  nf  /X'd/'i.    Lower  h-  coul  !  ri'-.!:  he 
laid,  ani  16  lo'»ir  hi  mull  lay  au  oiexiLii 
head,  etftkt  liadtlbc  been hiittihtnl  to  the 
lowelt. 

Reaibn  4.  fourthly ^  But  the  great  end  and 
reaibn  ot  his  imAtnent  was  the  conquering  of 
l^aith  in  its  own  dominion  and  territories  j 
which  vidory  over  the  Grave  t"uiTiillK.ih  the 
Saints  ivith  that  tiinttq^hant  Shw^T  fong  of  de- 
liverance, I  i  V.  T5.  55.  0  Death.,  icbrre  is 
thy  Sitng  I  O  Grave,  where  is  thy  Dclirudi- 
on !  Our  Giaves  Would  not  be  fb  i'weet  and 
comfortable  to  us,  when  we  come  to  lie  down 
in  them,  if  Jefus  had  not  lain  there  betbid 
us,  and  torus.  Death  is  a  Dngon,  the  Grave 
its  Den  j  a  place  of  dread  and  terror :  But 
Chrift  goes  into  its  Den,  there  grappks  with 
it,  and  fyt  ever  oveicoiDes  it.  I^farms  it  ci 
all  its  terror,  and  not  only  makes  it  ceafe  to 
be  enemital,  but  to  become  exceed  ing  ^(•/7c'&,7tf/ 
to  the  Saints.  A  Bed  of  red,  and  a  pertumed 
lied.  They  do  but  go  into  Chrilt's  Bed,  where 
he  lay  betore  them.  For  thefe  endi  hie  muft 
be  buried. 

SfionJiy^  Next  let  US  inqolfc  whatmanner 
of  Funeral  Chrilt  had. 
And    we  intently  obferve  it,  we  fItaU  find 

many  remarkable  properties  in  ir. 

iirji.  We  (hall  find  it  to  be  a  very  obfcure 
and  private  Funeral.  Here  was  no  external 
portjp  or  gallantry.  Chiid  aii^flcd  ir  not  in 
his  Life,  and  it  was  no  way  fuicable  to  the 
ends  and  manner  of  his  death.  Huirtiliation 
was  defigned  in  his  Death.  And  State  is 
inconliltent  with  fuch  an  end.  BcGdes,  he 
died  upon  the  Tree,  and  IMbns  (b  dying 
don't  ule  to  ha\'e  much  ceremony  and  liate  at 
their  Funerals.  Three  things  Ihew  it  to  be  a 
very  humble  and  obicure  Funeral,  as  to  what 
concerned  outward  glory,  ivith  whicli  the 
great  ones  of  the  eanh  arc  ufually  iijtcrred.  For, 
Vtrft^  The  dead  body  of  the  Lord  was  not 
brought  from  his  own  Houfe,  as  other  Mens 
commonly  are  ^  but  from  the  Tree.  They 
beg'd  it  of  his  Judge.  As  who  Ihould  fiy,  go 
bring  the  Car  I  f  f nun  T/jurr?.  Had  they  not 
obtained  this  iavour  from  Fiiutc,  it  mult  have 
been  buried  in  (Sd^.'sh.i.  It  had  been  tttmUed 
into  a  pit,  digged  under  the  Crofs. 

Secondly,  As  it  was  ftrit  beg'd,  then  buried  ^ 
lb  it  was  attended  with  a  very  poor  Train.  A 
few  forrowful  Women  followed  the  Bier.  O- 
iher  Men  arc  accompained  to  their  Graves  hjf 
their  Relations,  and  Friends.  The  Dilciples 
were  all  fcattered  from  hint.  Afiaid  to  own 
him  dying,  and  dead. 

Thirdly,  And  thele  few  that  were  refolved 
to  give  him  a  Funeral,  are  forced,  by  reaibn 
oi  the  itraights  of  dme,  to  do  it  in  IhuMlng 
hafte.  Tmw  was  (hort,  th^  take  the  next 
Sepulchre  they  can  get,  and  hurry  him  away 
that  evening  into  it.  For  the  preparation  tor 
the  Faflover  was  at  hand.  This  was  the  ob- 
fcure Funeral  which  the  body  of  the  Lord  had. 
Thus  was  the  Prince  of  the  Ktng;s  of  the 
Earth,  who  hath  the  Kejrs  of  Deadi  and  HeO, 
laid  into  his  Grave. 

Secondly^  Yet  thoi^h  Men  could  bcftow  Hi- 
de honour  upon  it,'  the  Heaven  beflowed  ft* 

veral 


1 


uiyiii^cu  Dy  GoOglc 


1 5?o 


fbe  ismtmn  afLife. 


VoJ.  li 


fcMcxA  Marks  of  Honour  upon  it.  Adorn'd 
it  with  divers  Miracles,  which  wiped  otF  the 
reproach  of  his  death  from  him.  TbeC:  Mi- 
racles were  ancuccdeoc  10  his  iuicnnent,  or 
concomitants  ot  it. 

tirft^  There  was  that  extraordinary  and 
preternatural  Ecliple  of  the  Sun.  Such  an 
Eclipie  as  was  nerac  (eea  iince  it  tiii^  Shone  in 

I Heaven.  The  Son  fainted  at  the  fight  of  fuch 
a  rutui  fpcclaLlc,  and  cloathcd  tht:  whole 
Heaven  in  black,  Tiie  light  of  this  caufed  a 
great  Philoibphcr,  who  was  then  fiir  fix*m  the 
place  wiiere  thii  unpari-llcrj  Trii^-Jy  was 
Aoc  Dent  actings  to  cry  out  upon  the  light  ot  it,  either 
o»^mtf^  the  (jvdef  nature  ft<>w  fuffers^  or  the  frame  of 
••"•V*"*  I  he  ZKrr/d  is  now  Jtjjvhed.    Tlsc  fanac  Dic/jy/i- 
di^aa'iUt     wriiiiJg  to  Afoiiuphanes  a  i*hiiol6^ber,  who 
fdvttur.  would  not  embrace  (be  Chriltian  Faith,  thus 
goes  about  to  convince  hitn.    What  thinkell 
thou  (iaitb  he)  of  the  £ciipf^  whea  Chtift 
was  CrucHibd  ?  Were  wc  not  both  of  us  riten 
at  Hcli  'pulis^  aiivl  It  inding  in  the  fame  place, 
did  we  not  iee  the  Moon  io  a  new  manner 
fbllowtng  tbeSun-,  ami  not  in  the  time  of 
C'j;:r.i!.-ti  'II,  but  WxiVA  theninrh  hour  until  ihe 
T}  hkytK  evening,  [>/  a  lealon  unkoowo  in  natuxe,  di- 
4d  fif  reaiy  opjiofite  to  the  Sm?  Dtdft  thou  not 
then,  being  greatly  territied,  lay  unto  me,  O 
f^jjuM,      i^t*>'i^u*^»  what  fbaoige  commutaiions  oi 
i^S^  <be  Heavenlf  bodies  ate  theft  1 

j<i  7j  7f  — 

't0e<fK^t  ih  nJ^  wif&-i  8cc  Tbeod.  ll«gcliic..HUti. 
&oai.  t-  i9' 

Such  a  pteieinatutal  Eclipfc  is  lemembred 
in  no  other  HiftMy.  For  it  was  not  in  tinoe  of 

conjuiK^i  .'II,  but  oppofition  i  the  Mu:>n  Ring 
then  at  tail,  liom  the  iixth,  to  the  ninth 
hour,  the  Sun  and  Moon  were  together  m  the 
midll  of  ILavtn  i  butinth.  evening  fhe  ap- 
peared ill  the  Eiiit,  ha  owopUce,  oppoOte  to 
the  Sun.  And  then  miiaculoofly  returning 
from  E.iJ}  to  IVeJl,  did  not  pafs  by  the  Sun 
and  let  in  the  VVelt  before  it  j  but  kept  it 
company  fat  the  fpace  of  three  hours,  and 
then  returned  to  the  Fait  a^ain.    And  whcre- 


Nahum  1.6.  And  a  dilcovcry  of  the  great- 
nels  of  his  Power  \  (hewing  them  what  thejr 
delerved,  and  what  he  could  do  to  them  that 
had  committed  this  hon  •.  faft;  though  he 
rather  chofe  at  this  time  jo  (hew  the  diead? 
ftit  tSB£t&  of  it  upon  inammite  Rocks,  than 
Rocky-hearted  fintjcrs.  Bu:  -Tpecially  it  fer- 
ved  to  convince  the  world  that  it  was  oooe 
other  but  the  Son  of  QoA  that  died.  Wiiicli 
was  farther  naaifelkd  by  thefe  conoodiiitaiit 
Mitades. 

As  ibr  the  rendkg  In  tmin     the  vmL  It 

was  a  notatjle  Mirat  i  ,  plainly  (hewing  that 
all  Ceremonies  were  now  accomplUbed.  and 
aboliflkd.  No  mote  vails  now.  f»  aifo  dnc 
Believers  have  ncv  moR  free  atcefs  into  Hea- 
ven. At  that  veiy  inltaot  when  the  vail  rent, 
the  Uigh-Pnefl  was  officiating  in  die  inoft 
holy  place,  and  the  vail  which  hid  him  froia 
the  People,  being  tent}  they  might  £[oely  ifec 
hina  aliout  his  Work  in  the  HoTjr  of  HoUes. 
A  livtly  Kmblcm  "I"  jur  Hi^^h  Prifji,  whom 
now  we  tee  by  iraith  in  the  Heavens^  thet^ 
perlbrming  his  hnerceflion-workftir  vSk 

The  opening  of  the  Gmves.,  plainly  (bew'd 
the  dcfign  and  end  ot  Quilt's  going  into  it. 
That  it  might  not  hate  doumaa  over  the 
Bodies  of  the  Saints,  hot  beiiie  vaoquifht  and 
deltroyed  by  Cfaiilt,  lets  go  ul  that  are  his, 
whom  he  lanlbtned  from  the  C^ve  as  a  prey 

out  of  its  paws.  A  Spi'chnen  whereof  was 
^ven  io  thole  holy  ones  that  lole  at  that 
tune,  and  appeared  to  many  io  the  holy  Qty. 
Thus  was  the  Funeral  of  our  Lord  perform- 
ed by  Men :  Thus  was  it  adoiaed  by  Miia- 
des  from  Heaven. 

IJje.  And  now  we  have  ften  Jcfus  inrer^d.^ 
He  that  weats  at  his  Girdle  the  Keys  of  Hell  \ 
and  Death,  htmfelf  locked  Dp  in  die  Gnwe.  I 
Wh  u  ihall  I  (ay  of  him  whom  they  now  laid 
in  ilie  Gcavef  Shall  I  nodettake  to  tell  you  . 
what  he  was?  What  he  did,  fated,  and  i 
delerved?  Alas!   The  tongues  of  Angds 
mutt  paufe  and  (iamtnetin  fuch  a  work.  I  may  . 
truly  lay,  as  NastMua  ftid  of  Bajt/.,  no  i 
tongue  bur  his  own  can  fuflicijntly  c^mm-nd 


in  all  other  natural  Ecliples,  the  Jxliple  ai-  and  praile  him.  He  is  a  Sun  ot  Kighteoulhe(% 
ways  begins  on  the  Weflem  part  of  Aebody   "  *^    '*  "  •  - 

of  ihe  Sun,  and  that  part  isalfofirft  cleared  •, 


ih 

it  was  quite  conuary  in  this  for  though  the 
Moon  were  oppofite  to  the  Sun,  and  di(hnt 
fi' m  it  tlie  vvlh^le  breadth  of  Heaveri  •,  yet 
with  a  miraculous  Iwittoels  it  overtook  the 
Sun,  and  darkned  fiift  the  Hafiero  part  of  it  j 
and  foon  prevailed  over  its  whole  body.  Which 
viuLd  datkiieis  ova  all  the  Land^  that 
fay  (bme,  over  the  whole  Earthy  or  as 
others,  over  the  whole  Ljnd  of  ffwrv. 
Or  othets  over  the  whole  Uvnzoa^  and  all 
places  of  the  fame  altitude,  and  latitude,which 
is  moA  probable. 

t^aondiy.,  And  as  CbriiTs  Funeral  was  adorn 
ed  with  (iich  a  miraculous  Ediplc,  which  put 
the  l  leaven>  ai  d  F  ::[h  into  a  mourning  ^  lo 
ihc  rocks  did  n'/:d.,  tiie  vail  of  the  Temple 
rent  hi  twain  from  top  to  bottom.  The 
Graves  opeixd,  ulid  the  dead  B<jdies  of  many 
Saiuts  arule  and  went  iaio  the  holy  City  and 
were  feen  of  many.  The  rending  of  the 
liffcks  was  a  liga  of  Ciod*»  fiene  ui^gpaiioiH 


a  fonmahiof  Li%  a  bundle  of  Tove.  Of 

him  it  might  be  (aid  in  that  day,  Hi^re  lies 
lovely  Jeius,  in  whom  is  trealiired  up  whatlb- 
evcr  an  angry  God  can  teqtnrefbrhis5«tfii/«?'- 
or  an  empty  Creature  for  lii,  Ft  rfcSion. 
Before  him  was  nc»ie  like  hitn,  and  alter  (hall 
none  arife  comparable  to  Um.  If  every  lea^ 
and  fpire  of  Glafs  (lairh  one)  nay  all  the  Stars,  Mr,jMJ^ 
Sauds,  and  Atomes  were  in  fo  many  ^ools  and 
Seraphims,  who(e  love  (krald  double  la  dienn 
every  monicnt  to  all  eternity  j  yet  would  it 
tall  infinitely  Ihott  of  what  his  worth  and  ex- 
cellency exads.  Suppotea  Oeatore  composed  ' 
of  all  the  choice  endowments  that  ever  dwelt 
in  the  belt  of  Men  liuce  the  Creation  of  the  < 
World,  in  whom  yoa  find  a  medc  Mtfes^  a  : 
flrong  Sampfun^  a  faithful  Jonathan.,  a  beau^ 
titul  .d/^t'/t?<s»,  a  rich  and  Wik  Solomon  ^  nay, 
and  add  to  this,  the  nndeiftanding,  Itrength, 
agility,  fplendor,  and  holincfs  of  all  the 
Angels :  It  would  all  amount  but  to  a  dark 
(hadow,  of  thia  inooippafable  JeSst 

Who 


Uigiiizea  by  Google 


SeriXL  37. 


The  fmntain  of  Ufr. 


1^1 


Who  ever  weighed  Chrill  in  a  pair  of  Ba- 
lances (faith  another^  who  hath  ll-en  the  iold- 
ii^s  and  plycs,tbe  heights,  and  depths  ot  that 
g^oiy  which  is  in  him  ?  O  for  fuch  a  Heaven, 
as  bur  to  ftand  afar  off  and  fee,  and  love  and 
long  tcv  him,  while  times  thread  be  cut,  aad 
this  great  work  cSOtaion  diflblved  !  — ->  O 
if  I  could  yoke  in  among  ;he  thick  of  Angels, 
and  Seraphitns,  atid  now  glouited  Saints,  and 
could  laifea  new  Luvc-lbng  ot  Chiiit,  Kibie 
all  the  world.  I  am  painexl  with  wondring  at 
new -opened  Trealuies  in  Chrilt,  If  every  hn- 
^r,  member,  botie  and  joint  were  a  torch  bur- 
ning 5n  the  hottcf^  hic  in  hell-,  I  would  ihey 
could  all  lend  out  love-prailcs.  high  fongs  ol 
praife  for  evermore  to  that  Pl:int  of  Renown, 
to  that  Royal  Jr:d  hit^h  Prince,  Jefusmv  Lord. 
But  alas,  bis  love  i^dlcd  in  me,  and  hnds  no 
1  mar  his  praifcs,  nay,  I  know 


no  companion  ol  what  Chrill  is.  and  what  he 
is  wonh.  All  the  AngelSjand  all  the  glorified, 
pralfe  him  not  lb  mnch  as  in  halves.  Who 
can  advance  him,  or  utter  all  his  prnifc  > 

•  Oil  I  could piaife him,  1  would 

Kit  content  to  die  of  Love  for  him.  O  would 
to  God  1  cnuld  fend  in  my  praifcs  to  my  in- 
comparable well-beloved  ,  or  call  my  Lo\'t- 
ibogs  of  that  matchlefs  Lord  Jefus  over  the 
Walh,  that  they  might  light  in  his  lap,  before 
Men  and  Angels.  —  ■  --  But  when  1  have 
fpoken  of  him  till  my  head  rive,  1  have  laid 
juft  nothing.  I  may  bc^n  again.  A  God-head, 
a  God-head  is  a  World's  wonder.  Set  ten 
tfaoiiland  thODland  new-made  Worlds  of  An- 
gels and  Elefl  Men,  and  double  them  in  Num- 
bs ten  thoofand  thouland  thouland  times  ^ 
Let  thcif  hearts  and  tongws  be  ten  tboofind 
tinnes  more  agile  and  large  than  the  hearts  and 
tongues  ot  the  Seraphims,  that  Hand  with  fix 
Wings  before  him ;  when  they  have  laid  all 
lor  the  glorifying  and  praifingof  the  Lord  Je- 
liis  J  tbey  have  Ipokta  little  or  nothing.  O  if 
1  could  wear  this  Tongue  to  the  fiump  in  ex- 
tolling his  highnefs!  But  it  is  my  daily  forrow 
that  1  am  confounded  with  his  incomparable 
Love. 

Thii>  hive  his  enamoured  friends  faintly  ex- 
preiied  h;6  excellencies,  and  if  ihey  have  there- 
in done  any  thing,  they  have  fhtnira  theimpof- 
iibilirv  of  his  due  praifes. 

Come  and  lee,  believing  Souls,  look  upon 
dead  Jefasin  his  windbigfbeet,  by  Faith  \  and 
lay,  Lo,  this  is  he  of  whom  the  Church  faid. 
My  beloved  IS  white  andruddy  -^  his  ruddinefeis 
now  goae,and  a  death-pale  hath  pievaUed  over 
all  his  body  :  hut  fUU  as  lovdf  as  ever,  yea, 
altogether  lovely. 

It  Dtft7/</ lamenting  the  death  of  SmI  and 
Jonathan^  laid,  Daughters  of  Jerufakm  v:ccj> 
wfr  Saul,  txiho  cloathedyott  in  Jcarlct^  icith  c- 
thlur  del^t%  ttho  fut  on  emmems  of  gold 
upon  your  af^ard  much  rather  may  I  fay, 
Onldren  of  Zion^wee^over}ci\xSy  vcbo  cloaihcd 
ym  vmh  righeemjnejs^  rndgarmemt  if  fahM- 
thn. 

This  is  he  who  quitted  the  Throne  of  Glory, 
left  ihcBofomof  unfpeakable  Delights^  came 
in  a  body  of  Flcfh,  produced  in  perte«  holi- 
nels,  brake  through  many  and  §reai  imrcdi- 
neim^  (thy  greac  Uaimtiiiheis,  the  Wnth 


of  God  and  Man)  by  the  Itiuigth  of  Loi'e  j 
to  bring  Salvation  home  to  thyS  jul.  Can  he  • 
that  believingly  coniideis  this  ,  do  lels  than 
faint  at  the  lenle  of  tha;  Love  that  brooghc 
him  to  the  dull  of  death  ,  and  crv  otit  with 
thai  i'ather  ,  My  Lord  was  criicijicd  ?  But  I 
will  mfift  no  longer  upon  generals,  but  draw 
down  the  Particulars  of  Chrift's  Funeral  to 
your  ule  in  the  following  Corollaries. 

Cerdlwy  i.  Was  Cbillt  buried  in  this  man- 
ner ?  Then  «  decent  tnd  mournful  funeral 
( vihere  it  can  be  had)  is  very  laudable  among 
Chrifiians, 

1  know  the  Souls  of  the  Saints  have  no  con- 
cernment for  their  Bodies,  nor  are  they  folic:- 
loushovv  the  Body  is  treated  hetC)  yet  theft 
is  a  refp-^ldue  to  them,  as  they  ate  the  Tem- 
ples wiicrein  God  hath  been  letv^  and  ho- 
noured, by  thole  Holy  Souls  dnt  once  dwelt 
in  them.  As  alfo  upon  the  account  of  their 
relation  to  Chrilt ,  even  when  they  lie  by  the 
Walls.  And  the  Glory  that  will  be  one  day 
put  upon  thcm,when  they  fhall  hechanged^nd 
i  made  like  unto  Chr  ill's  glorious  Body.  Upon 
fuch  fpecial  accounts  as  the^  thdr  bodies  de- 
ferve  an  honourable  trenment ,  as  well  as 
'  upon  the  account  of  Humanity,  which  owes 
this  hon<Nir  to,  on  the  Bodies  of  all  Men. 

To  have  no  Funeral,  is  accounted  a  Judg- 
ment,       7. 4.  Ot  to  be  tumbled  into  a  Pic 
wid^out  any  to  lament  us,  islainentable.  We 
'read  of  many  folcmn  and  *  mournful  Fune- 
rals in  Saipture,  wherein  the  People  of  God*^'""*5  »- 
have  afleffionatcly  paid  their  lefpeeis  andc^;',j;,^-. 
Honours  to  the  Dufl  of  the  Saints  j  as  MenNgm.-.o..^ 
that  were  deeply  fenlible  of  their  worth,  and  2C*r.9$.24 
how  great  a  lofs  the  Wotld  fultains  by  their 
remove.   Chritf s  Funeral  had  as  much  of  de-    '  ** 
cency  and  folemnity  in  it,  as  the  time  would 
permit  ^  though  he  wasaftfangertoaUpompv 
both  in  life  and  death. 

)  Corol.  2.  Did  Jojepb  and  J^lchodemus  fo 
boldly  appear,  at  a  time  of  much  danger, 
to  beg  the  body,  and  give  it  a  Funeral  ?  Let 
It  he  for  ever  a  caution  to Jirong  Chrifiians  not  to 
defptfe^  or  glory  over  the  zceak.  You  fee  here  a 
couple  of  poor,  low  fpirired  and  timerous  Per- 
fonsi  that  were  afraid  to  be  leen  in  Chrifl's 
company,  when  the  other  Difciplcs  profefled 
!  their  rcadinefs  to  die  with  him  :  Yet  thofe 
'flee,  and  thefe  appear  tor  him,  when  the 
trial  comes  indeed.  If  God  defert  the  ftroog, 
and  afl^dthe  weak  j  the  feeble  fhall  be  as 
David ^  and  the  fhong  as  Tow.  I  fpeak  not 
I  this  to  difcourage  any  Man  from  flriving  to 
I  improve  inherent  Grace  to  the  utmoft.  For 
it's  ordinarily  found  in  experience,  that  the  de- 
grees of  affifling  Grace,  are  given  out  accor- 
ding to  the  mealures  of  inherent  Grace .  But  I 
fbcak  it  to  prevent  a  fin  incident  to  It  rone 
CbrifKans,  which  is  to  defpife  thewcak,whi<a 
God  correas  by  facb  inftanoes and  exainples  as 
this  before  us. 

Cort^.  3.  Hence  x£C  maybeaffficd  indifcem' 
ing  tht  drpihs  cf  QmfTs  Huivil'hition  Jor  ut. 
And  fee  tiom  what,  to  what  his  Love  brought 
him.  It  was  not  enough,  that  he  who  was  in 
the  f  irm  of  God,  became  a  Creatute  •,  which 
was  an  intinite  ttoop,  nay,  to  be  made  a  Man, 
anioftriotOiderof  Crettnres.  Naf,tobea 

pool 


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192 

poor  Man,  to  fpend  his  days  in  Poverty  and 
Contempt.  But  alfo  to  he  a  dead  Corps  for 
our  fake.   0  tchat  manner  of  lave  is  this ! 

Now  the  deeper  the  hunoiliation  of  the 
Son  of  God  was,  the  more  faiisfeftory  to  us 
it  muft  needs  he.  For  as  it  fhews  us  the  bai- 
noulbels  of  fin  that  deferves  all  this,  fo  the 
fulnefs  of  Chrirt's  latista£lon  whereby  he 
makes  up  that  breach.  O  it  was  a  deep  hu 
miliation  indeed.  How  unlike  himfllf  ishe  now 
become !  Doth  he  look  like  the  Soo  of  God  > 
What,  the  Son  of  God  whom  all  the  Angels 
adore,  to  bs  fhuffled  by  three  or  four  Perlbns 
into  his  Grave  in  an  evenings  1o  be  carried 
from  Golgotha  to  tbe  Grave  in  diis  manner! 
And  there  lie  as  a  cipttveto  Death  for  a  time' 
Never  was  like  chaqge  of  conditions,  ne- 
ver fiich  an  abafement  beard  of  in  the  world. 

f/  QroII.  .\.  irotn  thh]^'itncr.i!  of  Chriji  rrjulis 
V  the  furcji  and  Jlrongeji  conjolaiion  and  wcou- 
ragement  to  feSeverr,  againft  the  feors  oj 
Death  t:r:J  the  Grjvr.  If  this  be  lb,  thit  Jc- 
fus  hath  kin  in  tbe  Grave  betbie  vou  j  let  mc 
%  then  to  you  as  the  Lord  littfce  to  Jacob, 
Gen.  4^.  2,  3.  Year  not  to  go  dncn  to  -l^^ypt. 
for  i  to///  £0  damn  mtb  tbee^  and  mil  Jurely 
irrmg  thee  «p  tberue.  So  here,  ftar  not  Belie- 
\cr  to  go  down  to  rhc  Grive,  for  God  will  \x: 
with  thee  there,  and  will  fuiely  briq^  thee  up 
dience.  This  confideradon  dut  Jero  Chrili 
hath  hyn  in  th:  Gi.ive  himfcH",  gives  mani- 
fold encouragements  to  the  People  ot  God, 
againft  the  tenors  of  the  Grave. 

Firjf.  the  Grave  received^  but  could  not 
dejiroj  lefus  Chrilt.  Death  fwallowed  hin), 
as  the  Whale  did  Jonah  his  Type  i  hot  could 
not  digelt  him  when  it  had  IwaUowcd  him, 
but  auickly  delivered  him  up  agjain.  Now 
Chrin  lying  in  the  Grave,  as  the  common 
Hc3(l  and  rfprefcntativc  of  Believers,  what 
comtort  Ihould  this  in^e  into  their  Hearts  >. 
For  as  it  &red  widi  Cbiiffs  perliuial,  fo  it 
lhall  with  Chrift's  myftical.  It  could  not  re 
tain  hiHK  it  lhall  not  for  ever  retain  them. 
ThisReratrediooQf  Chrift  out  of  his,  is  the 
very  ground  of  our  hope  for  a  Refurrectioo 
out  of  our  Graves,  thrift  is  rifen  from  the 
dt^\  emibeeeme  the  firfi  fruits  ef  them  that 
fieft^  1  Cor.  15.  2c.  " 

Secondly^  As  tiie  union  betwixt  the  Body  of 
Chrifi  and  the  divine  Nature  was  not  diflbl* 
ved  J  when  that  Body  was  laid  in  the  Grave; 
lb  the  union  l^twixt  Chrift  and  Believers  is 
nor,  cannot  be  diflblved  when  their  Bodies 
fhall  be  liid  in  their  Graves.  It's  true,  the 
natural  uuion  K^tu  ixi  his  Soul  and  Body  was 
difiblvui  for  a  time,  but  the  tfyfoji at ical union 
was  not  diflolvt  J,  no,  not  {ijr  a  moment.  That 
Body  was  the  Body  of  liic  bun  of  Gud  when 
it  was  in  the  Sepulchre.  In  like  manner,  the 
natural  union  bctwixc  our  Souls  and  Bodies  i 
dillulvcd  by  death,  but  tbe  myflical  union  be- 
twixt usandChtift,  yea  betwixt  our  very  dull 
acdChrilt,  can  never  be  difltDlved. 

'D.<ird/}\,  As  Chriffs  Body  when  it  was  in 
the  Grave,  did  there  reft  in  hope,  and  was 
ifTiircdly  a  partaker  of  that  hope.  So  it  (hall 
ijLic  with  the  dead  Bodies  oi  the  Saints  when 
they  lay  them  down  alio  in  the  duft.  My  flcjh 
alfoJhiUrefiM^  bope^  iaith  Ghtift,  J^,  ttf, 


Vol.  1. 

9y  10,  II.  In  like  manner,  the  Saints  com- 
mit their  Bodies  to  the  duft  in  hope.  Tbe 
righteous  hath  hope  in  hit  deaths  ftw.  14.  31. 
And  as  Chrilfs  hop-j  was  not  a  vain  ]M>INi,ib 
neither  (hall  their  hope  be  in  vain. 

hoiarth/y^  And  laftly,  Chrift^  lying  in  the 
Grave  betore  us,  hath  quite  charrged  and  al- 
tered the  nature  of  the  Grave,  bo  that  it  is 
not  what  it  was.  It  was  once  a  part  of  the 

Curie,  Duft  thou  art^  and  unto  Jufl  t'nou  JJ>,tlt 
retitrny  was  a  part  of  tbe  thieatning  and 
curie nrSn.  TheGrave  had  the  natoreand 
uie  of  a  Prilbn,  to  keep  the  Bodies  ol"  Sin- 
ners againft  the  great  Allkes  s  '■^'^^  ^bea  deli- 
ver them  op  into  tbe  bands  ot  a  great  in!  cer> 
rible  God.  But  now  it's  no  Prilbn,  but  a  Bed 
oi  reft.  Yea,  and  a  perfumed  Bed^  where 
Chrift  lay  betore  us.  Which  is  a  IWeet  ooO' 
fiJeration  of  the  Grave  indeed  :  They  Jhall 
enter  tnto?eace^  they  fodl  reil  in  their  Bedle, 
Ma.  ^7.  2.  O  then  let  nor  Boieveis  ftand  in 
lear  ot  the  Grave.  He  that  hath  one  foot  in 
Heaven,  need  not  lear  to  put  tbe  other  into 
tbe<^ve.  Though  1  go  down  to  tbe  tkUley  ef 
the  fbddcio  of  doaih^  1  wUIfuor  Hit  evU,  fir 
tbou  art  vntb  nte^  P£tL  23. 

Indeed,  die  Grave  isa  terrible  place  to  them 
that  arc  out  of  Chrift.  Death  is  the  Lord's 
Sctieaot  to  atreft  them.  The  Grave  is  the  Loid's 
Rmon  to  ficoredKm.  Whendcatb  drawstbefll 
into  the  Grave,  it  draws  them  thither  as  a 
Lyon  dodi  his  prey  into  tlie  den  to  devour  it. 
So  you  read,  rfal.  4P.  14.  Death  fhall  feed 
( or  prey)  upon  thorn.  Death  there  reigns  over 
them  in  its  full  power,  Um.  $.  14.  And  tho* 
at  laft  it  fhall  rmder  thefii  agahi  to  God,  yet 
it  were  better  tor  them  to  lie  everlaftingly 
where  they  were,  than  to  rife  to  fuch  an  eoA. 
for  diey  are  brotigbt  out  of  theirGraves,  as 

J  condemned  Prilbner  out  of  the  Prifon,  to 
go  to  Execution.  Bat  the  cale  ot  the  Saints 
is  not  fa  The  Grave  (thanks  bis  to  our  Leid 
Jefus  Chrift)  is  a  priviledged  place  to  them 
while  they  fleep  there  ^  and  when  th^  awab^ 
it  will  be  with  fining.  Wlwn  diey  awaloG^  . 
they  fhall  be  iatisfied  with  his  likenels. 

Coroll.  5.  Laftly,  Since  ChriJi  was  laid  in 
the  Grave,  and  his  people  reap  fuch  primledget 
by  it^  as  cccr  you  expdl  reft  or  comjort  your 
Qravesjkn  that  you  get  Uuon  with  Cbtiit  now. 

It  was  an  andent  cuAomof  the  Jews,  to 
put  rich  treafures  into  the  Graves,  with  their 
Friends,  as  well  as  to  beltow  mudi  upoQ  their 
Sepulchres.  It's  laid,  Hicarnus  opeopA'  Di' 
viJ^s  Sepulchre,  and  took  out  of  it  three 
thouiand  Talents  of  Gold  and  Silyer.  And  to 
this  ioile  many  interpret  that  ad  of  theClitf/o 
do. ins ^  Jer.  i.  At  that  ttnie^  faith  the  Lord^ 
t\>ey  fhall  bring  out  the  bones  of  the  Kit^s 
Judah,  and  the  bones  of  his  Frineet^  flK. 
:b:d  thy  f}}dll Jprcad  them  kfrc  the  Sun  and 
^>ict//7,  &c.  This  is  rather  couceiv'd  to  be  an 
afl  of  Covetoufnels  than  Cruelty.  They 
ffiall  lanfack  their  Graves  for  the  Treafurc  that 
is  hid  there  among  their  Bones.  It's  pofli- 
ble  the  cafe  fi>  Hands  with  many  of  yon,  diat 
you  have  no  great  matter  to  beftow  upon  your 
Funerals,  nor  are  they  like  to  be  Iplcndid  j 
no  ftarely  Monuments^  no  tuddeaTreafures^ 
but  if  Chtift  be  youis,  you  carry  that  with 

yott 


The  fount  ain  of  Life. 


ed  by  Google 


Serm.  37. 


the 


ou 


you  to  your  Gravcs.which  is  better  than  all  ( 
GoldandSUva  in  the  World.  What  uoulJ  y,.. 
be  the  better  if  your  Coffin  were  made  of  Ikicuj 
Gold,  or  your  Grave-Uons  fet  thick  wirli  twit- 
tering Diamonds  ?  But  ii  you  die  in  the  L 
i.e.  iataettedin,  and  united  to  the  Lord  ^  you 
Ihall  carry  fix  grounds  o[  Comfort  with  you 
to  your  Graves,  the  lead  of  which  is  not  to  be 
purchafed  with  the  wealth  of  ^)oth  Indicr. 

hirji.  The  firli  Ground  of  Comfort  which  a 
Believer  canies  with  him  to  the  Grave  is,  thai 
the  Covenant  of  God  holds  firmly  with  his, 
very  Dult,  all  the  days  of  its  appointed  time 
in  the  Grave.  So  mudi  Chrift  tells  us^Ahuth. 
22.  $2.1  am ihe  Go</ p^"  Abraham,  and  the 
Godofmzc^d  Ged^Jicoh.  Godis  not  the 
Ci  J  of  the  dcad^  but  the  God  of  the  Living^ 

I.  d.  Abrabdm^  IJuac  and  Jacob ,  are  naturally 
ead,  but'  in  as  much  as  God  long  alter  their 
d'::iThs  .  prnclaimed  himl'jlf  Their  God  ftill  j 


The  Ycauain  Life. 


153 


liictciore  they  ate  ali  dVwc^  jxJcrdliy  to 
God.  They  live,  that  is,  their  Covenant-re- 
lation lives  nil!  Jv'bcihfr  ICC  I'tve^or  tvheibcr 
Tse  die  (  laitii  die  Apottie)  wc  are  the  Lords 
Rom.  14.  7, 8,  9.  Now,  vvhjt  an  encounge- 
tnent  is !  re  !  I  am  as  much  the  Lord's  in  the 
iiaie  oi  the  dead,  as  I  was  in  the  (late  of  the 
living.  Death  puts  an  end  to  all  other  Rela- 
tions and  bond';,  hut  the  bond  of  the  Covenant 
rots  not  in  the  Urave.  That  duft  is  ftill  the 
Lord's. 

Secondly^  As  G  d's  Covenant  with  our  very 
Bodies  is  indiiiol\  able  ^  lb  God's  Love  to  our 
very  dull,  is  inlepatable.  /  am  the  God  of  A- 
hrahdm  :  God  looks  down  from  Haven  into 
the  Graves  of  his  Saints  with  delight ,  and 
looks  on  that  pile  of  duft  with  conoplacency, 
which  thofe  that  once  loved  it,  cannot  behold 
without  loathing.    The  Apoftle  is  exprefs, 
Rom,  8.  33,  That  Death  feparates  not  the  Be- 
liever from  the  Love  of  God.   As  at  firft  it 
was  not  our  natural  comlinels  or  beauty  that 
drew  or  engaged  his  Love  to  us  ^  fo  neither 
will  he  ceafe  to  love  us  when  that  beauty  is 
gone,  and  we  become  objetls  of  loathing  to  all 
Flefh.   When  a  Husband  cannotendure  to  fee 
a  Wife,  or  a  Wife  her  Husband  ^  but  faith  of 
them  that  were  once  dear  and  plcafaiit,  as  A- 
braham  of  his  beloved  Sjruh,  Bury  my  deadout 
ofmyjlght.   Yet  then  the  Lord  delights  in  it 
as  much  as  ever.   The  Gold-fmith  doth  not 
value  the  Duft  of  his  Gold,  asGodvalaesthe 
Duft  of  his  Saints,  for  all  thefe  piedoas  l^r- 
tides  are  united  to  Chrift. 

T/  /  -  As  God's  Love  *nll  be  with  you  in 
the  Grave,  lb  God's  Providence  fhall  take  or- 
der about  your  Graves.  When  it  fluil  be  dig- 
ged iwjott.  Aod  be  five  lie  will  not  d%  your 


Gra  ves,  iiU  you  are  f?t  to  be  put  iiuu  them.  He 
H-  Il^bruig  you  thither  in  the  bcfi  time,  Job  5. 
zo.  Lhomjhak  came  to  thy  Orsve  a  Jhcck  f 
Corn  m  JtsSea/bM.  You  <l)all  be  ripe  and 
ready  befoie  God  houfe  you  there.  It*siaid  of 
Davtd,  that  after  U  had  J'ervedhis  iictierntipn 
try  the  will  of  God,  hefella/leep,  iUb.  13.36. 
O  what  a  holy  and  wife  Will  is  that  Will  of 
God,  that  fo  oiders  our  death !  And  how 
etjualisitthatour  Will  fhould  be  concluded 
hy  it  > 

hmrtjjiy^  If  you  bc  in  Ctrif^,  as  Gv.J's  Co- 
venant holds  with  you  in  the  Grave,  his  luve 
!S  !nlcp:inbIefrom  vour  Duft,  hi>  Providence 
lliaii  give  order  when  it  fhall  di^L'cd  for 
P^^'^^'  hisi'ardons  have 
looled  all  the  bonds  of  guilt  from  you,  before 
you  he  down  in  the  Grave.  So  that  you  fhaU 
notdie  in  your  fins.  Ah  Friends,  what  a  Com- 
fort IS  tlus  >  That  you  arc  the  Lord's  free-men 
in  theGravc !  Sin  is  a  bad  Bed-fellow  r^trU 
worfe  GraTO-fcllow.  Ifs  a  grievous  threain:n2, 
John  8.  24.  Tc  fh^Udk  in  your  fins.  Better 
be  caft  alive  into  a  Fit  among  Dr^igons  and 
Serpents  ,  than  dead  into  your  Graves  among 
your  fins.  0  ivh;it  a  terrible  word  is  thatjJ 

20.  II.  His  bones  are  full  of  the  fins  of  /  ."x 
>'f«''-' >  vahich  fhall  fte  down  with  hm  m 
the  duft.  But  from  the  company  of  fin  in  the 
I  jrave,all  theSaints are  delivered.  God's  full, 
nee  and  final  Pardons  have  fhut  guHt  out  of 
;rour  Graves. 

When  ever  you  come  to  \'nur  Graves, 
70U  null  fiid  the  enmity  of  ike  «arave  llain 
by  Chrift.  It  is  no  enemy  •,  nay,yon  will  find 
u  friendly,  a  priviledged  place  to  you  It  will 
be  aslwcetto  yon  that  are  in  Chrili,  a.  a  loft 
Bed  in  3  flill  quiet  Chamber ,  is  to  one  that's 
weary  and  Ueepy.  Therefore  it's  fiid,  r  CW.^. 

21,  21.  t>eiah  ttwurt :  Yoursasa  Priviledge  : 
Your  Friend.  There  you  fhall  find  fweet  reft 
injcfus.  Be  hutiled,  pained,  itoubled  110 
more. 

Six/hy,  To  conclude,  if  in  Chrift  j  know 
*^ryour  comfort ,  that  your  own  Lord 
Jews  Chnft  keeps  the  Keys  of  all  the  Cham- 
bers of  death  i  and  as  he  unlocks  the  door  of 
Death,  when  he  lets  you  in  ;  fo  he  wil!  onen 
it  again  for  you,  when  you  awake  to  let  you 
out  j  and  from  the  time  he  opsns  to  let  you 
in,  till  he  opens  to  let  yott  out ,  he  himfclf 
wakes  and  watches  by  you  while  you  fl;ep 

there.    .  ..   /  (f^ith  he  ;  have  the 

Keys  ff  Death,  O  it's  comfortable  to  hear  the 
Keys ginglete  hfc hand,  1. 18.  O  then,  as 
you  cxpea  Peace  or  Reft  in  the  Chambers  of 
Death,  get  Union  with  Chrift.  AGnve  wicll 
Chrift  is  a  comfortable  Place. 


VoLL 


Cc 


194 


The  Vomtam  of  Life. 


Vol  I. 


Scrm.38. 


/Sw  JMuiO 

ends  If 
Cbrijrt  *«• . 
milut'f.H 
are  tfertei 
and  parti- 
uAmtjaf' 


SERMON  XXXVIII. 

ISAIAH  UIL  IL 

He  Jball  fee  the  Travel  ef  bis  Soul  and  ie  fatijfied. 


E  are  now  arrived  at  the  laft  [doth  it  yield  delight  to  JefusChrilT,  to  feii 

Paitkuhr  which  wc  (lcfi2;n'd  ,  the  rcfuhs  of  that  molt  profcund  WilHorn  and 


\/\/ 

m/    \/      to  lip^ak  tu  in  L.hriilb 
w  of  Huiailiation^  njrnuly,  the 

r><ry{j?»j  and  blefled  F'  /r  t  rwaich  li:  .v  i  . 
dee^y  abafed.  It's  i  iLuuiiitcnt  with  ihc  L'ru- 
dcoce  of  a  common  Agent  to  be  at  vaft  ex- 
penccsof  time  Time,  Pa  ins  and  Coi^  and  not 
to  propound  to  himldf  a  dehgii  worthy  cl  all 
thofe  Expences.  And  it  is  much  Icfs  imagina- 
ble that  Chriit  would  fb  nupcndiouny  abafc 
himi'cif,  by  (topping  irom  the  bof^jm  of  his 
Father  to  the  ftatc  of  the  dead,  where  our 
bft  Difcouilc  left  him,  if  there  h  \<\  not  been 
Ibme  exccUcnt  and  glorious  thiij^  in  his  Eye, 
the  anajmnent  whereof  might  give' him  a 
content  and  fatisfaSlion  equivalent  to  all  the 
forrows  and  aliafures  he  endured  for  it. 

And  fo  much  is  plainly  carried  in  this  Scrip- 
ture. Ik  Jfl:all  fi  t-  l\'  Tr\rve/  cj  Ijus  Soul  .wJ 
be  fatisjitd.  In  which  Wordsthrec  things  iall 
under  our  Confideration. 

Virft^  The  travailing  Panes  of  Chrift.  So 
Soi^.wijrw  the  /tgonies  of  his  Soul,  and  Torments  of  his 
H*c'»o«  &  Body  are  fitly  call'd  j  not  only  beaufe  of  the 
ptrtwBfig-  (harpnefs,  and  acutenefs  of  them,  being  in 
J  t?j*.^  that  rcfpeft  like  the  birth-pangs  of  a  travailing 
JJJSIJJj.  Woman,  for  lo  this  Word  fis;;  ities  ;  But  alio 
tentfinjp/.  becaufe  they  forerun  and  make  way  for  the 
Birth,  which  abundantly  recompencea  all  thofc 
Labours.  I  lhall  not  here  ii;(itt  upon  the  Pa::gs 
and  .A{^,onies  indurcd  by  Chrift  in  the  Garden, 
or  upon  the  Crols,  which  the  Prophet  fliles 
■  the  travail  of  bis  Soul having  in  the  former 
Sermons  opened  itlaigdjr  io  its  particulajs » 
but  pals  to  the 

SearndThxTi^  confiderable  in  thefe  Words, 
and  that  is  the  ajfured  Fruits^  and  effe£ls  of 
this  his  Travail.  He  jhall  Jee  the  trtnunl  of  hit 
Sad,  fteiiig,  underlland  the  fruition,  ob- 
tainment,  or  enjoyment  6f  the  ends  of  his  fuf- 
ierin;',^.  He  fhall  not  fhed  his  Blood  upon  an 
llazjrd.  His  Defign  (hall  not  mifcarry,  but 
he  ihall  certainly  fee  ifaeEnds  hesufiKd  at  ac- 
compli Ihcd. 

And  I'birdly^  This  (hall  yield  him  gr«at 
Satislaftion,  as  a  Vroman  forgets  her  forrow^ 
for  joy  I  hilt  a  Ah/i  is  born  into  the  voorld^  John 
Id.  21.  He  fliall  fee  it,  and  be  fatisjied.  As 
God  when  he  h  id  finifhed  the  Work  of  Crea- 
tion, viewed  liut  his  work  with  plcafiire  and 
fatisfjcHoii  5  fi)  doth  our  exalted  Redeemer 
with  great  contefHment,  behold  the  happy  if^ 
lues  01  his  hard  Suiterings.  It  affords  plcafure 
to  a  Man  to  lee  great  Arfairs,  by  <;»rderly  Con- 
du£t,  brought  toJbappy  ilfues.  Much  mote 


Love  wherein   he  canivi   on  Redenipciua- 
work.   All  runs  into  this  ■ 

Do£t.  Thdt  all  the  hkijcJ  Jt\fJi:^ift  and  ends 
for  tohich  the  Laid  Jcfus  djr/ji  humbled 
hi/nfelf  to  the  deat}y  of  the  Crofs^  fball 
certainly  be  .ntdiagd^  to  bit  JuU  coMtent 
and fatisjdJun. 
Mv  prefent  bufincls  is  not  to  prove,  that 
Chrilt  (hall  certainly  obtain  wh  it  he  di':d  for, 
nor  to  op;n  lire  great  faiislavtiuii  and  piealiite 
which  will  life  to  him  out  of  thofe  IfFues 
of  his  Death  ,  ^  ;r  to  point  at  the  principal 
ends  of  his  Dvatij,  nuking  fbmu  brief  im- 
provements, as  we  pais  along. 

Kr/?,  Then  let  us  enauirc  into  the  deGgns 
and  ends  ot  Chrift's  humiiiatioD,  at  leaft,  the 
main  and  principal  on«i :  And  we  (hall  find, 
that  as  the  fprinklvi:^  of  the  Typical  Blocd  in 
the  Old  Telfameru,  vvas  done  lor  lour  weigh- 
ty Ends  or  uies  •,  anfwerably  the  precious  and 
invaluable  Blood  of  the  Tcftator  and  Surety 
of  the  New  Teftament,  is  fhed  for  four 
weighty  Ends  alfo. 

F// 7?,  That  Blood  was  fhed  and  applied  to  _ 
deliver  f^om  danger,  Exod  12.  13.  Andthe,^i^ 
blood  f!)jll  be  to  you  for  a  token  upon  the  houfes  pticit&pn^' 
iKihere  you  are^  and  vihen  I  fee  the  bloody  I  te/7/fiteatur 
pa/i  over  you.   And  the  f  laguc  fhall  not  be  Hp-  ll'^'V^ 
on  you,  to  defh-^ymt  uben  lft»ite  the  Land  ^flSjJJ* 

Egypt,  mofte  pet 

Secondly,  That  Blood  was  fhed  to  make  an  Memjeftn- 
attonement  betwixt  God  and  the  People ,  L     "i  icm. 
W/.4.  20.  And  he  fJjall  do  with  the  Bullodt-^*^^- 
as  be  diet  with  the  Bullock  for  a  Sin  offer ing  ^ 
fo  fhall  he  do  with  this ;  and  the  Priejl  fhall 
make  an  attonemnt  for  tbea,  and  it  fliall 
be  forg  iven  them. 

'Ibirdly,  That  Blood  was  fhed  to  furifie 
pcrfons  from  their  ceremonial  pollutions  J-''^'- .wj^sCg. 
i-i  6,  7.    he  Jhall  dip  the  Ledar  wood,  jWnificahtt 
Scarh  r^  and  liyfop  with  the  living  bird  in  the  perfribm 
blood. f  the  bird  that  xoas  kilPd  over  the  run-  "f*"^' 
ning  toaier,   and  he  fliall  fprinkle  upon  him 
t))at  is  tn  be  clcanfed from  the  heprojic  /even  perfeftiooi 
times  J  and  fhidl  pronounce  him  dc.:;:^  ,^/7i/«*cer.  4»- 
fhall  let  the  living  birdlocfe  in  the  oi  e/s  Jicld. 

\'o.(ri^^'\\  That  Blood  was  fhed  to  ratifie 
and  contirm  the  Teftament  or  Covenant  ofETafbac 
God  with  the  People,  Kxod.  24.  8.  And  .IL.  Jl'f^'f'^. 
cs  toi^k  //v  bhod^  and Jprinklfd  it  on  the  people  fim^^S 
and  jaidy  behold  the  blood  if  the  Coven  wt,  f«dui  ftj- 
which  the  Lord  huh  made  mth  you  concerning  bilcforc,& 
allthcjcii  /-./f.Thclc  wer«  the  four  main  ends''.'"™"™ 
of  fhcddingand  fprinkling  that  Typical  1^! J',',^;;^^";.. 


Digitized  by  Google 


the  feuHtain  $f  Life. 


I9i 


Sahabljr,   thete  aie  four  principal  Ends  of  I  in  lefpe&k  of  Tim  and  Di^eet.  A  luU  de* 


Ihedding  and  applying  ChrilVs  Blood.  As 
that  Typical  Blood  was  (hed  to  dclivci  fioon 
danger  ,  fb  this  was  (bed  to  deliver  firom 

wrath,  even  the  wrath  to  ceme.  That  was 
(bed  to  make  an  attoncment,  fo  was  this.  That 
was  (bed  to  porifie  Ferrons  from  uncleanneis, 

fo  was  thi>-.  ThJt  was  (hcd  to  confirm  the 
TeRamctit,  fo  was  this,  As  will  appear  in  thu 
particulars  more  at  large. 

Ytrfi^  One  principal  def^n  and  end  of  fhed- 
ding  the  Blood  of  Chrill  was  to  Jclrvcr  hit 
people  from  danger^  the  danger  of  that  tvrath 
tvhnh  Sums  down  to  the  lotcffl  lleli.  So  you 
find,  1  Thcj.  I.  10.  Even  J  ejus  nho  delivered 
us  from  the  tcrath  to  com.  Here  our  mifery 
is  hcth  fpecified^  and  ag^^ravated.   Spccifi'd  in 


ivcrance  in  refpc£t  of  Time.  It  was  not  a 
R£fnexK\  but  a  Deiiverance.  He  thought  it 
not  wcHfth  the  Oiedding  of  Us  Blood  to  ttS- 

pite  the  execution  tor  a  while.  Nay,  in  the 
procurement  of  their  eternal  deliverance  trom 
wiatb,  and  in  the  purchafe  of  tbdr  .etetiuil 

inheritance,  he  hath  but  an  even  bargain,  not 
a  jot  more  than  his  Blood  was  worth.  There- 
fore is  he  become  the  Author  of  [Etenud  Sd- 
i\itio/i']  to  thi-m  i'\!t  chty  him,  [Icb.  5.  p.  And 
as  it  is  iuU  in  reipcd  of  Time^  lb  bkewifc  in 
refpeQ  of  l^egreet.  He  died  not  to  procure  a 
mitigation  or  abatement  of  the  rigor  or  leve- 
nty  of  the  fentence,  but  to  relcue  his  I'eople 
tully  from  all  degrees  of  wraths  So  that 
there  is  no  condemnation  to  ihcm  that  are  in 
Cbrift,  Row.  8.  i.  All  the  wrath  of  God  to 
the  Ian  drop,  was  iqueczed  out  into  tfaatUt^ 
ter  cup  which  Chrilt  drank  off,  aod  wrung  OOt 
the  very  dregs  thereof 

Thirdly,  This  deli\'crance  obtained  for  us 
by  the  death  of  Chiift,  is  ^  fpeeiiil  znd  difiin- 
guilhtng  deliverance.  Not  common  to  all,  but 
peculiar  to  fome  ^  and  they  by  nature  no  bet> 
ter  than  thofe  th:u  aic  !eti  uncler  wrath.  Yea, 
as  to  natural  dilpoliiion,  moral  qualitieations 


calling  it  temth^  a  word  of  deep  and  dread 
ful  fignificatloD.  The  damned  bed  under- 
ftand  the  importance  of  that  word.  And  ag- 
gravated in  calling  it  wrath  to  cone,  or  com- 
ing wrath.  Wrath  to  corns ,  implies  both 
the  futurity,  and  perpetuity  of  this  Wrath, 
k's  wrath  that  fhall  certainly  and  inevitably 
come  upon  Sinners.  As  fute  as  the  night  tbl- 
lows  the  day.  As  fure  as  the  Winter  Ibllows 
the  Summer  ^  fo  Hiall  wrath  follow  fin,  and 
the  pleafures  thereof  Yea,  his  not  only  cer- 
tainly future,  but  when  it  comes  it  wi!l  be 
abiding  wrath,  or  wrath  Hill  coming.  When 
millions  of  Years  and  Ages  am  paft  and  gpne, 
this  will  ftill  be  xvrath  to  come,  '^Evet-oom- 
ing,  as  a  River  over-Howing. 

Now  from  this  vorath  to  ^^i?fflf^,hatb  Tefiis  de- 
livered People  Ly  his  D^ath.  For  that 
Wasthepritu  laid  down  lur  their  Redemption 
fiom  the  wrath  ot  the  great  and  terrible  God, 
Row.  5.  9.  Much  m.'re  then  being  jujlified  by 
t»s  blood,  XKi-  ih.'.ll  be  faved  from  wrath  through 
him.  The  Blood  of  Jefus  was  the  price  tfcit 
lanfomcd  Mm  Irom  this  wrath.  And  it  was 
(bed  not  only  to  deliver  them  irom  wrj/i  to  Salvation 
ame^  but  to  deliver  them  freely,  fully,  ^iAbi- 
gaifhingly,  and  wondcrPally  Irom  ir. 

tiir/?,  Yreelv,  by  his  own  voluntary  interpo- 
fition  and  fulception  of  the  mediatorial  office, 
moved  thereunto  by  his  own  Bowels  of  com 
Vide  Mr.  P^Hion  ,  which  yearned  over  his  Elcft  in  their 
Cafc  h'u    mifcry.   The  Saints  were  once  a  loll  generati- 
kounePif  on,  that  had  fold  themfelves,  and  t!:c:ir  i:ihe 
pb;#>9s-  ritance  alibi  and  had  not  wherewithal  to  re- 
deem either :  But  they  had  a  near  Kinfman 
(even  their  elder  Brother  by  the  Mothers  Gde) 
to  whom  the  right  ot  Redemption  did  belong 
who  being  a  mighty  Man  of  wealth,  the 
befr  of  all  things,  undertook  to  be  their  Go- 
ell-.,  and  out  of  his  own  proper  fubltance  to 
redeem  both  them  and  their  inheritance. 
Them  to  be  his  own  inheritance,  Eph.  i.  10. 
And  Heaven  to  be  theirs,  1  Per.  i.  4.  All 
this  be  did  rtoft  freely,  when  none  made  fjp- 
pUcation  to  him.    No  fighing  of  the  Prilui  - 
ers  came  before  him.   He  defign'd  it  for  us 
before  we  bad  a  bebig.  And  when  the.pittpo- 
ies  of  bis  Grace  were  come  to  their  parturi- 
ent fulnefs,  then  did  he  freely  lay  out  th<;  in- 
finite treifutcs  of  his  Blood  to  ^urcbafe  cor 
deliverance  from  wrath. 

Secondly,  Chrill  by  death  hath  delivered     Alas!  What  are  ihefe  fuffetings.  that  — 
his  People fulh^  A fiul ddlveianoe \l%  both  (hoold  gni^  at  them.? ,  Are  tbey  like  thofe 
VoL  I  C  c  a  '  which 


and  external  endowments  ottent  imes  far  infe- 
rior to  them  that  periOi.  How  often  do  we 
find  a  moral  righteoyihels,  an  harmlefs  inno- 
cency,  a  pretty  ingenuity,  a  readinefs  to  all 
offices  of  love  in  them  that  are  notwith- 
fianding  left  under  the  dominion  ot  other 
Lulls,  and  under  the  damiiing  lentcnce  of  die 
Law }  whilil  on  the  other  iidc.  proud,  pee- 
vifh,  lenfual,  moroie,  and  uupolilht  natures; 
are  cholen  to  be  the  lubjc£ls  ot  this  Salvati- 
W.X0U  fee  your  c  illing  brrthren,  i  Cor.  i.  76. 

icurthly.  And  laltly,  it  is  a  zcorjajul  Sal- 
vation. It  would  weary  the  arm  of  an  AngA 
to  write  down  all  the  wonders  that  are  in  this 
That  ever  fuch  a  Dclig.-i  Ihould 
be  laid,  fuch  a  proje£l  of  Grace  contrived  in 
the  ll^art  of  God  who  might  have  fuftlrcd 
the  wkulc  Ipecics  to  perilh.  That  it  IJiuulJ 
only  concern  Mao,  and  noc  the  An^'ls,  by 
n;iture  more  cxctllent  than  us  ;  that  Chtitt 
(hould  l>e  pitcht  upo|n  to  go  lorth  i:p('n  this 
glorious  Defign.  Th9t  he.lhould  eilccl:  it  m 
luch  a  way,  by  taking  our  nature  and  fuller- 
ing the  penalty  of  the  Law  therein.  That 
our  del  i\  era  lice  (hould  be  wrought  out  jri 
finifht  w  hen  the  Redeemer  and  his  delign  leem  d 
both  to  be  lolt  and  perilhed.  Thele  with  ma- 
ny more  are  fuch  wonders  as  will  take  up 
eternity  .it  to  ieaicb,  admire,  and  adore 
them.     •  ' 

Before  I  part  from  this  firft  end  of  the 
Death  of  Chrill  ,  give  ine  leave  to  de- 
duce two  ufeful  Corollaries  from  it,  and  then 
proceed  to  a  lecond. 

CoroJf.  1.  Hath  Chrift  by  Death  delivered 
his  People  from  the  wrath  to  come  >  How  ingrate 
and  difutgenuous  a  thing  mufl  it  be  tlxa  for  thofe 
that  have  obtained Juih  u  d  /iuerance  as  this.,  to 
repine  and  grudge  at  thjc  light  ii03ions  th^ 
f^er  for  a  mmeitt  upon  .Quifi's  necouut  ta 
this  ivir/J! 


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Tie  FtanttUn  *f  life. 


Vol  h 


«ooe  >  Did  ever  any  of  us  endure  for  him, 
he  emlated  for  us?  Or  is  there  am 
thing  you  tail  Mftr for  CMftift  thbviorta, 

ConiparaMc  tr>  rhii  rort;//;  /^j  <:^r,  whtch  fOU 

mult  «ndM:^,  had  he  not  by  the  pctoe  of 
Us  own  Blood  rtftttndjFOttihKn  it? 

Reader^  wilt  tfiou  but  mate  tlie  ro-np  iri 
ion  in  diineown  thoughts  in  the  tbUowins 
pardcniarvnd  then  {Honomee  viIkii  thoil  lutft 
duly  compared. 
thttutmn    ^»  Wtet     the  wrath  of  Man,  to  the 
MWAOfGoi*  What  is  the  Ann  of  a Ciea- 
inre,  to  the  anr  r  .1  !>diy  >  Can  Mm  ihnn- 
4er  with  an  arm  like  Uod  ? 
Alfiff/.      Seemdl^^  What  ate  tt»  fuflKringsof  the 
vifebody  here,  to  the  tortures  of  a  Soul  and 
Body  in  Hell  >  Ttvc  torments  of  the  Soul,  are 
the  very  Soul  of  tt>rment$. 

Thirdly^  What  are  the  troubles  of  a  mo- 
ment, to  that  wrath  whkh  alter  millions  ol 
Years  are  gone,  ^vfll  4K11  he  call*d  tarah  to 
cem>  O  what  compirc  betwixt  a  point  of 
hafty  time,  and  the  interminable  duration  ol 
vaft  Eternity  > 
CtK^t^j.     I'^'urthty^  What  compare  is  tticrc  bctwrrr 
the  intemuitmg  Sorrows  and  Staines  ot  this 
Ll^  andAe  continued  uninttmipteutara/fe  to 
romr  >  Our  troubles  here  are  not  conftait  ttee 
ate  gradous  relaxations,  iuad  interv^Mie } 
%itt  the  wrath  to  cohib  diows  not  s  fnoncnts 
cafe,  or  mitijration. 
tiffigtt,  rihsK  light  and  ealie  troubles  are 

ttofe  which  beii^  put  into  the  itnk  and  order 
of  adjuvant  cau^  woik  under  the  influence 
and  bldlihg  of  the  fiift  oade  to  the  eveda^ng 
^ood  «f  them  dntt  love  God,  compaiedwlth 
that  tcTij??'  to  conCy  out  of  which  no  gt>od 
eiicQs  or  iffues  ?re  poffiHe  to  proceed  to  the 
Souls  on  which  it  lies  > 
AniCoafu-  Sixihh\  And  laffly,  how  much  mor?  rcifr.- 
fbrtable  is  it,  to  liirtl-r  in  fellowlhip  with 
Chrift  and  his  Saints  tor  righteoufiieb  fake^ 
than  to  fuflfer  with  EX.  il .  ani  H^robates  for 
ividcednels  fake  >  Grudge  not  then  O  ye  that 
SK  ddhreicd  by  Jefus  fiom  wrath  to  come,  at 
any  thing  ye  do  fuffer  or  fliall  fufe  nom 
or  for  CJirill,  Chritt  in  tins  world. 

Coroll.  2.  If  Jefus  Qnift  Inth  delivered 
his  People  from  the  wrath  to  come,  hm  fit- 
tie  comfort  can  any  Man  take  in  bispre/ent  en- 
jtyments  and  accommodations  in  the  vaorld^ 
rehf/ft  it  remaim  a  tjueffhn  rcith  h'm^  xchrihrr 
'he  he  deliver'd  from  the  varath  to  come  ?  It's 
wlU  forprefent,  but«fUftbeib(lill>  Man 
is  ;i  profpe£Hng  Creature,  and  it  will  not  fa- 
tis.'le  him,  thathis  prefent condition  is  comfor- 
table, exa*pt  he  have  ibntie  hope  it  fliall  be 
lb  hereafter.  It  cm  afford  a  Man  little  con- 
tent that  all  is  ealie  and  pleafant  about  him 
now  wbUft  itich  paffi^  and  terrible  hints 
of  -xrath  to  ccme  are  given  him  by  his  own 
coulticnce  daily.  Oh  methinks  luch  a  thought 
as  this,  xxhat  7/  I  nm  referred  from  the  nrdtfr 
to  come  ?  Should  he  ro  him  as  the  fingers  ap- 
pearing upon  the  Plaiftcr  of  the  Wall  were  to 
Sirh.Bity-Be/teJhazzer  in  the  height  of  a  Frolick.  It*s 
ley,  in  ^  cultom  with  f^mc  of  the  Indians,  when  they 
Weadtf  5j  h;ive  lasen  a  Pnfoner  (whom  they  intend  not 


umph  kuto  the  Village,  wfaeie  he  dweilerti 
that  hath  taken  him  ^  and  placing  him  in  the 
Houie  of  one  that  was  flain  id  the  Wars,  as 
It  were  to  re-celebrate  Ma  Fteioral^  they  gjve 

him  his  Wives  or  Sifters  to  attend  on  him,  aod 
ufe  at  his  Plcafure.  They  appaid  him  gor^- 
oufly,  and  feed  him  with  all  the  dainty  Meats 
that  may  be  had  ;  affording  him  all  the  Plea- 
fure  that  can  be  devifoi  ^  when  he  hath  naft 
certain  Months  in  all  thefe  Pteafures,  andltte 
a  Capon  is  made  fat  with  delicate  fare,  they 
aflemfale  themfelves  upon  Ibme  Fdtival  I>ajr, 
and  in  gteat  Pomp  bring  him  to  the  place  of 
Eitecotion,  where  they  kill,  and  cat  him. 

Such  are  all  the  Pkafures  and  Enjoyments  of 
the  wicked^  which  feed  them  for  the  da?  of 
Slaughter.  How  litde  Stomach  can  a  Man 
have  to  thofe  Dainties  that  und^rllands  Ujc  cad 
and  meaning  ot  rhcm !  Give  nut  lleep  thefts- 
f  ore  to  thine  Eyes,  Reader,  till  thou  have  got 
good  evidence,  that  thou  art  ot  that  nurnbet 
whom  fefus  bath  delivered  from  icrutb  lo  com^. 
Till  thoo  canft  lay,  he  Is  a  Jefus  to  thee.  This 
may  be  made  out  to  thy  fatista£tion  three  ways. 

tirji^  If  Jejus  haoe  delivered  thee  from  jm^ 
the  cauje  of  wrathy  thou  m<yefl  cotKluae  ht-  bath 
delivered  me  from  wrathy  the  ejfcll  aftd  frutts 
of  ftn.  Upon  this  account  the  (weet  name  of 
ftjusr^v^  impoied  upon  hitTJ,  M.mh.  i.  21. 
Ahm  f}yait  cull  bis  name  fejus^  J^r  he  &dl 
fkot  bts  feopie  from  their  fins,  WhiUt  a  Man 
lies  under  the  aominlon  and  guilt  offin,helies 
expoled  to  m^ath  to  came  y  when  be  is  de- 
livered from  the  guilt  and  power  of  fm,  he 
Is  certainly  delivered  from  the  danger  of  ihte 
txtmtng  wrath.  Where  fin  is  not  imputsJ^ 
wrathis  not  threatncd. 

Secondly^  ]f  thy  foul  Jo  fet  an  inetVimMe  va- 
Im  on  Jefus  0}rij},and  be  endeared to  him  upon 
the  account  cf  that  inexprejf^ble grace  manifejled 
in  this  deliverance^fsa^osdjign  thy  foul  hath  « 
Jhare  in  it.  Mailt  what  an  Epithite  the  Saints 
give  Gfaiift  upon  this  account,  Col.  i.  i2»  13. 
Give  thanks  to  the  father^  tobo  hath  delivered 
as  from  the  povoer  of  darknefsy  and  tranfUted 
us  into  the  Kit^dom  cf  his  (dear']  Soit,  Chrift 
is  therefore  dear  and  dear  beyond  all  compare 
to  his  faved  Ones.  1  remember  it's  Itoried 
of  the  poor  enthtaUfid  Grff;j-^x,  that  whenP;«ai*hi 
Titvjr  rhmimus  had  rdtoted  their  ancient  ***  ^» 
Liberties,  and  prodamation  was  to  be  made 
In  the  Market-place  by  an  Herald  ^  They  fo 
prd^  to  hear  it,  that  the  Merald  was  in  great 
dai^  of  being  ftihcd  and  prelt  to  death 
amoqgdae  People*,  butfvhen  rho  Proclamati- 
on was  ended,  there  were  heard  Inch  fhouts, 
and  ioyfiil  Acdatnations,  that  the  very  Birds 
of  the'  Air  lUl  dov^n  aftonilhed  with  the 
noife,  while  they  continued  to  cry,  e-ai^ij  ^ar,? , 
a  Saviour,  a  Saviour :  And  ail  tlic  tollowiiig 
night  th^  ceutiimed  daftdng  anllioguig  abotn; 

his  Pavilion. 

If  luch  a  deliverance  lb  indeared  iliern  tv> 
Turn: .  How  flioiild  the  gireat  deliverance 
from  wrath  to  come,  endear  all  the  redeemed 
to  love  their  dear  Jefus  ?  This  is  ihc  nxiwc 
effect  of  mercy  on  the  Soul  that  hath  tcli  ii. 

Thirdly^  To  conclude,  d  ftfpofition  and  rea- 
dinejs  sf  mind  to  da^  <«r  endure  any  thirty  fet 
Cb^i  filtf       the  team  if  thh  ieSver' 

4aee 


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The  F$AnUin  $f  Life. 


Met  ff0»  the  mnahta  erne is  a  good  eoideme 

ycu  urc difivered^  Col.  I.  10,  II.  That  icc 
my  XDdik  worthy  of  the  Lord  to  Ml  pkajingy  be- 
ing fnittfnl  in  every  good  wrk.  Theies  lea- 
diods  to  do  for  Chrilt.  Strcn^thncJ  voith  all 
m^ht  accorda^  to  his  glorious  pomer^  unto  all 

?rt\enet  tmd  hng-fuffering  tcith  jcyfulnrf!. 
hcrc*j  a  chearful  n.adincis  to  tiidurc  .1;  v 
thvqg  fait.  Chrift. '  And  how  both  thefe  tiow 
fiom  tbe  fenle  of  this  great  ddiveraMe  firom 
wrath,  the  12.  verfc  will  in  inform  you, 
whicb  was  but  now  dted.  Oh  tbca  be  leti- 
ooe  and  dfiduous  in  the  relblttdoii  «f  this 
£;rj;:d  cafe.  Till  this  be  rdbtved,  noifakigcui 
be  pieaiant  to  thy  Soul. 

end  3.  As  the  l>p!ral  Blood  was  fbed  and 
fri!!:l".[cd  to  deliver  fr  jm  dangu-r,  fo  ic  was 
Inedto  make  aitonemem^  icvit.  4. 20.  Ucjball 
exbiate  (we  tianflate  attone)  the  fsn.  The 
Word  imports  both-  And  the  true  mejnlt;g  is, 
that  by  by  the  Blood  of  the  Bullock,  all 
whofe  eflScacy  ftood  in  its  idaiion  to  the 
od  of  Chrift  figniBed  and  lhadowed  by  it ; 
the  People  ibi  whom  it  was  Ihed,  (hould  be 
teoondledto  God  hy  ^expiation  8ctemlllion 
of  their  Sins.  And  whatwasfhado.v.i!  in  iliis 
Typical  Biood^was  leally  deGgned  and  accom- 
plifhtby  Jefbs  Chtiflln  tfaeflieddij^  of  his  Blood. 

Reconciliation  of  the  Eleft  to  God,  is 
theteibte  anothet  of  thofe  beaatifiil  Births 
frhicli  Chrift  tnvailed  fer.  So  you  And  it  ex- 

pTcfly,  Rom.  5.  10.  If  lichen  we  tvtre  encmie!^ 
ne  mn  reconciled  to  God    the  death  of  his 
Sen.  This  [if,]  is  not  a  word  of  doubting, 
but  argumentation.   The  ApoRIe  fupnofLS  it 
as  a  known  truth,  or  principle  yielded  by 
ail  Cbtfftians;  that  the  death  of  Chrift  was 
to  reconcile  the  Ele£l  to  God.   And  again  he 
affiriTiS  it  with  like  cleamels.  Gj/.  i,  20.  And 
haixng  made  ^ace  by  the  hhod^ef  his  Crqft^  by 
h'm  to  reconcile  all  things.   And  that  this  was 
a  mah]  and  principal  end  delkpcd  both  by  the 
Father  and  Son  In  the  huoiilTation  of  Orift, 
is  plain  ftom  2  Cor.  5.  iS,  1$.  G^  .f  was  in 
Chrift  reconciling  the  world  to  bimjelf,  God 
fillea  the  hnmanity  with  Gtace  and  Authority. 
The  spirit  of  God  was  in  Ijim  t  :  rju  il^hj  hiin. 
The  Authority  of"  God  was  in  him  by  Com- 
miOion,  to  malte  ail  he  did  valid  The 
grace  and  love  of  God  to  manki:  1  wis  in 
him,  aod  one  of  the  principal  eiie^U  in  which 
it  was  nianUefted,  was  this'  delign  upon  which 
'  he  came,  viz.  To  reconcile  the  world  to  God. 
•liqva  gra-  Rf!°".  which  ground  Chriit  is  called  the  fro- 
dxtcmp-p'tiafio/j  for  our  Sins^  1  Johq  2.  2.  Vlow^Re- 
tamrcfir-  avKilutu'r:  or  attonement  is  nothing  elle  but 
ctrci  {kfic  the  making  up  of  the  ancient  iiicndihip  be- 
SEm""*^**^*"  Men  which  fin  had  diflolved, 
concofdi-  ^'i'^        reduce  thcfe  Enemies  into  a  Hate  of" 
am  reduce- Concord  and  fweet  Agreement.    And  the 
■e.0.n«-  foeansbywhichthisblefledDefignwasefieau- 
vcj»  MC*/.  ally  compalTcd,  was  by  tbe  death  of  Chrilt 
I.  30.      which  made  compleac  iati$fii£Uon  to  God  for 
the  wrong  we  had  done  him.  Tbeie  was  a 
Breach  made  bySin  betwixt  God  and  Angels,but 
tiiat  Breach  is  never  to  be  repaired  or  n»de  up. 
Smce  as  Chrift  took  noc  on  him  thdr  nature, 
lb  he  never  intended  to  be  a  Mediator  of  Re- 
conciliation betwixt  God  and  theno.  That 
wQl  be  an  eternal  Breach.  But  that  which 


Rcconcili- 
are  nihil 
alindcft 
^wun  mi* 


Qnift  deiigncd  as  tbe  end  of  his  death  was  to 

reconcile  God  and  Man.  Not  the  whole  fpc- 
ciet  bat  a  certain  number  whole  names  were 
given  to  Chrift.  Here  I  ttiuft  btietty  open* 
\.  How  ChrilVs  death  Reconciles.  2.  Why 
this  Recondliadon  is  brought  about  by  h^ 
death,  rather  than  any  other  way.  5.  What 
.itj  the  Articles  according  to  which  it's  made. 
And  4.  What  manner  of  Kecoociliation  this 

F;r/?,  llott}  CJv/Jf  rTconciles  GoJ  .:nJ  Men  by 
his  Death.  And  it  muli  need^  be  by  the  lati&- 
fafHon  his  t>eath  made  to  the  Juilice  of  God 
for  our  f;ns.  And  fo,  reparation  being  made, 
the  eumiiy  c^aics.  Hence  it's  laid,  53.  5. 
The  ^afttfement  of  our  peau  tnai  nptm  oifiiy 
and  by  his  Slnpes  jrr  tir  healed.  That  is 
(as  our  Englijh  ^\anoutors  well  lenle  it.)  He 
was  diafKzed  t6  procQie  oar  Peace  by  remo- 
val of  our  fins  that  fet  God  and  us  afunder, 
the  guilt  thereof  being  dilchaiged  with  the 
price  of  1^  Mood. 

Now  this  Reconciliation  is  made  and  conti- 
nued betwixt  God  and  us,  three  ways  \  name' 
ly,  by  the  ohftaion  of  Chrift  which  was  riie 
price  that  procured  it,  and  fo  we  were  virtual- 
ly^ or  meritotioully  reconciled.  By  the^Zr^* 
r/offof  Chrift  and  his  benefits  to  ns  throi^ 
Faith,  and  fo    c  irc  aUually  reconciled.  And 
by  the  virtual  contmuatun  of  the  Sacrifice  of 
Chrift  hi  Heaven,  by  his  potent  arid  eternal 
interceffion.^  and  lo  our  ftatc  of  Reconciliation 
is  confirmed^  and  all  f  uture  Breadies  prevented. 
But  all  depends  as  you  fee,  upon  the  ddlth  of 
Chrill.   For  had  not  Chrilt  died,  his  death 
could  never  be  applied  to  us,  nor  pleaded  in 
Heaven  fbf  us.  How  the  dearii  of  Chrift  me* 
ritoriouily  proc'jrcs  our  Recunciliation,  is  evi- 
dent from  that  fore  cited  Saipture,  kum.  ^. 
10.  When  m  were  enemis  we  were  recenal- 
cJ  to  C.J  by  the  death  of  his  Son,  (i.e.)  Chrifl's 
death  did  meritoriouUy  or  virtually  reconcile 
us  to  God,  who  as  to  oorftate  were  enemies 
long  after  that  Reconciliation  was  made.  That 
the  application  of  Chrilt  to  us  by  Faith,  nukes 
that  wtual  ReconcHiarion  to  become  a£tual 
is  plain  enough  from  Ejh.  2.  i?,  17.  And 
that  be  mt^in  reconak  both  unto  Qodia  one  bth 
dy  by  the  Crofs^  having  flain  the  enmity  tberefy. 
And  came  and  preached  peace  to  yen  that  were 
afar  ojf^  and  to  tbetn  that  vgere  niib.  JSlov 
therefore  (as  it  it  adAd^  ver.  tp-)  Jk  nre  m 
vur^  li rangers  and  foreigners.,   but  fellovc-Citi' 
zens  'mtb  the  Satnts^  Sic.  And  that  thi«llate 
of  Friendfhip  is  fttU  continued  \t9  Chrift^ 
terccflion  within   the  vail  fo  that  there  can 
be  DO  Breaches  made  upon  tbe  Oare  of  out 
peace  notwithltanding  «1  the  daily  provocari' 
ons  we  give  God  tyour  fins-,  u  t!i--  e.mlLr- 
table  truth  which  the  Apofile  plainly  aHerrs, 
after  he  had  given  a  necoHry  caution  to  pre- 
vent theabufe  ot  it,  in  i  Jch.  2,  i, ^\y  /it- 
tie  children,  thefe  things  I  write  unto  you  that 
ye  fin  not  j   am  if  any  Man  fin^  we  beoe  an 
Advocate  with  the  lather.,   Jef'us  Cbriji  the 
righteous  ^  and  be  is  tbe  propitiation.,  Sic. 
llius  Chrift  reconciles  ns  to  God,   by  his 
Death. 

Secondlpf  And  if  you  eoquire  why  this  Re' 
condliatiM  was  tnade  by  toe  death  ef  Chiift^ 

rachec 


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I5>8  The  lomtain  of  Life,  Vol.1: 


rJthcr  than  any  oiher  wj/ ;  latisfiSioin  is  at;  hath  done  him,  purpofing  lo  do  fo  no  more^ 
hand  in  thefc  two  Mofwers.  ior  to  receive  into  imiiiv  one  that  llights  and 

F/7?,  Thuvvecan  imigine  no  other  way  rejc^ls  the  Lord  JkiT^s,  whv^fe  precious  Blood 
by  which  it  could  be  compalTed,    And,         wj-,  (h.  1  to  pr^re,  and  putchafe  Peace  aod' 

Second!).,  It' God  could  have  Reconciled  us  Pardon  tor  Siniie  s.  , 
as  much  by  another  way,  yet  he  could  not !  But  if  there  be  any  p> Jt  Soul,  tbat  laidi 
have  obfigrd  i  >  (">  much  b/  d  jii  g  It  in  ano-  in  his  Heait,  it  repeats  mc  for  finning  againft 
^cr  way^  as  hi  hath  by  doing  it  thii  way-  God,  and  is  iincetiy  wtilias  tocoaie  loQuift 
Surely  none  hot  he  that  was  God  manifeft  in  upon  Gofpd-terfns,  hefhul  have  Peace.  And 
our  Flcfh,  could  offjr  a  lacriticc  of  fijfficicnt  th.it  Pence, 

value  to  mike  God  amends  ibr  the  wiong  kourih^^  Is  no  common  Peace.  The  Re- 
done htm  by  One  Sin,  much  lets  for  All  the  condliatron  which  the  Lord  Jefus  dtel 
Sins  of  the  Elcdl.  And  how  God  fliould  to  pr*  cure  f  r  broken  hearrcd  Believers,  it  is^ 
(eipeculiy  after  a  peremptory  threatning  of  1*//^/,  A  firm  weii  bottomU  RecondUatioa, 
Death  for  Sin)  readmit  us  hito  fivoar  with-  putting  die  reconciled  Soul  beyond  all  pofli- 
out  full  fitisf.idio.i,  cjnnot  be  imagined.  He  liility  of  coming  under  God's  wrath  any  more, 
is  indeed  itKlin'd  to  a£l$  of  Mercy,  but  none  IJa.  54.  10.  Moufiums  may  depart.^  and  biUt 
'vcaSt  fiippole  him  to  exercile  one  Attribute,  be  remoroed^  hut  the  Covetiant  of  this  peace 
in  prejudice  to  another.  That  bis  J.tftuc  <.  :nnci  he  retnovcJ.  C'hriit  i-,  a  furety  by  way 
muit  o&ExltpJcd^  whitft  his  Alcrc^  Jbmes.  of  Ctfiv//<;/7,topreventncw  BteacbeSj2/«^«  1.3. 
But  allow  the  infinite  Wiffllom  could  have  Seeondly^  Inis  Reconciliation  with  God,  is 
found  out  another  menn^  i  f  I'cconciling  us  the  Fountain  out  of  which  all  our  other  Com 
as  much,  can  you  imagine,  that  in  anv  other  forts  Mow  to  us^  this  is  plainly  canied  in 
way  he  conid  oblige  us  as  much,  as  he  hath  thofe  words  of  EUpbaz  to  7<^,  Chap.  22.  at. 
done  by  Kecoiitiling  us  to  himfelf  by  the  1  Acjuaint  ncxo  thy  Jl'lj  ttiib  hint.,  and  be  at 
Death  of  his  own  Son  >  It  cannot  be  thought  !^</<rr,  thereby  good  Jbaii  com  uato  tbee.  As 
poflible.  This  theiefbre  was  the  moft  efieOT-  |Trade  flourifnes,  and  Riches  cone  in  what 
al,  juft,  honourable,  and  (-bilging  way  to  , Peace  is  made  betwixt  States  and  Kingdoms  s 
make  up  the  peace  betwixt  him  and  us.  j  So  all  Sphiioal  and  Tempoial  Mercies  floit 
Tbtrd/y,  This  Reconciliation  purchaied  by  I  into  our  BofoiDS,  when  once  we  ate  recon- 
thc  Blood  of  Chrift,  is  offered  unto  Men  by  ciled  to  God.  What  the  Comfort  of  fuch  a 
the  Goipel,  upon  certain  Articles  and  Condi- ;  Peace  will  be  in  a  day  of  liraightsand  dangei^ 
tions  ^  upon  the  Performance  whereof^  it  'and  what  it  wilt  be  valued  at  in  a  dying  day, 
aftually  becomes  theirs j  and  without  which,  who  but  he  that  feels  it  can  tell>  And  yet  fuch 
notwitbltandii^  all  that  Chrill  hath  done  and  an  one  cannot  tully  dedare  it,  for  it  pailesall 
(ulfered,  the  Breach  fHIl  cwitinues  bietwixt  undeillanding,  Pi^//.  4. 7.  Welhattnowmake 
them  and  God.  And  let  no  Man  think  this  lonie  improvemenr  of  this,  and  pals  10 
a  derogation  from  the  treenels  and  riches  ot  the  third  end  of  the  Death  of  Chiift 
Grace,  for  thefe  things  fcrve  fingalarly  to  il-  •  Infer.  1.  If  Onrifi  died  to  Re^mieiie  Goi 
luilratc  and  coirnnend  the  Grace  of  God  to  and  M.m:  hmo  lu/rid  an  evi!  then  is  Sin! 
liuners.  .  \And  bino  terrible  was  that  breach  made  be- 

As  he  confhlted  his  own  Glory,  in  thc\tviixt  God  and  the  Creature  by  it,  wbieB 
xc:n:s  on  w  hich  he  oilers  us  our  peace  witii  co:ild no  other  icaybe  made  up  but  by  the  death 
him  •,  fo  [is  his  Grace  which  briiigs  up  SouLj>/  the  Sen  oj  ijod  I  I  remember  1  have  read, 
CO  thole  terms  of  Reconciliation.  And  furely  that  when  a  gteat  chalin  or  breach  was  made 


he  hath  not  fufpcndcd  the  Mercy  of  our  Kt-  in  the  cartb  by  an  Earthquake,  and  tlie  Or.i- 
<X){nciliatiQn  upon  unreaibnabie  or  impolTihle  I  cle  was  confulied  bow  it  might  be  clofed ) 
C^tttoos.  He  hath  not  laid,  if  you  will  I  this  anfwer  was  returned.  That  Breaeb  em 


do  as  much  for  me,.?/ you  ha-.r  d-nr  j^  unjl  wr,  I 
will  beat  Peace  wirb  you :  But  the  two  grand 
Artfcles  of  Peace  widi  God,  are  Repetitanee 
and  Eiitb.  In  the  firif,  we  lay  down  Arms 
againft  God,  and  'tis  nnuet  it  ihould  be  lb, 
befbfe  be  re-admits  us  hito  a  ftate  of  Peace 


never  be  clojed.,  except  Jomeih'ir.g  .  f  '  v  r 
vikirib  to  be  ihrousn  into  it.  Such  a  Biudi 
was  that  which  Sin  made,  it  could  never  be 
rvcontiled  hut  by  the  Death  of  Jefus  Chrifl, 
the  moll  excellent  thing  in  all  the  Creation. 
Infer,  2.   Unc  fad  is  the  jlate  of  all  fuch 


and  Favour  •,  in  the  other,  we  accept  Chr\\\  aj  are  net  con: prized  in  the  Articles  of  Peace 
and  Pardon  through  him  with  a  thankful  rtv/^  God\  The  impenitent  UnbeUevet  is 
Heart,  yiddtng  up  our  felvestohis  Govern- ' excepted.  God  is  not  Reconciled  to  him: 
meiit.  Which  is  equally  reafonablc.  ;  And  if  God  be  his  Enemy,  how  little  avails 
Tliefe  are  lire  terms  on  which  we  are  aflu- jit,  who  is  his  friend?  For,  if  God  be  a 
ally  reconciled  to  God.  l  et  the  toieked  /v-  Man's  Enemy,  he  hath  an  Almighty  Enemy 
/  :  and  the  unrighteous  man  his  \\\  him,  whofe  very  frown  is  dellrucVion, 
tbi)u^:'!^i,  and  let  him  turn  to  the  Lor d^  and.Deut.  3  2.  40,  4.1,  a3.  /  lift  up  my  hand  ta 
he  mil  hnv  tvercy  on  bim  ^  and  to  ourGedyfor  1  Heaven  a;;d  /iy,  1  live  for  ever.  If  I  vcfiet 
he  tcl'h)^-' :  :J:;::i)  pijrdr^n.  So  Rom.  5.  i.  Be ■  [  my  glittering  y^cord,  and  my  }>and take  h^ld  on 
ing  jujiihrd  byjji:i\  we  have  peace  with  d  d. '  Judgment  ^  J  voi/l  render  vcn^eam  c  to  my 
Andluroly  it  would  not  become  the  Ho\f  enemies.^  and  I  will  revoard thent  that  hate  me. 
Gol  to  <jW,i  iis  iv<y  Friend  and  Favourite,  a  /  Kill  make  mine  Arroics  drunk  vsith  Shod., 
Mail  that  g  on  pea  crlly  and  impenitcntly  (and  ny  Stord  flhill  devour  fiepi)  and  that 
in  the  way  of  Sin  :  not  fo  much  as  adtnow- ,  tf///:>  the  blood  of  the  Slain  end  the  Captivce., 
ledging,  or  once  bewaUing  the  vntng  he  \fr0m  the  begianir^  ef  Revenue  upon  the  E/inKy. 
  •         ••  Yea, 


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Serm.  38. 


The  Fomtain  rf  Lift, 


^99 


Yea,  he  isan  «fftft'i'/V/,;;.'/i*  Enemy.  Fly  to  the 
uunoQ  parts  of  the  Earth,  there  ihall  bu> 
Hmd  leach  diee,  ask  is,  ?/al.  1 39. 10.  The 
wings  of  the  Morning  cjnnot  carry  tlice  out 
of  hKi  leach.  If  God  be  your  I:aemy,you  have 
an  immortal  Eoemy,  who  lives  for  ever  to 
avenge  himfelf  upon  his  Adverfaries.  And 
what  wilt  thou  do  when  thoa  art  in  Saul's 
eaie,  i  Sm.%%.t^^  16.  Alas,  whither  wilt 
thou  turn  >  To  whom  v.'ilt  thou  complain  > 
But  what  wilt  thou  do  when  thou  Ihalt  Itand 
at  the  Bar  ^nd  lee  that  God,who  isthnie  Ene- 
my, upon  the  Thrcnc  '  Sad  is  thtir  Caft;  in 
do£d,  who  are  not  compreheoded  io  the  Acti- 
des  of  Feioe  vHth  God. 

Infer.  3.  If  Chrift  died  to  Reconcile  us 
to  God,  gvoe  diligence  to  dear  to  your  own 
Souls^  your  httertfi  m  tint  Recmalmkti.  If 
Chrilt  thought  it  worth  his  Blood  to  purchafe 
it,  it's  worth  your  care  and  pains  to  clear  it. 
iuid  what  can  hetier  evidence  it  dian  yoor 
confciuntious  lendernels  ofSin,  left  you  make 
new  Breaches.  Ah,  if  Reconciled,  you  will 
lay,  sisEera.  p.  14.  And  nm  ntr  God^  ju  - 
thoH  hafi  given  us  fuch  a  deliver. mce  as 
fZui-}  jboud  uifi  ugam  break  tby  Canutaad- 
menttf  If  Rscoodled  to  God,  Iris  Fiieads 
will  be  your  Friends,  and  his  hnimies  your 
Enemies.  If  God  be  your  Friend,  you  will 
be  diligent  to  pleafe  Urn,  fek  15.  10,  14. 
He  that  makes  not  Peace  with  God,  is  an 
Enemy  to  his  own  SouL  And  he  tlut  is  at 
Peace,  hut  takes  no  pahs  to  clear  it,  is  an 
Enctny  to  his  own  Comfort.  Rut  I  muft  pafs 
item  this  to  the  third  End  ot  Chrift's  Death. 

End  3.  You  have  leen  two  thofe  bean- 
tiful  Births  of  Chrilfs Travail,  and  Io,  a  third 
Cometh,  namely,  Ibe  Sand ijkat ion  of  his 
FeopU.  Typical  Mood  was  Ibed,  as  you  heard, 
to  puri6e  them  that  were  unclean,  and  fo  was 
the  Blood  of  Chrilt  ihed  to  purge  away  the 
Sins  of  his  People  ^  fo  I^eaks  die  Apoftte ' 
expredy,  Eph.  5.  25,  26.  Chrijl gave  himfelf 
for  the  Lhurtb^  that  he  migbt  JaiUitfw  and 
cleanfeit.  And  ib  he  tdts  US  Undelf;  J(^>.  \ 
17.  And  for  their  fakes  1  fanUifu-  rny 
JelJ^  (i.  e.)  confecrate  or  devote  my  lelf  to 


JJmv  ii  unto  us.  Hence  it's  laid,  1  Joh. 
•y.  6.  He  came  both  by  Blood  and  by  IVater, 
by  Blood  walhing  away  the  Guilt,  V  Waief 
purifying  from  the  I'ilth  of  Sin.  Now  this 
fruit  of  ChriiVs  Diath,  even  our  Sanc,tiDcaii- 
on,  is  a  moft  jgcompaiable  Mert^.  For,  do 
l>u[  confldcr  afew  paiticiilar  Eicolencies  o£ 
Holinels.  .  ■ 

Firji,  HoUnefi  Is  the  Image  and  Glory  of 
God.   His  Image,  Col.  3.  10.  and  his  Glory, 
E^tod.  15.  II.  Who  is  like  unto  tbcc,  U  Lord^ 
glorious  in  Hoiinifs?  Now,  when  the  guilt 
and  tilth  of  Sin  i^  wafht  ofl^  and  the  Beauty 
ot  God  put  upon  the  Soul  in  San^tilkation; 
O  what  a  Beantiffal  Creature  is  the  Soul  now. 
So  Io\-ely  in  the  Eyes  of  Chrift,  even  in  its 
imperied  Holinels,  that  he  laiib.  Cant.  6.  5. 
Turn  away  thine  Eyes  fiom  me,  lor  they  have 
overcome  mc.   So  we  render  ir,  but  the  He- 
brew word  lignihcs,  they  have  made  me  proud,  inrnvt 
or  pufled  me  up.  Ifa  a  Beam  of  Divine  GIo-  *■*•*' 
ry  upon  the  Creatui^  enamouring  the  letf 
Heart  ot"  Clirift. 

Secondly,  \s'vCs  the  Sottls  Ji^gheft  beauty, 
fo  it's  the  Souls  belt  evidence  for  Heaven. 
Blcjjed  are  the  fure  in  hearty  for  they  fhall 
fet  G«<4  Mat.  51  %.  And  mithovt  Hornteft 
no  man  fhall  fee  God. Wdb.  12.  14.  No  git'ts 
no  duties,  no  natural  endowoienis  will  evi- 
dence a  right  m  Heaven,but  the  leaftmeafure 
of  true  Holinels  will  fecureHeaven  to  the  Soul. 

Thirdly^  As  Holinels  is  the  Souls  belt  evi- 
dence for  Heaven,  fo  It's  a  continoal  fpringof 
Comfort  to  it  in  the  way  thither.  The  pureft 
and  fweeteit  Plealiues  in  this  World,  are  the 
lelfalis  of  Hb!ine&  Till  we  come  to  live 
Holily  wc  never  live  comfocnbly.  Ifeaven 
is  Epitomized  in  Holinds. 

Fourthly.  And  to  lay  n6  more  ^  It  is  the  pe- 
culiar mark  by  which  God  hath  vifibly  diltin- 
guUhed  his  own,  tiom  other  Men,  Ffal.  4. 
J.  The  Lord  hath  fet  afart  Inm  thgt  is  Gotfy 
pr  himfelf  q.  d.  this  is  the  Man,  and  that 
the  Woman ,  to  whom  I  intend  to  be  good 
forever.  This  is  a  Man  fornix  O  Holi* 
nels,  how  furp, J  nil  , '2lv  glorious  art  thou! 
Injer.  1.  Did  Chiiit  die  to  San£kiiie  his 


death,  tM they alfo might  be fandij^d throMgb\?eopk,  how  deep  then  is  the  poUndon  of 

the  truth.   Upon  the  account  of  this  bcn«StjSin,  thiat  nothing  butjhc  Blood-M  Chriftcan 


received  by  the  Blood  of  Chrilt,  is  that  Dax 
legy.,  whidi  hi  a  lower  Ihain  b  now  Ibonded 

in  the  Churches,  but  will  be  matter  of  the 
Lambs  Song  in  Heaven,  Rev.  1.  5,  To 
Urn  diat  loved  us  and  wafbed  as  fiom  our 
Sins,  in  his  own  Blood  he  Glory  and  Ho- 
nour tor  ever.  Now,  there  is  a  twofold  evil 
in  Sin,  the  gui/t  of  It,  and  the  ptdlutim  of  ir. 
JuRification  properly  cures  the  former,  San- 
^ihcation  the  latter  i  but  both  Jultitoition 
and  San^ficadon  flow  unto  finners  out 
of  the  Death  of  Chrift.  And  though  it's 
ptopca;  to  fay  the  Spirit  £in£tiik^  yet  it  is 
certain  it  was  die  Blood  of  Chrift  ttat  pro- 
cured for  us  the  Spirit  of  Sanftification.  Had 
sot  Chrilt  died  the  Spirit  had  sever  come 
down  from  Heaven  upon  any  luch  D^n. 

The  ponrinp,  forth  ot  C.hriO's  Blood  for 
us^  obtained  the  pouringtorth  of  the  Spirit 
of  Hottoeis  ujK>n  us.  TheidRne  the  Sjpkii 
)&^fiSLtoCme  mhknau^  atul  t0t*k€«f  bis 


cleanfe  it !  All  the  Tears  of  a  Peniienc  Sixh 
ner,  Ihould  he  (hedasnaiqr  as  there  have 

fallen  drops  of  Rain  Cnce  the  Qcarion,  to 
this  day,  cannot  walb away  oiib&l  The  ever- 
laiting  burnings  in  Hell,  cumot  puilfie  die  fla* 
ming  Confciencc  from  the  lead  nn.  Oguefsat 
the  wound  by  the  largene^  and  length  ot  this 
Tent  that  follows  the  mortal  Weapon^in. 

Infer.  2.  Did  Chrifl  die  to  fanoifie  his 
People  >  Behold  then  the  Love  of  a  Saviour. 
He  leveduTy  amf  wajbed  ut  firm  oar  Sin  in 
his  own  Blood.  He  ili  i  not  fhed  the  Blood  oi' 
Bcalis,  as  the  Prielb  ot  oM  did,  but  his  own 
Blood,  Heb.  9.  la.  Andt]iatnooomnK)n,but 
precious  Blood,  i  Per.  i.  19.  The  Blood  of 
God^  one  drop  of  which  out-values  the  Blood 
that  tuns  fat  the  vdns  of  all  Adms  Fofteiity. 
And  notfome  of  that  Blood,  but  all  ■  to  the 
laft  l^p.  He  bled  every  vein  drv  tor  usj  and 
what  femain'd  lodgM  about  the  Heart  of  dead 
Jefu%  «-uslecout  bgr  that  Bloody  Speac  which 

pierced 


Digitized  by  Gopgle 


goo 

pierced  the  Teruardtum :  So  that  he  bcllow'd 
the  whole  Trcafure  of  his  Blood  upon  us. 
And  thns  libaal  was  hs  of  his  Blood  to  us 
when  we  were  Encinks.  This  then  is  that 
Heavenly  Pelican  that  feeds  his  young  with 
his  own  Blood.  O  what  imiioet  of  Love  is 
this !  But  I  muft  haften. 

End  4.    As  Chriji  died  to  JanBijic  bit  Pt  o 
pie :  So  he  dyed  aljo  to  confirm  the  Kt'w  Tefla- 
nent  to  all  th^fe  janUified  cnes.   So  it  was  in 
the  Type,  Uxod.  24.  8.  And  fo  it  is  in  the 
Text.     This  is  the  AVa-  Ttfimem  inmy&ood^ 
Mat.  26.  28.  (i.  c.)  ratified  ind  cuntirmjd  by 
my  Blood.   For,  whtrc  a  Tcltamsnt  is,  there 
mud  alfo  of  nccelFity  be  the  death  of  the 
Tclbtor,  Hcb.  9.  \6.   fo  that  now  all  the 
blciJuigs  and  benefits  bequeathed  to  Believers 
in  the  laft  Will  and  Teitament  of  Chritt,  ate 
abiinJjruIy  confirmed  and  fccured  to  them  by 
his  Death.    Yea,  he  died  on  purpoie  to  make 
that  Tefbment  in  force  to  tbetn.   Men  make 
their  Wills  and  Tefhiments,  and  Chrift  make^ 
his.   What  they  bequeath,  and  give  in  their 
Nullo  prat-  Wills,  is  a  free  and  voluntary  aa,  they  can 
lentitoKiu  not  be  compelled  to  do  it.   And  what  is  be 
?*l"Mi/  qucatlied  to  us  in  this  Teftannent  of  Chrift,  is 
j''*^^-"^  ' altogether  a  free  and  voluntary  donation.  O 
'  ther  Teftators  ufe  to  bequeath  their  Eftates  to 
their  Wives  and  Children,  and  near  Relati- 
ons ^  fo  doth  this  Teftator,  all  is  fettled  up- 
on his  Spou(e  the  Church.   Upon  Believers, 
his  Children.   A  Itranger  intermeddles  not 
with  thefe  Mercies.  Tfcjf  0ve  aU  their  goods 
and  eftates  that  can  that  way  be  conveyed  to 
their  Friends  that  furvive  them.  Chrtit  giveth 
to  his  Church  in  thi$  New  Teftameai  thite 
forts  of  Goods. 

F/r/?,  All  Temporal  good  things,  i  Ttm.  6. 
I.  Mat.  ^.  3J.  (i.  e.)  the  Comfort  and  Blef- 
iingof  all,  thoui^h  not  the  pofleflion  of  much. 
As  having  nothing,  and  yet  polIelHng  all 
things,  2  Cor.  6.  1  o. 

5rr";/,),  All  Spiritual  good  things  are  be- 
queathed to  them  in  this  Teftament,  as  Rf- 
mffkiiaf  Sin,  and  Acceptation  with  God, 
which  are  contained  in  their  Juliitication,  Rom. 
3.  24,  2';,  26.  SiSnLlihcation  o\  their  Natures, 
both  initial  and  prc^ellive,  i  Cor.  i.  30. 
Adoption  into  the  ramily  of  God,  Gul.  3. 26. 
The  Minftry  ot  Angels,  heb.  i.  14.  Intereft 
in  all  tht  Promifes,  2  Pet.  1 .  4.  Thus  all 
fpirirual  good  things  are  in  Chrift's  Teftament 
conveyed  to  them.  And  a:>  ail  Temporal, 
and  Spiritual,  fo 

Thirdly.,  AU  eternal  good  things.  Heaven, 
Glory,  ar.d  etciiulLite,  Eeat,  S.  10,  11.  No 
f  uch  beqsefts  as  thefe  were  ever  found  in  the 
Tcltamenrs  of  Princes.  That  which  Kings 
and  Nobles  fettle  by  Will  upon  their  Heirs, 
arc  but  trifles  to  vrluit  Omft  bath  conferred 
in  the  New  Teftament  upon  his  People.  And 
all  tins  is  confirmed  and  ratified  by  the  death 
ot  Chriit,  lo  that  the  Pronniie  is  fure,  and 
th  J  ElUte  indcicafiUe  to  aM  the  Heirs  ot'  Fvo- 

miie. 

How  the  Death  of  Chrift  confirmed  the 
New  Teitament  i.s  ^vorth  our  enquiry.  The 
Sociiiiiins  as  they  allow  no  other  end  trf  Chriit  i 
Death,  but  the  confirmation  of  the  New  Tefta- 
wsaXy    they  afiim  be  diiic  eoly  by  way  of 


.  Vol.  I, 

Teflimonyy  or  witneis  bearrnp,  in  his  death. 
But  this  is  a  viic  derogation  iiom  the  ctiica- 
cy  of  Chrift's  Blood,  to  bring  it  down  ineo 
an  equality  with  the  BIooJ  of  Martyrs.  As 
ii  there  were  no  more  in  it,  ilian  was  la 
their  Blood. 

But  know,  Reader,  Chrift  died  not  on!y 
or  principally  to  coniitm  the  Teftament  br 
his  Blood,  as  witnefs  to  the  Truth  of  thofo 
Things,  but  his  Death  ratified  it  as  the  death 
of  a  Teftator,  which  makes  the  New  Tefta- 
ment irrevoaUe.  And  fo  Chrift  is  called  in 
this  Text.  Look  as  when  a  Man  hath  made 
his  Win,  and  is  Dead,  that  Will  is  prclently 
in  force,  and  can  iie\er  be  recall'd.  Beikles^ 
the  Will  ot  the  Dead  is  Dcred  with  Men. 
They  dare  not  crols  it.  It's  certain  the  laft 
Will  and  Teftanoent  of  Qitift  is  moft  facred, 
and  God  will  ne\'er  annul,  or  make  it  void. 
Moreover,  it  is  not  with  Chrift  as  with  other 
Teftators,  who  die,  and  muft  truft  the  perfiw> 
mance  of  their  Wills  with  tli  j-r  Executors, 
l)ut  as  he  died  to  pot  it  in  torte,  lo  he  lives  a- 
gain  to  be  the  Executor  of  his  own  Tefta- 
ment. And  all  power  to  fulfil  his  Will,  is 
now  in  hi^own  hands.  Rev.  i.  18. 

Infer,  i.  Did  Chrift  die  to  confirm  die 
New  Teftament,  in  which  fuch  Legacies  are 
bequeathed  to  Believers.    How  are  all  Belie- 
vers concerned  then,  to  prove  the  Will  of 
dead  Jefus '  My  meaning  is,  to  dear  their  tht  PnAat 
Title  to  the  Macies  containol  in  this  blefled  efchrifi't 
Teftament.  And  this  oajr  be  done  two  ways.  '"^  ^''^ 
Bvd  earing  to  our  felves  our  Covenant-Rela-^j^g^  ** 
tions  to  Chrift.   And  by  difcovering  thofe 
Ipecial  Covenant  Impreffions  upon  our  (fearts 
to  which  the  Pfomius  theieia  cootaiiicd  do 
belong. 

Fir/?,  Examine  your  Sdatioas  to  Chtfi^. 

Are  vou  his  Spcufes.^  have  y™  forfaken  all 
tor  liitn,  Pjal.  45.  10.  Are  you  ready  to 
take  your  lot  with  him  as  it  falteio  piofberity 
or  adverfity,  Jer.  2.  2.  And  are  you  Loyal 
to  Chrift?  Tbou  JhJt  be  for  me,  and  not  for 
another.,  Ho£  3.  9.  Do  you  yield  obedience 
TO  him  IS  your  Head  and  Husband,  Vlph.S. 
1^.  Tln,.i  you  may  be  confident  you  are  in- 
tcrelted  in  the  benefiB  and  bkfiDgS  of  Chrifft 
lalt  Will  II:!  Teftament,  fot  can  you  imagine, 
Chnit  will  make  a  Teftament,  and  forget  his 
SpoufcMt  cann't  be.  If  he  fo  loved  the  Church, 
as  top;ive  himlelffbr  her,  much  more  what 
he  hith  kiiLJ  uu  iitr.  Again,  are  you  his 
fpiritual  Seed,  his  Children  be  Regeneration? 
Are  you  born  ot  the  Spirit?  John  3.  Do  you 
telembleQtiilt  in  Holinefe?  i  Pet.  i.  14,  15. 
Do  yon  find  a  reverential  fear  of  Chrift  car- 
n-inp  v'>n  Co  ohev  him  in  all  iliines  '  Mai.  i. 
6.  Are  vou  led  by  the  Spjiit  ot  Chrift,  As 
matsy  as  are  fo  led they  are  the  Sons  tf 
CcJ.  Rom.  8.  14.  To  conclude,  have  you, 
the  Sffrtt  of  Adnptwn^  inabling  you  to  cry, 
Abba^  gaber  ?  Gal  4.  tf.  That  is,  helpl^ 
v  Mi  in  3  irious  marmef,  with  reverence 
tnixt  with  ti.al  confidence  to  open  your  lleJiis 
fpiritnattf  to  your  Father  on  all  occaficns* 
Iffo,  you  arcchiliren,  .ind  if  chilJrcn,  doubt 
not  but  you  have  a  rich  Legacy  in  Chi  ift's  laic 
Will  and  TeittNKRiL  He  would  not  Seal  tip 
hicTeftaimwaiid  forget  bh  dear  Children. 


The  f  Qiintain  of  Ufe, 


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Serm.  38. 


Tbe  fd  lint  a  in  of  Life. 


261 


Secondly^  You  may  dilcern  your  interett  in 
the  New  Tefhm--'>t  or  0\^cnant,  (for  they 
Lire  tubilnniaily  me  iamc  ihin^  by  the  new 
(  venant-impreflions  tint  are  made  on  your 
Hcjrt?.  which  are  lb  many  clear  evidences  of 
your  right  to  the  benefits  it  contains.  Such 
arefpiritual  Illuminations,  Jtr.  51.  54.  Gra 
dous  foftncis  and  tendernefs  of  Heart,  Ezck. 
1 1.  19.  The  awful  diead  ar.d  Icar  of  God, 
^ifr.32.40.  TbeCopyor  iianfcriptof  his  Laws 
on  your  Hearts  in  gracioi'scorrcfpondeiir  Princi- 
ples, Jrr.  31,  33.  Tnule  things  fpcak  you 
the  Children  ol"  the  Covenant,  the  Peribns  on 
whom  all  thef^'  great  things  are  fettled. 

Infer.  2.    To  conclude,  it  is  the  indifpen 
iible  duty  of  all  on  whom  Chiifl  hath  fettled 
fuch  Mercies,  to  admirgbu  hme^  and  nuft  «i- 
fvaerably  to  it. 

Fir//,  Admire  the  Love  of  Chrift.  O  how 
intend-  and  ardent  was  the  lovt  of  Jefus  ! 
Who  dciigncd  Ibi  you  Ikch  an  inheritance, 
widi  fuch  a  fettlement  of  it  upon  you !  Thele 
arc  the  Mercies  with  which  his  Love  had  tra- 
vailed big  from  Eternity,  and  now  he  fees  the 
Travail  of  his  Soul,  and  you  alio  have  leen 
fomewhat  nf  it  this  day.  Before,  this  Love 
let  all  the  Saints  tali  down  aflonilhed,  hum- 
bly piotefltng,  that  they  owe  themfelves  and 
all  they  are  oc  Ihall  be  ytwk  to  aceniitjr,  to 
this  Love. 

Secondly^  And  be  fure  you  walk  becoming 
Perftms  lur  whom  Chrill  hith  done  fuch  great 
thills,  Comtort  your  lelves  under  prefent 
abaiures  with  your  fpiritual  Priviledges,  Jam. 
2.  5.  And  let  all  your  rejoycing  be  in  Chrift, 
and  what  you  have  in  him,  whillt  othcB  are 
blefling  themlelves  in  Vanity.  Thus  we  have 
finiflied  the  Itate  of  Chrilt's  Humiliation,  and 
thoice  proceed  to  the  iecood  fiate  of  his  £x- 
altaticn.  . 

HAviog  fiinilicd  what  I  deligned  to  fpeak 
^^^^^^         to  aboatdieWefk  of  Redemption,  fo 

ihts^lie df^'^^     it  was  carried  on  by  Chrifl  in  his  hum- 
&E«//4»ai.  hie  State,        lhall  now  view  that  bli:Qed 
Work^s^t  is  fiutfaer  athancedmlpefjiSed  m 
hh ft  ate  of  Exaltation. 

The  whole  of  that  Work  was  not  to  be 
finilhed  on  Earth  in  a  fhte  of  fufibring  and 
abafure,  therefore  the  Apoftle  make^  his  Ex- 
altdtwn  in  order  to  the  toilhing  of  the  re- 
mainder of  his  Work,  lb  neceflaty  a  part  of 
bisPfiellh'iod,  that  without  it  lie  could  not 
have  been  a  Prielt,  Heb.^.  Of.  If  be  were  on 
earth.,  hefimM  not  be  a  pnef}.,  (i.  e.)  if  he 
fhould  have  contmued  always  here,  and  had 
not  been  railed  again  from  the  dead,  and  tak- 
en  ti|t^ into  glory,  he  couiJM»bm>tbetn.4«»ia^ 
pleat  and  ptrfeS  fnefi. 

For  look  as  it  was  not  enough  fbr  the  Sa- 
crifice to  I  c  fljii]  without,  and  his  Blood  left 
there ;  but  after  it  was  Ihed  wirhour,  it  muft 
be  carried  within  the  vail  into  the  rooft  holy 
place  before  the  Lord,  Heb.  9.  7.  So  it  was 
not  inefficient  that  Chrift  Ihed  his  own  Blood 
on  earth,  except  he  carry  it  before  the  Lord 
into  Heaven,  and  tfam  pttSatm  bit  m^ceffi- 
M  iBork  for  us.  ' 
.  Moreover,  God  the  Father  flood 
in  3  folemn  COTeimi^.,to  mnsSL  lum 
.  VoLL 


his  deep  humiliation,  with  a  molt  glorious  and 
i!!uf{rious  advanccm-jnr,  A6.  40.  r.  7.  Aik! 
mw  God  (as  it  became  him^  made  this  good 
to  Chrilf,  the  .Apoftle  very  clearly  eiprefles 
it,  rhU.  '.  p. 

Vea,  Jultice  xequiied  it  (huuld  he  lo.  F.^r 
how  could  our  Surety  be  detained  in  the  Pri- 
lon  of  the  Grave ,  when  the  debt  tor  which 
li  j  was  imprilbned  was  by  him  fully  dilcharg- 
ed,  fo  that  the  Law  of  God  mult  acknow- 
ledge it  fclf  to  be  fully  fatisfied  in  all  it"? 
claims  and  demai'.ds.  His  Refurieftion  from 
the  Dead  was  therefore  but  his  difcharge  or 
acquittance  upon  f  ull  payment.  'Which  COUld 
nut  in  Jultice  be  denied  him. 

And  indeed  God  the  Fatha  loft  nothing  by 
it,  for  there  never  was  a  more  glorious  mani- 
feftation  made  of  the  name  of  God  to  the 
World  than  was  made  in  that  Work.  There- 
fore it's  laid,  Phil.  2.  1 1.  Speaking  of  one  of 
the  defigns  of  Chrift's  Exaltation,  it  was 
Claith  the  Apoftle)  That  every  tongue  fhould 
confers  that  Jefas  Cbrifi  is  Lord,  to  the  Glory 
of  Qod  the  iather.  O  liow  is  the  Love  of 
God  to  poor  finners  illuftrioufly,  yeaaftonift*.- 
inriy  difplayed  in  Chriirs  Fxnlnrion.  When 
to  Ihew  the  Complaancy  and  Delight  vehich 
he  took  in  our  recovery,  he  h.uh  openly  de- 
dar'd  to  the  World  that  his  exalting  Chrift  to 
all  that  Glory  fuciv  as  no  meet  Creature  ever 
was  or  can  bie  exalted  to,  was  bellowed  upon 
him  as  a  reward  for  that  Work,  that  molt 
grateful  Work  of  our  Redemption,  ?h'il.  2.' 
9.  Wherefore  God  alfo  hath  h'tghly  exalted 
bimi  there  is  an  Emphaticel  Fleonn/mus  in  tbati 
word,  our  Engltj})  is  too  flat  to 
deliver  out  the  elegancy  of  the 
Original,  it  is  Super  txaltation. 
The  Syriack  renders  it,  he  hath 
molttpued  bis  Sublimity.  The 
Ardick,  he  hath  heightened 
him  with  an  height.  Juftm,  he 
hath  famoufly  -exalted  him. 
Higher  he  cannot  nlfe  him,  a 
^eatet  Argument  of  his  high  fa. 
asfa6Son  aridrcontent  in  the  rcco\'ery  of  poor 
finncrs  cannot  be  given.  Fur  this  therefore 
God  the  Father  Hull  liavc  Glory  and  Honour 
alcribai  to  him  in  Heaven  to  all  Eternity. 

Now  this  fijigular  Exaltation  of  Jefus  Chrift 
as  it  properly  ielpe£b  his  humane  Nature, 
which  alone  is  capble  of  advanccmetit,  for 
in  reQ^  of  his  divine  Nature  he  never  cea- 
fed  to  be  the  molt  high.  So  it  was  done  16 
him  as  a  coimnon  Peilbn,  and  as  the  iiead 
of  all  Believers,  their  reprefcntative  in  this  as 
well  as  in  his  other  Worlds.  God  therein 
fliewing  what  in  due  time  he  intends  to  do 
with  the  Peilbns  of  his  Ele£L  after  they  mi 
Conformity  to  Chrift  hate  fuftered  a  uhile. 
What -ever  God  the  Father  intendeth  10  do  in 
us  or  for  us,  he  hath  firft  done  it  to  the  Per- 
lon  of  our  reprefcntative,  Jejus  Cbnfl.  And 
this,  if  you  obferve,  the  Saiptures  carry  in 
very  clear  and  plain  Expreflions  through  all 
the  di^rees  and  Iteps  ot  Chrift's  Exalt  at  i.t^ 
viz,  Ms  Re/urfetl/on^  AJanfion^  Scjfwn  ;;t 
the  right  hand  f  i-  d.  And  turning  to  Jmlic 
the  World.  Of  which  I  purpole  to  Ipeak 
diftinGOy  in  the  following  Sermons. 

Dd  He 


vjj-ift'^i**,  rieonafmul 
Eroph»ticu»,Wirrew.  Mul- 
tiplicavit  fubl-.niiratcm 
cjui.  Atub.  Subliraitatc 
Sublinnlvir  com,  Sjr.  lo- 
%iuttr  cxcnlit,  Jij^iii. 
xcnndttm  cradcn  natv- 
rin  dicif  ur  exaltaro»,  fe- 
cnndum  quam  humniatin 


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202 


The  Fountain  of  Life. 


VoL  L 


He  aiofe  from  the  dead  as  a  common  Per- 
Ibn,  Col.  3.  I,  If  yc  then  be  rifen  voUh  Chrifi^ 
faith  the  ApofUe  ^  fo  that  the  Saints  have 
Commanion  and  FeUoirfllip  widi  lum  in  his 
Refurreftion. 

He  afcended  into  Heaven  as  a  common 
Perfon,  for  fo  it's  (aid  in  Epb.  2.  6.  He  bath 
raifed  us  up,  or  exalted  us  together  with  Chrift. 
He  fits  at  God's  right  band  as  a  common  Per- 
Ibn,  for  fo  it  follows  in  the  next  Claufe,  and 
bath  made  us  fit  together  in  heavenly  places  in 
Chrifi  Jefns.  We  fit  there  in  our  Rcprefen- 
tative.  And  when  Y.i  fhall  come  again  to 
judge  the  World ,  the  Siinis  (hall  come 
with  him.  So  'tis  prophefied,  Zech.  14.6. 
The  hard  ay  Godjball  come,  and  all  the  Saints 
with  tl)ee.  And  as  they  fh  il  1  come  with  Chrilt 
from  Heavtn,  fo  they  fit  on  Thrones 
with  him.  Judging,  by  way  of  fuffirage.  They 
lhall  be  AOcflors  with  the  Judge,  i  Car.  6.  2. 
This  deluuci  a  fpccial  Remark ,  that  all  this 
honour  is  given  to  Chrid ,  as  our  Head  and 
Reprefentative,  for  thence  refults  abundance 
of  comfort  to  the  people  of  God.  Carry  it 
therefore  along  with  you  in  Your  Thoughts 
throughout  the  whole  of  Chrift  s  advancement. 
Think  when  you  (hall  hear  that  Chrilt  is  rifcn 
from  the  dead,  and  is  in  all  that  Glory  and  Au 
thority  in  Heaven.  How  fure  the  Salvation 
of  his  redeemed  is.  ffor  if  xxiben  tae  aere  E' 
nemies,  tee  toere  reconeiled  t9  GwMf,  by  the  death 
tif  his  Sen ,  much  more  being  reconciled  ^  vae 
Jhaiibejaved  ^  bis  Life.  Surely  it  cannot  be 
fuppoled  but  be  is  d>le  to  fave  to  the  tmetaofi 
oil  tlxm  that  come  to  God  by  him  t  feeing  he  ever 
lives  to  make  utterceffion ,  Heb.  7. 2  5.  Thinlc 
how  fife  the  Ptople  of  God  in  this  World 
ate,  whofe  Head  is  in  Heaven-  It  was  a 
comfortable  ExpdBon  of"  one  of  the  Fathers, 
encouraging  himfelf  and  others  with  ehb 
muh  io  %  datk  day.  Come  (laid  »hj 


do  wc  tremble  thuSj  do  we  not  lee  our  Head 
above  Water?  If  be  live,  believers  cannot 
die,  John  14.  ip.  Beetmfellive,  ye  Jballlivf 

alfo. 

And  let  no  Man's  Heart  fuggcft  a  fufi)idous 
Thought  to  him,  that  this  wonderful  Ad- 
vancement of  Chrilt  may  caule  him  to  forget 
hb  poor  People ,  groaning  here  below  under 
Sin  and  Mifery.  For  the  Temper  and  DiP 
pofition  of  his  tuithtbl  and  tender  heart  is  not 
changed  with  his  Condition.  He  bears  the 
lame  refpe£l  to  as,  as  when  he  dwelt  amoi^ 
us.  For  indeed  he  there  lives  and  aOs  apoa 
our  account,  heb.  7.  35.  1  John  2.  i,  2. 

And  how  ieafonable  and  comfortable  will 
the  Meditations  of  Chrilt's  Exaltation  be  to 
the  Bsliever,  when  ficlinels  hath  wafted  thy 
Body,  withered  it's  Beauty,  and  God  ii  bring- 
ing thee  to  the  duft  of  death.  Ah  think  then, 
that  that  vilt  Body  Jhall  be  confirmed  to  the 
glorious  Body  of  Chrift ,  Phil.  3.21.  As  God 
hath  glorihed  and  highly  exalted  his  Son, 
fobofeform  was  marr'd  more  than  any  mart's^  lb 
will  he  exalt  thee  alio.  I  do  not  fay  to  a 
parity  or  equality  in  Glory  with  Chrm,  for 
in  Heaven  he  will  be  diiceroed  and  diftingoifh- 
ed  by  his  peculiar  Glory,  from  all  the  Aagels 
and  SamtS}  as  the  Sun  is  known  by  its  ex* 
cdlenc  Glory  ftooi  the  lelfer  Star^  Btn  we 
fhall  be  conformed  to  this  glorious  Head,  ao- 
oosding  to  the  proportion  of  Membets.  O 
whither  will  Love  aoiiBt  the  Bdiererlfl  that 
Day  » 

Having  fpoken  this  moch  of  Chtifl^  exal- 
ted ftate  to  caft  fomc  general  light  t3[>on  !r,  and 
engage  your  Attentions  to  it,  I  lhall  i>ow,  ac* 
cording  to  the  degfees  of  this  his  woodeiM 
Exaltation,  briefly  open  it  under  the  fore-men- 
tioned Heads,  viz.  HisRefuntCtion,  A£»nfioa, 
Sclfjon  at  the  Father's  riglit  {bud, 
turn  to  jttd^  the  WorliL^ 


Swrrn.5y. 

Whttam 
the  Refur- 

re3hn  5/ 
Cbrill  w'tih 
i.'j  sntiii- 
tncts  upn 
the  Saints 
rtfMrrtO'm 
Utleaiiy 
tftned  tmd 
cmftrtMj 

n/i  the  firfi 

hjf 

tAdltilliin, 


SERMON  XXXIX- 

MATTH.  XXVn/.  6. 


He  is  not  her for  bets  rifen  i 
wbere  tbe  Urd  Isg^. 

WE  have  finifhed  the  Doftrine 
of  Qmffs  Homiliation , 
wberehi  the  Smi  of  Righ- 
teoufiicfs  appeared  to  you 
as  a  fettin^  Sun,  gone  out  of  fight  ^  but  asthe 
Suit  wheniris  gone  down  to  us,  begins  a  new 
day  in  another  part  of  the  World  ,  fo  Chr^ 
having  finifhed  his  comfe  and  work  in  this 
World ,  riles  again ,  and  thatin  order  to  the 
ailing  arhJther  glorious  part  of  his  woik  in  the 
World  above.  In  his  death  be  was  upon  the 
natier  totally  edipfed,  l»c  ui  his  lefime^Mn 
he  begins  ToieooMt  UsliglitaiidQtoiy  aginti 


God  never  intended  that  tliL  darling  of  hh 
Soul  fliould  be  loft  jo  an  obfeoe  Semlctiie; 
An  Ai^[el  deftmds  fteAi^HnfCfl  to  foU  ti^vf 
theftone,  and  v^ith  it  the  riproach  of  hi5  death. 
And  to  be  the  heavenly  H«ald  to  piodaiai  hit 
Rerane6Hon  to  die  two  Mary*.,  whofiftofe  W 
Chrift  h;id  at  this  time  drawn  them  to  viAltti 
Sepukhie,  where  they  lately  left  him. 

At  tlnsthne  ( the  Loid  being  newly  rifen  ) 
the  kecpsrs  vwe  trembling,  and  becomL-  aj 
dead  Men.  So  great  was  the  tettibie  Majefty 
and  awful  iolenanU)c  atteodkig  CMft^  Reform 
InftiM^  Btt  » tnroiiwgi  duft  b»«1  S 

the 


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The  fountain  of.Ltfe^ 


203 


Ar;;urr,cntua»qU0  pro. 
baoim  ChriAum  feipfum 
ftifeitaile  vi  propria  pc- 
titur  cx  ipfa  Refurredio- 
nit  aftivinrc.  Chriftus 
Mfd*  fwrcsit,M0ri.2  8. 

datu%.  Maccot.  AW. 
Coiii^t74> 


the  Angd  foeveats  them  with  thefe.good  ti- 
dings :  He  if  not  ^vrr.^  f-r  he  is  rifcn^  as  he 
Jam  5  coiue^  fee  the  pUtf  lohttrr  the  lord  lay  : 

q<  iL  Be  DOC  nooUed,  though  you  have  not  the 

end  vou  cime  tor,  one  fight  more  of  your  dear^ 
thd  dead  fefus  j  yet  you  have  not  loll  your  Id- 
boiur  I  lot, CO  your  eternal  comfort,  I  tell  you, 
Ix  Is  r'tfen^  as  he  faid.  And  to  put  it  out  of 
doubt^  come  hithsr,  and  fiiiisfie  your  felvcs , 
Bet  the  place  where  the  Lord  lay. 

\n  which  "Word  vvi  \\  ivo  li  th  n  Declaration 
and  Contirmatiun  oi  thi,  aclurrcdioa  ot  Cin  ill 
fiom  the  dead. 
Kr^,  A  Declaration  of  irby  the  AiigcI,>)oth 
Negatively  and  A^trmativciy. 
Negatively,  He  is  not  here.  Here 
indee-J  r^u  l  iid  him,  here  vou  left 
him,  and  here  you  iljough:  to 
flnd  him  as  you  lef  t  him }  but 
you  are  happily  miftaken.  Heis 
not  here.  However,  this  giving 
Chemno  latis£i£lion,tbr  he  might 
continiinr  de^d  fh'll  ,  thoup^h  re- 
moved to  another  I 'iace,  as  ir.d'^..u  tht;v  lui- 
pe£led  he  was,  John  20.  13.  Therefore  his  re- 
£uie£^ion  is  declared  Politivcly  in  1  Attirma- 
tively  \  Heis  rifen^  »>*f*»,  rhc  word  imports 
die  a£tive  Power ,  or  lelf  quickning  Principle 
by  which  <"  hrift  railed  himfelF  from  the  ftate 
of  the  iuad.  Which  Ijike  takes  notice  ot  alio. 
Alls  I.  5.  Where  he  faith.  He  Jhemed^  orpre- 
iented,  hhnfelj ii'tVi:  ifter  his  piifior.  It  wa» 
theaiviue  Nature  or  God-head  ot  Ciuat  which 
tevived  and  railed  the  Man  hood. 

Secondly^  Here  is  alio  a  phin  Confirmation 
of  Chiilt's  Refurreftion,  an  J  tiut,  tirji.  From 
Chtill's  own  Prediftion  He  is  rifen^  as  he 
Jead.  He  foretold  that  whicti  I  declare  to  be 
now  fuUilled.  Let  it  k  jc  tiierefore  feem  in- 
oedible  to  you.  Secondly^  By  their  own%ht; 
Cotne^  fee  the  place  where  the  Lord  lay.  The 
Grave  haih  lolt  in  Gueit ;  it's  now  empty  ^ 
Desch  hath  lolt  its  Prey.  It  received,  but  could 
not  retain  him.  Carne^  fee  the  place  where  the 
JLord  li^.  Thus  the  kclurredhon  of  Chrilt  is 
dedaiied^aiidGoafiiiDed.  Hence  our  Obftm* 
tionis. 


In  morte  tfit  fohtio 
in  moM,  Mtat  aiimt,  ie 
li«rj  \  venunii  Hefanfr- 
AfoM  eomplMa  fnit  lUte 

i^oflri  iiifltiicacio  feu  i 
debito  abfolath.nofl  mor* 
ti,  fed  Refuri  ti  ■  1  Apo- 
Aolo  merito  tiibuatur,^(. 
MtamJac.  C«mt  h  Mf* 


durlt  not  deceive,  and  who  contkmed  their 
Teftimony  with  their  Bloods  So  that  no  point 
ol  religion  is  of  mor«  confefled  truth ,  and 
in^llible  certainty  than  this  before  us.  • 

And  blcfled  be  God  it  is  Co.  For  if  it  were 
not,  then  were  the  Gofpd  in  vain^  i  Cox.i  5.14. 
Seeing  it  hangs  the  whole  weight 
of  our  Faith,  Hope  and  Salvation 
upon  Chrift  as  rifen  from  the 
dead.  If  this  were  not  lo,  then 
would  rhc  holy  and  divinely  in- 
fpired  ApoUks  be  found  jalfe 
witnefis^  I  Cor.  1 5.  1 5.  For  they 
all  with  one  M  vHh  cooHandy 
and  to  inu  death  aiiinned  it.  fr 
Chrilt  be  not  rifcn  ,  then  are  believers  yet  im 
r''t'/r /?'/?j-,iCor.i5.!-'.FcToi?r  yi;ftification  istru- 
ly  alcribed  to  the  Rcluritciion  of  Chrilt,  Rom. 
4.  25.  While  Chrilt  was  dying,  and  cor.tinued 
in  the  ftate  of  the  dead,  the  price  oi  our  Re- 
demption was  all  that  while  but  in  paying,  the 
payment  was  compleated  when  he  revived  and 
role  -jgain.  Therefore  for  Chrift  to  h::verontf- 
nucu  always  in  the  ftate  of  the  dead,  had  been 
never  to  have  compleatly  iatisfied  ^  hence  the 
whole  tore--  arJ  vvcij^ht  cA  our  TulHhcJtion  de- 
pends upon  his  ReiutfccLion.  Nay,  had  nut 
Chrift  rifen,  the  dead  had  perfhed.,  1  Cor.  1 5. 
17.  Even  the  dead  who  died  in  rhc  Fiirh  of 
Chtitt,  and  ot  vvhoie  Sjlvation  liitre  nuw  re- 
mains no  ground  to  doubt.  Moreover, 

Had  ht  ror  revived,  and  rilen  from  the  dead, 
how  could  ail  the  Types  that  prehgured  it  iiavc 
been  latisfied?  Surely  they  mull  have  ftood 
35  infignificjnr  things  in  the  Scriptures,  and  fo 
mult  aii  the  predictions  ol  his  Refynection,  by. 
which  it  was  lb  plainly  foretold.  Seal&Mut* 
12.  40.  Ijikg  24.  4^.  P/aimi$*  low  iGv* 
15.4.  .   ^  • 

To  condndet  Had  he  not  rifen  from  the 
dead,  how  could  he  have  been  inltall'd  in 
that  glory  whereof  be  is  now  pofliefled  in  Hea- 
ven, and  which  was  piomifcd  him  before  the 
world  was  upon  the  account  of  his  death  and 
luiienn^  ?  tor  to  this  end  Chrijl  both  dyed^ 
and  roje^  and  revrued  that  be  might  be  Lord 
hoth  rf  the  dead.,  and  living,  Rom.  14,  9,  And 


Dofl  That  our  Lord  fefus  Chrijl,  by  the  \  that  in  this  ftate  of  dominion  and  glorious  ad 


4Umighty  Povoer  of  his  own  God-bead,  re- 
vived, and r of e  from  the  Dead-,  to  the  Ter 
ror  and  Connernation  of  his  Enemies,  and 
the  unffieaxableConlolationof  Believers. 
That  our  Lord  JefusOuiftjthoofh  Lai!  ..v^s 
hot  Loft  in  the  Gravs    but  the  thud  Day  re 
Tived  and  rofe  again,  is  a  Truth  confirmed  to 
us  by  many  infallible  Proofs ,  as  J  itt-r  wirnef 


vancementjbe  might  powerfully  apply  the  ver- 
tues  and  benefits  of  his  Blood  to  us  which  elle 
had  been  as  a  precious  Cordial  Ipilt  upon  the 

ground. 

Sa  then,  there  remains  nodoubtat  all  of  the 
ceit^uuy  of  Chrift's  Rdfuneftion,  it  was  fo, 
and  upon  all  accounts  it  mul  t  n  jd  sbelb,  for 
v  oi}  ice  how  great  a  weight  the  Scdpnues 


feth^  Ai/s  1. 3.  We  have  Tciiunoaic:,  oi  u  both  1  iiaiigs  upon  this  nail.  And  blefled  be  God  Ws 
from  Heaven  and  Earth,  and  both  infallible.  |a  nultaftned  in  a  fure  place.  1  needfpend  no 
From  Heaven,  we  have  the  Teftimony  of  An  '         "        '  ^  — 


gels;  and  to  the  Telfimony  oi  an  Angel  all 
Credit  is  due  5  for  Angels  are  holy  Creatures 
and  cannot  deceive  us.  The  Angel  tells  the 
two  Marys  in  the  Text  ,  he  is  rifcn.  We 
.       have  Ttltimonics  of  it  from  Men,  holy  Men, 
M^k\$!X  ""^^  "'^^  F.ye-witnefles  of  this  Truth  ,  to 
/*!i.2o.  19.  whom  he  (hew'd  himfelf  alive  by  the  ipace  of 
I  c<jr.  1 5.5.  forty  days  jfkr  his  Refurredion,  by  no  lefs 
1  Cor. I  S.7-  than"^  nine  Iblemn  Apparitions  to  them.  Some- 
''jl'tirae  five  hundred  Brvtluen  law  him  at  once, 


£4d^  S4.3«      VoL  I. 


more  words  to  confiim  it,  butiatbsrchoole  to 
explain  and  open  thenanue  and  manner  of  his 
Refuneaion,  which  I  fliall  do  by  fliewing  you 
four  ox  fivepnpenus  of  it.  And  thetirltis 

this. 

Firft,  Chrift  rofe  tix»n  the  dead  vvitb  awfld 
Majefty.  So  you  find  it  in  Metth.  2%.  2, 3, 4. 

And  behold  there  toas  a  gre.u  Earthquake,  for 
the  Angel  of  the  LorddefcendedjromHtavea^ 
came  and  rolled  back  the  Jione  from  the  Affr^imt 


Dd  a 


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204 


The .  Fountain  of  Life. 


Vol  L 


fjjmem  ii!  white  .IS  /nmo  ^  .in J  [or  fcir  of  i\xs,  John  lo.  i%.  I  ley  dousmny  Itje  that  I  m.iy 
Urn  the  keepers  did  Jhake^  and  became  as  deaAtake  it  again.  Hence  i  P</.  3.  18.  He  is 
mn.  Hifloiiie iirfBinitf  lias  not aU^  bntqadk- 


fuch  Heavenly  Majefty  as  intended  the  bufi 
ne&  of  that  rooiQiqg.  Notoie  lank  under  it. 
Tliis  Eait^uake  wss,  as  one  calls  it,  Trr- 

umphaleSigmm:  A  fign  of  Triumph  or  tok- 
en ot'  Vidory  given  by  Chrift^  not  only  to  the 
Keepeis  and  the  neighbouring  City,  but  torthe 

whole  Wot'  ',  t!iat  he  had  overcome  Death 


in  its  own  pomiaions,  and  like  a  Conqueror 
lifted  op  his  head  above  all  his  Fuemtes. 

So  when  the  Lord  fb.if^I;:  fiom  Heaven  for 
his  Fliople,  and  gavecfaem  a  glorioos,  though 
bur  delivetanoe'v  ^  how  the  Pfo> 

phetefs  drives  on  the  tiiunnph  in  that  Khetori 


ned  by  the  Spirit,  (/.  c.)  by  the  power  of  his 
God-bead  or  Divine  Nature,  which  is  oppoi- 
ed  theie  to  flefli  or  bis  hnmane  nataie  ^ 
the  eternal  Spirit  he  ofiered  himfelf  up  to 
God  when  he  died,  Ideif.  9.  14.  (i.  e.)  vf  his 
own  God  head,  not  the  tided  Feilbn  in  the 
Tiiiiiry,  for  then  it  could  not  have  been  af- 
cti bed  to  him  as  his  own  a^  that  iie  otier'd 
up  himfel£  And  by  the  lane  Spirit  he  was 
q::ickri-d  again. 

And  cheretcne  the  ApoIUe  well  obferves, 
Rmt.  I.  4.  That  be  was  deeiared  to  be  the  Sat 
rf  (7-./  with  pcwcr^   by  his  Refurre^fion  front 


cal  Soqg,  Judg.  5. 4,  5.  Alluding  to  the  molt .  the  dead.  Now  it'  he  bad  been  raifed  by  the 


awfiil  appeatance  of  God,  at  the  giving  or  the 
Law.  l.orJ,  zchen  thou  wentefl  cut  of  Seir, 
when  thou  marched^  out  of  the  Jield  of  Edom, 
llliBeede-/2v  earth  treniMei,  and  the  Heavens  dropped^ 
the  cbiids  alfo  dropped  wjto:  The  Ahun- 
°^  taiiu  melted  before  the  Lord^  even  that  Sinai^ 
frM  h^ere  the  Ijori  Gtd  ef  llraeL  Our 
Lord  Jcfus  went  out  of  the  Grave  in  like 
manner,  and  nurcbed  out  oi  that  bloody 
field  with  a  Pomp  and  Majeily  becoming  fo 
great  a  Conqueror. 

Secondly^  And  to  increale  the  fplendor  ot 
that  day,  and  drive  on  die  triumph,  his  Re> 
furrcftion  was  attended  with  the  Refurreftion 
of  many  ot  the  Saints  wiio  had  flept  in  their 
Graves  till  dien,  and  then  were  awakned  and 
railed  to  attend  the  L<vd  at  his  rifing.  So  you 
read,  Mjtth.  37.  5a,  53.  And  the  Graves 
were  opened^  am  nim^  beiiet  ef  the'  Saints 


power  of  the  Father  or  Spirit  only,  and  noc 

by  his  own  ;  how  could  he  be  declared  by 
his  Keiurredtion  to  be  the  Son  of  God  >  What 
more  Indappened  in  him  than  in  others  >  For 
others  are  railed  by  the  power  of  God,  if 
that  were  all  So  that  in  this  relped  alio  it 
was  a  marvdloos  Refimv^ion.  Nevor  atqr 
did,  or  fh.ill  rife  ns  Chrift  rofj  by  a  fclf  c^uick- 
nii^  Principle.  For  though  many  dead  Saints 
roie  a  t  that  rime  alio  yet  it  was  by  the  ver* 
tui;  of  Chrilfs  RelbrreQion  rhat  thjir  Graves 
were  opened,  and  their  Bodies  quickned.  la 
which  lefixd  he  faith,  Jebn  11.  25.  when 
he  raifed  dtad  Lazarus^  I  dm  the  KefurreQi- 
on  and  the  Uje.  (i.  e.)  the  principle  ot  Li£;  and 
qnidaring,  by  which  the  dead  Saints  att  laifid. 

Fourthly^  And  therefore  it  may  be  truly 
affirmed,  that  tho'  tome  dead  Saints  wererai* 
fed  to  life  before  the  Refuneffion  of  GhriA'^ 


which  flept  <irofc^  ,i/iJ  cjjne  out  of  the  Gr.ivcr^  yet  that  Chrift  is  the  fr  (I  horn  from  the  deady 
after  his  litjarrcUion  j  and  went  ittto  the  ho'V3&  heiscall'd,  QjL  i  .  iS.  For  though  Las^trM 
City^  and  appeared  unto  many.  This  wafMland  oAers  weie  raifed,  yet  not  by  tnenftdves^ 
dcr  was  defentd  both  to  adorn  tlic  Rc fur-  but  by  Chrift.  It  was  by  his  vertue  and  pow- 
leQion  <^  Chrilt,  and  to  give  a  fpecimen  ot  jer,  not  their  own.  And  though  they  were 
haadftl  of  our  Ke(biN€kion)- which  aUb*  is)  railed  10  life,  yet  they  died  again.  Death 
to  be  in  the  venue  of  his.  This  indeed  was ;  recovered  them  again,but Chrift  dieth  no  more, 
the  Refurteflion  of  Saints,  and  none  \m\iyeath  hath  no  Dominion  ever  bim.  He  was 
Saints,  the  Refiireeliion  nmny  Saints,  yet  i  the  fiift  that  opened  the  womb  <^  Ae  Earth, 
it  was  but  a  lixcial  Rclurrtilion,  intended  on-  the  Kirft  bsrn  trom  the  dead,  that  in' all  tbing|S 
Ijr  to  (hew  what  God  will  one  day  do  for  all  lie  might  have  the  preheminence. 
his  Saints.  And  for  prelentto  give  Teftinto-j  Vifthly,  But  laftly,  Chrift  rofe  as  a  poblfdt 
ny  of  Chrift's  Reliirre£tion,  from  the  dead,  or  common  Perfbn.  As  the  fir fi  fruits  of 
They  wctc  foen  and  luiown  of  many  in  the,//^m  that  fkep^  i  Cor.  15.  20.  I  defire  this 
Chfy  wfho  doubtlefi  hevter  thought  to  have j  may  be  well  undetftood^  fbrnpon  this  ac- 
feen  them  any  more  in  this  World.  To  c;i-  count  it  is  th  u  our  Rtfurrtc>ion  is  ftcuredto 
quire  curioufly  as  Ibm^  do,  who  they  were,[  us  by  the  Rdurretliion  ot  Cbrilf  )  and  not  a 
whatdifcdiirle  they  had  vHth  thofcto<n4iom  .RefutreQion  only,  bvr  a  and  happf 
they  appeared,  arid  what  became  of  thefti  af  one,  for  the  firll-fruits,  b  >th  aflurod  and 
tetwanis,  is  a  vain  thing.  God  hath  cait  a 'iandilied  the  whole  Crop  or  Hai veil, 
vail  of  fllence  and  fedidie-  upon  thelbthings,  j  NowthatChrift  did  rif^  as  a  paMich  Fer- 
that  we  might  content  out-  feh  cs  with  the  fon  reprcfenting  and  co  nprchending  all  the 


written  word,  and  he  thit  ntli  not  believe 


Mofrs  and  thePrtfheit^fieiufher  mttt^  Mieve  fttfrktmn^  is  plain  limt  Bph,  9.  6.  When 


th<j'  one  rije  from  thedead^  as  thefc  Saints  did. 

Jhtrdly,  As  Chrift  lOle  trom  tb;  dead  with 
thole  SatelRtes^  or  attendants,  who  acom- 

fjijiL  d  hini      iiis  rvclurrcction  j  fo  it  was  by 


£le£t,  vj\\o  "Ax^cii^it^  the  children  of  the  Re* 


we  are  faid  to  be  rifen  with  or  in  him.  So 
thitaswe<ue  faid  to  die  hi  Adam^  (who  ai-Qvmlm' 
fo  wasti  b^mmon  Perfbn)  as  the  BAnches  diemammta 

in  the  deith  of  the  Rooc^  Cow:  are  fiiJ  toP^fcnte 


the  Fower  of  his  own  God^bead  that  be  quick- ;  be  raifed  from  Death  in  Chrilt,  who  is  the  ^" 
ned  and  raifed  faimfelf  V  and  by  the  vcrtoe'  of '  head,  root  and  repreftntative  of  all  his  Ele6V  ce  putruitjj 

his  Kclurre^irion  w;;re  ihey  raifed  alP.)  who  ,ic  Sjcd.    And  why  is  he  c.<lled  the  ^firft  hrf:,  and  oret.  •** 

compained  him.  it  was  not  the  At^el  who  rol  Jrfi  begotten  from  the  dead^  but  with  telpefik     "  '  * 
led  back  the  (lone  that  revived  him  hi  the  Se-  [to  the  whofe  nambor  of  the  EleEl,-  thB^iffe 
polchre  bit  be  refbmed  his  owntifiLfo-heteUsl  t»  be  bom  fioni  thd  D«ftd'  ni  their  tine  and 

—   •   or-  ,  .  • 


a 


Digitized  by  Goo<?I 


Sena  39- 


the  fount  am  of  Life. 


S05 


order  alio,  ana  is  lure  as  the  whole  harveft 
follows  ihc  nrit-truits,  lb  (hall  the  geoaal 
BdnnoQioa  of  the  Saints  to  life  Etonal,  fol- 
low tUs.  fiinh,  flf  tlK  ficft-boca  fion  the 
dead. 

Ic  (hall  fively  follow  it,  I  fiy,  and  tktt  not 

only  as  a  conjequent  follows  an  antecedent^  but 
as  an  e§cd  follows  lis  proper  cai^e.  Now 
tliere  is  a  three-fold  caufality  or  inftienoe  that 
Chrift's  Rci'utreftion  hath  upon  the  Saints  Re- 
iiirrection,  ot  which  it  is  both  the  Mcriton 
au^  Ej^cientf  and  txrmf /.try  auk. 

2*///?,  The  Rdiirrcdion  of  Chrift,  is  the 
Meritorious  cault:  ot  the  Saints  Refurrc^lion, 
as  it  compleated  his  Satista£lion,  and  fi- 
oilhed  his  Payment,  and  lb  our  Juftiiication 
js  properly  aiiigped  to  it,  as  betbre  was  noted 
Irom  Ram.  4.  25.  This  his  RefimeSkm  was 
the  receiving  ol  the  Acquittance,  the  cancel 
ling  ol  the  Bond.  And  had  not  this  t^een 
done,  we  had  IHU  been  in  our  Sins^  as  he 
fpeaks,  I  Cor.  15.  7.  And  fo  our  guilt  had 
been  Ibll  a  Bar  to  our  happy  Kciunedion. 
Botflow,  the  price  beinc;  paid  in  his  Oenb, 
which  p:iyment  wasfinilhed  when  he  Revived; 
and  the  dilcharge  then  received  tor  us,  now 
^me  isnotlring  lies  in  Bar  againft  our  ReGv- 
leffioa  to  Eternal  Lii«. 

Secondly^  As  it  is  the  Meritorious  canfe  of 
cor  KelunreQton,  fi>  it  is  the  E^eient  cauje  ot 
it  alio.  Por  when  the  rime  lhall  come,  rliat 
the  Saints  ihail  hie  out  ot  the  duii,  tbcy  Ihall 
be  nifed  by  Chrift,  as  liieir  Head,  in  whom 
lit^tff'^toe  principle  of  their  l  ite  is.  Hmr 
lije  u  hid  taith  Cbrtjl  m  Gn/,  as 
it  is  O/.  5.  Aswhen  a  Man 
awakes  out  ot  his  fleep,  the 
animal  Spirits  Icated  in  the  btain, 
being  fet  at  libcny  by  Ac  di- 
gettion  of  rhole  Vapours  that 
bound  them  up,  do  play  fieely 
tfaroo^  every  part  and  mem- 
ber of  the  Body,  lb  Chrift,  the 
Believers  myltical-bead,  being 
quicitned  ^  the  Spirit  of  Life, 
which  is  in  him,  lhall  be  dirtu- 
fed  through  all  his  Membas  to 
quicken  oem  aUb  in  the  morn- 
ing of  the  Refimteftion.  Hence 
the  waim  anbnach^  dew  of 
Chiift^  Refomaion  b  (aid  to  be  to  otir  Bo 
dies,  as  the  dew  of  the  Morning  is  to  the 
withered  lai^uilbing  Plants  which  revive  by 
ic,  Ifa,  i6, 19,  Tbf  dem  it  us  the  dta  of 
herbt  ;  and  then  it  follows,  tin-  earth  J}\'M 
ea/i  forth  her  itai.  So  that  by  the  fame 
Faith  we  pot  Chrift^  RefuncQion  into  the 
P  </7.7/r-,  ivc  may  put  the  Believers  Refur- 
rcttion  into  the  Oaclujion,  And  therefore  the 
Apoftle  malies  them  convertibles,  reafoning 
forward,  from  Chrifl's  to  ours^  and  back 
again  from  ourstohis,!  Civ.15.  i?,  13.  Which 
is  alio  Aelenie  of  that  Saipture,  Horn.  8. 
10,  II.  And  if  Chrift  be  in you^  the  body  in- 
deed is  dead  bec^uje  of  fin  ^  but  the  Jpirit  is 
life  btcattfe  of  mhteoufnefs^  (i.  e.)  though 
you  are  really  united  to  Chrift  by  the  Spirit, 
Vet  your  Bodies  mult  die  as  well  as  other 
Mens}  but  yonr  Souls  lhall  beprefently  up- 
on yoor  4iiflblmioo  fwallowed  np  in  Lift:  And 


Vroximum  inftrumeD- 
ttim  fircfcdcs  fomni  eft 
cerebrum,  utpotc  in  quo 
Ijpvitiis  aainaki  frif,c< 
ilnt  &  eoo4eiifiioiur,aut 
rcbkuatir&diffi 
proxioe,  uo- 
OMID  in  ffoHia  friricM- 

^  qvoetiam  radices  iter- 
vomai  obArBuntur,  per 

vaporcs,  ne  fpiritiii  ini- 
malcs    fcnfui  Con.niuni 
ierrircautin  parte;  rrh- 
inieriorcs  corporis 

K*cker1ii^/fi.Fl9f.s.  (mi- 
bi)44i. 


/"rrtt 
(/cud^ 


then  it  foliows,  verfe  1 1.  But  if  the 
of  him  that  ratjed  up  Jefus  frt  m  ti\ 
dwell  inyou ;  he  that  rayed  up  Chrifl  from  the 
deadjhull alfo  quicken  y^ur  mort  :1  h\in's^  by  l^it 
Spirit  t/jjt'dwcllcth  inyou.  (i.  e.)  though  your 
Bodies  mulf  die,  yet  they  maU  Uve  again  la 
the  Refurrection ;  and  that  by  vercue  of  the 
Spirit  ot  Ctirilt  which  dvvdleth  in  you  ;  aid 
is  the  Bond  of  your  myftical  union  with  hiaa 
your  head.  You  fhall  not  be  railed  as  others 
are,  ijy  a  meer  word  of  Power,  but  by  the 
fpirit  of  Life  dwelling  in  Chrift  your  head, 
which  is  a  choice  prerogative  indeed. 

Ibirdl^.,  ChriU's  Kefurre£lion  is  not  only 
the  mentDrioos  and  effidentcaufe,  but  it  is^^i^^ 
alfb  the  rxf^f/^/ary  caufc,  or  pattern  of  ouri„^no^^. 
Refurretlion-   He  being  the  firft  and  bed,  isqucgencre 
therefbie  the  pattern  and  mealiire  of  all  thec'l  reguU 
reft.   So  you  read,  Fhi/.  3.  21.   ^^ho  JbaU^^^^^ 
change  our  vije  hody  that  it  may  be  fafljionti 
like  umo  hit  glorious  body.   Now  the  Confer^ 
mity  of  our  Refurrc^Hon  to  Chrift's,  ftands 
in  the  fcdiowing  particulars.  Chrift's  Body 
was  raifid  iiibftnmally  the  fame,  (b  will  01 
His  Body  was  railed  firft  ;  fo  will  ouis 
railed  before  the  relt  of  the  dead.  — — • 
His  Body  was  wondeifiilly  improved 
rhe  Refurre^ion  ;  fo  will  ours    His  Bo^i 
railed  to  be  glorilied  \  and  fo  will  ours. 

Firfi^  Cnirift*s  Body  was  railed  fofaAantial- 
ly  the  lame  th  it  ir  was  betbre  ^  and  fo  will 
ours.  Not  another,  but  the  lame  Body.  Upon 
this  veiy  reiibn  the  Apoftle  ufes  that  ideoti- 
cal  expreflion,  i  Cor.  15.  53.  This  corrupt j. 
bit  muji  put  on  incorruptible^  and  tbts  mortal 
mnurtafity.  Pointing  as  it  were  to  his  own 
Body  when  he  Ipake  it  the  fame  Body  I 
ia^,  and  that  not  only  Specifically  the  lame, 
(for  indeed  no  other  ^peaes  of  itefli  is  fo  pri- 
viledged)  but  the  fame  nurirr  'ic.:!^,  that  very 
Body,  not  a  new  ot  another  Body  in  its  ftead. 
So  that  it  lhall  be  both  the  wAff  it  was,  and 
the  who  it  was.  And  indeed  to  deny  this,  is 
to  deny  the  Refurtt^tion  it  lelf.  For  ftiould 
God  prepare  another  Body  to  be  laifid  hiftead 
of  this,  it  would  not  be  a  Refurreftion  but  a 
Creation  ;  for  non  RefurrtQio  diet poterit^  ubi 
non  rejurgit  quoi  eeadk.  That  can't  be  calW 
a  Refurredion,  where  one  thin^  falls  and  ano- 
ther tbi^g  rife&  as  Gregory  long  fuKe  perti- 
nently obierved. 

Secondly^  His  Body  was  ralfed,  n^t  hy  a 
word  of  Power  trona  the  Father,  but  by  his 
own  Spirit.  So  wH!  ours.  Indeed  the  pow- 
er of  God  fliiU  go  fjrth  to  unburrough  tin- 
ners, and  letch  them  forcibly  out  of  their 
Ghnves;  but  the  RefiiTTedion  of  the  Saints  is 
to  be  afle£led  another  way;  as  I  opened  hut 
now  to  you.  Even  by  his  Spirit  which  now 
dwelktfa  hi  them.  That  very  Spirit  of  Chrift 
which  aieSed  their  Ib.iritual  RJlirrcftion 
from  fin,  lhall  eflfefik  theu  corporal  RcTune^- 
on  alio  from  the  Grave. 

Thirdly,  His  Body  was  raifed  t7r{>,  he  h.i  J 
in  this  as  well  as  in  other  things  the  prchemi- 
ncnce  in  tlic  Refhrrcftion,  r  The/.  4.  xSl  Tbe 
dead  in  ChnfiOhiUnfo  lhp.  They  are  to  at- 
tend the  Lord  at  hius  cbmiqe,,  and  will  be 
knockt  bO  Iboiier  than  the  left  of  the  World 
to  attna  co  that  ion^    As  the  Sheriff 

with 


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2o6 


Tbe  fountain  of  Life. 


,  Vol.  I; 


nonne  inon 
\tAl  Siunivcffa- 
Kt   oion  BcfirteAione 

rcrcinditWi 

jui  pordi 


oMlii!  Tm.  it 


inch  his  Men  go  forth  to  meet  the  Tud^, 
be^ce  the  Jayiot  brings  ioith  his  rrifoo' 

OS* 

fourthly^  Chriffs  Body  was  marvellouny 
improved  by  the  Relutredion,  and  fo  wilii 
OUR.  It  fm  in  ireaknels,  bat  was  idled 
Power,  no  more  capable  of  fbrrows,  pains, 
and  diiboDOurs.  In  manner  out  Bodies, 
VB  fmn  Of  mahuft^  ha  rnfei  m  ftrength^ 
fovsn  in  d'tjhonour^  raifed  in  glory.  Sown  na 
tural  Bodies^  raifed  fpiritual  Bodies,  as  the 
Apcrftte  fpeaks,  i  Cor.  15.  43,  44.  Spiritual 
Bodies  not  properly  but  Analo- 
Membri  dctriuicatio  guoUy.  No  dil^empcis  hang 
«d  obtuflo  Boone  raon  aboat  gjbtified  Bodi^  nor  are 

they  thence-forth  fubjefb  to  any 
of  thofe  natural  necdlities,  to 
which  diey  ate  now  ded.  There 
are  no  fliws,  defefh,  or  defor- 
mities in  the  ChUdren  of  the 
Re(iiiie£Hon.  What  members  are  now  de 
ftflive,  or  deformed,  will  then  be  reftored  ro 
their  pcrtcck  being  and  beauty,  for  if  the  uni 
verfal  death  of  all  parts  be  lel^Dded  by  the 
Refurreftion,   how  much  more  the  partia 
death  of  any  fingle  member  ?  As  lertullian 
Ipeaks,  and  from  thenceforth  they  arefiee  from 
the  Law  of  Mortality,  they  cr-n  die  no  m?re^ 
Luke  20,  35,  3d.   Thus  liiail  they  be  impro 
ved  by  their  RefiirrefUon. 

Yifihly,  To  conclude,  Chrifl's  Body 
railed  from  the  Dead  to  be  gloritied,  and 
crowned  with  honour.  Oh  it  was  a  joyful 
day  to  him,  and  fo  will  the  Refurrcftion  01 
the  Saints  be  to  thens,  the  day  of  the  glad 
nefs  of  their  Hearts.  It  will  be  laid  to  them 
in  that  mornit^,  awake  and  Jingyc  that  dwel' 
in  the  dufi^  as  Ijfa.  26.  ip.    O  huw  comforta 
ble  will  be  the  meetii»  betwixt  the  glorified 
Soul,  and  its  new  raifed  Body.  Much  more 
comfortable  than  that  of  Jacobus  and  Jafepb's 
after  twenty  years  ablenoe,  Gen.  4^.  29.  Or 
that  of  David" s  with  Jonathan  when  he  came 
out  of  the  Cave  to  him,  i  •S<un.204i.  Or  that 
of  the  Father  of  the  Prodigal  with  hisSoR,who 
mas  dead^  and  is  alive ^as  loft^and  is  found.  A 
he  Ipcalu^  Luie  15.  And  there  are  three 
things  will  make  it  ib. 

f/r,'?,  The  gratifications  of  the  Soul  by  the 
fatisia£tion  of  its  natural  appetite  of  union 
with  its  own  Body.  For  even  glorified  Souls 
in  Heaven  have  fuch  an  appetirion,  and  delire 
of  re-union.  Indeed  the  Angels  who  are  pure  Spi- 
nts,as  they  never  had  union  witb,fo  they  have  no 
inclination  to  matter-,  but  Souls  are  otherwife 
tempered  &c  difpofed.We  are  all  feniible  of  its 
aScuion  to  the  Body  now  in  its  compounded 
ftate,  we  feel  the  tender  are  it  hath  for  the 
Body,  the  lympathy  with  it,  aud  loathnefs  to 
be  feparated  from  it.   It's  laid,  11  Cor.  5.  6. 
To  hi-  d!  !-vme  in  the  body.   And  had  not  God 
implanted  fuch  an  inclination  to  this  its  Ta- 
bernacle in  it;  it  would  not  have  paid  that  due 
relpe£l  it  owes  the  body  while  it  inhabited  in 
it,  nor  have  regarded  what  became  of  it 
when  it  left  ir.   This  inclination  temahis  ftill 
with  it  in  Heaven,  ir  reckons  nor  ir  felf  com- 
plcatly  happy  till  its  old  dear  Conopanion  and 
Partner  bo  with  it,  and  to  that  lenle  fixne  un- 
derftaod  thofe  Woids^  Jtb  14. 14.  M  the 


dryt  of  my  aplrintcd  timc^  (i.  c.)  of  the  time 


( 


ajjpointed  f  or  my  body  to  renuin  in  the  Grave, 
mit  I  mat  till  my  cnange.,  (vvl.  that  whlA 
'.vill  be  made  by  the  Refurreaion)  camr^  for 
it's  nunitelt  enough  he  ipeaks  there  of  the 
Reliine£Hott.  Now,  when  this  iis  inclinati> 
on  to  lis  own  body,  its  longings  and  hanker- 
ings after  it  are  gratified  with  a  light  and  en> 
joyment  of  it  again,  oh  what  a  comfortable 
meetuig  will  this  unite  it!  specially  if  wd 
confider, 

Seemdly^  The  exedient  temper  and  (late  bi 

which  they  (hall  meet  each  other.   For  as  the 
body  (hall  be  railed  with  all  the  improvements 
and  endovranents  ima^nable  which  may  reii. 
der  it  amiable  and  every  waydefirable,  fo  the 
Soul  comes  down  immediately  fix>m  God  out 
of  Heaven  fhuiingui  its  holinels  and  glory,  h 
comes  perfumed  out  of  thofe  Ivory  Palaces, 
with  a  Itrong  icent  ofHeaven  upon  it.Andthus 
it  renters  itsbodf  and  aabnaies  it  again.  Bat, 
Thirdly,  And  principally,  that  wherein  the 
chief  Joy  of  this  meeiiiK  conlilis,  is  the  end 
tor  which  the  glorified  Soul  comes  dovm  to 
quicken  and  repofllls  ir.    Namely,  to  meet 
i})e  Lord.,  and  ever  to  be  with  the  Lord.  To 
receive  a  full  reward,  for  all  the  labours  and 
ervices  it  perlorme-d  to  God  in  this  World, 
fhis  mult  needs  make  that  day,  a  dajr  of 
Triumph  and  Exaltation.  It  comes  out  of  the 
Grave,  as  Jofcph  out  of  his  Priibn  to  be  ad- 
vanced to  highelf  honour.  O  do  but  im^ine 
what  an  extafie  of  Joy,  and  faviflring  Hea- 
iiire  it  will  be  for  a  Soul,  thus  to  refume  ifs 
own  body,  and  fay  as  it  were  unto  it,  come 
away  my  dear,  my  ancient  fiiend,  who  fer- 
vcdlt,  and  IbtFeredft  with  me  in  the  World  j 
come  along  with  me  to  meet  the  Lord,  in 
whofe  preienoe  I  have  been  ever  iince  I  part- 
ed with  thee.   Now  thy  bountiful  Lord  hath 
remembted  thee  alfo.  and  the  day  of  thy  glor 
ritication  is  come.  Sorely  it  wiU  be  a  Jofiil 
awaking.  For  do  bur  imagine  what  a  Joy  it 
is  for  dear  Friends  to  meet  after  long  fepatation, 
how  do  they  ufe  to  give  demonltrations  of  thev 
love  and  delight  in  each  other,  by  Kmbraces^ 
Kifles,  Tears,  tfc.  Or  frame  but  to  your  felves 
i  Notion  of  perfeff  Health,  when  a  fprightly 
vivacity  runs  through  every  part ;  and  the 
Spirits  do,  as  'twere,  dance  before  us,  when 
we  go  about  any  buOneis  y  elpedally  to  India 
bufmefs  as  the  hulinels  of  that  Day  will  be  •, 
to  receive  a  Crown  and  a  Kingdom.   Do  but 
imagine  then  what  a  Sun  fhine  Morning  this 
will  be,  and  how  the  Pains  and  Agonies,  cold 
Sweats  and  bitter  Groans  at  parting  will  be  re- 
compenced  by  the  Joy  of  fuch  a  Meeting  > 

And  thus  I  havelhewed  you  the  certainty  of 
Chrilt's  Refurreftion  the  nature  and  proper- 
ties of  it,  the  threefold  influence  it  hath  on 
the  S  liius  Kefurrection,  and  the  conformity  of 
ou!s  into  his  in  thcfe  five  refpc£ts.  His  body 
rofe  fublfaatially  the  fame,fo  Ihall  oursihis  body 
was  raifed  hy  the  Spiiir,  fo  fh  illours.  Not  by 
tlie  God-head  of  Chrilt  as  Ins  was,  but  by 
the  Spirit  who  is  the  bond  of  our  union  with 
Chriit.  He  was  railed  as  the  firft-begotten 
Irom  the  dead  ,  io  the  dead  in  Chrilf  lhall 
rile  hrft.  His  body  was  improved  by  the  Re- 
furre^ion,  fu  (hall  outs.  From  the  confide- 
tation  ol  all  which,  Infer. 


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hfir.  I.  *Kc  j/j/cr^  'i  ba  if  Chnfi  toar  ihm 
n^ei  from  the  DeaJ^  thendcMh  i/fitir/f  oixr- 
cme^  md  fmUowd  kpin  viSo- 
^Jf  J*^.  *  J?  O'-  Were  It  not  fo,  ft  had  fle- 

cyfiritfiMtt  UeliidlieMtbeeA  tUts  rtfttted 

ixfnCfu,  Mwitc  iBteRni  c>Ut  of  its  piWi.     l\\!th  is  a 

fidefirnia.vii«wroburti,  dreadM  cnemy,  it  detics  all  the 

S^^L  Sons  Md  Daugbftts  of 

rDort»  <  iv,m  tM  ttifo  ;  None  durft  cope  wicb  this  King 

unmortaiitateta       ic-  of  Tarors,  but  ChiUt,  and  hti 

fucut  coeiumjis.     Et  tjr  dvitig,  WMt  iwo  the  Wry 

SS^rSffiS  to  oruujl^gon,  fought  :a 

ftUbcBtcr  Ml  dotttnam  It,  BAd  foUM  it  in  the  Gnve, 

ipb  focute  veaimut.  its  owh  tsfritories  «id  doHiInU 

f*"*.    ^.  ons,  and  came  ofF  a  Coiiqtierof. 

trinfgretJiraurntfBeftex-       «4«  imMfibie  tt  fl»al(l 

itttj,  fed  tfa«fitui ,  8Cc.  detdift  h'm.    Ne\'tr  did 

Orr.  ubi  fup.  AWorpu  ^x]^  \^  over-match 

IT  1  J^lS^  he  conquering  it  for  us,  and  in 
2r&  SSntST  OM  Names,  tifing  as  our  repre- 
Smm-A*  ^  4««'      ftmatift,  ikm»  every  fingle  Saint 
triumphs  over  it  as  a  vancjuifht 
•■    enemy,  i  Gr.  15.  55.  0  death  where  is  tbv 
fttKg  ?  0  gr  Jt»  mm  is  thy  viffory  f  Thtmltt 
be  to  Ood^  viho  hdth  e.iven  ttt  the  vtilory  throat^h 
Mr  Uri  pft  Ofrilt   Thus  like  Jt^'aa. 
chcy  fee  the  fbot  of  Ftlth  opon  the  twck  of 
that  King,  and  with  an  Holy  Scorn  deride 
ia  power.  0  tktth  nhere  is  thy  png    If  it 
he  objeaid  that  lis  fidtf,  f  O.  t <|.  i€.  The 

lifl  enemy  that  is  to  be  drf^rryrd  h  Diath. 

And  il  toi  thso  it  Ihould  feem  the  Victory  is 
iiotyvc  Mdileved,  btid  Ih  we  do  but  Voaft 

before  the  viflory.  It  is  at  hand  to  reply, 
that  the  Vittoit  ovct  Death,  obtainad  by 
Chrift^sReforteCnoD,  is  twafold,  either  per- 
foftai  mA  inemp/eaty  ot  icnem/  a\riampk,it. 
He  aasaJJf  overcame  it  at  his  KeihrredHon  in 
Ut  owB  refftn  pafdB&f  iitd  vettmlly  for 
tjs,  as  our  head  t,  but  at  the  general  Refur- 
of  the  Saints  (which  his  Kerarreaioo 
«ito  BiSb^Ma  aflim  them  of)  fhcit  Itsht- 
miyilBiMinit,  and  deftroyed.  Till  then  it 
iviUcMmft  Come  little  power  ovetthe  Bo- 
dies of  the  Saints,  in  wmeh  lef^  in  tailed 
the  /aji  enemy.  For  fin,  the  chief  enemy  that 
let  it  iti^  that  was  conquered  utterly  and  eia- 
dicacatf  wha»fhey  died  ^  but  Death  hOld$thdr 
Bodkl  in  the  Grave  till  the  comlrtg  of  Chrifi  ^ 
■Id  then  it  is  uitctW  to  be  Vanqullhed.  For 
.  afief  that  They  can  dlettoiiioie»  JiMkt  ao.  35. 
And  tbenjhall  be  brcaght  to  p^if(^  that  faying 
that  is  witten^  death  is  JxaaUmtd  ta  in 
Yiesry.  aodtiottQl  then,  wfll  ^iar 

conquell  be  fully  compleatcd  in  our  Pcribiis 
though  it  be  alteadv  io  in  Ottlffs,  incom- 
»leatly  in  our&  tnd  fheir  €0m{ileatl)r  and  ful- 
ly for  ever.  K>r  the  fame  word  which  figni- 
«s  VUtoty^  doth  alfo  fignific  ferpettuty,  and 
in  thta  imea  a  final  or  perpetual  cofKiu&ft. 
And  indeed  It  drives  but  a  poof  ttade  for  pre- 
fcnr,  ihiitlDg  only  with  its  Daff,  not  with  its 
Sliti^  atfd  that  hot  iheBbtleiret«  body  alfo, 
and  the  bcidy  but  for  a  time  ri.  ma  Ins  under  it 
flaithcr*  So  thatthete  isdoteaibn  whjraSe- 
liBvef  flMoUilttdlii  t  ilavlfli  ftttof  & 


/ff^.      b  Chtift,  and  hath  YcH  Refh^ 

rcftion  firdi  a  potent  and  yjmfbrtaWe  inftu- 
ence  into  the  RcfuUediod  oi  the  Saints  >  Tbe» 
*  it  ihe  Any,  a*ii  *f/r  he  the  nifdm  of  the 
ptppk  of  G,>d  fo  to  govern,  ^f^frt  '^^^ 
pUiy  thetr  hodtes  at  hecomes  Men  atti  Womn 
^  mtdtr^^Mfnhtt  tlory  is  prepared  for  theUt 
ttt  the  RcfurreHion  of  the  J.tft.  Particuhrly, 
f/r/?,  Bi;  not  tbndljr  tender  of  them,  but 
impioy  and  ttle  them  jorGod  belt,  ftovr  \ta* 
ny  good  duties  ar5  loft  and  fpoilcd  by  HnFul 
indulgence  to  oui  bodies  >  Alas!  We  an;  gene- 
rally inoce  fblictioas  to  live  loqg,  thah  to 
live  ulefijlly.  How  many  Saints  have  ^^xvc 
vi^Mous  bodies,  y«t  God  hath  little  iervice 
ftoflU  them.  IF  yo&t  Bodies  Vvera  animated 
by  (nm  J  other  Soob  that  love  God  more  than 
you  do,  and  hidll  With  holy  2eal  to  his  fet' 
vice,  moie  woilt  wotM be  done  ibrGod 
your  bodies  In  a  day,  than  is  now  done  in  a 
month.  To  iiave  an  able  healthy  body,and  not 
uls  ltftrGod!t>t  ftat  of  htUting  ir,  is  as  iftdne 
(hould  give  you  a  flfong  and  Itately  Hotfe, 
upon  condition  you  mull  not  work,or  ride  him. 
Wheteiflls  themertf  ^  having  a  body  ex-  ' 
cept  itb;  cmployca  tor  GDd>  Will  not  its 
reward  at  the  RLlurrctlion  be  fufficlent  tot 
all  the  pains  you  now  put  It  tb  ih  his  fcf* 
vice  > 

Secondly.,  bee  that  you  preferve  the  due  ho* 
OodJr  of  yoot  Bodies.  Pvljifi  them  in  fhntifi- 
cattpft  (indhcnoar,  i  Thell'  4.  4.  0  let  not  thefe 
nes  he  nm  defied  toith  Jitt^  by  abich  you  flijll 
ftt  Q9d.  Thofe  tars  be  Inlets  to  Wnltv, 
which  fhall  hear  the  A/kupbs  of  the  blelTed. 
God  hath  deitgnod  honour  for  your  bodies^  O 
make  them  not  either  the  i>/?rMvr/9r/^  of  0^ 
/'ftVjr  of  fin.  There  ah.-  fins  againft  the  body, 
I  Cor.  6.  18.  Preferve  yota  bodies  from  thoitt 
denemeht^  fot  they  are  the  temples  of  God; 
If  any  man  defile  the  'Temple  ef  CW,  him  HiU 
Gad  dejiroy^  1  Cor.  3.  17. 

Th^,  Let  hot  the  coMentmeAt  and  ac 

commodatioti  of  your  hodics  draiv  your  Souls 
into  lhares,  and  brii^them  under  the  powet 
of  TemptatiOM  to  nil.  Thb  Is  a  vetjr  com- 
mon cale.  O  how  many  thoufandS  of  preci- 
ous Souls  perifh  eternally,  fot  the  iktlsfldion 

of  a  tile  body  for  a  fiMiMBt?  Tbeit  Souls 

muft,  becaufe  their  bodies  clnnot  fuffef.  It  is  iVi  &  i*" 
recotded  to  the  Immortal  honour  of  thofe  futara  gw> 
Wofthies  to  Ifr^.  11.  |5.  that  tbejif  dec^ptedderc  ;  ne- 
ri-r  deOveranee.  that  they  might  obtain  a  hctief^'^ . 
R^urremM,  Th«w  ^thscliiui  a  tator'^^^ 
poral  Refhtiedlon  miBfleXth,  to  life  $  ftdl&tenMe 
reproach,  to  honour  ^  from  j>overty,  to  fldi-iiBfll' 
es ;  from  pains,  to  pleafurej  but  upon  ibdli^ 
terms  they  judge  it  not  worth  aoceptaMak 
Tht-y  Would  not  expofe  theif  Souls,  to  feciire 
their  Bodies.  They  had  the  lime  oatutd  a^ 
ftfikioM  ilikt  ether  Men  bate.   Tlief  were 

made  of  as  tender  flefti  as  we  arc,  but  fuch 
was  the  cate  they  had  of  their  Souls,  and  tiis 
hope  oF  4  beteef  Refitfie^M  *,  that  they  lift- 
ned  not  to  the  complaints  and  whinings  of 
Bodies.  O  that  we  wete  all  in  the  £ime  le-^' 
Ifolntlohs  with  them. 

Yourthty,  Whl^dd  not  upon  the  pretence  of 
the  isants  your  otort  bodies  my  be  i/i.  that 
^-'^  CM  ai^fittnei  hlAmt^  MKutf-' 


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.  Tbf  fountain  of  Life. 


Vol.  I, 


rate  fir  the  refrejhmcnt  of  the  Saints  ai-'v/e-  jGofpd  duty  ot  unity  among  themfel 
prefent  nccrjTnics  require  your  <!'j!jl3nce.  O  bs  jl  would  raiii-r  ui^derlbnd  it  with  rt 
not  too  indulgent  CO  youi  owii  ikfh,  and  cru-iChuft,  and  Kclid'ersj  .with  whom  Bdkvcrs 


themfelves.  Bnt 

ierence  to 


Mr.  Mar 
fid. 


A  footers.  Certainly  the  conGderadon  ot 
that  reward  whicli  fliall  be  given  you  at  the 
Refune£kion,  for  every  act  of"  Chriftian  Cha- 
rity, is  the  grcateft  fpur  and  incentive  indie 
world  to  it.  And  to  that  end  it's  urged  as  a 
motive  to  Charity,  Lu^  14.  15,  14.'  When 
thm  makejl  a  feaft^  call  the  poor^  the  maimed^ 
the  lame^  the  hlind^  and  thou  jhalt  he  blejiei 
for  they  cannot  recommence  thee^  for  thou  Jhak 
be  recmpenjcd  at  the  Rrfurrcitwn  ef  the  Jufi. 
It  was  the  opinion  of  an  eminent  nvrlcrn 
Divine,  that  no  Man  living  fully  uiidcrilanu.-) 
and  beUeves  that  Scripture,  yMtf//^.  25.  40.  In 
as  much  .is  yt?  h.ive  Jorteit  fo  one  of  the  ieaji  of 
theje  »^  brcshi  en  -^yc  hauc  done  tt  unto  me.  How 
few  Saints  would  be  expofed  to  daily  wants 
and  necclTitlcs,  if  that  SCTiptuiewttC  but  ful- 
ly undciitood  and  believed? 

Infer.  J.  Is  Chrift  rilen  from  the  dead, 
and  that  as  a  publick  Pcrfon  and  reprefenta- 
tive  of  belie VCIS?  How  arc  toe  ,ill  conc  erned 
iben  to  fecure  our  fehes  an  intere  fl  m  Chnfl^ 
and . confequenl'y  to  this  hlefjed  kefurreUion  ? 
What  conlolation  would  be  Icfiin  this  world, 
if  the  hope  of  the  RefurreEtion  weie  taken 
away*  Tis  this  blefled  hope  that  ttt!^  fiip- 
port  you  under  all  the  Troubles  ol"  liic,  and 
in  the  Agor:ies  of  Death.  The  fecuring  ol  a 
bleflld  Kcfurredion  to  your  felves,  is  there- 
fore the  molt  deep  concernntent  you  have  in 
this  World.  And  it  may  be  fecured  to  your 
ielves,  if  upon  ferious  heart  examination  you 
can  difcover  tbc  following  Evidences. 

Evidence  i.  iirfiy  If  you  are  regenerated 
Creatures^  brought  forth  in  a  new  nature  to 
God,  for  we  are  begotten  again  to  a  lively  hope^ 
by  the  Refurrctlion  of  Jejus  Chrifi  from  the 
dead.  CbriU's  Rcfurrection  is  the  ground- 
work of  our  hope.  And  the  new  birth  is 
our  title  or  evidence  of  our  intereft  in  it.  So 
that  until  our  Souls  are  partakers  of  the  ipi 
ritual  Rdurrection  from  the  death  of  fin,  we 
can  have  no  alTurance  our  Bodies  (hall  be  par- 
takers of  that  blefled  Refunection  to  life. 

Bkjjedand  Holy  (faith  the  Spirit)  is  he  that 
hath  poj  t  in  the  fir jl  RefurreSion  ^  on  Juch  the 
fecond  death  hath  no  pmer^  Rev.  20.  6.  Ne- 
ver let  unregenerated  Souls  expect  a  comfor- 
table meeting  with  their  bodies  again.  Rife 
tbey  fhall  by  God's  terrible  Qtation,  at  the 
■  ibiind  of  tne  laft  trump  \  bat  not  to  the 
firne  end  that  the  Saints  arile,  nor  by  the 
fame  Principle.  Tbey  to  whom  the  Spirit  is 
now  a  principle  of  Sanffifieatioit,  to  tbem  he 
will  be  the  principle  of  a  joyfiil  Re/urreilion. 
Seedien  that  you  gograaous  Sods  now,  01: 
never  expefl  glorious  Bodies  then. 

Evid.  2.    If  y  v{  he  dead  zciib  Cljrijf,  you 
J}>ail  tive  ogaitt  by  t!}e  lift  of  Qjrifi.    If  toe 
have  berti  flamei  tcgewer  h  the  likenejs  of 
his  dciih^  ice  JJja/l  /'f  n/fj  in  the  Hkenejs  of 
his  Kcjiarcdton^  Rom.  6.  5.  g^imnut  tint- 
ed to^i^fihcr-y  looie  refer  it  to  faelieveis  them- 
cancrcfce-  lelves,  Jews,  ,ind  G^-ntilts  are  planted  togc- 
rctcicoa-  ther in  Qirilt.  So  Era/sm,  belicvas  grow 
.toggtber  like  Bianclies  upon  the  fime  loot  ^ 
wEkli  ihould  powerfuUy  inftm  tbe  gieat 


are  in  other  Scriptures  laid  to  fufter  toother, 

and  be  glorified  together,  to  die  togctlicr,  and 
live  together,  to  be  Cruciiied  together,  and 
buried  together,  all  noting  the  Communion 
they  have  with  Chrift,  both  in  his  death  and 
in  his  lite-  Now  if  the  power  of  Chrift's 
death,  (/.  e.)  the  faortifying  influence  of  it 
have  been  upon  cir  be  irt<  j  killing  their 
their  Luiis,  dcading  liicir  aiiedioni,  and  tiat- 
teiiflg  riieir  appeties  to  the  Creature  ^  then 
thf  povvtT  of'  his  or  KcfurrcJ^ior:  fhjl! 

cutne  like  the  aiiinuting  due  upoR  olu  dead 
withered  Bodies  to  revive  and  xaiie  tben  1^ 
ro  I've  I'.'ith  him  in  glory. 

Lvid.  3.  If  your  hearts  and  jffeQions  be 
now  with  Chrifi  in  Heaven^  your  ^bodies  in 
due  time  J}-K!ll  be  there  and  conform  .J  to 
hii  glorious  Body.  So  yuu  nnd  it,Phil.^.  20, 2  1. 
tor  our  converjation  is  in  Heaven^  from  whenck 
lu-  look  for  the  Saviour  •,  the  Lord  Jefus  Chrifi  j 
viho  jhdll  change  our  vile  body^  ihat  it  Tuay  be 


fn  unura 


fefhioned  rtke  tinto  bit  own  glorious  Body.  The 
body  is  here  called  vile,  or  the  bo-^y  of  onr 
vilenels.  Not  as  God  made  it,  but  as  Im**^ 
hath  marred  it.  Not  d^aefy  and  in  it  felf, 
but  relatively^  and  in  comparifon  of  what  it 
will  be  in  its  fecond  alition,  aj  th-.  K:,(uriexti- 
on.  Then  thofe  icattered  Bones,  and  difpcr^ 
led  Duft,  like  pieces  of  old,  broken  battered 
Silver,  will  be  new  caft,  and  wrought  in  the 
beil  and  neweft  fafhion^  even  like  to  Chrift's 
glorious  Body.  Whereof  we  have  this  evi- 
dence, that  our  converfation  is  akeady  hea- 
venly. Tbe  temper,  firame,  and  difpiofitioQ 
of  our  Souls  is  already  fo ;  therefore  the 
frame  and  temper  of  gur  Bodies  in  due  time 
fhall  be  fb. 

Evid.  4.  If  youjirive  tmo  by  any  means  to 
attain  tl)e  Refurreuion  of  the  dead^  no  doiAt 
but  you  fhall  then  attain^  v^)at  yott  now  Rrive 
for.  This  was  great  Ambition,  that  by 
any  means ^  he  might  attain  the  RefurreQion  of 
the  dead^  Phil.  3.  11.  He  means  not  fimpljr 
a  Refurredion  fiom  the  dead,  for  that  ali 
Men  fhall  attain  whether  they  llrive  for  it,  or 
no.  But  by  a  metonymy  of  the  StibjeQ^  for 
the  Adjuntt  ^  be  intends  that  compleat  boUnels 
and  pmeflion  which  fhall  attend  the  Aate  of 
the  Refurreclion,  fo  it  is  expounded,  ver.  12. 
So  then,  if  God  have  railed  in  your  hearts  a 
vehement  defire,  and  affiduous  endeavour  af- 
ter a  perfecl:  freedom  from  fin,  and  tiill  Con- 
formity to  God  in  tbe  beauties  of  Holinefs  ^ 
that  very  love  of  Holmels,  your  prefent  Pan- 
rings,  and  tendencies  after  PeT&^OO,  ^eikS 
you  to  be  Ferfons  dcfigned  for  it. 

Evid.  5.  If  you  are  fucb  as  do  good  in  your 
Gcneraian.  li  you  be  truitful  and  ufeful 
Men  and  VVonoeo  iu  the  World ,  you  (ball 
have  part  in  this  blefled  Refurreuion,  J<^.  5. 
^9.  All  that  are  In  ihe  Graves  fhall  hear  hit 
voiee^  and  Jbali  come  fortb\  they  that  have 
done  ^oody  unto  the  RefiarreUion  of  Life.  Now 
it  is  not  e\  ery  act  me,:ertally  good,  tliat  enti* 
ties  a  Man  to  this  Frivile^ »  b^t  the  lame 
requfites.jhat  .t]ieSdKiotiiien  all%^  to  »nake  J^J^ 


a  good  Player,  are'  alio  ncceflaix 


to 


every 
good 


ci  by  Google 


The  Foantain  of  Life, 


20^ 


good  woTk.Thc  Pt;rron,Matter,Manner  and  End 
inuft  be  ^o(xl.  Nor  is  it  any  liaglc  good  A£t, 
Intt  Slflrrrrand  Gur/e  of  Holy  Anions,  thjt 
is  here  meant.  Whit  a  Spur  mould  this  be  to 
us  all,  as  ^dctd  ihc  Apoftle  makes  it,  dofing 
«jjft tiw  Dottrioe  of  theRefuireftion  with  this 
fHeaui  Eshottadoo,  i  Cbt.  15.  iafi,  vnOk 


which  I  alfo  clofc  mine)  TlHyrfon;  my  beloved 
thre/!,  be  ve  jicdfajl^  un/aoveabk\  always  aboitri' 
ding  m  the  viork  of  the  hori  ^jbr  «r  much  at 
yoit  know,  tbatyoMT  Uhemt  unot  ht  vain  in  tlMi 
Lord. 

ThMki  hi  so  God  Jar  bu  miffeMk(^, 


SERMON  XL 


Whtranthe 
A/cnftsu  ef 

Chill  ;i  r 
ftned  an.l 
v.:  r;:iij 

tw  tbefi 
HtSxO- 


JOHN  XK.  ii. 


? 

Jefus  faith  mtfi  bffytmb  m  m  $  for  I  am  hot  yet  amended 
to  mj  father  i  Bat  go  to  my  Brethren^nd  fay  anto  them  J 

afcend  unto  my  F  at  kr, and  your  Father  j  and  to  my  God, 
and  y  oar  God, 


1 


N  all  the  fyana  Sermbns  we  have  been 
following  Chrift  thro'  his  Humiliation, 
from  the  time  that  he  left  tbs  blefled 
bofbm  of  his  Father :  And  now  having 

finifhed  the  whole  Courfe  of  lii-;  Ohedicnce  on 
Eanh,  and  rilcn  again  from  ilic  dead,  wemuft 
iivtlds  DUtourle  follow  htm  back  again  into 
Heaven  •,  anrl  Inlge  him  in  that  bofom  of  in- 
efeble  Delight  and  Love,  which  lor  our  fakes 
he  fo  ftedy left.  For  it  was  not  his  end  in 
rifinp;  from  the  dead,  to  live  fuch  a  low  ani- 
mal L\ic  as  this  is  j  but  to  live  a  moft  glorious 
life  as  an  enthroned  Kuig  in  Heaven  ^  upon 
which  ftate  he  was  noVv  ready  to  enter,  as  he 
id\:>  Ali/y  in  the  Text ,  and  bids  her  tell 
it  to  the  Difciples,  Go  reamfyBretbvM,  that  I 
after  J  fr  my  htihci\  ^c. 
In  the  former  Vafesyouhnd  Mary  waiting 
at  Chrift's  Sepulchre  in  a  very 


Volebat  Mtrii  Chii- 
ftiitn  tcnpfeftijprs  oinio 
fcilicet  anow.cjiii,  & 
Sandio  qmot  ttfun  in 
caroc  pntfcotemiMiflet 
Bmtr.  in  Ik. 


anlwered,  K-. 


Eenfive  frame;  exceedingly  trou 
led  becaufe  Ihe  knew  not  what 
was  become  of  Chrift,  v.  15.  In 
the  next  VerfcChriit  alls  her  by 
her  Name,  Ah^y  ;  ih-.  knowing 
the  Voice,  turned  her  felf^  and 
dboni.  And  asa  Soultranlported 
with  Joy,  rufhes  into  his  Arms,  as  defirous 
to  cial'p  and  embrace  him.  Bat  Jd(us  laid, 
Touch  mt'  nat^  &c. 

In  which  words  we  have  Chrilfs  Inhibition, 
Touch  me  not :  Strange  that  Chrift  who  ren- 
dredhimfHf  fo  kind  and  tender  to  all,  thatnor 
only  admitted,  but  commanded  T&f/ffdf  to  put 
bis  finger  into  his  wounds, Iboidd  forbid  Mary 
to  touch  him  ^  but  this  was  not  for  want  of 
love  to  Mary  ;  for  he  gives  another  reafon  for 
it  preHntly ,  I  am  not  yet  afcended  •,  i.  e.  fay 
fome,  the  time  for  embracing  will  be  when  we 
are  in  Heaven.  Then,  and  there  fhall  be  the 
place  and  ttow,  we  fhall  embrace  one  another 
for  evcrmover.  %o  Augu^'in.  Or  thou  dotef! 
too  much  upon  my  prelcnt  ilate,  as  if  1  had 
now  attained  the  very|£f^  cnliittiiatiag  point 
of  my  Exaltation.  When  u  yet  I  am  not  af« 


m  Exaltation. 
Vol.  I. 


cended  j  ib  Camero  and  Cahin  expound  it  Ot 
Laftly,  Chrift  would  fignific  her  jby,that  itwas 
not  his  Will  and  i'leaiuiem  fo  great  a  junClure 
of  things  as  this,to  fpeod  time  now  in  ejqpcefling 
(this  way)  her  afFe£lions  to  him  ^  but  rather 
to  fhew  it  by  hailiing  about  his  Service. 
Which  is. 

The  y^ttW  thing  obferN'able,  T  .--t,  his  In- 
jun£lion  upon  Mary,  to  carry  the  Tiduffis  of 
his  Refurreaion  to  the  IMfinpkl  In  wUcfa  In- 

jun^ion  we  have, 

f///?,  Tlic  Perfbns  to  whom  this  Meflage 
was  fent,  jny  Brethren^  fo  he  calls  the  Difci- 
ples. A  fweet  Compellation  ,  and  full  of 
Love.  Much  like  that  of  fofeph  to  his  Bre« 
taseHtGen.  45.4.  Save  only  that  there  is  much 
more  tendemcfs  in  this  than  that  ^  for  he  twits 
them  in  the  lame  breath  with  what  they  had 
done  agamft  him  v  /  Jofeph  your  Brother^ 
whom  ye  fold-^  but  in  this  it  is,  Qa  tell  my  Bre- 
thren^ without  the  kaft  mention  ol  their 
Cowardize  or  Unkindnels.  And, 

Second/y,  The  MefTage  it  felf  Te/l  my  Bre- 
threa,  I  afcrJ  to  tay  iaihci ,  and  your  hatberx 
to  my  God,  and  your  God  ^  iraCt^yu ,  1  afcena. 
It's  put  in  the  prefent  Tenfe,  as  if  he  had  been 
afcendingi  though  he  diiiiiuc  alcend  in  fome 
Weeks  after  this  j  but  he  fo  exptefles  it,  to 
ihew  what  was  the  next  part  of  his  work, which 
he  was  to  a£l  iii  Heaven  for  them  ^  and  how 
much  his  heart  was  let  upon  it ,  and  longed  to 
be  about  it,  I  afcend  to  my  fjther^  and  your  fa* 
thcr;  to  ny  God  and  your  G^d ;  Not  our  Father^  • 

or  God  u  OsmnaoD  :  Bat  mine  and  jouis  in  a 

different  manner.   Yours  by  right  of  d  mmon^ 
mine  (in  rttLrcncc  to  my  humane  Nature)  not 
only  by  right  of  Qre3tion,tho'  lb  too  •,  but  alfo 
by  rpocial  Covenant  andGvy/I  J^r.v/c//.  Rv  F>r-  ,  '  "'"7 
deiiin.ition  ot  my  Mantiooa  totne  Uraccoi  f^x- fart  of  the 
11  III  uiion,  by  dcjignation  of  me  to  the  glori-  Mixwecf 
ous  Office  of  Mediator.   My  Either^  as  1  Scb^fOtA 
God,  by  eternal  general  iL^^ih     Man,  by  coli,: 
tion  of  the  Grace  of  Union.  And  your  F:  1  v    . ,  'J  l,''^']^ 
'  by  Ipiiitual  Adoption  and  ICtr^fMriritfir.  Thui>^  * 

£e  he 


Digitized  by  Gopgle 


be  is  my  God  and  your  God ;  my  Father,  and 
your  Father.  This  is  the  lubftance  of  that  com 
fornWe  iTi.fTige,  fent  by  Mary  to  thepenfive 
Diiciplcs.   Hence  the  Obfervation  is, 

Doft.  Thjt  our  Lcrd  Jcfiis  did  not  only  rife 
jrom  the  dcjd^  but  aljo  afcended'tnto  Hea- 
'ocn-^  th-re  to  difpatch  all  th^a  remained  to 
be  dont  for  the  em^eaitigthe  Sahatmn 
of  his  Veople. 
So  much  the  Apolilc  plainly  witne{Tc:th,£>/A 

4.  10.  He  that  dejcended^  is  the  fame  alfotUit 
tifcendeJ  u{\  fur  ^povt  all  heavegs  (i.  e,)  all 
the  afpeftjble  Iftavtfns.  A  fu)l  aijd  fakiii'ul 
account  whereoi  the  leveral  Evaiigclilts  have 
given  us,  Aiir.^  16.  X  p.  Luke  24.  51.  This  is 
lometimcs  called  \\\sgoin^  aw,!y^  as  fohn  id. 7 
Soaeiimts  his  being  exjlted^  A£ii  2.  33-  Som- 
times  his  being  made  higher  than  the  Heavens, 
Wch.  J.  26,  And  fometimes  his  entrtng  within 

All  which  are  but  fo  ina 
ijy  Synotfyfffotis  Phrafes  exBTefliqg  lu9  a£;^- 
on  id  a  very  pleafijnt  variety. 

Now  for  the  opciiing  this  jUX  oF  Chiift,  we 
will  bind  up  the  whole  in  the  taosta^oo 
of  thclu  liK  Queltiun.s.  i.  Who  alccnded? 
2.  VVhencedid  he afcend.  3. Whither  >  4.  Wiieii> 

5.  How  >  And  laftly,  Why  did  he  afcend?  And 
thele  will  take  in  what  is  needtiil  for  you  to  be 
acquainted  with  in  this  point- 

firjl  Who  afcended :  This  the  Apoftle  an- 
fwers,  Erh.  a.  10.  The  fame  that  de/eendedyiz. 
Chrift.  And  himfelf  tells  us  in  the  Text,  /../- 
eend.  And  though  the  afcenfionwere  ofChrilfs 
whole  I'erfon,  yet  it  was  but  a  figurative  and 
improper  expreflion  with  refpeS  to  his  divine 


from'  wtence  at  h!s  ir  -imacion  Jie'  came. 

Vourthfy,  Uhv-n  did  f/  ift  akeod  ?  Was  it' 
prelently  as  lo*- ii  3s  he  role  f^oiji  tli^  dead? 


No,  mt  fo,  lur  afio-  his  Refurreffion  ((aitb 
/.'.v«  forty  days^  fpnak- 


Luke)       :<:!:>  fee  p.   j  '/.'-• 

of  the  things  prrtu'.riin^  to  th^  l^tnii^m  eft 
Gad.  kiA  truly  ihw  circ  and  love  of  Chrill  |«*«it«fca. 


OifcSpteaai 


to  his  People  was  vt    nianifdt  in  this  his  Itay  i^"^,. 
with  them.   He  h::d  in;.'§'aJ?lj;  glwy  prepared  ub«.  .Am^ 
lor  him  in  Heaven,  and  awaiting  his  coming  j 
but  he  u  ill  not  go  to  poflefirit,  till  he  had  let- 
led  all  things  lor  th^-gQod  0^  bis  Church  here. 
For  in  this  time  he  conlmn^  the  truth  ot  his 
Refurretlion,  gave  charge  to  the  Apoftles  con- 
cerning the  Diicipliue  and  order  of  his  Houfe, 
or  Kingdom  ^  which  was  but  need! ul,nnce  he  in-  Mc  tenwwit^ 
tendeaihat  their  A£ls  (hould  be  rules  to  future  J^TSIiSiiiS^ 
Chufcbes.  So  long  it  was  neceilary  he  f hould 
ftay.  And  when  he  had  let  all  things  in  ofder, 
he  would  itav  no  lon^r,  \t[\  he  Inould  fecm 
to  a£k(t  a  ttifiene  life.  Aod  befides,  be  had 
workof  peat  concernment  to  do  for  us  in  the 
other  world.   He  dclirtd  to  he  no  long«;r  here, 
than  he  had  work  to  dp  tor  God,  and  Souls. 
A  good  panern  for  the  Saints. 
tifthly^  How  did  Chrilt  afcend  into  Heaven  >  n,^*^ 
Here  it's  worthy  out  Obfervation,  that  "^^ -"p*^^ 
Chrilt  afcended  as  a  pMck  perfon^  or  fote-^'^,« 
runner  in  our  Namei,  and  upon  our  acxounts.  ^jP/^^ 
So  it's  faid  exprelly,  Heb.  6.  20.  Speaking  of  S?*  JSh* 
the  moft  holy  place  within  the  vail  j  Whither  ^^^^^ 
(faith  he)  tbejore-ruuner  is  for  its  ent red.  His  w^uT^ttt 
entring  into  Heaven  as  our  fore-runner  implies,  1°^'"°, 
both  his  publick  capacity,  and  f^edecency. 

Rr/f,   His  publick  capacit^^  as  one  thtJ**"***^ 


Nature,  but  it  agrees  moft  properly  to  the  hu- i  went  upon  our  bufinels  to  God.  So  be  him^ 
•  manity  of  Chrilt,  which  really  changed  pla- ,  felt  fp^ks,  Jok  14.  2.  Igo  before  to  prepare 
Uid.f.  iM.  ces  and  conditions  by  it.   And  hence  it  is  that  1  a  place  for  you.   To  take  poflclCon  of  Heaven 


that  it's  did,  John  16.  28.  I  came  forth  Jrom 
the  father,  and  am  come  into  the  world-,  again. 


in  out  Names.  The  fffrerunner  hath  rcfpeft 
to  others  that  were  to  come  to  Heaven  after 


I  leave  the  world,  and  go  to  ^father.  He  goes :  him  in  their  feveral  Gnerationsj  for  whom 
away,  and  we  fee  him  no  more.  As  God,  be  he  hath  taken  up  manHons,  wJUcb  aie  .kqn 


is  fpirinially  with  us  Itill  y  even  to  the  end  of 
the  world.  But  as  a  m3Si,the  Heavens  muft  con- 
tain him  till  the  refiitutionof all  things,h&Sj'Z  l. 
Secondly,  Whence  Chrift  afcended  > 


for  them  againft  their  coming. 

Secondly Jz  notes predecency,hQis<m  forerun- 
tier,  but  be  himfeli'had  no  fore  runner.  Never 
any  entred  into  Heaven  before  him,  but  fuch  as 


I  anfwer,  more  generally,  he  is  faid  to  af-  entred  in  the  Name,  and  through  the  vertue of 


cend  from  this  world,io  leave  the  world.  That 
is  the  terminus  a  quo,  John  16.  28.  But  more 
panicularly,  it  was  from  mount  Olivet,  neat 
unto  Jcrufdfem.  The  very  place  where  he  be- 
gun bis  latt  fbrrowful  Tragedy.  There  where 
his  heart  hcg  iu  tobe  fadded,  there  is  it  now 
made  fjad.  O  what  ?  difference  was  there  be- 
twixt the  frame  Cliiilt  was  in,  in  that  Mount 
before  his  PaiftoD,  and  this  lie  isiKW  iiv  attiis 
aicenfjori'  Bar, 

'Vnrdly,  Whither  did  he  afcend  ? 
It's  nx^niillt  it  ivas  into  the  third  Heavens. 
The  Thro:, e  of  God,  and  place  uf  the  blefTcd. 
Where  all  ilie  Saints  lhall  be  with  him  for  c- 
ver.  It's  laid  to  be  ftr  above  all  Heavens.  Tliat 
is,  the  HeJ\  e!is  which  we  iwe,  f  r  '.h-v  ircbut 
the  pivemcnt  of  ibat  iiaiely  TaLs-e  ul  liic 
great  King.  He  is  gone  (laith  the  Apoftle) 
xmihin  the  ail  (i.  e )  \mo  the  moft  holy  Place. 
And  into  his  Faiijci  u  Houle, /tf/,'^  14.  z.  i\vA 
he  isalf  ii:  I  to  goto  the  place  tohere  be  wjs 


bffi 


•re. 


■hii  6. 


aiid   ^Ivll'JUS    llC'lvU)  cf 


Back  again  to 


thit  fweei 
dwiiglu  aud  love 


his  Merits.  He  was  the  firlt  that  ever  entred 
Heaven  direff/y  hnntediatefy  in  his  own  oame, 
and  upon  his  own  account.  But  all  the  Fa* 
thers  who  died  bcforehim,  entred  in  his  Nime. 
To  the  holieft  of  them  all  God  would  have 
faid  as  Elifha  to  felmam,  2  Kings  3. 14.  Wen 
it  not  that  I  had  refped  to  the  perfbn  <>f  my 
Son,  in  whole  name  and  right  you  come  j  I 
wotild  not  look  upon  you.  You  moft  bock  a- 
gain.  Heaven  were  no  place  for  you.  No  not 
for  you  Abraham,  nor  for  you  Aiofes. 

Secondly,  He  afcended  Triutnphantfy  into 
Heaven.  To  this  good  txpolitors  refer  that 
which  in  the  Type  is  fpoken  of  David,  when 
he  lodged  the  Ark  in  its  own  place,  with  mu-  c^^^v^ 
fkal  inftruments  and  fhoutings ,  he.K  v,,  Chrilt, 
ill  the  Antitype,  when  he  was  re«.t.i  \  lJ  up  Tri- 
wuphanily  into  Glory,  Vf.1l.  47.  5.  God  is  gone 
up  with  afhout,  the  Lord  n-ith  the  found  of  a 
Trumpet ;  ftng  praifcs  to  God,  ftng  praijes  ^ 
fwg  praifes  unto  our  King,  fing  praifes. 

A  Ooud  is  prepared  as  a  Royal  CItariot  to 
carry  up  ihp  Kii^    Glory  to  his  princely  Pavi-  "l'^^^ 

lioiv 


Google 


Serm.  40. 


The  fountain  of  Life^ 


ail 


J>ifca4.Jl' lion.  A  thud  receive Jhin:  cut  of  iheirjtght.  And 
tbcD  a  Koyal  Guard  of  mighty  Angels  lunound 
die  Chariot,  if  not  foi  fupport,  yet  for  great 
a  ftatc  and  folcmnhy  of"  their  Lord's  Afcen- 
fiono.  And  oh  what  Jubilations  of  the  kefl^d 
Angels  were  heard  in  Heaven  !  How  was  the 
whole  City  of  God  moved  at  his  coming'  For 
look  as  when  he  brought  his  firft-begotten  into 
liv  to&rld^  he  ftdd^  Let  all  the  At^eit  of  God 
XBorfbip  him,  Heb.  i.  6.  So  at  his  return  thi- 
dier  again,  when  he  bad  finilhed  Redempiioii- 
Work,  there  were  nolefidemonili  i  i  is  given 
by  thofe  ble(F::d  Creatures  of  their  delight  and 
foy  in  it.  Th^  very  Heavens  ecchoed  and  re- 
Ibiiuided  on  that  account  Yea,  the  trinmpli  is 
not  ended  at  this  day,  nor  ever  fhall. 
Tis  laid,  Dan.'].  13^  14.  J  Jau)  (  faith  the 


fore,  dedicating  them  to  the  L  rd  in  hii  Peo- 
ples Service.  Thus  (as  one  oblcr\  c>)  Veriul- 
Han,  Origen,  Aufiin  and  Jerome,  caine  into  Ca- 
naan laden  with  ;"Egyptian  Gold.  Mca;^inp, 
chey  came  into  the  Oburch  richly  laden  with 
Natural  Learning  and  Abilities.  Aufiin  was  a 
ISldnichee^OfDrian  ^  Magician,  learned  "Brad- 
mardme,  a  KomRll,  proud  Naturalilt,  who 
once  laid,  when  he  read  VauF^  Epifttes  ,  Dr- 
d'tgnahiir  ejfe  parvulus.  He  fcorned  fuch  child; 
i(h  things,  but  afterwards  became  a  very  ufelul 
man  in  the  Church  of  God.  And  even  I'.iitt  ■ 
himfcif,  W  IS  as  fierce  an  Enemy  to  the  Church, 
as  breathed  on  Earth  •,  till  Chrill  gave  him  in- 
to its  bofom  by  Conveifion  ;  and  then  iH>iiieet 
Man  ever  did  the  Lord  and  his  People  greater 
Service  than  he.   Men  of  ail  forts  :  Greater 


§,toi>hct)  in  ^i^^Vf/tonf,  and beho/d  one  Me  \ind  fhialler  Lights,  have  been  given  to  the 
the  Son  of  man  came  with  the  clouds  df  Heavin  j  Chtirch  Officers  of  all  forts  were  given  it  by 
and  cam  to  the  ancient  of  days,  iind  r/iry  Ciinlf.  Extraordinary  and  temporary,  asPro- 
brought  bint  near  before  him.    And  t Ik-re  tvjs  phets,  Apoftles,  Evangelifts ;  ordinary  and  ftan- 

I  'wfn  him^  dominion^  twd gIory\  aitd a  kingdom    ding,      Paftors  and  Teachers,  which  remain 


that  ail peoplc^Jtions and ia/2/^ud^es JhoulJ fcrve 
him.  This  Vifion  of  Daniel  s  was  accomplifht 
in  Chrift's  Afcenfion,  when  they,  /.  e.  the  An 


to  this  day,  Eph.  4.  8,  p.  And  thole  ftars  are 
fixed  in  the  Church- heaven,  by  a  mofl  firm  £- 

ftiMifhment,  i  Cor.  12.  28.  Thoufands  now  In 


ti>ttBMd«vgdsbrou^t  him  to  the  ancunt  of  dry s,  t.  e.  to  jiieavcn,  ondthoulands  on  Earth  alfo,  are  blcf 

fii%  Chrift  atiliis  DajfoK  thefehis  Alceafioil 

GiTt? 

Fou/tbiy ,  Our  Lord  Jcfus  Chrift  afcended 
mod  comfortalify,  for  whilfl  he  was  blefTing 

his  People,  he  v^s  parted  from  them.  /  -/^  24. 
50,  $!.  Therein  making  good  to  iheni  what 
is  faid  of  him,  John  13,  i.  Having  tmxd  \Ai 
."rrw^  loved  th'tn  to  the  CKj.  There  W3Sa 
great  deal  of  Lovemanifelicd  by  Chrift  in  this 
very  hlf  Aft  of  his,  ui  this  world.  The  laft 
hght  they  had  of  him  in  this  world  was  a  moft 
fweet  and  encouraging  one.  i  ficy  heard  nothing 
from  his  lips  but  Love,  they  iaw  nothing  in  his 
fice  hut  Love  -  til!  h--  mounted  his  triumphant 
C:h:irior,  und  \va;i  lakcn  out  of  their  fight. 

Surely  thefe  bleffingp  at  parting  were  fweet 
andrichcr  ^.  For  the  Matter  of  them,  they 
were  the  Mercies  which  his  Biuudhad  lb  late- 
I7  pmciiaieil  for  them.  And  for  their  Extent, 
they  were  not  only  intended  for  them,  who  had 
the  happiiicls  to  be  upon  the  place  with  him 
from  whence  he  afonded  ^  but  they  reach  us, 
as  well  ■!<;  them  ?)nd  will  reach  the  laft  Saint 
that  ihall  bu  up:::  the  Earth  ,  till  he  come 
again,  f  r  rli.y  were  but  Rcprelentatives  of 
the  f\jrur^  Churches ,  vMa/r^;.  28.  20.  And  in 
blcfling  them,  he  bldTed  us  alfb.  And  by  this 
I  we  may  be  fatisfied  that  Chrift  carried  an  heart 
f  11  of  Love  to  hi3  People  away  with  him  to 
1  ieaveii ,  hncc  his  Love  lb  abounded  inthe  laft 
Aft  that  ever  lie  did  in  this  world.  And  left 
fuch  a  dcmonftratioa  of  his  teodeiDds  with 
them  at  parting. 

fifthly.  He  afcended,  as  well  asrofe  again,by 
his  own  rower.   He  was  not  meerly  pafliVe,  in 
that  his  Afcenhon,  but  it  was  his  own  Aft.  iJ<'cvjuU:y, 
went  to  Heaven.  Therefore  'tis  fxidJUls  i.  io.i(.cr.iwn,in;- 
Hetocnt  up,  viz.  by  Ids  own  divine  Power. And 
this  plainly  cvinceth  him  tobe  Godjfor  nomeSTM  MieiictiM 
Creature  ever  mounted  it  fclf  fromEmh,  fix'^^Z^"- 
above  all  heavens,  as  Chrift  did.  f,\9t<^^  m  , 

Sixthly,  And  Laftly,  why  did  Chrift  afcend  j^. 
lanfwcr  :  His  Arcenfioii  was  neocfiary  nponns.deotiii*. 
jST"  *m      Faculties  of  fiich  as  hated  his  P«ople  be*'  Imany  and  great  Accounts,  bor. 

mim.  Vol,  I  E  C  35  Fir/?, 


God  the  Father,  who  to  exprels  his  welcome 

to  Chrift  ,  give  him  Glory  and  a  Kidgdom. 
And  fo 'lis and  ou^lit  tube  expoundtU.  The  Fa- 
tl«r  received  him  with  open  Arms ,  rcjoycing 
exceedingly  to  fee  him  a^in  in  Heaven  ^  thcre- 
iore  God  is  laid  to  receive  him  up  into  Gbty, 
1  Tim.  3.  16.  For  that,  which  with  refpeft  to 
Chrift,  \^  ciW^  Ajctnjicn,  is  with  refpeQ  to 
iheiraiiiur,  c^'d  Ajju/sptio/i.  He  went  up, 
wA  iSuB  FatiidK4WBived  him.  Yea,  received  io 
:!<;nonc  ever  was  recei\'edbeibiehilll,  ot  fhall 
be  itceived  after  him. 

Thirdly,  Chrilt  afcended  MWff/j&m/^,  Ihed- 
ding  forth  abundantly  ineftinnablc  Girts  upon 
his  Church  at  his  Alccnfion.  As  in  the  Rom.m 
Triumphs  they  did  Spargere  mijjUta ,  beftow 
their  LargefTes  upon  the  People  •,  fo  did  out 
Lord  when  he  aiccuded  ,  wl>crefore  he  faith, 
when  he  afcended  up  on  high  ^  be  led  captivity 

 captive  ;  and gax'c  gifts  unto  men.   The  Place 

Mnptiim.  to  which  the  Apoltle  refers,  is  ?Jdm  68.17,18. 
JS'^^SUiSiwheieyo*  have  both  the  Triamph  and  Muni- 
feipnruTuaa  irccncc  with  which  Chnfl  weot  upcnelleatly 
^;!"^„.fet  forth  together. 

W  The  chariots  of  God  (faith  the  Plalmift)  are 
txoenty  thoufand,  even  thouJcudT  ^Arj^els^  the 
Lord  is  among  them,  as  w  binai,  in  ibe  holy 
place.  Thou  haft  afcendedon  high,  thou  haft  led 
capt'roity  captive,  thou  haft  received  gift  sfyr  incr. 
Tea,  for  the  rebellious  aifo.fhat  God  mi^bt  dTctu 
among  them.  Which  words  ui  their  literal  Senle 
are  a  Celebration  of  that  famous  Viftory  and 
Triumph  of  David,  over  the  Enemies  of  God, 
recorded,  2  Sam.  8.  Thefe  conquered  Enemies 
briiK  him  fevernl  forts  of  Prefents,  all  which 
he  dedicated  to  ihe  Lord.  The  Spiritual  Scnfe 
Eidn.a,ao-  is,  that  juft  fo  our  Lord  Jefus  Chrift,  when  be 
liad  overcottie  by  his  deith  on  the  Crofs ,  and 
now  triumphed  in  las  Alccnfion,  he  takes  the 

&cT«-  ^'^^^  ^^^^  Enemies,  and  gives  them 
ftnuiuiir,8cby  thcit  converlion  to  the  Church  ,  for  irs  11  ft 
^"^^  and  fervice.  Thus  he  received  Git.s  l  ,  cn  fur 
r  5  i  I  n  x  the  Rebellious,  i.  e.  fanftifies  the  iuturil  Gifts, 


Digitized  by  Google 


212 


Thr  Fountain  of  Life. 


Vol.  I. 


firfi^  If  Chrilt  had  not  alcended,  he  could  j 
not  have  interceded  as  now  he  doth  in  HeaVen 
for  us.  And  do  but  take  away  ChrilVs  tnter- 
ceflion,  and  youftarve  thehopcof  the  Saints. 
For  what  have  we  to  fuccourour  felves  with, 
under  the  d  iily  furprizes  of  Sin,  but  this,  That 
if  any  man  fin^  vae  hoDe  an  Advocate  [with  the 
Father]  mark  that,  tcith  the  father.  A  Friend 
upon  the  place  :  One  that  abides  there,  on  pur 
pofe  to  tranfa£l  all  our  AfKiirs,  and  as  a 
tot  the  peace  betwixt  God  and  us. 

Secondly^  If  Chrift  had  not  alcended",  you 
could  not  have  entred  into  Heaven,  when  you 
die.  For  he  went  to  prebare  a  place  for  you^ 
Jfohn  14.  2.  He  was  (asi  faid  befortj  thefirlt 
that  entred  into  Heaven  direftly  and  in  his  own 
Name  \  and  had  he  not  done  (0,  we  could  not 
have  entred  ^when  we  die;  in  his  NatAe.  The 
fore-runner  made  way  for  all  that  are  coming 
on  in  their  feveral  generations  after  hitn.  Nor 
could  your  Bodies  have  alcended  after  t'hrir'Re- 
iurreSiion,  but  in  the  vettue  of  Chrilf  s  Af 
cenfion.  For  he  afcended  ^as  was  laid  before) 
in  Aie  capacity  of  our  Head,  and  Repiefenta- 
tive.  To  his  Fatftef  aiU6iit  FatBef.  Forys 
and  himlclf  too. 

Tlnrdly^  If  QiflflInfdnotafiended,hecouId 
not  have  been  inaugurated  and  infl ailed  va  the 
Glory  he  now  enjovs  in  Heaven.  This  world 
is  not  die  place  where  perfeft  Felicttf  aiid 
Oonf  dwells.  And  then  how  had  the  promlfe 
f£  die  Father  been  made  good  to  him  ?  Or 
oorGlory  ( whfchc<MifiW$  in  behig  with  and  coo- 
formed  to  him)  where  had  it  been  ?  Ougjhtnot 
Oiriji  to  fu^er^  and  to  enter  into  IfU  gftfOf  i 
Loke  24. 25.  ' '  y, 

Fc:trth/}\  If  riuifT  hjj  not  afccrided,  how 
could  we  have  been  latistied  that  his  payment 
on  the  Crofi  lAade  full  fitlsB^oA  to  God  > 
and  that  now  God  luth  no  more  Bills  to  bring 
in  againlt  us  ?  how  is  it  that  the  Spirit  con- 
Vinceth  the  wotld-of  ^ighteoufnefs ,  John  j6. 
P,  10.  But  from  Thrift's  going  to  the  Father, 
and  returning  hither  no  more  ^  which  gives 
Evidence  of  God's  Adl  tomeatioA  &tisla»ion 
both  with  his  Pcrf^n  and  Work. 

fifthly.,  How  Ihould  we  have  enjoyed  the 
great  bleifings  of  die  and  Ordinances,  if 
Chrilt  had  not  afcciiLlcd  >  And  furcly  we  could 
not  have  been  without  either.  If  Chrift  had 
hot  gone  av^y,  the  comforter  hadmt  come  joh. 
t6. 7.  He  begins  where  Chrlft  finifhed.  For  he 
takes  of  his,  and  (hews  it  to  us,  John  16.  14. 
And  therefore  it's  Gild ,  7.  3^.  The  Holy 
Ghofi  teas  not  given  becjuje  Jrfus  xoas  not  yet 
glorified.  He  was  then  given  as  a  lan^fying 
Spiilr,  bat  not  given,  inthat  Aiedlorsdsifiei* 
w  ird  he  was,  tofurnifh  and  qualifie  Menwhh 
Gifts,  tor  ler\  ice.  And  indeed  by  Chrift's  Af- 
cenfion  both  his  fan£V]fyitig  and  hfe  miniibing 
Gifrs,  were  fhed  forth  more  commo'?Iy ,  and 
more  abundantly  upon  Men.  Thefc  tell  trom 
him  when  he  amended,  as  fJijalH  l^lande  did 
from  hiin,  lb  that  vvhatF>evcr  good  of  Con- 
vcrli^»n,  i  Jirtcation,  Support  or  Comtort  vou 
receive  from  fpirttual  (MinailceSlieliadilned 
forth  tliar,  which  you  now  lee  and  ieel*  *1« 
the  fruit  if  Chnfi's  Ajccnfton, 

Sixthly,  And  laftly.  If  Chrlft  Ind  adt  aC 
cended,  how  liad  aU  die  types  and  Frophectes 


that  figured  and  ioretold  it  been  luIfiUild.? 
And  the  Script uret  cannot  be  bn  ken.,  John  I'i 
55.  So  that  upon  all  thefe  accounts  it  vvas'gt 
pedicnt  that  he  fhould  gp  away.  It  was' 
his  glory,  and  for  our  advantage.  Though  we 
loft  the  comfort  of  his  bodily  pref^nce  by  it, 
yet  if  tse  loved  him  ^  xoewotHdr^eycebecaufeho 
vccnt  to  the  father.,  John ;  141  ^verfe  28.  We 
ought  to  have  rejoyced  in  his  advalKethent,  tho^ 
it  had  been  to  our  lofs  ^  but  when  iris  lb  trincb 
for  our  benefit  as  well  as  his  glory  ^  it's  niai^ 
ter  of  Joy  on  both  fides  that  he  is  afcendcd  td 
his  Father  and  our  Father  \  to  hts  God  anif 
to  our  God.  From  the  leveral  bleifings  floifr- 
ing  to  us  out  of  Chrift*s  Afcenfiori,  it  was  that 
he  charged'  his  people  not  to  be  troubled*  atiutf 
leaving  of  them,  Joh.  14.  And  hence  learn.  1 
Infer.  1.  Did  Chrifi  a/cetftfimb  Hetnten  ?  a 
our  Jifu!.,  our  treafure  indeed  there  ?  Where 
then  Jhou/d  the  hearts  of  belavers  be^  h$t  id 
Heaven  tehere  their  L/nrJl  their  Lifeisf  Smdy 
Saints,  it  is  not  good  that  your  Love  and  your 
Lord  Ihould  be  in  two  feveral  Countries,  laid 
6ne  that"  i§  now  v*ith  hirh.  Up,  up,  after  your 
Lover,  that  he  anJ  you  may  be  together. 
Chtiftians  you  afcended  with  him  virtually 
when  he  afcended  ^  you  f&SI  afiend  to  him 
perfonally  hereafter,  oh  that  you  would  afceod 
to  him  fpititually  in  a£)is  of  Fakh ,  Love  and 
DcGres  daily.  Sur/um  Corda^  up  with  your 
hearts,  was  the  form  ufed  by  the  ancient 
Church,  at  the  Sacrament.  How  good  were  it 
if  we  cotild  fay  vvith  die  Apoftle,  Phil.  3.  as* 
Our  Converfation  is  in  Heaven  from  vohente  ve€ 
took  far  a  SavioMT.  An  heart  afbendan^  is  the 
hdEt  evidence  of  your  ime^  In  Cfnifri  afiioi- 
fion. 

Lifer.  2. .  Did  Chrift  go  to  Heaven  as  a 
fore  runner  ?  What  hafle  fhouU  toe  nuke  to  fol- 
lova  him  ?  He  ran  to  Heaven  -,  be  ran  thither  be- 
fore us.  D»l  he  run  to  glory,  and  (ball  we  lin- 
ger ?  he  flee  as  an  Eagle  towards  Heawen, 
and  we  creep  like  Snails  '  Come  Chriftian^ 
lay  a  fide  every  might,  and  the  fin  that  dotb  Jo 
eafily  hefet  y.'u.,  and  run  tutb  patience  the  net 
fet  bejarcy  u^  Lvking  unto  Jrfut.,  Heb.  1 2.  t, 
a.  The  Captain  of  out  Salvation  is  eatMa 
within  die  gates  oF  die  new  Jerufalem.,  and 
calls  to  us  out  of  heaven,  to  haften  to  himj 
propofing  the  greatelt  incouragcmcnts  to  them 
that  are  fbllomis  aflef  film,  faying,  he  tha 

nvenoinci-  JhaU  Jit  lar^  k.--  in  my  t'trone^  at  I 
aljo  overcame and  am  fet  down  tettb  my  hither 
in  hit  tSnnte,  Revl  |.  aa.  Bm  tetSam  fimli 
It  feem  to  us  tu  live  ft  iot^g  at  *  d^tOKt  Jhm 
our  Lord  J  ejus  I 

Infer.  3.  Did  Chrift  afiend  lb  tilnm^baite' 

ly,  leading  Captivity  Captive?  Hoio  little  tea- 
Jon  then  have  believers  to  fear  tbetr  conquered, 
enemet.  Sist,  SatM  and  every  enetiiy  not  in 
that  day  ledaiugfiM  triumph.,  dr  iggeJ atOirift* 
Chariot  tobeelt,  Bim^ht  after  htm  at  it  were 
in  Chaint.  *t1s  a  lovely  fight  to  fie  the  psdct 
of  tho!c  Tyrants  under  the  foot  of  OItt  ^^ua. 
He  made  ac  that  day  aa  ojfenfitem  tf  tbm^ 
Col.  2.  t5.  Their flrcmdi  is Moken  forever 
In  this  he  Ihewed  himfelf  more  th  ma  conque- 
ror \  fox  he  conquered  and  triumj^bed  too.  Sa- 
tan wot  tbtti  ttwtMuder  hit  feet*  Aad  he  badi 
protniled  to  tread  him  under  cor  ftet  alfo,  and 

diat 


Digitized  by  GoogI 


S^m*  40. 


Tiff  ti^Stitain  ef  LifK 


213 


dBtflRmlf,  R'im.  16.  2d.  -Some  {bovver  oar 
cnamtes  yet  retain,  the  Serpent  may  bruife  our 
hed,  but  Chrift  hath  cfulht  his  head, 

Iitfer.  4.  Did  Chrift  afcend  fo  idilftHioent- 
ly,  (heddlng  forth  fb  many  menncs  Upon  his 
r&o^e  >  Mercies  of  ineftiraable  value  rcler- 
ved  Od  ptH^fe  td  adoth'that  ddy  >  0  then  fee 
that  you  ahtje  not  ihofe  prteihts  afcefifion  gifts 
tf  Chrid^  but  value  <ind  impr&oe  them^  as  the 
cfHticiJi  me^et.  Now  rbc  Afccnfion  gifb,  as 
Itdldyoti,  are  either  the  iVr/  n-  .  v.vjand  0/^- 


a/s  under  both  their  handsand  ieals,  yihi  1'%,; 
26.  But  when  the  Comforter  rr  come^w^m  Itv'iff 
fend  to  you  from  the  tdther.  Mark,  1  will  lead 
him  from  the  Father,  and  in  fo!m  14.  M.The 
Father  is  faid  to  fend  him  ia  Cbnfl's  name.  So 
thit  he  is  the  meflcnger  that  comes  from  buth 
thcfc  great  and  holy  rerfons.  And  if  ybiihave 
any  Love  for  the  God  that  made  you,  any  klhd- 
neft  for  Chrift  that  he  died  for  you  j  ihcvt  it 
by  your  obed  ience  to  the  Spktttfiat  comes  from 
cm  lioth^and  in  both  their  names  to  uSj  &:  who ' 


cen  of  the  Church  (for  he  then  gave  them  PjI-  ,  will  be  both  otfended  and  grieved  if  you  gtic^e 


tors  and  Teachers)  or  the  Spirit  that  ftttniflit 
the  Church  with  ail  its  giits.  BetAafi^tit»Je 
not  either  of  thefe. 

Fitfi.,  Abnfe  not  the  Ordinances  and  Officers 
of  Ctirift.  This  is  a  fin  that  no  Nation  is  plung- 
ed dtxper  into  the  guilt  of ,  than  this  Nation 
And  no  Age  more  than  thft;  ■  Surely 

God  hath  written  to  us  the  great  things  of  his 
Late,  and  vx  have  accounted  them  Jmatl  things. 
We  have  been  loofe^  wanton,  Icspticai-pce- 
fefibrs  for  the  moft  part  \  that  have  had  nice 
and  coy  Itomachs  that  could  not  relilh  plaiii 
whokUNn  tratfaS}  excepr  fb  and  fo  modified 
toow  humours.  For  rhis  the  Lord  harh  a 
Controvcrfie  with  the  Nation,  and  by  a  lore 
Judgment  he  hath  begun  to  rebuke  this  lin  al- 
ready. And  I  douht  before  he  make  an  end, 
plain  truths  will  down  with  us  j  and  we  fbail 
aids  God  for  them. 

Secondly.,  But  in  the  next  place,  fee  that  you 
abufe  not  the  Spirit,  whom  Chrilt  hath  fcnt 
fcom  Heaven  at  bis  ali^fion ,  to  fuppty  his 
bodily  abfence  among  us,and  isthe  great  pledge 
of  his  care  for,  and  tender  love  to  his  people. 
Now  take  heed  that  you  don't  vex  hina  Df  four 
dilobcdienctj.  Nor  grieve  him  by  your  un- 
kindnefles.  Nor  quench  him  by  your  finful 
negle£te  of  duty,  or  abufe  of  light.  O  deal 
kindly  with  the  Spirit,and  obey  his  voice.  Com- 
ply with  his  Defigns,  and  yield  up  your  lelves 
to  his  guidance  and  condu£t.  Methuiks  to  be 
faitreated  by  the  Love  of  the  Spirit,  Rom.  1 5. 
ao.  (hould  be  as  great  an  Argument  as  to  be 
inticated  for  Chrifts  fake.  Now  to  perfwade  all 
the  Saints  to  be  tender  of  grieving  the  Spirit, 
by  fin  J  let  me  urge  a  few  Confiderations  pro 
ftr  to  the  pouit  under  band.  And 

•  Confid.  I.  F/r/?,  He  voas  the frp  and princi- 
f«l  mercy  that  Chrift  received  for  you.^  at  his  Jirfl 
entrance  into  heaven.  It  was  the  fiift  thing 
he  asked  of  God,  when  he  came  to  heaven.  So 
he  Ipeaks,  John  14.  16,  17.  /«///  pray  the 
father,  and  neJhaU  give  you  another  Comjortcr  ^ 
that  he  may  abide  arthyou.  No  fooner  had  he 
ftt  foot  upon  the  place,  but  the  feft  thing,  the 

f reat  thii%  that  was  upon  his  heart  to  ask  the 
ather  for  us,  was,  that  the  Spirit  might  be 
forthwith  difpatcht,  and  lent  down  to  his 
Fleopte.  So  that  the  Spirit  is  the  ftrft  hm  of 
mercies.  And  deferves  the  fiift  place  10  OUT 
hearts,  and  efteems. 

t>irit  comes  rot 

in  his  own  name  to  us  (  tho'  if  fo,  he  dcferresa 
dear  welcome  tor  his  own  lake,  and  for  the  be 
nefits  we  receive  bjrhin  ivlddl  »e  ineftimable) 

but  he  comes  to  us  in  the  name^  and  in  th-  Imrs 
koib  of  the  lather.^  and  Son.  As  one  authorized 

and  delegated  I17  iheini  Btio^  ISaGrcAmi' 


him.Qthet^^  ^ive  Mm  au'tolenalinncnt  toor- 
thy  of  one  that  comesro  you  in  the  name  of  tli;; 
Lord.In  theFaiher's  namc,and  in  the  Son's  name. 

Confid.  3.  Thirdly,  But  that  is  not  theoidf 
confideration  that  fhouldcauft  yon  to  beware  of 
grieving  the  Spirit,  becauftr  he  is  lent  in  the 
name  of  fuch  great  and  dear  Petfos  to^db  i 
but  he  defends  better  entertainment  than  any 
of  the  Saints  give  him.,forhis  ownfake^  and  up- 
on bm-mnn-sttount.,  and  thM  upos-  a  tooMe 
ftore ,  viz.  Of  his  ^Nature  and  Office. 

tirji^  Oa  the  account  ot  his  Nature  ^  for  he 
isGbd,Xk>equal  witfi  theTadnrand  Son  in 
Natore,  and  d  ignity,  2  Sam.  2?.  53.  'I'he  Spirit 
of  the  Lard  jpake  h  mc.  and  his  word  was  in  • 
my  tongue  ;  the  (Ud ej  UraeL  faid the  Rock 
of  Ifrael  fpjke  to  net.  ffo  that  you  fie  he  iS 
God.  The  rock  of  Ifrael.  God  omnipotent.^  for 
he  deated  all  things.  Gen.  1.  2.  God  omnipnt* 
fern,  filling  all  things,  Yfal.  139.  7.  God 
nifciem,  who  knows  your  hearts,  Rj}m.  9.  i. 
Beware  of  hsn  dKMfore,  and  gritofe  YiM  not, 
for  in  fo  doing,  you  grieve  God. 

Secondh.,  Upon  the  account  of  his  Officcpiud 
the  benems  we  receive  by  him.  We  are  obl^- 
cd  even  on  the  Icore  of  gratitude  and  ingenu- 
ity to  obey  him.  For  be  is  fent  in  the  quality 
of  an  Advocate,  to  help  us  to  pray.  To  indite-  ' 
our  requefts  for  us.  To  teach  us  whar,and  hovv 
to  ask  oi  Qo<\,Rom.  8.2(5.  He  comes  to  us  as  a  , 
comforter,  fohn  14.  i^;.  And  none  Kke  Umt 
His  work  is  to  take  of  Chrift's,  andjhewitto  us, 
(i.  e,)  to  take  of  his  Death,  Kefunethon,  Af-  _  . 
cenfioD^-  yea,  of  hisvery pielentiiiteiceffion  ta'*"**''^ 
Heaven  and  fhew  it  to  us.  He  can  be  with  us 
in  a  moment,  he  can  (asOncwellobferves)tell 
you  what  were  the  very  laft  thoo^ts  Oirift  Mr.  Tho. 
was  thinking  in  heaven  about  yoti.  It  was  he*^***"""* 
that  formed  the  body  of  Chrift  in  the  Womb, 
and  lb  prepared  him  to  be  a  (aaificc  for  us.  u^e 
He  filled  that  hunriniry  with  his  unexampled  rf-u6i.t. 
fulnefs.   So  fitting  and  anointing  him  for  ihe'^*^**'P* 
diicharge  of  his  Office. 

Tis  he  that  puts  efficacy  into  the  Ordinances, 
and  without  him  they  would  be  but  a  dead  let- 
ter, 'Twas  he  that  blcflcd  them  to  your  convi-  ^ 
ftion.and  converfion.  YoiWAnge/s  had  been  the /•hi  16.9. 
preachers,  no  converfion  had  followed,without ' 
the  Spirit.  Tis  he  that  is  the  vinculum  unionis, 
bond  of  union  betwixt  Chrilt  and  your  S>:)uls  ■, 
without  which  you  could  never  have  had  inter-  /{^.  g,  2$ 
e(t  in  Chrift,orcomm'inion  with  Chrift.  'Twas 
he  that  fo  often  hath  helped  your  infirmities,  l**?'-*!*^* 
when  you  knwvv  not  what  to  fay.  Comforted 
your  hearts  when  they  were  overwhelmed  with- 
in you,and  you  knew  not  what  to  do.  Preferred 
you  "many  thou£ind  times  from  fin  and  ruin 
irtioi  yoa  have  been  npoo  the  flippery  hriak  of 

it 


Digitized  by  GoogI 


214 


The  Itoiintain  of  Life. 


Vol  J. 


it  in  temptations.   Tis  he  (  in  his  fanQifying^hath  provided  Manlions^aod  teftiog  P!a:  js  f  jj 


Work)  that  is  the  bed  evidence  your  ibuk  have 
for  Heaven.  'Twere  cndlefs  to  ennmetate  the 

fficrcles  you  have  by  him.  y\nd  now.  Reader, 
doQ  thou  not  blulh  to  think  how  unworthy  thou 
hart  treated  fuch  a  Friend  >  for  which  of  all 
theie  his  Offices  or  Benefits  doft  thou  grieve  and 
quench  him  ?  0  gritive  not  the  hoiy  Spu  it.ivhom 
Chrift  fent  as  loon  as  ever  he  came  to  Heaven, 


your  evcrlaftiiK  abode,  John  14.  2.  and  keeps 
them  for  you  mi  your  coming.  O  how  augafl  • 
and  glorious  a  dwelling  is  that ,  wh^rc  Sun 
Moon  and  Stars  Ihali  fhincas  much  below  your 
feet  as  they  are  now  above  your  heads  ?  Yea, 
fuch  is  the  Love  Chrift  hath  to  the  Believer,  that 
fail  one  ikithj  if  thou  only  hadft  been  the  cbo- 
fenof  God,  Chrift  would  have  built  that 


Spa  fiiiij  r 


in  his  Father's  Name  ,  and  in  his  own  Name,!  Houfe  for  himfelf  and  thee :  Now  'tis  f-r  him- 
to  perform  all  thefe  Offices  for  you.  jlcU,  lor  ihec  and  for  many  more  who  Ihall  iij- 

Xcj^f.  *(.  IsChrili  afcended  to  the  Father  asj  herit  with  thee.  God  fend  us  a  joyfoL  meec- 
our  Fore  runner  i"  Then  the  do0r  of  Salvation  \\ri%  w\\.\\\n  the  vail,  with  our  Fore-runnner  ^ 
'■uiur*  fl.inJi  opinio  a// believers  y  and  vert  ue  of  ind  iwci^tcn  our  paHage  into  it,  with  many  a 
mfr  {n*^!^ Chriffs  afcenfmn  ilny  alfo  Jhall  ^cetui  after  forefighi  and  Fore-tafte  there  t  .  And  nma 
notn  fknir.  In//! ,  fjr  dk'tr  all  vifible  Ueaverti.  O  my  time,  let  the  Love  of  a  Saviour  inflame  our 
SJfu^cfno*  Friends,  what  place  hath  Chrilt  prepared  and  Hearts,  that  when  ever  we  caft  a  look  to- 
r  m  in  taken  up  for  jrou  !  What  a  Iblendid  Habitation  wards  that  place,  where  our  Fore  runner  is  for 
fh^rs>^  hath  he  provided  for  you  i  God  is  not  aJhjmcJ  us  entred  ^  our  Souls  may  fay  with  melting af^ 
fHritu  iw.  to  be  called  your  God  1  jor  be  batb  prepared  for  i<xXioa&.lhankt  be  to  God for  Jejus  CbriA  1  and 


Setin4t. 

merein 
Chrift' s  ft- 

rubtbtiii 
irexfUAfd 

idne  the -id 
fttf  tf  hit 
glaim  ex- 


S  E  R  M  O  N  XLI 


H  E  B.  I.  3.  Part  of  the  Verfe. 
When  he  badbj  htmfelf,  purged  out  fms  J  at  dorm  at  the  tight  handof  the  Mtyefy  M  bigib* 


c 


Sun 


Hrift  being  retiirn'd  again  to  his  Fa- 
ther ,  having  iinifhed  his  whole 
work  on  Farth,  is  there  bid  by  the 
Father  to  fit  down  in  the  Seat  of 
Honour  and  Kdt.  A  Seat  prepared  lot  hira  ai 
God's  right  hand^that  makes  it  honourable,  and 
all  his  enemies  as  a  footftool  under  his  feet,that 
makes  it  eaiie.  How  much  is  the  ftate  and  con- 
dition of  )efus  Chrift  changed  in  a  few  days ! 
Here  he  groaned,wept,laboured,  fufFered,fweat, 
yea,fweat  blood^nd  found  no  relt  in  this  worlds 
but  when  he  comes  to  Heaven,  there  he  enters 
into  reft.  Sits  down  for  ever  in  the  higheft,and 
ealieft  Throne  prepared  by  the  Father  for  him, 
when  he  had  done  his  work.  When  he  badly 
himfelf  purged  our  fins^  he fat  dovin^  Sec, 

The  fcope  of  this  Epiftle  l>  to  demonftrate 
Chrift  BO  be  die  fiiliiefs  of  all  Legal  Types  and 
Ceremonies,  and  that  whatever  light  glimmered 
to  the  world  through  themjret  it  was  but  a^  the 
light  ot  the  day  ftar,  to  the  light  of  this  Sun. 

In  this  Chapter  T  hrift,  the  fubje£l  of  the 
Epiftle  is  defcnbui ,  and  particularly  in  this 
3d  Verfe,  he  is  dclcribed  three  ways. 

I'/W?,  By  his  cflential,  and  prima:val  glory 
and  (U^ty  he  is  *vivy*c(ui,  the  brightnels  of 
his  Fadiers  ^ocy,  the  very  fplendor  of  glcry, 
odriHi-.  s'°  the  verv  refulgcncy  cf  that  Son  of  Glory.  The 
iRcffabacjB  primary  leaion  or  tliat  appellation  is  with  re- 
m^u^^  Ipttl  to  his  eternal  and  inef&ble  generation, 
4tiai^^  light  of  light,  as  the  A;"- rr  Creed  expreiles  it 
As  a  beam  of  light  proceeding  from  the  Sun.And 
the  fecondary  realbnof  itis  with  refped  to  Men, 
%f  ^'^^  communicates  itsli^ht  &  in 

jj^agorjHi'  fluence  to  us  by  its  bea ms, which  it  projefls  ^  lo 
imiaiJpere  di-  joth  God  communicatj  his  goodnefs,  and  ma- 
fa^i^  cT  nitcft  himfelf  to  us  by  Chrilt.  Yea,  he  is  the  ix- 
fE«»  prcft  ln}jg(\  or  Chara6\erot  his  perlbn.  Not  as 
'^rm  ipn™  the  impieired  Ima-jve  of  the  Seal  upon  the  Wax 
frgiUiimde-  ljur  2%  the  cngtavint;  in  theSealitfelf.  Thus  he 
^r/<^/>»  is  defcribed  by  his  t^enti^l  Glory. 


•ilfeapfcl. 

fadonisprt. 
maiucftre 
<pcttu  patris 


Secondly^  He  is  defcribed  by  the  work  he 
wrought  here  on  earth  in  his  humbled  ftate,aad 
it  was  a  glorious  work,  and  that  wrought 
our  by  his  own  iingle  harid ,  ii^hen  he  bad 
by  himfelf  purged  our  fins.  A  work  that  all  An- 
gels in  Heaven  could  not  do,  but  Chrift  did  it 

Thirdly^  And  laftly.  He  is  defcribed  by  his 
glory,  the  which  (as  a  reward  ot  that  work) 
he  now  enjoys  In  Heaven.  \Vhen  he  had  by  }yim- 
felf  pursued  our  fim^  he  file  down  on  the  right 
bd/}doJ  lot:  Majejiyon  high^  (i.  e.)  the  Lord cloa- 
thed  him  with  the  greateft  power,  and  hi^^ieft 
honour,  that  Heaven  it  felf  could  afford;  foe 
fo  much  thisphtaie  oi  fitting  di/wn  on  the  right 
hand  of  Majejiy  imports,  as  will  appear  in  the 
explication  <  f  this  poin^  which  is  theiefiiU  of 
this  daule,  VIZ. 

Do£L  That  xiohen  our  Lord  Jefus  Qyrifi  had 
fin'ifhcdhis  vtork  on  earthy  he  was  placed  in 
the  feat  of  the  highefi  honour^  and  autkvi- 
ty ;  lit  the  right  hand  of  God  in  Heaven. 

This  truth  is  transformingly  glorious.  Ste- 
phen had  bet  a  glimpfe  of  Chrift  at  hLs  Father's 
right  hand,  and  it  caufed  his  fate  to  fhine^  as  it 
had  been  ihefacc  of  Arj^el^  A£h  7.  55.  this 
his  high  advancement  was  foretold  and  pro- 
nViied  before  the  work  of  redemption  was 
taken  in  hand,  Fjal  100.  i.  The  Lord f aid  un- 
to my  Lordy  Jit  thou  at  my  right  hand^  until  I 
maht  thtne  enemies  thy  footft^  o!.  And  this  pro- 
mifc  was  puiiLlually  iK-rtbrmed  to  Chrill  after 
his  RelurreciliQin  and  alcenfion,  in  his  fupreaoi 
exaltation  far  above  all  created  beings  in  Hea- 
'vcn  and  Earth,  Epbef.  i.  20,  21,  32.  WeCliall 
here  open  two  things  in  the  doctrinal  pirt,  viz. 
what  is  meant  by  God  s  ri^bt  hand,  and  what 
is  implied  iti  Chrift's  fittuig  there,  with  his 
enemies  for  a  iootltool. 

f//y?,  What  are  vie  to  unitr^md  here  ty 
(jod*t rigbt  batidf\li&  obvious  enough,  that 
'    •  the 


Digitized  by  Goo^f'^ 


SeniL  4'* 


.  Tbf  Fountain  of  Life, 


215 


f*-  the  exprdfion  is  not  proper,  but  figurative  and 
gbu«  borrowed.  God  haiii  no.  h-uid,  right  or  left; 
ft  bocoicm  \fixi  Its  a  OOiliieiceii^agmprdrion, wherein  God 
^^^^"fli-ftoops  to  the  Creatures  underltinding ,  and  by 
laDeiute  it  he  would  hive  us  to  underitand  bo/mr^ 
A,  tanjutra  fovier^  and  r.eamejs. 

Dcis'-ucKei-  Yirj{^  Tlic  right  hand  of  honour,  rhc  upper 
fiMb^'rili^hand,  where  we  pLicc  thoie  vviiom  we  high- 
f<*»«^^  ly  efteem  and  honour.  So  Solomon  placed  bis 
il^'tus  Motlicr  in  a  feat,at  his  right  hantl^  i  Kin^s  2.1  y. 
So  in  token  ot  honour  God  H-ts  Chrilt  at  his 

  "right  hand  %  which  on  that  account  i.i  the  Text 

£*^*-^'is  called  the  right  hand  of  Mijefty.  God  hith 
therein  exprcft  more  favour,  delight  and  ho- 
nonrio  JefusChrill,  than  ever  he  did  to  any 
Creature.  To  xiohkh  of  ihi'  Angrf^  Jaidhe  at 
4Py  time^fu  thou  on  my  right  ha/iJ  f*  Hcb.  1.13. 

Secondly^  The  right  hand  is  the  hand  of  pow- 
er .•  Wc  call  it  the  HVif/JtT/ and  the  iark 
tng  band.  And  the  letting  ot  Chrilt  there,  im- 
ports his  exaltation  to  the  higheft  aathority,and 
molt  fupream  dominion.  Not  that  God  the 
Father  hath  put  him(clf  out  ot  his  Autboticy. 
and  advanced  Chrilt  abovehlmfeit\  no,  for  in 
that  heftiiihhe  hatbput  all  things  urJc-r  hi>n^t  is 
nuaifep^  that  he  is  excepted  vJjitb  did  put  all 
things  mnderhtm^  i  Cor.  15.27.  Bat  to  (has 
an  enthroned  King,  at  God's  right  hand,  im 
ports  power.  Yea,  the  mott  fovereigp  and  fu- 
pream  power ;  and  lb  Chriil  himieU  calls  the 
hand  at  which  he  fits,  M,it.  26.  6^.  Hereof 
ur  ye  Jhall  fee  the  Son  of  ManfottMi  ^ 
rigot  band  of  power. 

Tl'irtliy,  And  js  it  fignincs  honour  and  pow- 
er, to  iicdf  nciii  in  place,  as  we  ufe  to  lay  at  ones 
tam^  and  fo  it  is  applied  to  Chrilt,  in  Pfal. 
110.  5.  77 V  Lord  at  thy  right  hand^fhallfirike 
throitgb  Kings  in  the  day  of  bk  Wratb\^x  is, 
fhe  Loid  who  is  verjr  near  dice,  prerant  with 
thee,  he  lhall  fubdue  thine  enemies.  This  is 
that  then  we  are  to  undocitand  by  God's  right 
liand.  Honour,  power,  andoeaniefs. 

Secondly^  In  the  next  place  let  us  lee  what 
is  im^ied  in  Quilfs  fitting  at  God's  li^t 
hand,  with  his  enen^fbr  hts  fixKltooL  And 
if  wc  atrcntly  confidcr,  we  fhall  find  that  it 
implies  and  iinpoits  divers  great  and  weighty 
tiling  in  1l  As. 

fz/y?.  It  implies  the  Complement  and  Vcr- 
feQiort  e{  Cbrips  votirky  that  he  cam  into  the 
vmrMMt.  After  his  work  was  ended,  then 
he  fat  down  and  reftcd  from  thofc  labours, 
heb.  10.  II,  12.   Every  Frieji  Jiandeth  dmiy 
miniftring^  and  offering  ofieiffims  the  fame Ja- 
crifkes-^  -Mhlch  cjn  never  take  awjy  Jms but 
this  Mob  veben  be  liad  ottce  offered  oae  JiKriJte 
for  fins  5  for  ever  fate  dmn  en  the  f^h  hand 
of  GvJ.   Here  he  afligns  a  double  difference 
betwixt  Chnji  and  the  Levuieal  l^rufis  ^  they 
fiand,  which  is  thepofhve  of  Servants  j  he  fits^ 
which  is  the  poRure  of  a  Lord.   Thcy  Itand 
daily,  becaule  their  laciiiices  cannot  uke  a- 
wayfiUi  he  did  his  WOfk  fully,  by  one  oflfer- 
ingv  and  after  that  firs,  or  refts  for  ever  in  Hea 
v  cn.  And  this  (as  accurate  and  judicious  Dr. 
ard  Reynolds  ohlerves)  was  esoeUoitly  figured  to 
?X i."/.     .i"       ^'^■'^>  ^^'^'tli  was  a  lively  Type  of 
si.  I*.     Jcfus  Chrift,  and  paitiaUariy  in  this,  it  had 
lings  by  wlmb  it  wtt  carried  up  and  down,  till 
at  lalt  it  felted  in  fd/irwMVTcaipl^  with  gjo* 


I J  2.  8, 


rious  and  triumphal  loLmniry,!'/./. 
2  Chron.  5.  13.  So  Chriir,  while  hz  was  here 
on  earth,  beiqg  anointed  with  the  Holy  Cihott 
and  VVifdom,  went  about  doi;i;',  r;V\'.,  Ails  \o. 
?8  and  having  ceafed  trum  his  vvoric<,  did  at 
lalt  enter  into  his  rclt,  tieh.  5.  io»  whidi  is 
liie  Ilea vcnly  Temple,  Rro.  n.  li?. 

Sicondly^  His  iitting  down  at  God's  ri^hr  sc'^ntT: 
hand,  notes  the  high  content  and  6tisfiftio;jJ-'|*"^  'i;;'_* 
ot  God  [he  Father  in  him,  and  in  his  work. 
The  Lordfaid  to  my  l^rd,  fit  thou  at  nry  right  ''"  (J^j-J' 
handi  the  words  are  Ifought  in  as  the  Words  ^  jj,'^" 


ot  the  Father,  welcomiiii*  ChrKt  to  Heavs 


J>r.  t  IV 


and  (as  it  weie)  toagratulating  the  happy  ac- c-iw.  sei^ 
complilhment  of  his  molt  difficult  work.  And 
it  is  as  if  he  had  laid,  0  ny  Son,  ttbar  ^/h.il/u^ctlbia 
be  done  for  thee  this  day  ^  i      ihiji  finifhed  a  ^^^^ 
great  toork^  and  in  m  the  parts  of  it  ^putted xaii^^\^. 
tly  felf  as  an  able  and  faithful  fcrvant  to  me  \ 
what  honours  fhall  I  novo  hefioo)  upon  thee  f"  the  ul^^r^ 
highejl  glory  in  heaven,  is  not  too  high  for  thee ;  ^™  ymwL 
r.wr,  fit  at  ,//y  ri^^ht  hand.    O  how  Well  is  he 
pleaitai  with  C^hntt,  and  what  be  bath  done ! 
He  delighted  greatly  to  behold  him  here  at  his 
work  on  eanh,  and  by  a  voice  from  the  ex- 
cellent glory  he  told  him  fo,  when  he  called 
out  ot  Heaven  to  him.  laying,  Thpu  art  mybe- 
Ijied  Son  in  wbom  /  am  rcr/';^ '••.;,'?./,  2  Pet.  i. 
17.  and  himfcU  tells  us,  Joh.  10.  17.  1  here- 
fore  doth  my  f  jther  /otte  wr,  beeaufe  I  /r^  dimn 
jny  life,       for  it  wa^  %  work  that  the  heart 
ot  (jo^  had  been  upon  ttpm  Lternity.  He  toolc 
infinite  ddight  in  it;  '    '  - 

Thirdfj,  ChrilVs  fitting  down  at  Gods  ridit 
hand  in  heaven,nocesi^  advancement  of  Cbr^s 
bumne  nature  tothe  bigheft  hmntr ;  even  the 
to  be  the  chjed  (f  adortitwn  to  Angels  and  Men. 
For  it  is  properly  his  humane  nature  that  is  the 
fubje£^  or  all  tins  honour  and  advancement ; 
and  btinr:  I  'vanced  to  the  riglit  hand  of  Ma- 
jd^,  its  becomean  objott  ot  worlhipandado< 
ration.  Not  fimply  as  it  tsflefli  and  blood,  bat 
as  it  is  perlbnally  united  to  the  lecond  pcrfiin, 
and  enthroned  in  the  iupream  glory  of  Hea- 
ven. O  hele^s  the  myttery,  that  flefli  and 
blood,  llioi^id  ever  he  advanced  to  the  higheft 
throne  ot  Majelly,  and  being  there  inlhilled  in 
that  glory,  we  may  now  direft  Our  Worlhip  to 
him  as  ijodman  -,  and  to  this  end  was  liis  hu- 
manity fo  advanced,  that  it  might  be  adored 
aiid  vroifliipped  by  all.  The  Father  hath  eem- 
miTted  a'l  fudgmcnt  iii  the  Svn^  ih  n  all  n:cn 
fhould  hontmr  ibe  Son^  even  as  they  honour  the 
tather.  And  die  Father  will  accept  of  no  ho- 
nour divided  from  his  honour.  Therefore  it's 
added  in  the  next  daufe,  he  that  honoitreth  not 
the  Son,  haiwnreth  not  rife  tirther  ntwif  hath 
fcnt  him,  John  5.  22,  23.  Hence  the  Apoftles 
in  the  iiilutations  of  their  Epiltles^  beg  tbi 
grace,  meicy  and  peace  frOOQ  God  toe  Father, 
and  our  Lord  Jciiis  Chrifl  and  in  their  tu/tv//- 
IJions^  they  deiire  the  grace  of  oui  Lord  Jefus 
Chrift  to  the  Churches. 

faitrthiy.  It  imporcs  the  foveteignty  and  fu- 
premacy  of  Chrift  over  all  The  inveftituxeof 
Chrift  with  authority  over  the  Empire  of  botii 
Worlds :  For  this  belongs  to  him  that  firs  down 
upon  thisthrone.  Whenthelatlierlaidtohim, 
fit  at  my  right  hand,  he  didtheidadeKvcr  to 
Urn  i^Jifpenfaifin  and  economy  of  the  King- 
dom 


uiyuiz.ca  by 


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2l6 


The  Voantain  of  Life. 


Vol.  L 


Stgflitxai  «• 
Mteeii " 
Oitfftii 


dom.  Put  the  awtial  fceptex  of  government 
i«A    into  bis  hand,  and  To  the  Apoftle  interprets 

dexnimpa-  and  undeiftands  ir,   i  Cor.  15.25.  He  irr/J} 
Ei^iiir  rc/gn,  till  Im:  bavc  put  ail  hiscacmics  under  his 
lums « feet.  And  to  this  parpofc  the  fime  Apoftle 
.{...ctfilio    accommodates,  (ir  not  expounas;  the  words 
Sb'tt^fiS***       Plamift,  //'    made^  htm  a  little  lower 
than  the  A/igcls,  (i.  c.)  in  refpeft  of  his  hum- 
bled  State  on  earth,  //v.v  o  rirnicdji  him  with 
M')in*»  la  honour^  and  didji  Jit  hm  ever  the 

k7c"'Tix?°  ^'■''"'^         ^'''^''^  f^^P'*  /W/rgx  in 

u-^.nuweKo-J'ubjiilion  undcr  hts  feri^  Wch.  2.7,  8.  He  is 
Bomicwn  a  ^^^^  ^^us  Sptiicual  KiiigdoTO,  the  Church,  ab- 
Iblute  Lord  there.  Matt.  28. 18,  ip,  20.  He 
alfo  is  Lord  over  the  providenti  al  Kin?  iom.the 
whole  world,  Vfil.  110.  2.  and  this  provi- 


taflBl*n* 


dential  Kingdom,  being  fubotduiate  to  his  f]^* 
*^c^].  ritual  Kingdom  ,  he  orders  and  rules  this,  tor 


«t  raoltttac 


cIciM!  lue 


k*>n^iitc  the  advantage  and  bcnetit  of  that,  tpb.  1.  22. 

,  To  fit  at  Gods  right  band  with  hi^ 


•  [WllC  eft 


Head  on,  now  he  is  exaUed  to  be  Ueit  of  aU 
til  i ngs.  In  Us  flate  of  Inmuliation,'  he  eniur- 

fd  i^H-  contrddiUion  of  firtruTs  in  hisiiate  of 
Exaltation,  he  is  adored  and  admired cj  Sainte 
and  Angeh.  Then  helyadfio  form  nor  edmlinefs-y 
and  when  rve  fjio  h'lm^  ihrrc  tojs  no  Be<:u!y  w!y 
xoejhmld  dejire  him :  Now  the  beauty  of  his 
countenance  (hall  lend  forth  ihdi  glorious 
bo2ms,that  fhall  iaih  the  Fyes  of  all  theCoda- 
Itial  inhabitants  round  about  him ,  Slc 

O  what  a  changeis  herel  Here  hefii?eattHit 
there  he  fits.  Here  he  f^romcd,  but  tliete  he  tri- 
umphs.Here  he  lajr  uponthe  ground,there  he  fits 
in  the  throne  of  glory.When  he  cameto  Heaven, 
his  Father  did  as  it  were  thus  bcfpeak  him. 

My  dear  Son,  n^at  an  hard  travail  ba^  ihou 
had  of  it  ?  What  a  fwrld  of  twv  hafi  thou  pjji 
ihro'^in  the  ftrcngth  of  thy  linw  10  mc^  indmine 
EleU  ?  'i  .'^ou  had  been  bunerv,  thirflv  and  teet 


cnr.dJtuiiB. 

tini  tuikl 
«iautit  Of 

fsh 
T  ■  'icilina 
fcUa  CtniCi 


enemies  tor  a  fbotftool,  implies  Cbrijl  to  be  a 
Conqueror  over  oil  his  enemes.  To  have  ones 
enemies  under  his  feet,  notes  perfect  conqueft, 
and  compleat  viftory.  As  when  JoJJ:u.t  t'-' 
bisfoot  upon  the  necks ot  the  Kings;  So  iam- 
ber/anemadc  proud  Bijjjtetlxis  footiteol.Thqr 
trampled  his  name,  and  his  Saints  under  their 
teet ,  and  Chxilt  will  tread  them  under  his 
feet.  Tis  tree  mdeed,  diis  TiQory  is  yet  in- 
complcat,  and  inconfummatc  ^  for  now  n.;  /f  t 
not  yet  all  thingt  put  under  btm^  (laith  the 
Apoltle)  but  voe  fee  Jefus  Gnmned  mthghry 
onJ  honour^  and  that's  enough.  Enough  tu 
thcw  the  power  of  his  enemies  is  now  broken  ^ 
and  thou^  they  matte  Ibme  oppofition  (till, 
yet  it  is  to  no  purpofe  at  all  ^  for  he  is  fo  inti- 
nitely  above  them,  that  they  omit  iall  before 
him.  It  is  not  withChrift  as  itwaswitfail^/).};!', 
agiintl  uhom  la  vhoam  prevailed  bccaule  he 
was  young  and  tender  hearted,  and  could  not 
withOand  thetn.  His  ineapacity  and  weahteft 
ga\e  the  watchful  enemy  an  advantage  over 
him.  1  lay,  'tis  not  fo  with  Chrilt,  he  is  at  God's 
right  hand.  And  all  die  power  of  God  0ands 
ready  bent  to  ftrike  through  fais  eneODies,  as  it 
hoi.  110. 

Sfxthfy^  Chrift*s  fitting  in  Heaven  notes  to 

us  the  great  and  wonderful  change  that  is 
made  upon  the  Itate  and  condition  of  Chrilt, 
fince  his  afccnfion  into  Heaven.   Ah,  'tis  far 
tir  T  ctfc  otherwlfe  with  him  now,  than  it  was  in  the 
M^r^.^   days  of  bis  humiliation  here  on  earth,  ^ntum 
*-T    mutatmi  ab  illo  f  Oh  what  a  wonderfiil  change 
hath  heaven  made  upon  him '  It  were  good  (as 
j     a  Worthy  ot  our  Ifx^ks)  to  compare  in  our 
thoughts  the  Abafement  of  Chrift,  and  bis  Ex- 
altation together^  as  it  were  in  Columes, 
one  over  a^init  the  other.  He  was  born  in  a 
Stable,  but  now  he  reigns  in  his  Royal  Palace. 
Then  he  had  a  AUngerioi  his  Qadle,  but  now 
he  fits  on  a  Chair  of  State.  Then  Oxen  and 
AlTe-s  were  his  companions,  now  thoufands  ot 
Saints,  and  ten  thouland  of  Angels  minifler 
round  about  his  Throne.  Then  in  contempt 
they  call'd  him  the  Ctrpenter's  Son^  now  he 
obtains  a  more  excellent  name  than  Angels. 
Then  he  was  led  away  into  the  Wildernels  to 
to  be  tempted  of  the  Devil,now  it  is  proclaim- 
ed before  him,  Let  all  the  Angels  of  God  wor- 
Jbip  him.  Then  he  had  not  a  place  to  lay  his 


?  i  If «  haji  been  hungry^  thirfy  and  tuea/y  j 
JcourgcJ^  crucified  and  reproached  f  Ab  what  Sad 
uf age  hiift  thou  baJi/i  the  itncr.irrf/!  n.'r!d\Not 
a  djyt  rejl  and  comjort  fince  thou  mntefi  out 
from  me  \  but  nonthv  fuffering  days  are  aeetmt' 
;';fhrJ ;  ;rnc  thy  reft  is  come  ^  reft  j  or  ever  mere, 
iiemrjorth  Jit  at  myriebtband.  Uencefortbtboit 
JhaltgrMn^  tcerp^  or  bferdm  more.  Sitthott  ^ 

my  r;r  ' :  !'  ;rJ. 

SeyeHtblyjOinQ.'s  fittingat God's ri^thand^ 
implies  l^advamemnt  efoelieoeftto  the  t^gh- 

e ft  Honour :  For  this  Seflion  of  ChriQ's,  re- 
lpe<Eb  them^  and  there  he  fits  as  our  K^refen- 
tative,  in  which  fmndwe  aie  made  to  fit  with 
him  in  heavenly  Places,  as  the  Apoftle  fbeaks;, 
Eph.2.6.  Howiecure  may  we  be  (laith  1  «■/•/«/- 
/w/?;whodonowalready  poflefithe  Kingdom? 
meaning  in  our  fluid,  Chrilt.  This  (faith  ano- 
ther) is  all  my  Hope,  and  all  my  Confidence, 
namely,that  wehavea  Portion  in  that  Flefh  and 
Blood  of Chrift,which  is  fo  exalted,  andthcre- 
iore  where  be  reigns ,  we  (ball  reign  where 
our  Flefh  is  glortfied ,  we  fhall  he  glorified. 
Surely,  it's  matter  of  exceeding  Joy,  to  believe 
that  Chrift  our  Head,  our  Flelh  and  Blood,  is 
in  all  this  Glory  at  his  Father's  right  band,  l^w 
voe  h.ivr  oj'endthe  fcnfc  iT'  impvtaneeofChrift^s 
finirs,  at  bis  iatbe/s  rigbt  hand.  Uence  we  infer. 

Inter.  I.  kthlslb  greatan  honoQrtoChriil, 
to  (it  enthroned  at  God's  right  hand  ^  What 
honour  then  is  referved  in  heaven  for  th^e 
that  are  faithful  to  Omfi non  on  the  Earth? 
Chril'l  prayed,  and  his  Prayer  was  heard,  JJm 
17.  24.  Xhataemay  be  with  him,  to  behold  the 
glory  that  Godhath given  him-^  arid  what  Heart 
can  conceive  the  felicity  of  fuch  a  light '  It 
made  Stephen's  Face  fnine  as  the  Face  of  an 
Afigel,  when  he  had  but  a  glimple  of  Chrift 
at  his  Father's  Right-hand.  Thine  eyes  iJ-.;.'/ fee 
the  King  in  his  beauty,  Ifa.  33.  7.  which  te- 
fpe£^  Hezekiah  in  the  Type,  Chriji  in  the 
Truth.  But,  this  is  not  all,  though  this  be 
mucK  to  be  Spedators  of  Chrift  in  his  Throne 
of  Glory  •,  we  (hall  not  only  fee  him  in  his 
Throne,  but  alfo  fit  with  him  enthroned  in 
Glory.  To  behold  him  is  much,  but  to  fit 
with  him  is  more.  I  remember  it  was  the  fay- 
ing of  a  heavenly  Chriftian,  now  with  Chrift, 
/  tuould  far  rather  look  but  through  the  hole  rj' 
djrijl's  Door,  to  fee  but  one  half  of  hit  Jutrrli 
and  moji  comely  Face,  [^fcrhe  loo':;  /iv  Iii\iirj;] 
fuppoje  I  Jbtntid  never  torn  tr,  to  Jcc  h:s  Hxcel- 

Icnev 


Digitized  by  GoogI 


Serm.  4.1. 

lency  and  Glory  to  the  Jull  ^  than  to  enjoy  the 
I'loxoer^  the  Bioom  and  chiefejl  Excellency  of  the 
Glory  and  Riches  of  ten  Worlds.  And  you  know 
how  the  of  the  South  fainted  at  the 

fight  of  Sobmon  in  bis  Glory.   But  this  fi^'hr 
you  Ihall  have  of  Chrill,  will  change  you  iu 
to  his  likeneis.   We  Jhall  be  like  him  (faith  the 
ApofUe)  jor  toejhali  fee  him  as  he  is^  i  juhn 
3.  2.  He  will  place  us  as  it  were  in  his  own 
Throne  with  him.  Sonnsthe  Ptomife,  Rev- 
3.  21.  To  him  that  cvercotneth^  I  wi.'/  grant  to 
fit  with  me  in  my  throne }  even  as  I  aljo  over- 
came., and  am  Jet  dovmimtb  my  father  in  his 
throne^  and  fo  2  Tim.  2. 12.  If  we  fufcrwth 
him,  we  Jhall  alfo  reign  mth  him.    Tiie  Father 
fet  Oirift  on  his  r^t  hand,  and  Chrift  will 
fct  the  Saints  on  his  right  hand.   So  you  know 
the  Sheep  are  placed  by  the  Angels,  at  the 
great  day.  Matt.  25.  and  fo  the  Church  under 
the  Figure  of  the  Daughter  of  JEgypt  whom 
Solomon  married,  is  placed  on  the  King's  ri^ht 
hwd^  in  Gold  of  Ophyr,  Pfal.  45.   This  Ho 
jKmr  have  all  the  Saints.   O  amazing  Love ! 
What,  we  fet  on  Thrones,  while  as  good  as 
we  hf  nacnve  howl  in  Flames !  O  what  man- 
net  of  Love  Is  this  '  Thcic  Fxprcflions  indeed 
do  not  intend,  tiiat  tlie  Saints  fliall  be  lot  in 
higher  Glory  than  Chrift  ^  or  that  they  lhall 
have  a  Parity  of  Glory  with  Chrift  •,  for  in  all 
things  he  muft  liave  the  prehemincnce  ;  but 
tbqr  note  the  great  honour  that  Chrift  will  put 
opon  the  Saints    is  alTj,  that  his  Glory  ftiall 

itiM^liiii  be  their  Glory  in  Heaven.   As  the  Glory  of  the 
■'•HBsband  ledounds  to  the  Wife  j  and  again, 

*■  "  ■  their  Glory  will  be  his  Glory,  2  Thef.  i.  10 
And  fo  it  will  be  a  ibcial  Qory.  O  it's  admi- 
nUe  totlmiE,  whidier  free  Grace  hath  alrea- 
4y  mounted  up  poor  Duft  and  Alhes ' 

To  thmk  how  nearly  we  are  related  now  to 
tids  Royal  Princely  Jefus !  but  how  mndi  li%h> 
ej.  are  the  deCgns  of  Grace  that  are  not  yet 
come  to  their  parturient  fulnefe,  they  look  be- 
yond all  this  that  we  now  know!  N«u  drr 
me  the  Sons  of  God,  but  it  doth  not  yet  appear 
tshat  we  Jhall  i  John  3.  2.  Ah  what  Kea- 
loa  have  you  to  honour  Chrift  on  Earth,  who 
k  preparing  liach  Honours  for  you  in  Heaven  ! 

Infer.  2.  Is  Jefus  Omjl  thus  enthroned  in 
Muven^  then  bow  impojfihle  is  it.,  that  ever  his 
interefi  Jhould  mi/carry  or  Jink  on  Earth  ?  The 
Church  hath  many  fubtle  and  potent  Enemies. 
True,  but  as  Haman  could  not  prevail  againft 
the  Jews  whilft  Uefler  their  Friend  fpake  for 
them  to  the  King ,  no  more  can  they,  whilft 
our  Jefus  fits  at  his  and  oar  Fathers  light  hand. 
Will  He  fuffer  his  Enemies  that  are  under  his 
Feet,  to  rife  up  and  pull  out  his  Eyes  think 
yOQ^  Sorely  they  that  touch  his  People,  touch 
the  very  apple  of  his  eye,  Zech.  2.  8.  He  mujl 
reign  ttll  all  his  enemies  are  under  his  feet,  i  Cor. 
15.  25.  The  Enemy  under  his  Feet,  (hall  not 
deftroy  the  Children  in  his  Arms.  He  fits  in 
Heaven  on  purpofe  to  manage  all  to  the  Ad- 
vantage of  his  ChiHch,  E^f.  1.  aa.  Are  our 
Enemies  powerful  ^  lo  our  King  fits  on  the  right 
band  of  power.   Aie  they  fubtil  and  deep  in 

J  their  Contrivance  ^  he  that  fits  on  the  Throne, 
over  looks  all  they  do.  Heaven  overlooks  Hell. 
he  that  fits  in  the  Heavens  beholds.,  and  derides 
their  attempts^  ?f4L  9*  4*  He  may  pennit  Ids 


*  ••  -  • 

217 

Enemies  to  Itraii^hcen  them  in  one  place,  bat 

it  lhall  be  for  their  enlargement  in  another. 

tor  'tis  with  the  Church,  as  it  is  with  the  Sea  j 

what  it  loics  in  one  place,  it  gets  in  another  ^ 

ar.d  {;>  really  lofes  nothing.   He  may  fuiFer 

them  alto  to  diiirefs  us  in  ounvards,  but  that 

(hall  be  recompenced  with  inward  and  better 

Mercies  •,  and  (o  wc  (hall  lofe  nothing  by  that. 

A  Foot  ltool  you  know  is  ufeful  to  him  that 

treads  on  it,  and  lerves  to  lift  him  up  thehi^- 

LT  •  fo  (hall  ChrilVs  Enemies  be  to  him,and  his; 

allxiit  they  think  not  fo.   What  lingular  Bene- 

tits  the  Oppofitions  of  his  Enemies,  occafionto 

his  People  i  I  have  *  elfewhere  difcovered,  to»  ^  Saint 

which  1  refer  my  Reader,  and  pais  to  the      indeed,  p. 

Infer.  Is  Chrift  fet  down  on  tht;  right  *4»<S»<*« 
hind  of  the  Majefty  in  He  ivcn  ?  0  latk  lotjat 
jwful  Reverence J})ould  ice  approach  hi/n  m  the 
Duties  cj  his  Worfhip !  Away  with  light  and 
low  thoughts  ijf  ChriiK  Away  with  formal, 
irreverent,  anduirclcis  Frames  in  praying,  hear- 
ing. Receiving,  yea,  in  conierrir^  and  ("peak- 
ing of  Chrift.  Away  with  all  deadncfs,  and 
drowfincfs  in  Duties ;  for  he  is  a  great  King 
with  whom  you  have  to  do.  A  King  to  whom 
the  Kings  of  the  Earth  are  bnt  as  little  bits  of 
Clay.  Lo  the  Angels  cover  their  Faces  in  his 
Prefence.   He  is  an  adorable  Majefty. 

When  John  had  a  Vifion  of  rhrs  enthroned 
King,  about  (ixty  Years  after  his  Afcenfion  ; 
fuch  was  the  over-powering  Glory  of  Chrilf, 
as  the  Sun  when  it  Jhweth  in  its  jirength  ;  that 
when  he  faw  him,  he  fell  at  his  Feet  as  dead, 
and  died  it's  like  he  had,  if  Chrift  had  not  laid 
his  hand  on  him,  and  U\i,fear  not,  I  am  the 
firj]  and  t})e  lajl ;  I  am  he  that  liveth,  and  ivas 
dead,  and  behold  I  am  alive  for  evermore.  Rev. 
I.  17,  18.  When  he  appeared  to  Sad  in  the 
way  to  Damafcus,  it  was  in  Giory  above  the 
Gloiy  of  the  bun,  which  over  powered  him  al- 
(b,  and  laid  him  as  one  dead  upon  the  Ground. 

O  that  you  did  but  know  what  a  glorious 
Lend  you  Worfhip  and  Serve.  Who  makes  the 
very  place  of  his  Feet  glorious,  where  ever  he 
comes.  Surely  He  is  greatly  to  be  ft- arc  J  m  the 
Affembly  of  hifSmttt,  and  to  be  had  in  reverence 
of  all  [hat  are  round  ah-^ut  /v  w.  There  is  in- 
deed a  TAffwiWholdncfs  or  free  Liberty  of  Speech 
allowed  to  the  Saints,  Epih.  3. 12.  Butnomde* 
nefs,  or  irreverence.  We  may  indeed  come  as 
the  Children  of  a  King  come  to  the  Father, 
who  is  both  their  awful  Sovereign,  and  tender 
F'ather  ;  which  double  Relation  caufcs  a  due 
mixture  of  Love  and  HeA'crence  in  their  Hearts, 
wlien  they  come  before  him.  You  may  be 
Free,  but  not  Rude  in  his  Prefence.  Though 
he  be  your  Father,  Brother,  Friend  ;  yet  the 
diftance  betwixt  him  and  you  is  infinite. 

Infer.  4.  If  ChriJl  be  fo  gloriouily  aJvanced^'^  ^fr'^^- 
in  the  htgl)ejl  Throne,  then  none  need  to  reckon  '\^'f!^^',  \'^^ 
themfehes  difhonoured,  by  fuffiring  ^f^^y'^^fi^,'^'  -^^^ 
for  his  fake.   The  very  Chains  and  Sufll'rings,;^gi,ito. 
of  Chrill  have  a  Glory  in  them.   1  knee  Ahfes  ^Zd^u. 
ejfeemed  the  very  reproaches  oj  Chnf]  ^reaterX^l^Jl^y.' 
riches  th.m  the  trcijurcs  of  .¥.r}pt,  Heb.  n-^%^*f' 
26.  He  faw  an  excellency  in  the  very  worlf  "J^ 
things  of  Chrift,  his  Reproaches  and  Suffer 
ings,  as  made  himleap  out  of  his  Honours  and 
Riches  into  them.   He  did  not  (as  one  faith) 
qcIy  endure  tbctre^oaches  of  Otr^^  but  count* 

F  f  ed 


The  [fountain  of  Life, 


Digitized  by  Google 


91$ 


Vol  I 


Cir  (t  nan  i 


ed  them  Trcafurc:.  To  he  reckoned  among 
bis  Honoors,  and  tilings  of  vaiue.  So  Th/fo- 
oru^toc^"^  reports  of  Jjubmciu  Mj/Jucuf^  tncMe 
dMtiMi.  Knight  of  Vraace,  when  he  Was  led  with  other 
SSoiMldi.  M^9rs^  that  were  bound  with  Coi^  to  Ex- 
taoatni  ecodoQ)  aoA  be  foT  Ilis  Dignity  WIS  oot  bouod, 
•  he  .cried,  give  me  my  Chain  too,  let  me  be  a 
Ki^gbt  of  the  £une  Order.  P^gi^ce  it  felf 
is  bonomalble,  wfaen  'tis  enduied  ioir  die  Lord 
of  Glory.  And  furcly  there  is  (as  one  phra- 
feth  it)  a  Little  P^tadife,  9  young  Heaven  in 
fiifieiiAgsfbr.Chrifh  tftjMseipeieiMHj^ngdle 
Id  it,  but  that  tjiey  are  endured  on  his  Account, 
it  would  nc^y  l^Vi^  all  c^n  endure  for 
him  t,  bor  if  wv  oontider  how  ewxeding  kind 
Chrift  is  to  them  that  count  it  thdr  Glory  to 
be  aijaied  fqr  him  ^  that  t^oitgh  jie  be  always 
kind  10  bis  Fbople,  ^yet  if  we  nay  fo  fpeak) 
he  overcometh  himfelf  in  kindnefs,  when  they 
fufler  for  hiQi }  if.  ihould  ooaKe  Men  in  Love 
Mth  his  Ee^ptiiclM; 

Infer.  5.  If  ChriJJ  fjtc  not  doxsn  to  rejt  in 
Ucfiveiiy  tiU  be  bad  ^^'dbis  Work  09  Sort h  j 
tbea  *tkhi  imn  fir  mtotUiA  tf  reft.,  till  we 
b^<e  fiiiifhedour  Work.,  as  Chrijl  alfo  did  his. 
.  How  willing  4ie  we  to  find  left  heie  1  1  o 
Dream  of  that  which  Chrift  never  Aond  in 
this  World,  nor  any  ever  found  before  us.  O 
think  not  of  idtiqg^  till  you  Ijave  dope  work 
iqg  and  dooe  filming.  Year  life  and  your  la- 
bours  mul\  end  together.   U'rire  (faith  the  Spi 
rit)  If/eJJed  are  the  dead  that  die  tn  the  Lord.,  for 
they  reji  firm  $hnr  iehoitrt.  Rev.  14.  13.  Hoe 
you  mufthavc  theSw^-j/,  and  there  the  Sxccct. 
1  is  toio  much  to  have  two  iit^v^  Here  you 
nnift  be  content  to  dwdl  hi  die  Tfmi  tfKHar 
hereafter  you  fliall  \^  within  the  curtains  of  So 
lomon.   Heaven  is  thte  pl^c^  of  whijch  it  «i9y 
he  trulv  faid.  That  tbm  tbg  n#wy  he  «t  reft. 
Othiakaotofiiitiqg  dom  on  tUs  fide  Hea- 


ven. There  arc  four  things  will  keep  the 
Sa^its  irom  iitopg  down  on  jtvtb,  .to«&,  vie. 
(jiace,  Corruption,  DevUs,  and  widk<d  Men. 

F/>/?,  Grjcc  will  not  fuffer  you  to  rcil  becd: 
It's  tendencies  are  beyond  fij^  Afield,  it  w|H. 
he  looking  and  longing  &r  the  VUSsA  Hope. 
A  gracious  ptyfon  rakes  hinjfcif  for  a  Pjl^^' 
fecking  a  better  Counuy,  and  ii  Mways  liilpi- 
dous  of  danger  in  every  pl^fie  and  ftate.  It's 
ftill  beating  up  the  fluggiHi  heart  with  fuch 
langujige  as  that,  Mua.  2.  iq.  Ari/e,  d^jL 
thit  hmffy  rifl.,  for  it  is  po/luteA  Ifs  fu» 
ther  tendencies  and  continual  JealouGes  will 
keep  you  iroin  ^ttiag  long  Aill  in  this  Wotid. 

Secoitdly.,  Your  Corruptionti  wiH  keep  yoa 
from  reft  here.  They  will  continually  exe- 
ci^  youi  Spirits,  ^nfl  ki^  you  upon  yov 
watch.  Sdmsrhave  their  tends  filed  vtiA 
work  by  their  own  hearts  every  day.  Somo* 
tp  prifyeat  lift  dc  ibmeumes  to  lament  ir. 
And  always  tp  watch  and  fear,  to  mortifie  and 
kill  it.  Sin  will  notloog  fufteryouto  bequiai;, 
£mk.  7.  21,  aa,  73, 94-  And  il  a  bad  haiK 
will  not  bfeak  y^w  left  hefe,  Chen 

'Thirdly.,  There  is  a  bulie  Devil  will  do  itHe 
will  tind  you  work  enough  with  his  Temptati- 
ons, and  Suggeftions,  and  except  yot  can  flaep 
quietly  in  hii.  Jims,  isthe  wkdwddo,  there's  no 
rdl  to  be  expe^.  Joitr  adverf$ry^  the  DevU, 
goeth  abtmttt  a  r9anu  Liojt.,  fietaJig  whom  be 
may  devour  •,  ttihom  refift.,  1  Pet.  5.  8. 

kourtbfy^  Nor  .  will  his  Servants  and  Inftni- 
ments  let  ypa  be  quiet  on  this  fide  Hea  veB.Their  9V1 
very  Name  Ipeaks  their  turbulent  DiQxiiubn.  I^T* 
^oifl  (f^ith  ibe  hcly  Mao)  it  minis  Lions],  f*^' 
ttiidtSt  even  among  them  that  ere  fet  ou  jire^ 
even  the  Sons  of  Alen,  wfxfe  Teeth  are  Spetrie 
and  Arrows^  Flalm  57.  4.  Well  then,  be  con- 
lent  tpeoHr      y<m  rea»  asChriit  did  into 
his.  |feliM8t^tbqn6tq,andionnillyoq. 


Serm.42. 

Wbtrein 
Cbf^em- 


SERMON  XLII- 


ACTS  X  41,  Aaite  cmmmM  ut  to  areaek  taite  the  teopkMd  to  te&iSeJbat  it  is 
kwbiatwMim40Mh<^utheth7itdet/^Mii4^ 

tfbheut-  .^^-^Hrift  enthroned  ui  the  highcft  glory 
in  Heaven,  is  there  to  abide  ibr 


tJtnn,  it 
imfrntd. 


c 


   the 

efie^ual  and  fuccefsful  Government 
both  of  the  world  and  of  the  Church, 
until  the  number  given  him  by  the  Father  before 
the  world  was,  and  puichakd  the  blood  of 
the  Crols  be  gathered  in  ^  and  then  cometh  the 
lodgment  of  the  great  day,  -which  will  per- 
fedly  feparate  the  precious  from  the  vile  j  put 
the  redeemed  in  fiill  poflefiion  of  the  purchafe 
cf  his  blood  in  Heaven,  and  then  Jball  }>e  de 
Boer  tip  the  Kingdom  to  his  Father.,  that  God 
menjeallin  all. 

This  laft  aa  of  Chrift,  namely,  his  Judging 
the  world,is  a  fpecial  part  of  his  Exaltation  and 
honour,  bdtowed  upon  him,  becaufe  he  is  the 
Son  of  Man.,  John  5.  37.  In  that  day  (hall  his 
glory,  as  King  and  ablblute  Lord,  fhine  forth 
as  the  Sun  when  it  fliineth  in  its  length.  O 
what  an  honour  will  it  be  to  the  Man  Chrilt 
Jefus,  who  ffood  arraigned  and  condemned  at 
Bar,  to  fit  upon  the  great  white  Throne 


of  An^ls  !  Menand  Devils  waiting  upon  him  ^ 
to  receive  their  final  fentence  from  his  mouth,  4gS. 
In  tiiis  will  the  glory  of  Chrift's  Sovexeignty  JtSSiSi 
and  power  be  eminently  and  Ukflrioufly  dif-^^lS: 

played,  bef>>rc  Angels  and  Men.  And  this  is  , 
that  great  truth,   which  be  commanded 


ihnoondfid  with  thou£uidS|  and  ten  thoulands  Authority,  for  they  judge  by  him.  Se- 


preachcd  and  t cftififtl  te  the  people ; 
that  It  IS  be  uiJ'uh  is  ordiinetfefGe^  toketb^f-in'. 
Judge  if  ^luick  and  dead. 

Wherein  we  have  four  th!ngs(ohediftin8lr 
confideic  J,  VIZ.  The  Subjca,  ObjcO,  Fountain, 
and  Truth  of  theliiproam  Judiciary  AuthMity. 

Ytrft,  The  Subjeaof  it,  CV//?  ^  <ris  he  that^s 
ordained  to  be  Judge.  Judgment  is  the  Aft  of 
the  whole  undivided  Trinity.  The  Father  and 
Spirit  judge,  as  well  as  Chrift,  in  tefpea  of 
iiuthority  aiid  confenr,but  'tis  the  aft  of  Chrift 
in  retpedk  of  vifible  management,and  execution 
ind  foit*s  his  per  proprietarem^y  propriety  .ihe 
Father  havingconferred it  upon  him,as  thcSon 
of  Man  ;  but  not  his  per  appropnationcmfa  as 
to  exclude  either  the  Father  or  Spirit  $001  their 


Digiiizca  by  C^c^^^ 


Serm.  42. 


The  Funuain  of  Life. 


219 


Secondly,  The  Objed  of  ChrilVs  Judiciary 
authority.  Ths  quick  <uul diad,  ^i. e.)  all  that 
ai  hii  coming  do  live,  or  ever  had  lived.  This 
is  the  Objeti  ft rf anal.  All  the  Men  and  Wo- 
men that  ever  Ibraoe  iiom  Adtm^  all  the  A- 
poUate  Spirits  tnat  fell  fiom  Heaven,  and  are 
fefiat^  in  Chains  to  the  Judgment  of  this 
great  day.  And  in  this  peri'onal  objeft^  is  includ- 
ed theRw/0%^,viz.  all  thea£Hons,both  Cxret, 
and open.that ever  they  did,2  C?/-.  5.  •^Xlom.z.\6. 

Tbirdfy^  The  Foumam  ci  this  delegated  au- 
thority, which  ^  God  the  Father  t,  fat  he  hath 
J  .'^V®-. ordained  Chrift  to  be  the  Judge  lie  is  up 
Dtftn.tijj  pointed,  fc.  as  the  Soo  of  Man  to  this 

nourable  office  and  work.  The  word  notes,  a 
firmeftabliftiinent  of  Chrift  in  that  Office  by 
his  Father.  He  is  now  by  iMt  of  JRfideowti- 
on,  Lord  and  King.  He  eoam  laws  f6r<io- 
yerninent,  then  he  comes  to  judge  of  mens 
obedience  and  dilbbedience  to  his  Law& 

fourthly^  And  Uftly,  hete  is  the  infillMe 
Truths  or  unqueftionable  certainty  of  all  this. 
He  gave  us  commaadm^nt  to  preach  and  tcfiifie 
it  to  the  People,  We  had  ft  In  charge  nOm 
his  own  mouth  and  dare  not  hiJc  it.  Hnoe 
the  point  of  Do&ioe  is  plainly  this,  \: 
Do£t.  That  cur  Lord  Je/us  Chrift  is  wdutt- 
edby  God  the  fatber^  to  he  oefiu^e.  9§ 
quick  and  dead. 
This  truth  ftands  upon  the  firm  baiis  of 
Scripture- Authority.  You  have  it  from  his  own 
hand,  S-.aa*  The  leather  judgetb  nomm^ 
bat  hath  comtmttt  'd  all  Judgment  to  the  Sat*  viZ. 
in  the  Senfe  before  given.  And  lb  the  Apoftle, 
A3s  17.  3 1.  He  bath  appointfd  a  day  m  thf 
tainch  he  taill  judge  the  vsorld  in  rigbteoufnefs^ 
by  the  Man  xwom  he  hath  ordained ;  whereof  he 
hath  given  ajjurance^  8tc.  And  again,  Rtm.  a. 
1 6.  in  the  day  when  Godjhall  judge  the  f carets 
of  Nlen  by  Je/us  Chrifi.  Three  things  will  be 
opened  here,  i'lrft^  The  certainty  of  a  Judg- 
naenttocome.  Secondly quality  and  nature 
of  it.  Thirdly, Tiat  it's  a  fpecial  part  ofChiift's 
Exaltation  to  be  appointed  Judge  in  this  day, 
FirJ}^  The  ccnainy  of  a  Judgment.  Iliis  is 
a  truth  of  firmer  eltabliftmeni  thsyi  Heaven 
and  Earth.  It's  no  deviled  fable,  no  cunning 
ihiteriain-  artificc  to  keep  the  world  in  awe^  but  a  thing 
tj  of  t  as  confefledly  true,as  it  is  awfully  folemn.  For, 
Judftneut.  Ytrfi,  As  the  Saiptures  fore-mentioned  (with 
thefc,  2  Cor.  5. 10.  Ecclef.  12.  14.  Matt.  12.35. 
and  many  other,  the  true  and  iaithfol  layings 
of  Ga;')  do  very  plainly  reveal  it :  S':>  the  juf- 
tice  and  Righteoufncls  of  God  rcquue  it  Ihould 
be  fo.  For  the  Judge  of  all  the  Earth  will  do 
right.  Gen.  iS.  25.  Now  righteoufnefs  it  felf 
requires  that  a  difference  be  made  betwixt  the 
sigbteous  and  the  wicked  Say  ye  to  the  righte- 
ous., it  Jball  be  taeli  with  him  ^  wee  to  the  wick- 
ed, it  jhall  be  ill  tetth  him,  lla.  3.  10.  But  no 
ftch  diftin^ion  is  generally  and  fully  made  be 
twixt  one  another  in  this  world.  Yea,  rather 
the  v\  icked  profper,  and  the  righteous  pcrUh, 
There  is  a  juji  man  that  perijhetb  in  bis  righte- 
oufnefs, ana  there  it  a  wicked  mjr^,  i^:;r  pro 
hngcth  his  life  in  his  wickcdn^Js,  ixckl.  7. 15. 
Yea,  not  only  in,  but  for  his  lighieoufneiis^  as 
ic  may  be  iairly  rendrcd. 

Here  the  wicked  deyoureth  the  Mm  that  is 
more  right couj's  than  him/elf,  liab.  1. 14.  As  the 
fifliesof  the  Sea,  wheie  the  gteat  and  ftroog 
Vol.  1 


rr,  God  fhalt  judge  th-  ri^htrjus  ojid'^j^^^ 
i\  for  there  is  a  time  thert  for  every  h^imJo  n 


iWallow  up  the  fmall  and  weak.-  And  even  in 
Courts  of  Judicature,  where  the  innocent  might 
expeft  relief  ^  there  they  often  meet  with  the 
worft  oppreflions.  How  fairly  and Juftly  there> 
fore  doth  a  wile  Man  inter  a  Judgment  to 
come  from  this  confideraiion  >  Ecclef.^.  i^lJ^^"^^"'"' 
17.  I  fam  under  the  Sun  the  place  of  Judg-^Ji^ijlSi. 
ment,  that  wickednefs  loas  there,  and  the  place  ^'"^  '^^^ 
of  righteoufnefs^  that  ini^^uity  woe  there  j  /  Jaid^^ji'^^lata, 
in  my  heart,      • "  ■'     '     •      '  — 
tiie  wicked ^  _ 

f'urpofe,  and  for  every  work^  q.  d.  the  Judg-^i"^^ 
mcnt  to  come  is  the  only  relict  and  fupport  contn  Liiim 
leitto  poor  amocents,  to  quiet  and  comfort 
tbemielves  withal.  To  the  lame  purpofe  alfo  biccoe«doaa 
is  i}xiX James  5,  6,'j.Tehave condemned,andkiI-'^^^^^^ 
led'jheji^  i  aid  be  iothna  t^M  you  ,  be  pari- « .G,.r„. 
ent  thrdfire  hretyen,  lenxe  m earning  of  thc^^.^"^^'^^ 
lj)rd.  It  isconfeli,  that  fonnetimes  God  vindi-  i^fta 
cates  his  providence  againft  thejltheifin  of  the  fj^^;^ 
world,  by  particular fbrokes upon  the  wicked •, '°«c>c4i- 
but  this  is  but  rare.    And  as  the  Father  well  vUMtST 
obferves,  it  no  tin  were  panifhed  here,  no  pro-  cmifr-mr. 
vidence  would  be  believed ;  again,  if  every  tin  ^JplI'^^Ta- 
were  openly  puidthed  here,  no  Judgtnotthere- '^i^M^te 
alter  coold  be'expetted.   Bcfides,  SSte 
Secondly,  Man  is  a  reaibnable  being,  and  eve-  )<» 

S reafonable  being,  is  an  accountable  l>eing.|}^ 
eis  a  capable  fubje^pf  fnocal  Government. 
His  anions  hanre  relation  to  ft  Law.  He  is  fway- 
ed  by  rewards  and  punilhments.  He  atte  by 
counlel,  and  therefore  of  his  anions  he  m\i{\ 
expoSl  togive  an  accoim^  it  isRcwr.  14.  12. 
So  then  every  one  of  a/,  fhall  give  an  account 
of  him/elf  to  God.  Efpedaily  it  we  add,  that, 
all  the  ^fts  of  body,  mind,  eftate,  time,  0V. 
are  fo  many  Talents,  concredited  and  betruAed 
to  him  by  God,  and  every  omx^  us  hath  one 
Talent  at  leaf!  v  therefore  a  tifdb  to  tender  an 
account  for  all  thefeTalentswill  comi,Mat.2-). 
i4,i5.We  are  but  Stewuds^aad Stewards  mult 
givean  a  ccount  in  order 'v<Fhereto,  there  mufi 
be  a  great  audit  dav. 

Thirdly,  And  wbat  need  we  teek  evidence  of 
this  truth,  further  than  our  own  confcience  > 
Lo,  it  is  a  truth  engraven  legibly  upon  every^ 
mans  own  breaft.  Every. one  bath  a  kind  of 
little  Tribunal,  or  privy  Seiiiois  in  his  own 
confcience,  which  both  accules,  and  excufes 
for  good  and  evil ,  which  it  could  never  do, 
were  there  not  a  fotofc  Jtidgment  of  which  it 
is  now  co^dous  to  it  fell".  In  this  Court  Re- 
cords are  now  kept  of  all  that  we  do,even  ot  our 
lecret  anions  8t  thoughts,  which  never  yer  took  - 
air  i  but  if  no  Judgment,  what  need  of  records  ? 
nor  let  any  imagine,thatthisn^  bebotthetirutt 
of  education  and  diicourle.  We  have  heard  of 
fuch  things,and  fo  arelcaredby  them.  For  iffo, 
how  comes  it  to  obtain  to  uniwerfally  >  who  could  - 
be  the  Author  of  fuch  a  common  deception  > 

Reader,  bethink  thy  felf  a  little  ^  iC  tijou  .vr.tToiTet 
hadft  a  mind  (asonelaith)  to  impofca  lis  up-  ^'/^•'"Pf. 
on  all  the  world,  what  courfe  woiiWft  thou  'I'^"^"^' 
take?  How  wouldft  thou  lay  thedefigii  >  Ot  * 
why  dort  thou  in  this  cafe  imagiae,  what  ibou " 
knowclt  not  how  to  imagine?  'Tis  evident  that 
the  very  conii:iences  ot  the  I  leathens,ha\^  thefe, 
<^kes  of  accofing and  extuiing,  Rom.i. 1 5.  And 
lis  as  hard  toima  gbie  ( as  an  ingenious  Author  ^j,;;,!;?,'  '  * 


t  tpeaksO  that  a  general  Cheat  Ihould  bow  VfT,4,4n,- 
"  ■  iot  aUMaflkmd,andindueeld;^^i-*-^^ 


down  the  fiacks  I 


F  f  2 


mtttf 


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220 


Tie  iomtatn  of  JJfs, 


Vol,  I, 


many  Doubts  and  Fe  irs,  inl  Troubles  amongft  I  Day.  The  heart  of  Man  cannot  conceive  what 


theffl)  and  gave  ao  inteiruptioo  to  the  whole 
courfe  of  th^  convpt  Uittog,  and  lliat  tbeie 

Ihould  be  no  account  of  it  ?  At^  therefore  it's 
widottbted  chat  fuch  a  day  will  come.  But  I 
(hdl  father  draft  in  d» 

Stcond  phce,  to  op-n  tl;c  Nature  and  man- 
'^'fl^'^net  of  this  Judgment,  than  to  fpend  moie 
f*~WB*tune  in  proving  a  tiuth,  that  cannot  be  dtmicd 
without  violence  oftcred  to  a  mans  own  light. 
If  then  theOyeftioD  be,  what  maooei  of  Judg- 
ment will  thnbe>  I  amVfer. 

Firft^  It  xmll  be  a  great  and  awful  day.  It's 
called  the  Jut^eat  of  tbegrtat  doy^  Jude  6. 
Three  things  wW  nakc  it  fo,  tfie  mmer  of 
Chrift's  comiiTg.  The  work  he  conies  about. 
And  the  i^nes  ox  evaits  of  that  work.  The 
flMmwrt^Clinlft  coming  will  be  isy 
Icmn,  Fortl  f^  Inrd  htmf^lf  fh,!!  dcj}<'r-d  from 
Mesvn  vutb  a  Jbout^mth  ibe  irum^  oj  Qifd-, 
omltbeM htCbrift/M/rrfeJirfi.  Thnm 
xshich  are  alive  -mJ  rcmAsn.  fhall  he  caught  to- 
gether with  tbemitt  the  Uoitds^  to$oeettbe  Lord 
itt  the  atr^  8ec  i  TheC  4.  i<S,  17.  HwcChtift 
breaks  out  of  Heaven  v.  kh  the  fhouts  of  An- 
gels ifMAtviMfH  it  fi^afies  ^  a  Iboot 
(faith  one)  as  is  to  be  neaid  imong  Seotnen, 
when  after  a  lor^  and  dangerous  Voyage  they 
firft  defcryLand^  oyingaioud  with  united  voi- 
ces, A  fhore^  ActfaePoeedelcribesfiie 
haliMns  when  they  iaw  their  native  Country, 
lifted  up  their  Voices,  and  making  the  Hca- 
vens  ting  again  with  W  Uafys  «  aa  Amies 
to  cijmore  (hout  when  the  fignal  of  Battle  is  given.  Above 
fiiotaat.  all  which  fas  fome  expooad  it)  fliaU.  the  voice 
of  the  Archojigel  be  illflinCUy  heard.  And 
after  this  (hour,  tbeTrump  /  G  ./fhall  Ibund. 
By  this  Tremeadous  blaft,  linneis  will  be  at- 
frighted  out  of  didr  Graves;  bntco  tke  Saints 
it  will  carry  no  more  tcrrctir  than  the  roaring 
of  Oinnoie,  when  Aimies of  friends  approach 
a  befieged  City,  for  the  tdief  ot  ttietn  that  be 
vnthin.  Thed-i  l  bdr^;  laifsd,  they  fhall  be 

gitbered  betbie  the  gieat  Ihtom  on  which 
hrift  fliail  fit  in  Ms  Glory  ^  and  there  be  di- 
vided cxa£Uy  to  the  right  ind  left  hand  of 
Chrift,  by  the  Angels.  Here  will  be  the  great- 
eft  Ailembiy  that  ever  met  Whete  ii^Mrmay 
fee  his  numt-roub  off  fprinE,  even  as  the  fjiid 
upon  the  Sea-ihore  which  no  Man  can  aumber. 
And  never  v«s  itee  fieh  a  perftft  divlfwo 
made  (how  many  divifionj^  Cocw-t  have  been  in 
the  world ;  none  was  eva  like  it.  The  Saints 
in  this  great  Oeameiiual  affiee  Cas  the  Author 
ftiles  it;  (hall  meet  the  L  rd  in  the  Air,  and 
there  the  Judge  flail  fit  upon  the  Throne  j  and 
all  the  Saints  ihallbe  placed  upon  brightdouds, 
as  on  Seats  or  Scaffolds  roun  J  about  him  j  xhe 
wicked  remaining  bdow  upon  the  Earth,  there 
to  receive  their  final  Doom  and  Sentence. 

The  Preparatives  will  make  it  awfiil.  And 
mucli  more  will  the  toork  it  felf  that  Chrift 
comes  about  make  it  fo.  For  it  isi*  Judge  the 
furets  ef  Men,  Rom.  2.  id.  To  fever  the 
Tares  from  the  Wheat.  To  make  every  Mans 
tobites  and  blacks  appear.  And  according  xs 
they  are  found  in  that  Trial,  to  be  fentenced 
to  their  everlafting  and  immutable  flate.  O 
what  a  Iblcmn  tiling  is  this  \ 

And  no  lt.fs  will  the  Etteeution  of  the  Sen- 
tme  00 both  pactSj^ndK  ka  pest  and  folemn 


aiebu 


MueU. 


impeffion  the  voice  or  Cnrilt  from  tbeThtone 
win  make  both  upda  believers,andiinbdierers. 

Imagine  Chrift  upon  his  glorious  Thr  : 
furrounded  with  Mvriads  and  L^ons  of  An- 
gels, his  Roval  Guard  ^  a  poor  anb^lievel 
trembling  at  the  Bar.  An  exati  fcrutiny  made 
into  his  heart  and  life.  The  dieadtiil  Sentence 
^ven.  And  dicn  a  cry.  And  than  \bs  d^vning 
them  ovei  to  the  Executioners  of  eternal  Ven- 
geance, never,  never  to  lee  a  gUmpfe  of  hope 
or  mercy  an^  nooie. 

Imagine  Chrift,  like  the  General  of  an  Ar- 
my, meotiooiog  wkh  honour  in  the  head  o€ 
all  the  hoAs  or  Heaven  Banb,  all  thelftr' 
vices  that  the  Saints  have  done  fOr  him  in 
this  world.  Then  featentiaUy  juftiiyiog  them  hj 
open  Ptodamadon.  Then  mourning  with  him 
to  the  third  Heaven,  and  entring  the  Gates  of 
that  City  of  God,  in  that  nd>le  train  of  Saimi 
and  Angels  intermixed.  And  Ibfor  ever  to  be 
with  the  Lord.  0     it  a  great  day  mufl  this  be. 

Secondly^  As  it  wiU  be  an  awM  and  Ibleoia 
Judgment,  lb  it  Will  be,  a  Crilkai  and  BxaS 
Judgment.  F-very  Man  will  be  weighed  to  his 
ounces  and  drams.  The  name  of  the  Judge  is 
n4iff»ytJnt  the  fcarcher  of  lisavts.  The  Judge 
hath  eyes  as  Raines  of  Fire,  which  pierce  to 
the  dividing  oi  the  hean  and  x^m,  it's  faid. 
Matt.  12.  ^6,  ttet  Men  fhall  Him  ghe  an  ac- 
count cf  every  'd'c  r-vrJ  tl.:t  iheyjhalJ  fpeak. 
It's  a  day  that  will  pericdiy  ian  the  World. 
No  Hypocrite  can  ocape.  Juftioe  holds  the 
ballanccs  in  an  even  hand.  Chrift  will  go  to 
work  fo  exa^y,  that  fome  Divines  of  good 
note,  think  ws  day  of  Jndgmmt  wili  lalt  as 
long  -AS  this  day  of  tlieGc^el'^adnmiifliatiaii 
hath  01  Ihalllaft.  -  - 

Thirdfy,  It  wUI  be  an  Umver/a/  Jndgvtent^ 
2  Cox.  s-  10.  We  mujl  all  appear  bef«re  the 
Judgment  Seat  ef  Cltriji'  And  Rm.  14.  ta. 
Every  one  of  us  fhall  groe  an  oeeDmn  tf  him- 
fclf  to  God.  Thofc  that  were  under  the  Law, 
and  tho&  that  havii^  no  Law,  were  a  Law 
to  tfaemlelves,  Revfv.  2.  t2.  Tbofe  that  had 
many  Tal'.-nts,  and  he  tint  had  but  one  Ta- 
lent, muftaroear  at  this  Bar  ^  thole  that  were 
carried  from ne  Oadleto  tiieGntve,with  him 
that  ftooped  for  Age.  The  rich,  and  poor  i  the 
Father  and  the  Ghild-,  the  Mailer  and  the  Ser- 
vant ;  the  Believer,  and  Unbeliever  muft  ftand 
forth  in  that  day.  I  faw  the  dead  both  (mall and 
great  ftand  bei^re  God»  and  the  fiot^  were 
opened,  Rev.to.  is. 

h'unb/y.  It  will  be  a  Judgment  Ml  of  con- 
vitiroe  ciearneft.  All  things  will  befofifted  to 
bran  fas  we  lay)  that  the  Sentence  of  Chrift 
both  on  Saints  and  Sinners  fhall  be  applauded. 
Righteous  art  thou  0  Lordy  becaufe  twit  haji 
judged  thus.  His  Judgments  will  be  as  the 
light  that  goeth  forth.  So  that  thofc  poor 
finners  whom  he  will  condemn,  fhall  be  firft 
ftlf  condemned.  Their  own  cor- 
fciencies  fhall  be  forced  to  confefs,  that  there 
is  not  one  drop  of  injiiftice  in  all  that  Sca 
of  wrath,  into  which  they  are  to  be  caft. 

Fifthly y  And  laftly,  U  will  he  a  fupream  and  sAn,\^f,. 
final  Judgment.^  from  which  lies  no  Appeal,  jj^'^j'^^^ 
For  it  is  the  Sentence  of  the  Higheft,  and 
Lord.  For  as  the  ultimate  rcfohirion  of  Fa/Vt"*^*^ 
ishtto  (he  Woid,  and  truth  of  God,  fo  tbe^^}^ 

ultimate 


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Serm.  42. 


821 


flit  Mr 


ultimate  refolution  oF  Jufiice  is  into  the  Judg- 
ment of  God.  This  Judgment  is  liipceam  and 
imperiaL  For  Chrift  is  the  ottiy  potentate^  i 
Tim.  6. 5.  And  therefore  the  Sentence  once  paft, 
its  Execution  is  infallible.  And  ib  you  find  it  in 
that  iudicious  procels.  Mat.  t$.  mt.  Jtift  after 
the  Sentence  is  pronounced  bjr  Chrift,  it  is  im- 
mediatelf  added,  thofe  fbM  go  anuy  inio  ever- 
Ufting  pBniflMenty  hut  the  rightpoat  into  life 
«r«rW.  This  is  the  Judgment  of  the  gTx;at  Day. 

Thirdly^  In  the  la(t  place,  I  muU  intbim 
you,  that  God  in  ordaining  Chrift  to  be  the 
Jlid&  hath  very  highly  exalted  him.  ^  This 
-r,  r_  wmwe  very  much  for  his  honour.  For  in  this 
SS'/it-  Chrift's  Royal  dignity  wiU  be  iUuftrated  beyond 
fiK  what  ever  it  was  fince  he  took  our  Nature,  till 
that  Day.  Now  he  will  appear  in  hisGlory.  For 
ffW?.  Tills  Ad  ofjudging  pertaining  properly  to 
the  Kingly  Office,Chrift  will  be  glorified  as  much 
in  his  kingly  Office,  as  he  hath  been  in  either 
of  the  other.  We  find  but  fome  few  glimpfes 
of  the  kingly  Office,  breaking  ibrch  in  this 
World)  as  his  riding  with  Hofannahs  into  fe- 
n$fakm.  His  whipping  the  buyers  and  lellers 
Out  of  the  Temple.  His  Title  upon  tht  Crofi, 
i^c.  But  tbefe  were  but  faint  Beams :  Now 
that  Office  will  (hme  in  its  Glory,  as  the  Sun 
in  the  midft  of  the  Heavens.  For  what  were 
the  Hofannahs  of  little  Children,  in  the  Streets 
fA  Jerujdlem^  to  the  Shouts  and  Acclamations 
of  dtoulands  of  Angels,  and  ten  diou&ads  of 
Saints  ?  What  was  his  whipping  the  prophane 
out  of  the  Temple,  to  his  turning  the  wicked 
into  Hell ;  and  fendfa^  his  Angels  to  gather  out 
of  his  Kmgdom  every  thing  that  ofiendeth  ? 
What  was  a  Title  written  by  his  Jadge,  and 
fixed  ondie  jgnowfaiOttsTree,  to  the  name  that 
(hall  be  now  feen  on  his  Vcfture,  and  on  his 
'  Thigh  \  hordof  Lords,  and  King  of  Kings  ? 

Secondly,  This  will  be  a  difplay  of  his  Glo- 
'  ry  in  the  highcll,  before  the  whole  World.  For 

there  will  be  prclcni  at  once  and  together  all 
the  Inhabitants  of  Heaven  and  Euth,  and  Hell. 
Angels  muft  be  there  to  attend  and  minitter  j 
thole  gliftering  Courtiers  of  Heaven  muft  at- 
tend bisPecfim.  So  that  Heaven  will  for  a  time, 
be  left  empty  ofall  its  Inhabitants.  Men  and  De- 
vils mufl  be  there  to  be  judged.  And  before  tliis 
preat  Aflembly ,  will  Chrift  ^ipear  in  Royal  Ma- 
jefly  that  Day.  He  will  ( to  allude  to  that  Text, 
ifa..34.  23.)  reign  before  his  Ancients  glori- 
oufflf.  he  will  come  to  be  glorified  in  hit 
Saints^  and  to  be  admired  in  all  them  that  believe, 
a  TheC  i.  lo.  The  Inhabitants  of  the  three  Re- 
gions, Heaven,  Earth  and  Hell,  fliall  rejoyce 
or  tremble  before  him  that  Day.  And  acknow 
»  led|£  him  to  be  iuprcam  Lord  and  King. 

Thirdly,  This  will  roll  away  for  ever  the 
Reproach  of  his  Death.  For  Vilatc  and  the 
i//^/>iV/f/Z  that  judged  him  at  their  Bars,  (hall 
now  ftatid  qidvering  at  his  Bar  ^  with  herod 
that  fct  him  at  nought,  the  Souldiers  and  Otii- 
cers  that  traduced  and  abufed  him.  There  they 
that  reviled  him  on  the  Crols  wagging  their 
Heads,  will  ftand  with  tremblii^  Knees  before 
his  i  htone.  For  every  eye  Jhall  fee  him,  and 
tbej^  n/fo  that  pierced  him,  Re\'.  r.  7.  O  what 
a  contemptible  Ferfon  was  Chrift  in  their  Eyes 
once  ?  As  a  Worm,  and  no  Man.  Every  vile 
Wietch  could  freely  tread  and  trample  on  hlmj 
bit  now  inch  wiU.be  tfaahoghuKft  of  his  Glo- 


ry, liich  the  awful  Beams  of  Mi  jelly,  that  the 
wicked  fliali  not  ftand  in  his  prefence,  or  be 
abtetorflevp(asfhKWordimports,  P/J/.1.5.)  V3j?^  i*? 
before  him.  So  that  this  will  be  a  hiU  and 
BDiveriai  vimUcation  of  the  Peath  Chrift^ 
ftoni  all  that  contempt  anA  IgMooiIn^  that  ats 
tended  it   We  next  improve  it. 

Infer,  i.  Is  Jefus  Qirift  otdained  of  God 
to  be  the  Judge  of  quick  and  dead-;  great  thek 
is  the  fecurity  bdirrt-rs  have,  that  they  fh  ill r7dt 
bt  cotHtemMtdiH  that  day.  Who  (haU  condemrt, 
fihcii  ChrMt  is  Judge If  Believers  be  cott^ 
demned  in  Judgment,  Chrift  muft  give  Sent- nt  c- 
againft  them.^  Yea,  and  they  muft  condemn 
themfelves  tod.  I  %,  Chrift  muft  give  Sen- 
tence, for  that  is  the  proper  and  peculiar  OF^  * 
fice  of  Qvift.  And  to  be  fiue,  no  Sbntence  of 
condennnation  fliall  in  that  I>ay  be  given  by 
Quift  againft  them.  For 

Kr^  He  died  to  fave  them,  and  he  will  ne- 
vet  CK&  and  overthrow  the  defigns  and  ends  of 
his  own  Death.  That  cannot  be  imagined  ^  nay, 
Seamdh,  They  have  been  cleared,  and  ab- 
folved  aueady.  And  being  once  abiblved  by 
divine  Sentence,  they  can«ever  be  condemned 
afterward.  For  one  di\ioc  Sentence,  cannot 
crofs  and  refcind  another.   He  jaftlfed  them 
liere  in  this  World  by  Faith.    Decl  ired  in  his 
Word  (which  ftiall  then  be  the  Rule  of  Judg- 
ment, Rofli.  2.  \6)  That  there  is  no  condemna- 
tien  to  them  that  are  in  Chrift,  Koai.^.  1.  And 
fiirely  he  will  not  retraft  his  own  Word,  and 
give  a  Sentence  quite  croB  to  his  own  Sutute- 
book,  out  of  which  he  hadi  toU  0  they  .ihait 
be  Jwiged.  Moreover, 

TbiWA',  The  far  greateft  part  of  them  will 
have  pa(t  their  particular  Jadgmentlong  before 
that  0ay,  and  being  therein  acquitted  by  God 
the  Judge  of  all  j  and  admitted  into  iLaven 
upon  the  (core  and  account  of  their  Juftificati- 
on  i  it  cannot  be  imagined  that  Chrift  fhould 
now  condemn  them  with  the  World.  Nay, 

h'ourthly.  He  that  iudgeth  them  is  their  Head, 
Husband,  Friend,  and  Brother  ^  who  loved  them, 
and  gave  himfelf  for  them  :  O  then,  with  what 
conhdence  may  they  go,  even  unto  his  Throned 
And  fay  with  Job^  though  he  try  us  as  fire,  toe 
know  we  fhall  come  forth  as  Gold.  VVe  know 
that  we  ftiall  be  juftified.  Efpecially,  if  we 
add,  that  they  themlclves  fliall  be  the  AlTeflbrs  (ioodfrloV 
with  Chrift  in  that  Day.  And  (as  a  judicious 
Author  pertinently  obfcrves)  not  a  Sentence  P* 
fhaU  pafe  without  their  Votes.  "  So  as  that 
"  they  may  by  Faith  not  only  look  upon  them- 
ielfcsas  alieady  in  Heaven,  fitting  with  Chrift 
**  as  a  common  Perfon  in  their  right ;  hut  they 
"  may  look  upon  themfelves  as  Judges  already. 

So  that  if  any  ftoald  atife  to  accufc,  Of 
"  condemn,  yet  it  muft  be  with  their  Votes. 
"  And  what  greater  Security  can  they  have  than 
"  this,  that  they  muft  condemn  themfelves,  if 
^  they  l>e  condemned.  No,  no,  it  is  nor  tiie 
bulinefsot  that  Day  to  condemn,  but  toahlblvc 
and  pronounce  them  pardoned  and  juftified, 
according  to  the  Sentence  of  AUs  3.  ip.  and 
Mat.  12.  32.  So  that  it  muft  needs  be  a  time 
of  refreftiing  (as  all  Scriptures  call  it)  to  the 
People  of  God.  You  that  now  lv;lieve,  fliall 
not  come  into  condemnation,  7(?/>yz  5.  2.^.  You 
that  now  judge  your  felvcs  (hall  not  be  coa- 
demoed  vnth the  Woild,  1  Cor,  it.  ji.  32. 


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222 


.TM  Fountain  of  Ufe. 


VoL  X 


Infer.  2.  If  Chrift  be  ordiined  of  God  to 
be  the  Judge.oi  quick  and  dead.  Jiova  mifcrable 
M  Ctft  fHiliChnJilejs  Soitlt  he  .m  tt  ihaD^^ 
Thef  that  arcChri/t/efr  novt^  vfii\heSpecch/rfs, 
IJfiiJe/s^  apd  Hopeiejs  theih  How  will  tbdi 
Hands  hang  down ,  and  theic  Knees  knodc 
to^ietlier'  0  what  pik  Fjces,  quivering  Lip*;, 
£undng  H^arts^  and  roaring  Cunlcicnces  will 
hi  amoiK  them  in  that  Dajr  1  O  dreadfiil  Day ! 
C)  altonifning  Sight !  to  fee  the  World  in  a 
drt^diul  ConHagia^ion,  the  Elements  melting, 
'the  Scats  falling,  theEarth  trembling,  the  Judg- 
ment fat,  iho  PriHiners  brought  forth  v  Owho 
ibali  endure  in  this  Day,  but  thofe  that  by  U- 
nlon  widi  Chrlfh  are  iecwcd  againft  the  Dan- 
ger and  Drcjd  of  it  ?  Let  me  Jcmand  of  poor 
Chtiftle&  Souls,  whom  thia  Day  is  like  to  o 
TertakennawareF,  . 

Firft,  1^0  yc  think  it  poffible  to  avoid  jppear' 
after  that  terr'AU  citation  it  pven  to  the 
Wmi    the  Tritm  ef  Gedi  Alas,  how  can 
you  imagine  it  >  Is  not  the  dime  Power  that 
jerivedvour  DuA,  able  to  bring  you  before  the . 
.Bar  >  There  is  a  neceifity  that  you  imift  come 
•forth,  2  Cor.      10.  \Vc[mufi^  j//  jppr,ir.  It 
is  not  at  the  Sinner  's  Choice,  to  obey  the  Sum- 
monsornot. 

Secondly,  If  you  mujl  appear^  are  tlXre  no 
Accujersj  nor  Witnejjfes  that  vail  appear  ^tgainji 
you^  and  confront  ym  in  the  Qmrtf  Whacthidt 
you,  wa^  Sitan  lb  often  aTempter  to  you  here, 
and  will  nut  be  be  an  Acculai  there  ?  Yes,  no- 
thing furer  for  that  was  die  main  defi^  of 
all  his  Temptations.  What  think  you  of  your 
own  Confciences  >  Are  they  not  privy  to  ^out 
lectet  widcediids>  Don*t  diejr  now  whifper 
fometimcs  in  your  Ears,  what  you  care  not  to 
hear  ol  ?  If  they  whilper  now,  they  will  thun- 


der Aen,  Smt.  2. 15.  ttf.  WUl  not  the  Spirit 

accufe  you,  for  refilling  his  Motions,  and  ftl- 
fling  thoulands  of  bis  Convi£lions  >  Will  not 
your  Companitm  in  Shi  accule  you  >  who  drew, 
or  were  drawn  by  you  to  Sin  .  Will  not  your 
Teachers  be  your  Accuiers  >  How  many  times 
have  yott  made  them  complain,  Lord  they  are 
h  en  and  Brafs.,  tbcy  have  made  their  Faces  har- 
der than  a  Kock  ^  tbey  refufe  to  return.  Will 
not  your  very  RdatiofisM  your  AocofaS)  To 
whom  you  have  fiiled  in  all  your  rational  Du- 
ties? Yea,  and  every  one  whom  you  have  temp- 
ted to  Sn,  abofid,  defrauded,  overieadit ;  all 
thele  will  be  your  Accuiers.  So  that  it  is  with- 
out difpute  you  will  have  ^iccaleis  enough  to 
appear  againil  yoo.  •  - 

Thirdly.,  Being  accufed  be&fe  Jefus  ChtiO, 
what  will  you  plead  for  your  fdves  >  Will 
yon  con&fs,  or  will  you  deny  the  Charge  >  If 
you  confels,  what  need  more  ?  Out  ofthi/tr  ctcn 
mouth  voiil  I  judge  tbee^  faith  Cbriji,  Luke  1 9. 
22.  If  you  deny,  and  plealnot  guilty  ^  thy 
Judge  is  the  learcher  of  Hearts,  and  knows  all 
things.  So  that  it  will  not  at  all  help  thee  to 
make  a  Lie  thy  laft  Refiige.  TMs  wm  add  to 
the  Guilt,  but  not  cover  it. 

I'ourth/y^  If  no  Defence  or  Plea  be  left  thee, 
then  what  canft  thou  im  tgine  (hould  leotd  the 
S^ntv.ncc  >  Why  Hiould  not  Chrid  go  on  to 
that  dreadful  Work  >  Mufl  not  the  Judge  oj 
all  the  Earthdo  right  ?  Gen.  18. 25.  Maft  he 
not  render  to  every  Man  according  to  his  D-eds> 
3  Cor.  5. 10.  Yes,  po  quellion  but  he  will  piv- 


ceed  to  that  Sentence,  how  terrible  fo ever  it  be 
to  you  to  think  on  it  now,  or  hear  it  then. 

tifthfy,  Tocondnd^  If  SMtfenCebeoncegi 
vcn  by  Chrift  againft  tbySoid«  what  in  all  the 
World  daA  thou  imagiaedlMud  hinder  the  Ex- 
ecatton  >  ViiXL  he  ahnr  Ibe  thing  iliat  Is  gbii6 
out  of  his  Mouth  >  No,  P/^/.  89. 54.  Doftthou 
hope  he  is  more  mercifiil  and  pititiil  than  jIb.? 
Thou  miftakeft,  if  thoo  expet^  Mercy  out 
of  that  way  in  which  he  diipenfesir.  There  w31 
be  thoulands,  and  ten  thoulands  that  will  le* 
Joyce  in,  and  magnifie  his  Mercy  lien  \  hnt 
they  are  fuch  as  obey  his  Call,  repented,  be- 
lieved, and  obuined  Union  with  his  Perfon 
here  *,  but  fer  UobelieveK,  Ws  againft  tlie 
(ettled  Law  of  Ctirift,  and  conftitution  of  the 
Gof^l  CO  Ihew  Mercy  to  tlie  defpiiers  of  it. 
But  it  may  be  you  tlilfik  your  Tears,  your 
Cries,  your  Pleadings  with  him,  may  move 
him  i  thefe  indeed  might  have  done  fomewhat 
in  time,  but  diev  come  out  of  Seatbn  now. 
Alas,  too  late.    What  the  fuccels  of  fuch  Pleas 
and  Cries  will  be,  you  may  lee  if  you  will  but 
confult  two  Scriptures,  Job  27.  8,  9.  What  it 
the  hope  of  the  Hypxrtte^  though  he  hath  gained.^ 
vthen  God taketh  avaay  bts  Soul  .<*  Wtll  God  hear 
hisGynhentrmMeemetht^lm  f  No,  do^ 
And  Matth.  7.  22.  Many  mil  fiy  unto  me  in 
that  day^  hord^  Lordy  have  toe  not  pro^fied 
in  thy  name^  amlinthytumheoee^0taDevih^ 
and  in  thy  name  done  many  ic  -inJcrful  works  ? 
And  then  icill  I  profcfs  untothem^  1  never  kneta 
you  ;  depart  from  me  ye  that  wu^k  iniquity. 

And  mult  it  come  to  this  difmal  llTue  with 
you  mdeed  >  God  forbid  it  fhould.  Oh  then. 
Infer,      If  Chiift  be  appointed  of  God  to 
be  the  Judge  of  all,  bow  are  all  concerned  to 
\fecure  their  tnterefi  in  bim^  and  there  in  an  eter- 


nity of  happineft  to  their  imiSou/i.,  by  thewerk 
0/  Regeneration  ?  Of  all  the  bufinelsthat  Men 
and  Women  have  in  this  World,  there  is  none 
lb  folemn,  lb  neoeflary,  and  important  as  (Ms. 
Omy  Brethren,  this  is  a  Work,  able  to  drink 
up  your  Spiht&  while  you  do  but  thuik  of  the 
confeqoenoes  of  it 

Summon  in  then  thy  felf-reflc^ling,  and  con- 
fideringpoweis:  get  alone  Reader,  and  for- 
getting all  other  things,  ponder  widi  thy  filf 
this  deep,  dear  and  eternal  concernment  of  thine. 
Examine  the  State  of  thy  own  Soul.  Look  in- 
to the  Scriptures,  then  mto  thine  own  Heart, 
and  then  to  Heaven,  laying.  1  rrJ  let  me  not  be 
deceived  in  Jo  great  aconcernment  to  me  as  this. 
O  let  not  ne  trifles  of  Tlliie  wipe  off  die  im^ 
prelTions  of  Death,  Judgment,  and  Eternity 
from  thy  Heart.  O  that  long  Word  [Eternity^ 
that  it  ought  be  Night  and  Day  with  diee. 
That  the  awe  of  it  may  be  l^ill  upon  thy  Spi- 
rit. A  Gentlemmaa  of  this  Nation  having 
fpent  the  whole  Afternoon,  and  a  groat  pare 
of  the  Eveiiin;^  at  Cards,  in  much  mirth  and 
jollity,  came  home  late  at  Night,  and  hnding 
ner  waiting  Gendewoman  reading,  fbe  lookt 
over  her  Shoulder  upon  the  Book,  and  faid, 
poor  melancholy  Soul,  why  doft  thou,  ht  here 
poring  io  long  upon  thyfiook?  That  Night 
me  cold  1  not  Sleep,  but  lay  fighingand  u  eep- 
uig }  Her  Servant  asked  her  once  and  again 
what  ailed  her  $  at  laft  (lie  borf^  out  into 
Tears,  and  faid,  O  it  was  one  Word  that  Icaft 
my  Eye  upon  in  thy  Book,  that  uoubles  me  \ 

there 


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1 


§cnn.  42. 


Tbe  Tduntattt  of  Life. 


223 


duce  I  faw  that  W<xd  Eier/tity,  How  bappy  I 
ymte  I,  if  I  were  provided  for  Etemity !  Sure  it 
GOODBrns  us>  ieeing  we  look  for  fuch  things,  to 
te^fiBBBt  that  we  tnay  be  feand  of  him  tn 
peace.  O  let  uot  that  Day  come  by  furprizal 
upon  you.  Remember  that  as  Death  leaves,  lb 
judgment  will  find  you. 

Infer.  4.  Is  Jefus  Chrift  appointed  Judge  of 
quick  and  dcid^hf/tlook  to  //,all  you  that  hope 
to  be  found  of  him  in  peace//>tf/  you  avoid  ihoje 
fns^  and  irve  in  the  daily  pratiice  of  ilxje  duties., 
ts^b  the  cottjidcrutwn  of  that  day  fovaerjully 
ftHmiu  jmt  to  avoid  or  praQife.  Foi  it  not 
only  pteflcs  us  to  Holiiiels  m  atiuprimo^  in  the 
being  of  it )  but  in  attu  fecundo.^  in  the  daily 
OMcife  and  pia^ce  of  it.  Do  y€t  indeed 
ezpeCt  (lich  a  day  ?  Oh  then, 

FirJ^  See  you  be  meek  and  patient  underall 
iqimcs  and  abufes  for  Chtiit's  fake.  Avenge 
HOC  youf  felvcs,  but  leave  it  to  the  Lord,  who 
mWL  do  it.  Don't  aoticipate  the  Work  oi  God. 
ik  pment  niy^ithnK^^tmk^pf^lsrd^ 
James  5.  7,  8,  9. 

Secondly^  communicative  publick-hearted 
Chiiftians,  Undying  and  devifiqg  ktteol  things 
forChrilfsdilliefled  Members,  /^nd  you  (hall 
have  both  an  honourable  remennbrance  of  it, 
tea  full  reward  of  it  in  thatdav,yM<{/.3V}4,35. 

Thirdly.,  Be  watchful  and  fooer,keep  the  gol- 
den Bridle  of  Moderation  upon  all  your  Af 
feftionsjaadlee  that  you  be  not  over-charged 
with  the  cares  and  love  of  this  prerenr  Wic.Luk. 
a  I.  34,  35.  Will  you  that  your  Lord  come,and 
find  you  in  fiich  a  poftuie  ?  0  let  your  modera- 
tion  be  knovut  umatU^  tbt  lardk^ti  html., 
Phil.  4- 5- 

fourthly..  Improve  all  your  Malkr's  Talents, 
diligently  and  carefully.  Take  heed  of  the 
Napkin,  31;/.  25.  t4,  18.  Then  mult  you 
make  up  your  account  for  them  alL 

Fifthly But  above  all ,  be  fincere  in  your 

SrotdTion.  Let  your  hearts  be  found  in  God's 
tatutes,  that  you  may  nevet  be  a(hamed  ^  for 
this  day  will  be  the  day  of  manifeftation  of 
all  hidden  things:  And  nothing  is  to  iecTer,but 
that  day  will  reveal  it,  Ijike  12.  i,a,3.  Enure 
of  hfpocri/ie.,  jor  there  is  notbiag  covered  tehich 
fiail  not  be  revealed.,  neither  hid.,  that  jbail  not 

be  made  kfloton.  Thus  I  have  finilbed,thro' 

Divine  Aids,  the  whole  E)o£lrine  of  the  Impu- 
tation of  Redemption  by  Jclijs  Chriit  ^  we 
flail  wind  up  the  wbde  iQ  a  Gaml  Eihor 

tation,  and  I  have  done. 


The  GmrdU  S E. 


nA.*^''  *^  ''^^^     whom  the  dear  Son  of 

{J5!^^„God  came  from  the  blefled  bolbm  of  the  Fa 
^TTtf  >  aflumed  flelh,  brake  by  the  (hoqgth  of 
•  '^"his  own  Love,  through  all  difcouragcmenrs 
and  impediments ,  laid  down  his  own  lite  a 
lanfbm  for  their  Souls  %  for  whom  bs  lived , 
died,  tolic^  aicended,  and  lives  for  ever  in 
Heaven  to  intercede  ^  to  live  wholly  to  Chriit, 
as  Chrift  lived,  and  died  wholly  for  them. 

O  Brethren,  never  was  the  Heathen  World 
acquainted  with  fuch  arguments  to  deter  them 
fiooiSin,  never  acquainted  with  fuch  Motives 
ta  mg&tbeiDio  Utdmefsy  as  1  lliaUjUu&£tay  ac- 


quaint you  with.  My  requelt  is,  to  give  up 
both  your  hearts  and  lives  togloiihethe  l-atbcT, 
Son  and  i^nrit,  whofe  you  arc,  by  the  holiucls 
and  beaveoUneis  of  tbeoa.  Other  things  axe  ex- 
pelled trooi  you,than  trom  other  Men.  See  that 
you  turn  not  ^  this  Grace  that  hath  founded  in 
your  Ears,  into  wantoaDe&  Think  noc  becauie 
Chriit  hath  done  fo  much  tor  you,  you  may  fit 
(till  ^  much  ld&  bdul^e  your  fclves  in  lin,  be* 
caufe  Chrift  hath  oAered  up  fiich  an  excellent 
(acriike  for  the  expiation  of  it.  No,  no,  though 
Chriit  came  to  be  a  Carle,  he  did  not  come  to 
be  a  Cloak  for  your  Suis.  //  one  died  for  aU^ben  ^^j^. 
mere  jll  dead-.,  that  they  that  live.,  Jhould not Ka>^^Xi' 
hncefortb  Irve  to  tbemj elves \  hut  to  him  thatf^"^'i"*h 
died  for  them.,  2  Cor.  5.  15.  O  keep  your  lives  llJir^r^i^- 
pure  and  dean.  Don't  make  fre(h  work  for ^jj^^^jj^ 
the  blood  of  Chriit  every  day.  If  you  live  in  the 
Spirit, fee  that  you  walk  in  the  Spirit fiaX.  5.25. 
That  is  (faith  Cornelius  a  Lapide  very  Iblidly) 
Let  us  fhape  and  order  our  lives  and  a^ons  ac- 
cording to  the  di&tes,  iaSaaEk  and  unpulles 
of  the  Spirit,  and  of  that  grace  of  the  Spirit 
put  within  us,  and  planted  in  our  Hearts,whick 
tendetk  to  pcattical  Holine&  O  let  the  Graos 
which  is  m  your  hearts,  iffuc  out  into  all  your 
religious,civil  and  natural  Adions.Let  the  Faith 
that  is  in  your  faeatts  appear  in  your  Pray«fS ) 
the  Obedience  of  your  Hearts  in  heating  the 
Meeknets  of  your  hearts  in  fufiering  j  the  Mer-t 
cifulnefs  of  your  hearts  in  diftribuiing  ^  diQ 
Truth  and  Kighteoulheis  of  your  hearts,  in  tra- 
ding i  tlie  Sobriety  and  Temperance  of  your 
hearts  in  eating  and  drinking.   Theie  be  the 
Fruitsof  Chriifs Sufferings  indeed,  and  they  are 
fweet  Fruits.  Let  Grace  retinie,enobIe  and  ele- 
vate all  your  ASaoils  »  that  you  may  izy.fruly 
our  Converfaticn  is  in  Heaven.  Let  Grace  have 
the  ordering  of  your  Tongues,  and  of  your 
Hands  ^  the  nxtuUuigof  your  whole  Converia<' 
tion.  Let  not  Humility  appear  in  fome  Aftions, 
and  Pride  in  others.  Holy  ferioufnels  in  fome 
companies,and  vain  frothuiefe  in  others.  Suffer 
not  the  fountain  of  Corruption  to  mingle  with; 
or  pdute  the  Itrean^  of  Grace. Write  as  exadly 
as  you  can  after  your  Copy  Chrift.  O  let  there 
not  be  (as  one  f  iys)  here  a  Line,  and  there  a     ^.  vin- 
Blank  ■,  here  a  VV^jrd  and  there  a  Blot.One  worddicia  Pie- 
of  God,and  two  of  the  World.Now  a  fpiritualiwl** 
Rapture,  and  then  a  tkfhly  Frolick.  This  Day 
a  faitftride  to  Heaven,  and  to  Morrow  a  Hide 
back  again  towards  Hcll.But  bt-you  tn  the  fear 
of  the  Lord  all  she  d.iy  /on^.  Let  there  be  a  due 
proportion  betwixt  all  the  parts  of  yourconver- 
lation.    Approve  your  felvcs  the  Servants  of  . 
Chriil  in  all  thu^  fly purenefs.,  by  knowledge, 
by  long-iujjcring.,  by  the  Holy  Ohofi,  by  love  un- 
feigned^ by  the  vmi  of  Truth.,  by  the  poner 
of  God.,  by  the  armour  of  rightcoMfncjs,  on 
the  right  hand.,  and  on  the  left  ,  2  Cor.  6.  6, 
See  then  horo  accurately  yoi*  walk.  ■  -  >  Cat 
off"occafion  from  them  that  dcfire  occafion  ^  and 
in  wdl-doiiK  commit  your  felvcs  to  God,  and 
commend  ReUgioR  to  ^  World.  That  this  is 
your  great  concernment  and  duty,  I  fhall  evi 
dence  to  your  Confciences,  by  tbefc  following 
Coniidcrations.That  of  all  Perfbnsinthe  worid 
the  icdeemcxl  of  the  Lord,  aremoft  oblii^cd  to 
be  holy  V  molt  alfifted  for  a  lite  of  Hoiinelii  and 
that  Ga:l  intends  to  make  ereac  Qfe  of  their 
Liv'js,  both  fbc  ite  coBnoDOB  and  converfion 
of  ethers.  •  Confid. 


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224 


Ihf  Yonntain  of  Life. 


Vol  I 


Cofifid.  F/r/^,  God  hath  mott  obligpd  them  to 
live  pure  and  \\n3i  Lives.  I  know  the  Com- 
mand obligti,  all  Men  to  it,  even  thofc  that  calt 
away  the  Cords  of  the  Commands,  and  break 
Chrifl's  Bonds  afunder,  are  yet  bound  by  them ; 
and  cannot  plead  a  diipcnlation  to  live  as  they 
do.  Yea,  and  it  is  not  unufual  for  them  to 
feel  the  Obligations  of  the  Con^niand  upon 
their  Confciences,  even  when  their  impetuous 
Luits  hurry  them  on  to  the  Violation  of  them 
but  there  jre  fpecial  Ties  upon  your  Souls, 
that  oblige  j  ou  to  holinels  moie  than  others. 
ManjT  Ipecial  and  peculiar  Engagements  you 
are  under.  Virfl^  rtom  G?J.  Secondly^  from 
your  fehes.  I'btrdly  ^  trom  your  Brethren, 
fourthly^  from  your  Enemies. 

l-itf.  God  bath  peculiarly  oblig'd  you  to  pu- 
rity and  Uiianelsot  Life.  Yea,  every  Pcrlbn 
in  the  bleffed  Trinity  hath  caft  his  Cord  over 
your  Souls,  to  hind  up  your  Heart?  and  Lives 
to  the  mult  and  precilc  Obedience  of  his 
Commands.  The  lather  hath  obliged  you,  and 
that  not  only  by  the  common  Tie  of  Creation^ 
which  is  yet  of  great  Efficacy  in  it  felf  j  for  is 
it  leafonable,  that  God  Ibould  create  and  form 
fo  excellent  a  piece,  and  that  it  Ihould  be  em- 
ployed againft  him?  That  he  Ihould  plant  the 
Tree,  and  another  eat  the  Fruit  of  it?  But  bc- 
lides  this  common  EngagenMQCi  ^  'unh  obli- 
ged you  to  hoUnefs  ot  Life 


cnce,  you  that  are  heartlels  and  cold  in  Duties  \ 
hear  how  your  God  expoftulates  with  you, 
Jcr.  2,  3  T,  Have  I  been  a  Wildernefs  to  Ijracl^ 
or  a  hand  of  Darknefi^  a.  d.  have  have  I  ben 
a  hard  Malter  to  you  ?  Have  you  ariy  reaibnto 
complain  of  me  ?  To  whomloever  fhave  beeo 
ftraight-handed,  furely  I  have  not  been  fo  to 
you.    Are  the  Fruits  ot  Sin  like  the  Fruits  of 
Obedience  >  Do  you  know  where  to  fii  d  a  bet- 
ter Matter  ?  Why  then  are  you  (b  Ihuffltqg 
and  unconflant,  lb  iluggiih  and  remifs  in  mj 
Work  ?  Surely  God  is  not  behind  hand  with  a- 
ny  of  you.   May  you  not  lay  with  David^  PlaL 
up.  5(5.  This  lhadbecaufe  I  kept  thyprecrptr. 
There  are  fruits  in  holinefs,  even  prelent  fruir. 
It  is  a  high  favour  to  be  imployed  for  God. 
Reward  enough  that  he  will  accept  any  thing 
thou  doft.  But  to  return  every  Duty  thoupre- 
fentelf  to  him  with  fuch  comforrs,  fuch  quick- 
nings,  fuch  inward  and  outward  bleflings  into 
thy  Bofom,  fo  that  thou  mayeft  open  the  Trea- 
fury  of  thine  own  Experiences,  view  the  Varie- 
ties of  Encouragements  and  Love-tokens  at  ft- 
veral  times  received  in  Duties  ^  and  lav,  tliis  I 
had,  and  that  I  had,  by  waiting  on  God,  and 
ferving  him.   Oh  what  an  engagettient  is  this 
upon  thee  to  be  ever  abounding  in  the  work  ot 
the  Lord  I  Though  thou  muft  not  work  for 
£es\  yet  God  vrill  not  let  thy  work  go  unre- 
warded.   For  He  is  not  unnghteous  to  forget 


iirfi^  By  his  wife  and  merciful  Deligr.sand  'your  xmrA  and  labour  of  Love. 


Counfcls  for  your  Recovery  and  Salvation  by 
Jefes  Chrilt  It  was  he  that  laid  the  comer 
StoiK  t  v  our  Salvation  with  his  own  Hands. 
The  tirll  Motion  fprang  out  ofhisBrealh  If 
God  had  not  defigned  the  Redeemer  for  you, 
the  World  had  never  feea  Uoi  |  he  had  never 
lef  t  that  fweet  Bofom  for  you.  Ir  was  the  A6t 
of  the  Father  to  give  you  to  the  Son  to  be  re- 
deemed, and  then  to  give  the  Son  to  be  a  Re- 
deemer to  you.  Both  of  them  ftupend  ious  and 
altonilhing  a£^s  of  Grace.  And  in  both  God 
a^led  as  a  mod  free  Agent.  When  he  gave  you 
to  Chrill  before  the  beginning  of  time,  there 
was  nothing  out  of  himlelf  that  could  in  the 
leaft  move  him  to  it.  When  the  Father,  Son, 
and  Spirit  (as  I  may  fay)  at  the  Counlel  Ta- 
ble, contriving  and  laying  the  defign  for  the 
falvation  of  a  few  out  of  many  of  Adam's  de- 
generate OflF-fpring,  there  was  none  came  be- 
fore them  to  fpeak  one  word  for  thee  ^  but 
fuch  was  the  divine  pleafure  to  infert  thy  name 
in  that  Catalogue  of^  the  faved.  Oh  how  much 
oweflthouto  the  Lord  for  this!  and  what  an 
engagement  doth  it  leave  upon  tlijr  Soul  to 
oficy,  pleafe,  and  gloriBe  him? 

Sfcondty,  By  his  bountiful  retmmerattons  of 
your  obedience.^  vdHuh  have  been  wonderful. 
What  iervice  didft  thou  ever  perform  for  him, 
jR>r  which  he  hath  not  paid  thee  a  thouland 
times  more  than  it  was  worth  ?  Dili  thou  ever 
feek  him  diligently,  and  not  find  him  a  boun 
tiful  rewardcr  ^  none  iock  him  in  vain,  uttlefs 
fiich  only  as  leek  him  vainly,  Heb.  ii.6.  Didll 
thou  ever  give  a  cup  ofcold  Water  in  the  name 
of  a  Diiciplc,  and  not  receive  a  Difciplcs  re 
ward  >  Mattk.  lo.  42.  Hafl  thou  not  fbund 
inward  peace  and  comfort  Rowing  into  thy 
Soul,  upon  every  piece  of  lincere  Obedience  ? 
Oh  what  a  good  Mailer  do  Sauitsferve?  \m 
that  41  e  lemiis  and  uocoafiaiit  in  youc  Ob«di* 


Thirdly^  Your  K'fW  hath  further  obliged 
you  to  this  holinels  and  purity  of  Life,  by  Jie- 
nifying  to  you  (as  he  hath  frequently  done)  we 
great  de/igbt  and  p/eafure  he  hath  therein.  He 
liath  told  you,  tnatyk^^  as  are  upright  in  tht 
way  tre  his  delight^  Prov.  11. 20.  That  he  wonlil 
not  have  you  forget  to  do  good.,  and  to  comM»- 
nicate^  Jor  with Juch  fdcrifkes  he  is  vaeUpleafeJ^ 
Heb.  i^.  \6.   You  know  you  cannot t0a/i(;  tsoir* 
thy  of  the  Lord  to  all  f!enftng.,  except  ye  be fruit- 
ful  in  every  good  wrd  and  toork^  CoL  i.  10, 
And  oh  what  a  Bond  is  this  upon  you  to  live 
holy  Lives  !  Can  yon  pleafe  your  felves  in  dil^ 
pleafing  your  Father?  if  you  have  the  Heartsof 
Children  in  you,  fure  you  cannot  O  you  can- 
not grieve  his  Spirit  by  loofe  and  carelefs  walk- 
ing, but  you  muft  grieve  your  own  Spirits  toa 
How  many  times  hath  GckI  plealed  you,  grati- 
fied and  contented  you,  andwili  nor  you  pleafe 
and  content  him  ?  This  Mercy  you     e  a^kcd 
of  him,  and  he  gave  it,  that  Mercy  and  you 
were  not  denied ;  in  many  things  the  Lord  hjth 
wonderfully  condefcended  to  pieale  you,  and 
now  there  is  but  one  thing  tliaC  he  deHres  of 
you  and  that  moft  reafonable,  ^ea,  beneficial 
for  you,  as  well  as  plealing  ro  him,  i  Phil.  27. 
Only  let  your  converfnion  be  as  becometh  tht> 
Gofpel  of  Jeftts  Chrij}.    This  is  the  one  thiirg; 
the  great  and  main  thing  he  expe^  from  you 
inthis  W'lrlo,  a.-id  will  not  you  doit  ?  Canyon 
expeft  he  ihould  gratifie  your  defires,  when  you 
make  no  more  of  griev  ing  and  difpleafing  him  ? 
Well,  if  you  know  what  will  pieale  God,  and 
yet  refolve  not  to  do  it,  but  will  rather  p! c  ite 
your  Flcfh,  and  gratifie  the  Devil,  than  lum  j 
prav  pull  otF  your  Vizards,  fall  into  your  own 
rank  among  Hypocrites  and  appear  as  indeed 
you  are. 

iourthly^  The  fjtlvr  hath  further  obliged ym 
to  ftriUaeJs  and  pur  try  of  t<>nverf<aiotty  by  his 

g/a- 


Digitized  by  Googl 


Serm.  42. 


The  Fountain  of  Life, 


88$ 


^idLiius  pi  /rnics  nude  tojuch  as  fo  xcalk.  He 
hath  promilcd  to  do  great  things  fur  you,  if 
you  will  but  do  this  one  thing  for  him.  H  you 
will  order  your  converfatton  aright^  Pfal.  5  c. 
ult.  He  will  be  your  Sun  and  Sh/rlJ^  W  you 
walk  before  him  and  he  upright,  Gr/?.  15.  i. 
Ue  toif/ give  grace  and  glory  ^  and  no  good  thing 
toill  be  mth  hold  from  hi>rt  //\'/  to  ilkcth  uprirjh'- 
ly,  Plal.  S4.  II.  And  iiij  prt^milcs  no  more  to 
you  than  he  hath  made  good  to  others,  that 
have  thus  walked. a  tul  Hands  ready  to  perform 
to  you  alfo.  It  you  look  to  enjoy  the  good  ot 
the  pfomiie,  you  are  ofal^sed  by  all  your  Ex- 

{>e£^atlon<;,  and  hopes  to  order  yMir  lives  pure- 
y  and  uprightly.  This  hope  wdl  let  you  on 
weaAtto  purge  your  lives  as  well  as  your  Hearts 
fioOl  all  pollutions,  2  Cor.  7.  i.  Having  thcfe 
Vromifef^  let  us  ckanje  our  Jclvcs  from  all  fil 
thinefs  offtejh  and  ferity  perfeQa^  bt^neft  m 
the  fear  of  God. 

Vtfthly^  Yea,  He  hath  yet  more  obliged  you  to 
firiQ  MUbo/y  lives  by  his  confidence  in  you ^  that 
you  teill  thus  tcalA,  and pleafe  him.  He  cxprcf- 
leth  himfelf  in  Scripture  as  one  that  dare  truU 
you  with  his  Qory,  knowing  that  you  will  be 
tender  of  it,and  dare  du  roothcrwile.  If  but  a 
Man  repofe  confidence  in  you  and  trult  you  with 
his  concerns,  it  gieatly  oUiges  you  to  he  faith- 
Jul.  What  an  engagement  was  that  upon  Abra- 
ham  to  walk  uprightly,  when  God  faid  of  him, 
Ce/t.  18.  19.   I  know  him^  that  he  will  com- 
mand his  Children.^  and  his  houfehold  after  him- 
and  they  Jhall  keep  the  way  oj  the  Lord.,  q.  d. 
as  for  this  wicked  generation,  whcm  1  will 
fpeedily  confume  in  my  wrath,  1  know  they 
legard  not  iriy  Laws,  they  will  trample  my 
Coaunands  under  their  feet ,  they  care  not  how 
they  provoke  me,but  I  expeft  other  tlnnp,s  f  rom 
Abrabam.,^nd  I  am  confident  he  will  not  tail  mc 
/  knotv  him^ha  is  a  man  ot  another  fpirit,  and 
whati  promife  my  felf  from  hira.he  will  make 
good.  And  to  the  like  purpoie  is  that  in  Ifa.^o. 
y9.ImlIniention  the  loving  kindnefs  of  the  Lord., 
and  the  praifes  of  the  I^rd ;  according  to  all  that 
the  Lord  hath  bejiotoedon  unhand  the  great  good- 
nejs  tovtards  the  hmfe  tf  IfrMl^  'vhich  he  bath 
beftowrd  on  them  ^  according  ta  his  mercies.,  and 
according  to  the  multitude  of  his  loving  kind- 
neffes.  ¥or  he  faid.,  furefy  they  are  ray  people., 
Children  that  mil  not  lie.,  (or  fail  me)  Jo  he 
fsscu  their  Saviour.  Here  you  have  an  ample  ac 
count  of  the  oideaitng  mercies  of  God  to  that 
People,  ver.  7.  and  the  Lords  confident  ex- 
pectations of  fuitable  returns  from  them,  i^r. 
8,  I  faid  (i.  e.)  (fpeaking  after  the  manner  of 
Men  in  like  cafes)  1  made  full  account  that  af- 
tet  all  thele  endearments,  and  favours  bellow- 
ed upon  them,  diey  would  not  offer  tobedifloy- 
al  and  falfe  to  me.  I  have  made  them  fure 
enough  to  my  lelfj  by  fo  many  bonds  ot  Love. 
Like  to  which  is  that  expreifion,  Zepb.  3.  7. 
7  faid  furety  thou  ml t  fear  me.,  thoutoiit  receive 
infiruUion.   Oh  how  great  are  the  expectati- 
ons of  God  fiom  fuch  as  you  !  I  know  Mra- 
baiKy  there's  nodoubrof  him.  And  again,  they 
are  Children  that  will  not  lie,  (/.  e.)  they  will 
not  fallere  {idem  Jatam.,  Break  their  Covenant 
xvith  me'.  Or  they  are  my  Pe*oplc  that  will  not 
Ihrink,  as  Mr.  Cowcrdalc  well  tranllates.  JUii 


And  again,  liirely  th  -u  wilt  few  mj,  thou  wile 

receive  infirutfion.    And  lhaJi  not  all  this  en- 
gage you  to  God  *  What!  neither  theantient 
and  l)  )u:i;-tul  love  of  God,  in  contriving  your 
Redemption  from  eternity,  nor  the  bounty  of 
God  in  rewarding  all  and  every  piece  of  Service 
you  have  done  ior  him.  Nor  vet  the  pleafure 
he  takes  in  your  oledience  and  upright  walk- 
ing.   Nor  the  intouraging  prumiles  he  hath 
made  thereto,  nor  yet  his  confident  cxpedlati. 
ons  of  fuch  a  lile  trom  you  whom  he  hath  (b 
many  ways  obliged  and  endeared  to  himfell  > 
Will  you  forget  your  ancient  Fiieod,  Contemn 
his  rewards,  take  no  delight  or  care  to  pleafe 
him  ?   Slight  his  promiles,  and  deceive  and 
fail  his  expectations  >  Be  aflomfhcd^  0  ye  Hea- 
vcns.,  at  this  !  and  k  hor/-:!</y  afraid.  Confider 
how  God  the  father  hath  laltned  this  five  told 
cord  upon  your  Souls,  and  fhew  your  fehes 
ChriftianSi  y*^^-,     ufe  the  Prophet's  words,  j/j. 
46.  8.  Rcmcmln  r  this.,andjhcic  your  f elves  A\en. 

Secondly.,  You  are  yet  farther  engaged  to  oiiigatbii 
this  ptecile  and  holy  life  by  what  the  Son  hath/r«m  tbe 
done  for  you,  is  not  tiiis  pure  and  holy  lite 
the  very  aim,  and  next  end  of  his  death?  £Hd 
he  not  (fled  his  blo' d  to  redeem  you  from  your 
vain  convcrjatu-ns  ^    i  Pet,  i.  18.    Was  not 
this  the  de^n  of  all  bis  lutFeringS?  "Vktt  Ar- 
w^^  delivo  ed  out  of  the  hands  of  your  enemies.^ 
you  might  Jeruc  }>iin  in  rightcoufnefs  and  holt- 
nefs  all  the  dates  cf  ycur  life^  Luke  f .  74, 75; 
And  is  not  the  Apoftle's  inference,  2  Ccr.  5.  14. 
highly  reafbnable  ?  \f  one  died  jor  all.,then  were 
all  dead.,and  that  he  died  for  all.,  that  they  which 
live,  fhould not  henceforth  live  to  thonjchcsjiut 
to  him  that  dyed  for  them.  Did  Chrht  only  buy 
your  perfoDS,  and  not  your  fer vices  alio  ?  No^ 
no,  whoever  hath  thy  time,thy  (trength,or  any 
part  of  cither  i  I  can  allure  thee,  ChtilUaiij 
that  Chriil  hath  paid  for  it,  and  thou  giv^ 
away  what  is  none  of  thine  own  to  give.  Eve- 
ry moment  ot  ttiy  time  is  his.   Every  Talent 
whether  of  Grace  or  nature,  is  his.  And  doft 
thou  defraud  him  him  of  his  own  >  O  how 
liberal  are  you  of  your  precious  words  and 
hours,  as  if  Chrift  had  never  made  a  purdnle 
of  them '  O  think  of  this  when  thy  life  runs 
muddy  and  foul.    When  the  fountain  of  cor- 
ruption Hows  out  at  thy  tongue,  in  idle  fro- 
thy difcourfes  ^  or  at  at  thy  hand,  in  iinful 
unwarrantable  actions  \  Doth  this  b-come  the 
redeemed  of  the  Lord  >  Did  Chtilt  come  fion 
the  bofom  of  his  Father  for  this?  Did  he  groan 
fwet,  bleed,  endure  the  Grots,  and  lay  down 
his  life  for  this?  Was  he  fo  plealed  with  all 
his  forrows,  and  fufftrings,  his  pangs  and  ago- 
nies upon  the  account  of  that  latistadion  he 
fhouldiiave  in  feeing  the  travail  of  his  Soul> 
If  a.  53.  II.  as  if  he  had  laid,  IWUcmc^death^ 
welcome  Agonies.,  welcome  i\)e  bitter  cup^  and 
heavy  burt})en  |  J  ^arfiUtf  fubmit  to  all 
this.  ITjcfe  are  travailing  pangs  indeed.,  but  I 
Jhall  Jec  a  beautiful  birth  at  laj}.   Theje  throws 
and  agonies.,  Jhall  bring  jorth  manv  lovely  chil- 
dren to  God.,  I  Jhall  have  jry  in  ;'y«',  and  glo- 
ry from  them  to  all  eternity.  This  b/ocd  oj  mine 
thefe  fufferings  of  mine,  Jhall  purchafe  to  mc., 
the  Ver  Ions.,  duties,  fcrviccs  and  obedience  cf 
many  thoujands  that  will  love  me,  and  honour 


non  negantes,  fuch  as  will  keep  tODchiffimineJ/ffr,  feroe  me.,  and  «hey  me  with  their  Souls  and 
Mdwill  anfwet  dwb  Covaiant-CQg^aiKncsJ^M^r/         «rr  mine.  And  doth  not  thi^ 

Vol  L  •   -  Gg  engage 


I 


Digitizoa  by  Cj 


226 


The  Voiintain  of  Life. 


Vol.  I. 


engage  yoato  look  to  your  Livcs.and  keep  them 

pure?  Is  not  every  one  of  Chriit's  wounds,  a 
mouth  open  to  plead  tor  more  holinels,  more 
fernce,  aad  more  fruit  from  you  ?  Oh  what 
will  engage  you  if  this  will  not  >  Bur, 
Entstt'       Thirdfy,  This  is  not  all  as  a  Man  when  he 
mntsftm  wcjgheth  a  thing,  caOeth  in  w«i^t  after 
At^rit.  weight,  till  the  fcalcs  are  countcTpoifcd  :  So 
doth  God  caft  in  engagemcm  attcr  engagement, 
and  argument  upon  argument,  till  thy  heart 
(Chriftian)  be  weighed  up,  and  won  to  this 
heavenly  life.  And  iheretore  zsElihu  Ijidto 
jo^,  Cap.      2  2.   Si^er  m  a  Ittile,  .1/1 J  I 
IV ill Jhevo  thee  tohdt  I  h.me  yer  to  fpeak  on  GmP s 
bcbJj.  Some  Arguments  have  already  been 
urged  00  the  bdialf  of  the  Father  and  Son 
for  purity,  and  cleannefs  of  life  -,  and  next 
I  have  fomething  to  plead  on  the  behalf,  oi 
the  Spirit.  I  plead  now  on  his  behalf,  who 
hath  fo  many  times  helped  you  to  plead  for 
your  felves  with  God.   He  that  hath  16  often 
fefieflied,quickned  and  comforted  you,  he  will 
be  quenched, gfieved,  and  difpleafed,  by  anim- 
pure,loofe,and  carelefsconverlation   and  what 
will  you  do  then  ?  who  fhall  comfort  you,when 
the  comforter  is  departed  from  you  >  When 
he  that  fliould  relieve  your  Souls ,  is  far  oft  ' 
O  grieve  not  the  holy  Spirit  of  God,  by  which 
you  are  fealed,  to  the  day  of  Redemption,/?/?/'. 
4.  30.  There  is  nothing  grieves  him  more  than 
impure  praftices  •,  for  he  isa  Holy  Spirit.  And 
look  as  Water  damps  and  quenches  the  Fire/o 
doth  Sin  quench  the  Spirit,  i  The/.  5.  ip.  Will 
you  quench  the  warm  atie£^ions  aiid  burning 
defires  which  he  hath  kindled  in  your  bofoms? 
If  vv^u  do,'tis  a  quelfion  whether  ever  you  may 
recover  them  again  to  your  dying  day.  The 
Spirit  hath  a  delicate  &,'nfe.    It  is  the  moft 
tender  thing  in  the  whole  world.   He  feels  the 
leaft  touch  of  (m,  and  is  grieved  when  thy  cor 
Tuptions  within  are  ftirred  by  temptarions,  and 
break  out  to  the  defiling  of  thy  Life  j  then  is 
the  holy  Spiritof  God,  as  it  were,  made  fad, 
and  heavy  within  thee.  As  that  word  f«  ^i^fHTu, 
Eph.^.^o.  may  be  rendred.  For  thereby  thou 
refifteft  his  morions,  whereby  in  the  way  of  a 
loving  conf^raint,  he  would  lead  and  guide  thee 
in  the  way  of  thy  duty  j  yea,  thou  not  only 
Tefillel^  his  Motions,  mit  croSeft  lus  grand  de. 
fign,which  is  to  purge  and  lan£Hie  thee  wholly 
and  build  thee  up  more  and  more  to  the  per- 
feftion  of  holincfs.  And  when  thou  thus  fbr- 
fakeft  hisconduft,  and  croflefthis  defign  in  thy 
Soul^thcn  doth  he  ufually  withdraw,  as  a  Man 
that  is  grieved  by  theuiudndnefi  of  his  Friend. 
Hu  draws  in  the  beams  of  his  evidencing  and 
quicKningGraccFacksupali  his  divine  Cordials 
and  faith,as  \wete,to  his  nnkuid  and  dilitigefra- 
ous  Soul, 

TbeSpirrts      '  requmJ  mefor  lU  tie  favours  and  kivd- 

Mxf«fiitijti' '  1  thu  bafi  received  fr«n  mef  Hive  1  quiekned  thee, 
M  with  '  viia:  ttou  detd  m  vtMfg^^^mi  did  I  drftntd  ifon 
cMtlefs  ^Oeemiie  prettbmg  ofih  Gf/feif  ad  mmmmtiu  Ufe, 
Chrijiijilt.  *  tuen  tbt  life  of  GoJ,  to  thee ;  Iegtinf>  ttben  in  the  fhte 

*  cf  the  dad  ;  Hsve  I  ihcd  forth fucb  rith  influences  off^'  xce 

*  jri  comfort  upon  ihfi  f  comforting  thee  in  tU  tbf  trouL'a, 
«  belfing  tbte  in  sU  tty  dttti<s }  fttisfying  thee  m  dli  tbjt 

*  i'.itbn  tniptrflevitkuffmfl'y  f£trt>igtbee»  mtpKSng 

*  l&c-f  htekjrm  f4  tUKf  deflruSive  temftttims  mi  dm- 

*  gen  ?  Whit  htd  hem  ^  condition,  if  I  ktd  not  cme  wttto 

*  \hf  '  cciiii  tbi-  irei Id  hiv-:  lOn-jcrtci  ihc  fithoM  me  } 

*  could  Muii/ten^coM  Augeh  btvc  d^e  that  for  $be€  nhkh 
UMi}  AUmkBlkUfuthKiihtt  mimtdt  ike  4 


*  thing  foui,  whit  tculdjt  thoit  bsue  dome  witboia  my  tx- 
'  (iti»g  md  ^iMggrtul  tm^ft^ffmrn  ik  w^tf 
'  duiy,iflhtdnmkideef  tmwatmiimkKiemdti 

'  thro'  the  detfs  of  ffirituil  troubles,  if  I  bid  not  bomtiee 
'  up  .'  whither  hid  the  lemptitiotts  of  Smn  sr.d  dine  ci»« 
'  cornutions  etrried  thee  before  tbi>  diy,  if  I  hid  not  flood 

*  tbjt friend,  mi  cmeia  jirthf  refcue  i»  ue  time  efneei  T 

ever  ft&^ct  ht  tfy  tictfeiHitiet  f  4nf  f  ever  Imvp 
'  thee  in  thy  dingers  f  bsve  I  not  been  tender  ever  thee,  tnd 
^  fiitbful  to  tbeef  tndnow  for  wti^hof  iiitih  f^Undneffes 
'  doji  thou  tbiu  wrong  tni  ibufe  ne  t  inky  bili  tbou  rvomt- 

<  ded  me  ihm  hf  tiff  kmdneft  t  Ah  tbou  bsft  til  requited 

'  Love  !  mi  utmthm^t  ettthe  frtdt  if  tif  iAlgt'  In 
'  the  lifhs  norr  be  JMnefs ;  thy  fongs  tum'd  into  botrlingsi 
'  the  joy  of  time  h.-jn,  the  iigbt  of  thine  eyes,  tbt  heelth 

<  ofthycountennice,  e-jtn  thefae  if  t^Gtif  milteflf 
'  of  S4tvittcn  be  bid  frm  thee. 

This  istlie  fimft  of  cardefi  and  loolewMk^ 

inp;.  To  this  fad  ifTiie  it  will  bring  diecat  hf^ 
&  when  it  is  come  to  thts,thou  (haltgotoOrdi- 
nances,and  Duries,and find  nogood  in  them ;  no 
lite quicknini^  comfort  there.  When  thy  heart 
which  was  woot  to  be  enlarged,  and  ilowia^ 
(hall  be  dang  up  and  dry  ^  when  thou  (hak 
kneel  down  before  the  Lord,  and  cry  as  E/iP>a 
when  with  die  mantle  of  E/iiab^  he  fmote  the 
Water.  Where  h  the  litt^  God  of  Elijah  ?  Si> 
thoUjWhere  is  the  God  of  Prayer  ?  where  is  the 
God  of  Dunes?  But  there  Is  no  anfwer :  When 
like  5j;«/^/r,thoa  (halt  go  forth  andfhake  dif 
felf  as  at  other  rimes  t,  but  thy  fhength  B 
gone  J  then  tell  me,  what  thou  haft  done  in  fc* 
lifting,  quenching,  and  grieving  the  holy  Spirit 
of  God  by  impure  and  ofFenfive  praClices  ?  And 
thus  you  fee  what  engagements  lie  upon  yon 
from  the  Spirit  alio,  to  walk  uprightly  and  ^  , 
keep  the  IfTues  of  life  pure.  I  could  willing-  ^becli 
ly  have  enlarged  my  felf  upon  this  laft  \iiaxtck,Treat^ef 
but  that  I  find  a  judicious  hand  hath  lately  im-9>nc«|« 
proved  this  Arguments  to  which  I  fliall  refer 
the  Reader.  Thus  God  hath  oblig^  joa  ID 
circumfpeQ  and  holy  lives. 

Secoodl}r,  TonaretmiBrptat  engagements  to 
keepyour  Iwes  pure .pxn from  your fehes^as  voetl 
as  from  your  God.  As  God  hath  bound  you  to  pu- 
rity of  converlation,  fo  you  have  bound  your 
lelves.  And  there  are  feveral  things  in  you,  and 
done  by  you,  which  wonderfully  increafe,  and 
drengthen  your  Obligations  to  practical  holine& 

lirfl.  Your  clearer  illumination  is  a  (hong 
bond  upon  your  fouls,  Eph.  5.  8.  Te  voere Jomt» 
times  darknefs,  but  noKyc  are  Itght  in  tbtLont^ 
v)jlk  as  Children  of  the  tight.  You  cannot  DR* 
tend,  or  plead  igaotaace  of  your  duty.  Yoa 
Itand  convinced  inyontOifoCbofciences  befine 
God^  that  this  is  your  unqoeftionable  Duty, 
drift ians,  will  you  not  all  yield  to  this  ?  I 
know  you  readily  yield  it.  We  live  indeol  big 
contenuous  difputing  Age.  In  other  things  our 
opinions  are  different.  One  Chriftian  is  ol  this 
Judgnenc,  another  of  that;  butdothhedeferve 
the  name  of  a  ChrifHan  that  dare  once  aueftion 
this  Truth?  Iirthiswe  all  meet  and  clole  ia 
oneneis  of  mind  and  judgment,  that  it  is  our 
indif put  able  Dmiy^  to  five  pure,  ft^'^^-,  '"^^ '  '''^'^ 
lives.  Thd  grace  of  God  ichich  hath  appeared  to 
you^  hath  taught  you  this  truth  clearly  and  con- 
vincinglyyTxt.  2.  11,  it.  Tou  have  received  how 
you  aught  to  wait,  and  to  pleaje  God.,  i  TheC 
4.  ] .  WeU  then,  this  be'mg  yielded,  the  iofo- 
ence  is  plain  and  undeniable  ;  that  you  cannot 
.  vtulk  as  others,  io  the  vanity  oi  their  mind » 
1  but  yott  moft  ofier  vioknoe  co  your  owa  ligbr. 

lOB 


i)enxL  42. 


The  teuntatn  of  life. 


2^7 


You  cannot  fnffjr  the  Corruptions  of  your 
Heans  to  break  lortb  into  Pratlice,  but  you 
ooft  flight,  aod  put  by  the  notices  and  rebukes 
cS  your  ownConfcienoes,  James  4. 17.  He  that 
kmaetb  to  dogpodL^  ami  dotb  it  not  ^  to  him  ti 
it  Jk.  Tea  In  whb  a  Witnefi.  Aggravated 
fin.  Sin  of  a  dc-wper  Tiocbre  than  thur  of  th^ 
knotaot  UeatiicQS.  Sin  that  iadly  waltes  and 
viobies  CoMftfancft  Certainty  whoever  hath^ 
you  have  no  Qoak  for  your  Sin.  Light  and 
LuftilnuEUi%co«tb(X,  great  Light  and  itrong 
Lofls :  Tneft  nflte  die  Sod  a  noaUed 
that  cannot  reft.  O  but  when  maftc-rlcfs  Lulh 
ov«K>beatCoaicKace,  this  impceflcs  honor  up 
on  die  SooL  TUs  biake  Dat^*s  Heart,  P/a/. 

51.6.  Thou  haji  put  ittovtlf</g<  in  my  inner 
farts,  q.d.  Ah,  Lotil  Iweotagahift  the  re- 
bokes  or  ConftMOoe,  to  the  Cbmmiflion  oF  this 
Sin.  I  liad  a  watchful  Light  let  up  with  me. 
i  koew  it  was  Sin.  My  liebt  endeavoured  lo- 
vingly to  fcArahi  rae^  aMlthmft  ic afide.  Be- 
iides,  what  pleafure  in  Sin  can  you  have  ?  In- 
deed fuch  as  to  want  ot  Light  Know  not  what 
they  do,  or  fiicb  wimfe  Gonmencesaie  fiared 
and  part  feeling  •,  they  nnav  feck  a  linle  Plea- 
fure (fuch  as  it  is)  out  ot  Sin  ^  but  what  con- 
tent or  pleafure  can  yoa  have,  fb  long  as  your 
Light  is  ever  breaking  in  upon  you,  and  (hiicing 
you  for  what  you  do  >  This  greatly  encreafes 
your  ObUgation  to  a  predle  holy  life.  Again, 


or  an  Fclip'tid  Sun,  which  aU  Mot  gire  at, 
aixi  nuke  th<;i£  ot^rvatlons  upon  ^  Oh  thep, 
what  nuaner  of  Perfbns  ought  you  to  be,  who 

bear  the  worthy  Name  ot  Chrift  upon  you  ! 

Thirdly,  Bat  more  than  this,  lou  have  obli- 
geJyour  fehn  t9  this  life  of  holmefs  by  yoar 
own  Prjyers.  How  many  times  have  you  lifted 
up  your  Hands  to  Heaven,  and  ffied  with  Du^ 
vid,  ?fal.  119.  5.  Othdi  my  xBoyt  were  direSed 

ihy 


keep  shy  Staiules.  Order  nry  flcps  in 
Word^  and  kt  no  tniquity  have  domnion  aver 
me,  vcr.  133.  Were  you  in  eameft  with  God, 
when  you  thus  prayed  ?  Did  you  mean  as  you 
fdid  >  Or  did  you  only  complement  with  God  ? 
If  your  Heans  and  Tongues  agreed  in  this  re- 
queft,doubtlcis  it's  as  much  your  Duty  to  endea- 
vour, as  to  dehre  thole  MerdeS)  and  if  no^ 
yet  do  all  thole  Pkayiers  (hnd  00  lOxsotA  before 
the  Lord,  and  will  !  e  ;  s  duced  againft  you  as 
witneiles  to  condemn  you.  tor  your  hypocrilie 
and  vanity.  How  often  alfb  have  you  in  your 
Prayers  lamented  and  hcwaikxl  your  carelcls 
and  uneven  walkings  >  You  have  laid  wiih£«- 
ra,  chapi  9.6.  0  my  God,  1  am  afhamcd^  and 
even  bUfh  to  look  up  unto  thee.  And  do  not 
your  GMiteffions  oblige  yon  to  greater  circum- 
fpedion  and  care  for  time  to  come  >  Will  you 
confefs,  and  Sin?  And  Sin,  and  confcfs  ?  Go 
to  God  and  bewail  your  Evils,  and  when  you 
have  bewailed  thenfi,  tetum  again  to  the  com- 
Sceondly^'ouarepro'fefforsefholinefsXe^x\i\\*e.\ic\\^Yy^oi  them  >  God  forbid,  you  (hould  thus 


given  in  your  Names  to  Cbtilt,  to  be  his  Dif 
ciples  and  by  this  your  Engagement  to  a  life 
ot  hoUneis  are  yet  further  ftrengthencd,  2  Tim. 
2.  19.  Let  every  one  that  nametb  the  name  of 
Cbrifl,  depart  from  iniqmity.   The  name  of 
Chrilt  is  called  upon  you,  and  it's  a  worthy^ 
name,  James  2.  7.  It's  called  upon  you,  as  the 
name  of  the  Hu^nd,  is  called  upon  his  Wife, 
IJa.  4.  1.  Let  thy  name  be  called  upon  us.  Or 
as  the  name  or  a  Father  is  called  upon  his 
Child,  Gen.  48.  id.  Let  thy  name  be  ealted  en 
them,  and  the  name  of     Fathers-    Well  then, 
you  bear  the  name  of  Chrilt  as  his  Spoufes  or 
Children    and  will  you  not  live  fuitably  to 
yont  lumc  >  Every  place  and  relation,  every 
title  of  honour  and  dignity  hath  its  decorum, 
and  bticomingnels.  O  how  will  that  worthy 
name  of  Chrilt  be  blafphemed  throi^h  you, 
if  yon  adorn  it  not  with  becoming  deportments  > 
Better  you  had  never  protelt  any  thing,  than 
to  let  your  felves  by  your  Protellion  in  the  Eye 
and  Obfervation  ot  the  World ;  and  then  to 
pour  contempt  on  Jefus  Chrift,  by  your  Ican- 
dalous  Conv^iations,  before  the  Chams  of  the 
World ;  who  will  laugh  at  it.   I  remember  it 
was  a  Mememo  given  to  one  of  his  Name  by 
Alexander,  Recordare  nomints  Alexandri.  Re- 
member Claid  he)  thy  '*>iimc  Alexander.,  and 
do  nothing  unwortiiy  ui  that  Name.   O  that'i^ 
a  heavy  cha^e,  Rm.  2.24.  Through  you  is  the 
name  of  God  b Lif phoned  timnn a  the  Hejt^cn, 
Unhappy  Man,  that  ever  thou  ihouideU  lyc  a 
icpioadi  to  Chrift !  The  herd  of  wicked  Men, 
they  are  /(yr?/v,;  cjpita;  Menof  no  note,  orob 
fervauon.   Tney  may  may  Sin,  and  Sin  again 
dacky  fwear,  and  tumble  in  all  uncleannels 
and  It  pafles  away  filently  ^  the  World  takes 
little  notice  of  it.   Their  wicked  Atlions  make 
but  little  noife  in  the  World    but  the  mifcar- 
siage&of  Frofeflma  ace  like  a  B^sh^g  Gmet^ 


diflemble  with  God,  play  with  Sin,  and  dye 
your  tfdqnities  vrith  a  deeper  Tindure. 

fourthly.,  And  laftly,  to  add  no  more,  vom 
have  often  reproved  or  cenfured  others  for  their 
mi/carriages  and  falls,  vioich  adds  to  your  own 
migdtion^  to  violk  accurately  and  event/.  Have 
you  not  often  r^oved  your  erring  Brethren  ? 
or  at  leaft  privately  cenfured  them,  if  not  du- 
ly reproved  tliem,  (for  to  thefe  left-handed 
Uows  of  feoet  cenfurtngs,  we  are  more  apt 
dian  to  the  Ikir  and  open  ftrokes  of  juft  and 
due  reproofs)  and  will  you  pra£ti(e  the  fame 
things,  you  criminate  and  cenfure  others  for  > 
ThoH  that  teiuhefl  another  (laith  the  Apoftle) 
teacht'fi  thou  not  ihy  felf?  Rom.  2.  21.  So&y 
I,  thou  that  ceofureit  or  tebukeit  another,con' 
demneft  thou  not  thy  lelf  ?  Will  your  rebukes 
c\  er  do  good  to  others,  whilft  you  allow  in 
your  felves  what  you  condemn  in  them  ?  And 
as  thelc  reproofs  and  cenfures  can  do  them  no 
good,  fo  mey  do  you  much  evil,  by  realbn  of 
them  you  are  dtrwAreU^m  felt-condemned  Per- 
fons ;  and  out  of  your  own  Mouths  God  will 
judge  you.  For  you  need  no  other  Witnels, 
than  your  felves  in  thiscalc.  Your  own  Tongues 
will  iall  upon  you.  Your  cecfurei  and  reproofs 
of  others,  will  leave  you  without  Plea,  or  A- 
pology,  if  you  look  not  to  yourliveswith  grea- 
ter care.    And  yet  will  you  \k  carelels  ftill  ? 
Fear  you  not  the  difpleafure  of  God  >  nor  the 
wounding  i-rA  difqiiieting  your  own  Confcien- 
ces  >  Surely  theic  things  are  of  110  light  value 
with  you,  if  you  be  Qiriftians  indeed. 

'H'ird.y^  You  arc  yet  further  engaged  to  pra- 
£liul  holintis  upon  the  account  ot  youi  Bre- 
thren, who  are  not  a  little  concerned,  and  in- 
terclKd  rh  Tcin.  For  if  through  the  negleft 
of  your  lieu  Its,  your  lives  bedtuied  and  pol- 
Inied,  this  will  be  thrown  in  their  Faces,  and 
0017  ijBioce&c  and  upright  on^  both  ieycoach-> 
Gg  2  ed 


Digitized  by  Google 


228 


Tbe  fountain  of  life. 


VoL  L 


ed  and  grieved  npon  your  Account.   This  mil- !  pocrites,  and  will  you  giv 
cluevous  etFed  holy  Pdw^/earneftly  dc;pr<;cated, 
OGfKfthouknmefl  my  fooiijh- 


?faL  69.  5,  <5 

arJiny  fins  arc  not  h'lJ from  ihcc  ;  let  not 
i])cm  that  vSiUt  on  thec^  OLordGodof  Hojts^be 
ejhmed  for  my  Jake,  let  not  them  that  feek 
ihit\  be  L^nfoundcd  for  my  fake^  0  God  cf  1f- 
ratl^    d.  UnA  thou  knoweft  what  a  weak 
acm!  footifli  Creature  I  am.  And  how  apt  to 
niircarry,  if  Lft  to  my  felf,  and  fliould  1  through 
my  toolilhDeis>  a&  unfaeaxniag  a  Saint  ^  how 
would  thisfbame  theFaoes,  and  fad  the  Hearts 
cf  thy  People!  They  will  be  as  Men  confound- 
ed at  the  leport  o^  mv  talL.  The  tall  of  one 
Chriflian,  is  matter  <tt  trouble  and  flianne  to  all 
the         And  when  they  (hall  hear  che  fjtl 
and  unwelcome  News  of  your  Icaudalous 
MiftaniagLS,  Cwhich  will  certainly  be  the 
efUft  of  a  HLgkfled  Heart  and  Life)  they 
will  lay  as  David conceinlagSMl^Jo/iatbaa. 
Tell  it  m  in  Gath,  fubliflt  it  not  in  the  ftreett 
(f  Asktlon,  iji.  Or  asT/w/r  concerning  Am 
notty  Andm^  wbitba  fotill  we  caufe  our  jhame 
to  go  f  And  for  them,  they  fhall  he  as  Foots  in 
I/rjrf.    Thy  loofe  and "carelcfs  life  will  caufe 
them  to  elirange  themidves  from  thcc  ,  and 
look  fhy  upon  thee,  as  being  afliamed  to  own 
thcc,  and  tanlt  thou  bear  rhar>  Will  it  not 
grieve  and  pierce  your  very  hcans  to  lee  a 
cloud  of  ftran(99ie6  and  troiiUepTer  the  conn- 
tenances  of  yonr  Brethren  >  To  fee  your  felves 
difowned  and  lightly  elteemed  fay  tbem>  This 

 very  coofideration  nrudc  a  great  Favourite  in 

the  Pcrfian  Court  to  the  very  Heart.  *  Tw^s 
m,i,e^  Ujiazanes^  who  had  been  Governour  to  Sa- 
fores  in '  us  Minority.  And  tldiMm  for  fear ^ 
denied  the  Chriftian  Faith   and  complied  with 
the  Idolatrous  Woifliip  of  the  King.   And  one 
Day  (faith  the  Hidorian)  fitting  at  the  Court 
Gate,  hefawS/wf-7  the  aged  Arch  Rifbrp  of 
Siludd^  drawing  along  to  Priibn,  tor  his  con- 
ftancy  in  the  ChrilHan  Faith,  and  though  he> 
diird  not  openly  own  the  Chriftian  Faith  he 
bad  balely  denied,  and  coofcfs  himR;it  a  Chri- 
ftiaii  V  yet  lie  could  not  chufe  but  rile,  and  ex- 
wels  his  reverence  to  this  holy  Man ,  in  a  re 
ipeftiveand  honourable  Salutation-,  but  the  2^  a- 
lousgood  Man  frowned  upon  bun,  and  turned 
away  his  Face  from  him  ^  as  thinking  fuch  an 
Apojiate  unworthy  ot  tlie  lea  It  relpetl  from 
him }  this  prelently  fhruck  Uflazanes  to  the 
Heart,  and  drew  from  him  many  Tear;,  and 
Groans    and  thus  he  reatbned  with  himlcli, 
Simon  will  not  own  me,  and  can  I  think  but 
that  God  will  difclaim  me,  when  I  appear  be- 
fore his  Tribunal  ?  Simon  will  not  fpeak  unto 
me,  will  not  fo  mudi  as  leek  upon  me,  and 
cm  I  look  for  lb  much  as  a  good  word  or 
look  irom  Jefus  Chrift,  whom  1  have  fo  Ihame- 
fully  betrayed,  anddenycd?  Hereupon  he  tluew 
e  ft  his  rich  courtly  Robe?;,  and  put  on  mourn 
in,;  Apparel,  and  profefled  himiclf  a  Chriftian ; 
and  dyed  a  Martyr.   O  'tis  a  piercing  thing  to 
an  hondt  Heart,  to  he  caft  out  of  the  fa\  our 
of  God's  People.   If  you  walk  loofly,  neither 
God  nor  his  People  will  look  kuidly  upon  you. 

lourthly^  And  laflly.  Tour  very  encima  en- 
gage you  to  this  pure  and  holy  life  upon  a  dou- 
ble ground.  You  aieobliged  by  them  two  ways, 
v:z.  as  they  are  your  bvld  G  nfurers^  and  )rour 
Kjubfui  Okfcrucn,   They  ccduic  yOtt  asHy- 


rhem  them  ground 
and  maner  for  luch  a  charge?  They  lay  only 
your  Tongues  are  moie  holy  than  other  Men<, 
and  Ihall  they  prove  it  from  your  Praftiee  * 
They  alfo  oblcrve  you  diiigemly.  Lie  at  catch, 
and  are  higiily  gtatilied  by  your  mifiarfia^s. 
If  your  Lives  be  loofe  and  defiled,  you  will  aoc 
only  be  a  lhame  to  your  Friends,  but  theSoiig 
of  your  Eneanes.  You  will  mal^  mitrtii  in 
Hell  and  gratifie  all  the  Enemies  cf  God. 
riu5  is  that  they  watch  tor.  They  are  curious 
oblcrvers  of  your  goings.  And  that  which 
makes  them  7'riumph  at  your  Falls  nnd  Mif^ 
carriages,  is  not  only  that  deep  rooted  Enmity 
betwixt  the  two  Seeds,  but  becaufe  aU  your 
Mifcariiages  and  Fvilsarefo  many  abfblutions 
to  their  Coofcicnces,  and  juflidcatioiis  (as  Cher 
diink)  of  their  Ways  and  Prances.  For  look 
as  your  ftriclnefs  and  h olinefs  doth  as  it  were 
calt,  and  condemn  them,  as  A'oab  Ueb.  1 1. 7, 
by  his  Practice,  condemned  tbeW<nU,.d^ 
Conlciences  Hie  in  thtir  Faces,  when  they  fee 
your  holy  aini  pure  Con  ver  fa  dons.  It  lays  a 
damp  upon  them.  It  woiks  upon  their  C6n> 
fctcnccs,  andcaules  many  fmart  ReHeflions. 
So  when  you  Fall,  you  as  it  were,  abfolve 
their  Conlciences,  loofe  Ae  Bonds  of  GMnriAi> 
on  you  had  made  faf^  upon  them,  and  vim 
there's  matter  ot  joy  put  betbre  them. 

Oh,  lay  they,  what  ever  thefe  Men  talkt 
we  fee  they  are  no  better  thin  we.  They  can 
do  as  we  do.  They  can  Cozen  and  Cheat  for 
Advantage.  They  can  comply  with  any  thing 
for  their  own  Ends  ^  *tis  not  Confcience,  as  we 
once  thought,  but  meet  Stomach  and  Humout 
that  made  them  ib  precile.  And  oh,  what  a 
fad  thing  is  this!  Hereby  you Ihed Soul  blood- 
You  talten  the  Bonds  of  Death  upon  their  Souls. 
You  kill  thofe  Convi6H<Mis,  whldi  fer  any 
thing  you  know  might  have  made  way  rotheu: 
Converfion.  When  you  fall,  you  may  rife  a- 
gain^  but  they  may  tall  at  your  Example,  and 
never  rife  more.  Neva  have  a  good  Opinion 
cf  the  Way  sof  God,  or  oi  his  People  any  more. 
Upon  this  confideratioa,  Dawd  begs  of  QoA^ 
Vjii!. «;.  8.  Leadme^  0  L'-rJ^  in  tly  Rigbteouj- 
iseji^becauje  of  my  Enemies  j  (or  asttie  flebrew) 
my  Objerverty  make  thy  w  iy  firaight  before  my 
tace.  And  thus  you  ilc  how  your  very  Ene- 
mies oblige  you  10  this  holy  and  pure  Goavec- 
fation  alio. 

Now  put  all  xhh  together,  and  fee  to  what 
ihcie  particulars  will  amount.  \  ou  iiavc  heard 
how  Ged  the  Father  hath  engaged  you  to  tiris 
Converfition  purity,  by  his  Jeji^nment  of  your 
i).ilv>it  !cn.  Rewarding  your  Ohedtence. ■  his  P/m- 
furc  I  n  !i.  His  Yromjet  to  it.  And  his  great 
Confidence  in  you,  that  you  will  t!u;s- walk  be- 
fore him.  Tbie  Lttrd  Jejus  hath  alio  engagied 
you  thureuato,  by  his  death  and  fiifi^mgs^ 
whereby  you  were  redeemed  from  your  vain 
Con\  eriations.  The  Spirit  hath  engaged  you 
by  telling  you  plainly  how  much  you  wilL 
giieve  and  wrong  him,  refift  and  quench  him, 
if  you  do  not  keep  your  lelves  pure.  Yea,  vou 
are  obliged  further  hy  your  feher,  your  clear 
Uluminaiton^  your  high  ?/ifeJJi.  your  many 
trayers  and  Confejfions,  your  many  cenlurcs 
and  tepreheniioas  of  others,  do  all  IhengrbeQ 
your  o!)ligation  to  hoHnefs.  Yea,  you  are  o- 
biiged  turther  to  this  holy  Uf^  by  the  lhame. 


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Tbe  Fount atn  of  Life.       .  -  22^ 


Serm.  42: 

ftid\  and  trouble  your  loofe  walking  will  ] 
ring  upon  your  Friends.  And  the  mirth  it 
will  make  for,  and  milchicf  it  will  do  to  your 
Enemies.  Who  will  fall  and  break  their  Necks, 
where  it  may  be  you  only  Itumbled  and  brake 
your  Shim.  Who  are  juftilkd,  and  abfolved 
(as  before  you  heard)  by  your  milcarriages. 
And  now  what  think  you  ot  all  this  ?  Are  you 
obliged  or  not,  to  this  purity  of"  lite  ?  Arc  all 
thele  Bonds  tied  with  fuch  Hip  Knots  that  you 
can  get  loofe,  and  free  your  lUves  at  plcalurc 
ftom  thcra  ?  If  all  ihcfe  things  are  of  no  force 
with  you,  if  none  of  thefe  Bonds  can  hold  you  j 
may  it  not  bequeftioncd  (nocwithftandingyour 
Fknfeffion)  whether  any  fpiritual  Principle,  a- 

gSax  of  God,  or  love  to  Chriit,  be  in  your 
Ills  or  no  >  O  you  could  not  play  faii  and 
loofe  with  God  i  if  fo,  you  could  not  as  Samp- 
Jbfi fiiip  thcfc  Bonds  afundcT  at  your  Pleafure. 

Coniid.  2.  Sa  WA  j  Ai  you  are  more  obliged 
to  keep  the  iffues  or  life  piut  than  others  are, 
fo  God  hath  given  you  greater  AJJiJiancet  and 
Advantages  tor  it,  than  others  have.  God 
badi  HOC  been  wantuig  to  any  in  helps  and 
means.  Even  the  Heathen  who  are  without 
the  Gofpel,  will  yet  be  Ipcechlefs  and  inexcu- 
fible  bdfore  God :  But  how  much  more  will 
yottbefo!  Who  befidcs  the  li^u  of  Nature, 
and  the  wtiecal  light  of  the  Golpcl,  have  hr/?, 
Ibeh  a  Frindp/e  put  vrithin  £ou.  Secondly^ 
fudh  Patterns  fet  beibre  you.  ibirdly,  fuch  an 
JJMaat  ready  to  help  you.  YouriMy^  fo  ma- 
VfwtiA  at  your  ks  to  quicken  yoa  \  and 
pieveirt  yoar  wandering.  If  norwithftanding 
aU  thele  helps,  your  lite  be  dill  unholy. 

fiv^.  Shall  Men  of  fuch  Fnnapkt  walk  as 
others  do  >  Shall  we  lament  for  yoa,  as  David 
once  did  for  Saul^  faying,  there  the  Jhield  of 
the  mighty  voas  vikh  cafi  atoay^  the  Jbield  of 
Saul  J  as  thffugh  he  had  not  been  anointed  with 
ml.  There  the  honour  of  a  Chnltian  was  vile- 
ly caft  away,  as  though  he  bad  not  been  anoint- 
ed with  the  Sphit  ?  I'ou  have  received  an  un- 
8'um  from  the  holy  one^  wbtch  teacbeb  yo»  all 
things^  I  John  ao.  Aooifact  Spirit,  fiir  a^ 
bove  that  which  K  in  other  Men,  i  Cor.  2.  ti. 
And  as  this  Spirit  which  is  in  yoi»,  is  fitted  for 
lUs  fife  of  hotinels,  (for  ye  trg  bis  nark- 
manfln^  ereated  in  Ckrift  Jefus  to  goodicorks 
EpfadTa.  10.)  So  this  holy  ^irit,  or  principle 
iimifed  into  yoor  Souls,hath  iuch  a  natural  ten- 
dency to  this  holy  Life^  that  ifyou  livcnot  pure- 
ly and  ftri£Uv,  you  muft  offe  Violence  to  your 
own  Principles,  and  new  Nature.  A  twofold 
hdp  thisFundple  afibids  youfbf  a  life  of  ho- 
lincfk 

{u)  FirAj  It  pulls  you  bade  iimn  Sin,  asin 
Je/eph-y  Horn  can  I  Jp  ihis  _i^rr.it  mckedncfs  and 
Jht againji  God\  Audit  uUu  inclines  you  pow- 
ecfnUy  toObedience.  Xis  a  curb  to  Sin,  and 
a  (pur  to  Holineft.  Ir  is  unix)ffiblc  for  all  o- 
rhers  to  live  fpirituully  and  heavenly,  bccaufc 
fSaef  have  no  new  Nature  to  incline  them  there 
unto.  And  methinks  it  fhould  be  hard  tor  you 
to  liare  carnally,  and  lenlualiy  j  and  therein 
Cfofi  the  rery  oent  and  tendency  of  the  new 
Cfcature,  which  is  ibrmal  m  you.  How  can 
yoo  ncglccl  Prayer  as  others  do,  wbillt  the 
Spifit  by  divine  Pulfations  is  awaking  and  rou- 
fing  up  your  fluggifh  Hearts  with  fnch  inward 
Motions,  and  whifpers  as  that,  P/al.  27.  S. 
Voi  L 


Seek  my  fjce.  Yea,  whillt  you  tt-cl  ('during 
your  omiilions  of  Dutv)  loniething  within  that 
tiemoans  it  felf,  and  as  it  were,  cries  for  Food, 
Pains  and  Gripes  you,  like  an  empty  Stomach, 
and  will  not  let  you  be  quiet  till  it  be  relieved. 
How  can  you  let  out  your  Hearts  to  the 
World  as  other  Men  do  when  all  that  while 
your  Spirit  is  reltlefs,  and  akcs  like  a  Bone  out 
of  Joint.  And  you  can  never  be  at  caf;;  till 
you  come  back  to  God,  and  fay,  as  VfuL  i  \6. 
Return  to  thy  rcjl^  0  my  6oul.  Is  it  not  hard, 
yea,  naturally  impofiible  to  fix  a  Stohe,  and 
make  it  abide  in  the  fiuid  Air  >  Doth  not  C- 
vcry  Qcature  in  a  rcitleis  Motion  tend  to  its 
proper  G:nt6r,  and  ddbe  its  own  Perfc£lion  > 
So  doth  this  ncwCreature  alfo.  You  lee  how 
the  Rivers  in  their  courfe  will  not  be  checkt, 
but  bear  down  all  Obftaclcs  in  their  way  ,6^5^ 
vior  ab  obice  ibit.  A  ftop  doth  but  make  them 
rage  the  morCj^  and  run  the  fvvittcr  afterwards. 

There  is  a  Central  force  in  thefc  natural  Mo- 
tions, which  cannot  be  ftopt.  And  the  like 
may  you  obferve  in  the  motions  of  a  renewed 
Soul,  John  4.  Jr  fl>all  be  in  him»ts  Well 
of  Water fprtnging  up.  A  nd  is  it  not  hatd  for  . 
you  to  keep  it  down,  or  turn  its  couile )  How 
hard  did  Jeremy  and  haoii  find  thai  Work  ? 
Ifyou  do  not  live  holy  Lives,  yoa  muft  cro6 
your  own  new  Nature,  and  violate  the  Law 
that's  writte;i  in  your  own  Hearts,  and  engra- 
ven upon  yotir  own  Bowels.  To  this  purpoic 
a  late  Writer  ftxaks  5  Till  you  wereconvcried 
(faith  he)  the  Hefh  was  prMofniiaiit,  and  dioe*  j^^.  ^  ^ 
fore  it  was  impoflible  for  you  toliveany  other  £«W;'iti4 
than  a  fkfliy  Life  \  for  every  thing  will  aft  ac- 
cording  to  its  pi«doni«unt  Principle.  Should 
yoo  not  therefore  live  a  Iplrlrtral  l.ifL-  >  Should 
not  the  Law  of  God  written  in  your  Hearts, 
be  l^ible  in  your  Lives  t  O  (hould  not  yooi 
Lives  be  according  to  the  tendency  of  your 
Hearts  >  Thus  he  :  Doubtle^  this  is  no  frnall 
Advantage  to  praftical  HoUnefs.  But, 

Secondly^  Befides  this  Principle  within,  yox 
have  no  Jmall  Affiftame  for  the  purity  oj  Life 
by  thrje  excellent  Patterns  before  you.  Tm 
Path  of  Holinefs  is  no  untrodden  Path  to  yoa 
Chrifi  and  bis  Seivauis  have  beaten  it  bdbre 
you.  The  liie  of  Chrift  is  yoor  €ofly,  and  it 
is  a  feir  Copy  indeed,  without  a  blor.  Oh 
what  an  Advanta^  is  this  to  draw  all  th«i 
Lines  of  your  ASinBiaiGocdiiigt»U8  Exaa»> 
pic !  This  glori««»  grand  Exampk  is  often 
prelt  upon  you  tor  imitation,  Hcb.  12.  -i.Lvok- 
tng  to  Jefus^  he  haii  l^iyou  an  exeM^e  tbet 
ye  fhould  tread  in  hit  fieps,  i  Pet.  a.  aj.  His 
Life  is  a  living  Role  to  his  Pec^k,  and  beiides 
Chrift's  Example  (fbr  you  may  fay,  who  can 
live  as  Chriit  did?  His  Example  is  quite  above 
uij  yuu  iiave  a  cloud  of  Wttnejjcs.  A  cloud  tor 
its  diredive  Ule,  and  thefe  Mea  of  like  Faffi* 
ons,  Temptations,  and  Conftitutions  with  you  ^ 
who  hate  gone  bcfori;  you  in  exemplary  Holi- 
neS.  ThcHuly  Gholt  Amending  therein,  your 
ipecial  help  and  advanuge)  hath  let  many  in- 
dulttious  Pens  awork  to  write  the  Lives  ot  the 
Saints,  and  i>relerv'c  tor  your  ufe  their  holy 
Sayings,  and  heavenly  A»:lions.  He  bWs  yoa 
tti.'ue  them  for  an  cxtimple^  James  5.10.  Oh 
whac  eKdlent  Men  arc  palt  on  before  you  ! 
What  renowned  Worthies  have  led  the  way  ! 
Men  whule  Convcrlations  were  in  Heaven, 

Hb  wbUft 


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ago 


Tbe  Feantain  of.  Life. 


Vot  t 


M  hiin  they  Tabernacled  on  Earth.  Whilft  this  k>wer  faying,  Jh  ntt  writ*  Spin,      mr  rtritt..  To  this  pif- 

W  rl  l  had  thn>  Ernlics  i he  World  alx)ve  had  their  |  pofe  is  that  promifc,  //*4.  30.  lo,  1 1.  7l»uet  rys  p,.,/l 

HciltS,  their  Aftectioni  ;   iheir  Afliom,  their  Defif^nS  I  hUld  thy  Ttiuhtrt,  and  th<n;  ftrt  piJt  htttr  a  rrcrJ  bciihid 


were  all  in  Heaven.  MwJi  that  improved  Troiihlcs, 
and  Comforts  ;  LofTes.anJ  G^iiii ;  Smiles, and  Frown*  ; 
and  all  tor  Heaven.  Mtii  that  dtd  cxtradl  Heaven  out 
of  Spintuals,  out  of  Teni|xjrals  out  of  ali'things ;  their 
Hearts  were  fi>ll  of  heavenly  Meditations ,  their 
Mouthsof  heavenly  Communications  ;  and  their  Pra- 
dices  of  heavenly  Inclinations  :  Ow  hac  fingiil.ir  help 
ttthis!  Where  they  followed  Chiift,  and  kept  the 
way,  they  are  nropcHinded  for  your  imitation;  and 
VMie  any  of  them  tnrnedaid^  yw  have  a  mark  fct 
VXmthatAdkm,  for  yotur  catxioo  and  prevention. 
iMth  anyftni^  or  imnrual  Tm!  be£ul  you,  in 
which  you  are  ready  to  fay  with  the  Church,  Lam.  i. 

n.  M'.i/  t^KTt  tytT  any  forraw  lilc  unti  my  fomrf  ?  Here 
you  may  fee  the  famt  affiifiion  accemplifht  in  yeur  trttlrren  , 

iPff.  5.  9.  Here's  ftore  of  good  Compnny  to  cncoi!ra;;e 
yon.  Doth  tljc  World  and  Devil  endeavour  to  turn 
you  from  your  Dtity,  by  loading  it  witli  flianicfiil 


7i  in  It 


Tfht 


ocoifs,  or  Snrttringsf  In  this  cafe  you  may  look  to 
ftfis,  w  ho  dcfpilcd  the  ihame ;  and  to  your  Brtthren^ 
|„^.^w]|0  counted  it  their  honour  to  be  diflKmonrcd  ior 
l,iu£Q-   ^  oatMctf  Chrifi.  as  the  Original  of  the  Text,  Mi> 
i^JtJ  M.n-    4''  "*^y  ^  tranllated.  Is  it  a  difhononr  to  thee  to 
Zffj  "^nfof  be  rankt  \v  iHiAhralidm^'ifes  Dayid^ni  fuch  as  were  the 
Itu,^.     ^^^S^^^        in  ?  Art  tlwu  at  arf>'  time 
tndarainttftof  ancoaragement  j  and  ready  to  dcf- 
poadtuMjkaraoylwiden?  oh  how  naift  thou  be  ani- 
mated by  focbexamples  when  fnch  a  qualm  comes  over 
thy  heart?  Some  fparks  of  their  holy  courage  cannot 
choofc  but  fleal into  thy  brcalt,  wiulll  thou  confidercft 
them.  In  them  God  hath  fet  before  thee  the  poillbility 
of  overcoming  all  difticultics,  thou  fceft  Men  of  the  !  l^ouh'd  to 
fame  mould,  who  had  the  fame  tryals,difcoura]^emcnts, 
and  fears  that  now  thou  hall,  and  yet  (^vertamc  all. 
How  is  thy  unbelief  chcckt  when  thon  I'aill,  Oh  I  fhall 
turn  Ttttb  tbi  tmi^  I  flull  oue  day  utterly  pcrilh !  Why 
doft  thon  fiy  lb  9  Why  nay  not  fuch  apoor  Creature 
as  thou  art  be  carried  through  as  well  as  they  }  Had 
not  they  the  fame  temptations  and  corruptions  with 
yau>  Were  not  they  all  troubled  with  a  nansJity  heart, 
an  enfnarii^  WorU,  a  bufie  Devil  as  well  as  you  > 
Alas  1  when  they  put  on  the  Aww,  they  did  not  put 
oK  the  hmmm*  Nature ;  biitcomplamcd,  and  feared  as 
you  doj  and  yet  were  carried  through  all. 

O  what  an  advantage  have  you  this  wav!  They 
thathrd  tmnedin  Chnrt,  had  r>ot  fiich  a  help  a<;  ynii. 
You  Hand  upon  their  Shoulders.  Yon  have  the  inmclit 
<it  their  Expencnces.  Yon  that  are  fallen  into  the  Ufi 
t,mrs,  h.ive  ecrtainly  the  l'<ji  Ixiflo  holinefs ;  and  yet 
will  nu;  yon  live  llrittlv  and  p»ircly  ?  Will  yi  n  put 
on  the  name  and  profieiiton  oi  ChrLftians,  and  yet  de 
Joffy  io  ycxu-  Spirits,  early  in  the  your  dddffis ;  neg- 
le&ivc  of  duty  .  frothy  in  yoor  Communjoai ;  Pray, 
■  from  which  ot  j1!  the  Saints  did  youleamtobeptoua  .' 
DidyoukalnthatiiolnChnlLor  any  of  his »  From 
which  of  Ui  Sains  did  yoa  learn  to  be  earthly  and 
covetous,  pafliooate  or  cembnous,  ovier<eaching  and 
crafty  t  If  you  have  read  of  any  fuch  Evils  commit- 
ted by  them,  have  you  not  alfo  read  of  their  flume 
and  forrow,  their  repentance  and  reformatioDs  r  If  you 
have  found  any  fuch  blots  in  their  lives,  it  was  lett 
there  dclignedly  to  prevent  the  like  in  yours.  O  \\  hat 
an  help  to  holinefs  is  this ! 

Tliirdly,  And  this  is  not  all.  You  have  n:it  only  a 
Principle  within  you,  and  a  Pattern  before  vou,  but 
you  have  alfo  an  Omnipotent  AlCIbmt  to  help  and  en- 
courage you  throughout  your  way.  Arc  you  fixble 
and  infinn?  And  is  every  Temptation,  even  the  weak- 
'  eft,  flrang  enough  to  turn  von  out  of  the  way  of 
fom  Dmy  t  lo,  God  hath  rent  hisSpirit  to  help  your 
»finnitics,ltN*.  t.  tS.  no  aaltw  then  bow  weak  you 
are^  how  many  and  miglKvyoatdificnkies  and  temp- 
tation arc,  as  long  as  youfltTe  fish  an  Affiflanc  to 
Ke'p  y  >i.  Great  is  yooT  adnotagelbr  ahoiy  Life, 
thi';  \\     a  .To.  For. 

( I.)  Firfi,  When  a  temptation  to  fin  prefTes  fore 
uptjji  y<>u,  he  pleads  with  your  Confcienccs  within, 
w  hiil;  .Vj/.i")  is  tempting  without.  How  ottcn  hath 
he  br."i.;lit  fuch  Scnpturcs  to  your  remembrance,  in 
the  very  nick  of  Opportunity,  as  have  favcd  yon 
out  of  the  temptation  ?  If  you  attend  his  Voice,  you 
may  hear  fuch  a  Voice  within  as  that,  Jer.  44.  4.  0 
J»  mt  tlui  al/ininai/e  ilitHz  wbiA  I  Imt*  .'  What  mighty 
Arivin^.;^  were  there  in  OK  HcaRof  i^^Avs  «  himfeu 
Mbfo?  Haheard,  asicwcR,  a  Voice  witlm  him, 


to  the    Ti^Ut  />.:/!./,    and  n/f«  •»«  turn  lo   tht  Irft.  HcrC 

ynii  have  a  twofold  help  to  holinefs,  t!ic  outward 
teachiUi;  of  the  word,  10.  and  tlie  inu-.trd  teach- 
ings of'  the  Spirit,  w.  tt.  He  lhall  fay  the  >r,y, 
when  ye  are  turning  afidc  to  the  ri.:;lit  hand  or  to  the 
lett.  Alltidingto  a  Shepherd  (faitKonej  who  driving 
his  Sheep  before  him  j  whilAlcs  them  in  when  be 
fees  them  ready  to  lhay. 

(aj  SMW(y^  Wbenye  arewalkin'holily  andcbfb: 
ly  with  God  in  your  Duties,  the  spirit  enoooraget' 
yon  to  go  on.  by  thofe  inward  Comt(HlSt  Seatinjs^ 
and  joys  you  have  from  him  at  Jiich  times.  How  of- 
ten haih  he  entertained  your  Souls  in  [  n'^hck  Ordi- 
nances, in  private  Duties,  with  his  hidden  iManna. 
With  M.irrow  and  Fatiwf?,  with  iiiconiparable  and 
uni'pcakahle  Comforts,  an  1  all  this  t>  llrenrhcn 
you  m  your  way,  and  cncciiragc  w  v.  t  j  hoi.l  011  r 

(^.)  TinrJiy^  When  you  jfe  iiidi ! poie J  fur  Duties, 
and  hnd  yo:tr  Hearts  empty  and  drv.  he  is  icady  to 
till  them,  (|uickcnand  railethem  ;  iV.  tiiat  oftentimes 
the  l-«ginninp  and  end  of  ycnr  Puvt  rs,  Heinn;  or 
Mediations  arc  as  vartly  dificrcnt  as  if  me  Man  had 
begun,  and  another  ended  the  Dn:y.  O  :hen  what 
afldtances  for  a  holy  Life  have  you!  Others  indeed  ate 
boimd  to  refift  Temptations  as  well  as  ycu  5  botalasi 
having  no  fpecial  aflSfiance  from  the  Spirit,  w  .'.,-r  can 
thev  do  ?  It  may  be  thcyrcafon  with  the  temptation  a 
little  while  and  in  their  o\\  n  llrcnr'h  '\  c  i.-a  .nll  n  ; 
Imt  hin\  ea/iea  conqneil  dotl.SatJn  !iu<kc,u  1  crc  n:)  great 
froppofition  is  made  to  hini,  than  thii'  Others'  arc 
hear,  meditate,  and  pr.iv  as  well  as  you  ; 
clfetlie  nc^lcCt  oftl-.crc  duties  would  not  be  theirfin: 
BiTt  alas,  w  hat  pititnl  work  do  they  make  of  it .'  Being 
left  to  the  hardiKfs  and  vanity  of  their  o\\  n  hearts  j 


when  yon  fpiead  your  Sails,  you  have  a  gale,  but  they 
lie  wind-bound,  heart -bound,  and  can  do  ODd^ 
Spiritually  in  a  way  of  duty. 

fottrtUyy  And  laflly,  to  mention  no  more,  rm  kmum 
fmrAtr  ddrdtita^e  to  this  Wjr  life,      it//  tU  rtas  Gti 


thm         tmy  tim*  «M>  ym.  I  might  (hcw  yon  in  1 
ny  particulars  the aavaMages  this  way  airo,but  Ifliall 
only  prefent  the(e*&rwto  yom  obfervation  at  thisdme.* 

/Vr/?,  By  -.Iicfc  YOU  arc  clogged,  to  prcvcftc  y,/iir 
ftrayiii^  and  uandering.  Others  may  wander  even  as 
l^r  :.i  Hell,  and  God  will  not  fpend  a  fandtilied  rod 
upon  them  to  reduce  or  flop  them  ;  but  faith,  Itt 
limn  <c/o»f,  Hoi.  4.  17.  But  ifyou  flraj^i^lc  out  of  the 
way  of  holinefs,  he  will  clog  you  with  one  trouble: 
or  other  to  keep  you  within  W)unds,  i  Cor.  ri.  7.  Lifi 
I  flmtli  be  /ifiedup,  4  titom  r'prbf  fitjb  j  «  ttufftitgtr  sf  Ssm 
tMt  wat  fent  («  bmffet  me.  S«  P«vili,  PfaL  1 19.  6f,  Bt- 
fore  I  HMi  afflCltd  I  wtta  sfir^q  J  hM  mm  I  hr**  keft  thy 
Wjrd.  Afflictions  are  iiCed  by  God,  as  thorns  by  hus- 
bandmen to  Stop  the  gaps,  and  keep  you  from  oreak- 
ing  out  of  God's  way,  H»f.  a.  €.  I  wilt  bedn  uf  btr  ir^jr 

with  thmiiy        build  m  wall  ih*  fit  fk*U       fad  h» 

p4tl».  A  double  allufion.  i.  To  Catde  that  are  apt  to 

llray.    /  vill  Ixd^t  uf  thy  way  with  tlionu,    3.  To  the 

Sea  which  is  apt  to  over-flow  the  Country ;  /  will  b»ild 

.1  trail  r;  prr-mit  ir.unda! i.ni.   HoIy  X.i/iV  W.i5  a  loU^  time 

forely  artliCicd  wirli  an  inveterate  head-ach,  Ik:  ct"ten 
prayed  for  the  removal  of  it  i  at  bSi  God  removed  it: 
But  in  the  room  of  it,  he  was  foreiy  exercifed  w  ith 
the  mo'.!on5  and  temptations  of  Lull;  ^hich,  when 
he  perceived,  he  heartily  defircd  his  head-ach  again, 
to  prevent  a  vrorfe  evil.  You  little  know  the  ends  and- 
ulesof  many  of  your  aiHittiaait  Are  you  cxercifi^l 
with  bodily  weaknefs  t  It's  a  mcrcy  you  ire  fo  ^  and 
if  thefe  pains  and  infirmities  were  removed,  thefe 
clogs  taken  off ;  yon  may  with  B*fi,  wiOt  for  them  - 
afjun  to  prevent  w  orle  evils.  Are  you  poor  ?  Why, 
with  that  pov  erty  God  hath  clo|«^ed  your  pride.  Are 
yo«  reproached  f  With  thofe  reproaches  G  xJ  hjrh 
clogged  your  ambition.  Corruptions  arc  prcvciiLcd  by 
your  afflictions.  And  isnottfai».a  naiveUoiB  help  to 
holinefs  of  Life  > 

SuoaJly^  By  your  afflidlions,  your  Oirrupticns  are 
not  only,  clogged,  but  purged.  By  theft  G.xl  dries 
up  and  coiifuincs  that  Ipnn.;  :<(  fill,  th  -  denies  your 
Jives,  Ifa.  17.  J.  By  this  tirrrefore  /halt  '  i.  tnamiTy  »f  Ja- 
cob bt  fitrgei  ;  and  this  it  all  lite  fntit  r.  tM*  4Mf)r  Jit. 

God  orders  your  w/mt$  to  Idll  your  waitm»<  '•.  AnJ 
makes  your  frmiy  peStbo  tO  your  fridc.  1  y  .ire 
God's  Mg^f  to  puge  ill  lumioiB  out  of  j^i^r  Souls. 

fVbem 


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Serm. .  42. 


The  bomtain  of  Life, 


2^1 


14,  it 


'       it  ,<  to  rry  thmmi  rtfiwjf  rJktKt  iuU  U 


,lv  jre  h.t'h  (:i;r/«  anJ  bvaturics 
.crj  luvt  die  Uiiic  u;llidion;  tliai 
Ao  mt  work  on  ihcni     on  you  ; 


And  chis  is  the*  An.)ilieHaxs.iu»ieni,  i  y ■■'>•*  t.  ?  /  < 
jemtty  hg>c  frilmflhf  »itb  »i.    Why,  whit  is  t!:c  c  m 

you.'tclbwflup  wioviic  tocntoyonl  TnUj  I'd- 

hiffhip  it  w^th  the  Palbir^  Mut  nithhU  Sm  iSmfi  ftfat, 

Wiio  cjii  cho.ifc  but  covet  their  company,  tiut  keep 
cojnpniiy  ticry  day  with  God?  Great  is  the  eflicacy 
V  liih-c  holinefs  to  \\  nrx  iijxin  the  hcji::>  of  Men ; 
tidier  as  a  nataMft^  working  in  tcUowlhip  with  the 
Word,  or  as  a  f\n2,\e.  inftnimtnc  workiiis  folitatily 
without  die  Word. 


hfP' 

nuJt*  tltrm  tW//.*  T 

to  ycut  Suiil^.  Ol 
you  hivc,  hut  thty 

they  arc  to  you  as  fire  for  piuj;'m^,  Jn.l  w^irer  tor 
cleanfii^;  and  yet  fliall  not  your  lives  he  t  r 
tnic  fas  (w  well  obferr«  111^)11  dut  iMait  ot 
ChtUHs  the  only  i^tjuo,  an.l  his  lilood  the  only 
Fountain  to  warn  away  an.  But  ta  the  viitoe  and 
eilKracy  of  tJHtBkod,  finfliSed  afiiftkmi  aie  clean' 
fen  and  jmigen  tcxn. 

ACfoTswitlionta  ChriOnerermadeany  man  bet-  ,  ,       .  , 

ttt J  but  wiril  Chrift,  Saints  are  much  the  better  tor  j '  •7'  >» »» ofertt.nn  upon  tlx  luarts  of  M  n. 
the  Ciofi.  Hath  God  as  it  were,  laid  you  cut  fo  many  lives  ol  Cmfii.t»i  fenfihly  exhiliii  that  to 
days  and  nights  a  whitening ,  and  yet  is  not  the  hue  oi"   "       ^ — . l      l  u 
your  convcflation  altered  f  Hath  he  put  yoti  fo  nuiiy 
tinncs  into  the  Furnace,  .mJ  ytc  is  not  yotir  drofs  lepi- 
»atcd  r  The  more  aftlitlions  yon  liav  c  Ixen  under,  tiie 
more  afllAaiKesyou  have  had  for  this  hie  ot  Hitluit  is. 

Tfurdly,  By  aO  your  trmihles  Goil  h^th  beta  vM_jii 
ing  you  from  the  \\  cirkl,the  Lulls,  Lo\  c>, and  I'Icafure 
ot  it }  andtirawing  out  your  iiouU  to  a  inr-rcexcclxnt 
life  and  ftatc  than  this.  He  makes  your  S.  riows  m 
tJiis  life,  give  a  luike  to  the  ^ory  of  ilic  next.  VVho- 
haul,  before  yon  (lta!l  nave  no  reft  here  ;  an.! 


ail,  that  you  may  long  more  ardently  for  that  to  come. 
He  ofioi  makes  you  groan  kting  bmiaui,  <»  if  Jajx/j- 
<i  With  ymthmfi  frtm  Htgntm^  x  Cor.  4-  And  yet 
Will  yon  be  not  weaned  fiom  the  Lufts,  Cudoms,  and 
evil,  ot  it  >  O  what  manner  of  Perfow  fliMild  you 
lie  for  and  Ulj  Ctinvcrfations  r   YoM  ftani  up- 

on the  higher  ground.  Yon  1  is  it  \\  cr(.-,  the  w  in.l 
arvl  tide  with  ycu.  Nciiu  ..n.  .luilUd  tor  this  liie  as 
you  ai:.  Put  all  this  together,  and  iVe  \slu:  thu  le- 
cond  Ati^Knient  contributes  towards  your  'urthcr  con 
victicn/and  jx-Tlw  alien  to  h.ohneTs  of  hte.  Have  you 
icct'ivtii  a  iupcrnaturalpriiKiple  titling  ycu  for t  and 
incliniiii;  you  to  holy  aaions,  rcfiftin^  and  holtlma, 
you  bacK  from  fin  '  Hath  God  alfo  let  before  ym 
nicb  eminent  patterns  to  encouraee  and  qiiicjicn  you 
in  your  way  i  Doth  the  Spirit  nimfelf  ihnd  ready 
fb  many  ways  to  allift  and  help  you  in  all  di/Sculties, 
tnd  haih  God  hc^pd  19  the  way  oi  fin  with  the 
thorm  affi^on  to  prevent  your  wandering, 
»)d  yet  wiU  you  turn  afide  ?  Will  you  offer  violence 
to  your  own  Prmciplcs,  and  nc%v  nature  ?  Kefule  to 
follow  fiich  Leaders  as  have  l>catcri  -I  c  -'.  jy  hclorc 
youf  Kcfill  or  nei;ledt  the  i;racioii<.  ..lULnccs  of  the 
olcfled  Spirit,  ^vl>^ch  he  otfers  you  in  every  need,  iin.l 
venture  ujwn  fm,  though  God  h.nvc  liedt;'d  up  your 
way  with  atHi;tions  r  O  ho\v  can  you  do  tuch  great 
n  ickedncfsj  and  tin  againii  fuch  {prace  as  this ! 

Methinks  I  need  fay  no  more  to  convince  you  how 
much  yon  aie  concerned  to  keep  the  iifucs  of  life 
{me,  none  lidi^  fo  much  obliged  to  it,  or  afiitled  for 
It  as  you  are.  out  wheal  wmcmber  that  ft^fh  loft 
tlic  compleat  Vi^lory  over  the  Syiant^  becauie  he 
fmocc  not  hji  Acfowt  ofim  oioqgb  upon  the  gtound, 
%  Kinp  ij.  s.  I  (ball  lend  one  Airow  noie  at  thb 
Mark :  For  indo^i  that  can  never  be  ciioiigh  prtft, 
which  can  never  be  enoiigh  fraltijtd.  And  therefore, 
Cmfid.  J.  It  will  yet  funhcr  appear  tobcvoiir  hii;h 
concenunent  to  exalt  holinefs  lu  your  Convtrutiom, 
Lccauib  of  tile  manifold  and  great  ufcs  whah  Cuxl 
hath  to  make  of  the  vifiblc  holiiKis  aii  l  purity  of 
your  lives,  both  in  ihii  world,  2nd  that  to  tome.  The 
1161  God  puts  the  convetfation-holiQefsof  J>is  Pco- 
» ia  this  wodd,  axe  theft  ammigodicn. 

Pilll,  To  win  «vrr  Smls  t»  Ofrijl^  4inl  tiring  thtm  in 
Int  with  Htliriott.  Pradical  holinels  is  a  very  lovely 
attractive  and  obliginj^  thing.  If  the  Heathen  tlien 
could  call  Moral  Vettue  -mtUuiid^  tmm  *Mt«,  from 

dut  obligine  and  winmttt  Powex  it  enmfcs  upon 
the  beam  ot  men.  If  they  could  fay  o(  ic,  that 
it  vi^le  to  humane  eyes,  all  men  would  adore 

it,  and  fall  in  l-ovc  with  it  ;  how  mucli  rather  may 
We  fay  fo  of  tiuc  holinefs  made  vifible  jiitir^  !ncs  ot 
Saints  l  lTa?  IS  the  lorn  iVjrr  indeed.  It  utakis  the 
Souls  ot  Men  10  cIiivl;  ind  cleave  to  the  peribm  in 
whom  it  li;  as  )t  IS  pioplielied,  ZMh.S.i;.  i  f  the 
Jew  s  w  iiimlicy  lhall  be  called  ^.which  Jhail  be  a  tune 
<  it  .',rc.u  holinefs^  in  tlhtt  tUf,  tm  mm  oM  ef  aU.  iAUfft- 
^gei  «/  iht  Ti^ifni  /baU  tAi  fUi  »/  lltt  skirt  if  jbjM  tbtU 
is  a  7f fdjini  »*  vriU  gt  with  ym,  for  mr  jkfV*  Ih^U 

lUt  6*d  it  ifii^jm.  So  much  of  God  M  anpears  in 
Men,  fojwicihdnwiiisvwellciicy  dim  it^  in  ^lem. 


li'!jfTe  Gid  if  flmCed  to  Ajjord  lltt  word  unio  mftt,  thirf 
''v  f^.uHial  lieiincfs  of  S.siuti  is  of  fiii^ular  ufr  to  ttfjlft  a  id 

Wni-n  ilic 
the  Eyes  of 

'Vf.-MjWbicb  the  Goi'peldochto  tbeir  Eaniwhcn'l'owe 
prcach,3nd  fo  ye  bdieve  and  live  }  when  we  dtaw  by 
our  Dodrines.and  you  draw  with  tii  by  our  Examples 
wlicn  we  hold  forth  the  Word  of  Life  do£binaIly,and 

\  v'U  1ns'.'.  ir  ii  'irh  [Taitically;  a-.  7'/jj"/.  1.  16.  Where 
li  tile  hfartthii  cm  Ihm  before  U3  r  O  when  the 
i  l  iinan.l  [  v,\  crtiil  t;oyf</  pierces  tile  ears  of  Men,  and 
the  lame  tune  the  vifi!>le  hohneliof  prolcfTf^rUiiiiKs 
I  1  liiil  oi"  in  their  Face;,  tli.it  titey  multeulter  pnt  on: 
their  ow  n  tycs,  or  cite  be  lorccd  to  ackuuv*  kd^c 
that  God  IS  In  yen  of  a  truth  ;  then  it  will  work  to 
purpofe  upon  Sonls.  Then  wiU  CbtUl  fee  of  the  tra- 
vail of  h' 


:  hit  Soul  daily. 

Yea,  if  God  deny  the  Word  to  Men,  yet  diis 
praihcal  hobnefii  I  am  fpeakins  of  may  be  to 
them  an  Ordinance  for  Convcnion.   Tnb  way 

Souls  wMjf  if  ntn  i»  chrifi  witlioHt  thtvwJl,  asthe  Apoftic 
fpoks,  I  Vet.  I.  I.  Thou  ;K  l»u!pir>  fhottid  he  tilent, 
and  V'liii-ii  latl  ;  yi-t  il  yciu  \\xii:i.l  tlii:)  \^  av  itirn  IVeach- 
ci>,  if  your  l\w^  luav  L>u:  pre.ioii  the  tcah;.y,  ejcccl- 
Icncy  andl  wcetnei  j  of  Jefu»Chrift  and  his  ways ;  and 
if  you  vaniiii  this  w  ay  prc.ich  (!:n\  n  the  Inve'cf  the 
WorM,  nni  let  Mai  fee  v.  hit  jxx^i  V  mtiLS  thtfc.irc; 
and  preach  up  theoeceliicv  ana  Ijtauty  uf  H  jimelSiturc- 
ly  you,cven  yoomightbeoonouretl  to  brin;;  many  Soak 
to  Chrirt,to  turn  many  to  ri.ahtcouthefs,3nd  caiife  many 
to  blefsGod  on  your  behalf  in  the  day  of  vifiMrioii. 
This  is  the  tifc  God  hath  tor  the  holinels  and  purity 
of  your  livcsyUid  doth  not  thb  engage  ycu  ftrou^iy  to 
it  f  What,  not  when  it  may  prove' tte  meam  of  eternal 
Lite  toothen  i  Suitly  if  yon  havcanv  boweh  of  mercy 
in  you,  you  cannot  hi '.c  iVn.,  thai  \ihcrcby 

dwy  nuy  be  favcd.  Hi,\v  cai.  you  uillead  of  holding 
tort'h  the  Wnrd  r,f  life  (which  is  vour  inamtcli  diitv') 
vi(ibly  liold  iiwth  tiu.w«rii  el  dcaili  licforcineur  Have 
you  bccii  l>eholdin^  to  others,  and  lhall  none  be  bc- 
noiding  to  you  for  help  towards  Heaven  ?  Dare  you 
fay,  let  others  fliift  as  well  as  they  can,  tind  the  way 
to  Heaven  by  themfelvcs  if  they  can,  they  ftiill  haw 
no  benefit  by  your  light  f  If  you  be  Chriftians,  you 
areQiriftians  of  a  ditfereflc  ftamp  and  Spirit  from  all 
thofe  we  tind  defcribcd  in  Scriptiue.  Should  not  yon 
nther  Ay  as  the  didt  *  7.  9.  Di  wt  wmtt 
HtMttiT  ^M»,  whilft  othen  are  nenOiing:  >  Shall  the 
lifs  of  iiBnifitrs.,  ar»d  the  of  ChiiftisKs  {it  Iwth  li- 
Icnccd  toiictherf  Shall  poor  finners  nrithcr  hear  any 
thin-  from  u>,  nor  fee  any  thing  from  you,  tl  at  may 
help  them  to  thrift  ?  The  Lord  have  mercy  then  up- 
I'U  the  poor  World,  antl  pity  tr,  lor  its  cafe  is  dcf- 
pcrate.  O  put  on  as  the  fcictt  of  God,  bmvcis  of  mer- 
cv.  Deftroy  not  by  the  loofnefs  of  xcur  Convcrfati- 
om  fo  many  Soids;  for  your  fcandaloiis  mifcarriages 
are  like  a  lug  ot  poifon  put  into  the  fpring,  which 
fuppbes  tl»c  whole  City  with  Water. 

Strwwf/y,  w<Mthr  «^<St4  Wi  fit'  it,  it  tt  rr<«>rr  4ni 

peeritts  tout  ft^MLdomt  Jltit$  tf-tmU^t  CMfium  «  MMNm 

Mid  exftfU  to  conttmft.  Miich  leproach  by  this  means 

is  brought  uKm  Kebgion,  and  how  Hiall  that  re- 
proach oc  rolled  away,  but  by  ycnc  ftridtnels  and  pu- 
rity^ By  this  the  world  mull  Ix.-  convinced  that  all 
are  not  l"o.  Though  tome  he  a  blot  to  t[ie  name  oi 
Clirilt,  ytc  otliers  arc  bis  Glory.  The  more  others  ili;r 
and  difgrace  Keli?:;ion,  the  more  God  expect,  vru  tj 
honour  and  .ail  rn  it.  Irciucmber  <*rj/i!^w»  briii  v  inrf  c 
perfeaitors  f|xakiitg  to  two  renowned  Martyi-s  aittr 
this  manner,  I\t»»«»  yidttis  tilitt  ytfiri  trdinii  jUir  feciffef 

(i.  e.)  why  are  ycu  lo  nice  and  fcriptiti  u; :  .See  you  not 
that  others  of  your  rank  and  profcflion  ha\  c  done  thefc 
th  ir^  >  To  whicii  thw  ntnmed  tlus  brave  anfwerJi^ot  Ixm 
fotiffmm  rM^Nw  TrrrMir  /UHmtt^  ^ix.)faave  they  acne  ixf 


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2^2 


'The  fountain  of  Life. 


Vol. 


J. 


III. 


For  that  repf  teafon  we  will  lUnd  ic  out  like  men, 
and  will  never  yield  to  it.  Theie  is  an  holy  jtaiifrif. 
»4j?iinthe  seal  of  a  ChiUldiw  whkh  makn  it  lUce  (ire 
bum  mod  veHcmemlv  in  the  coldeft  weather.  If  men 

makcvoi^l  Oixl's  Is 'A,  thacfore  will  1>srii  love  hit 
Comm;iii  liviciit,  jbovc  Golil,  vfal.  113.  117.  If  there 
be  many  Vnuitttwi  Mmmi,  protliTors.  w  ho  will  {»etray 
Chriil  am!  his  truth  to  Uvc  their  fWlhj  Gcxlwill  have 
ionic  Sj;ji/(r.  to  repair-that  breach  by  their  COnftaiKV 
and  courage  in  apper.nn  j,  li'r  them. 

7*<W/7,  Gc\l  inake5  ule  ot  it  tor  the  ..,r.!-'m<«(  of 
his  Afiiii/feri^  win  labour  tmen^  y<*.    And  in»leeil  it  lb 

or"  n  '  i'null  nfe  torefrefh  tlicir  hearts,  and  llrcngthcn 
their  hands  in  their  paintiil  work,  /^w  wf  /'w  (taith 
the  Ajxilllc)  if]'  fl'Mi  fffi  l*"*,  «  Thcf.^.  8. 
IfciMalaasif  their  very  life  lay  at  the  mercy  ot  tin: 
Pfeoj^j  bocanfe  fo  miKh  of  the  Joy  and  Comlort  ot 
it  u  wrapt  tip  io  their  Kegiubrity  and  flcadtaltncfs. 
God  kiKwvs  wliat  an  \asA  Province  his  poor  Minillcn 
ha\  e,  ;iinl  how  many  difconra«mcnis  attend  them  in 
their  urrk.  Hear  how  oneot'  them  exprclfa it  "  Eve- 
rv  dr>ip  th.  t  hath  tallcn  from  our  heart  and  head, 
"  itom  our  eve  hiis,andcvc-l'ro\vs,iha!l  l>c  allgathercd 
"  lip.  aiiil  piit  c%  Marginal  Notes  by  all  our  LaK^nts, 
an:l  put  into  one  Volume  to;;ethcr,  and  this  Volume 
put  mt :)  vour  hativls  at  the  ;rcat  day,  and  opened 
leaf  alW  leaf,  and  read  dilhnctly  aixl  exactly 
to  you.  Minirters  would  not  be  i;ray  headed  lo 
Iboo,  nor  die  fo  tart,  notw  ithHandmc  their  threat 


(I 

M 

*  laboon}  if  they  vere  but  rnccesfiu:  But  this 
cnts  die  Imrt,  and  makes  m  bleed  in  fecrctj  that 
**  tho*  we  do  much,  yet  it  conM  to  nothing. 
"  Oar  work  dies,  thawRc  we  die:  NocfooMKh  that 
"  we  labnnr,  bntthat  we '  labour  in  vain.'  We  can 
"  tVnd  ni  nc  o-it  of  the  Hofpital  where  we  arc  Pby- 
iitians,  iipon  two  Legs.  When  our  Minilhy  petri- 
fies, turns  Jiearti  into  Stones,  and  thcl'c  taken  up  and 
thrown  at  ii^,  thele  kill  us.  The  rccoylinj  ot  our 
"  piins  kili  us.  When  our  peace  rcturiu  tn  us,  when 
"  »  e  ("jx-nd  our  rtreneih  tn  m.ike  men  more  nought 
'*  than  they  were,  tni<;  \%,iiui  l.  our  hearts,  which 
*'  ihoiild  be  confidcrod  by  finncrs,  to  kill  ones  fell, 
"  and  ones  MiniAers  too,who  wauU  (avc  then  %  what 
"  a  bk>oy  Condition  is  this? 

Clmftians,  you  lieai  our  cafe,  you  (ce  our  work, 
now  a  little  to  cheer  our  Smrits  in  the  midft  of  our 
hard  and  killing  Labours,  God  fendi  ut  to  yoa  for  a 
little  leirefluiienitthatby  behoMineyoor  heqr  eai  hea- 
venly a>nva£itioii,iiDn-clica>fiilODedietee,9n^  fweec 
acicement  in  the  ways  of  Go<l ;  we  nuy  be  comfort- 
ed overall  thffe  troiwlfs,  1  "rUtf.  i.  3,4.  And  will  you 
\u:undawlJciJloiir  heutitao?  Ob  I  what's  cue  will 

this  be ! 

FoKTll'Iy,  C.I  liAiU  fiDtlttr  «;<■  for  i!f  /vj/mr/'i  >ii«f 
thei^  ti'ii  f'r-irj  Jj  iAunl  tiK  b(jrts^  and  ov-i-r  .df  lljt  i->n- 

fcitHit)  of'  I'/ji  .md  your  tn-mift.  And  fomctmics  It  h  ith 
had  a  ihini:,c  iniiiience,  .  iid  effciit  upon  them.  There 
isac^reat  dcil  ot  awful  Majcily  inholinefs,  and  when 
it  fliines  upon  the  coniacoce  of  a  wicked  Man,  it 
makes  him  lioop,  and  do  dieyfancc  to  it.  Which 
turns  to  a  Tellunony  tor  Chriit  and  hit  ways  befove 
the  world.  Thus  HnW  was  overawed  by  the  fh-idf 
and  holy  Ufeof /«6ii,  he  feared  him,  Inowing  that 
he  Wat  a  iutt  Mao  aiu  holy,  and  obfirved  (or  pre- 
ieived  and  fivcd)  hun. 

That  bloody  Tyrant  was  convinced  in  his  confci- 
cnce  ot"  the  worth  and  excellency  of  tl.ut  Servaui  of 
Ood,  and  was  forced  torevcruice  hm;  tor  his  Hoii- 
nels.  So  Uarim,  Dan.  6.  14,  it',  I 'J,  io.  Wii-ittoti- 
nitt>  had  he  hmiicif  about:  Oitmd  \\  h.o>u  he  had  con- 
demned ;  his  Conlciencc  condemned  him  ,  for  con- 
^coiNuig  fa  Iwly  and  iif^hteons  a  k'cTioa.  H>t»  tl>t 

King  »(iir  (•  bis'RlUsiy  W  ftff*^  tht  night  m  f»fiii^t  ; 
Mtitlter  wtr*  UtfirmmtHtt  af  Mtfok  twwtrix  iif*re  hitm,  mi 
bU  Jluf  iNW  fnm  him.  Ht  gfts  earfy  ut  lAr  »MnMnj  t* 
tin-  Otity  4ml  cnVi  mitff  4  Ummtnkh  1*141^  Q-  Daoiel  Sn- 
y,vu  ^  th*  fffriag  (M,  HtmrtUKkhAmktt^htmm 
of  holjaciAt  tlwt  itcDiiqiM».iltt  voy  periSicntoa  of 
K;  aadingiet  tlMm  ftoop  tothemeaaeft  Stmc  of 
Cik!  :  Tis  faid  oi  9^lhjlMM<  •/FrvMr*,that  he  was  fo 
d  ir  titi'J  by  the  heavenly  MajdVy  of  a  poor  Taj/w  that 
l  uifil  [x:lore  him,  that  Ik  went  home  fad,  and 
vi;  ■.  (.d  tiiat  he  would  never  be  prctcnt  at  the  death  ot 
fiic;i  Men,  an.'  more.  Wiieti  yAintt  the  tmjKror 
c..;i:c  ,\\  pcrion  to  apprehend  *(V>/,  he  faw  I'uch  Ma 
jtiiy  111  hi;  vcrv  cjiiiKenance,  that  he  recl'd  at  tl.c 
very  ii^tioi  ium^  wd  haittijini  backward  10  tlie 


ground,  had  not  his  Servants  ftept  in  to  I'upport  him. 
O  holinefs,  holinefs,  thou  arc  a  Conqueror.  So  much 
as  yon  (hew  of  it  in  yonr  livet,  fo  much  youpreforye  ■ 
your  inrereft  in  the  ConTdenoes  of  your  enemies.  Let 
down  this,  and  they  defpife  yon  prefcntly. 

fifthly  y  And  la  illy,  GadwiUmfi  the  i>uritytf  your  ctm-  Cumcrgj  fl. 
yerfMions  to  Jiid^c  And  conyiiue  tin  wtrld  in  the  f^rtat  </<T.  delc»  uii^^i 

Ti$,  the  world"  lhall  be  fiid2;cd  by  the  Gofpcl,  but  dicuomr  c^i 
yonr  lives  niallallo  l^e  produced  as  a  C">mnientary  1  ip- ^''•"''^ 
on  It.  and  God  will  not  only  ihew  tliem  by  the  Word  nodj'tf**" 
how  they  oi^ht  to  have  lived,  but  brin^  torth  yonr  ri:ue  ve'rw. 
lives  and  ways  to  Hop  their  inoiitlii,  by  llicwuv;  how  uftuc  1,^^" 
othcri  did  hve.   And  this  I  fiippofc  is  intended  in  "•'--  .j-..., 
that  Text,  I  Cot.  (..  J.    Tl>tSaiiUi  fh^U  j^d-^e  tht  Wir/d 
;ff.»,  9e  /ball  juJ^e  ^n^tlt,  that  is,  our  examples  arc  to 
condemn  their  lives  and  pradtices,  as  ?^>-t/^  Heb.  1 1. 7.  cJuX' ^ 
is  iaid  to  condemn  the  world  by  building  the  Ark,  tc  iuuCjjiJ 
(>.  t.)  his  Faith  in  the  tfavHtni^g,  and  obedience  to  the  'm<^aga« 
command,  condemned  their  fupiwaels,  iaflddity,  and  <;«'<^"^« 
difobedience.   They  faw  him  every  day  aboirt  that  Jl"f"  ""^  . 
work,  diligently  preparing  for  a  deIoj»e,  and  yet  were  (, fa: 
not  moved  with  the  like  I'cMr  thar  he  was;  this  left  them  '-'m  tea^nu- 
inexcuf.ilijc:   S.)  wlicn  God  thai!  fay  in  that  day  to 
tlie  carclefs  World,  did  you  not  fee  the  care,  and  dili- 
■cnce,  the  holy  zeal,  watchfulncl"s,  and  feif  denial  of 
ray  People,  who  lived  among  ycni  ?  How  many  times  oncKiMt, 
ha\c  they  been  watchin;;  arid  praying  when  you  ha\'c  rum  am  na 
been  drinking,  orlleeping!  Was  it  r.ot  eafie  to  re-  "i""'-^". 
Hed  when  yon  faw  their  pains  and  dilr.'cnce  :  have  i  « 
nat  I  a  Soul  to  look  after  as  \vcll  as  they,  a  Heaven  ti^JTt. 
to  wm  or  tofc,  as  well  as  they?  O  how  fpeecblds  and  »tf/*r«r 
uiezctilabie  wiU  this  render  wi^ed  men,  yea,  it  fluUnlJ^^7>•• 
nocbeonlynfodio  ju4getheni,bat.Afnb  alfo.  How 
many  AiqcIb  of  Tcmpatiom  have  poor  Saints  flood  : 
when  at  ihcf  fell  without  a  Tempter  ?  Tney  flood 
not  in  their  mtregity,  though  created  in  fuch  excel- 
lent  Natures  j   hnv  much  then  arc  ycHi  concerned  on 
this  very  account  alfo,  to  walk  exaitly  !  if  not,  intlcaj 
ot  judging  rhcm,  you  lliall  l>c  condt-nitrjd  with  them. 

And  thus  yo<i  fee  what  i;fc  your  lives  and  .litions 
ihall  be  put  to,  and  are  thcl'e  inconiidcrable  nfes  ?  Is 
the  winning  over  Souls  to  God  a  fmall  matter  ?  Is  the 
ulving  the  honour  and  reputation  of  godlincls  a  fmall 
matter  f  Is  ihceticouragin»  the  hearts  and  foenKjien- 
uiR  the  hands  of  God's  piwr  Miniftcrs  amidlTchdr 
fnsiding  killing  hbotirs  a  fmall  matter  >  Is  the  awing 
of  the  oonfciences  of  youreoeaM,  and  jwKnos  then 
mtbe  M  dayaJigiitdiiiv)-  Wludi  of'^caa 
you  call  fe> 

O  then  fiBOtJOii  aw  thrn  oUipi  to  holinefiof  life. 
Thus  fingnhrly  ngifiHi  for  it ;  ami  ftnce  there  arc  fnch 

jyeat  dependencies  upon  it,  an  1  iifcs  for  it  both  now 
and  in  tlie  worM  to  oariK  ;  Ice  tnat  ye  be  holy  in  all 
inanticr  ot  converfation.  Seethat  jj  yt  hone  nrtrreJ  chrifi 
Jrff' ««  Ltrd,  fa  yt  wMk  in  Inm.  Always  remembriflg 
t.'u:  for  this  very  end  Chrill  hath  redeemed  or  itUtrnl 
yw*  of  the  lnmii  if  yntr  ttttmin,  tliat  yutmMafrrYe  Ium 


witham  fStar  in  ri^tttomfntfi  and  holintfi  Jl  the  days  ^ 


liwiy  LuA.  t.  74,  7f.  Aid  to  how  Jittle  pmpofi 
will  be  all  that  I  havepieadK,  and  you  have  heard 
of  Chrift,  if  it  be  not  converted  intoprafiicaf  God- 
linc&)  Thia  it  the  Seopeand  defigo  of  It  all 
,  AndnofwHMdnv  tgooMcmtodk  fcftkaf  of 
thislteKiftof  diril^  itwiffliebtita  Bttle  while 
aM  thou  fhak  come  to  x\k.  lafl  Page  or  Daiy  of  thy 
Life ;  and  thy  lafl  moraent  in  that  cby.  Wo,  to  thee, 
wo  aiKl  alas  for  ever,  if  intcrrlt  in  this  bicflcd  Kc- 
Jccmcr  be  then  to  get.  The  world  affords  not  a  faii- 
Jcr  i)4ht,th4na  poorChrrftlefs  Soul  iTiivcring  upon  the 
brink  of  Eternity.  Tnl'cc  the  pixir  Scul  t!iut  now  begins 
to  awake  oik  of  its  \vnz,  dream, at <.  r.tr.ir.cc  into  the 
world  of  reahtiesjto  Ihrink  back  into  the  body,and  cry, 
0 1  taanet^  1  dart  n«t  dS<.  And  then  the  tears  nmdown. 
Lord,  what  will  heceme  of  me  ?  O  what  lhall  be  mj 
eternal  Lot )  This  is  a^  fad  a  fight  as  the  woru 
adbrds.  That  this  may  not  be  thy  cafe^  lefl:^  appo 
what  thou  haft  read  i«  theft  Strmons ;  Jbdge  thy  MB 
iatheJiglitof  then.  Obey  tbecalb  of  the  jyiic 
indMa.  Ltt  net  thv  flt^  and  fermad^^jirit  loat 
upon  tbs  furfece  of  there'tnithT,  like  a  foather  upon 
the  water  j  but  get  them  deeply  iimxcil  upon  thy 
-Spii  1:,  by  tl'.e  SpirK  ot"  the  Lord  1  turning  tnem  into 
liic  ^iid  i»\\tr  np>n  thee.  And  fo  animating-  the 
whoic  couri'c  and  tccain:  of  thy  C'^nverlation  by  mem, 
that  ic  m.iv  proclaim  Co  ail  that  know  thee,  that  thou 
irronewho  e:>t-cnidldlto'(e  buediofi^  Untthoa 

mayll  win  Chtli^. 


FINIS. 


THE 


Method  of  Or  ace 

ii^  THE  . 

GOSPEL-REDEMPTION- 


To  the  Worfljipful 

JOHN  UPTON,  o/Lupton,  Efi;  . 

AND  THE 

Mofi  Accamflijhed  andVertuoHs  Lady  bis  dear  CONSORT i 
The  Author  wiihes  Grace,  Mercy,  and  Peace. 


Honoured  and  W  orthj  bricnds^ 


Is 


was  a  comfortable  ExpreHion  which  An- 
hroft  ufcd  in  his  Funeral  Oration  at  the 
Death  of  Thcodifint-^  (^j)  thattho'  he  were 
gone,  yet  be  wai  not  wholly  gone;  for  be 
had  left  Hvm'mSy  with  others  of  his  ChUdrea, 
"J^^^  behind  him,  in  whom  Tbeodofms  ftill  lived. 
UN  ''tamt  Your  renowned  and  worthy  AKtftsrs  are  gone, 
re-  yet  blcfled  be  God,  they  artf  not  wholly  gone  s 
Ji|Mrflitm  whilft  the  Prudence,  Piety  and  Publicknefs  of 
''*f  their  Spirits,  ftiU  lives  and  flonrilhcs  in  you, 
the  top-branch  of  a  renowncd  and  religious  Fa- 
tiuu  eioB  mlly.   'Tis  a  great  Truth  which  Phih  jHdirits 
^ctrt.  recommends  to  the  Obfervation  of  all  Po^crity, 
il^Thi     ^^^''^  It  h  not  8  ftatoral  Delcirae  from  the 
mofl:  honourable  and  illuftrious  Progenitors,  nor 
h^jf  ^thc  grcatelt  affluence  of  Riches  and  Plcafurcs 
&Mi^  that  mikes  a  Man  either  honourable  or  happy  ^ 
mifiKUiv  but  the  Inhabitation  of  God  in  his  Soul,  as  in 
his  Temple,  tho'  (faith  he)  thofc  that  never  ta- 
*^lr*       Religion,  nor  have  fccn  its  Glory,  will  not 
^[J^rol- credit  this  Aficrtion.    The  Soul  which  is  fi;lcd 
■cVt,  ifu-with  God  (faith  (c)  riotima^  and  brings  forth 
7f  ^I  j;  beaunful  Fruits  of  Ri^^htcoulncfs,  this  is'lh'c 

truly  noble  Soul :  Our  new  Birth  makc^  us  more 
honourable  than  our  n  uural  Birth,  let  our  birth- 
ITmaim- right  DiRnitics  be  what  they  will.   The  Chil- 
liamif  i^dren  of  Nphlcs.arc  by  Natiire  the  Childr^a  of 


There  is  no  King,  laith  (cf)  5c7jfM,  which  rofe  »h^«t  I 
not  from  a  Servant :  There  is  no  Servant  v»hich  >'''^T' 
rofc  not  from  a  King :  Tbcfe  Things  have  been  ^j'^J^JJ 
blended  and  tofled  to  and  fro,  by  a  long  variety,     » if^^ 


But  though  the  Priviledges  of  natural  Birth  7»I«  fi 
fignific  nothing  as  to  Eternal  Salvation,  yet  in  *«.>9{<i»»f' 
Cixil  and  Political  Refpcdts  and  CQnfiderations, "^f 
thofc  tha^  by  Birth,  Education  or  Eftate,  poflcfs-^J^* 
an  higher  Station  in  the  World,  diflcr  from  the  ruit  d^m 
valgir,  as  Scars  of  grater. oMgnitode  and  luftre:  wfiT^iyg 
Their  Intefeft  and  loflueaoe  is  great  in  1jkfe^>«(*X 
Things,  and  the  »'el&r^ofKiag<loa»<(«)  g^t-  "'-**>/^ 
ly  depend^  jupon  them.  ;  .  -  .    •  S'iTS 

It  is  therefore  a  great  defign  of  the  Enemy  of  A)a»^if 

Mankind,  to  corrupt  Pcrfonsof  eminent  Rank  »*f«n«- 

and  Quality  both  in  Religion  and  Morality  ^  and 

by  their  Infiocncc  and  Example  to  tofcft  and*"^^^: 

poyfon  the  whole  l?odj  Politick:  And  his  fuc- 

ccfs  herein  dcfervcs  to  be  greatly  lamented  and  »w»rrp  *, 

bewailed.   Pcrfbns  of  emincncy  arc  more  efpe- "  "At^f" 

cially  (0  obli.',cd  to  Ihun  bafc  and  fordid  Adi- 

ons.    IJia-oni  profci;.;d  (j)  he  fiw  nothing  de-  ^-f^^ 

ISrabIc  su  XAHity  except  this,  that  fiKh  Fertbns  r^a^.  a 

arc  bound  b/  :i  certain  kind  of  NccclMty  not  to  Book  fit' . 

Uc2eaeratc  from  the  IProbity,  oi  Rain  the  Glo-  f*"" 

-  -  -  -  '  binds  »if 

all  Gentle  • 


ry  of  their  jiaeeficrs.  But  alas!  how  many  in 
our  Times  have  not  only  cxpofcd  Chrillianity  to 


^^uA-  vVrath,  even  as  others :  Ommt  fatgals  concohr,  contempt,  hut  obfcured  {lA  the  Glory  of  their  fuaii  by 
^•*^allBloodisof  -    M.   ...  . 


own  Families,  and  the  Kingdom  in  which  ^^ley  /j"^-'f:i.' 

'     ■     -    ---        -  -  '      -       -'■  f/Hi.'pht 


 one  Colour;  it  is  all  tainted  in 

J;J^J^dMif,  AoA  mingled  fogfthcr^^  his  foa^itjr  :  had  ibj^i  B.i'th4nd^^»tjf«?iw^      ^,iL^ '^;;;¥^'^ 

Tra^l  it  Kohilhite.    c  <Vlu)4«»PMr?Mw  9<«  <>'f*'a  t)  y*f*l  r'lu  J)*iti»«\r,\r.  J'hiinut.    d  Sev.irtm  rffem  nm txjervis  eff:  mtn- 

im»>  vrmiwfm  ftrvum  von  ex  ngibiis:  Omid ifit  Im^*  vvittM  mifrait.  i5  furfim  dnrfupi  femma  VfrJjMt.  Sencc  Eflft.  441  /■MmjnW' 
Sm-guierritiiU,  (fui  piivitit^^thftAUmrrlmsiniif^  riji  ■uni  famm  ne  roMn?  Quisin  ftntnftMt,  in  firf  frifidtt;  iuul  fft 

Uim  wu^wm,  aJ  hmimmfmmOtme^uMtiitttmiiim^tvit.  Laurcnriut  H'trnfthrntus  dc  nohitUatr,  \>»^.imihV)^6i.  'f1»madmft** 

MM,  wrimm  tfl  lUtmit.  Slluft,  g  HWl  tthi  vUt*  in  tfoUlitjte  apprwdum,  riJi  ^uod  nobiles  qatdJm  rwlfutte  cevfUhftmnr  Wf3tk  IglifW  ' 
nm  prebhtte  degenerem.  Hie  on-  h  Fixh  l>tat  apt,  tmx.  uteumjinem  nv/rifttttur,  qnem  nihi  prtfcl'ui,  quo  tj^dfn  iliquvtdo  vttttt  ^  vent' 
't»4  Hobiiitdt  redtdt,  ^u*  prttieniixin  doiiw:jc ilorii,  fS  JjStriim  JfhuJen,  mifOi hm  Unia  tiji.itrct,  inufltmiut  m^u',!o  wmini  fut  nMultwul' 
I(t8  ifelMt.  .Hvms/tL  de  Mob. 


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I 


L 


1  he  Efiflle  Dedicatory. 


fo  muft  you.   In  this  general  Corruption  it  is 

,  very  hard  to  elcape  Infcdion:  Many  (as  talvi- 

AUoncrm-  an  complained  )  (t)  ftr«  c»in|)elled  to  be  8f»/, 
vibus  iM-  left  5{,^,y  f^,oQj^  ^  accwDted  vHt  -  And  kicw 
^•JJJ^^  the  Oliciicc  of  God,  to  avoid  the  Slights  and 
tumm  elf  Ccnfiircs  of  Men.  Althoagh  there  is  no  n»rc 
firvrntif'  Keafon  why  they  fhould  be  ofTeaded  at  the  ra- 
«"■•  ti^fl^aqd  Kligious  Piesfiifes,  fou  and  other  pt- 
fibus  vt'  oqj^  Oeitleaieq  take  in  the  waiya  ofi  Godliocfs^ 

aTiiZhrc  ^^^^  ^^^^^ ^^^^  y°'*  Owuld  Envy  the  finful 
dumucr  Plcafurcs  they  take  in  the  ways  of  Wickednefs. 
vit^fcfiert  wayan  exccllrnt  Apotogy  thatT^frtwtfr.iwmarfr 
vimttr,mm  for  the  Cbriltiaos  of  his  Time  auioft  the  Gtn 
*b7tZiu.*'^"^  0)  Wherein  (fiith  he)  do  wc  ofteal 
relfid'ea-  y°"»  bclicvc  there  arc  other  Plcafures  ?  If 
AiH}  Out  we  will  not  partake  with  you  in  your  Delights, 
ifenm  k'  it  is  only  your  ownilnjarn :  We  rejeA  yoor  Plca- 
Aur,  "Mfures,  and  you  are  not  delighted  with  ours. 
^U^^*?*  .  But  by  how  ranch  the  infedion  fprcads  and 
fed  Dmt:  prevails  amoi^  thole  oF yoor  Order,  by  ie  mueh 
iiaqut  fi  0-  the  more  we  have  Reafon  to  value  you,  and  all 
aiioiwcx-  ihoTe  thacvemaiAfooad^  a^d  uataiotsd  both  in 
•j^^  Reltgioa  and  Morality,  at  Pcrfons  worthy  of 
^/JJ'rf  finr  )!ar  Rcfpea  and  Honour  ^  and  Wefled  be 
triur,  Aft.  God,  there  is  yet  a  nutnbei:  AvI} 
/crwr,  *■  Sir,  It  was  a  fpecial  happinieft  which  cfiry/b- 
gjl*  **"  Jlome  carneftly  recommended  to  Pcrfons  of  Qtiaii- 
ty,  that  they  would  fo  order  their  Converiatioas, 
^di^  \  tnat  their  Parents  might  rather  Glory  la  t^em; 
fiuffmtf  thaa  they  in  their  Parents  ^  ( »» )  otherwifc 
pedis  inyt,  (  feith  he  )  ic  is  bcttar  to  rife  to  Hosobt  fix»m  a 
'"^J"'''  cootempttt)te  Parens,  than  to  be  conteinptibte 
fbn!jib11  ^"  honourable  l»3Tent :  But  Welftd  be  God, 
c8.  yo"  youF  wortbf  Anccftor»miiMatty  te&tii 
I  aiMif|l  Honoor  «poB  each  other. 

Had  God  fufTered  yon  to  dcE;eneratc,  as  ma- 
ny  do,  it  would  have  been  but  a  poor  Confo- 
SU^^  bitloil*  to  haw  f&id,  my  Prt^enitors  were  Men 
Cabpmnf  of  Honour,  the  love  and  delight  of  riicir  Coun- 
.1  (Jw>  vM  trey.  This  as  («)  on?  excellently  cxprcircth 
tfendimiM  would  be  the  fimc-  Thing,  as  if  oge'chai:  is 
fm^!^"^  blind  himfcif,  (hould  boallr  what  a  fljarp  and 
voiu/nasf  piercing  fi^ht  his  Father  had,  or  one  uiat  is 
fi  obudvi  Lame  himfelf,  (hMld  glory  in  thofc  Fears  of 
iwAiww,  AcHvicy  his  Grandfather  performed':  But  God 
rflff^!  ( to  whoft  Bounty  thercfbrcyon  are  donbly  ob- 
pl^p^''  liged  )  hath  n'^dc  yon  the  Inheritor  of  their 
^imritten  Venues,  a»  wdl  as  of  their  Lands,  and  therein 
tfw^Mf  folfiHed  many  thoafimd  Prayen  which  bavie  been 
•^w^ww  'poured  out  to  God  upon  your  account.  But 
I  muft  forbear,  left  I  provoke  other*  to  Envy^ 
poiogady"«wi  ^r*^  niy  ftlfthe  Sbrpicion-  of  Platte- 
Gent.  ry :  What  hath  been  already  faid,  may  ferve 
m  Melius  for  a  fofficicnt  Reafon  of  this  Dedication.  I 
f  '''w^'J' know  the  (o)  agrecablenefi  of  ftch  Diftomfes 


Mac.  4. 


win  take  right  Marks  of  your  Way  to  Heaven,  |  no  Subjcft  can  be  more  neccflary  to  Study,  or  ^''^'o- 
you  will  have  little  Dircftion  firom  thofc  of  [fwcct  to  Experience,    (f  )  All  sioodnefs  is  at 
lEiJem  f*-  your  own  Hank,  but  as  ( » )  Mariners  lake  their 
'-'Z  turn  at  Sea,  by  looking  np  to  the  Heavens, 

qu.tri  Opor- 
qui  in 


tractive,  how  powerfully  attractive  then  muft  i^gc  feri 
Jefus  Cbrift  be,  who  is  the  Ocean  of  all  Good- ptuji  fdn 
ncfs,  from  whonvall  ftreamsof  good ncfs  are  de-**"'  »■«- 
rived»  and  into  whom  they  ali  empty  them-  ^^^^^ 
fclvea?     )  K  Ptndarus  (ouldfeyof  ibc  lovely  ^g^j^ 
Iheortnus^  that  whofocver  few  thnt  auguft  and  Wi^ 
comely  Face  of  his,  and  was  not  furprired  with  ^ai* 
Amazement  and  inflamed  with  Love,  muft 
ao  Heart  of  Adamant  or  Brafs,  what  then  (haU  .J^ 
werefemhie  that  Man^Hcarr  anto  ibat  haihAp  rofl«  fl^. 
ferverous  Affedions  kiadledin  ic  by  the  incon*  dUsdicnut 
parable  Beauty  ofChrift .'  A  Beauty  which  ex-  f'  M»< 
eels  in  Luftre  and  Brightnefs  that  vifiblc  1  ight^-^;, 
wWch  fo  datfes  our  Eyes  C'')  a*  that  Light 
doth  E>arkncfs  it  felt,  as  PAtfo  fpeaks  of  the  Di- «  mtiiits- 
vine  Light.   Chrift  is  ^fanArrmt  a^  an  inex- » 
prefTiblc  Beauty,  and  all  other  Bcaiuics  arc  '^"^^f^^^ 
»•■«»'  i aa  Image^  nay  a.  Sbadow  ot  his  gi 
Bcaaty.  H)w  was  Holy  ttmitiBt  raviflied  irith  vifum  pr». 
Dtfires  after  Chrift  when  {s )  he  cried  out,  Ofod*  pf' 
how  l.long  to  be  thrown  into  the  Jaws  of  thofc  Z''''^* 
Lions  which  I  hear  roaring  for  me !  And  if  they  es"7uiit'td 
will  not  difp^nch  rnc  the  fooncr,  ^  •^y  '^''^'^^^'^ prlvjmr 
I  wiU'  enrorce  them  to  it  by  Violence,  thac  1  c/f/cw jaii 
may  enjoy  the  fight  of  my  blcffcd  Jefus.   ( r )  O  ""g"* 
my  Heart  (faith  another)  how  is  it  thou  art ^"1!^- 
'^oocdramkop  hy  the.  very  Root  by  thy  deOres^^ann^c 
after  Chrift?  The  Mecefltey  and  the  Tritl  of  ja«a«  la. 
our  Union  with,  and  Inttreft  in  this  Uarely  "i"""  j«- 
Lord  Jefijst  is  the  main  Sobjedof  this  DHcourfe :  '''"^  P^, 
WiChOBCthe  pedbnal  Application  of  drift,  by  m 
Faith,  our  Hbpes  of  Heaven  arc  but  it\ndim%  voctUi  i 
Dreams,  Heb.  3.  11.  1  fware.  in  my  Wraeh  i**-! 
»J  #;inA«}i»»T*,  if  they  OuH  enter  into  my  Reft : 
What  then  ?  Nay,  there  is  all :  Bnt  it  is  a  ^^^^ 
dreadful  jj^ofiopefts  ( as  one  calls  it  ^  fuch  a  „gf  1^ 
Paufe,  as  may  juftly  (hake  every  Vein  of  the/enAA^ 
Unbelievers  Heart:  //  thty  fhaHmer^  as  if  he  »«^*»* 
had  fatd,.  if  ever  they  come  into  my  Glory„  then  'Jli^^t^ 
fill,  r  am- no  Gbd,  for  i  have  IWovftthecoo-SyjSi 
trary.  qHtm- 

I.  will  not  be  tircfomc,  but  copeludc  all  in  limus £ffi» 
few  Reqpcih  to  you,  and  to  Godforyon  both.  *c. 
That  which  I  Requcft  of  you  is.  SaliS 

(i  .)  That  you  will  fcarch  and  try  youn  own 
Hearts  by  theft  Truths,^  efpccially  now.  when  J  QiunS 
fo  great  Trials  are  like  to  be  made  of  ever.]{4«« 
Mans  Root  and  Foundation  in  Religion.   Ac-  _ 
count  that  your  firff  Work,  which  BeUatmim.^^* 
calls  the  flrft  Error  of  ProUft'ants^  to  make  ftirc  ^' 
yoDC  Ihtereff  in, Chrift^  («)  evety  thing  is  asye 
its  Foundation  is:  A  true  Diamond  will  endure ^''''w''* 
Che  flnartcft  firoke  of.  \i»  Hammer,,  bac  a  falfi: 
onewiTlfly:  "  Sir. 

(:,.)  Th.ir  you  be  humble  under  all  that  Dig-  p  cjv/ir 
nity  and  tiooour  which  God  hath  put  ujgop  you  -  i^n  » 
be  ye  cloiithed.  with  Hamility.  Itvfa^dieGlo.  ifo*^  4." 


Ikrtfir''      the  pious  Cifi)ofitions  of  your  Souls,  is  of  it  I  ry  of  the  Primitive  Chriftians,  that  they  *  did 

■   ■      '  ■  ■   not  fpcak  but  live  great  Things,  Humility  w  " 


(eif  foihcient  to  majte  it  welcome  to  you.  It  is 


ill 


TV  < 


hO^tff'M  lYflcife  of  Oiiilt^-yta,  of  the  Method'  of 
Gnse iitthc  AppBcttMi  o£<3nrift ^  than  whkh 

Imeffc, 

4*nr«(  rJ'tQ.  Tim.    q  h.-H^'H  waftin  n*ff*^0«<f*  ^e?'^^*  «<,"'• 

tn-wAv  ptft  ismm  demem  ?  Nktembergi  Vhtert  renm,  ut  Cirifit  vh/am-   u  Primus  hMrnitermt  emr 
iafMgTui*^  »€«i4ptfimamfki  't^^fftM*  mum.  de  idlifiu  lib.  3.  tap.  s   "  — 
tal  AboIos. 


be  the  JUiftfe  of  your  Other  Excellencies:  Eftatcs«»m 
and  noDbnn'  ate  'bfit  Appendanti  and  fine  cf«^« 

Trap-  T*i<  c**K*f- 

'In**  Xen>  i,-ni!cyi,;  igyjuius  tvij\.    r    ■  Ccr  ■mam  qtoxvda  nur 

eft,  pojj:  tJilc:  cism  ro'iUM  hsU>erw 


Google 


The  EfijUe  Dedicatory, 


Z  Vtrrmt 
Boopba^ 

lUfMli- 

naaou 

t^,  fifui- 
ftucm  aJ- 
tutfce  in 

k^:fci 
rtght  fts- 
kris  0 


Trappings  wliidi  add  not  any  ml  worth,  yet 

( jc )  how  are  fomc  vain  Minds  puffed  up  with 
thefe  Thiugs !  Bat  ye  have  aot  fo  learaed 
Chrift. 

(3.)  That  you  ftcadily  pcrfcvere  in  thofe 
good  Ways  of  God  ia  which  you  ha?e  walked, 
and  beware  of  Heart  or  Life  Apoftafie.  Yoo 

expeft  Happincfs  whilft  God  is  in  Heaven, 
and  God  cxpcdts  Holiaefs  from  you  whilfl  you 
arc  on  Earth.  ItwtsanexceUeDt  Truth  which 
Toffaniis  (y  )  rccommendci  to  his  Poftcrity  in 
his  laft  Will  and  TelUmcat  from  lus  owa  Ex- 
perience.   I  bcfcech  you,  ftith  he,  ray  dear 


ter  rtgt  m  •    •  1 

Mil/- Children  and  Kindred,  that  you  never  be  a(ha 
fe:iuftne 
ft  tMWtvit 


ate 

ttim  vet 

taem 

arAa 


Utirtre, 

vpui  veri- 
Us,  C5  iton 
faiel  ex- 


med  of  the  Truths  of  the  Gofpcl,  cither  by 
ReafinH  of  Sandals  in  the  Oiorch  or  Perfccu- 
tioQS  upon  it;  Troth  may  labour  for  a  Time 
but  canaot  be  Conquered,  and  I  have  oftcu 
found  God  to  be  wonderfully  prcfcnt  with  them 
that  walk  before  him  in  Truth,  though  for  a 
Time  they  may  be  opprcit  with  Troubles  and 
Calimiiies. 

(4.)  laftly.  That  you  keep  a  ftriA  and  con- 
ftant  Watch  over  your  own  Hearts,  left  they 
be  eofoared  by  the  tempting,  cbara^iiw  and 
daogerons  Snares  attending  a  fbH  andcifie 

Condition  in  the  World.  There  arc  Tempta- 
tions fuited  to  all  Conditions  .*  Thofe  that  arc 
poor  and  low  in  Eftate  and  Rcpntation,  are 

tempted  to  cozen,  cheat,  lye  and  flatter,  and 
all  to  get  up  CO  the  Mount  of  Riches  and  Ho- 


iifH0r«  doacMM,  fhrim  ^MiMm  lanwv, 


nours  V  bat  tbofe  that  were  bora  apon  tint  Dotdmm^ 

Mount,  though  they  be  inorc  free  from  thofe  PSSJj^ 
Temptations,  yet  lie  cxpofed  to  others  no  Icfs  "S^Ut 
dangerous,  and  therefore  we  find,  Nt»  ^^^unrtM 

migh:y^  not  mmy  nohle  are  nalU  c/,  i  Cor.  i .  16.  ipfo  tmbu- 
Alany  great  and  ftately  Sliips,  which  fprcad  ^f^U  ^  *« 
mochSail,  and  draw  much  Water,  perifh  in^^JJ' 
the  Storms,  when  fmall  Baiks  creep  aloag  the  y 
Shore  uader  the  Wind,  and  get  late  into  their  vtrf/mmr  $ 
Port-   Never  aim  at  an  higher  Sutioo  in  this 
World  than  that  yon  arc  in  :  (  c  )  Some  have 
wilht  in  their  dying  Hour  they  had  been  lower,  jjj^/,^- 
but  no  wife  Man  ever  wilht  bimfelfat  the  Top  mi 

of  HooQor  at  the  brink  <rf  Ecermty.  »ilr< 

ttr.iiddi. 

I  will  conclude  aU  with  this  hearty  Wilh  for 
you,  that  as  God  hath  let  yon  in  a  capacity  of  T„fl^„L 
much  Service  for  him  in  your  Generation,  fo  lUigtim 
your  Hearts  may  be  enlarged  for  God  accord*  mtrHmdu 
ingly ;  that  you  may  be  very  Inftrnmental  for 
his  Glory  on  Earth,  and  may  go  fafe,  bat  late  J^'JJ^^ 
to  Heaven.  That  the  Blefimgs  of  H&iven  may  perdue  fe 
be  multiplied  upon  yon  both,  and  yonr  hope- 
ful  fpringing  Branches-,  and  that  you  may  live  g^/*^ 
to  fee  your  Childreas  Children,  and  Peace  up-  ^(SUS^L 
on  IfraeL  la  a  Word,  that  God  will  follow ^SST* 
thtSb  Truths  in  your  Hands  with  tbeBlefling  of  jtaut,  qnm 
his  Spirit-,  and  that  the  manifold  Infirmities  of corri^ere 
him  that  Minifters  them,  may  be  no  Prejudice 
or  Bar  to  their  Sacceft  with  you,  or  any  into  ^^Y^^ 
whofc  Hinds  they  fltall  comc;  which  Is  theMu/MAw. 
hearty  Delire  of,  taiddin. 


Tour  Moji  faithful  Friend  and 
Strvattt  in  Chrifi^ 


John  FlavelL 


K  k 


t  HB 


Digitized  by  Coogic 


THE 


E 


1^ 


1ST  L  E. 


•  Plin. 


Cbriftnn  R^er, 

Ef^oy  Creature  'by  the  inJliitQ  of  N.ttnre^  or 
ly  thi  !hht  of  Rejfon^  flrwes  to  avoid  datt' 
^'■  r,  jijjget  oMt  of  harms  xtsy.  The  Cat- 
tic  m  the  Fields  prefa£in£  a  Storm  at  Ha»d^  fly  to 
the  Hedges  and  Thickets  fur  fielter*  The  Fowls  of 
t^emen^  by  f.iine  naturaHi^hff^  tvftHving  the 
j'^^'o.ich  nfWinttr^  take  their  timilyfti^ht  :o  a  war- 
I  'r.'.r  Ctitnatc.  Tbts  *  NaturalUts  have  obferved  of 
than^  and  tbeif  bbfervathn  is  ewptmed  by  Scrip- 
ture rejlim  j'iy  :  Oftk-  Cattle  i:  ix  faidy  Job  37. 

1-  6j  7,  8.  tie  Cuth  to  the  Saow,  be  iboo  on  the 
'  Earth,  Itkewlft  che  limtt  Rain,  and  the  great 

Rain  of  his  Strength  \  then  the  Beafts  go  into 
*  Deos,  and  reoMin  to  their  Places  :  jliid  of  the 
Foofis  efihe  JSr  it  Is  faid^  Jer.  8. 7.  The  Stork  io 

the  Heavens  kno  .vcth  her  appointed  tirae^,  and 
Che  Turtle  and  the  Crane  and  the  Swallow  ob- 
fervc  the  time  of  their  ojmiog. 

Jtut  Mm  being  a  prudent  and  profpeQing  Crea- 
ture^ bjtb  the  advoKti^e  of  all  other  Creatures  in 
Jut  fore  feeing  faculty  f  for  God  hath  taught  him 
more  than  th-  R-^Tfls  of  the  Earth,  and  made 
him  wjfer  thau  the  fowls  of  Heaven,  Job.  jj. 
II.  And  a  wife  Macs  Heart  difccrneth  both 
Time  and  Judgment,  Ecclef  8.  5,  For  as  then 
are  natural  Signs  of  the  change  of  Weather^  Mat. 
1 5.  3.  So  there  are  moral  Signs  o/"  the  cb  ingts  of 
Time  and  Providences  :  Tet  fucbis  the  fnptn€r;'ifi 
and  incxcufable  reiardlefntfs  of  mefi  A/ea,  that  they 
WiU  not  fear  trli  ti,e\i  feel  \  nor  think  any  daS^gf  Ve- 
ry cooliderable,  till  it  bmme  inevitable. 

We  of  this  Natioi  have  long  enjoyed  the  light  of 
the  glorious  Gofpel  among  m  :  It  b.ith  (hone  in  much 
eUamefs  upon  this  finful  lllaud,  for  more  than  a 
Scheie  Century  of  happy  Tears :  Bta  *fce  longefi  day 
h.i\h  an  vnd^  iwd  irc  have  c:uife  :o  fear  our  bright 
Sun  is  going  dawn  upon  us for  the  [badotfS  in  £og- 
'land  are  grown  grealttr  than  the  ftA^atety  irhith  is 
one  fi^  n  of  appro.uh'ing   Ni^ht,   Jer.  6.  4.  TIk 


cmne  intooor  Land,  and  whta  he  (hall  tread  in 
our  Palaces:  And  I  fa.  215.10.  Come  my  People, 
enter  thou  into  thv  Chambers,  and  Ihut  thy 
Doors  about  thee*,  hide  they  fclf  as  it  were  for 
a  link  momeiu,  ootil  the  indigintioa  be  of  cr- 

Friends,  let  me  fpeai  as  (ttely  as  I  am  fare 
I  fpeak  feafoinbly.  ASmssdeflts4gmaitit  tsiemr 
Ears ;  the  Lonh  V^ce  criem  qhw  the  Oxf^ 

and  the  Man  of  Wifdom  Ihall  fee  thy  Name : 
Hear  ye  the  Rod,  and  who  bath  appointed  i% 
Mica.  6.  9.  j4B  things  roimdiAnstHS  feem  to  poflar* 
tbemfelves  for  trouble  and  dtflrefs.  Jf^crt  /;  '.he 
Man  of  IVt/dons  that  doth  mt  hrefee  a  fhomtx  ^ 
WdtJb  imdimli^naUvt  eoiNntf  /  we  hav6  heard  Of 
a  Voice  of  trembling,  of  fear  and  not  of  peace. 
Ask  ye  now  and  ice  wfactbcr  a  Man  doth  Tra- 
vel with  Child  ?  Wherefsre  do  I  fee  every  Man 
with  his  Hand  on  his  Loin?,  as  a  Woman  in 
Travail,  and  all  Faces  arc  turned  into  palenefi 
Aiask,  for  that  Day  is  great,  (b  that  none  is  like 
it  i  it  is  even  the  Daj  of  Jac^s  trouble,  but  he 
fliall  be  deiivered  out  of  it,  Jer.  3a  5, 6, 7. 

Many  Eyes  are  now  opened  to  fee  the  commm 
danger^  but  f(>*ne  fvrefaw  it  long  a7/J  ■,  "hert  thry  fiv 
the  general  decay  t>/Godlincfs  every  wbtrc^  tlic  xio- 
tonoQs  Prophanity  and  Atheifm  that  ovtrfpread 
the  Nations  ;  the  Spirit  of  enmity  and  bittemefs 
agaiafi  the  Povrtr  of  godlinefs  vberC'ever  it  ap- 
peared ;  yind  tbo'  there  feemed  to  be  a  prefent  calm 
aad  general  qusetnefsy  yet  tbofe  that  were  Wife  « 
Hearty  mvM  rkt  but  difcern  difirefs  ofN.itions 
great  perplexity  m  thejc  Seeds  of  Judgment  and  Ca- 
lamity s  Eat  as  the  Epha  f^s  tn$re  aisd  morct  fa 
the  determined  Wroikgrem  more  amd  morev^inr 
to  every  ly:  :  And  ^tis  a  find  thing  to  Dream  of 
traoqpiUty  in  the  miiji  of  Jo  much  iniquity.  In- 
deed^ ifthtfe  Nations  »vr«  «»cf /wff  f  ir»rf»  rfcf  Be- 
fom  of  Reformation,  tri'  va  ':  h-',tt  God  xtoidd 
Seafis  of  prey  creep  out  of  their  Dens  and  CovatsAno:  fatep  them  mtb  the  Bcfom  of  Dcftrudtioo  : 
nUdb  isantfoer  fign  of  Night  at  Handy  P&l.  \t3^\Bnt  iPMt  Peace  eon  hr  expeded,  whilfi  the  bigheji 
20.  And  the  Workmen  come  home  apace  from  thtir  Provocations  continued.' 


Labours,  and  go  to  rejl  j  ivbicb  is  as  fad  a  fi^n  as 
any ^ the  reft.,  Job?.  1,2.  tfa.  ^7.  1.  F/jppy 
nere  it  if  in  fuch  a  jit^ff^r^e  as  this^  cjoy  A  fa/> 
would  make  it  las  H'ork  and  Rnftnefs  to  fcchre  bim- 
fdfinChrifl.,  from  the  Storm  of  Gods  indignation^ 
w'-'icb  is  rs  idy  to  fall  upon  tbefc  finful  Njtio>:S.  It 
is  fjid  of  the  Egypcian?,  veben  the  Storm  of  Hail 
9M  comtng  upon  the  Land^  E.Kod.  9  20.  He  that 
feared  the  Word  of  the  Lord,  made  his  Ser- 
vants and  Caulc  flee  into  the  Houfes.  'lis  but 
an  odd  fight  to  fee  the  Prudence  of  aa  Egyptian 
outvying  the  Wifdom  and  Ctnnm/feOm  of  a  Chri- 
ftian. 

Cod  who  froi'ides  natural  Shelter  and  Refuge  for 
all  Creatures,  hash  not  left  bss  Pwfie  unprovided  and 
deflitute  of  defence  and  ficnrity  in  ike  moft  tempe- 
fiuous  times  of  national  Judgments.  It  is  faid.^ 
Afic.  ^.  5.  This  Man  {meaning  the  ManChrifi  Je- 
llis )  Ihall  be  the  peace,  when  the  AflVriaii  lhall 


Jt  is  therefore  the  great  and  prefent  concernment 
ofaBy  to  provide  tbemfelves  efa  Refnge  befans  the 

Storm  overtake  them  :  For  as  AugoAio  wefl  ofc- 
ferves^  Don  tacik  iavcniantur  praclwia  inadver* 
lltate,  qux  non  fuerint  in  pace  quaeflta,  O  take 
up  your  Lodgifij'  i  in  the  Attributes  and  Promifes  of 
Go^,  befo'e  the  Night  overtake  you  :  flew  tbcm  of- 
ten by  Faith.,  and  eUor  up  your  Interefl  tn  them.,  that 
you  may  beahletogo  totbem  in  the  D.;?  f  ^Itn  the 
Mintflcrs  and  Ordinances  of  Cbnji  have  taken  their 
leave  of  yon^  atsdbidyou  good  Night 

Whiljl  many  ate  hafting  on  the  IFratb  of  God  by 
Prophanencfs,  and  many  by  fmtting  their  ft  How 
Servants  •  and  Afitltnadcs  refhlve.,  if  trouble  cona^ 
to  Fifli  in  the  troubled  Waters  for  fafety  and  prefer- 
ment \  no*  doubting  abenfuver  the  overfloning 
Flood  comes.,  but  theyfhaU  fianddry  .-  O  that  you 
would  be  niourmng  for  their  S/M,  oiid  pravidinjg  les- 
ter  for  jour  om  Safety.. 


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Reader^  h  is  ihy  or.e  thing  ncceflaiy  to ^et  a 
cleared  Inttrtfi  in  Jefus  Cbnjt  :  IVhicb  being  once 
okmnedf  the»  maifi  face  the  Stmm  $«idrvf»^ 
and  fay  y  Come  troMbUs  and  diilrefjls,  lojfts  und  tri- 
aUj  grifvu.  and  dtath,  I  iiuL^ovided  lor  jm  v  do 
your  »orJty  >m  cm  do  mem  barm  :  Let  fir  Winds 
raar^  the  Z-;^itfWl  fi'^,  the  iaini  and  Hail  fjH 
never  /« jult^l^  1  have  a,  ifod  R»of  aver  »ry 
Beady  a  eemfmOia  LeS^ag^ferovided ^  me .-  M]f 
FTace  of  dcfcrcc  is  trc^  'Mtmitioa  of  Rocks, 
where  Bread  (haU  be  gives  ate,  »Bd  my  W'atets 
Mbeftr«,  ttf. 

Tbe  deftgn  of  the  enfuini  Treatifc^  is  to  affift 
thee  m  tijis  great  Work  :  And  tho'  it  was  fromifed 
to  tbe  World  man,  Tears  Prmidence  bath 

referved  it  for  tbe  fittefi  Seajoa^.  and  tr««j{te  H  to 
toy  Hand  in  a  time  of  need. 

It  contains  tbe  Method  of  Geme  a*  tbe  applLca- 
tioa  of  the  grcac  Kedemptioa  to  the  Souls  of 
^len,  as  the  former  Part  contains  the  Method  of 
€*9m»  m  the  impetration  thereof  by  Jefus  Cbrift. 
Tbe  aeeeftatioH  God  bath  given  the  former  Part^ 
fisnified  by  the  defircs  of  mary  for  the  Publication 
ef  thii^  hath  at  Ufi  prevailed  tfitb  me,  (  notaitb- 
ftanding  tbe  fecret  eoHfcioa^ft  if  my  mmf^  to  fo 
great  an  miertidiemeiit  >  to  iunikanmt  Socood 
Part  alfo  afm  ik  hfjimitji.imi  C0iio0r  ef  tbe 
Reader, 

AidleoHfent  lbemorerriain^]ly  to  tbe  PiA^a- 

tion  of  this^  lecatcfe  the  defign  I  firjl  aimed  at  could 
aot  be  intvre  and  compkat  ifiUboMt  it  ^  bat  effwialhi 
•likqiulity  of  the  fabjeO  mattery  wbH/ktbroagk  Mr 
lliJling  and  concurrence  of  the  Spirit^  may  he  ufeful 
both  to  roHXA  the  droi£e  Coafcieiieet  oftbit  Jkefy  Ce- 
mtUemi  ami  to  4P#  iW  vpniffo  m  dtering  riw 
Wor\  of  the  Spirit  upon  their  own  Souls.  Tbefe  con- 
fiderations  have  freiuaied  teitb  me  again/i  all  dtf- 
eoaragments. 

Jnd  rOT,  Reader,  it  is  imfojfible  for  me  to  fpe.ii 
farticHlarly  and  itfiiitQly  to  the  Cafe  of  thy  Soul^ 
tMA  /  amunoroHt  of^  txcebt  tbe  Lord  (h^  direS 
my  Dtfemfi  toHm  fme  of  the  foBomiag  iappofi* 
tioas. 

IftboH  be  one  that  baft  fincerely  applied  and  re- 
ceived Jefus  Chrift  by  Faith^  this  Difcourfe^  thro' 
tbe  bleffing  of  tbe  Sfirit^  may  be  nfefnl  to  tbee^  to 
4i»m  and  coti^m  thy  Evidences,  to  melt  thy  Heart 
m  tiw  Senft  of  thy  Mercies^  and  to  mgage  and  /{Kick- 
en  thte  in  the  way  of  thy  Duties.  Here  thou  wilt  Jee 
what  great  things  tbe  Lard  bath  done  for  thy  Soul^ 
and  bow  tbefe  Dumtiet^  as  thou  art  bis  Son  or 
Daughter^  by  tbe  JbMe  Tkk  of  regeocration  aud 
adoption,  doohiiietbee  to  yield  up  thy  f^  to  Cod 
iatiretyy  md  to  fay  from  thy  Hearty  Ltrd^  whatever 
J  am,  I  am  for  llbee,  whatewr  J  eandoy  fxriBdo\ 
for  thee^  asd  whatever  I  can  fuffcr^  I  will  fnffer  for 
thee  and  all  that  J  am  or  have^  all  that  I  can  do 
•r  fufftr^  is  nothing  to  what  thou  baft  done  for  my 
Soui. 

if  thou  be  a  Stranger  to  Regencratioa  and  Faith ; 
«  PtoryM  that  mJte/i  a  powerlefi  Profeffioa  of 

Chrift  ^  th.it  h^fi  a  N.ime  to  live  but  art  dead  : 
Here  it^s  polliblc  tbou  maift  meet  fometbiit^  that 
wfl  convince  tbee,  bow  drngefoat  a  lihg  it  u  to  be 
an  old  Crcjtttrc  in  the  new  Creatures  Drefs  and 
Habit :  And  what  ft  ts  that  blinds  thy  Judgment^ 
aaditUMkf^  to  ffwe  tiyrum  s  Afia^smeaai 


full  CoiiviHion  u'fjereof  will  le  the  grcatcfl  Mercy 
that  can  befall  tUe  in  this  World  \  ^thereby  at  lajl 
Ctd  may  helftbceto  fut  on  Cbrift  otweB  at  tbe 
Name  ofCbrtft. 

If  tbou  be  ML  darkt^ff  abcitt  the  State,  eftk^oeue 
5m/,  aad  wiltiug  to  have  itfarthfuHy  ami  imfortiU* 
ly  triediy  the  Rule  of  tbe  Word^  nbich  wtli  rot  warp 
to  any  Akins  Humour  or  intenft  :  Here  tbou  w^lt 
find  fume  ii  eak  affiftafiu  offered  tjhee,  to  ckar  aifd 
di(imangle  thy  doubting  Tfcw^fcfl,  rHjieb  tbre^  Hsy 
Prayit>  and  the  fupplf  of  tbe  Spirit  of  Jefus  <:hri^f 
miy  kmL^  toaeontfmaiUefittleimiit,  Modtk- 
ward  peace. 

If  thou  be  a  proud.^  co'}Ccitcdy  prefumptuous  Soul, 
Ti  ho  baft  too  Itttle  Knowledge.,  and  too  much  Pride 
andfeif-love.^  to  admit  any  dciiltsor  fcmpks  of  thy 
State  towards  God  \  there  are  many  thtngs  in  this 
Treatife  ortferfir  thy  ConviOion  and  better  Mar" 
matan  -^fot  uoe  to  thee,  if  thm  fhouldeft  not  fear, 
till  tbou  begin  to  feci  thy  mifery  •,  //  tby  troubles  do 
not  come  OQ,  till  all  thy  bofH  m  gone  off. 

/  know  all  tbefe  tbtnti  are  performed  by  me  with 
much  irfhrmity  and  tLa  tbe  vbf  Je  management  ii 
quite  below  the  Dignity  of  tbe  Subjeff.  But  nben  I 
confidet  the  fitcctfs  ^  Stmim  md  Books  in  oEw 
World.,  bath  but  littk  relatiow  to  ibe  Oegancy  of  La»' 
gua^evr  .ICC uracy  of  Method  \  andtktt  rti  .iny  tvayLe 
afetul,  who  cannot  be  cxceUcflC;  /  aot  wiiu^  in  ^U, 
bsmutity  and  fsnccrity  to  commit  it  to  Ae  mreSkw 

of  Providence  t  .i^hi  lU  l-IrJ];r,/_  ofthi  S fit  it. 

One  thing  I  (hall  earneftly  tcquefi  of  all  the  PcDAfo 
offfody  into  wbofe  HaaA  tShfAoifaU  ^  tbatmm\it 
laft.,  they  vrill  be  perfwaded  to  end  all  their  unbr other"" 
ly  quarrels  and  ftriefs  among  tbemftlvesy  which  hope 
wafted  fomuch  freeiou  tinw,  and  decayed  tbe  vitld. 
ffirits  of  Religion^  Undred  the  Cotverpon  of multi' 
tudesy  and  increafed  and  confirmed  tlx  Atbeifm  of 
the  tmiee^  aadnow  at  loft  opened  a  breach^  at  vUi* 
the  corr.rmn  enemy  isready  to  entar,  and  end  the  quar- 
reitoourccft,  O  fut  on,  as  the  cleiX  of  God,  Bowsls 
of  Mercy,  and  a  Spirit  ef  Charity  and  forbearance  j 
if  not  for  your  ortn  fakes  ^  yet  fr  tbe  Churches  /tiif  j 
Si  non  vis  tibi  parcere,  pares  Carthagini. 

/  remeitAer  it  is  noted  in  our  Eugliih  Hiftocy^ 
as  a  very  remarkable  thinp,  that  when  the  ScTetl) 
overflowed  part  o/Somerwtfcire,  it  was  obfervtd 
that  E)ogs  and  Hares,  Cats  WRats,  to  avoid  tbe 
common  dtftrufHon,  wouUl  fmm  to  tb:  next  rifiag 
Ground.,  and  abide  quietly  together  in  that  common 
danger.,  rntbout  tie  Hfm^of  Aar  natwrS 
antipathy. 

The  ftory  applies  it  felf^  and  O  rft«»  CMftiam 
muld  every  where  depofe  their  animojsties ;  th.tt  the 
Hearts  of  Ute  Fatbtrt  msj^bt  be  turned  to  tbe  Cbil- 
dren.,  and  tbe  (Mdren  to  tbe  Festers ;  fe>l  God  come 

and  finite  tbe  Earth  with  a  C-.tr  fc. 

O  that  you  muld  dteell  more  myour  Clofcts^  and 
be  more  frequently  and  fervently  upon  yowr  Knees. 
O  that  you  would  fearch  your  Hearts  mure  narrow- 
ly^ and  fift  them  mere  throughly  than  ever.,  before 
tbe  Day  pafs  as  tbe  Cbafy  tbe  Lords  fierce 
anger  come  upon  you  :  Look  ivio  your  Bibles,  then 
into  your  Hearts,  .jwii  ffcew  to  l-lcaven,  for  a  true 
difcovery  of  yoar  Conations  ^  and  if  this  poor  Mite 
may  contribute  any  thin^^  to  tkit  end.,  it  wU  be  S 
great  n  ward  of  the  unworthy  Labours  o/. 

Thy  Servant  in  Chrift, 

John  riaveU, 


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*Wm  TOTIUS  OPER.IS. 


o 

.l.«2 
c 


fi.  General  nature  opened.  Sermon  i.  ri.  The  Gofpel  offer.      Sew.  3. 
I .  Doari- 1  f  I.  Uhion  with  Chrift,)  2.  The  Spirits  diawing.  4. 

nally  both  a.  Spcdal  na-  Serm.  2.  Includinc )  3.  Infufion  of  Life.  AerA«r.  5. 
in  itt       lttirccoD6ftil«^  four  Things  in  it,  t.,  C4.  A^ual  Faith.        ^em.  6. 7. 

incur.  ■      .  a.  Communion  wuh  Chrift  in  Graces  and  Prmlcto 


ri. 

2. 


I*"!.  Encour;igiiig Titles^ 
which  vem,  ^ 

V^,,..,VV  . 

Chrift,  ScrmA 
9.    enforced  j 
by  Motives 
4rawn  from 


Title. 
Title. 

3.  Title. 

4.  Title. 

5.  Title. 

6.  Title. 


his 


^       7.  Pradi- 
§  <  caliy  in  4 
^  g  Ufel. 


2.    Excellent  Privi 


{I.  Priviledge. 

2.  Priviledgc. 
Privilcdge. 


ledges  whicb  aie  four. )  3-  Fnviledge. 

(.4.  Priviledge. 


Serm.  lo. 
Serm.  II. 
Serm,  ta. 
Serm.  13. 
Senu:  14. 
&m.  15. 

Serm.  17. 
&rw.  18. 
Serm,  19. 


(A  •Q 

s 
o 


i/3 


O  c 

^1- 


.9 

I" 

o 
o 
0:: 


I.  The  Application  of  the  Liw. 

2.  Com  iLTion,proving  that  none  can)  c^u'^r^u^' 
ordinarily  come  to  Chrift  without  )  a.  The  Teachings  of  the  Father. 
'         ■  '  .  Serm,  92^  2^ 


9.  Examinatioo  of  our  Intereft  in 
Chf  ift  by  Four  Tiials^  vis. 


u  The  Donadoa  of  the  Spint. 

Serm.  24. 

2.  The  New  Creation. 

Serm.  35,  3$* 

'  9.  The  Mortification  of  Sin. 

&rit».  27,  aB. 

4.  The  Imitation  of  Chrift. 

Serm,  99,  yot 

4.  r  amemation,reprefentingtheiri  (  I.  The  Death  of  Sin.  &r«».  31. 
fery  of  Chriftlefs  Pcrfonsas  they  Ik}  2.  The  Curfe  of  the  Law.  &r«r.  32. 
under,  and  arc  expofcd  to  )  3.  Citater  Guilt  and  Damnatioa 

C  oerm,  39* 

(4.)  And  in  order  thereunto,  they  are  blinded  by  the  God  of  this  World, 
which  forerunner  of  Damnation  is  opened  and  applied  m  Serm,  54, 35* 


THE 


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Sam'  >• 


The  Firft  SERMON. 

I.  G  O  R»  I. 

of  him  arc  ye  in  Chriji,   wIjc  of  God  if  wade  unto  »/, 


tiK  S^' 
ntamue  Btit 

SJap.  Kilbteoujnejs 

flkatkA. 


Safi6tif  cation  and  Kedmpion, 


EthateiiqoirtfWhrthllitJoftValye  grofly  \f;^oM^\\At)\t'n^  t^^Mttf^;^ 
-  -    -     ■  recover  hitnfelf  frotti  it  :  Sili  bath  left  him  tt^ 


Hand  Worth  of  Chrift,  asks  a  queftl- 
oa  Mrhicta  puu  aU  tbe  Mca  oa  Earth, 
aad  Aneeb  to  l^m^  toMVrer- 
iiftiilg  Mflll-plns. 

.  the  higbdO;  attainiiKot  of  oar  Knowledge  in 
tMi  life, Is  ttt  kBtfw  that  HlMfttf  Mod  tdlLovc 

do  pafs  knowledge,  F-^h.  3,  19. 

But  bow  Excellent  ioever  Chrift  is  ia  btmfelf, 
what  Trtafbres  of  Righteournefs  Ibtrtt  lie  ia 
his  Blood,  and  whatever  Joy,  Peace,  and  ra- 
vifhiag  Comtorts  fpriug  up  to  Men  out  of  his 
JnemrmMim,  Hhrnkation^  and  ExakM'ton^  they 
all  give  down  their  diflinft  Benefits  and  Com- 
forts CO  them  in  the  way  of  effeSual  MffUittitm. 

For  never  was  any  Woand  healed  by  t  prepared, 
but  unapplied  Plaifter.   Never  any  Body  warm- 
ed by  the  moft  coftly  Garment  made,  hot  not 
pot  oa :  Never  any  Heart  refrelhed  and  com- 
forted by  tbe  rlcbeft  Cordbl  compounded,  but 
not  received  :  Nor  from  tbe  begmning  of  the 
World  was  it  ever  known  that  a  poor  dectivetL, 
twidimmd^  p»Ui$ted  miferaUe  Siaoer,  «as  adoai- 
ly  delivered  out  of  that  woM  fteate,  tmtil  of 
God,  Chrifl:  was  made  unto  him,  Wifdom  and 
HigbtcoQfiMia,  SanaiBcicioa  and  RcddmpUoiL 
« parien-    roT  look  *  as  the  CoDdcoiliaitoil  «l die  Fifp 
fisdecau-  JJjtn  paiVcihnoito  uSi,  except  (aSbyGcnera- 
fis,curde-  uofl)  we  are  bis^    Grace  and  RemilDori  pafs 
Bs  tHMDo,  ^  ffum  1^  5;^^  jfii^  10       except  as 

Sg,^  (  by  regeneration  )  we  are  his.  Mam's  Sin 
tSmmm  hurts  none  but  thofe  that  are  in  bim:  Add  Cbrift's 
m^Mi  Blood  profits  none  bat  thoft  that  trt  In  him 

iamutht  How  gTCit  a  weight  therefore  doth  there  hang 
J^'T^'-  upon  the  effeanal  appliacioa  of  Chria  to  the 
arruu.  Sools  of  Mtu !  Aod  wliat  fa  there  la  th«  srtiole 


fjf  

»fr,x  cff    World  fo  awfully  Iblcmn,  fo  greatly  important 
gcncrttos :  as  tbfs  is !  Soch  is  theftrong  coafolation  refult- 
ing  from  it,  that  the  Apoftle  id  tbb  dOntext  of- 
fers it  to  the  believiilg  Corirnbians^  as  a  fuper- 


SU  MM 

Ckrifli 


grtui^  £5  abundant  Rccompcnce  for  tbe  deiplcabk  mcan- 
fuuunm  nels  and  bafencK  of  their  ootward  Condition 
nm^M  in  this  World,  of  which  be  had  joft  before  fpo- 

■iinSw         "^'^  '^^^'"8  them,Tho'  the  World 

^  j^^Ipi.  contemned  them  as  vile,  foolifh  and  weak,  yet 
tUterper  of  God,  Cbrtji  is  niadt  trnto  them  Wtjdom  (atdB^h* 
ifftcmrtge-  ttonfrtcfi,  SjM^ifieaiim  and  Redemption. 

'°  vt^iich  Wordjwe  have  ^  EnMrtieraitm  <^ 
^  Mit  chief  Ih-ivilcdgcs  of  Believer?,  and  ^in  jlccount 
am  netet,  of  the  Method  whereby  they  come  to  be  inveft- 
»{|!/irif,    ed  with  them.   

»V»djui  Firft,  Their  Priviledges  art  enumerated ,  Bodies  of  inominated,  juftificd  and  fandlificd 
^ '  Jif  namely,  Wifdtn,  RigkttQufrefs,  SattmjkaHoftara  Pef Ibni  Far  ev«i  upon  the  htft  add  KoHeft  Of 
Ckim  '  ^'«'f»np»'ciw,  Merciesofincftimahle  value  in  them-  Men,  what  fwarms  of  vanity,  loads  of  dcadncfs, 
wtitft.  m-  feWcs ;  and  fach  as  refpodl  a  foarfoW  Mifcry  and  fits  of  unbelief,  do  daily  anpeir  in  and  op- 
lying  upon  finfiil  Man,  Igwrmee^  G«r/t,  pf eft  their  Souh?  To  the  mbitieHag  Afafl  th4 
"1"^    roiiiitirrt,  ant^  the  wliole  train  ot  mifcriiblc  Con- I  comfons  of  Life  to  them.    And  hoW'  nhtif 

Difeafcs,  Peformiiics,  Pains  opprcfl  thelt  Bo- 
dies, #hich  daily  nMltf en  aivay  \/f  (hem,  till 
they  fall  into  the  Gme  hy  Death,  even  as  \U 

Bodies 


once  fenfelefs  of  his  State,  alxl  at  perftAl^wa,  9 
about  the  true  Remedy.  . 

To  cure  this,  Chrift  is  itMkJe  to  t^/- 
not  only  by  iMfrwmtnt  of  thofe  TrttmiMI  com- 
Wifdom  that  are  in  himfelf  for  the  Benefit  of  puStoiw. 
fuch  Sovls  as  are  nnited  to  hiln,  as  an  Head  uiv.  ia 
ooniblting  the  good  of  his  owh  Memherl^  hot  *^ 
alftbf  jM^artwr^  hi^  Wirdom  to  them  by  the  Spi- 
rteoflOoroination,  whereby  they  come  to  difccra 
both  their  Sin  and  Danger^s  alfe  thetnie  wavof 
their  Recovery  from  both,  throogh  theapftitt- 
tion  of  Chrift  to  their  Souls  by  Faith. 

But  alas!  Simple  IMriilafttiiMi  doth  bat  111. 
creafe  our  Borden,  and  exarpcrate  our  ^^i^e^y, 
at  Unig  as  Sin  in  tbe  Gailt  of  it  is  either  impa- 
ted  to  am*  Perfotrt  bhfO  Ooodemoatlon,  or  re- 
flcQcd  by  our  Confdences  in  a  way  of  Accufdtion. 

With  defign  therefore  to  remedy  and  heal 
this  IhfO  GtU,  CMfi  in  MiKle  Of  Qodnhtons 
KighttOHfncfs  cortpleat  and  perfeft  Rightcouf- 
nefiL  wfbereDf  oar  obligation  to  Pnniihment  is 
ttd  IhttdMf  a  Mid  Fboidation  for  t 
well  fHtMd  Ptaoe  M  Goafcteice  fimdy  efi*- 
bUAed. 

Yda,  but  iKboogh  the  removfaig  of  Qtm 

from  our  Pcrfons  aad  Conlcicnces  be  an  inefti- 
mable  Mercy,  yet  alone  it  cannot  make  us  com- 
plf atly  happy :  For  tho*  a  Man  fconld  never  be 
damned  for  Sin,  yet  what  is  it  lefs  than  an  Hell 
Upon  Earth  to  be  uader  the  Dominion  and  Pol- 
HittOR  of  every  bafe  LuH  ?  It's  Mifery  enough 
to  be  dail7  dcRled  by  Sin,  thoT  a  MulfllOald 
never  be  damned  for  ic. 

To  complcit  therefore  the  hlppiaefs  of  thct 
redeemed Chrift  is  not  only  made  of  God  on- 
to them  Wifdom  aiui  Righteoufntp^  the  one  cu- 
ring our  Ignorjnce,  the  other  oot  Oililt;  bot 
he  is  made  Saf{}ification  alfo,  to  relieve  u$  i- 
gainft  the  Dominion  and  Pollutions  of  our  Cor- 
ruptions :  He  comet  b'>th  bj  Water  and  hy  Bloody 
not  hy  Blood  only^  but  by  Water  aifo,  t  Joh.  5.  6, 
fnrpn^  as  well  as  pardoning  :  HoiT  compleat  and 
pcrfea  a  Core  b  Chrift  / 

But  yci  fomething  is  retroired  beyond  all  this 
to  nwkc  onr  bapplneft  perftA  af^  enth^  Want- 
ing nothing  -,  and  that  is  tlie  rtmoval  of  thofe 
dolcfal  EUkts  and  Confequcoccs  of  Sin,  which 
notwiihlbnding  all  the  (breuientioAedf  Prtti^ 
ledges  and  Mercies  flill  lie  up^n  ^^-^  Souls  and 


icqocvxts  and  ESk&i  let  in  upon  tbe  Natsfe  of 
cu^mr  ^^^i  y**r  ^  Me  and  hoHeft  of  Men  hy  Silll. 
ctriflo  e-    Lapftd  Mm  It  BQC  Aniy  la  dety  MIAry,  bn 

kgi*  bic  ; 


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Q50 


^Ihc  EJfeUual  Af plication  of 


Seriii  L 


Bcxtics  of  oilier  Men  l!o,  who  never  received 
fuch  I'liv'ikclges  fiom  Chrill  as  they  clo.  For 
If  Cbrifi  he  in  us  (  as  the  ApoQlc  fpcak*,  Rom.  8. 
TO.  )  the  £ojy  is  dc^d  htcaufe  of  Sin :  SaB&iftca- 
tion  exempts  us  noc  trom  Iviortalicy. 

Bnc  from  all  thcfc,  aud  whatfocver  elfe  the 
Fniits  and  Confequcnces  of  Sin,  Chrift  is  Redemp- 
tion to  his  People  alfo :  This  feals  up  the  fum  of 
Mercies  :  This  fo  cotnpleats  the  happinefs  of 
the  Saints,  that  it  leaves  nothing  to  dcltre. 

ThefcFour,  Wifdom,  Rightcoufnels,  Sandi- 
ficatiou  antl  Redemption,  take  up  amoiigft  ttieii) 
«ll  that  is  nccclTary  or  delitable  to  make  a  Sool 
truly  and  pcrfeAly  McOcd. 

Secondly,  \Vc  have  here  the  Method  and 
Way  by  which  the  £led  come  to  be  iavcftcd 
with  thele  cxccttenc  Privtledgct  t  The 
wlKTcof  the  Apofllc  gives  us  in  thcfe  Words, 
\Jl  ho  oj  (,od  ti  made  unto  luj  in  which  Exprelii- 
on  four  1  hings  are  renurkable; 

Firft,  That  Chrifl  and  his  Benefits  go  infepa- 
rablyand  undividcdiy  togcihci  -.'TisCbrift  him- 
felf  fe  nade  all  this  unto  us :  We  hvn  no  fa- 
ving  Pcncfic  feperate  and  apart  from  the  Perfon 
of  Chnil  ;  Many  would  willingly  receive  his 
Prwikdgesy  who  will  not  receive  his  Perfon 
bill  it  cannot  be  -,  if  we  w  ill  have  one,  we  muft 
take  the  otiier  loo  :  Yea,  wc  icult  accept  his 
PerfoB  iirll,  and  then  his  Benefits  :  As  it  is  in 
the  mai  iijfjC  Covenant,  lo  'its  here. 

Secondly,  That  Chiift  with  lis  Benefits  nnift 
beperfoflalliyandpaninilarly  applied  to  us,  be- 
fore wccan  receive  any  actual  laving  I'rivilcdgc 
by  hira  ;  He  muft  be  {madenato  w3  ('•  cj  par- 
ticularly applied  tons  ,  As  a  Sum  of  Money  be- 
comes or  is  made  the  Ranfom  and  Liberty  of  a 
Captive,  when  it  is  not  only  promifcd,  bat  paid 
tlo'.vn  in  f  i::  N.'.mc,  and  legally  applied  for  that 
ufe  and  end :  Wlica  Chrift  died,  the  Ranfom 
was  prepared,  the  Sum  laid  down  but  yet  the 
Elcfl  continue  fiill  in  Sin  and  Mifcry  notwith- 
itanding,  till  by  cfftQual  caHiug  it  be  aduaiiy 
afpisci  to  their  Perfoos,  and  then  they  are 
made  free,  Rom.  5.  10,  11.  reconciled  by 
Chiitt'$  death,  by  whom  we  have  novt  rtetived 
fb  ATlaMiiMif. 

Thirdly,  That  this  application  of  Chrift  is 
the  Work  of  God,  and  not  or  Man :  Of  Cod  be 
it  made  u  .to  us  :  The  lame  Hand  that  prepared 
ic,  mull  alfo  apply  it,  or  clfe  wc  perilh  not- 
Witliftaoding  all  that  the  Father  hath  done  in 
contriving  and  appointing,  and  all  that  the  Son 
hath  done  in  executing  sp.d  auomjlifhing  the 
delign  thus  far.  And  this  af^iiai  application  is 
the  Work  of  the  Siwit  by  a  fiagoUr  ap^opri> 
^ion. 

Irourthly  and  laftly.  This  Exprclfion  imports 
the  fuitablcnefs  of  Carift  to  the  necclFiues  of 
Sinners  :  What  they  want,  he  i';  made  to  them  : 
Atid  indeed  as  Money  duf.vers  all  things,  aud  is 
convertible  into  Meat,  Drink,  Raiment,  Phy- 
lick,  or  what  elfe  our  bodily  nccefllties  do  re- 
quire \  Co  Cbrifl  is  virtually  and  cniincnily  all 
that  the  ucaflities  of  our  Souls  require:  Bread 
to  the  hungry  Sou],  and  Cloaihing  to  the  naked 
S60I.  In  a  Word,  God  prepared  and  furnilhed 
him  on  iiurpofc  toanfwer  all  cur  w  aits,  winch 
fully  hits  the  ApoAles  Senfe,  when  he  faith, 
91^0  of  God  is  mademsfm  Wifdom  tad  Ki^bte- 
oKpufs,  SunSikatim  a^  'f^tdm^iw*  TJie  fiiin 
91  aU  is,  . 


Rod.  That  the  Lord  Jefus  OjrtJ},  with  ali  kis 
p  ccsoMS  Benefits^  becomes  ours  ly  Codh  flenal  md 
effeiiual  A^Bcatiort. 

There  is  a  twofold  Application  of  our  Re-  ' 
dcraption,  one  Primary^  the  other  Secondary  : 
The  former  is  the  Aft  of  God  the  Father^  ap- 
plying it  to  Chrift  our  Surety,  and  virtually  co 
us  in  him  ;  the  latter  is  the  Aft  of  the  holy  Spi- 
rtt^  pcrfonally  afldaflually  applying  it  to  us  ia 
the  Worltof  Coavetfion :  The  former  hath  tlic 
rctpeft  and  relation  of  an  Example,  Model,  or 
I'^usni  to  this,  and  this  is  produced  aud 
virrougbc  by  the  Venue  of  that.  What  was 
done  upon  the  Perfeo  of  Chrift,  was  not  only 
1  virtual] J  done  upon  u:^,  confi  ^crcd  in  him  as 
a  common  publick  reprefentative  Perfon,  ia 
wlucb  Senfe  we  are  laid  to  die  with  hhn  and 
live  with  him,  to  be  crucified  with  him  and  bu- 
ried with  him  :  But  ic  was  alto  intended  tor  a 
Platform,  or  Idea  of  what  is  M  bedooe  fay  the 
Spirit  actually  upon  our  Sonls  and  Bodies  in  oor 
fingle  Pcrfons.  As  he  died  for  Sin,  fo  the  Spi- 
rit applying  his  Death  to  us  in  the  Work  of 
tmrtifii  jtiofi,  caufcs  i;s  to  die  to  Sin,  bythcYcr- 
tue  ot  his  Death :  And  he  was  quickncd  by  the 
Spirit  and  failed  mito  Life,  fo  the  Spirit  apply-* 
ing  unto  us  the  Life  of  Chrift,  caufeth  us  co 
live,  by  fpiritual  ziii/ijhdtm.  Now  this  Perfo- 
Oal,  fecondary  aQnal  application  of  Redemp' 
tion  to  us  by  the  Siiiiit  iu  his  i'anctifyin.p,  Work, 
is  that  whicii  i  am  engaged  iiere  to  diioils  and 

open :  Which  I  (ball  do  in  tbefefoBowing  Pro- 
portions. ' 

Prop.  1.  The  application  of  Cbrijt  to  hs  is  mt 
only  Comprehenfive  of  our  Jiift^cationy  but  tf  ild 
tbofe  Works  of  the  Spirit  rrbitbare  known  to  nf  m 
Scripture  by  tix  Names  of  Regeneration^  Vocation, 

San&ificjticn  tind  ConVerjion. 

TlMugb  all  tbefe  Terms  have  fome  finall  re- 
fpedive  dilKrenoes  among  themf^ves  \  yet  they 

are  all  included  in  this  general,  the  aplyieg^  and 
putting  on  of  Chrift,  Mom,  13,14.  Put  ye 
Lord  Jcfus  ekifi. 

Rc^tncralitn  cxprc.les  thofe  S-.ipor.;,i:r.rjl,  Di- 
vine, new  Qjialiiies,  iofofcd  by  the  Spirit  into 
the  Sovl,  which  are  the  Principles  of  ^  Holy 
Alliens. 

Vocation  exprefies  the  Terms  from  whidi, 
and  CO  which  the  Soul  moves,  when  tbeSpiiic 

works  faringly  upon  it  under  the  Gofpcl  CatJ. 

SanCfificatm  iioies  that  Uc4y  Dedication  c( 
Heart  and  Life  to  God  :  Our  becoming  the 
Temples  of  the  living  Gc  d,  feparatc  from  aQ 
prophanc,  finful  Prattitua,  to  the  Lords  only 
life  and  Service. 

Convc'fion  denotes  the  grcrir  change  it  fclf 
which  the  Spirit  caufeth  upon  the  Soul,  turning 
it  by  a  fweet  irrefiiliblc  tilicacy  from  the  Pow- 
ofSinaod  Satan,  to  God  in  Chrift. 

Now  all  thcfe  arc  imported  in,  and  done  by 
the  jlpplictahm  of  Chnfl  to  our  Souls :  For  wb«i 
once  the  Efficacy  ofChrifts  Death,  and  the  Vcr- 
tac  of  his  Rcfurreftion,  come  to  take  Place  up- 
on the  Heart  of  any  Man,  he  cannot  bat  turn 
from  Sin  to  God,  and  become  a  new  Creature, 
living  and  afting  by  new  Principles  a&d  Rales. 
So  the  A  pollic  obki  ves,  t  llicf.  "5.  (>.  fpcaking  of 
the  effect  of  this  W01+  of  the  Spirit  upon  that 
People,  Omt  Gofpel  (faith  he)  came  Bot  to  jm  i» 
IVai'd  onl)\  but  in  f  tunr  ,   .rrjd  in  the  Holy  Gboft  t 

There  was  thecftc^lual  AppUcatioa  ofCbriftto 

tbes 


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Chrifi  Mid  hit  Beuefitf. 


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tbem.  And  you  becaine  jolion  crs  of  usy  and  of  the 
Lardy  ver.  6.  there  was  ihcir  cfTcdlual  Call. 
Ar'i  y  turned  from  dumb  Jdoli  to  ferve  the  living 
and  true  Oody  ver.  9.  there  was  their  Converli- 
So  thatyt  were  wfam^lts  to  all  tbjt  believe ^ 
ver.  7.  there  was  their  Lite  of  San^iiicatioa  or 
Dcdicatioa  to  God.  So  that  all  thefc  are  com- 
prehended inclTci^iial  Ai  plicaiion. 

Propof.  1.  Tbt  JpflicJtioii  oj  Cbrijl  to  the  SohU 
of  Men,  is  that  grtat  ProjtH  and  Deftgn  of  Cod  in 
tVis  IVorld,  for  the:  yfcconifli/hmcfit  nhcrcof  all  the 
Ordinmces^  and  ail  the  Officers  of  the  Ooffel,  ere 
affmtitti  mieoHthmed  m  the  Wbrtd. 

This  the  Gorpel  cxprcfly  declared  to  le  its 
dircd  aad  great  Eud,  and  the  great  baliDefs  of 
ifl  its  Officers,  Epb.  4. 1 1 , 1 2.  Aid  be  gave  fome 
jifojilesy  and  fome  Prophets^  and  fome  Eva»/jlij1i^ 
and  fome  Pafiars  aad  Teachers :  TiB  ve  ali  come  tn 
the  Unity  0/ riNT  Ftvli,  euiiike  Knowledge  of  the  Son 
ef  God  \  toa  perfeS  Afan^  onto  the  meafiire  of  the 
fiatHte  of  the  falncfs  of  Cbrifty  ( i.  e.  )  the  great 
aim  aad  Tcope  of  all  Cbri(t*s  Ordioaaccs  aad  Of- 
ficers, is  to  bring  Mca  into  Union  with  Chrift, 
and  fo  build  tbem  up  to  Pcrtcdion  in  him :  Or 
to  Unite  them  to,  and  confirm  them  in  Chrift: 
And  when  it  fliall  have  finifbed  this  Defign,  then 
fliall  the  whole  Frame  of  Gofpel  Ordinances  be 
uken  down,  and  all  its  OfHccrs  disbanded.  The 
kingdom  ( i.  e.  this  prcfcnt  osconooay.  Manner 
and  Form  of  Government )  fi}all  be  delivered  «;>, 
I  Cor.  1 5.  24.  What  are  Miniftcrs,  but  the 
Bridegrooms  Frieads,  AmbafTadon  for  God  to 
belccch  Men  to  be  reconciled?  When  therefore 
all  the  Eletft  arc  brought  home  in  a  reconciled 
State  to  Chrift,  when  the  Marriage  of  the  Lamb 
Is  come,  ow  Work  and  Office  expire  together. 

Propof.  3.  Such  is  ihc  Importance  ami  ^rcat 
Cwcermnent  of  the  Perfvud  ^^fUcatioa  of  Chrifi  to 
nt  by  ^  Spirit,  Aat  wbat/iever  tbe  Father  ba^ 
done  in  the  Contrivetttent,  or  the  Son  hath  done  in  the 
jlccomflifhment  of  our  Redemption,  is  all  iaavailable 
and  ineffeHujl  to  our  Salvatwt  mtbwt  this. 

It  is  confefledly  true,  that  God's  good  Plca- 
fure  appointing  ns  firom  Eternity  to  Salvation, 
is  in  its  kind  a  moft  fall  and  fuflSdent  Jmpulfive 
Canfc  of  our  Salvattion,  and  every  way  able 
(  for  fo  much  as  it  is  concerned  )  to  produce  its 
ISStSt.  And  CbriftH  iinmiliation  and  Suffer- 
ings arc  a  mofT-  ro'v.;ilc:il:  and  fi'fficicHt  merhori- 
euu  Caufc  of  out  Sdlvaiiori,  to  which  nothiug  can 
be  added  to  make  it  more  apt  and  able  to  pro- 
core  our  Salvation,  than  it  already  is  -.  Yet  nei- 
ther  the  one  or  other  can  actually  fave  any  Soul 
without  the5;irifi  AptUcation  of  Chrift  to  it: 
For  where  there  are  divers  foetid  eamfes  or  con- 
tat^et,  necellary  to  produce  one  Eflfeft,  there 
the  Effeft  cannot  be  produced  until  the  laft 
Qiufc  have  wroogbc:  Thus  it  is  here,  The  Fa- 
tfcer  hath  eleded,  and  the  51w  hath  redeemed 
but  until  the  Spirit  (  who  is  the  laft  Caure)  have 
wroQgbc  his  Part  alfo,  we  cannot  be  laved. 
For  fie  comes  'in  the  Fathers  and  in  the  Sons 
Name  and  Authority,  to  put  the  lafl  hand  to 
our  Salvation  work,  by  bringing  all  the  Fruits 
of  Eledion  and  Redemption  home  to  oar  Souls 
ia  this  Work  of  Effsftual  Vocation:  Hence  the 
Apoftle,  I  Pit.  1.2.  noiiog  the  Order  of  Cau- 
fe  In  their  Operations,  for  the  bringing  abont 
of  our  'lalvnrion,  thus  States  it:  Eldl  according 
to  the  j ore  knowledge  of  Cod  the  Father ^  through 
UK&ifK4tkii  tf  th€  S^it  wta  ObtdieiKty  aid 


fprinkling  of  the  Iliuid  of  "jefus  Chrifl  :  Here  you 
find  God's  Election  and  Chrift's  Blood,  the  two 
great  Caufes  of  Salvation,  and  yCt  neither  of 
thefc  alone,  nor  both  together  can  fare  us ; 
theic  niuft  be  added  the  Saaftification  of  il:c 
Spirit,  by  which  God's  Decree  is  e.\ecutcd ;  aod 
die  fprinkling  C».  e.  )  the  Peribnal  yl^pUcjthn 
of  Clirill^s  Blood)  as  well  as  the  flictidin;^,  of 
it,  before  wc  can  have  the  laving  Bencnt  of  ei- 
ther of  the  Ibnner  Caofes. 

Propof.^  .77;(.'  Cl^'ifl  ""'^  '-'^  fjvirrg     - ' 

Benefit  f^s  exoBlfof  the  fume  extent  and  Utttude  mtb  >  * 
tlae  femm  EUSiem,  oKitbeSonrlntention  i»  Dyings 
and  cm  not  fojjil'y  be  extended  to  one  Soul  farther. 

kVhombedidpredeJltnate^bembeatfocaUedyKom.  , 
8.  30.  And  Am  1 5. 48.  As  many  as  vcere  ordained  *'■ 
to  Etcrn.il  Life^believed 2  Tim.  1.9.  H^ho  bath  fa- 
ved  and  called  us  mtb  an  holy  C ailing  ^mt  according  to 
OKT  I  forks ;  bat  according  to  bis  otrn  Purpofe  and  Grace  I • 
vbiih  tvas  given  us  in  C&ifijefut  before  the  Fomdati"  .  'f. . 
on  of  the  XVorld. 

The  Father,  Son  and  Spirit  (  betwixt  whom 
was  the  Council  of  Pea u  )  work  out  their  De- 
fign  in  a  perfeft  harmony  and  Confent :  As 
there  was  no  Jarr  in  their  Council,  fo  there 
can  be  none  in  the  Execution  of  it :  Thofe  whom 
the  Father  before  all  l  ime  did  chufc ;  they,  and 
they  only  are  the  Perfons  whom  the  Son,  whca 
the  fulne  fs  of  Time  for  tbe  £.vecutioa  of  that 
Decree  was  come.  Died  for,  J<An  ij.e.  I  bam 
m.viifejled  thy  Name  uhta  the  Men  rvbieh  thon  ga- 
vefi  me  ont  ^  tbe  World time  th  y  were,  and  tbou 
gavefl  them  me  .*  And  ver.  \  9.  for  their  fakes  J  fan- 
Utile  my  ftlf :  (1.  tr. )  confecratc,  devote,  or  fet 
my  fdf  apart  for  a  Saai&ce  for  them.  And  thofe 
for  whom  Chrift  died,  are  the  Perlbns  to  whom 
the  Spirit  cffeflually  applies  ilic  Benefits  and  Fur- 
chafes  of  bis  Blood: He  comes  in  tbe  Name  of  tbe 
Father  aod  Son;  balttbe  Wortdcamit  receive  bm, 
it  neither  fc(s,nor  knoses  birtiy  ]ohn  14.  17.  They  that 
are  not  of  Chrifl sfheef^  belteve  not^  John  10.26. 

Chrift  hath  indeed  a  fulnefs  of  Saving  Power, 
but  the  Difpenfation  thereof  is  limited  by  the 
Fathers  Will :  Therefore  he  tells  us.  Matt,  20. 
23.  his  not  mine  to  give,  hut  it  (hall be  given  fa 
them  for  whom  it  is  ^refand  of  tny  father:  In 
which  Words  iic  no  Way  denies  his  Authority, 
to  give  Glory  as  wellas  Grace^  only  (hews  dkt 
in  the  D:r[>on|ation  properto  him  as  Mediator, 
he  was  liniiLCii  by  bis  Fathers  Will  and  Comilel. 

And  thus  alfo  are  the  Difpenfanons  of  Graca 
by  the  Spirit  in  like  manner  limited,  both  by 
the  Counfel  and  Will  of  the  Father  and  Son. 
For  as  he  proceeds  from  them,  fo  he  Afts  in  the 
Adminiftration  proper  to  him,  by  CommiiTiou 
from  both.  John  1 4.  26.  Tbe  Holy  Chojl  whom 
tbe  Futhsr  uill  fend  in  my  Nvne  :   And  as  he 

coDKit  forth  into  the  World  by  this  joint  Com- 
minion,  fo  his  Difpenfations  are  limited  in  his 
Commiflion :  For  i:'s  faid,  Juhi  \6.  13.  Ikfhall 
not  fpeak  of  hmfelf,  but  whatfuvcr  be  /hall  hear^ 
toatfhall  he  fpeak  .  (/.  e. )  He  Ihsli  in  all  Things 
Act  according  to  his  CommifGoft  which  the  Fa- 
ther and  1  have  given  him. 

The  Son  can  do  nothing  of  bimielf^boc  what  he 
leeth  the  Father  do,75'j.5.i  9.  And  the  Spirit  cm  do 
nothing  of  hin>i'clf,  but  what  he  heais  from  the 
Father  and  Son :  And  it's  impofllble  it  Iboold 
oihcrwifc,  coiilidering  not  only  the  Unity  of 
their  Nature,  but  alfo  of  their  Wiii  and  Dc- 
lign.  So  that  von  fee  the  Applications  of  Chrift, 
L  \  and 


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and  BeneBcs  by  the  Spirit,  are  comir.eiilanble 

with  the  Farhers  fecret  Counfel,  and  the  Sons 
deligo  ta  Dyiflg,  which  arc  the  Rule,  Model  aiid 
Itattero  of  the  Spirits  working. 

Propof.  5.  The  j4pplication  of  Cbrijl  to  Souls ^ 
hjtbertgeMtrating  vtork  of  the  Sprit^  is  that  which 
mike$  w  fitfi  vnenaH  IXftrme  and  DiftinBkii 
Mmon^  Men. 

It  is  very  true,  that  in  refped  of  God's  fore- 
knowledge and  purpofe,  there  was  a  Diftin^ion 
betwixt  one  Man  and  another,  before  any  Man 
had  a  Iking,  one  was  taken,  aaother  letc  :  And 
wHh  refpedt  to  the  E)eatbof  Ghrid,  there  is  a 
great  Ditfctence  betwixt  one  and  another:  He 
laid  down  his  Lite  for  the  Sheep,  he  prayed  for 
Ihctt,  and  hoc  for  the  Worlds  buc  all  chis 
while,  as  to  any  relative  Change  of  State,  or  real 
Cbanpe  of  Temper,  they  are  upon  a  level  with 
the  reft  of  the  mifcrablc  World.  The  Elcft 
themfelvcs  are  hy  Naart  Cbildren  of  Wrath  even 
as  others^  Fph.  2.  3.  And  to  the  fame  Purpofe 
the  Apoflle  tells  the  Corinthians^  1  Car.  6.  \  \. 
(  when  he  bad  given  in  that  black  Bill,  dcfcrt- 
bing  the  moft  lewd,  jjrofligate,  abominable 
Wretches  in  the  World,  Men  whofe  Praflices 
did  (tiak  in  the  very  Noltrils  of  Nature,  and 
w«re  able  to  make  the  more  lober  Hemhm 

Uolh;  after  this  he  tells  the  Corinthians')  And 
fitch  were  fame  of  you^  bittje  are  wajhed^  &c  ^.  d. 
look,  thefe  were  year  Compaaioils  ottoe:  As 
they  arc,  you  lately  were. 

The  Work  of  tike  Spirit  doth  not  only  evi- 
dence and  manifbft  that  Diflerenoe  which  God's 
Election  hath  niade  between  Man  and  Man, 
the  Apoftlc  (peaks,  1  Tbef  1.4, 5.  But  it  alio 
makes  a  twofold  DtfFerence  it  felf,  namely  in 
5f./ff  ;!iid  Trmpcr-j  whereby  they  vifibly  differ 
not  only  from  other  Men,  but  alio  from  them- 
felvcs: After  this  Work,  though  a  Man  be  the 
a>b9i  yet  not  the  nh.it  he  was.  This  Work  of 
the  Spirit  makes  us  new  Creatures,  namely  for 
Qiiality  and  Temper,  1  Cor.  5.  17.  //  Man 
be  in  Cbrifty  he  is  a  aetp  Creature :  Old  tbifigs  are 
fajl  art  ay  ^  heboid  aB  things  are  become  new. 

Propof.  6.  The  /4pplieation  ofChriJl  by  tlx  wori 
of  Regeneration^  is  that  which  yields  unto  Men  ali 
the  fen/lblt  fwtetneft  and  rejre/hiitg  Comforts  that 
they  have  in  Chrijl.,  and  in  all  that  bt  MTJ^  dtmty 
fi^tredf  or  fur  chafed  far  Simters. 

An  nnfanQified  Perfon  oayretilh  tiie  natnral 
fwcetnefs  of  rhc  Creature,  as  well  as  he  that  is 
landified  ^  he  may  alfo  feem  to  reliih  and  caile 
Ibme  Tweetnels  in  the  delicioot  FitMntics  and 
Difcovcries  of  the  Gofpel  by  a  Affj'/pUc.jtion  of 
them  to  himfetf :  But  this  is  like  the  Joy  of  a 
Beggar  dreaming  he  is  a  King ;  but  he  awakes 
and  finds  himfclf  a  Beggar  flill :  But  for  the  ra- 
tional, folid  and  genuine  Delights  and  Comforts 
of  Religion,  no  Man  taftes  it,  till  this  work  of 
the  Spirit  have  firft  pift  upon  his  Soul:  It  is  an 
enclofcd  Pleafme,  a  ftranger  intermeddles  not 
with  it.  7^;f  white  Stone  and  the  new  Name^ 
(  denoting  the  pleafant  refults  and  fruits  of  Ju- 
ftification  and  Adoption  )  no  Man  htom  bnt  he 
tb  It  receives  it.  Revel,  i.  7.  There  are  all  thofc 
Things  wanting  in  the  unfanftified  ( tho'  Eleft  ) 
Soul,  that  (hould  capjcitate  and  enable  it  to  re- 
lifh  the  fwcetnefs  of  Chrift  and  Religion,  name- 
ly. Propriety  yEvidiem^  and  Snitablenefs  of  Spirit. 

Propriety  is  the  fweeteft  Part  of  any  Excellen- 
cy, tlwc«nMraX«tfecr«aswoncto  fay«  That  the 


fwcetnefiofihe  Gofpel  lay  mollly  in  Prontnat^ 
as  me,  my.^  thy,  ^c.  who  loved  [  mel  and  gava 
himfellr  for  mc.  Gal.  1. 20.  Cbriit  Jcfus  ^luy  3 
Lord,  fbil.  3. 18.  So  Mat,  9.  1.  Sen  he  ofgaoi 
cheer  Cthy3  Sins  are  far^iven:  Take  a.vay  Pro- 
priety, and  you  deflower  the  very  Gofpel  of 
its  Bcraty  and  Ddidoufiiefi:  And  as  Propria- 
ty,  fo 

Evidence  is  requifitc  to  Joy  and  Comfort, 
yea,  fo  ncceflary,  that  even  Intereft  and  Pro- 
priety afford  no  fenHble  fwectncfs  without  it. 
For  as  to  Comfort,  it's  all  one  not  to  appear, 
and  not  to  be.  If  1  be  before  RegiftrcJ  in  the 
Book  of  Life,  and  know  it  not,  what  Comfort 
can  my  Name  there  afford  mef  Bclldcs,  to  ca- 
paJrate  .\  Soul  for  the  Swaeiiicrs  and  Comfort 
of  Chrift,  there  i?  alfo  an  agreeaUe  Timper  of 
Spirit  required  j  for  how  can  Chrift  be  fweet  to 
that  Mans  Soul,  whofe  Thoughts  reladate,  de- 
cline, or  naufcate  fo  Holy  and  Pure  an  Obje^^  ? 
Now,  all  thefe  Rcquilites  being  the  projxr  tt- 
ftds  and  Fruits  of  the  Spirits  fanQlfying  Opera- 
tions upon  us,  it  is  beyond  Gontrovcrfie  that  the 
Goniblations  of  Chiift  cannot  be  tafted,  antil 
the  Application  of  Chrifl  be  full  trade. 

Propof.  7.  The  Application  of  Cbrijl  to  the 
Soul  effieSMoBy^  thoa^h  it  be  fo  far  wro  i^ht  in  the 
firjl  jJVing  vtark  of  the  Spirit^  .is  tr  -iy  to  tntit'.f  the 
Soul  to  Cbrip,  and  fave  it  /ro  a  the  danger  of  feri' 
/hing*yetUit a  wgrkgradikay  advaaeiag  ia  tbt 
Bi.H'ven  Soul,  wbi^Ht  Mkf  m  tUs  fidi  Htaveit 
and  Glory. 

It's  true  indeed,  that  Chrift  Is  perfeAly  and  ifiAs^ 

complcatiy  applied  to  the  Sonl  in  -be  firfl"  .^(ft''** 
tor  Righccoufncfs.   Juftikation  being  a  relative  ^ 
Change,  propcily  admits  no  Degrees,  bot  hwan'St 
perfected  together,  .md  .it  ome,  in  one  onX^  fimui  te  fe^ 
Ad;  though  as  to  its  Mir.ifeftjiion  and  Senfe,  ixei  exijiu 
it  h.ith  various  Degrees.-  But  the  Application  of  ^  'i'''^'' 
Chrid  to  us  for  Winio-n  and  Sanft-fication,  U  j™^^. 
not  perfedtcd  in  one  iingle  Aft,  hut  rifcs  by  ma-  mfcflma. 
By  and  llow  Degrees  to  Its  jull  Perfection.         ncm,  fa,. 

And  though  we  are  truly  fiiJ  to  be  come  to^***  ^4' 
Chrift  when  we  firft  believe,  John  6.  35.  SiV^^JT 
the  Soul  after  that  is  ftill  coming  to  him  by  Br-JSiiri, 
ther  A^s  of  Faith :  iPet.i.^  lowborn  Cco'ne- mes. 
ing  3  at  auto  a  tivhig  Stone :  The  Particle  notes 
a  continued  Motion,  by  whidi  the  Soul  gains 
Groi(nd,  and  dill  gets  nearer  and  nearer  to 
Chrift:  Orowini;  Hill  more  inwardly  acquaint- 
ed with  him,  the  Knowledge  of  Chrift  grows 
upon  the  Soul  as  the  Morning-light,  from  its 
0rft  fprlng,  to  the  ptrhSt  Day:  Prw. 4.1ft. 
every  Grace  of  the  Spirit  grows,  if  not  fenfi- 
bly,  yet  really,  for  itis  indifccrning  thegrowthi 
of  Sanaification,  as  it  n  In  dircerning  the| 
grosvth  of  Plants  ^  which  wc  perceive  rather  erf- ! 
vijfey  qum  crejfire:  To  have  grown,  than  to; 
grow.   And  as  it  thrives  in  the  Soul,  by  deep-' 
cr  Radications  of  the  Habits,  and  more  promp- 
titude and  fpirituality  in  the  Adlings;  fo  Chrift 
and  the  Soul  proportionsbly  clofc  more  and 
more  inwardly  and  cfficacioudy,  till  at  laft  it  bc 
wholly  fwallow'd  up  in  Chriils  full  and  pcr'cdk 
Enjoyment. 

Propof.  8.  Laflly,  Atbougb  the  fevcr.tl  Tr'ivi- 
ledges  and  Benefit  i  forementioned  be  ali  trJy  andrt' 
ally  befltmed  with  Chrift  afm  Believers,  yet  fitpr  aitt 

eommaakated  to  them tneaeand  the  fame  way  .mJ 
ntaaner  ;  bat  differently  'and  diver  fly  ^  as  their  re- 
ffeOweN^mu  do  re^t. 

Thefe 


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Cbrijl  and  his  Benefits. 


mifcrablc  ElTcf\s  removed ;  wc  put  off  thefc  to- 
gether with  the  Body.  So  that  look,  as  ^Hfiiti" 
catm  cures  cbe  ^niil  of  Sio,  and  'S0n6ifictihoit 
the  Dominion  ana  Power  of  Sin,  fo  GlarfficitUon 
remOTes  together  with  its  Exiftcnce  and  Beiagi 
all  thoft  Mfiries  which  k  let  in  (  as  at  a  flood- 
gate) upon  our  whole  Man,  li^h.  5.  25,27. 

And  thus  ot  God«  Chriil  is  made  unto  us  Wif- 
dom  aod  RightcoufDefs,  Siadification,  and  Re* 
demptton  •  namely^  by  Impotaiioa,  Heg^era- 
tion,  and  GloriticaiioQ. 

I  (ban  nexc  improve,  die  Poiat  itt  fitdtt  ofefol 
Inferences. 

Inference  i.  Le/n-t  from  heme  what  a  naked^ 
defiitHte,  and  cm^ty  T^Uttg  a  fW  StMf  iit  bi* 
Natural  and  Vnregenerate  State. 

He  li  one  that  naturally  and  inherently  hath  QflniM' 
neither  Wifdom,  nor  Rightcoufncfs,  Sanaifi-  T""*/'' 
cation,  nor  Redemption ;  aU  thefe  mnft  come  gahUlm. 
from  without  himfelf,  even  from  Clirlft  j  who 
is  naadc  all  this  to  a  Suitter,  or  dk  he  mnft  £-m  {/r^rm 
tcrnally  Perilh.  ^  '''^f- 

As  no  Creature  ( io  refpoft  of  eirterDal  Abi-  '^"^"b 

litic;)  comes  under  more  natural  weakiicfs  in- jj 

to  the  World  thaa  Mao,  naked  and  cmftj^Ki$4i{Smt- 

and  more  ftiiftlcfi  and  heljJefi  than  any  other 

Creature  ;  fo  it  is  with  his  Soul,  yej,  much  '^««"»w* 
'  '   '  .  '  exbtf  as- 


Thefe  four  illoftriou?  Benetics  arc  couvey'd  I 
from  Chrift  to  us  in  three  different  Ways  and 
Methods  His  Righteouroefi  is  made  om  by  Im- 
fsttat'm  :  His  Wifdom  and  Sandification  by  Re- 
novation: His  Redemption,     out  Clo'^ification. 

I  know  tbe'Commnaicadon  of  Chrift'sRighte' 
onfncfi  to  us  by  Imputation,  is  not  only  dcni- 

*  SftHrrtm  cd,  but  *  ftollcd  at  by  PaPijit  ■,  who  own  no 
JJ^J2/*' Rightcoufncfs,  but  what  is  (atlcaft)  confound- 
Sa^ttoa.      with  that  which  is  inherent  in  us:  And  for 

imputative  ( blafbhcmoufly  ftilcd  by  thera  fnta- 
Itve)  Righteovinefs;  they  flatly  deny  it,  and 
look  vpon  it  as  a  tTiofl  abfurd  [WVrinc,  every 
wiiere  endeavouring  to  load  it  with  thefe  and 
foeh  like  Abfurditics.   That  if  God  impute 
Chrift's  Righteoufncfj  to  the        rer,  and  ac- 
cepts what  Chiill  hath  performed  tor  him    as  if 
he  had  performed  it  himfclf :  Then,  wc  may  be 
accounted  as  Righteous  as  Chrift.   Then  we 
may  be  the  Redeemers  of  the  World.   Falfc  and 
groundlcfs  Confequcnccs :  As  if  a  Man  Oiould 
my,  ray  Debt  is  paid  by  my  Surety,  therefore  1 
;        I  am  as  Rich  as  he :  When  we  fay  the  Righteous 
\  nefs  of  Chrift  is  made  ours  by  /rw;«/.7t»ow,  we 
think '  not  it's  made  ours  according  to  it's  uni* 
jverlal  Value,  but  according  to  oor  parttodar 
jNccefTity :  Not  to  make  others  Rifjitcoiis,  but 
I  to  make  us  fo :  Not  that  we  have  the  formal 
\  iBtrinficai  Righteoofaefs  of  Chrift  in  t»,  as  It  is 
'in  him,   but  a  relative  Rirhtcoufiiefs,  which 
;  makes  us  Righteous  even  as  he  is  Righteous,  not 
as  to  the  Qi>antity,  but  as  to  the  Troth  of  it : 
Nor  is  it  imputed  to  us,  as  thoiif,h  Chrift  dc- 
Cgned  to  make  us  the  Canfes  of  Salvation  to  o- 

•  John  3.  thcrs,  but  the  SubjeOs  of  Salvation  our  felves 
*Inn  ftr.^^  iiinbrfively  in  him,  commnnicnivtly  it  becomes 
nsJi  C5  in-  •  ^7  Imputation  the  Sin  of  the  firft  jliam 
$rinfeet)u.  became  ours,  and  the  fame  Way  theRtghnovt 
fiiiUffed  nefs  of  the  fecond  ^Jam  becomes  ours,  Horn. 
'•J*^**,  5.  I?'  This  way  the  Redeemer  beume  Sin  for 

us,  and  this  way  we  are  made  the  Righteouf- 
um^vt'  nc6  of  God  in  hira,  2  Cnr.  ^.21.  This  way  A 
rhmtm  fitbrakam  the  Father  of  Believers  was  juftificd, 
enimfntu  therefore  this  Way  all  Believers,  the  Children 
SiS'iu.  °f  '^^'^■'bam  muft  be  juftified  alfo,  Rom.  4.  22, 
ftni*'yfi4-^i-   And  thus  is  Chrift's  Righteoufnefs  made 

liter,  itquc  OUrS. 

pilh  cffe-  But  in  conveying  and  communicating  his  IVif- 
Sfflw  tt  SmSifietam^  he  takes  another  Method, 

nm:  jufii-  ^^'^  itr.pitcd,  but  really  imparted  tons, 
tU  Ckrifti  the  iHumioating,  aod  regeoctatiog  Work  ot 
fit  n^rtf  the  Spirit:  Thefe  areGraces  realty  inherent  In 
M«f  fMii  jjs  :  Our  Rtghteoufncfi  comes  from  Chrift  as  a 
ISmwOh  ^*''*'>'»  ^^"^  Hoi  i  nefs  comes  from  him  as  a 
rem,  fed  quickening  Head^  fending  vital  Influences  into 
ptrtituh-  all  his  Members. 

rem neaffi-  How  thefc  gracious  Habits  being  fubjcftcd  and 
^"stw^  feated  in  the  Souls  of  poor  imperfeft  Creatures, 
^bit  Corruptions  abide  and  work  in  the  very 

111  lame  Faculties  where  Grace  hath  its  rclideacc, 

falvMtio-  it  cannot  be,  tint  our  Saoftification  (hould  be 
'[''•^l' fo  perfcdi  and  complesr,  as  our  juftificition  is, 
^l^'dis  ^^^^^  inheres  only  in  Chrift.  Sec  Gai.  5.  17, 
firadfh.de  ^^"^^re  Rightcoufncfs  and  Sandificatioa  oom- 
JuikifioK.  mnnicated  and  made  ours :  Dut  then, 

forReJemftim,  that  is  to  fay,  Abfolutc  and 
Fkrary  Deliverance  from  all  the  fad  remains, 
eii'cds  and  confequeots  of  Sin,  both  upon  Soul 
and  Body :  This  is  made  ours,  (or  to  keep  to 
the  l"crirs)  Chn;:  m  nu-i-'c  Fi;-!emptwn  to  us  iy 
Clorifieatiat  f  (hen,  and  not  before,  aie  thefe 


more  tba/i  fo :  AUoor  Excellencies  are  borrow- 


ed Bsce^lencies,  no  Rc^d  therefore  to  ht^ut»fm~ 

proud  of  any  of  them  •,  1  Cor.  4.7.  fVbat  baji  te perteftl- 
thok^  that  thoH  baji  net  received  f  No»  if  tfeow  "»««.'J«w, 
didft  mtl»€  i>,  why  dofi  tboM  Ciory^  as  if  thou  J"'ff' 


Ltdfl  >!ot  received  it  ?   q  d,  What^otolcrable^jjj;',*'^^^: 
iolblence,  and  vanity,  would  it  be  for  a  Man  f^oi'-SJi- 
that  wears  the  rich  and  coftly  Rdbe  cS  Chrift's  tboU  mtn- 
Righteoufiiefs,  in  which  there  is  not  one  Thrcd  *"p**Mi»f- 
of  his  own  fpiaoiag^  but  all  nude  by  /rfe 
Crate^  and  not  by/r«  IVill;  to  jctt  proudly  up 
ur  ',  rhwn  the  World  in  it,  as  if  himfelf  had 
nude  It  ^  aud  he  were  beholding  to  none  for  it  ? 
O  Man !  thine  Excellencies,  whatever  they  are, 
are  borrowed  from  Chriff,  they  oblige  thee 
to  him,  but  he  can  be  no  more  obliged  to  thee, 
who  weareft  them,  than  the  Sun  is  obliged  to 
him  that  borrows  its  Light,  or  the  Foontaia 
to  him  that  draws  its  Water  for  his  life  and 
liencfit. 

And  it  bath  ever  been  the  Care  of  Holy 
Men,  when  they  have  viewed  their  own  gra<* 

cious  Principles^  or  beft  Ta  fortiijnccs ftill  to 
difdaim  themfelves,  aod  own  Free  Grace  as 
the  Ible  Author  of  all.  Thus  Holy  Pml  view* 

ing  the  Principles  of  Divine  Life  in  himfclf, 
(the  richeil;  Gift  beftowed  upon  Man  in  this 
World  by  jefiis  Chrift  )  how  dotb  he  rcnovnce 
himfelf,  and  deny  the  Icaft  Part  of  the  Praifc 
and  Glory  as  belonging  to  him,  Gal.  2.  20. 
No9  J  live.,  )ct  not  I  ^  hut  Chrifi  Uvtth  mm  t 
And  fo  for  the  beft  Duties  that  ever  he  per- 
formed for  God  (and  what  mcer  Man  ever 
did  more  for  God  i )  yet  when  in  a  and 
neccfTary  Defence  he  was  confli.i'nM  to  menti- 
on them,  I  Cot.  15.  \  o,  how  carefully  is  the 
like  not  /]  prcfcntly  added?  /  laboured 
more  abundantly  than  they  aQ.,  yet  msH  J  but  tbt 
Grace  of  God  ithieh  was  with  me. 

Well  then,  let  the  Scnfc  of  your  own  empti- 
ncfs  by  Nature  humble  and  oblige  you  the  more 
to  Chrift,  from  whom  you  receive  oH  you  have. 

Inference  2.  M?/ff  n'e  iire  t>for»;(J,  tLitntne 
CM  elMm  Benefit  hj  imputed  MighteoufKifff  but 
L  1  A  thtft 


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254 


The  BfeSnd  Afflicmim  of 


Serin.  L 


kojt  wthf  titat  live  i»  the  tmer  of  iuhtnnt  hoU- 


»ejs:  79  vhm^evtr  Cbrift  is  nude  rigbttouftefi, 

to  hint  he  aifo  is  made  fniOificatiojt. 

The  GoTpd  iath  not  tb«  Icaft  Favot^  ibr 
licentioofheu  :  It  is  «vory  wivf  as  oacdfol  to 

prefs  Men  to  their  Dntieis,  as  to  inftruA  them  in 
iheir  Priviicdgcs,  Tit*j  j.  8.  Thisis  aftfith^ui 
frying  j  and  tbefe  tbinfs  /  j$illibgtHmta§afm  co»- 
fiantiy  •,  thatbtynincohafft  believed  in  God ^  mi^ht 
be  carcfnl  to  maintain  f  ood  H^orks  .•  It  is  a  loofc 
Principle,  divDlgcd  by  LibertineSyto  the  rtptamh 
of  Cbrift  and  his  Gofpcl,  that  San^^iiicatton  is 
not  the  Evidence  of  our  Juftification  :  And 
Pirift  is  as  much  wronged  by  ihem  who  fcpa- 
rate  HoUoefi  frooi  Rightcoufaefs  (  as  if  a  Teofo- 
al  vile  Life  were  confiiient  with  a  juftiGed  State  ) 
as  he  is  the  contrary  extream  by  thofe  who  con 
bmad  Cbrift's  Righteouiiiers  with  Mans  Holi- 
Bcfs,  in  the  Point  of  Juftilicatioa  :  Or  that  ovrn 
no  other  Righteoufaels  but  what  is  inherent  in 
thfimlelvcs ;  The  £ova)cr  Opinion  makes  him  a 
Ctodk  for  Sin,  the  tattera  needkfs  Sacrifict  for 

It's  true,  our  Sanc\ification  can't  juftifie  us  be- 
fott  GoU  j  but  ftfbat  then,  can't  it  Evidence  our 
>v  Jofiification  before  Men  ?  Is  there  no  neccffitf 
orufcfor  Holincf^,  becaufe  it  hath  no  hand  in 
onr  JuHiEca^ion  i  Is  the  pccparacioa  of  the 
Soul  for  Heaven,  by  alcsnng  its  FratDe  and 
Temper,  nothing?  Is  the  ^orifying  of  our  Re- 
deemer, by  the  cxerci(es  of  Grace  in  this  World, 
nothing  ?  Doth  the  Work  of  Chrift  render  the 
Work  of  the  Spirit  necdlcfs?  God  forbid  :  He 
eame  m  ty  Biood  only^  but  by  Water  alfo^  i  Job. 
5,4f.  And  when  the  Apoftle  iaith,  in  Rom.  4. 
5.  Pttt  unto  him  tbatlmrkcth  not,  but  ktsev^tk  cn  htm 
that  juftijicih  the  utigodiy  \  hit  Faith  ts  cowitrd  for 
Migbteoujiicfs .  The  Scope  of  it  is,  neither  to  cha- 
radcrizc  and  dcfcribc  tlic  iuftificd  Perfon,  as 
one  that  is  lazy  and  Oothtul,  and  hath  no  mind 
to  Work,  or  rebellioos  and  refaSory,  refufing 
Obedience  to  the  Commands  of  God  |  bat  to 
reprefent  him  as  a  nimble  iinner,  who  is  con- 
vinced of  his  inability  to  Work  out  his  own 
Rigbteoiiioeis  by  the  Law»  and  fees  all  bis  en- 
deavoon  to  obey  the  Law  fill)  fliort  of  Righte- 
oufncfs,  and  therefore  is  faid  in  a  Law  fcnfe 
not  to  iVork^  becaufe  be  doth  not  Work  lb  as  to 
nnfWer  the  parpofe  and  end  of  the  La«r,  which 
accepts  of  nothing  beneath  pcrfeft  Obedience. 
And  when  (in  the  lame  Text)  the  ungodly 
Deitiiufli-  are  &id  to  be  joftilicd,  that  ChaniiSker  deftribcs 
ftMt  fwfi- not  the  Temper  and  Frame  of  their  Hearts  and 
DM  antece-  after  their  juftihcatiou,  but  what  it  was 
'''7feai^  before,  not  as  it  leaves,  bot  as  it  found  them. 


eeni 


ler.  Pare.     Infer.  3.  How  mrtafon^hk  and  tvorfe  than  bru' 
BsJ        ti/h  it  the  Sin  of  Mideiifyj  by  vtbicb  the  Stnatr  re- 
ftOs  Cbrifiy  andwmUmdU  tbefi  Mtreits  and  Be- 
nefits nhich  rilow  can  relirv^  a^d  citre  his  mifcry  ! 

He  is  by  Nature  Ltluid  and  i^aouiac,  and  yet 
refnfes  Chrifl,  who  comes  to  him  with  heavenly 
Light  and  Wifdom :  He  is  condemned  by  the  ter- 
rible fentence  of  the  Law  to  cLcrnal  wrath,  and 
yet  rejeds  Chrift  wbo  tenders  to  him  compleat 
and  perfcd  Rigbteoafnefs :  He  is  wholly  polluted 
and  plunged  into  Original  and  aQoal  Pollutioasof 
N  ii  nrcand  Frafticcyet  will  have  none  of  Chrift, 
who  woold  become  Saoftification  to  him  :  He 
is  opprefled  in  ^1  «id  Body  with  the  deplo- 
rable  efTctfl^  m  i  mifcrics  Sin  hath  brought  up- 
on him,  and  yec  is  fo  in  love  with  his  Sendage* 
ihtthc  vriU  acithsr  accept  ghrift,  nof  Ite  Re- 


demption he  brings  with  him  to  Sinners. 

Oh  what  Monfters  \  What  Be^s  hath  Stii 
tuiTic  i  its  Subjeds  into  !   Yon  vein  not  come  inna 
me  that  y^u  may  have  Life^  Joh.  %.  40.  Sin  bath 
ftabb'd  the  finner  to  the  Heart,  the  Wovodi 
are  al!  mortal,  eternal  Death  is  in  hts  Ficc  •, 
Chnil  hath  prepared  the  only  flaifter  that  can 
cure  his  Wounds,  but  he  will  not  fuftcr  him  to 
apply  it :  He  afls  like  one  in  love  with  Death, 
and  tliac  judges  it  fwcet  to  perijh.   So  Chrift: 
tells  us,  Frov.  8.  16.  M  tbe^  ti«r  bate  me  love  ^uifytuUt, 
Death :  Not  in  it  fclf,  but  in  its  caufes  •  with  iifoiittM 
which  it  is  infcparably  conaeQcd  :  They  are-^"f'"  ^j. 
loth  to  burn,  yet  willing  to  Sin  ;  tho'  Sin  kin-  ^^^'JHH 
dlcthofo  everlsfting  Flames.   So  that  in  two  inn  - 
things  the  unbeliever  ihews  himielf  worfe  than 
I  ruiiili,  he  can't  think  of  Damnation  the  effect  -  ; 
of  Sm,  without  horror,  and  yet  cannot  think  "'i''^.  • 
of  Sin  the  canle  of  Damnation,  without  pica-  Xr'*- 
futc:  he  is  loth  topciifli  to  all  Eternity  with-  auijprtt* 
out  rqnedy,  and  yet  (eturcsanddecliaesCbrifti^trKM 
as  if  he  were  ai  Enemy,  who  only  can  and  ** 
would  deliver  him  from  that  eternal  Perdition,  ""^-r 

How  do  Mm  therefore  as  it  thej  were  in  'Su^^ 
lore  with  their  own  ruin?  Many  poorwietdws,  vatlnkb 
now  in  the  way  to  Hell,  what  an  hard  fliifc  do 
they  make  to  call  tbemfelves  away  !  Chrift  meets 
them  many  times  in  the  Ordinances  wbera 
they  ftudioufly  ftiun  him  :  Many  times  checks 
them  in  their  way  by  Convidtops,  which  they 
make  an  bard  (hift  to  overcome  and  conquer  t 
Oh  how  willing  are  chey  to  accept  a  Cure,  a 
benefit,  a  renicuy,  lor  any  tlung  but  their  Souls  / 
You  fee  then  that  Sinners  cannot,  (Ihcndd  thcf 
Study  all  their  Days  to  'io  thcrfclves  3  m\C- 
chicf)  take  a  readier  couric  lo  uauo  themlcivcs, 
than  by  reje^ing  Chrift  in  bis  gracious  oft'crs. 

Surely  the  Sin  of  Sodom  and  Comorrhj  is  Icfs 
than  this  Sin,  Mercy  it  felf  is  exafperated  by  it, 
and  the  Damnation  of  fuch  asrejod  Chrift  (fo 
prepared  tor  them,  wtih  v\t  3tevcr  they  need, 
and  lb  fcriwfiy  and  frequently  offered  to  them 
upQn  the  Knee  of  Gofpcl  inti  eacy  J  isjuft,  tKtvi-  \ 
tabk^  and  more  itOoitrabU  ihan  any  in  the 
World  beCde  them.  It  is for  the  Sinner 
hath  but  his  own  option,  or  choice  :  He  is  but 
come  to  the  end  which  he  was  often  told  his 
way  would  bring  him  to.  It  is  hitvitMe,  for 
there  is  no  other  way  to  Salvation  hit  that 
which  is  rcjedcd  :  And  it  wiU  be  more  intolera- 
ble than  the  Damnatimi  of  oiben^  becaift  nei- 
ther Hc.ithfns  nor  Devil  ever  aggravated  their 
biniiby  iuLk  an  horrid  circiiroftancc,  asthewiiiul 
rcfufiogot  fuch  an  apc,4jfercd,  and  only  reowdy. 

Infer,  4.  Whatatremendjus/ymptomoflVratb, 
and  fad  Cburalicr  cf  Deatb^  afpears  thM 
Mam  Soul  to  wbitb  no  effeftagl  i^fUcgtumtfOrt^ 
can  be  made  by  the  Goff  tt  I 

Chrift  with  his  Beoe&ts  is  frequently  tendered 
to  them  in  the  Gofpel,  they  have  been  befiedH 
ed  once  and  again  upon  the  Knee  of  Important- 
ty  to  accept  him,  thofe  cnueatics  and  perfwaii- 
ons  have  1;  u,  urged  by  ibogreatcft  Arguments, 
the  Command  of  God,  the  Love  of  Chrift,  the 
iaconoeiveable  happincfs  or  mifcry  which  una- 
voidably follows  the  accepting  or  rcjcding  of 
thofe  o&rs,  and  yec  nothing  niti  fiick  :  All 
their  Fleas  fisr  Infidelity  have  been  over  and 
over  confuted,  their  Rcafons  and  Confcicntcs 
have ftood  convinced,  they  have  been  S^eaMeft 
«l  «ellaiar(/?i«/j:  Noioaeftoad  Argument 


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Vol.  I.  Cbriji  and  bis  Benefits, 


ittooad  with  them  to  detcnd  their  Infidelity  : 
They  confcfs  "m  general,  that  fuch  courfes  as 
theirs  ii,  lead  to  Dettrnttion:  They  will  yield 
them  to  be  happf  teals  that  are  in  ChrUfc :  And 
yet  when  it  comes  to  the  poinr,  their  own  do- 
ling with  hira,  notiiiug  williln.K  :  Aii  Argu- 
mcDts^ali  Eotreaties.rcturn  to  us  withoaCfiKruTs. 

Lord  '  What  is  the  retfon  of  thh  onacconn- 
tablc  obRuiaty  !  la  other  things  it  is  not  fo  -. 
If  they  be  Tick,  they  are  fo  far  from  rejeding  a 
Phylician  that  offers  hiinfcU,  that  tbcy  will  fend 
and  pray,  and  pay  him  too.  If  chey  be  Arret- 
ed for  Debt,  and  any  one  will  be  a  Surety,  and 
pay  their  Debts  for  tbeiD,  wofd»  caa  t»rdiy 
cxprds  the  fenTe  tbey  have  of  fnch  a  kibdficrs 
but  t ho'  Chrift  would  be  a  Fhyl^:ijn  mv\  Sure- 
ly, aad  wlmcver  elle  their  needs  rtqaire,  tbey 
win  father  perith  to  Ecarnity  than  aaept  trim : 
What  may  we  fear  to  be  thereafon  of  this,  but 
bccaul'e  ibey  are  not  of  Chrifts  Sheep,  Job.  to. 
^6.  The  Lord  open  ttte  Eyes  of  poor  SioAcrs, 
to  apprehend  not  only  hOwg,ccaCaSui,  buthow 
dreadtul  a  iign  this  is. 

Infer.  5.  JjCbrifimAiAhi$Btntfit$i*nUbhwrs 
by  Gods  f^ial  afftkation  \  what  a  Day  of  Mercies 
then  is  tbe  Day  0/  Converjm  !  What  ntMhitudis  of 
dniee  bkj^gt  vtftt  the  converted  ScmI  in  that  Day  .' 

Tbii  day  (iaith  Chrift  to  Zachcut^  Luk.  1 9.  9.) 
is  Salvation  com  to  this  Houfe :  In  tbi$  Day  Chrift 
cometh  into  the  Sonl,  and  he  cones  not  empty, 
but  brings  with  him  all  his  Treaforcs  of  Wif- 
dom  and  HigbteoufneTs,  Sanaihcation  and  Re- 
demption. TiOOpK  of  Mercies,  yea,  of  the  beft 
ot  Mercic?,  cocrx  with  him.  It  is  a  Day  of  fin- 
gular  glaaatii  and  )oy  to  the  Heart  of  Chrift 
when  be  is  Efpt^fel  to,  and  received  by  the 
believing  Soul :  It  is  as  a  Coronation-day  to  a 
King.  So  you  read.  Cant.  3.  n.  fmby  Oye 
doM^bttrt  of  Zum^  and  beb(dd  Kimg  SofoHidti  tpitb 
the  Crown  wbtremth  his  Mother  croaned  him  in 
the  Day  of  bis  Efponfals^  and  in  the  Day  of  the 
gladneis  oj  his  Heart. 

Where  under  the  Type  of  S<ila$im  la  hii 
greaceft  Magnificence  and  Glory,  when  the 
Koyal  Di-  v. a.  fct  upon  his  Head,  and  the 
People  Ihouied  tor  ioy,  £0  that  the  Earth  did 
ring  again,  is  flmdowed  one  the  joy  ofCbrlfb 
Hean,  when  poor  Souls  by  their  high  ERimati- 
OA  of  bim,  andconfent  to  hisGovernmeat,  do, 
as  it  were;  Crown  him  ifticb  Glory  and  Honour, 
and  make  his  Heart  glad. 

Now  if  tbe  Day  of  oar  Efpooials  to  Cbiift, 
Ik  the  Day  of  the  gladncB  of  hh  Heart,  and  he 
reckons  hunfrlf  thus  honoured  and  glorified  by 
us,w  hat  a  Day  of  joy  and  gladncfs  fliould  it  be  to 
our  Hearts,  and  how  (hould  webe  tranfported 
with  joy,  to  fee  a  King  from  Heaven  Viiith 
all  hisTreafurcs  of  Grace  and  Glory  beftowiug 
himfelf  freely  and  cverbiUngly  upon  us,  as  our 
Portion !  No  wonder  Zacbens  tame  down  jayfully, 
Luke  19.6.  That  the  EHmuh  went  home  re- 
joyciog,  jlOs  8.  39-  That  tlx  Jaylor  rcjoyccd, 
believing  \nCci\  ^vith  ,1;  hi  1  loufhold,  Jc?j  1  fi. 
34.That  they  iiiai  vicic  converted,  did  eat  their 
Meat  with  gladnels,  praiiing  God,  Ms  2.41 ,46. 
That  there  was  great  joy  amonp  thera  of5.jm:i- 
Tijj  when  Chrift  tame  among  them  in  ihc  prcath- 
ingof  theOofpel,  yliis  8.  I  fay,  it's  no  won- 
der, we  read  of  joy  accompanying  Chrift  into  the 
SooL  when  wc  coniider  that  in  one  Day  So  many 
BleffiBgnncet  together  ill  it,  the  Itaftofwhktrh 


not  mbeexehlng49d  fSMratt  the  Kingdoms  of  this 

VVorld,and  the  Glbrv  of  them.  Eternity  it  iclf  will 
but  fofficeto  blefs  God  tor  the  Mercies  of  this 
one  Day. 

Infer.  6.  If  Chrifl  hf  rnaie  all  this  to  every  Sotd 
mtoahitm  bets  effeOai^y  apflttd^  i»bat  canfe  then 
ba/oe  thofe  Sa«lf,  flu^  «rr  miitr  the  preparatory 

Work  of  the  .^/>ff;>,  md  are  come  vipb  f?  Chrtfl  aid 
aU  Ihs  Benefit},  to  JireUb  out  tlxir  Hands  vnb  vt' 
bement  dtfue  to  Chrijt^  and  give  bim  tht  1H0  irt- 

portHn  It!- i-^int  nicti  intv  their  ScitJi  \  ^ 

Tlic  v,l,  Ic  World  is  difliogoifliablc  iiito 
three  Clafl'es,  r  r  forts  ofPcifons,  fach  as  are 
far  from  Chrijl,  fuch  as  arc  not  ftr  from  Chriftl 
and  filch  as  are  in  C\ffi^  .  They  that  are  id 
Chrift  have  heartily  received  him  :  Such  as  are 
far  from  Chrift  will  not  open  to  him  *,  theii: 
Hearts  are  faft  barred  by  Ignorance,  Prejndici 
and  Unbelief  againft  him  \  but  thofe  that  are 
come  under  the  prepatory  workiauofthe  Spi. 
rit  nigh  to  Chrift,  who  mthcir  own  iodifpea- 
fable  ncccftity  of  him,  and  his  fiiitablencls  to 
their  neceflltics,  in  whoo  alio  eooonraging  hopea 
begin  to  dawn,  and  their  Soids  are  waiting  ai; 
the  Foot  of  God  for  power  to  fcccivc  hiro,  for 
an  Heart  todofe  fincetely  and  onivcr&lly  with 
him  ^  oh  whatfdiehienecDefites  I  What  ftrong 
Pleas?  What  moving  Arguments  (hould  fiw 
Perfons  urge  and  plead  to  win  Chrift*  and  get 
PolTdEon  w  him  !They  ire  la  fight  of  their  oilly 
Remedy  :  Chrift  and  Salvation  are  come  to  their 
very  Doors :  There  wants  but  a  few  things  toi 
make  them  bldTcd  Ibr  etert  Hiil  Is  the  IMy  itt 
which  their  Souls  arc  exercifed  greatly  betwixt 
hopes  and  fears  i  Now  they  arc  much  alone^ 
and  deep  in  thoughtfulaefs,  they  weep  and  make 
fupplication  for  an  Heart  to  believe,  and  thac 
againft  the  great  difcouragmcnts  with  whicK 
they  encounter.  . 

P.C3  !cr,  if  thi'!  he  the  cafe  of  thy  SoOl,  it  wiB 
not  be  tiie  Icall  pi«tc  of  bcrvice  1  can  do  for 
thea,  to  foggeft  Pleas  as  in  this  cafe  are  proper 
to  be  orged  ^r  the  attainmea«  of  thy  defires^ 
and  the  doling  of  the  Mitch  betvirlifcatrlftan* 
thee. 

Firft,  Plead  the  abWote  ncccBky  which  now 
drives  thee  to  Chrift  t  TeB  Wm  thy  hope  is  ut- 
terly perifhed  In  all  cthfer  rcfj  C5  :  TTou  arc 
come  like  a  ftatving  6eggar  to  the  l<ift  Dopr  of 
Hope :  Ten  hlih  tlMMi  til»#  higinqclft  to  fee  the 
ablolutc  nccclTity  of  Chrift  ;  Thy  Body  hath 
not  fo  much  need  of  Bread,  Water,  or  Air,' 
as  thy  Soul  hath  of  Chrift,  and  that  WiiSbm, 
Rightcoufnefs,  Sanditiotton  and  Redcinpciotf 
that  are  in  him. 

Secondly,  Plead  the  Fathers  gracious  deJiga 
in  furnifhlng  and  fendinj  him  into  the  World, 
and  his  ov.'n  deiign  in  arxepiiiij  tl.c  Fathers 
call.  Lord  Jefus,  waft  thou  not  ancintcd  to 
Preach  good  tidings  to  ths  fjitck^  to  limi  up  the  bro-  Ifd.  i,' 
kcftbearkdj  to  pQchim  liloty  to  the  Ca^iiVC!,  audi'  , 
the  opening  of  the  tftfon  to  them  that  are  lound 
Behold  an  (Jbjdl  ieitabic  to  thine  Offce  :  Winleil 
I  was  ijrofant  of  my  Condition,  I  hadapiroud 
rebc  li loi  s  Heart, but convidlton  and  folf  acciwiin- 
tancc  have  now  meckocd  it  :  My  Heart  v«s 
harder  than  the  ncthef  Miftbrte,  and  It  ¥rM  ajf 
cafic  todifiblvc  the  obdurate  Rocks  into  Syrup,- 
as  to  thaw  and  melt  my  Heart  for  Sin  ;  btit 
now  God  hath  made  thy  Heart  fofif,  f  mHibl/ 
ftd      Mifc^y  of  afj  ConiiikiH,  I  otic4 

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255 


The  EffeQud  Ajflication^  &c. 


Serm.  i 


Thought  my  fclf  at  pcrfcft  Liberty,  hut  now  1 
fee  whac  I  conceited  to  be  tncrfcft  Liberty,  is 
perftft  Bondage  ■,  and  netrer  did  a  poor  Prilbuer 
ligh  for  deliverance  more  than  I.  Since  then 
thoa  baltgiveo  me  a  Soul  thus  qualified  (though 
Jlin  -unworthy  )  tor  the  Excrcifc  of  thine  Of- 
fice, and  Execation  of  thy  Comminion :  Lord 
Jefiis,  be  according  to  thy  Name  a  Jtfut  uoto 
,  me. 

Thirdly,  Plead  the  oalimited  and  general  In- 
vitations made  to  fuch  Souls  as  you  arc,  to  come 
to  Chrid  freely.  Lord,  thou  hall  made  open 
Proclamation  j  Ho  every  one  that  tbirftctb  come  ye 
to  the  iFaterty  I  fa.  55  .  i.  and  Revel.  22.  17.  Him 
\  that  it  atbirji  come :  In  Obedience  to  thy  call,  lo 
I  come,  had  1  not  been  invited,  my  coming  to 
the  (  dear  Lord  jefos  )  bad  been  an  Aft  of  Pre- 
fomption,  but  this  mka  icwi  Aft  of  Duty  and 
Obedience. 

-    Fourthly,  Plead  the  anprofitableMfi  of  thy 

Blood  to  God.    Lord  there  is  no  Profit  in  ray 
Blood,  it  will  turn  to  00  more  Advantage  to 
thee  to  deftroy,  than  it  will  to  lave  me ;  if  1 
thoo  fend  mc  to  Hell  (  as  the  Merit  of  my  Sin  f 
calls  npon  thy  Juftice  to  do^  i  Hull  be  there  j 
difbooooring  thee  to  all  Eteraity,  and  the  Debt 
1  owe  thcc  never  paid :  But  if  thou  apply  thy 
Cbhil  to  mc  for  Highteoufnefs,  Satisfadion  for 
all  tint  I  hiTe  done  will  be  laid  down  in  one 
full  round  Sum ;  indeed,  if  the  Honour  of  thy 
/  Juftice  lay  as  a  Bar  to  my  Pardon,  it  would 
\ftop  my  Mouthy  but  when  thy  Juftice,  as  weU 
'as  Mcrcv',  lhall  both  rejoyce  together,  and  be 
I  glorihed  and  pleafed  in  the  fame  Aft,  what 
hinders  but  that  Chrilt  be  apply'd  to  my 
Soul ;  fiofic  in  &>  doing,  God  can  be  no  lofer 
by  it? 

Fifthly  •,  Laftly,  Plead  thy  Compliance  with 
the  Terms  of  the  Gofpel :  Tell  him.  Lord,  my 
Will  complies  fully  and  heartily  to  all  thy  graci' 
ous  Terms.  I  can  now  fubicribe  a  Blank :  Let 
God  offer  his  Chrift  on  what  Terms  be  will, 
my  Heart  is  ready  to  comply.  I  have  no  Ex- 
ception againft  any  Article  of  the  Gofpcl ;  and 
now.  Lord,  1  wholly  refer  my  felf  to  thy  Plea-> 
finre;  do  with  me  whtt  ftemeth  good  ta  tbfaie 
Eyes,  only  give  me  an  Intcreft  Jeius  Chrift  :  As 
to  all  other  concerns  I  lie  at  tby  Feet,  in  full 
Refignadon  of  aO  to  thy  Pleaftre.  Merer  yet  1 
did  any  periih  in  that  pirfbre  and  frame ;  and  | 


I  hope  I  niall  not  be  made  the  firft  Inftanoeaod 

E.xample. 

Infer.  7.  Uftfy,  ffdrifi  mtb  a  bit  Benfih^ 

be  m  ule  ours  by  ffecial  j^pplication-^  how  conttntcdy 
thankful^  comJiartMe  and  hopeful^  Jhonld  Believers 
he  in  every  CtH^m  avArei  God  c«jl«  them  ndt  im 

this  World  ! 

After  fuch  a  Mercy  as  this,  let  them  never 
open  their  Mouths  any  more  to  repine  and 
grudge  at  the  outward  Inconvenitncics  of  their 
Condition  in  this  World :  What  arc  the  Things 
you  want,  compared  with  the  Things  you  en- 
joy ?  What  is  a  little  Money,  Health  or  Liber- 
ty, to  Wifdom,  Rightcoufnefs,  Saodification 
and  Redemption  ?  All  the  Crowns  and  ScqiCen 
in  the  World,  fold  to  their  full  Value,  are  00 
Price  for  the  lead  of  thcfc  Mercies:  But  I  will 
not  inlift  here,  yonr  Doty  Ues  flinch  higher 
than  Contentment. 
Be  Thanlrfnt  as  weU  at  Content  in  every 

State :  Bltfed  be  God  (  faith  the  Apoflle  )  tf)t 
Father  of  our  Lord  Jefm  Cbrifty  vbohatblMid 
MS  wHb  a  ZJpiritital  Bk/Jm«s  m  bemrtnfy  PU- 
ces  in  Chrifl .-  O  think  what  are  Men  to  Angels, 
that  CbriH  Ibould  pafs  by  them  to  become  a  b*- 
viour  to  Men !  And  what  art  thoa  among  Men, 
that  thou  fhonldft  be  taken,  and  others  left ! 
And  among  all  the  Mercies  of  God,  what  Mer- 
cies are  comparable  to  thefe  confen'd  vpon 
thee?  O  blefs  God  inilic  lowcft  Ebb  of  out- 
ward Comforts,  for  fuch  Piivilcdges  as  thefe. 

And  yet  yon  will  not  come  up  to  your  Duty 
in  all  this,  ex-cept  you  be  joyfiil  in  the  Lord, 
and  rejoyce  evermore  after  the  Receipt  of  fuch 
Mercies  as  thefe,  PhiUp.  4.  4.  A'cjoice  m  the  Ijord 
ye  RighUous^  and  a^uin  I  fjy  Rejoyce:  For  hath 
not  the  poor  Captive  reatbn  to  rejoyce,  when 
he  hath  recovered  his  Ubeny?  The  Debtor 
to  rejoyce,  when  all  fcores  arc  cleared  and  he 
owes  nothing?  The  weary  Traveller  to  rejoice, 
though  he  be  not  owner  of  a  Shilling,  when  he 
he  is  come  almoft  home  where  all  his  wants 
lhaU  be  fupplicd  ?  Why  this  is  your  Cafe,  when 
Chrift  once  becomes  yours ;  you  are  the  Lords 
Freemen,  your  Debts  to  Juftice  are  all  iatislied 
by  Chrift :  And  you  are  within  a  lit^  of  con- 
plcat  Redemption,  from  all  the  TronWei  aai 
Inconvcniencies  of  your  prefent  St^. 


Serm,  2. 


The  Second  S  E  R  M  O  N. 


WtcnSn 
theBelk^ 


00  with 
Chrift  15 

ftatcJ^nd 
opened  as 
a  principal 
part  of 
Gofpcl 


JOHN  XVH.  xxiii. 
1  in  thm^  and  thou  in  xnr,  that  they  may  be  made  perfeB  in  0f/e, 


TH  E  De^  and  End  of  the  AppUca' 
tion  of  Chrift  to  Sinners,  is  the  Com- 
munication of  his  Benefits  to  them : 
But  feeing  all  Communications  of  Benefits  ne- 

ccflarily  imply  Communion^  and  all  Communioii 
as  ncceQarily  pTe>fuppores  Union  witii  his  Fer- 
ion :  I  Ihall  tnoefbre  in  this  Place,  and  from 
this  Scripture,  treat  of  the  Myflical  Union  be- 
twixt Chrift  and  Believers :  This  Union  bang 


the  principal  Ad  wherein  the  Spirits  j^k^- 

ticn  of  Chrifl:  confifts  ^  of  which  I  fpakc  (  as 
its  general  Nature  )  in  the  former  bermOn. 
In  this  Verfe  (  omitting  the  Goaiemre)  we 

find  a  Threefold  Union  :  Oce  bciwi\t  the  Fa- 
ther and  Chrift,  a  fvcond  betwi.vt  Chrifl  and 
Believers  •,  a  third  betwixt  Believers  thcmRlvc^ 
Firft,  TboH  in  me :  This  is  a  gloriovis  iiictfkbie 
Union,  and  is  fundanicnul  to  the  ether  two: 

The 


Digitized  bv  Co'>^^^ 


VoJ.  1. 


Of  tbc  Alyjtical  Union. 


S57 


The  Father  is  not  only  in  Ghrill,  in  rtfpeft 
oi  dear  yiffeQuin^  as  oo«  Friend  is  In  another, 
«bo  is  n  bh  own  Soal :  Nor  okly  ejfentiaay^ 
in  rcfpci^  of  the  identity  and  GmcDefs  of  Na- 
tare  and  Attributes,  in  which  refped  Chrift  is 
the  exfre/i  Intake  of  his  Perfoft^  Heb.  I.J.  But 
he  is  in  C'lilt  ain>  as  Mediam^  by  communi- 
cating the  tulnci's  of  titc  G«dbead  vthich  dwells 
in  him  as  God'Afan^  in  atraafcendant  and  ftn- 
p,'il-r  Manner-,  To  as  it  never  dItcJt,  oat  can 
dwell  la  any  otlicr,  Cui.  i.  9. 

Secondly^  /  tn  thtm:  Here  is  the  JU^ical 
Vnian  betwixt  Cluift  and  ihe  SaiDts,  <\.  d. 
Thou  and  i  arc  one  eftmaHy^  they  and  I  art 
OM  tUffiiCiJt^:  I  hou  and  I  arc  one  by  the 
Comrt  unication  of  the  Godhead,  and  Angular 
fulfieib  of  the  Spirit  to  me  «  Mediator  j  and 
they  and  I  arc  one,  by  my  CooftiaiikKlftil  Of 
Uk  Spirit  to  them  in  meafisre. 

Thirdly,  From  hence  fefolt*  a  TMrA  Uokm 
betwixt  Believenthcmfdvcs :  V>.it  thty  nuiy  he 
made  ferfcO  in  wt :  The  fame  Spirit  dwciliog 
in  them  all,  and  equally  pniting  them  all  to 
mc,  as  livirg  Mcmbcis  to  their  Head  of  liiHu- 
CDce,  chcic  muit  seeds  be  a  dear  aod  intimate 
Uolon  betwixt  themfelvcs  as  FeiloW'Membm 
of  the  fime  Body. 

Now,  my  Bafinefs  at  this  Time  lyioe  in  the 
ftcond  BniBCb^  namely,  the  Union  betwixt 
Chrift  and  Believer?,  f  Hull  gather  up  the  Sub- 
fiance  of  it  into  this  Dodrinal  Fropolition,  to 
ivhlcb  1  Oull  apt>ly  this  DifboiiTft. 

Doft.  That  there  is  a  ftriii  and  dedrX/moH be- 
twixt Chrtjt^  and  aO  true  Believers. 

TfH(  Scrlptortis  hate  borrowed  from  the  Book 
of  Nature  four  elegant  and  lively  Metaphors 
to  help  the  Natore  of  thi?  Myftical  Union 
with  Chrift  into  our  Undcrflanrfings^  namely. 
That  of  t'.-.'O  Pieces  of  Timfcrr,  united  by  Giciv: 
That  of  a  6Vd)f  tailing  hold  of  its  Stock,  and 
making  one  Tree:  That  of  the  HitAMd  and 
Wtfe^  by  the  Mirriage  Covenant  becoming  one 
Flelh:  And  that  of  the  Members  and  Head  a- 
nimatcd  by  one  Sool,  and  fo  becoming  one 
Natural  Body.  Every  one  of  thefe  is  more 
lively  and  full  than  the  other,  and  what  is  de- 
fective in  one,  is  fupplied  in  the  other  ^  but 
yet,  neither  any  of  thefe  fingly,  or  all  of  them 
jointly,  can  give  ns  a  full  and  compleat  Ac- 
count of  this  Myflery, 

Not  that  of  two  Pieces  united  by  Glcvr, 
I  Car.  6. 1 7.  He  that  is  yrymd  to  the  Lord  is  one 
Stbrit^  rjco  cJ  to  the  Lord.  For 

toon^  this  cementeth.  and  ftrongiy  joyas 
tbcm  ill  doe,  yet  titis  is  (mc  ■  faint  and  inper- 
fc&  fliadovv  of  oor  Union  with  Chrift  for 
though  this  Union  by  glew  be  intimate^  yet  it 
is  not  vital,  bat  ib  is  tfaic  of  the  Soul  i»i(h 
Ghrift. 

Nor  that  of  the  GraiF  and  Stock  mentioned 
JiMt.  6.  5.  for  though  icbe  there  laid  that  Be- 
lievers are  euuf.i^i^  hnpLmtedy  or  ingraflcd  by 
way  of  lacifion,  and  this  Union  betwixt  it  and 
the  Stock  be  vital^  for  it  partakes  of  the  vi- 
tal Sap  and  joitc  of  it ;  yet  hero  alfo  is  a  re- 
markable defei>,  for  the  gralT  is  of  a  more  ex*^ 
Cellcflt  Kind  and  Nature  than  the  Stock,  ai;d 
upon  that  Account  the  Tree  receives  its  7V- 
nminatum  from  it^  as  from  ilic  more  noble  and 
excellent  Part;  but  Chrift,  into  whOiD  Belie- 
vers are  iDgrsffed^  b  infinitely  more  esceUent 


the/j  and  they  art  dcaomiaated  front 


than 
him. 

Nor  yet  that  Cw'jHgal  Vnim  by  Marriage- 

Covenant  hctwixt  a  Man  nvA  hi?  Wife^  for 
thou^this  be  exceeding  dear  auJ  intimate,  fo, 
that  a  Man  leaves  Father  and  Mother,  and 
cleaves  to  his  Wife,  and  they  two  become  on* 
Flelh:  Yet  this  Union  is  not  indijfolvabit,  but 
may  and  moft  be  broken  by  Death  ^  and  then 
the  Rri,a  lives  alone  without  any  Commaaioft 
with,  or  Relation  to  the  Pcrfon  that  was  once 
fo  dear:  But  this  betwixt  Chrift  and  the  Soul 
can  never  be  dittblfed  by  Death,  it  abides  to 
Eternity. 

Nor  laftly.  That  of  the  //wi  and  Aff?:lcT! 
united  by  one  Vital  Spirit,  and  fo  making  one 
Pbjrfscal  Body,  mentioned  F.ph.  4.  1 5,  i*.  fat 
thouph  one  Soul  af^iiate'!  every  Meniber,  yet 
it  doth  not  knit  every  Member  alike  near  to 
the  Head,  hot  ibme  ar*  nearer,  and  others  re- 
moved farther  from  it ;  but  here  every  Mem- 
ber is  alike  nearly  United  with  Cfarilt  the 
Head,  the  weak  are  is  nesr  to  him  as  the 

ftfong. 

Two  Things  are  neceflary  to  be  opened  in 
tite  Dofirinal  Part  of  this  Point,  i.  The  Re' 

ality.    2.  The  Quality  of  thi?  Union. 

Firft,  For  the  Reality  of  it,  I  ihall  make  it 
appear  thit  there  is  fiich  a  Union  betwixt 
Chrift  and  Bclie%'crs :  It  k  no  f  rs  rathnis^ 
empty  Notion,  or  cunningly  dcvifed  Fable-, 
but  a  moft  certain  dcntoflftrable  Troth,  which 
appears, 

Firft,  From  the  ammumott  which  is  betwixt 
Chrift  and  Believers :  In  this  the  Apoftle  is 

exprefi,  t  John  i.  3.  Truly  our  fcUoTrflji}  is  with 
the  Father^  and  mtb  his  So>i  Jefus  Chrtjl : 
It  fignifics  fach  FcllowBiip  or  Copartnerfljip, 
as  Pcrfons  have  l)y  a  Joynt  Intcreft  in  one  and 
the  fame  Enjoymcnr,  which  is  in  common  be- 
twixt them.   So  Ueb.  3.  14.  see  are  h*":*',  ipfevcnU 
partaiers  of  Chrifl.    And  Ffdm       1.  In3n0"»^"««« 
here  the  Saints  are  called  the 
Conforts,  or  Fellows  of  Chrift:  Aad  that  not,„y-,^i 
only  in  rcfpcft  of  his  Aflumpiion  of  our  Mor-weidase' 
tality,  and  invefting  ts  with  his  Immortality, »"<»/««**•• 
but  it  hatha  fpccial  Reference  j[id  licfpcft  10 
the  Unaion  of  the  Holy  Ghoft,  or  Graces  oi 
the  Spirit  of  which  Believers  are  partakers  j[J^"". 
>v;(h  him  and  through  him.    Now  this  Com-^^/^^, 
munioQ  of  the  Saints  with  Chrift,  is  entirely  urtHmin 
and  ifeceflarily  Dependant  npon  thdr  Union 
with  him,  even  as  much  as  the  Branches  Pjrti(.i- 
pation  of  the  Sap  and  Juice,  depends  upon  its  U-  ^/j^ 
nion  and  Coalition  With  the  Stedc:  Take  t-titipap-^ 
way  Union,  and  there  can  be  no  Communion,  tm-ltifiib 
or  Commanications,  which  is  clear  from  1  Cor. 
3.  22,  23,  y^U  is  yoHTs^  and  ye  art  CbriJIs^  and 
Cbrip  is  Gods :  Where  you  fee  how  all  our  Par- 
ticipation of  Chrift's  Benefits,  is  built  upon 
oor  Union  with  Chrift's  Perlbn. 

Secondly,  The  Reality  of  the  Believers  V- 
nion  with  Chrift,  is  evident  from  the  JmpHtO' 
tion  of  Chrift's  Righteoufnefs  to  him  for  bit 
Juftification.  That  a  Believer  is  juftificd  be- 
fore God  by  a  Righteoufne&  without  himfelf 
is  undeniable  from  Rom,  3.  24.  Being  jujiified 
freely  by  his  Gr.irc^  tbrvtij^h  the  F!rdcm{tien  thjt 
ts  in  Cbrijl  Jef>is :  And  that  Chrift's  Righta- 
oufncfs  becomes  ours  by  JmpHtaHmt  i$  as  clear 
from  lim,  4. 13, 24*  but  it  can  never  be  im- 
puted 


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258 


Of  the  Myfiical  Vnim, 


Serm.  II 


mud  to  lu,  except  we  be  united  to  hioif  and 
Moome  ooe  with  bim:  Which  n  alio  plainly 

•flerted  in  l  Cor.  1 .  30.  But  of  him  are  yc  ( in 
Ckijt  Jefia )  who  of  God  is  made  unto  mt  Wtf- 
Jam,  Md  Right eoufnefs,  Santiifieattm  and  Xr- 
dtmption :  He  communicates  his  Merits  unto 
none  but  thofe  chat  are  io  htm:  Hcace  all  thole 
vain  Cavils  of  the  Papiftt  difpotiog  againfl:  oar 
JuftiScatioii  by  the  RighceouGieis  of  Chrift, 
and  alTcrting  it  to  be  by  inherent  Righteouf* 
tkckf  are  folidly  anfwercd. 

When  they  dcm.ind,  how  can  wc  be  juftifi- 
•d  by  tlie  Righteouiaefs  of  another?  Can  i 
be  rich  with  another  Mans  Money,  or  prc- 
fcrr'd  by  anothcrs  Honours?  Our  Anfwer  is. 
Yes,  if  that  other  be  my  Surety  or  Husband : 
Indeed  Ptttr  cannot  be  juftified  by  the  Righ- 
teoufnels  of  Pan/;  but  both  may  be  juRi^ed 
by  the  Righteoofnefs  of  Chrift  imputed  to 
them  i  they  bein<^  Members  jointly  knit  to 
one  common  Head  :  Frincifal  and  Surtt)^  are 
one  in  Obligation,  and  Conftnidton  of  Law : 
Head  and  Members  arc  one  Body,  Branch, 
and  Stock  are  one  Tree,  and  it's  no  ftrange 
thing  to  fee  «  Gfiff  five  by  tlie  ftp  of 
another  Stocky  when  onoe  it  is  iogcam  in- 
to it. 

Thirdly,  The  Sympathy   that  is  betwixt 
Cbrid  and  Believers  proves  a  Union  betwixt 
them:  Chrift  and  the  Saints  finite  and  (igh  to- 
gether.  St.  PjuI^  in  Colof  1.  2,4   tells  us, 
tliat  he  did  hll  up  that  which  is  behind,  vn- 
^ftArm       the  Remainders  of  the  Sufferings  of 
Chriji  in  bis  Flefb :  Not  as  if  Chrift's  SufFerings 
were  imperfect,  (  for  by  one  (-ffcrinp  be  hjtb  per- 
feQcd  for  ever  tbem  tb.it  are  laniUfied^  Heb.  10. 
14,)  but  in  thcfe  Two  Scriptures  Chrift  is 
conlidcr'd  in  a  1  Wot  old  Capaaty  :  He  fuffer'd 
once  in  Cor^ore  proprio^  in  his  own  Perfon  as 
Mediator  i  thcfe  SufFerings  are  complcat  and 
full,  aodiu  that  Senfe  he  fuffers  no  more-.  He 
fuifers  aUb  in  Cor  pore  Jlfyjlico,  in  his  Church 
and  Members    thus  he  fiiU  foflfers  in  the  Suf- 
ferings of  every  Saint  for  his  fake:  And  tho' 
thefe  Sufferings  in  his  Myftical  Body,  arc  not 
equal  to  the  otlKr,  either  fondere  &  menfura^ 
in  diehr  Welglht  and  Valae,  nor  yet  dcfigucd 
ex  Officio^  for  the  fame  life  and  Purpofe,  to 
Iktisfie  by  their  proper  Merit  offended  Jultice ; 
neverthelefs  they  are  tmly  reckoned  the  Suf- 
fcrinps  of  Chrift,  becauft  the  Head  fuffers  when 
the  Members  do :  And  without  this  Suppoflti- 
on,  tint  Place,  JBt  9. 5.  is  never  to  be  un- 
derftood,  when  Chrift  the  Head  in  Heaven 
cries  out,  5.i«i,  So*/,  why  Perfecuteli  thou  me} 
'  When  the  Toe  v;as  trod  upon  on  Earth;  How 
doth  Chrift  fenfibly  feel  our  Sufferings  or  wc 
his,  if  there  be  not  a  Myftical  Union  betwixt 
Umandns. 

Fourthly  and  Laftly,  The  Way  and  Man- 
ner in  which  tlie  Saints  (hall  be  raifed  at  the 
laft  Day,  proves  this  Myfiical  Union  betwixt 
Chrift  and  them ;  for  they  arc  not  to  be  rai- 
fed as  others,  by  the  naiied  Power  of  God 
without  them,  but  by  the  Vertne  of  Chrift's 
Refurreaion  as  their  Head,  fending  forth  vi- 
tal quickcniHg  Influences  into  tlieir  dead  Bo- 
dies, wbidi  are  united  to  him  as  well  as  tlicir 
Souls.  For  fb  we  find  it,  Jtom.  8. 11.  But  if 


the  Spirit  of  bim  that  ratftd  Hp  jcfus  from  the 
Deady  dmm  myomt  fit  that  raifed  up  Chrift 
from  the  Dead  fhali  alfo  quicken  your  Mortal  Bo- 
dies  by  hft  Spirit  that  daciietb  in  you :  Even  as 
it  is  in  oar  awakening  out  of  natitral  Sle^ 
firft  the  j^nimal  Spirits  in  the  Head  begin  to 
rouze  and  play  there,  and  then  the  Sen^ 
and  Mcasbers  are  loofid  throo^iout  the  wliole 
Body. 

Now  it's  impofilblc  the  Saints  fliould  be  rai- 
fed in  the  laft  Refurreftion,  by  the  Spirit  of 
Chrift  dwelling  in  them  ^  if  that  Spirit  did 
not  knit  and  unite  them  to  hiai,  as  iMcmbers 
to  thair  Head.  So  then,  by  all  this  it  b 
proved  there  b  a  real  Union  of  the  SiJots 
with  Chrift. 

Next  I  (hall  endeavour  to  open  the  QHsdity 
and  Nature  of  this  Union ;  and  (hew  you  what 
it  is  according  to  the  weak  Appcebeniiont 
we  have  of  fo  MbUow  «  iMyfiery }  aad  Ais  1 
fliaU  do  in  a 

General 

and      >  Aoonnt  of  ic 
Particniar  J 

Firft,  More  CcHerallj,  it  is  an  intimate  Coa- 
fttnAion  of  Believers  to  Chrift,  by  the  impor- 
ting of  his  Spirit  to  them,  whereby  tlwy  aiC 
enabled  to  believe  and  live  in  him. 

All  Divine  Spiritual  Ufe  is  origitudlf  in  the 
Father,  and  cometh  not  to  us  but  by,  and 
throi^h  the  Son,  John  5.  i6.  to  him  hath  the 
Father  given  to  liavc  an  ii»'i(a>\  a  quick- 
ening, enlivening  Power  in  himfelf :  But  the 
Son  coniniunicaies  this  Life  which  is  in  him, 
to  none  but  by  and  through  the  Spirit,  Rom. 
I.  1,  7 be  Spirit  of  Life.,  which  is  in  Cimjl  Je- 
/«J,  bath  made  me  Free  from  the  Law  of  Stn  and 
Death. 

The  Spirit  muQ:  therefore  6rft  take  hold  of 
us,  before  we  can  live  in  Chrift  ^  and  when 

he  doth  fo,  then  we  arc  enabled  to  exert  that 
vital  A&  of  Faith,  whereby  we  receive  Chrift : 
AH  this  lies  plaia  in  that  one  Scripture,  John 
6.  57.  jts  the  living  Father  hath  ft nt  and  I 
live  by  the  Father  :,fo  be  that  eatetb  me  (that 
is  by  Faith  applies  me  )  m»  fcr  fludA  Uvt 
me.  So  that  thefe  two,  namely,  the  Spirit  on 
Chrift's  Parr,  and  Faith  his  Work,  on  our 
Part,  are  the  two  Ligaments  by  which  we 
arc  knit  to  Chrift. 

So  that  the  Spirts  Work  in  uniting  or  en- 
grafEng  a  Soul  into  Chrift,  is  like  the  cutting 
ofi'  the  graff  horn  its  native  Stock  (  which 
he  doth  by  his  lllainiaations  and  Convidi- 
onsV and  doling  it  with  the  living  when  it 
is  thus  prcpaicd,  and  fo  enabling  it  (by  the 
Infufion  of  Faith)  to  fuck  and  draw  the  vi- 
tal Sap,  and  thus  ic  I  Lcomes  one  with  him. 
Or  as  the  many  Men.bers  in  the  natural  Bo- 
dy, being  all  quickened  and  animated  by  tlie 
fame  vital  Spirit,  become  one  Body  with  the 
Head  which  is  the  principal  Member^  ^l^ff 
4.  4.  There  is  one  Body^  and  one  Spirit. 


More  Particalariy,  we  fliaQ  oonfider  the 
Properties  of  this  Union,  that  fo  we  may  die 

better  underftand  the  Nature  of  it.  And  here 
I  (ball  open  the  Nature  of  it  both  Ne^ativt' 
lyt  and  A§enuitivtiy. 

Firft, 


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Vol.  I. 


Of  the  Myfikd  ZJtti^. 


by  rnndviog  all  £alfe 
tnifapprchcnfions  of  it.  And  we 


Firft,  Negatively, 
£iy, 

Firft,  The  Saints  Ucion  with  Cbrift  is  not  a 
tneer  mental  Vn'ton,  only  in  Conceit  and  Hoti- 
00,  but  really  exifts  extra  mentem^  whether  wc 
cooodt  it  or  noc  1  Jmow  (be  Atheiltical 
World  cenftresafl  theft  things  ts  faocies,  and 
idle  iinagtoations,  bat  BcllcTcrs  know  the  rea- 
lity of  them.  JA.  14. 2^0.  that  Dayyoufhall 
imp  iba  tmiitm  Fdthtr^  md  yo»  *»  n^e,  and 
J  m  yon.  This  Doorine  Is  not  Flumt^ica^  but 
Seientificjt. 

Secondly,  the  Saints  Ubion  with  Chrtftisnot 

a  Ply/kalVnion^  fuchas  is  betwixt  the  Members 
of  a  Natural  Body  and  the  Head :  Our  Nature 
indeed  is  aflbmed  into  Union  with  the  Perfon 
of  Chrifl:,  but  it  is  the  lingular  Honour  of  that 
Blcflcd  and  Holy  Flefh  of  Chrift,  to  be  fo  united, 
as  to  make  one  Perfon  with  him :  That  Union 
is  ffypojljtical.,  this  only  MyP'tcal. 

Thirdly,  Nor  is  it  an  EQential  Vnian^  or  Uni- 
on with  the  Divine  Nature,  fo  as  our  Beings 
are  thereby  fwaQowcd  np  and  liift  in.  the 
viuc  Being. 

Some  there  be  indeed  that  talk  at  that  wild 
rate,  of  being  Godded  into  God,  and  Chrifted 
into  Chrift :  And  thofc  unwary  Expreffions  of 
Creg.  Nei^  ei«w»">,  and  do  bat  too 

mnqicoontenance  tliofe  daring  Spirits :  Bat  oh 
there  is  an  inlinite  diftance  benria  wand  Ghxift 
in  refpca  of  Nature  and  ElceUndf,  nqtariUl- 
ftanding  this  Union. 

Fourthly,  TheUnhxA  T  here  fpeak  of,  is  not 
zftrderal  Vmon-^  or  an  Union  by  Covenant  on 
ly :  Such  a  Union  indeed  there  is  betwixt  Chriil 
ind  Believers,  hot  that  is  confeqoential  to,  and 
wholly  dependent  upon  this. 

Fifthly,  and  l^ly.  It  is  not.a  met  .^titd 
Vwint  by  Love  and  AlAftioii Thus  we  Tay, 
one  Soul  is  in  two  Bodics,a  Friend  is  another  Self; 
The  Lover  is  in  the  Perfon  loved ;  Such  a  Uni- 
on of  Hears  and  Affedions  there  isalfo  betwixt 
Chrift  and  the  Saints,  but  this  is  of  ano- 
ther Nature  :  That  we  call  a  Moraly  this 
a  Myf^a  Vnion :  That  only  knits  OOru^^ff^yr, 
tot  this  our  Per/oii  to  Chrift.  ' 

Secondly,  PoCtively,  and  Firft,  Tho'  this 
Union  neither  makes  os  one  Peribn,  Or  F;nence 
with  Chrift,  yet  it  knits  our  Perfons  moft 
nuttfy  and  nearly  to  the  Perfon  of  Chrift :  The 
Church  is  Chrifts  Body,  Cbicf.  i.  24.  not  his  Na- 
tuTtfj,  bnt  bis  Myjlical  Body.  That  is  to  fay, 
llbfcdf  1st  Myftery,  becaufc  it  is  to  him  as 
his  Natural  Body.  The  Saints  Hand  to  Chrift, 
in  the  iaihe  Relation  that  the  Natural  Members 
of  the  Body  fhind  to  the  Head,  and  he  ftands  in 
the  lame  Relation  to  them ,  that  thfe  Head 
ftands  in  to  the  Natural  Mcihbers:  And  con- 
fiqaeaUy,  Theyftsnd  rciUttdtoene  another, 
as  thci  Menbers  of  a  Nanual  Bo^y  ^  to 
cadiother.  •  ' 

Chrift  and  the  Saints  are  ooc  OAe  as'  the  C6i 
and  the  Ivy  that  Clafps  it  afc  one  •,  but  as  the 
GrafTand  Stock  arc  one  :  It  is  not  a  Union  by 
adbe/iony  but  tncorporattoft.  Husband  ioA  Wm 
are  not  fo  near,  Soul  and  Body  arc  not  fo  near 
as  Chrift  and  the  believing  Soul  are  near  to  each 
other. 

Secondly,  The  Myftical  Union  is  wholly  Su- 
pertttorri  :  Wrought  by  the  alone  Power  of 


God.  So  it's  laid,  1  Cor.  I  ..30.  £Mt  t{kfm^am 
ye  in  Cbrifi  Jefiii  r  Wecsii-*iio  intfre'  Uliiit 

our  felvcs  to  Chrift,  thin  a  Branch  can  in- 
corporate it  ielf  into  another  Stock  t  It  is  of 


him  r    e.  ^  of  God,  his  proper  add'  aMie 

Work.  ,  . 

There  ar^  onlv  two  Ugsmeots,  or  Band»«f 
Union,  betwisct  GbrlllaiidthieSoal;  «rc-  iffM 

Sf  'trit  on  his  part,  and  Fdith  on  ours :  But  when 
wc  fay  Faith  is  the  Band  of  Union  on  our  part^ 
the  meaning  b  not,'  ibat  i^fb4)ar  own  aa,  as 
that  it  fprings  naturally  from  us,  or  is  educed 
from  the  power  of  our  own  wills  ^  no,  for  the 
ApofUe  exj>refly  contradicts  it,  E^.  2. 8t  V  h 
not  of  yoKT  feheSy  it  is  the  gift  of  Go  J  .  But  we 
are  the  Subjeds  of  it,  aad  tho'  the  ad  on  tha^ 
account  be  ours,  yet  the  Power  QuAdiftg  in  tO 
believe  is  God's,  i:|Jr.     9,  :ua. 

Thirdly,  The  Myftical  Tiniod  is  an  ImmeS* 
ate  Vnion  :  Immediate  I  &y,  not  as  excluding 
Means  and  Inftniments,  for  feveral  Means,  and 
many  Inftruments,  are  employ'd  for  the  eSe^^' 
of  it  :  But  Immediate  as  exdoding  Degrees  of 
neamels  among  the  Members  of  Chrift's  Myfti- 
cal Body. 

Every  Member  in  the  Natnral  Body  ftands 
not  as  near  to  the  Head  as  another  ;  bnt  fo  do 

all  the  Myflical  Members  of  Chrift's  Body  td 
him  :  Ercry  Member,  the  fmalleft,  as  weD  a« 
the  greateft,  hath  an  immediate  eouidpn  with 
Chriftj  I  Cer.  i.i.  To  the  Church  of  God  which  i< 
otODrinih,  to  them  ihat  are  ffmO^ied  in  Cbrifi  J<m, 
fiu  •  c^'ed  to  be,  Smnts  :  Mfr  afl  Ai/i.he  «Mpy 
f..Kc  call  upon  the  Nam  of  Jefu  Cbrifi  tmrlmS^ 
both  theirs^  and  ears.  . 

Among  the  faBkiit  in  Ais  Omrdi  tt'  r«rMb, 
thofc  that  faid  /  am  of  Chrijl  ;  as  arrogating 
Chrift  to  themfelvcs  j  were  as  much  a 
ArM,  as  thofe  that  laid  /  mr  bf  Paul, 
I  Cor.  I.  3s.  To  cure  this  he  teHs  them,  he 
is  both  tbcsrs  and  oart.  Such  Inclofures  are 
againft  Law. 

Fourthly,  The  Saints  Myftical  Uniod  witK 
Chrift  is  a fkndamemal  Vnion :  It's  fuodameatal. 
by  way  of  Saftentation :  AU  onr  FrtAts'of  "bbe*! 
dicnce  depend  nponit,  Job.  i  c.  4.  Jtt'be  Branch 
cannot  bear  Fruit  except  it  abide  in  the  f^me^  no 
more  can  ye  excef>t  abuk  in  me.  It's  fundamental  * 
to  all  our  Privileges  and  comfortable  claims, 
1  Cor.  3,  ulc.  yfU  ts  yours,  for  ye  are  Cbrijis. 
And  it  is  fundamiental  to  all  our  hopes  and 
expcdations  of  Glory  •,  for  it  ts  Chrijl  in 
yon  the  hope  of  Glory,  Col.  i.  27.  So  then  dc-v 
ftroy  this  Union,  and  with  it  you  dcftroy.  atf 
your  Fruits,  Priviledgei,  and  Eternal  Hopes,;' 
at  otic  ftroke.  ■  . 

Fifthly,  The  Myftical  Union  is  a  more  Efficu 
VnioH^  fot  through  this  Union  the  Divine  Pow- 
er flowtfloto  our  Souls,  both  to  quicken  us  wiilit 
the  Life  of  Chrift,  and  to  confcrvc  and  tbOftc 
that  Life  in  us,  after.it  is  fo  infilled.  '.' 

Without  die  XMh  of  this  Smut  to'  ^rift, 
which  is  to  be  cohccivcd  efficiently  as  the  Spi- 
rits a£t,  there  can  be  no  Vnion  formally  confi- 
dered  ;  and  wichont  thefe,  no  commanlcatibns^ 
of  Life  from  Chrift  to  cs,  Eph  4.  i4.  Anfl' 
there  is  that  or  cfl'cftal  Working  of 

the  Spirit  of  Life  in  every  part,  whidi  h^. 
there  fpeaks  of,    (  as  who  Ihould'  fay,  the 
I  firft  Buildings  of  a  new  Life,   a  Spiritual. 

'  nrni 


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7^ 


Serm.  Il 


Uire  iuto  Chrift,  is  worie'thaft  "aone ;  TilJ  the 
Pcrfbn  be  14  Chrifl,  iJic  Work  cannot  be 
:£raagelical]y  good,  and  acceptable  to  God  : 
We  are  made  ascfpted  h  the  btUnud^  Eph. 
I.  6.  Cbrift  is  a  fruitful  Root,  and  make} 
all  cbe  fii4|^che^  fbdC^p  w  bip)  top^ 
1 5.  8*  • 

Tcnthly  and  Lallly,  It  is  an  enrkh'mg  Vfion : 
For  by  jour  Uiuq;i  with  Jbis  Per|biif  we  ^ 
iaUBNpi^tely  interefted  in  ap  bit  Riches,  i  CIr. 
*.  3?.  How  Rich  and  Great  a  Pcr£bn  do  the 
lit^e  Arps  of  Faicb  da^)  and  embrace  !  ^  if 
>0Nrr,  i  Cor.  3.  iz. '  Au  tint  Chrift  liatfa, 
comes  oars,  cither  by  Communication  to  us, 
or  jUnprovemeoc  for  as  :  His  FAher,  Job.  20, 
17-  His  PrapUlcf,  zCar.  1.  10.  nil  Prorip' 
deaces,  Rom.^.  1%.  His  Glory,  Joh.  17.24. 
It's  ail  ours  by  Vertue  of  our  yaion  witi) 
him. 

Thns  yoa  fee  briefly  what  th^  MyAj(9li  Uoi- 
on  is.   Next  wc  ihali  improve  it. 

Infer,  1.  If  there  ie  jncb  a  Vnion  betwixf  Cbrifi 
and  Believers  J  ob  then  what  trfUf^fu^a^  H^ffiffjl 
hatb  Cod  pKt  Mpon  Believer i  ! 

WcU  might  Conjlairtine  prefer  the  HoDO|ir  of^^^ 
bc(j}g  ^  Member  of  (he  Chnrcb,  before  t)at  vlmut 
of  being  Head  of  thp  Empire,  for  it  is  not  on-  fftttrit 
ly  above  all  Earthly    Dignities   and  Ho-"^"*." 
PQurs^  but  in  fome  refpe^  ^bove  fhat  Honour  'l^lfa^^ 
whidi,  God  hath  put  upon  the  Angels  of?,/;.,J,c5 
Glory.  fspicmii'y 

Great  i&.thcDigBitir  pf  the  AogelifAi  Na'^^'nof"- 
ture,  they  are  the  higheft  and  aapft  hononra-  *"  '^Sl 
ble  Species  of  Creatures  :  They  alfo  have  the  ^§u!u 
Honour  cpntinu^lly  u>  beho)^  (he  f^cc  oftmatm 
God  \a  Heaven,  and  f  et  in  thn  poe  Rjciped,  etf^im 
the  Saints  arc  prcfcrr'd  to  them,  they  have/fi^.— ' 
a  Myftical  Union  mh.  Cbrill  as  their  Head  SSJT 
of .  Infloeoce,  hf  ^bom  chcy  are  ViiduKdrb,^^ 
with.  Spiritual        wkjcl)  |lw  IttTf  Hom  ia 

opt.  '        .  Numb. 


vitality  diHttfed  tbrqugh  the  Socil,  .which  ere 
Whilp  was  de«d  i^j^n  )  yec  ftill  jthi;  Uaion 
witli  ChriH  is  as  necel^ry  to  the  mtfiafamtgf 
a»  Ware  it  was  to  the  prQdi$qHg  of  it. 
o.^Rh"  Vhy  is  it  that  tliis  Life  is  no:  agan  di- 
{linguifhed  and  wholly  foffocated  in  us,  by  Co 
QMiDy  deidiy  Wounds  as  are  giwcn  it  by  Teaip- 
^alions.and  Corruptions  ?  Surely  1^9  reafon  can 
«%)ed  mo^f  fit^^m  ^  y^hich 
Cbrift  himlftlf  giTCs  na  in,  J/Au  f  4-  Actitfe 
/  ;i'7v,  ye  lh<ill  live  rjfa.  q.  d.  Whilfl:  there  is 
Jf^  .^P  io  ihe  ji^opt^  yop  that  aie  jBf  anches 
td^n^,  aafiot  yntfitf  (lie. 

Sixiily,  The  Myfli«l  ^Union  is  an  iadi/Jhln- 
khl^m^  '  TherjE  is  a'i  fBTA^aaing  tijebcttyixt 
twl  ^  Mnev^  :  And  hereia  alfi>  it  is 
^mgti  all  other  Unions  in  the  World  :  Death 
diwives  the  dear  Uoion  beti(krixt  the  Husband 
and  Wife,  Friend  and  Friend,  yea  betwixt 
Soal  and  Body  ^  but  not  betwixt  Chrift  and 
the  Soul :  The  Bands  of  this  Union  roc  not  in 
the  Grave :  What  Jhaii  fef orate  ui  from  the  Love 
of  Chnjl  ?  Saith  the  Apollle,  Rotn.  8.  35,  38. 
39.  Be  bids  Deilamx  to  ail  hii  Enemies,  and 
Triumphs  >a  the  lina^pfi  of  this  Jinlon,  over 
all  Hazards  that  iccm  to  threaten  it.  It  is 
wiih  Chrift  and  us,  in  rclpea  of  the  Atypical 
Vniovj  ai  it  was  with  Chrift  bimfclf,  in  reJfpedi 
of  the  HyfoftaticiUVpign  :  Th^f  fgrasaof  diflbbrr 
cd  by  his  Death  when  the  Natmld  Zhfw  he>- 
mixt  his  Soul  and  Body  was  •,  nor  can  this 
MyiUcal  l^albfi  o£  pnr  jMoljr  and  Bodies  tykj^ 
Cbrift  be  diflcHvcd,  wliea  tlie  tliildns  heOHhft 
vs  and  our  ticareft  Relations,  yea  betwixt  the 

cans  himfen  the  God  mJift»am^  'ipng  aniEr 

his  Body  was  turned  intoDuft. 
*  j^e*^^    &icveat]^y,  It  is     tof^d^b/c  t'liian  ^,  yea 
|ttf,S5t«r.^e  hjgjicft  Hononr  that  tan      ^iie  noc9 
Men  :  The  great  eft  Hbnoqr  t))at  was  ever  done 
c^jlh/   ^°  ^""^  tonynon  ifataxci  yiras  by  its  alRimptipn 
fJ^^M   into  Uiwoii  with  the  Secopd  Perfoa  gj^i^/Ml: 
Hitiiejiinca^!y,  and  the  higheft  Honour  that  was  ever 
uto  hot    jionc  to  otnr  linglc  Pcr^ns,  was  their  Union 
fubiMsri  ^^jjjj  Chrift  MyfticaDj,    Jo  be  a  Servant  of 
«m  I7bf.^^^^  '5  a  Dignity  tranfcendent  to  the  higheft 
k,  «jw  Advancement  an;ong  Men  •,  but  to  he  a  Mcro- 
fMmefl  ber  of  chrift,  how  matdikrs  and  fifl^olar  is 
*ahim,  ti  the  Glory  thereof  !  And  yet  foch  Honour  have 
all  I  he  baints,  £fh.  %.  30.  iVe  are  Memhers  of 
imtitcrrt  ^*  ^y-t  of  his  Fkjh,  and  of  his  Bones, 
hfmsth    Eighthly,  It  is  a  mpft  Comfarpabl^  Viiofs  : 
fM  lanm  Yea,  the  Ground  of  all  foUd  Comfort  mib  io 
Life  and  Death :  Whatever  Trouliles,  Wants, 
tSt'iw       DiibrelTes  bcfiiD  (apb,  in  jchis  \»  ab)iiulanc 
futft  &  Relief  and  Support,  jphrift  is  mine,  and  ]  am 
toOocttdf  his;  what  may  not  a  good  Soul  make  out  of 
«•  that  J  If  I  am  CbrjA%  thw  Ut  him  t^  Care 
iuS£'      Pv^  aod  indeed  IB  fo  dping,  be  dothoac 
fter^Kr  own:  Hcis  my  Head,  and  to  bim 

laucBb  |t  tte^cy)^  to  fiXwiiilt.Xhe  Sa&ty  a^d  W^K^f^ 
llaBtf»  ofBis  pwo  Member^  EfH.  t.12, 23.  He  ia  jiot 
^w^achonly  an  Head  to  his  own  by  way  of  JnflMCfce, 
^f^p  hot  to  afl  things  elfe  by  way  ot  Dotmmonjlot  then 
176. '  §P^  '•  ^^ow  cpmfortable  may  we  rcpqfe  our 
jeves  under  that  cheering  Confidcration  upon 
||ilD  at  all  times,  and  in  aildi/ftcult  CaCes  .' 

'Ninthly^  It  is  a  fruit fulVnm :  The  bnmedi- 
gte  end  of  it  is  Fruit,  /"om.  7.  4.  We  are  mar- 
ried to  Cbrifi^  that  ve  jijdi^d  brieu  forth  fruf  fo 

ptftwf^bt^^tt  .«9r 


U  i!t  ^ro^  there  is  an  fV>«?g>4«'nr*  or  g»- 1* 

thering  together  of  all  in  Heaven  and  Earth  ^ 
und?r  Chrul  as  a  common  Head  :  He  is  the 
Head  o(  Mgds,  as  well  as  Saints,  but  in  dif- 
ferent RcfpcSs :  To  Angers  he  is  an  Head  of 
pominion  and  Govcrnmfptjj  but  to  Saints  bp 
is  ^h  Head  of  poininiaa  and  Vital 
ewe  too  :  They  arc  his  chief  and  moft  honou- 
r^jible  Sobicfls,  b^t  not  his  Myllical  ^lei^bers  : 
They  are  as  the  Baroas  and  Noblfs  his 
K^&dooif.  the  ^i{t|s  #s  ^hp^^t  ^(»H^ 
and  Wife  pfljisBolpn^:  TJiis  dignifies  fhi  Bcr 
licver  above  t|ie-.'|^e^eft  Ang«l-  Aud  as  ihc 
^Q^es  ojf  che  IQo^aoio  think  it  ^  Prcf^ran^ 
and  Honour  to  fervp  the  S^ueen^  fo  the  glori- 
ous yftf^f/i  think  it  no  degradation  or  difho- 
iiQ^r  tp  them  tp  f^rvc  X\yt.  Saints :  For  19  thi« 
hoiipV^ue  Offio^^he^  are  ^ppojqt^d,  0.  f . 
14.  to  DC  miniflring  or  fcrviccable  Spirits  for 
for^e  gfi^p(  them  that  Ih^  9^ 
SelraM^:  The  chicfefe  sinrvant  dilHfuas  •go^ 
to  Honour,  andSeryc  the  Heir. 

Some  imperious  Grandees  would  ftown, 
Ihpuld  fomc  of  thefe  Perfb^s  hut  prefume  10  Ap- 
proach their  Prcfence,  but  God  Cctj  them  be- 
fore his  tacc  with  delight,    and  AlE""^^ 
light  to  ferve  them. 

Infer.  2.  If  there  be  fitch  a  flriii  and^  »«- 
ffm:^)fi    Vm  -jetrnxt,    Cbr^  m^-^^'' 


Eph.  u 


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Vol.  1. 


Of  the  Myjiicai  'Union, 


i6i 


never  totatly  fail  :  Inwurtatitjf  is  the  Trivikd^e 
cfGrace^  becanfe  fang^d  Per  font  are  infc^arably 
mittd  to  Cbrifi  the  FmHtamtf  Uft .  Tour  Life 
is  hid  rthh  Chrifi  in  God^  Col.  3.  3.  Whilft  the 
Sap  of  Life  is  in  the  Root,  the  Branches  live  by 
it:  Thus  it  is  betwixt  Chrift  and  Believers, 
J<A.  14.  19.   Seraufe  I  ye  /hall  live  aJfo. 

See  how  Oirlft  binds  uj)  their  Life  in  one 
Bundle  with  his  own,  plainly  intimating  it  is 
as  iajpolTible  for  them  to  die,  as  it  is  for  him- 
felf,  ne  cannot  Uvc  without  them. 

Tine  it  is,  the  ^ritnd  Life  of  Believers  is 
enconntred  by  many  ftrong  and  fierce  Oppo- 
iitiuns  :  It  is  alio  brought  to  a  low  Ebb  in 
fomCy  but  we  are  always  to  remember  there 
are  ibme  things  which  pertain  to  the  Eflence  of 
that  Life,  in  which  the  very  Being  of  it  lies, 
and  fome  things  that  pertain  only  to  its  n>ffl- 
Mwv  .•  AU  thofe  tbiflEs  which  bdoag  to  the 
wa-heing  of  the  new  Creature,  n  Mamifcftat!- 
on  ,  joys,  fpiritual  Comforts,  &c.  Mjy  for  a 
time  tails  yea,  and  Grace  it  felt  may  fuifcr 
S^eac  lonb  aad  remiffiras  in  its  Degrees  not- 
withftanding  cur  Union  with  Chrift  but  ftill 
the  Eflence  of  it  is  immortal,  wtiidi  is  no  final! 
rdief  to  gndowSouls :  When  the  owaos  of- 
Grace  fail,  as  it  is  threatncd,  Jmos  8.  11. 
When  temporary  formal  Profcllbrs  drop  away 
fron  Chrilr  like  withered  Leaves  in  a  Windy- 
Day,  2  Tim.  1.  18.  And  when  the  natural 
Union  of  their  Souls  and  Bodies  arc  fuffcring 
a  diilblatioo  from  each  other  by  Death,  when 
that  Silver  Cord  is  loofed,  this  GMm  Chain 
Iwlds  firm,  i  Car.  3.  23. 

Infer.  3.  Is  the  Vnoim  fim^ate  hetvixt  Chrifi 
and  Btiievrrs  "  How  great  and  powerful  a  Afo- 
five  then  is  thts^  to  mSie  us  o^iMtanded  and  libe- 
rd  in  releiving  the  nece/Jities  and  wMt  tf  every 
gracious  Per  [on  I  F»  m  fdinm^  ihm  we  nlieve 
Cbri^  bimfeif. 
jpc  Chrift  Ferfontd  is  not  the  Ob)ed  of  our  Pl- 
ty  and  Chanty^  he  is  at  the  Fountain  Head  of 
******  ail  the  Riches  in  Glory,  E^h.  4.  ver.  10,  But 
ChriH:  Myjiicai  is  expofcd  to  NecefTitics  and 
Wants,  be  fc«ls  Hunger  and  Thirit,  Colds 
and  Pains  in  hh  Body  the  Church  :  And  he 
^  Is  rcfreihed,  relieve  J  and  comforted  in  their 
«f^^»»RefreOttnents  and  Comforts:  Chrift  the  Lord 
ngitnm  ^  HcBvett  and  Eardi.  in  this  eonfiderstion  is 
Mwrrtf  'Ibmetimes  in  need  of  a  Penny  j  he  icHs  ^  his 
tgefttte  1  Wants  and  Poverty,  and  how  he  is  relieved, 
'"Td^  '^'^'  ^  Text  believed  and  nnder- 

taametid-  ^'^^  very  few,  I  was  an  hutrgred^  and  ye 
tet  Meat.    I  was  tbirfty^  and  ye  gave  me 

Vijfum  s  Drink.    I  was  a  Strtuiger.  and  ye  took  me  in  : 
[Tlxn/hall  the'  RiibleoM  anpeer^  Lord^  when  fiw  m 
^   tbee  an  hungred^  &c    And  the  King  (hall  anfoer 
rrfan      ""^  ^  ""^^  thtnit  Ferily  I  fty  unto  you,  in  as 
opcrc  &   mu'h  as  ye  have  done  it  unto  me  of  the  kaji  of 
cJcenoi}-,  tbefe  my  Brethren,  ye  batte  done  it  to  me. 
^      \    it  was  the  fiying  of  n  great  Divine,  that 
Ite thought  Tcarce  any  Man  on  Earth  did  fully 
underftand  and  believe  this  Truth,  and  he  con- 
ceives fo  much  hinted  in  the  very  Text  where 
the  Righteous  themfelvf^  t-^ply,  ^c"'^,  xvhtn 
fam  »e  thee  Sick,  &c.    Intimatjiig  ui  iheQiieftt- 
,     on,  that  they  did  not  throughly  underftand 
itbe  nearnefs,  yea,  onenefs  of  thofe  Pcrfons 
f  with  Chrift,  for  whom  they  did  ihefe  things. 
jAriJ  indeed,  it  is  incredible  that  a  Chriltian 
jan  be  bard  hearted,  and  elofe  banded,  to 


that  necclTjtoas  Chriftian,  in  rcfrefhing  and  tc-\ 
lieving  of  whom  he  verily  believes  that  bej 
Miniftcrs  rcfrcQiracnt  to  Chrift  hlmfclf.  / 

O  think  again  and  jgaiii  upon  this  Scrip"; 
ture,  confider  what  forcible  and  mightj  ATr 
gumcnts  are  here  laid  together  td  engage  r^ 
lief  to  the  wants  of  ChriRnns. 

Here  you  fee  their  near  Relation  to  Chrift  ^ 
They  are  Myftlcslly  one  Perfon  :  What  yoif 
did  to  them,  you  did  to  me.  Here  yon  fci 
alio  how  kindly  Chrift  takes  it  at  our  Hands: 
Acknowlnlging  all  tbble  kindnefles  that  were' 
beftowed  upon  him,  even  to  a  bit  of  Bread  : 
He  is  you  fee  content  to  take  it  as  a  Courtcr 
(le,  who  might  demand  it  by  Authority,  and 
bereave  you  of  all  immediately  iipon  refnfal, 

Yea,  here  you  (ce  this  one  fingle  Branch  or 
Aft  ot  Obedience,  (  our  charity  to  the  Saints  J 
is  lingled  ont  from  among  all  the  Ooties  of' 
Obedience,  and  made  the  Teft  and  Evidenctt 
of  onr  finccrity  in  that  great  Day,  and  Men 
blefled  or  curled  according  16  the  love  thej 
have  manifefted  this  way  to  the  Salifttf. 

O  then  henceforth  let  none,  that  underftand 
the  Relation  the  Saints  have  to  Chrift.  as  the 
Members  to  the  Head,  or  the  Relanba  chef 
have  to  each  other  thereby  as  fellow  Members 
of  the  iame  Body,  from  henceforth  fuffer 
Chrift  to  hQUger.  if  they  have  Bread  to  re- 
lieve him,  or  Chrift  to  be  thirfty,  if  they  have 
to  refreih  him  \  this  Union  betwixt  Chrift; 
and  the  Sdnts,  afihtds  an  Argument  beyond  all 
other  Arguments  in  the  World  to  prevail 
with  us  :  Methinks  a  little  Rbetorick  mi^ht 
perfwade  a  Chriftian  to  part  with  any  thing* 
he  hath  to  Chrift,  who  parted  with  the  Glo- 
ry of  Heaven,  yea,  and  his  Hearts  Blood  to 
boot,  for  his  fake. 

Infer.  4.  Do  Cbrifl  and  Believers  make  but 
one  A^yjltcal  Perfon  ?  Hon  unnatural  and  abfurd 
then  are  ali  thofe  ails  of  uniindnefs^  whereby  Be- 
lievert  mand  and  grieve  Jejus  Chrifi  !  This  it 
as  if  the  Hand  fhonld  womd  bis  own  Head,  frtntf 
shids  >.'  receives  Life.,  Senfe.,  Afotion^  and  Strength. 

When  Satan  finites  Chrift  by  a  wicked  Man, 
he  then  woonds  him  with  the  Hand  of  an 

Enemy  ■  bnt  when  his  Temptations  prevail 
upon  the  Saints  to  Sin,  be  wounds  him  as  it 
were  widi  bk  own  Hand  As  the  E^^br  and 
Tree  in  the  FMe  complain'd,  the  cue  he  was 
wounded  by  an  Arrow  winged  with  his  own 
Feathers,  the  other,  that  it  was  rived  a  fen- 
der by  a  Wedge  hcwen  ont  of  his  own  Linabs. 

Now  the  Evil  and  difingennity  of  fncb  Sins,, 
is  to  be  meafured  not  only  by  the  near  Rehiti- 
on  Chrift  fuftains  to  Belie\  crs  as  their  Head, 
but  more  particalarly,  from  the  fe vera!  Benefits 
they  receive  from  him  as  ilieh :  For  In  Wtrand- 
ing  Chrift  by  their  Sins, 

firft,  They  wound  their  head  of  influtnte^ 
through  whom  they  live,  and  without  whom 
they  bad  ftill  rcmain'd  in  the  State  of  Sin  and 
Death,  4.  itf.  Shall  Chrift  feud  Life  to  USL 
and  we  return  that  which  is  as  Death  to  him  f  ' 
O  how  abfurd,  how  difingeniotss  is  this  f 

Secondly,  They  wound  their  had  oj  Cc-ver^- 
tncnt.  Chrift  is  a  guiding^  as  well  as  a  quickemng 
head,  Coi.  1.18.  he  is  yoor  Wifdom,hc  guide  syoo 
by  hisConnfidt  to  Glory;  but  rauft  he  bcthusre- ' 
quitcd  for  an  his  ftitbful  Conduft !  What  do  yon 
when  yon  Sin,  bat  rebei  ^inft  his  Govcrdmenty 
M  m  2  refniD^ . 


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Of  the  MyJUcal  Vmm. 


SermVII. 


re:umig  10  loilow  his  Counfels,  aud  obey  ■.•^^  ai 
th?  mean  time  a  Deceiver  rather  tli.ui  Iiim. 

Tlnrdly^  Thcy  wound  their  Ccnfititmg  Heady 
who  care^  provides,  aud  pro)eds  for  the  Wcl- 
iin!«  and  Siifety  of  the  Body.  Chrillians,  You 
know  your  Affiirs  below  have  not  been  fleered 
and  managed  by  your  own  Wifdom,  but  lhaf 
Orders  have  been  givco  from  Heaven  for  your 
Security  and  Supply  from  Day  toE)ay.  /fcwip, 
O  JLord  (faith  tile  Prophet)  that  the  way  of  man  it 
not  ia  bim[ilf  \  ti  either  is  it  m  tim  Att  wa&S  to  di- 
rtB  bis  own  fiepsy  Jcr.  la  23. 

true,  Chrift  is  out  of  your  fight,  and  you 
fechimnoCj  but  he  fees  you,  and  orders  every 
tbiflg  thac  cooccras  yoa.  And  is  this  a  due  Re- 

2Qical  of  all  ttiac  Care  he  Kath  taken  for  you  ? 
toyc  thus  requite  tlie  Lord  for  all  his  Benefits? 
What  ?.  rcoompcace  Evil  for  Good  /  Q  let  (bamc 
cover  yoa» 

fOMrtbljucd  Lapiy,  They  wounc!  thdr  Head  of 
Boimr.  Chrift  your  Head,  is  the  Fountain  of 
RoDOur  to  yoa :  This  is  your  Glory,  that  you 
relate  to  him  as  your  Head  :  You  are  oo  this  ac- 
count (  as  bcfoi€  uoted )  exalted  above  Ao- 
ids. 

Now  then  Confidcr,  how  vile  a  thing  it  Is  to  re- 
flect the  leaftdi(hoaour  upon  him,from  wl\om  yoa 
derive  all  y sur  Glory.  O  conlider  aod  hewcairit. 

Infer.  5.  /j  there  Jo  (IriQ  and  intimate  areiatitn 
and  untpn  betiPtxt  Chrifi  md  tU  Saiatt  !  Xkci  fitrely 
thejfemtiever  aMvl  wlut  is  goad  fur  thur'Sot^  or 

ttwfc  ii-  ^^^'■y  naturally  cares  and  provides  for  his 
H^>  fpiri-  °^'^>  cfpeeially  for  bls  own  Body  ^  yet  we  can 
nm.  fn*  more  ealily  violate  the  Law  of  Nature,  and  be 
chjel  to  our  ownFlelh,  thanChrilt  ca^  be  fo  to 
^Jm  L  Body.   I  know  it's  hard  tordk  apon 

negMtf"^^^  rcjoyce  iaaProoiife,  when  Nccedlties  pinch, 
and  we  lb  not  from  whence  Relief  fhould  arife ; 
but  Oh what  fwcct  Sati^faflion  and  Comfort 
q^i^hi  a  necelGtous  Believer  find  io  cbeie  Confidc- 
ratiOBs,  woald  he  but  keep  them  upon  his  Heart 
in  futh  8  day  of  ftrait. 

fi'-jf^.  Whatever  my  diftrcQcs  ar?  for  quality^ 
I  fittrober^  or  dqjrec,  they  are  all  known  evea  t©  the 
lead  Cii  tui»naacc,  by  Clirift  my  Head  :  He  looks 
down  from  Heaven  upoa  all  oiy  aliUdioiis,  and 
j  ttnderftands  them  more'fiiUy  than  1  that  feel 
them,  Pfithn  3P.  9.   Lord      my  defnc  is  bcfm 
tfid  my  £rouma^  is  not  bid  from  tbeit, 
.  .  SxowUyy  He  not  only  knows  them,  bot/«/f 
them,  as  well  as  knows  tlieni ,  IVc  h.  ive  not  an 
Hi£b  friijl  that  canmt  he  t,  itched  wttb  tlte  feeling  of 
our  hfirjnities^  (ieb.  4.  1 5.  lu  all  yoer  AffllAicQS 
he  is  afiiictcd  \  tender  Sympathy  cannot  but  flow 
from  fuch  intimate  Union  ;  therefore  in  Mat. 
2S-.35-  be  faith,  1  was  an  hundred,  and  I  was 
atbirH,  and  1  was  naked.   For  indeed  bis  Sym- 
pathy and  tender  Compaflion  gave  him  as  quick 
a  Refentmcnt,  and  as  tender  a  Senfe  of  their 
Wants,  as  if  thcy  they  had  been  bis  own  •  Yea, 
"    Thirdly.,  He  not  only  knows  and  feels  my 
Wants,  but  h  jth  enougji  in  his  Hand,  and  much 
more  than  cnou^  to  (upply  them  all;  for  all 
Things  are  delivered  to  him  by  the  father,  Lnke 
1 0. all  the  Store-hoofei  la  Heaftm  aod  Earth 
are  h.fs,  Phil.^  19,.    .  . ' 

TQurtUy.,  He  bellow*  all  earthly  good  things 
evcntofG-Tiflnityaiidrednudance  upon  lu's  very 
Enemies,  Tbey  have  more  than  Heart  can  Vfi/h,  Pfal . 
73.  T.^^Hefctountifia  40  strangers,  he  loads  bis  j 


very  Enemies  wuh  ujue.  uiiOk;s,  ajiU  can  it  be  ~  -  ~" 
fuppofed  he  will  in  the  meanwhile  ftamhisoAn 
and  neglea  thofe  whom  be  loves  as  fail  own  flefh  : 

It  cannot  be.  Moreover, 
Fifibly^  Hitherto  he  hath  notlliflered  me  to  pe- 

rifh  in  any  former  flraits  ^  when  and  were  was  it 
that  he  for  look  uic  /  this  is  not  the  fir  ft  plunge 
of  Trouble  1  have  been  in ;  Have  I  not  found  bitB 
a  God  at  3  pinch  ?  How  oft  have  I  fiscn  hun  la 
the  Mount  of  Difficulties ! 

SixtUy  and  Lajlly^  I  have  his  Promife  aod  Ett* 
gaeemcnt  that  he  will  never  leave  me  nor  for- 
fakeme,  /Icb.  13     audjohn  14.  18.  a  Promife 
never  crackt  lince  the  Hour  it  was  firft  made.  tf| 
then,  the  lord  jcfus  knowsand  feels  all  my  wants,' 
hath  enoogii  and  more  than  enough  to  luppl/ 
them,  if  hcgivesevcn  toredundaocenniobisEne-j 
mies,  hath  not  hitherto  forfaken  me,  and  hath! 
promifed  he  never  will  j  why  then  is  my  Soul  \ 
thus  difquietcd  ia  mo?  Sordy  there  is  oocaufe 
icfhouldbeib.  ^ 
Infer.  6.  If  the  Sahrtt  are  fo  nearly  united  to 
Chrip^  as  the  numl-.rs  to  the  head  ;  O  tbmhmirtat 
i^Jin^  and  ftdl  af  danger  is  it  for  any  to  wrong  and 
perfime  the  Sabut  f  For  in  fo  doing,  they  mull  needs 
ferfecktc  Chrljl  himfdf 

Saul,  Saul  (  faith  Chrift)       urfcuteft  ffcoi.Jf!?'^^ 
T,:  ^^'^  "^  ThcrighteoJwGyholdshimfclfi^'J.^f 
(Obliged  to  vindicate  opprefTed  innocency,  tho'»«fc«.r»- 
It  be  iathc  Perfon  of  a  wicked  Man,  how  much 
more  when  it  is  in  a  Member  of  Chrift  ?  He  th.n  [')""'" f 
tOHcbetb  ycu.touM  the  Jp^k  of  mine  Eye,  Zecli. 

r  n  u     "  "  ^^^^  "wgiocd,  that  Chrift  viUimairoqMi 
lit  itili,  and  fuffer  his  enemies  to  thraft  oat  the 
very  Apples  of  his  Eyes'  No,  no,  He  bath  ordained'V  I",. 
\hts  arrows  a^ainjl  tU  per/ecutort^  Pfal.  7.  1 3. 

O  It  were  better  thy  Hand  Iboold  wither,  aod  S^S  ^ 
tmac  Arm  fall  from  thy  fhouldcr,  than  ever  it'"-'-'«»'«^; 
mould  be  lifLcd  up  agaiiilt  Qirilt  in  the  pooreft  'i"" 
of  his  Members.    Believe  it,  Sirs,  not  only  your 
vwlent  Ailions,  but  your  hard  Speeches  arc  all  .X'/^ 
let  down  upon  your  Dooms-day  Uooki  andyouy/  fw  de*t 
lhall  he  brought  to  an  Account  for  them  itt  the •* 
cat  Day,  Jtuie  15.  Bcw-.rc  wh.1i  Arrows  you 
Bot,  and  be  furc  of  your  r^lark  belore  vouaT/S^IL* 
nioottbcm.  fU^Ht' 

.Infer.  7.  IfAat  be  futh  a 
^  theSAts  as  hoAbeeadefcribed^  upou  wij^j  ttwit. 
ferial kTerms  then,  j)^  BeUmas  jwrfcwl*  iWioSjl'i. 
BodmatDiotk!  SSSE 

Chrift  your  head  k  above  water,  therefore  -iS^iwi. 
you  cannot  be  lofl  ■  Kay,  he  is  not  only  rifea 
trora  the  dead  himfelr,  but  is  alfo  beeotne  the  firji  ^'^  ' 
frittti  of  them  that  fletp,  i  Cor.  15.  20,  Believers-^ 
flre  his  Members,  his  Fulncf^,  he  cannot  there- STSlw' 
fotc  be  compleat  without  you:.  A  part  of  Chrift /^v»„Ar. 
cannot  perilb  in  the  Grave,  mach  lefs  burn  inA<«ff«r«^ 
Hell :  Remember  when  you  feel  the  Natural  Uni-     ®  " 
on  diilblving,  that  this  Myftical  Union  c^n  "^f^i.^* 
vcr  be  diflblyeds  The  pangs  of  Death*  cannot  ^AtrwT 
break  this  Tic:  As  there  is  a  peculiar  E  :   "  -i;cyy^/wr«/d-i 
in  the  BcUerers  Life,  fo  there  isa- jiogjiiar  ^p- *»  ferdirio- 
port  and  peculiar  Comfiwt  in  his  Doiili;  nme"'"''^^ 
to  live  is  Cir/,?,  .wd  to  die  is ^.w/,  Pliil.  i.ii.  a^jg 

Infer.  S.  Ifihere  be  fuch  a  Uuioubctwui  Chrift  mad- 
•Qd  Believers,  Hot9  dotbit  concern  evety  tnm$oi^tfiU^- 
try  and  examine  hit  Fjlate,  nh::bc>  Ik  is  rc^tlly  uni- 
ted  with  Chnjl  or  ,M  ^  ly  t>M  tiMurai  md  pfoptf 
£ffeils  which  altvays  flow  from  this  Vnion  ?    A«,  • 
Firft,  Thcreai  Conim-ir  iLniun  ofChriiTsho- 
lin«fs  to  the  Soul  =  U  e  uaaot  be  united  wiilt, 

this 


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Vol.  I. 


Of  tbe  M)ifik^l  ZJnion, 


265 


this  root,  and  nor  pircake  ot  the  vital  fap  ot 
Sanftification  from  him ;  all  that  are  planted  in- 
to him,are  planted  intothclikcnefs  of  bis  I>eath, 
and  of  his  Kcfurred^ioi),  Rom,^,  tf*  •  yiz.  by 
Mortification  and  V'ivification. 

Secondly,  They  that  are  (o  nearly  united  to 
bim  as  Members  to  ihc  Hcid,  cannot  but  love 
bim  aod  value  bioi  above  their  own  Lives  *,  as 
weleein  Nature,  the  Hand  and  Arm  will  iocer- 
pofe  to  favc  ihc  Head;  the  nearer  tbe  Ujlioa, 
the  ftronger  always  is  the  Alfc-ftion.. 

Thfardl]r,  The  M«mben  are  dbjoft  to  the 
Head  :  Dominion  in  the  H^ad  mull  needs  iafer 
Abie^ioQ  in  tbe  Members,  £j4  ia  vaii)  do 
vre  daii»  tlaion  with  Cm  a» 
we  arc  governed  by  oor  OfTO  WiUh  aod  our 
Lulh  give  us  Lavr. 

FoDithly,  AO  that  are  united  to  Ghrift,  do 
bear  fruit  to  God,  Rom.  7.  4.  Fruitfuliicfs  is  the 
iienc  End  of  our  Union  :  There  are  no  barren 
Branches  growing  upon  tht»  froiilal  Root. 

Infer.  9.  Lajlly,  Herv  m^fch  ,vrc  Bdirvtrs  cn/a- 
led  to  walk  as  tbe  Mcmbtu  of  Cbrifif  in  tbe  vtji- 
tie  txcrcifes  of  all  tbofe  Grafts  and  Aitks,  dUcft 
tU  Confidtration  of  their  m0  r^atkutabimtaaUls 
from  tkem !  As, 

Firft,  How  euOi^d  and  weU  pIcafed  Oiould 
we  be  with  ourootward  Lot,ho»cvcr  Providence 
hath  calt  it  for  us  in  this  World.  O  do  not  re- 
pine, God  hath  dc  il:  !j:!uim  it'ully  wiihyoo;  up- 
on others  he  hath  beftowcii  rhc  good  things  of 
this  World,  upon  you.himl'elt  in  Chrift. 

Secondly,  How  bjoiMe  and  lowly  in  fpirit 
fhonld  you  be  v.^dft^  vovr  jrcat  .^dv.lnccmc^t ! 
Il'strue,  God  hath  maguiiicd  you  greatly  by  this 


Union,  buc  yct  donViSeU,  Ton  h. it  not  the  root, 
but  tbe  root  you^  Rom.  11.  iS.  You  (hiaCjbnCic 
is  as  the  Sars,  v.ith  a  borrowed  Light,  ■ 

Thirdly,  How  i.;fwv.<  fhould  you  Ije-tcibo^oiir 
Chrift,  whohatb  putfonmch  honour  upon  youF 
Be  willing  to  give  Glory  to  Chriit,  tho'  his  Glo-- 
ry  fhould  rife  out  of  your  Shame.  Never  redcoa 
ttiat  Glory  that  go^s  to  Chiift  to  be  loft  to  yoo  • 
when  yoo  lie  at  his  ftct  in  the  moft  particular, 
heart-brcikiiig  ConfJllons  of  Cn,  yet  let  thil 
.pica£c  yoo,  tbac  thcrcipjou  have  given  him  glnry . 

FomUy,  How  exaS  and  circumfpcdt  ihould 
you  be  in  all  your  W.iys,  vcini:mbri:ig  v.  hole  you 
are,  and  whom  you  rcprcfcat !  Shall  it  be  faid 
that  a  Member  of  Ghrift  was  cooviQed  of  un- 
righteous and  unholy  Actions  !  God  forbid :  ^ 
m  fajf  me  have  fciiov{hi^  witbbim^  and  xoa\k  m 
darVntfi,  we  lye,  I  Job.  i.tf.  Afd  bf  tluU  faitb  bf 
ahiddh  in  bm,  ou^bt  alfo  him/eif  tO  a^tt  nm  «f 
be  jfalkedf  i  Job.  2. 6. 

Fifthly,  How  fludiom  fhould  you  be  of  Peacv 
among  your  fLlvci,  who  are  all  ib  nearly  united 
to  luch  a  Head,  aad  thereby  are  nude  feUow 
Members  in  the  fame  Body  !  The  Heathen  World 
was  never  acquainted  with  fuch  an  Argomcni  as 
the  Apoftle  urges  lor  Unity,  in  £/)t,'4. 3,4. 

Sixthly  and  Laftly,  How  fyfid  and  comforta- 
hic  fliould  you  bCy  to  whom  Chrift  with  all 
his  Treafures  and  Benefits  is  eflc^ualiy  ap- 
plied in  this  bleliol  Union  of  your  Souls  fiiili 
him.'  This  brings  hinunro  vour  pofTe/Tion  Oh 
bow  great !  bow  glorious  j  Feifon  do  the  little 
wcnicjiirm  of  yonr  Faith  embrace/ 

Tba/ih  be  tn  Cod  for  jejits  Chrtjl. 


Scrttt.  3« 


The  Third 


SER 


MON. 


Openjng 
tbe  nature 
and  ore  of 
tbcOofpel 


;  1  Cor, 

Mioiftry,  hftntf  thett,  we  are  Ambaffadws 

yoMj^,we  pray  you  tn.  (Jbrtfts 


temal 

means  of 


'v.  16.'  ' 

<  *  ■ 

Cljrifty  as  tlwMgh  Cod  did  hefe^b 
be-  ye  reeoncikd  to  Cfid, 


HE  E^cdaal  Application  of  Chrift 
principally  cooSm  fa  oor-Uirion  witb 
him,  but  (  ordinarily )  there  Lan  be 
no  Union  without  a  Gofpel  Teuder 
aod  Overture  of  him  to  oar  Soals ;  «k  Htv  fhall 

<Ae7  believe  in  idm,  cfxchom  thry  h.rve  not  heard  ? 
and  bom  fhall  tixy  bear  Jfitbtm  a  Freaher  ^  and  bow 
fhall  be  freach  cxeeft  le  b  fint  f  Rom.  10. 1 4. 

If  God  be  upon  a  Dcfign  of  marrying  poor 
Sinners  to  his  Son,  there  muft  be  a  Treaty  in 
order  to  it  ^  that  Treaty  reqaires'Ioterlocutioo 
betwixt  hath  the  Parties  concerned  in  it  ; 
bot  Ibch  is  our  frailty,  that  fhould  God  fpeak 
immediately  to  us  hitnfelf,  it  would  confound 
and  overwhelm  us  :  God  ihcrtfoie  f  racioirHy 
condefcends  and  accommodates  hiiuLU  to  our 
Infirmity,  in  treating  with  us  in  order  to  oor 
Union  with  Chrift  by  bl?  .•fV/Lz/TIiif.jrj,  and  thcfc 
not  yinjieh,  whok  Coavcrfcs  vvc  catii.oi  bor,  but 
Men  like  oor  fclvcs,  commillioiiatcd  for  the  ef- 
fcdling  of  this  great,  -BBlincfs  betwixt  Chrift  and 
9s,   Now  then  we  ate  -Anibiijj\id<jrs  fjr  Cod^  &c. 

In  which  Words  }b»  have, 


Firft,  Chtift'3  .Ainbafibrs  CoromiOlonated.  * 
Secondly,  Tluek  Commifnon  opracd. 

rirft:,  Chri.l's  AmbafTadors  Commilllooatcd, 
A>n»  tbea  ve  are  ^ItubaJj^Hliirs  for  Chrift.  1  he 
Lord  jefits  tho«%ht  it  not  fdjkieBt  to  print  the 
Law  of  Grace  and  BkfTcd  Terms  of  or.r  Ur.ion 
with  him  in  the  Scriptures,  wbere  Men  may 
read  his  williogneTs  to  receive  tbcm,  and  ftf 
the  juft  and  pjac ions  Terms  and  Conditions  upo^ 
which  he  oilers  to  b^connc  theirs;  but  hath  alibCef 
npand  eftabU(hcd  a  ftanding-O/Hie  in  the  Cl^rtjtr 
to  expound  that  Law,  inculcate  the  Precepts^ 
and  cigc  the  Fromifes  thereof^. to  woo  and  c£- 
poufc  Soels  to  Chrift,  /  bava  fffoaftd  yon  ^  em 
Hnsbani,  that  J  may  ^rrfertym  fj  chjjlt  Z'irf  ht  ty 
Cbrift,  2  Cor.  t\.  10.  and  tlus  not  Ini  jjly  ti^ 
iheir  own  affections  and  compaffions  to  mifci^ftf^ie 
Sinners,  bat  alfo  by  vertuc  of  thf  ir  Ofii'c  acii 
Comniiinoii,  whereby  they  arc  autlioiizcd:ar.(i 
appointed  to  that.  Worlu  Wl  (^a  arf  .^mkaffa^ 
dors  for  Cbrifl. 

Secondly,  Tbcir  Comniillion  opcficd  :  Whcrc- 
iirwB  findy  ,  .  ,  .{ 

I,  Their 


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Serm.  IlL 


t.  Tlwit  lf«rJl  appointed. 

2.  Their  C.i^aaty  dcfcribed. 

3.  Aod  tiic  Aiaimer  of  their  A&iQg  ia  that 
Capacity  defcrlbcd. 

Firft,  The  Work  whereunto  the  Minillers  of 
the  Gofpel  arc  appointed,  it  to  rcconale  the 
iVortd  to  God to  work  thefe  finfol,  vain,  re- 
bellious heirt?  which  have  a  ftrong  Averfstion 
from  God  naturally  in  themi  to  dofc  with  liiiu 
according  to  the  Articles  of  Peace  contained  in 
the  Gofpel,  that  thereby  they  may  be  capable 
to  receive  the  Mercies  and  Benefits  purchafcd 
by  the  Death  of  Chrift,  which  they  cannot  re- 
ceive in  the  Itatc  of  Enmity  and  Alienation. 

Secondly,  Their  Capacity  dcfcribed,  they  aft 
in  Cbrijl^s  fiead  as  his  Ftcegir'n:;.  He  is  no  more 
io  this  World  to  treat  peribnalW  with  finacrs, 
as  once  he  did  in  the  Day«  or  Ms  fldh  y  but 
yet  he  Hill  continues  the  Treaty  with  this  lower 
World  by  his  Ofiicers,  requiting  Men  to  look 
ujpon  them,  and  obey  them  as  be  would  himfelf 
if  he  were  Corporally  prefcnr,  Luh  10.  t6.  He 
that  beartthwMf  hearetb  me,  md  be  that  dcfpfetb 
jOM,  deffifeto  me. 

Thirdly,  The  Manner  of  their  afVing  in  that 
Capacity  prefcribed  ^  and  that  is  by  humble, 
IweeC,  and  condefccnding  Entreaties  and  Be- 
fcechin?';  -  This  bcft  fuits  that  meek  and  Lamb- 
like Saviour  whom  they  reprefent.  Thus  be 
dealt  with  poor  Suiers  biinletf,  when  he  con- 
▼erfei  rtmorio  tb?m  ■  he  would  no?  break  a 
bmifcd  Reed,  nor  Quench  the  I'moaking  Flax, 
Jfa.  42.  3.  1  his  is  ttie  way  to  lUmt  and  win 
the  Sonls  of  Sinners  to  Chrift. 

From  hence  the  Note  is  .- 

Dod.  That  the  freacbing  of  the  Gofpel  hy  Cbr  ijl's 
jlmbajfadorsy  is  tbe  meam  affoiiAed  fir  tbe  reeon- 
ciling  and  briniing  home  of  Si>men  to  Oirift* 

Th;  IS  clear  tiom  Rom.  10. 14,  i  CtT.  t.ai. 
and  maajr  other  Scriptures, 

Here  we  fludl  take  into  Coofideratiott  thefe 

three  Things. 

firft.  What  is  implied  in  Chrift's  treating 
wHli  Smneif  by  bb  Ambafladors  or  Bfia^ftm. 

Secondly,  What  the  great  ConcemnMat  tiiey 
are  to  treat  with  Sioneis  aboot  is. 
Thirdly,  What  and  when  b  tbe  Efficacy  of 

preaching  to  bring  Sinners  to  Chrift. 

Firft,  We  will  open  what  is  im^ied  and  im- 
ported in  Chrift's  Treaty  wkh  Sinners  by  his 

ArobafTadors  or  Minidcrs. 

And  here  we  find  theic  fix  Things  implied. 

Firft,  It  necefTarily  implies  thedefef^ioo  and 
faW  of  Man  from  his  Eftatc  of  favour  ami  frifnd- 
fliipwith  God  i  if  no  War  with  Heaven,  what 
need  of  jimbajfadors  of  Peace  ?  The  very  Office 
of  the  Miniftry,  is  an  ArG^nment  of  the  Fall. 
Gofpel  Ordinances  and  uifictrs  tanie  iii  upon 
the  Fall,  and  expire  with  the  Mediators  difpen* 
fatory  Kingdom,  i  Cor.  1^.24,25.  Tben/haabe 
deliver  up  tbe  Kingdom  to  Cod  even  tbe  Father : 
Thenceforth  no  more  Ordinances,  no  more  Mi- 
nifters ;  what  ok  can  there  be  of  tbein,  when 
the  Treaty  is  ended  ?  They  hare  done  and  ac- 
compliriicj  ill  they  were  ever  intended  and  de- 
figoed  for,  when  they  OmU  have  reooodled  to 
€>od  an  the  number  of  b»  Eleft^  that  lay  dif- 
pcrfcd  among  the  lofl  and  miferable  PolTerity 
of  Mam,  and  have  brought  them  home  to  Chrift 
ta  a  perfeft  Ihite,  E^.  4. 1 2 ,  dot, 

Scooadly^  U  iapltes  (be  unsalar  Grace  and 


admirable  Condefccntion  of  God  to  flnful  Man, 
That  God  will  <^<l'.m^  Liny  Treaty  with  him  at 
aU  is  woudcihil  Mercy,  it's  more  than  he  would 
do  for  the  Angels  that  fiell,  Jude  6.  They  art 
referved  ineverlafting  Cbtdnt  nrdir  ly.Trhefs  unt* 
tbe  judgment  of  tbe  great  Day.  Chrtft  took  not 
on  him  their  Nature,  but  fufl^red  Myriads  of 
them  to  perilb,  and  fills  op  their  vacant  Pla- 
ces in  Glory,  with  a  number  of  finful  Men  and 
Women,  to  wboB  thc  Liw  muM  die  1km 
pnnilhmcnc. 

Bucdnc  God  will  not  only  treat,  but  en- 
treat ar.d  befeecb  iTiifiil  Men  to  be  reconciled, 
is  yet  more  wonderful  Barely  to  propound  the 
Terms  of  Peace,  bwi  been  an  aftonilhing  Mercy, 
but  to  wooe  and  befeech  flubborn  Enemies  to 
be  at  Peace,  and  accept  their  Pardon,  Oh  how 
onparallel'd  was  dds  Gondefcenffion ! 

Thirdly  It  implies  the  great  Dignity  and  inter  !n$s 
Honour  of  the  Gofjpel  Miniftry.  We  are  Am-  i^irtgirf 
bajfadars  fir  Cbriftj  AmbalOdors  reprefeoc  and  "^f  ' 
peifonate  the  Prince  that  fends  them  j  and  thejj)'/'^^^ 
Honours  or  Contempts  done  to  them  refled  up-  WcW- 
on,  and  are  reckonVI  to  the  Perfoo  of  tbeiri^fMe  fcr- 
Mafler,  Luke  10.  iff.  He  that  hearethyoit,  bear-f'^ff'^ 
etb  me  j  and  be  that  defpjcth  you^  deffifetb  me.  ^^*J!^ 

Neither  their  Perfoni,  ncrr  Parts,  are  the  pro-  antm  tM# 
per  groimd  nnd  rcafon  ofoiir  refpefts  to  i\izm  ■Jmfvyie ief- 
buL  their  Office  and  Commitlion  from  Jefiu  Cbrtfi.t***"*'  **- 

We  are  fallen  into  the  Dreggs  of  Time,  where- 
in  a  vile  Contempt  is  poured  not  only  npon  the^j^^^ 
PerfinSy  but  the  very  Office  o[  the  Mmiilry  i  and  que  idem 

1  could  heartily  wiflithat  Scripture,  AM.  2.  'j^inpaim. 
8,  9-  were  throughly  confideied  by  us,  po^bly  Bo?"" 
it  might  inform  us  of  the  true  Caufe  and  Rcafon  £jf  ^ 
of  this  fore  judgment ;  but  furcly  Chrift's  faith-  ' 
jful  Miniftersdeferve  a  better  Entertainment  than 

they  ordinarily  find  in  the  World  ^  and  if  we 
did  but  ferioufly  bethink  our  felves,  in  whofc 
Name  they  come,  and  in  whofe  ftead  they  ftand, 
we  flxnild  reodfe  them  asthe  Gddtimn  did  PmA^ 
Gal  4. 14.  as  Angels  of  God,  even  as  JcfusChrill. 

Foorthly,  Chrift's  treating  with  Sinners  hjs 
Mkdfters  frin  are  bb  AmbaflUors,  implies  Oe 
ftrift  Obli^tion  they  are  under  to  be  faithful 
in  their  Muifterial  linployment.  Cbrift  count* 
upon  their  fidtMoIncB  wnoai  he  pots  into  the 
Miniftry,  i  Ttm.  1.12.  They  are  accountable 
to  him  tor  all  Adls  of  their  Office,  HA,  13. 17. 
If  they  be  filent,  they  cannot  be  inoooeat  s  Ik^ 
crjfity  is  hid  u^on  tbem,  and  wce  tt  Am  ifA^ 
preacb  not  tbe  O'o/pel,  i  Cor.  9.  iS. 

Yea,  Necefllty  is  not  only  laid  upon  them  to 
prcnch,  hut  ro  keep  clofe  to  their  Gomniiflioa 
in  preaching  the  Goipci,  i  The/.  2.  3,  4,  5.  Our 
Exbartation  mu  tict  if  deceit^  nor  of  ufickanneff, 
nor  in  guile,  but  as  iPf  vere  alhm;d  cf  Cad  to  U  r-ftt 
in  trnft  xtitb  tbe  Coffily  even  jo  we  jieak,  not  at 
fleaftng  Men^  but  Cod,  wbieb  trictb  our  begrts :  ItlO 
Word  is  not  to  be  corrupted  to  pleafc  Mea, 

2  Cor.  2.  17.  their  Bufincfs  is  not  to  make  tbeiu 
ttKir  Difciplcs,  but  Chrift's,  not  to  feck  tbcira 
hut  them,  2  Cor.  12. 14.  to  keep  clofe  to  their 
InftradioQS,  both  in  the  matter,  manner,  and 
end  of  theirlVliniftry.  So  did  Chrift  himfelf  thc 
Treafure  of  Wifdom  and  Knowledge,  ycc  bdng 
fcnt  by  God,  he  &ith,7yitB  7,  i<j.  My  DoSrm  t§ 
not  mwe,  ba  his  tbat  jent  me.    And  foheexpeds 

and  requires  that  his  ^nb^ffadott  keep  dofe  tio 
the  Gommii&on  hehath  ^ventbeoi,  and  be  (w- 
cording  CO  their  neafiire)  fiiUh&l  to  theirtrui^^ 

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1  be  External  Meanr  of  our  ZJiuon. 


265 


as  Iw  was  to  his.  Panl  is  to  deliver  to  the  People, 
that  which  he  aUb  received  from  the  Lord,  i  Cor. 
II.  AodTfUMi^iDuftlBiep  that  which  nai  con* 
Biitted  to  him,  2  Tim.  i.  14. 

Fifthly,  It  implies  the  removal  of  the  Gofpel 
Bdiniftry  to  be  a  vary  great  judgment  to  the 
9nple.  The  lemattding  of  AnAaffadwrs^  pre- 
ftge^aa  eDfiiiog  War.  If  the  recoociliag  of 
Souls  to  God  be  the  greateft  Work,  then  the 
leinovai  of  the  viiraqs  aad  iaftramenu  thereof 
OMia  ht  the  €>reft  Judgmeet.  Semeaoooont  rk 

faJUti£  of  tbs  Siilt  Mpat  the  Tahk  ominous,  but  furely 
(he  Mliflg  of  thcfl],  whom  Cbrift  calls  thtSaltef 


What  arc  tho(e  ODCC  famous  and  rcnou  ncd 
Places  from  whence  Cbrift  (as  he  threataed)  iiath 
.   tmoft^  the  Quidlft>ftiefc, '  hoc  magn*  imnMa, 
DCDS  of  Robbers,  aad  Mountains  of  Prey? 

Sixthly  and  taftly,  U  implies  both  the  Wif- 
dom  and  Coadelbeolioiiof  God  tofiflM  Men,  ia 
carrying  on  a  Treaty  of  Peace  with  them  by 
fuch  An^ajfadorsy  negotiating  betwixt  bim  aad 
them:  WtthoataXreatythfrvwillheooRecon- 
dilation ;  and  no  Method  to  carry  on  fuch  a 
Treaty  like  this :  For  hgd  the  Lord  treated  with 
SuuMn  perfonatly  and  immediately,  they  had 
been  overwhelmed  with  foch  an  awftl  Majefty. 
The  Appearances  of  God  confound  thcCreatnrc. 
Lt^  mt  not  hear  agaim  the  vckt  of  the  Lerimy  Ggi 
(iaith  Ifraei)  mttber  let  me  fee  this  great  pre  rmy 
mmcy  that  I  die  mt :  Te^,  (0  terrM*  mat  that  Jirbt, 
^  that  Moks  faid,  lextudSigJ^fim  atN^fMiieu  DlilC. 
lS.t4^.  Htih.  \X.%\. 

Or  had  he  oonmiflfenated  Ang(\s  for  this  Im- 
ploymcQt,  though  they  ftand  at  foch  an  iaiialte 
diftaocc  (rom  us  as  God  doth,  yet  fuch  is  the 
tttrfleace  of  their  Glorf  (  bebg  the  higheH;  f^- 
ciei  and  order  of  Creatures  )  that  their  appearan- 
ces would  be  more  apt  to  aftoaiih  thao-perfwade 
is:  Befides,  they  beingCreaarei  of  another  rank 
and  kind,  and  not  rartaking  with  as  either  in 
the  milery  of  the  Fall,  or  BeiMdt  of  the  Reco- 
very by  Chrift ;  'tis  not  to  be  fbppofid  they 
fhould  fpeak  to  us  fo  feelingly  and  experimen- 
tally, as  thefe  bis  Minifters  do  j  they  can  open 
to  yoo  the  Myfieries  of  Sin,  Migtht  norit- 
inpthereof  daily  in  their  own  Hearts :  they  can 
dttcover  to  you  the  Confiids  of  the  iiem  aad  Spt- 
fit,  as  being  daily  exercifed  in  'thar  Wlriiire  ; 
and  then  being  Men  of  the  fame  mould  and  tem- 
per, they  can  fay  to  you  as  £Ubu  did  to  Job, 
Chap.  33.  6,  7.  Bebtdd,  lam  accordwg  totfywifk, 
in  GodPsflead^  I  alfit  am  formed  out  of  the  Clay, 
tAeld.  m  Tenor /ball  not  makt  thee  afrdd^  net- 
thr  /haBttrfi  Hand  be  haaify'Mfm  ihee. 

S9  thacjn  this  :  Appointment  mach  of  the  Di- 
viqe  U^ifilom  and  Condefcenfion  to  Sianors  is 
muiftfted :  tVe  have  this  Treafure  in  tor  then  Vef- 
...  fi^       the  txceUauj  ^  the  fomer  may  be  of  God, 
TcIUm  l^'f**.  2Gor.4i7^  Qed's  Glory  and  Man's 
aiiud  efl^  wvantagc arc  both  promoted  in  this  difpenlation. 
fum  ami-  -  Secondly,  Nex(A«e4fe  to  cooklcr  that  great 
gtaa  ^  Conceraineflt,  abont  VWdi  thefb  Ambhjfadqrs  of 
.g!^    Chrift  arc  to  treat  with  finncrs  ,  and  that  (as 
^SiaSSl  informs       is  their  KeconcUiatioo  to  i 

Ttf^cirt,  God. 

er  fc  ini-     Now  Reconciliation  with  Cor!,  is  the  reJTo-  | 
micos  in   ring  of  Men  to  tliatloinier  Erie^dfliip  tbcy-had 
'clt'rT..  "^i^  waibroloo  by  the  Wl,.«Kna 

reduicrt.  '^fintinutd  by  otir  Enaucy  and  Averfation, 
Daven.  ia  ^^1^  we  ci^ntinue  iu-onr  .Matura^l  and  UaruB- 
aCokooi  *  -w- 


ncrate  Eftate.   Now  this  is  the  greateft  and  raoft 
bldl'ed  Delign  tipt  ever  Qod  bad  in  the  World  ( 
an  altoniihing  aad  invaluable  Meffjrco  Mea,al 
will  clearly  appear 'b|t  auifi4«E|D«  ^tbdh 
culais  followiutj.  ■    r  '* 

Firft,  That  God  fhould  be  nconoiM  al|«r  M 
a  dreadful  Breach  as  th?  Fall  of  Man  made,  is 
wonderful :  No  fin,  all  things  cqnfidcrcd,  was 
ever  like  to  this  Sin :  Other  fins,  like  a  fiagle 
Bulkt,  kill  particular  Perf^as,  but  th  s,  like  a 
Chatooihot,  cuts  off  mokitudes  (^citodes  as  the 
{and  upon  <|»  fift^bnf^  which  4Wliai  cad 
number. 

If  airthe  Foftflritr     Atom  in  thoir  fcveral 
Generations,  (hould  do  nothing  elle  but  bewaU 
and  lament  this  Sin    Jiis,  whilft  this  World 
cootioues,  yet  wooMJrntt  be  cn^gb  lamented 
for  a  Man  lo  newly  created  out  of  nothing  and 
admitted  the  firft  moment  iatp  the  highcH'or- 
der,  Orewqed  t  King  over  the  Works  of  God^ 
Hands,  Pfal.  8.  5.  a  Man  perfeft  aad  iprigbt, 
without  the  lead  inordinate  Mouon,  or  OaM 
Iflclioaiiaat  ABfaieAofbMiatf  ins  moft  dear 
bright  and  apprebenfiTc  of  the  Will  of  God! 
whole  Will  was  free,  aad  able  to  have  eafily  rat 
by  the  ftrongeft  Tcmpcation  .*  A  Ml*  In  a  Para- 
difc  of  Delights, where  nothing  was  left  to  defirc 
for  the  advancing  the  bapoiocis  of  ^ol  or  Body 
A  Man  underftandin^  falmfitf  M  be  apobiiair 
complexive  Pcrfon,carryteg  not  only  his  Ownjbot 
thehappioeg  of  the  whole  World  in  his  Hand  a 
fafboB,iipon  foOight  a  Temptation,  toriolate 
the  Ifiw  of  his  God,  ?nd  involve  hlmftlf  and 
all  his  Pofterity  with  him,  in  fuch  a  Gulph  of 
Quilt  and  Idifcry ;  all  whidi  he  might  lb  eafily 
have  prevented  .'  O  wonderful  amazing  Mercy 
that  ewer  God  Ibould  think  of  boiog  reoonq! 
led,  or  have  any  purpofes  of  Feace  towing  ft 
vile  ^  Apoftate  Creature  as  Man. 
SaeoQdly,  That  God  ftouid  b<  reconcaed  to 
and  i\ot  to  jiMgeity  a  more  Ueh  aod  ex- 
cellent Order  of  ikcatom,  is  yoc  more  afto- 
niihing :  When  the  Angels  feU  they  were  loft 
irrecoverably ;  No  Hand  of  Mercy  was  ftretched 
out  to  Snc  oi)t  of  tbofe  Afyriadt  of  cxcdleac 
Bsinga,  hot  ChaiiMof  Oarkncfs  wete  imm«ii- 
ately  cUipt  on  theqi,  to  referve  them  to  the 
jfldemeot  of  the  great  D|y,  jMde  ver.  6, 

Thht  the  milder  Attrttnte  fhopld  be  exer- 
cifed  to  the  inferior,  and  the  feYcrer  Aitribolc 
to  the  more  excellent  QMatnie,  is  kft  matter  ' 
tor  Eternal  Admiration;  Who  inMd  caft  awav 
Vends  of  Gold,  and  lave  earthen  Kicflienis  ! 
Some  indeed  undertake  to  ihew  ns  the  Reaibottf 
why  fhc  Wifdooi  of  QodiliMde  no  proviiiflo 
for  the  Recovery  of  Angels  by  a  Mediator  of 
Reconcilation  ^  partly  fi>om  tbehigb^Oeiree  of 
the  raalgnity  or«li«v.8ili,  «ho  foscd^tbe 
Light  ofHeavcn,  partly  becanfc  it  was  decent 
that  the  firft  Breach  of  the  Divine  Law  fluwid 
be  punilhed,  to  ibcure  Obedience  Ibrilie'fttaK 
And  befidea,  the  Angelical  Namrc  was  not  en- 
tirely loft,  Atjriads  of  y^je^eU  Hill  cootiauing  ia 
their  Innoceacy  and  Gtory  }  fpliw  isiall  Jf%nh 
kind  w^s  loft  in  Jdam: 

But  wetBuft  remember  fttll  th?  Law  nvide  no 
dlRlnfiion,  but  awarded  the  fiaw  pOMQimeM^ 
and  (hBre£Bie.it  was  Mer^y  alone  ebir  ihade  the 
difibiraace,  aad  Merry  fcr  ever  to  be  admired 
by  Men  ^  how  ailoaiQiing  is  the  Gmioil^GMi^ 
that  {Qoaes  ia  a  wajt  oi  iUsoaciUiite^'Ai  os, 

OK 


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The  External  Means  of  our  Vnim 


Serni.  lU 


pot  of  Dcfigo  to  fin  up  the  vacant  places  in 
^eaven  iVom  which  Angds  fell,  withfucb  poor  ' 
..Wonni  as  wc  are/  Angds  excluded,  andMca 
received.    O  ftapeadious  Mercy  ! 

Thirdly,  that  God  Ibould  be  tAflfy  and 
ihroMghly  reconciled  to  Men,  fo  that  no  Fury  re 
inaias  in  him  agajjilt  us  ^  arnording  to  that  Scrip- 
ture,  I  fa.  27.  4  is  ftill  natter  of  tndierwf»d«r. 

Th.-  DeHgn  he  ^i  AshhJmhaffadanXoyoM 
fLbonc  i»  aot  the  aUayiog,  and  mitigating  of  his 
Wnth  (which  yet  woold  be  aMtter  of  mc  jof 
to  tbt  damned)  but  throDghly  to  qoeooi  all  his 
Wrath,  fo  that  flo  degree  thereof  (hall  ever  be 
^It  by  yov.  O  MeflU  EnbaflV  *  Beautiful 
HfOH  the  MonntMrn  arc  ff/f  fret  rf  thf-m  th^st  br'm^ 
faeb  Tidings.  God  offers  you  a  tuli  ileconcilia- 
itton,  a  plenary  ResiifTion. 
'  Fourthly,  That  God  fliould  ht  freely  recon- 
ciled to  Sinners,  and  difcharge  them  without 
any  the  leaft  (atis^ioa  to  bis  Juftice  from 
them,  is,  and  .  for  ever  will  be  nurTdone  in 
their  Eyes. 

Oh  what  Mercy  would  the  Damned  account 
it,  if  after  a  thoufand  years  Torments  in  Hell, 
God  would  lalt  \x  rccoQLikd  to  them, 
anl  poc  an  End  to  their  Mifery !  Bat  Be> 
lievers  arc  difcharged  without  bearing  any  part 
of  the  Curie,  not  one  Farthing  of  that  Debt  is 
kried  upon  them. 

If  you  lay.  How  can  this  be,  when  Godicaads 
npon  fnll  fatisfadion  to  fats  ]oftice,  before  any 
Soul  be  difcharged,  and  rcRored  to  fa^rour  ? 
freely  recondUd,  and  yec.foUy  iatisficd,  bow 
eanthhbe? 

Very  well,  for  thU  ^fercy  conne?  freely  to 
ypur  Hands,  how  coftly  foever  ic  proved  to 
Cbrift ;  aod  that  free  RemilEon  and  M  Satis* 
fadion,  arc  not  contradidory  ard  iiKonfIf!cnt 
things,  is  plain  enoogb  from  that  Scripture,  Horn. 
3.  14.  Being  jn/iified  freely  by  Us  grace,  tkrwgb 
the  Tvdt  njfum  thai  is  inJefHi  Chrip^  ftcny*  •id 
yet  in  the  way  of  Redempiioo. 

fw  tho*  Cbrift  your  Surety  hare  madeladi- 
fcftion  in  yottf  name  and  ftcad,  yet  it  was  hh 
his  Blood,  and  oot  yours,  that  went  for 
it,  and  tliis  Snrety  was  of  God's  own  Ap- 
p^flnpiMMit  and  Providing  without  your  Con- 
trifcmest  or  Thoughts.  O  blefled  Recond- 
liation,  happy  b  tlie  ftople  tbac  licar  ibelay- 
lal  Socr.d  of  it. 

Fifthly  and  Laflly,  That  God  ftionld  be  ii- 
nally  reconciled  to  Sinners,  fo  that  never  any 
new  Breach  (hall  happen  betwixt  bira  and  them 
any  more,  fo  as  to  diOirivc  the  Leagae  of  Friend- 
Aip,  is  a  flwft  lafUhiagand  craafponiBg  McT- 
fige< 

Two  Things  give  GonfirmatioD  and  foil  Se- 
cority  to  retonciled  Ones,  -viz^  The  Teims  of 
the  Coveosat,  and  the  lnter(;eiIlon  of  the  Me- 
diator. 

The  Covenant  of  Grace  .i,tvcs  great  Sfcnrity 
to  Believers  againil  new  Breaches  betwixt  God 
aod  them.  1^  (aid,  Jtr.  32.40.  Jtid  iwB 
make  an  E'vt.rUP'ni/^  Covcjimt  Xfitb  them,  that  J 
mU  mt  turn  (mayfrom  tbem  to  do  tbem  good,  tut 
gw»fktn^futiit  MUmtSy  that  ^  flMl 
not  defartfrtm  me.  The  Fear  of  the  Lord  is  a 
cfaoioe  Preftrvative  againft  fecond  Revolts,  and 
dmtfore  taken  into  the  Covenant.  It  is  no 
kMrante  but  a  fpccial  guard  to  Affbrancc. 

These  is  no  doubt  of  God's  Faitbtoineis,  that 


part  of  the  PronUfe  is  eafily  believed,  that  be 
will  not  tarn  away  from  ns  to  do  us  good,  all 
the  doubt  is  of  the  Inconllancy  of  our  Hearts 
with  God,  and  a^uuft  that  du^er  this  Proouie 
makes  ProvifibB. 

Moreover  the  Im-rccffm  of  ChriH  in  Hcavca 
Cecores  the  Suncs  in  their  rccondledftate,  i  J«b. 
2.  1, 2.  /  r  /  Man  fkwthave  an  jUboeMt  wkk 

ihi  father  Jcfus  Cbfift  the  rigUcom,  ard  Ix  is  tlx 

froMiatiott :  He  coatinaally  appears  in  Heaven 
before  the  Fatiier,  MalMaathadheenfliuti, 

Rev.  5.  6.  And  as  the  Bern  in  the  Cloods,  Rtv. 
4. 3.   So  that  as  long  as  Cbrift  thus  appears  ia 
the  prefence  of  God  for  os,  ic  is  not  polEUe- 
our  ilate  of  Joftificatioft  and  Reconriliarina 
be  again  diltolved. 

And  tbn  ii  that  hkfled  Emhajjy  Gofpel  Mi- 
ncers are  employed  ibouc^  he  hath  coaottiltfid- 
to  them  the  Word  ot  his  Rccondliation. 

In  the  laft  place,  we  are  to  enquire  wiiat  and 
whence  is  this  Efficacy  of  Preaching,  Co  teeon- 
cilc  and  bring  home  Sinners  to  Crift. 

That  it's  Efficacy  is  great  in  Convtodag, 
Hambling  and  Changing  the  Hearts  of  Men, 
is  poft  all  Debate  and  Qucftion.  The  Weapons 
ofoitr  Wtrrfgre  (&itb  tbe  Apoftle)  aretitt  car- 
na\  but  migbty  tbraugb  Cod,  to  tbe  fMllitig  damn  ef 
flrong  bMs^  ca/iing  damn  ima^inatvms^  and  everf 
high  thing  that  exaltetb  it  fdf  againft  the  KrtovUdee 
of  Godf  and  bringing  into  eafttvity  every  thon^ 
to  tbe  tMkmo  ofCbriJi^  2  Cor.  to.  4,  5.  No 
Heart  fo  hard,  no  Comlicnce  fo  flupid,  bur  this 
Sarord  can  pierce  and  wound  ^  in  aa  iuiUnc  ic 
can  call  down  atl  tfaofe  vain  Reafinrfngs  and 
fond  Imaginations,  which  the  Carnal  Heart  hath 
been  boilding  all  its  Life  long,  and  open  a  fair 
Paflage  for  GonviQIons  of  Sin,  and  tlie  Feat* 
and  Terrors  of  Wrath  to  come  into  that  Heart 
that  never  was  .afraid  of  tbefe  things  before. 
So  jI&s  2.  37  An  burd  dm  Aey  were 

friclted  to  the  heart,  and  /aid  ni^o  Vet  aiid  the 
refi  of  tbe  Aftfllet,  Men  and  Brethren^  wbat/hM 
we  do  ? 

What  fliallttedo?  Is  the  doleful  Cry  of  Men 
at  their  Wits  end  ?  Tbe  Voice  of  one  in  deepcft 
Diftrels,  and  fucb  Oatcries  have  been  oo  Rari- 
ties under  the  Prfachinj^  ofthc  Word  ^  its  Power 
bath  hoca  tcit  by  f  ctibas  ot  all  Orders  and  Coa- 
ditions  J  the^reac  and  hoooaraUe  of  tbe  Eaitb, 
as  well  as  the  poor  and  defpicablc  The  Leara- 
ed  and  the  Ignorant,  tbe  Civil  and  Profane, the 
Yonng  and  the  Old,  all  have  feh  the-  bOK* 
piercing  Efficacy  of  the  Gofod. 

If  you  ask,  whence  hath  the  Word  prtadled 
this  mi^Iuy  Power?  The  Anfwcr  muftbc^  Nei- 
ther from  it  fd^  nor  him,  that  readies  it,  boc 
from  the  Spirit  of  God  whofe  Mtromene  It  it,  lif 

whofj  Blurnnii  and  CoocurrcECc:  w'.ih  ir,it  produ- 
ceth  its  bleHcd  Efeds  opon  the  Hearts  <^  Men. 

Rrft,  This  ElBcacy  and  tMaderiol^oirer  it 
not  from  the  Word  it  felf  ^  take  it  in  anabftraft 
Notion,  feparated  from  the  Spirit,  ic  can  do  no- 
thing :  It  is  called  tbe  fbtl^^s  of  frcacbmg, 
I  Cor.  I.  It.  Foolilhoefe  not  only  becanh  - 
tbe  World  ib  accounts  it,  but  becaufe  in  ic  lelf ' 
it  is  a  weak  and  ODfoitable,  and  therefore  a  very 
improbable  wny  to  reconcile  the  World  to  God  - 
that  the  ilony  Heart  of  one  Man  ihould  bC| 
bnken  ty  the  Words  of  another  ^ian,  chat 
one  poor  finful  Creature  ftioii!d       ufed '  CO  I 
breath  Spinmai  Liic  mio  another,  this  coold  j 


DigitiiicG  by  G(.)c)_^> 


Vol.  J. 


mtb  Jejus  Cbnp, 


267 


'  nerer  be  if  this  Sword  were  noC  maiUged  by 
^an  Omnipotent  Hand. 

Aad  befidcs,  we  know  what  wtrks  Natu- 
rally, works  Nccenjrily,  if  this  Efficacy  were 
inherent  ia  the  Word»  To  that  wc  fhould  fap- 
pofe  it  to  work  as  other  Natural  Agents  do, 
then  it  muft  needs  convert  all  to  whom  it  is 
at  any  time  preached,  except  its  Efk&  were 
miraculoofly  hindered,  as  the  Fire  when  it  could 
not  burn  the  three  Children  ;  bnt  alas,  thoufands 
hear  it,  that  never  fee!  the  &ving  Power  of  it, 
j^i.  53.  I.  and  2  Tor.  4,  3,  4. 

Secoadty,  It  deti?e$  not  this  Efficacy  from 
the  ffrfhimtem  bj  which  k  h  mlniftred  *,  lee  their 
Gifts  and  Abilities  be  what  they  will,  it's  im- 
poOible  that  ever  fiich  Efieds  (booid  be  proda- 
oed  from  the  ftreogth  of  thetr  Nataral  or  Gra- 
cious Abilities,  iCor.  .u  ff'  hive  this  Trea' 
f»i  (iailh  the  Apoftlc)  i«  cjrtbtn'VtifeU^  that 
At  aectlhtcy  of  the  pomr  may  be  of  Coa,  and  not 

of  tL'. 

*£»  ke.-  jhc  Trcafurc  of  the  Gofpel  Light  is  carried 
i*  kfrntSnn  nukm^itiembenyelfeUyK Gideon zn6 
his  Men  had  their  Lamps  in  earthen  Pitchers  or 
in  (yftfr-JheUSf  for  fo  the  Word  alfo  ftgaifics, 
the  Oyfter'flieU  'n  a  bafe  and  worthlcfs  thing  in 
it  felt^  however,  there  lies  the  rich  and  preci- 
ous Peari  of  fo  great  Value  :  And  why  is  this 
prccioM  Trcafurc  lodged  in  ftch  weak  worth- 
lcfs V'eflels?  Surely  it  is  upon  00  other  Defign 
but  to  convince  ns  of  the  Truth  I  ana  here  to 
prove,  That  the  Excellency  of  the  Fower  i»of 
God,  and  not  of  it^  :,  as  it  follows  in  the  next 
VVoids,  To  the  fame  put  pofc  fpcaks  the  fame 
Apoftle,  I  Cor.  3.  7.  So  t/xw,  neither  is  be  that 
plantntb  any  tbfn£^neitber  he  tMt  WilttrOb^blU God 
that  ^tvctb  the  increafe. 

Not  any  thing !  What  can  be  more  diminu- 
tjvely  fpoken  of  the  Gofpcl  Preachers?  but  wc 
muft  not  underftand  thefe  Words  in  a  fimple 
and  abfoUte^  hut  in  a  comparative  and  relative 
Seitce :  Not  as  if  they  were  not  ncceflary  and 
aleful  id  Ch«r  place,  bot  tlntt  bow  neceflTary 
&ever  they  1)2,  iii  j  v.-hat  excellent  Gifts  (oevcr 
God  hacb  farniibed  them  with  ^  yet  it  is  nei- 
ther in  tbdr  Power,  nor  Choice,  to  mke  the 
Word  they  preach  cffedual  to  Men  If  it  were, 
tbea  the  Oamoatioa  of  all  tluc  hear  us  muft  needs 
lie  at  our  Door :  Then  alfe,  toany  tbooliinds 
would  have  been  reconciled  to  God,  which  are 
yet  ID  the  ftate  of  Eamity,  but  the  IcSk&t  of  the 
Gofpei  is  not  in  onr  Power. 

Thirdly,  But  what  Efficacy  it  hath  to  recon- 
cile Men  to  God,  it  derives  from  the  Spirit  of 
God,  whofc  Co-operation  and  BlefGng  (which 
is  arbitrarily  dtfpaifcd)  gim  it  aU  the  Fruit  it 
hath, 

*  Mt.     Miniftcrs,  faith  one  *,  are  like  Trumpets 
Antbony  which  make  DO  Sound,  if  Breath  be  not  breathed 
Surges,  inio  them.    Or  like  Fi^ekiels  Wheels,  which 
move  not,  nnlefi  the  Spirit  move  then;  or 
Servant,  whofe  Prcf-nce  doth  no  good 
except  Eiijha's  Spirit  be  there  alfo  :  For  waut  of 
the  Spirit  of  God,  bow  maay  thoufands  of  Souls 
do  find  the  Miniflry  to  be  nothing  to  them If 
it  be  fomcthing  to  the  purpofc  to  any  Soul,  it 
is  the  Lord  that  makes  it  fo.   This  Spitit  is  not 
limited  by  Mens  Gifts  or  Parts  ^  be  concurs  not 
only  with  their  Labours,  who  have  excellent 
Gifts,  but  oftentimes  bicflcs  mean,  defpicable 
Gifts,  with  far  greater  Sooccfs :  Beautiful  Xa- , 


ch:i  is  birrea,  and  bteaT>tfy'd  Zitib  beirs  Chil- 
dren.       .-         .      .  _ 

Suppoie,  filth  yAr/lfw,  there  be  two  Conduits 
in  a  Town,  one  very  ph\n  and  hcrjcly.  the  o 
ther  built  of  poliOicd  Marble,  and  adorned  with 
Excellent  Images,  as  Eagles,  Lions,  Angels ;  the 
Water  rcfrefbes  as  it  is  Water,  and  hot  as  it 
cotncs  from  foch  or  fuch  a  Conduit.  'Tis  the 
Spirit  that  gives  the  Word  all  that  Venue  it 
hath:  He  is  the  Lord  of  all  laving  Influences : 
He  hath  Dominion  over  the  HVrf,  over  our 
S'juls^  over  the  T/m?/ and  Suhm  uf  Converfion  •, 
and  if  any  poor  Creature  attend  the  Miniflry 
without  Benefit,  if  he  go  away  as  he  came,  with- 
out tV-iir.,  Purely  we  may  I'ly  in  this  Cafe  as 
Martha  laid  to  Cbrifi^  in  reference  to  her  hxo- 
ther  Xtrcdrnf,  Lord,  If  thon  htfft  been  here,  my 
Brother  had  not  dy'd  j  fo,  Lord,  if  thou  hadit 
been  in  this  Prayer,  in  this  Sermon,  this  poor 
Soul  had  not  gone  dead,  and  carnal  from  un> 
der  it.  And  now  what  remains,  but  that  we 
apply  this  Truth  in  thofe  Ufes  that  ic  gives  us. 
Fir/I  Vfe  of  Informittiw, 

Is  the  Preaching  of  ihc  Gofpcl  by  ChriftV 
Amhaffadort  the  Way  which  God  takes  to  re- 
concile Sinners  tO  himfelf  ?  Then  bom  inexct§ftitU 
are  alltho/e  that  continui  in  thtir  (late  of  Enmity^ 
tho'  the  yimbajfadors  of  peace  have  been  with  tbtm 
all  their  Uvts  long^  mooikg  md  hefitAii^  ^teik  uf 
be  rrconcikd  to  Cod  ? 

O  inviaciblc,  oUIliuate,  incurable  Difeale,' 
which  is  aggravated  by  the  only  proper  Reme- 
dy Hath  God  been  wooint'  nvl  bdlcchirig  yoil 
by  his  Ambajfadors  fo  many  ycais  to  be  recon- 
ciled to  him,  and  will  you  not  yield  to  any  ln- 
treaties  ?  Muft  he  be  made  to  fpeak  in  vj;u,  to' 
charm  the  deaf  Mder  f  Well,  when  the  milder 
Attribute  hath  done  with  you,  thu&reny  AT* 
tribnte  will  take  you  in  hand. 

The  Lord  hath  kept  an  Account  6f  every 
Yc]r  and  Day  of  his  Patience  towards  you,  Luke 
1 3.  7.  Tbcfe  thre«  wars  1  came  feeki»£  fruit  om 
tins  Fi/'treey  and  find  none  •,  and  Jer.  25.3.  Tlupi 
three  and  twenty  years  have  I  fpvkcn  unto  yon^  ri- 
ftitg  early  and  fftahni'^  Im  je  have  not  bearke'itd. 

Well,  be  yw  attured,  that  God  hath  both' 
the  Glaf-i  of  your  Time,  and  the  V'iuls  of  his* 
Wrath  by  him ;  and  fo  much  of  his  abufed  Pa- 
tience as  Tons  out  <tf  one,  fb  mvch  of  bis  in-i 
cenfed  Wrath  runs  into  the  other;  There  ii 
a  Time  when  this  Treaty  of  peace  will  end. 
when  the  Matter  of  the  Home  will  rife  up,  and 
the  Doors  be  flmt.  Lab  13.  25.  Then  will  yon 
be  left  without  Hope,  and  without  Apology.  , 

Wc  read  indeed  of  fome  poor  and  iuefleduat 
Pleas  that  will  be  made  by  fomc  at  the  lall  day  v 
fo  AJat.  7.  22.  IVe  have  frof>ktffcd  in  thy  nami, 
Thefii  Pleas  will  not  avail,  but  as  for  you 
what  will  you  p!?id  ?  Poflibly  many  thouiiiod 
Jdeots^  or  poor  weak-headed  Perfons,  may  pe- 
ri (h  ^  many  young  Odes  that  had  licilc  or  no' 
1  iine  In  the  World  to  acquaint  che  i  k'.  vi  ;  with 
Matters  of  Religion,  or  underftauci  ttis  Way  of 
Salvation  :  Many  Millions  of  Heathens,  that  ne- 
ver heard  the  Name  of  Chrift,  nor  came  within' 
the  Sound  of  Salvation ',  who  will  yet  pcriih, 
and  that  iuftly. 

Now  whatfoever  Apologies  any  of  thefe  will] 
make  for  themfelves  in  the  laft  Day,  to  be' 
lure  you  can  make  none.  God  haih  given  yon' 
a  Capacity,  and  Competent  Uadcift»nding  ; 


fix  d-tt- 
bui  *tiie 

dibut  iah 
piis  J  tmr 
ijit  it*,, 
voitttrat 

vtantem 
fe^uttar  , 

iilf  tiitim 
ten  ?  nu- 
liio  )n:li- 

Urc,  fi 

non  vis 
errtre  : 
infcrutt'  . 
bilit  fun 
jHdicu  . 
Dei:  eg- 
jusvult 
miferaur, 
Aug.  rte 

bouo  \Kl- 


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368 


The  External  Means  of  m  ZJnion 


Serm.  Ill- 


many  of  you  arc  wiie  ar.d  fubiil  in  all  your 
other  Conccrnmcttti,  and  only  (hew  your  Folly 
in  the  great  Concernments  of  your  Salvation  .- 
You  cannot  plead  waut  of  Time,  fomc  of  you 
arc  grown  gray-headed  oiider  the  Goi'pel you 
cannot  plead  want  of  Means  and  Opportuui- 
ties,  the  Ordinances  and  Miniftors  or  Chrift 
hive  been  with  you  all  your  Life  long  to  this 
Day,  fare  if  you  be  Ckriflkf$  now,  you  muft 
alio  be  fpeechlefs  then. 

Injer.  2.  Hence  it  alfo  follows,  Ttijt  the  World 
owes  better  Enttrtainment  than  it  givet  to  the  Mi- 
mjiers  of  Cbrift.  Cbrift^s  yitnbajfaders  defervt  a 
better  IVekome  tksn  ihey  fi»d  amv..]  Men. 

Yoor  refpei^s  to  tbun  is  founded  npoo  their 
OiRce  and  Imployment  ftr  you,  Mtk.  13.  17- 
and  1  Thef.^.  12.  They  watch  for  yourSoiih, 
dare  any  of  yoa  watch  for  cheir  Roioc 't  They 
bring  glad  Tidings,  ihall  (hey  return  with  fad 
Tidings;  to  him  that  fcnt  them  ?  They  publilb 
Peace,  ibali  they  be  rewarded  with  Trouble  ? 
O  uogratcfbl  World  .'  We  read  in  Efh.  6.  20. 
of  an  jlmbaffador  in  FonJs,  and  he  no  ordinary 
One  neither  :  Wc  read  alfo  a  Rian^e  CbaUenge 
made  by  another  at  his  own  Deaths  j4i2t  7. 

52.  Which  of  all  the  Prophttt  have  not  yowf  Fa- 
tbers  perfecuted  f  And  they  have  flam  ti^m  whtch 
(hcmd  IcfoTc  the  Coming  of  the  Jt$fi  Omc.  Some 
that  bic-ik  the  Bread  of  Life  to  you,  might 
want  Bread  to  cat,  for  any  regard  you  have  to 
them.  The  Office  of  the  Mbuftry,  fpeiks  the 
abundant  I  ovr-  cf  God  to  you,  your  Contempt 
and  Abui'c  of  ic,  Ipeaks  the  abundant  Stupidity 
or  Malignity  of  your  Hearts  towards  God  ^ 
what  a  fad  Protcftatioa  doth  Jeremjf  make  a- 
gainft  bis  ungrateful  People,  Jer.  18.  20.  Shall 
evily  faith  he,  be  recommenced  for  good  t  for  they 
have  digged  a  fit  for  my  Soul  \  renmUmr  that  I 
flood  before  thee  to  ffeak  good  fiir  tftmr,  and  to 
turn  atay  thy  Wrath  from  them. 

God's  Mercy  is  eminently  difcovcred  in  the 
InfihtOion^  and  Satan's  MaUce  is  eminently  dii- 
covered  in  the  O^fofition  of  the  Mininerlal  Ot 


to  ftudy  and  prefs  a  thoufcnd  1  lutl  s  upou  o- 
ilicrs,  than  to  feel  the  Power  of  one  Truth  op- 
on  our  Own  Hearts ;  to  teach  others  Facicndo 
quam  faciewdo  :  Duties  to  be  done,  than  Duiics 
by  doing  them. 

They  are  fad  DilentrmH  with  which  a  Learned  Ctiiu 
Writer  pofes  fuch  gracelcfs  Minifters :  If  Sia  ii'v./.ij, 
be  evil,  why  do  you  live  in  it  ?    If  it  be  noe,  »^ 
why  do  you  difluadeMen  from  it  ?  U  ic  be  dan* 
gerous,  how  dare  yoo  venture  00  it  ?  If  k  be 
not,  why  do  you  tell  Men  fo  ?  If  God's  Threat-. 
Dings  be  true,  why  don't  you  fear  them.?  If  they 
be  falie,  why  do  yott  trmible  Men  oeedlefly 
with  them,  and  put  (b«n  iolO  fixA  Frigbtt 
wiihoot  a  Caufe  1 

Take  heed  to  yowr  feives,  left  you  fhonld  cry 
down  fin,  and  not  overcome  it  \  left  while  you 
feek  to  bring  it  down  in  others,  you  bow  to 
it,  and  become  its  Slam  your  fblvcs :  ItH  ea- 
ficr  tocbide  at  fin,  than  to  overcome  it.  That 
IS  a  fmart  Qpeftion,  Rom.  2.  21.  Thou  (bat  teach* 
eft  amker,  HeiA^  t^M  »ol  thy  fAfi  A  prophane 
Minifter  was  converted  by  reading  that  Text 
once,  but  how  many  have  read  it  as  well  as  he, 
who  never  uembkd  ac  the  Confidcntiott  of  it 
a$  he<tid? 

2  Vfe  far  ConwQm. 
Is  this  the  Method  God  uftsto  rccoocileMea 

to  himftlt '  O  then  Examine  your  fclves,  whe- 
ther yet  the  JrTeachiog  of  the  Gofpcl  hath  rc- 
GOddled  yon  to  God.  It's  too  manifeft  that 
many  among  us  arc  la  the  flacc  of  Enmity  un- 
to this  Day :  Wc  may  fay  with  the  Prophet, 
IfeUiih  53.  I.  Who  hath  believed  our  Report tf«J 
fo  vbom  15  the  Arm  of  the  Lord  rcvesUd  f  We 
offer  you  Peace  upon  Gofpcl  Terms  and  Arti- 
cles, but  our  Peace  returns  to  us  again  :  Ene- 
mies you  were  to  God,  and  Enemies  you  ftill 
continue.  The  Evidence  is  undenbble  ^  for, 
I.  Lvidcnce. 
Many  of  you  were  never  convmeed  to  this 
Day  of  your  Ihte  of  Enmity  again  (I  God,  and 
without  Conviaioii  of  tliis,  Reconc  liatiou  is 


Mr.  Gur;  fice.  Satan  is  a  great  and  jealous  Prince,  and  impodible  ^  without  Repentance  there  can  bo 


Mi  jCVi-it  is  no  Wonder  he  fhoald  raife  all  the  Forces 
J^J*       he  can  to  oppofe  the  yJmhjf.idon  of  Chrift  : 
When,  faith  One,  the  Gofpcl  comes  into  bis 
Dominions,  it  doth,  as  it  were,  by  Sound  of 

Traaipet,  and  Beat  of  Df\Jm,  proclaim  Liberty 
to  alt  his  Slaves  and  VaMs,  if  they  will  quit 
that  Tyrant  that  hath  (b  long  held  thehr  SooU 
in  Bondage,  and  come  under  the  fweet  and 
eahe  Government  of  Chrift :  And  can  the  Devil 
eodwe  thb,  think  yoo  ?  If  Chrift  ftod  forth 
Amhaff.iJors^  nn  VK'o-.dcr  if  Satan  fend  forth 
Opfojers  j  be  certainly  owes  them  a  Spite,  that 
WMcnniiie  hit  Goverament  in  the  World. 

Infer.  3.  Hence  it  follows,  "That  it  nctrly  con- 
cerns all  Cbrtfi's  yhnbafftidors.,  to  fc  tljat  thiy  be 
m  a  State  of  RceonciiiMion  vritb  Cod  tbemfelves. 

Shall  wc  ftand  in  ChrilPs  ftead  by  0,f«, 
and  yet  not  be  in  Chrift  by  Union  ?  Shall  wc 
entreat  Men  to  be  reconciled  to  God,  and  yet 
be  at  Enmity  with  liim  our  i':!v':s  ?  O  let  us 
take  heed.  Left  after  irt  hatjc  j  rL\ichcd  to  others, 
ve  our  felvet  be  at  eafi-axruys^  i  Cor.  9.  27.  Ot 
all  Men  living,  wc  arc  the  rr.oft  miferabic  if  we 
be  Chrilllcis  and  Gr  icclefs :  Our  Coofcicnces 
will  make  more  terrible  Applications  of  our 
Doftrinc  to  n<;  in  H  !',  than  ever  wc  made  to 
the  vilclt  01  Sinui.rs  on  Earth.   O  it's  far  eaficr 


no  ReooDdliatioo,  and  without  Gonvidioii 

there  can  be  Repentance  :  When  wc  repent  wo 
lay  down  onr  Weapons  Jfa,  17. 4,  5.  But  bonr 
feW  have  been  brangbc  to  thii  ?  Alai  3  if  •  tem 
poor,  cold,  hcartlcfs,  ineffcftual  Confcffiont  of 
Sin,  may  pafs  for  a  doe  Convi£tion,  and  fe« 
rions  Repentance,  then  haie  we  been  canria* 
ced,  then  have  we  repented  •,  Inii  you  will 
find  if  ever  the  Lord  intend  to  reconcile  you 
to  htmfelf,  your  Convidion<  and  Htfmilta^ 
tions  for  Sin  vjill  be  other  Manner  of  Things: 
This  will  coil  you  more  than  a  few  ch»p 
Words  againft  Sin,  2  Cor.  7.  11.  In  tbst  y* 
forv-rvrd  .tfter  a  godly  fort.,  irt.it  Cartful  nfs  it 
wTonghr  in  yoHy  yea^  »W  (learmg  of  your  felvts^ 
yea,  vhat  indigttaMU^  yta^  »bat  fiaf,  vlut 
vebemext  d^<f  yta^  mt  lueM^  j/ea^  what  n- 
venge  ? 

2.  EvidlKci. 

Many  of  M  never  tre.Ttcd  ftriov.Hy  with  th< 
Lord  alxiut  Peace,  and  bow  then  arc  we  re-- 
concilcd  to  liim  ?  What,  a  Peace  without 'a 
Treaty  ?  Keconciliation  without  any  Cocfi- 
deratioo  about  it  ?  It  can  never  be  :  When 
was  the  Time,  and  Where  was  the  I'lace, 
that  yon  were  f<Mind  in  fecret  upon  your 
Knees,  aaoarniog  over  the  Sin  of  your  N^ttirc, 

and 


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Vol.  I 


ipitb  Jefiis  Gimfii 


269 


and  the  EvU»  of  your  Ways  ?  Certainly 
70a  mnft  be  .broaght  CO  tbi%  rou  muft 
with  a  brokn  Hmk>  bewaiL  yonr.  /'Sia  and 

Mifery.  ■    ..  '  , 

Friend,  That  ftony  Heart  of  thme  mult  feel 
UanOTle' «nd  Aaguilh  for  Sin,  it  will  coft  thee 
icNiie  li^  Days  aad  iAUOwtui  Nights,  or  ever 
thoa  cmft  Jum  peace      God:  ltiHl0tja>ft 
thee  many  a  Groao,  many  a  Tear,  imaay  a 
Hearty  Cry  to  Heavco  ;  if  ever  the  Pcace-bc 
-made  betvrixt  God  and  thee,  thou  imft  taite 
to  thee  Wou's  nnd  turn  to  the  Lord,  (ayiog. 
Take  away  all  iniquity,  and  receive  mt  gra- 
doufly.   O  for  one  Smile,  one  Tokea  of  Love, 
one  Hint  nf  Favour !  The  Child  of  Peace  is 
not  boru  without  iPaogs,  and  Agoetcs:  of 
SaaL    '  ■• 

3.  EftOme.  ^'  • 
Maoy  of  us  are  not  rtctmeikd  to  Ibe  Duties 

of  Rdigioo,  and  Ways  of  Holinefs,  and  how 
then  is  it  pofllble  we  ihould  be  reconciUd  to 
God  f  What,  reconciled  ttt  God,  and  onre^ 
conciled  to  the  Ways  of  God  ?  By  Reconci* 
liation  we  are  made  mgh:  la  Docies  of  Com- 
ma nioo  we  draw  ni^h ,  and  'can  ive.fae'  mde 
nigh  to  God,  and  have  no  Heift-  l»-dniw 
aigh  to  God?  It  caa  never  be. 

Bxamineyour  Henra,  ud  fiy,  is  nfic  the 
Way  of  Stridtnels  a  Bondage  to  yon  ?  Had 
you  not  rather  be  at  liberty  to  fulfil  the  De- 
fires  of  the  FleOi  and  of  the  Mind  ?  Gould 
yoo  not  wi(h  that  the  Scriptures  had  not  made 
fome  things  tlfe  yoor  Sins,  and  other  things 
your  Dattes  ?  Do  yoe  delight  in  the  Law  of 
Go  I  after  the  inner  Man,  and  ejleem  bis  Juig- 
meats  concening  all  ttingx  to  be  right  f  Uo  you 
love  fccret  Prayer,  and  delight  ia  Duties 
of  Communion  with  GM  ;  or  rather  are 
they  not  an  ungrateful  burden,  and  irklum  im- 
polittoa?  Gift  Oanfcienoe  leave  to  ipeak 
^aitt. 

4.  Evidence. 

Miay  o£m  ate  mr  Entmiet  to  sin,  and  how 
then  are  we  reconciled  to  God  ?  What,  Friends 
with  God,  and  our  Lulls  too  ?  it  cannot  be. 
F/mL  97.  10.  Te  that  love  the  Lard  hate  evil  . 
The  fame  hour  our  Reconciliation  is  made 
with  God,  there  is  an  Everlafting  Breach  made 
with  Sin  :  This  is  one  of  the  Articles  or  Con- 
ditions of  our  Peace  with  God,  7.  Ltt 
ibe  vkied  fhrfakt  his  ways^  and  fie  mirijthlens 
Af.2>!  Jjis  jUinf'vf;,  .i-'i/i  let  him  turn  to  the  Lard, 
and  bf  WiU  have  mere/  on  him  ^  and  to  our  God, 
md     9iS  dbmidantlji  fardoa. 

But  it's  manifcl  in  many  of  us,  that  we 
are  no  Enemies  co  Sin,  we  fecretly  indulge  it, 
what  bad  Names  IbeFer  we  call  it :  We  will 
commit  ten  Sins  to  cover  one  We  cannot 
endure  the  molt  ferious,  faithful,  feafonable, 
private,  tender,  and  neoeflkry  Reproofs  of 
Sin,  but  our  Hearts  fwell  and  rife  at  it: 
Sure  we  are  not  reconciled  to  God,  whileft 
we  cmbcace  hit  Enemy  in  oar  Bolfams. 

5.  Evidence. 

We  Uw  mt  m  Children  of  God^  OK  are 
reconciled  to  them  that  bear  his  Image,  and 
how  then  can  we  be  reconciled  to  God 
I  John  5.  I.  He  that  lovetb  him  that  begat, 
lovetb  thttn  t\jo  that  are  leaotten  :    What,  at 

Peace  with  tiic  tathci,  acU  at  War  with  the 


Children!  Iccaoaot  be  :  L>o  nut  iuinc  that 
hopetliey  have  made  their  Peace  With  God, 
hate,  revile  rrnd  perftjiJtc  the  Children  of 
God  t  Suieiy  la  that  Ujy  wc  arc  reconciled 
to  the  Lord,  we  are  reconciled  to  ^tt  Us 
People  :  Wc  fhall  then  love  a  Chriftian  a?  a 
Chriltiao,  and  by  this  rte  know  wt  are  palifed 
from  Dealb  10  UfeD    r  1.  > 

I  ..  •'       ■  .       - .  : 

6.  Evidence.  \  .. 

LaiUy,  How  can  any  Man  think  bimfclf 
to  be  recondlcd  to  God,  who  tttvtr  eUfed 
heartily  with  Jefus  Cbriff  by  Faith,  who  is  the 
oniy  Days-man  and  Feace-iTiakcr  ^  the  alone 
Mediator  of  Reconciliation,  betwixt  God  and 
Man.  • 

Thi'.  is  n  furc  Truth,  that  all  whom  God 
accepts  into  Favour,  arc  wade  aettf$ed  im  tbit 
SOoWd,  Eph.  t.  6»  tt  any  Mao  will  make  Peacd 
with  God,  he  mnft  take  hold  of  l:is  ftrength, 
accept  and  dole  with  Cbritt,  who  is  the 
Power  of -God,  or  beidra.  never  mdee  Peace^ 
Ifj.  27.  He  mufi:  be  made  nigh  by  the 
Blood  of  Chrift,  i.  13.  But  alas,  both 
Cbrift  amirEafah  aie  .'Sttaagers  to  many  Soula, 
^  whi  yet  perfwade  thcmfelrestd  be<  at  Beice 
with  God:  Q  fatal  Mi&tKe!       „'  •  ' 

3  Z'p:  of  Fxhoftation, 
i^ftly.  This  Foint  deferVes  a  cloiie,  vigo- 
rous Ai^llcatioii  ID  a  Tbreefoldr/CxhitoH 

tion. 

Firfl,  To  Ghrifi's  AmbalTadors  .who. treat 
with  &)uls  in  Order  *tor  ibtir  fteedndliatloii 
with  God. 

Secondly,  To  thofc  that  are  yet  in  their 

Enraicy  and  unreconciled  Stale. 

Thirdly,  To  thofe  that  have  embraced  the 
Terms  of  Peace,  and  iubmitted  to  the  Gofpcl 
Overtures. 

Firft,  the  .'Irvb.Tff.x.'Icrs  of  Rcconcili.^tic/rr. 
God  hath  put  a  igrcat  deal  ol  Honour  upoa 
yon  in  this  High  and  Noble  icnploymentt 
Great  is  the  Dignity  of  your  Office,  to  fome 
you  arc  The  S&vonr  of  Death  unto  Death,  and 
to  others  a  fmmr  of  Life  mto  Life  ^  and  who 
is  fuffcient  far  tbeje  ^mgii  a  Cor.  2.  16. 
Bnt  yet  the  Duty  is  nd  lefi  than  the  Dignity. 
O  what  manner  of  M:n  fnould  we  be  for 
Judgment,  Serioofnefs,  Alie(^ions,  Patience 
and  Exemplary  Holioefi,  to  ivhom  the  .lvta» 
nagement  of  fo  great  a  Concern  betwixt  God 
and  Man  is  committed  !  ■ 

Firft,  For  Judgrmtit  and  Prudence,  how  ne- 
ccflary  is  it  i:;  V~>  weighty  and  difficult  a  Bn» 
iinels  as  this  /  He  had  need  be  a  Man  of 
Wifilom,  that  is  to  inform  the  tgnorane  of 
the  Nature  and  Nccelllty  of  this  Great  Work, 
and  win  over  their  Hearts  to  conDent  to  the 
Aitidci  of  Peace  propounded  in  the  Gofpelv 
that  hath  fo  many  fubtil  Temptations  to  an- 
fwcr,  and  fo  many  intricate  Cafes  of  Con- 
fciencc  to  relblve:  There  are  many  ihong 
Holds  of  Satan  to  be  battered,  aad  many 
ftout  and  obltinatc  Reliftances  made  by  the 
Hearts  of  Sinners  whidi  mnft  be  overcome  ^ 
and  he  had  need  be  no  Kovkt  in  Reli- 
gion, to  whom  fo  difficult  a  Province  is  tom- 
mittcd. 

Secondly,  Let  us  be  ffri":---  in  ci:r  Work  as 
wcil  as  judicious.  Remember,  U  ye  j^m^ajTa" 
N  n  2  4wri 


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2  JO 


The  External  Meant  of  4m  Vnim 


Serm.m 


dor$  ot  Chrift,  yoa  bring  a  Mefla«e  from  tfte 
God  of  Heaven  of  Ever  la  Hi  ij  Si  Cuufcqucnce  to 
the  Souls  of  Men.  The  Eternal  Doaees  are 
executed  upon  them  in  your  Mkifttyr  T6  fbne 
vou  are  the  favoKt  of  Life  n>ito  Life,  and  to  fom 
iha  famtt  af  £>eMb  unto  Dtatb^  ^  Cor.  2. 16. 
Hewra  «ad  Hdl  arc  Mncm  of  moft  tnifal  tod 
fokinn  Confldcration.  O  what  an  Account 
have  we  aifo  &orUy  to  give  uoto  him  that  feat 
us/  ■ 

Thefc  arc  Matters  of  fcch  deep  Conipefoment, 
IS  (hould  fwallow  up  our  very  Spirits  v^^^^ 
they  can  do,  is  to  compoie  oar  HcwM  Oftco  fe* 
rioufnefs  ia  tbc  Management  of  them. 
Vide  Thirdly,  Be  filled  with. tender  AQcdiaos  to- 
fion/.i  Tx-  ^3j4  theSooH  of  Meo,  with  whom  you  treat 
^1?^****  Reconciliation:  You  had  need  be  Men  of 
^  *  tmdt  as  well  as  Men  of  Brmm ¥00  fee  a 
Mnltitflde^of  poor  Sonb  upon  the  bi^i^  Ecef- 
ual  Mifcry,  and  they  know  it  not,  but  Promife 
theoilclves  Pc4ce,  and  iili  thcoifelves  with  vain 
Hopes  of  Heaven:  And  is  there  a  otora moving, 
melting  Spedade  in  the  World  thnn  thh]  O 
tbiak  with  whatBowds  ot  CommiieratioD  Mo- 
foi  and  Paul  were  filled,  when  the  one  detired 
rather  to  be  blotted  ont  of  God's  Roc  -,  ^nd  the 
other  to  be  accurfcd  trom  Chtiii,  thaa  that  If- 
rael  fliould  not  be  faved,  Exod.  32.  33.  and  Rom. 
9.  3.  Think  bow  the  Bowels  of  Chrift  yearned 
overjemfakm.  Mat.  13.  37.  And  over  the  Mul- 
liCide,  J/nt  9.  y6L  Let  the  lame  Mji)d.  be  n 
you,  which  alfo  was  in  Chrift  Jefus. 

Fourthly,  Be  patint  an&  long-foSerjng  to- 
wards Staners:  Such  ia  the  value  of  one  Soal, 
that  it's  worth  waiting  all  our  Days  to  (ave  it 
at  laft :  The  Servant  of  the  Lord  mujt  not  firive^ 
tut  be  gemle  unto  all  Men^  aft  to  teaeb^  fatientj 
ia  infiniSiit^  titem  uuit  mofe  ^M^filves^ 

if  Ced:feitgdvtnhm:  wU  gnu  nim  X^mkmct, 
2  Tim.  2.  24,  is-  The  Lord  waits  with  Pati- 
ence upoa  Sinoers.  aod  wen  may  yon.  Confi- 
dsr  yoor  felves,  now.  loog  was  God  treating 
with  yoo,  ere  you  were  wpn  to  him  ?  Be  n<  t 
difisoDiagod,  if  fncoefs  pre&ntUy  Anfwer  not 
Expe^bKioii. 

Fifthly  and  Laftly,  Be  fure  to  back  your  Ex- 
hortadoaa  with  drawing  HxampkSf  elie  you 
WVf  Pctaeh  one  yonr  Uft  Breaui  before  you 
gain  one  Soul  to  God  The  Devil  and  the 
Carnal  Hearts  of  your  Hearers,  will  put  hia- 
derances  enough  ia  tbe  way  of  yonr  Labours, 
don't  yon  put  the  grcateft  of  all  your  felvcs. 
O  fhidy  not  only  to  Preach  ejcadly,  but  to 
Live  exa£Uy  let  the  nul^ladDg  of  one  Aftion 
in  your  Lives,  tronblc  you  more  than  the  mil'- 
placing  of  Words  in  your  Difcourfes:  This  is 
the  mqp  lo  fooceed  in  your  Embalfy,  and  give 
up  your  Account  with  Joy. 

Secondly,  The  Exhortation  fpeaks  to  all  thofc 
thtt  are  yet  in  a  fbate  of  Enmity,  and  unrecon- 
ciled to  Cnd  nnto  ttii'^  Day.  O  that  my  Words 
might  prevail,  and  that  you  would  now  hs  in- 
treated  tobfl  ffeooadled  to  God!  The  j4mbaf- 
fadofi  of  Pence  are  yet  with  you,  the  Tnaty  is 
not  yet  ended,  the  Matter  of  the  Houle  is  not 
yet  rifcn  up,  nor  the  Door  of  Mercy  and  Hope 
finally  fliut:  Hitherto  God  hath  waited  to  be 
gracious,  O  that  the  long-fuficrin^  of  God  might 
be  your  Salvation :  A  Day  is  halting  when  God 
will  treat  with  you  no  more,  when  a  Otdfb/hall 
be  fixed  betwist  bim  and  yoa  for  ever,  L«ke 


1 3.  25^  O  what  will  yoa  do  when  the  SeafoQ  of 
Mercy,  and  all  Hopes  of  Mercy  ftiall  end  t«ge- 
tbor  i  .When  GodM  hpooine  io^cceniblc,  ia- 
exorable,  and  uorecooclleable  to  you  for  ever- 


triorc. 


O  wfaat  wilt  tboa  ila,  when  tlmvif  Qialt  find 
tby  fclf  fliat  up  under  lEctroal  Wralh !  When 

tluiu.fhalt  feel  that  Mifcty  thou  art  pow  warn- 
ed 'Oii  is  this  the  Place  where  i  m\>^  be !  Arc 
tllefetM  Tonaentr  I  moft  endarct  What,  for 
ever  I  yea,  for  em  Will  not  God  be  faiisfi- 
ed  with  the  SaflKriags  ot  a  TbtwiaAd  Years  ? 
Mo,  aortif  MiHiomof  Yean!  AbSifiaers,  did 
you  but  clearly  fee  the  prcfcnt  and  fucurc  Mife- 
ry  of  unreconciled  ones,  and  what  that  Wiatfa 
of  the  great  aod  tenriUe  God  is,  ivliicli  bccMDs- 
ing  as  taft  as  the  Wings  of  Time  can  bring  it 
upon  you,  it  woaUl  certainly  drive  you  to 
Chrift,  or  drive  you  ont -lof  year  Witi  O  'tis 
a  dreadful  Thin?,  to  have  God  for  your  Eter- 
nal Enemy :  1  o  have  the  great  and  terrible  God 
fetdng  on  Work  bis  Infinite  Poiffcr,  to  eveagie 
thcabiifeof  liis  Oruccaiui  Mercy. 

believe  It  i-ncnds,  it's  a  fcaitul  Thing  to  tall 
into  Hands  of  the  living  God :  Knowing  die 
Terror?  of  the  Loril  wc  pcrfwr^dc  Men  ;  An  E- 
ternjl  Weight  hangs  upon  an  inch  of  Time. 

0  that  you  did  knoiv,tiie  Time  of  yoar  Vifice^ 
tationi  That  you  would  not  dare  to  Advcii- 
turc,  and  run  the  ha/aid  ot  ouc  Day  muie  m 
an  onrecoflciled  State. 

Thirdly  and  Uftly,  This  Point  fpeaks  to 
thofe  who  have  believed  our  Report,  who  have 
taken  hold  of  God's  Strength,  and  made  Peace 
with  bim  r  Who  bad  not  obuijiod  Mercy,  but 
now  have  obtained  Mercy :  Who  once  were 
far  ofT^  but  now  are  made  nigh  by  the  Blood 
of  Cbrift:  With  you  1  ivoold  leave  a  tew 
Wordv  of  Exhortation,  and  I  have  done. 

Firfl,  Admire  .ind  jljnd  amadl  M  this,  Merej, 
/  I'Tjife  thcc  O  Lord  (  faith  the  Church,  J/k, 
12.  i. )  Though  thou  vaji  angry  with  mf,  thine  ath- 
;  tr  ii  turned  amy,  ..  thou  comfarteft  '  .  O 
how  oeet-wbelming  a  MorqF  ia  bete  be^rc  you ! 
God  k  at  Peaees  ac  Eaace  with  yoa  that  awre 

Enemies  i>i  yonr  Minii  by  wicked  IVorkt,  GjIoH 

1  .  21.  At  l^eacc  with  you,  and  at  Enmity  with 
Mitlioat  as  good  by  Nature  at  you At  Peace 
with  you  that  fought  it  not :  At  Peace  for  ever, 
no  dillblvtivg  dus  fricndlhip  tor  evermore.  O 
let  this  Coniideraiioa  thaw  yoer  Hearts  before 
the  Lord,  and  make  yon  cry,  What  am  1  Lord, 
that  Mercy  ihould  take  in  me,  and  fliut  out  fal- 
len Angels,  and  MilHom  of  Men  and  Women 

as  capable  of  Mercy  as  my  felf !  O  the  Richcsl  » 
O  the  Depths  0}  the  Mercy  and  Goodaefs  of  /; 
God  ! 

Secondly,  Beware  r>f  AVi?  Erc.uhct  mth  Cod: 
God  will  fpcak  Peace  to  Ims  Ttopic  j>id  to  bi$ 
Saints^  but  Itt  not  tbtm  return  afiy  ttme  to  My, 
Pfjlni  8 '5,  8.  What  if  this  State  of  Friendftlip  *- 
can  never  be  dijj'olvtd^  yet  it  is  a  dreadful  Thing 
to  have  it  clOMed.-  You  may  lofe  the  Senfe  of 
Peace,  and  with  it  all  the  Joy  of  your  Hearts,  "• 
and  Comforts  of  your  Lives,  in  this  World.    ,  * 

Thirdly,  labour  tortconcik  others  toCod,  efpc- 
cially  thole  that  are  endeared  to  yoa  by  the  v. 
Bonds  of  natural  Relation:  When  Paul wvite^ 
conciled  to  God  himfclf,  hi<;  Heart  was  full  of  \ 
heavinefs  for  others  that  were  not  reconciled,  * 
for  bis  Breihrea  aod  Kiafinca  acoording  to  the 

Flelb, 


Digitized  hv  C^OOQ^'^ 


Vol.  I 


mth  fefw^.  Cbrifi: 


271: 


Flcft,  Jfom.  9.  2,  %i  When  Abrab»m  was  be- 
come God's  Friend  himftlf,  then,  Otbttlflmta- 
tt  nti^bt  live  he  fore  thee !  Gen.  17.18. 

Foanhly  and  Laftly,  LH  your  RecoacUiatm 
with  God  reiteve  ytiHiMtir  jtt  9Mrdt9s  of  AffiiSi- 

m  ^'^H  /h.iH  VKct  rcith  \»  y<^ut  it.ry  /o  Hcavtn : 

Let  them  that  are  atEatnic;  with  God,  droop 


uoder  Croflcs  aod  ^liUctioas,.buc  doo'c  yoo  da 
lb.  'franq»iB»s  Dems  tranqMOat  omma^  Ktm.  'i^V 
t,:!,  3.  Lcttlic  Peace  cf  God  l-ccji  your  Hcafts 
aad  Minds.  As  uoUiiog  can  Cutpforc  a  Man* 
tbac  nroft  td  Hell  at  Uft,  &  Bothtag  .ibdaUt  4^ 
]t6t  a  Man  that  QiiQf  duQOfll'nray-^nMlUes 
win  Hwvcn  at  laft,  .  .     '  '  " 


Sernt.  4. 


The  Fourth  SERMON. 


JOHN  VL  xliv. 


iiig  the        '  ■  1  • 

*c°spiht.  Uo  Uan  cun  come  unto  m?y  except  the  Father  which  bath  fefit  mcy  draw  bm^ 

as  the  in-  '  ' 


mS  eft-  U  R  Laft  Uifcourfe  informed  you  of  the 

ftoal  I  1  uiefuliieis.aiul  ioflueace  of  the  Fraadi* 
aMans  of  V-V  mg  of  theGofpel,  in  onnder  to  the  ^ 
«1« Appli- p/,cj{/ow  ot  Chrift  to  the  Souls  of  Men:  There 
rhrift!*  n>*ift  be  (ia  Cod's  ordinary  way  )  the  exieraaj 
Bliaiftcrial  olftr  of  Oirift,  hefott  Mw  can 
have  Union  with  him. 

But  all  the  Prcacbiog  in  the  World,  an 
iim#bfttbhlloioiif*MiCliriftinlcrelf,  and 
in  im  own  Vcrtue,  except  a  fnpcrnatural  and 
piighty  f^>wer  go  forth  with  it  for  that  Eod  and 
Porpoie.  Let  Jr«iaMr^«aiid  Smiiilbtiirf  tbeir 
Strength,  let  the  y4ti^els  ofHcavcn  be  the  Preach- 
ers ^  till  God  draw,  tlic  Soul  cauaot  oocaa  to 

No  &vlng  Benefit  is  to  be  had  by  Oirift  with 


be  never  fo  great :  It  is  not  in  the  Power  of  aoy 
QAao ;  AU  Feribni,  un  nil  a&cs,  wsed  the  &aie 
P9wet  of  God,  0B|e «s  weuas  anbdier:  Ewy 

Man  is  alike  dead,  impotent,  and  averfe  to 
Faiib  in  bis  Natural  Capadtj. .  N9  Man,  or 
 not  oo«,  among  all  the  fow  of  Men. 

J^"*-!^!  CoH^  or  is  able:  He  fpeaks  of 

impotcacy  to  fpccial  and  laving  Aftioa^  fuch 
as believiog  ia  Cbrift  is:  No  Ad  tbat  is  ttving,' 
can  be  done  without  the  Conairrence  of  fpecial 
Grac*.  Other  Ads  that  have  a  remote  ten- 
deocy  to  it,  are  perfonned  by  a  more  general 
concctirf"  and  common  Afliftancc,  To  Men  may 
come  to  tiic  Word,  and  attend  what  is  fpokcn, 
remember,  and  coniider  what  the  Word  tells 
them  ;  but  as  to  bdicving,  or  coming  to  Chritt, 
OQt  Union  with  his  Perlbn,  no  Union  with  his  |  Uiai  ijo  Mau  can  do  ot  himfel^  or  by  a  general 


Ferfbn  without  Faith,  no  Faith  ordinarily 
wrought  without  the  Preaching  of  the  Gofpcl  by 
ChrilFs  jimbajj'adorSf  there  Preaching  hath  no 
laving  EfGcBCf  without  God's  drawings  as  will 
cvl  'aitly  appear  by  conGdcriog  thefe  Words, 
and  the  Occalion  of  them, 
Cmeranh    The  Occafion  of  thefe  Words  is  found  (as 
Mjrottet.  Lcnrncd  CjmcT'y:  well  obferves  )  in  the  42  verfe. 
P«  »39-    jind  tbey  Jaidy  Is  not  this  Jefus  the  Som  of  Jofefh^ 
.  wk^  FtAer  md  AMer    knm  ?  Chrift  had  been 


prefiing 


and  common  AfOtanoe.  No  Man  can. 

vfjf      .  Cnni^  imto  we  ]  ('".*•) 

believe  in  me  unto  Salvation.  Coming  to 
Chrilfc,  and  believiog  in  him,  are  Terms  <c<{Hi- 
foOtttt^  aqd  are  indtfferentiv  iiftd  to  cxprefs  the 
Nature  of  laving  taith,  as  is  plain  fi  om  vcr.  35. 
Ne  that  cometb  to  me  fhoQ  mver  btatger^  md  he 
that  Minretb  <m  me  (hail  never  thirft  .  It  Norcc.' 
the  Terms  from  which,  and  to  whiclj  the  Soul  j 
moves,  and  the  voluntariueft  of  the  Motion, 


?  vnon 


them  in  his  Miniftry,  the  great  notwiUiftanding  that  Divine  Pciim  by  which) 


and  ntccilai  y  Duty  of  Faith,  but  notwithftand-  'tfce  Will  is  drawn  to  Chritt. 

r»fv  of  the  Preacher,  the /^oiiffc/i  of  ^^  '   Except 


ing  the  Attberity 

hit  Life,  the  Miracki  by  which  he  confirmed 
his  Doftriney  they  ftitl  objeded  againlt  bim,  is 
mot  this  the  Carpenters  Son  ?  From  whence  Chrift 
Cakes  die  Occalion  of  thefe  Words ;  Ho  Man 
eat  tome  mto  me,  except  my  Father  whkb  bath 
fy<t  me  draw  him,  q.  d.  In  v  siti  is  the  Authori- 
ty of  my  Perfon  urged,  in  vain  are  all  the  Mi- 
nd«»  wroQght  in  your  fight,  to  confirm  the 
l")n^trine  preached  to  you,  till  that  fccret  Al- 
mighty Power  of  the  Spirit  be  put  forth  upon 
your  Hearts,  you  will  roc,  you  caioiMt  come 
unto  me. 

Hie  Wordls  are  a  Negative  Propolitioo. 
In  which  the  Author,  and  powerfot  Maimer 

of  Divine  Operation  in  working  Faith  arc  con- 
tained; There  muft  be  drawing  before  believ- 
ing, and  that  drawing  matt  be  die  drawing  of 

God:  Every  Word  hath  its  weight,  we  will 
conGder  tlicm  in  the  Order  they  lie  in  the  Text. 

i^if  No  Mm"]  not  one,  let  his  natural 

Qijalificacions  by  what  they  will,  let  his  cxter- 
ilal  Advantages,  in  refpeit  of  Means  and  Helps, 


my  Father^  HOC 
excluding  the  other  Two  Pcrfons,  for  every. 
Work  of  God  relating  to  the  Creatures  is  com«. 
n  oil  to  all  the  Three  Perfons,  nor  only  to  Note 
that  the  Father  ia  the  firft  in  order  of  working: 
But  the  Reaibnts  hinted  in  the  next  Words.  . 

0  rtiiA-l<u   Ffto  hjth  fent  me  3  God  ha- 
ving entrcd  into  Covenant  with  the  Son  and 
lent  bim,  ftaodsoliliged  by  that  PaSm  10  bring 
the  promifcd  Seed  to  him,  and  that  he  doth  by 
drawing  them  to  Cbrift  by  Faith :  So  the  next 
Words  ten  as  the  ivther  doth. 

 Draw  him  3  that  is,  power-  a'«  vk- 

fully  and  efie&uatly  incline  his  WiH  to  con^e  to  /rw' 
Cbrift :  Not  by  a  violent  Co-a€kioa,  but  by  a 
benevolent  bending  of  the  Will  which  was  a- 
verfc    and  as  it  is  not  in  the  way  ot  Force  aad  M  ieo'sver- 
Compullion,  fo  neither  is  it  by  a  fimplc  Moral  f*  bemtxa- 
Suiifion,  by  the  bare  Propofal  of  ai>  Object  iqU^Ho^;. 
the  Will,  and  lb  leaving  the  Sinner  to  his 
Elc^ion,  iMit  it  is  fuch  a  PerfwaGcfl  as  hath  a 
mighty  overcoming  Efficacy  accompanying  it; 
Of  which  more  anon. 

The 


19  tmifi€- 
J:iU,  ltd 


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The  Internal  Dramings  of  the  Father 


Serm.  IV; 


i  lTJiie  WurUs  thus  opened,  the  ObftmLioii 
wiBbetWs: 

Dof\.  That  It  is  utterly  impojjthlc  fur  any  Afan 
to  Come  tp  Jefta  Ciarifi,  mitft  ht  be  drama. unto 
bm  hjt  Hbe  ffwid  iud  mighty  Power  of  Coi.' 
f   No  Man  is  compelled  to  come  to  Chrifl:  a- 
jgaiolbhis  Will,  he  tbaccomah,  comes  wilUa^- 
ly,  btic  even  that  will  and  defire  to  come  is 
IthcEffcft  of  Gincc,  rh!l.  2.i  i.  It  is  Cod  that 
Iworkctb  w  voH  both  to  vilt^  and  to  do,  of  bis  own 
\good  Pteap&e, 
<Ji«lfiAr-    If  wc  dcllrc  the  Help  and  AfUftance  of  Grace 
"2*'**?*  (faith  Fulemiiu)  evca  the  Defire  is  of  Grace ^ 
Grace  nwftlirft  be  (bed  forth  upon  w,  before 

q:u-tlis''t' '^'^  can  begin  to  defire  it:  By  Gr.icc  ^iyc  ye  fa- 
uj:;  'li'i  vcd  through  i  aitb,  and  that  not  of  yastr  fctves^  tt 
* .  ^      ts  the  Gift  of  God^  Ej)h  -2.*,  Suppofc  theotmod 
'^^''J^^^^:yiC)l,i  <:c  of  natural  Ability,  let  a  Man  hca'smnch 
'l^"  y-,.'  dilpofed  and  prepared  as  Nature  can  difpofe 
Folgen.E-  Or  prepare  him,  aod  to  aB  this  add  the  Propo- 
pift.  6.  ad  fal  of  the  grcatcft  Argnments  and  Motives  to  in- 
Thcod.    ducc  him  to  come   let  all  thefe  have  the  Ad- 
vftntage  of  the  fittdft  Seafi»a  lo  work  upon  his 
He.irt  •,  yrt  no  Man  can  come  till  God  draw 
him :  We  move  as  we  are  moved  j  as  Chrifts 
fcoming  to  us,  fo  oar  comtag  to  him '  are  the 
pore  Lfk&s  of  Grace. 

Three  Things  require  Explication  ia  this 
•Point  berbre  us.  - 
Firft,  IVhat  the  drawing  of  ths  F.ithrr  im^'-ru. 
Secondly,  In  ubat  A/Miucr  be  drjivs  Afen  to 
Cbrili. 

Thirdly,  How  it  a^0$  that  mat  eoHm  tlU 

tbcj  be  fo  drawn. 
Firft,  Whatthcdrawing  ofthc  Father  imports. 
Toopcnthis,  let  it  be  confidercd,  that  draw- 
ing is  ufually  diiliflguilli'd  in  Phyfical  and  Moral. 
The  former  is-  by  Co-aQion,  Force,  and  Com- 
pullion,  this  by  a  fweet  congruous  Efficacy  up- 
on the  Will:  As  to  Violence  and  Compulfion, 
it  is  none  of  God's  Way  and  Method,  it  being 
both  againft  the  Nature  of  the  Will  of  Man 
which  cannot  be  forced,  and  againft  the  Will  of 
jefus  Chrift,  who  loves  to  reign  over  a  free  and 
willing  PcofAe^  Pfabtt  no.  4.  The  PeofUjb^  be 
viUing  in  the  Day  of  tfy  Power :  Or  as  that  Word 
*  Ktn  v/-  may  be  rcndred,  they  fhall  be  voliirit.2rinejres^  as 
dc:mus  De-  billing  as  wtUlogoefs  it  M ;  It  is  not  then  by 
noitcmX-  ^  *o''C'blc  CpufHon^  bocm  a  JAr<tf  way  of  Per- 
teiamtt'  Twafion,  that  God  the  Father  draws  Men  to  ]c- 
men  «  A   fus  Chrift :  He  draws  wttb  the  Bunds  of  a  Man^ 
vie»us,  35  they  are  called,  Hof.11. 14.  ( i.  <•.)***  * 
f^^-  ofrational  Coin-lcVion  of  the  Mind  and  Conlci- 
Z^u^^  ence,  and  cfftaual  Pcrfwalion  of  the  Will. 
ritss  vim     But  yet  by  AAf«f  Pcrfwafm.,  we  milft  not  nn- 
inciiiftti'  dcrftand  a  fi  r-y  1  and  bare  Propolal,  or  tender 
v*".^  ""^  of  Chrift  and  Grace,  leaving  it  ftill  at  the  Sin- 
jor,  wijo-  jjp^  choice,  whether  he"  will  comply  with  it  or 
no.    *For  though  Coi\  do  not  force  the  Will 
McMtM!  contrary  to  its  Nature,  yet  there  is  a  real  inter- 
jci<wcr.|]ai  Efficiency  implied  in       dramng^  or  an 
immediate  Operation  of  the  Spirit  upon  the 
^iSST'  Heart  and  Will,  which  in  a  way  congruous  and 
Affpmdt«,  fuitabtetoitsNatitre,  takes  away  the  Rebellion 
quedtm   and ReluSatice  of  it,  and  of  unwilling  makes  it 
tmff      willing  to  come  to  Chrift:  And  in  ibis  Refpcct 
Sd^^B^  wcown  a  Phyfscaly  as  well  as  a  Moral  Influence 
tift^MaSlof  the  Spirit  in  this  Work:  And      the  Scrip- 
cuaoiu  ^ture  exprefies  it,  E^.  i.  19*20.  I  bat  we  may 
pitioMi^  Jbfov         is  file  txctedb^  greatnefs  of  his  Power 
1'^-  ^'    twarit  la  vfo  bJfevr,  attarJiiig  i»  tbt  wtrUt^ 

tap.  2,  »  »  — 


of  bis  mighty  tawer^  which  he  wroMbt »  Chrtfi^ 
wbeiv  he  fafti'  fcrm  fnm  fli*  Dtad  t  Here  is  much 

more  than  3  naked  Piopofal  niadc  to  the  Will, 
there  is  a  Pmtr  as  well  as  a  tender,  grcatnefs  :of 
Power,  and  yet  more,  the  exceeding  greatmfs- 
of  his  Power  ^  and  this  Power  hath  an  aflual 
Eiiicicocy  alicribed  to  it*  ,  he  Works  upon.oiir 
Heans  and  Wills  mor^g  to  fie  working  of  bii 
mighty  Pvirer  nhkh  he  wrought  in  Chriji,  wboi  he 
raifcd  bim  from  the  dead :  Thus  he  fialfils  in  us 
all  the  good  Pleaftre  of  Mr  Will,  aod  the  Work 
of  Faith  with  Power,  2  Tfxf.  1 .  1 1 . 

And  this  is  th^t  which  the  Schools  call  gratia  Cakfiit 
Effcax^  eflefbal  Grace,  andbthers  vflilr-jf 
leClatio^  an  overcoming  conquering  Delight :  'rj^^ 
Thus  the  Work  is  canied  on  with  a  moft  eiH-  japf^oi^ 
cacious  fweetnefs.   So  that  the  Liberty  of  the  fMfr.MMi 
Will  is  not  infringed,  whOn:  the  Obftloacy  of*-**!^  >* 
the  Will  is  efiedually  fubducd  and  over-ruled  : 
For  want  of  this  there  are  lo  OMtiy  almofi  Cbri- 
fiijns  in  the  WV.rld,  hcnoc  are  all  tboTe  vanilh* 
ing  inipcrted  Works  which  come  to  nothing, 
called  in  Scripture  a  Aforfiing  doudj  an  Early 
Dew:  Had  this  mii^hry  Power  gone  forth  with 
the  Word,  they  had  never  vaniflTcd,  or  peri- 
(hed  like  Embryos  as  ihcy  do.    So  then,  God- 
dr3',v<:  not  onlyin  a  Moral  way,  by  propoling  a 
fuiubk  Objeft  toihe  Will,  butalfo  iaa  Pbyf^al 
way,  or  by  immediate  powerful  Influence  apoo 
rhc  Will:  Not  infrinij-in'^  the  1  ihcrrv  of  it, 
but  yet -infallibly  and  efcauaiiy  pci  iwadiug  it 
to  come  to  Chrift. 

Secondly,  Next  let  iis  confldcr  the  marve- 
lous Way  and  Manner,  in  which  the  Lord  draws 
the  Sonls  of  poor  Sinners  tO  Jcfilt  Chrift,  and 
youtiatt  find  he  doth  it. 

I.  Gradually, 
.  ' '  1.  Coogruoully, 

3.  Powerfully, 

4.  Effedually,  and 

5.  Finally. 

Firll,  This  blefled  Work  is  carried  on  by  the 
S\nm  fradiiallyy  bringing  the  Soul,  ftepby  ftcp, 
in  the  due  Method  and  Order  of  the  Gofpcl  to 
Chrift-,  Ulamination,  Coovidion,  Compundi* 
en,  prepare  the  Way  to  Chrift  v  aad  then  Faith 
unites  the  Soul  to  him :  Witbout  Humiliation 
:  there  can  be  no  Faith,  Mat,  21.  32.  J)e  nfmed 
I  f}ot^  that  yi  might  heUive  f  *T»  the  bordeofimc 
Senfc  of  Sin  that  brings  the  Soul  to  Chrift  &r 
rclf ,  A/at.  1 1 . 28.  Come  unto  me  ye  that  m*  wm- 
ry  and  heavy  kidm:  Bat  withoat  Goavi^iOB 
there  can  be  no  Compunction,  no  Humiliati- 
on^ be  that  is  not  oonviaced  of  his  Sin  and  Mi- 
fery,  never  bewaibit,  nor  movms  for  it :  Ne- 
ver was  there  one  Tear  of  ti  uc  Repentance  ftea 
to  drop  from  the  Eye  of  an  unconvinced  Sinner. 

And  withOBt  JSsmmoHm^  there  can  be  aa 
Conviction,  for  what  is  ConviQion  but  the  Ap- 
plicatioQ  of  the  Light  which  is  in  the  Uadcf' 
ftanding  or  Mind  of  a  Man  to  his  Heait  aa4 
Confcience?  JBsi.-^f.  I  a  this  Order  there- 
fore the  Spirit  (ordinarily)  draws  Souls  to 
Chrift,  he  (bines  into  their  Minds  by  Illaiolaa'- 
tion,  applies  that  Light  to  tbeir  Confcicnccs  by 
cll'cdual  CoBvit^ion,  breaks  and  wounds  iheir 
Hearts  for  Sin  in  Compunction,  and  then  moves 
the  Will  to  embrace  and  clofe  with  Chrift,  is 
the  way  of  Faith,  for  Life  and  Salvation. 

l^befe  feveral  fteps  are  morediftin&ly  diftcra- 
ed  in  ibme  ChrittMAsthan  in  others^  they  are 

more 


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I. 


mceffky  to  thi.  Sauls  coming  to  (^brifi. 


73 


lasiibut 

li  tt  dedu- 
dftlatt 


more  clearly  to  be  fecn  in  the  j^dult  Coavart^ 
than  thofc  that  were  drawn  to  Chrift  io  their 
Youth  J  in  fuch  as  w€rc  drawn  to  hitn  out  of  f 
State  of  Piophaocnefe,  than  thofc  that  had  the 
Advantage  of  a  pioiM  Education ;  but  in  this 
Order  the  Work  is  carried  on  ordinarily  in  all, 
however  it  differ  in  Point  of  clcarnefs  in  the 
one,  and  in  the  other. 

Secondly,  He  draws  Sinners  to  Chrift  Congrn. 
0*/^,  and  very  agreeably  to  the  Nature  aod 
Way  of  Man.  So  he  fpcaks,  Hofia  1 1.4,  1  drnv 
them  wHb  the  Cords  of  a  Man^  ifitb  Mattds  of 
Love :  Not  as  Beafls  are  drawn,  but  as  Men  arc 
inclined  and  wrought  to  Compliance  hy  rational 
ConvifHon  of  their  Judgments,  and  powerfol 
Perfwafion  of  their  Wilh  ^  the  Misds  of  Sinners 
Wft  naturally  blinded  by  Ignorance,  2  Cqr.  4.  3, 
4.  Aqd  their  AfKv^ions  bewitched  to  their  Lufts, 
Gdi.  3. 4.  and  whilil  it  is  thus,  no  Arguments  or 
Intrcaties  can  pofpbly  prevail  to  bring  Chtm  off* 
irom  the  ways  of  Sin  to  Chrift. 

The  way  therefore  which  the  Lord  takes  to 
win  and  draw  them  to  Chrift,  is  by  rcQifying 
their  falfc  Appreheofions,  and  (hewing  them  in- 
finitely more  good  in  Chrift  than  in  the  Crea* 
ttrc,  and  in  their  Lufts-,  yea,  by  niti^,fying  their 
Underftandings  that  there  is  Goodnefi  enough 
in  jefus  Chrift,  to  whom  he  is  ^rawing  tbmp. 

Firft,  To  ouc-bid  aH  Temporal  Good,  whidi 
it  to  be  denied  for  his  (ake. 

Secondly,  To  preponderate  all  Temporal  E- 
vils  which  are  to  be  fuffired  for  his  fake. 

Firft,  Tbftt  there  is  more  good  ip  Chrift  thin 
in  lU  Temporal  good  Things,  which '  we  are  to 
4diy>  or  forfakc,  upon  his  Account :  This  be- 
ing Opce  dearly  and  conviqqingly  difcovered  to 
th«  Underftaadingt  the  Win  »  thereby  prcpa. 
red  to  quit  all  that  which  cnMnglcs  and  with- 
holds it  from  coming  to  Chrill  :  There  is  no 
Itfan  that  lov^  Money  fo  much,  bat  he  will 
willingly  Part  with  it  for  that  which  is  more 
worth  to  bi{n  than  the  Sura  he  Parts  with  to  pur- 
cbafeit:  Mtit,  13.  45,46.  The  Kingdom  of  Hea- 
ven ii  like  to  a  Mcrch.int-  Alan^  fcl'in.i  goodly  Pearls^ 
who  vben  be  bath  ffund  <me  Pearl  oj  ffreat  Pfice^ 
gvelbmdf^eA  tatbat^e  baA and it. 

SuLhan  InvAivMc  Pearl  \s  Jcfus  Chri!>,  inli- 
{titely  qaor^  wortl)  tti^/i  all  that  a  poor  Siijncr 
bath  to  mrt  with  for  bim,  and  is  a  more  retd 
good  tliaa  the  Creature.  Thefe  arc  bi-t  vain 
Shadows,  Prov.  23.  <.  Chrift  is  afolid  fubftan- 
tial  Good:  Yea,  he  is,  and  by  GonviAioq  ap- 
pears to  be  a  more  fuit.thle  Good  than  the  Crea- 
ture :  The  World  cannot  jufti^e  and  fav^,  bat 
Chrift  can.  He  is  a  pwre  dmMe  Good  tlran  a- 
ny  Creature-comfoit  is,  or  can  be:  Tlic  f.ifhion 
of  tbit  World  pafetb  <nr<g',  i  Cor.  7, 3 1 .  Qut  dura- 
ble Ricbes  and  Righteoofiiefi  are  in  bna,  Prw. 
8.  17.  ThusChrilt  appear*;  in  the  Day  of  Convi- 
dion  infinitely  more  excellent  than  the  Worl4> 
be  out-bids  all  the  offers  that  the  WorM  ^n 
make,  and  this  gives  the  main  ftroke  to  this 
Work,  of  drawing  a  Soul  to  Jcfus  Chrift. 

Secondly,  And  thcq  (' to  remove  ererf  block 
one  of  the  v\ay  to  Chrift  )  God  difcovers  to  the 
Soul  enough  in  him  to  preponderate,  and  much 
more  than  rccompence,  all  the  Evils  and  Sd8^« 
}ng8  it  can  endure  for  his  fake. 

'Tis^  true,  tbey  that  clofc  with  Chrift.  clofe 
with  his  Qrojfi  alio :  They  muft  cxpeS  to  rave  no 
more  but  their  Soiih  by  him;  He  tells  us  what 
we  muft  truft  to,  Luke  14.  itf,  17.  //  any  Man 


come  to  mr,  (vd  hjte  hit  Father  and  Mother^ 
and  Wife  «Md  Cbiidren^  and  Brcthrtn  and  Sifters  ; 
yta^  wd  ^  em  Lift  be  caifnoi  iie  my  Difd- 
pie:  Aid  db^nfer  4&f»of  beat  bis  Crqfs^  and 
come  after       camiot  be  my  pifciple^ 

To  read  fucb.  a  Text  this,  with  fucb  $ 
Comment  t^pon  it  as  Sat^i  and  our  own  Flefh 
can  make,  is  enough  to  fcarca  Man  from  Chrift 
for  ever;  Nor  H  it  poQIble,  by  all  the  Argn- 
moits  in  tbe  World,  to  draw  any  Soul  to  Chri^ 
upon  fuch  Terms  as  thefe,  till  the  Lord  c^a- 
vince  it,  that  there  is.  ^ugb,  ^nd  much  more 
than  enough  in  JeTus  Chrift,  to  recpmpcnce  all 
thcfc  SuiTcriiigs  and  Lofles  we  endure  for  him. 

but  when  the  SquI  is  ^tisfied,  th«t  thefe  Suf- 
ferings are  but  carMrvoi  upon  the  vile  ii^djiy  but 
the  Benefit  that  comes  by  Chrift  is  interr\al  in  a 
Mans  own  5airiL  tbef<l  Affli^iiqB?  m  but  Xempq- 
r  <i,  Rom,  8.  18.  But  Chrift  and  hiti^nefics  ard 
Eternal :  This  muH:  needs  pvcv  lil  vjfith  the  WiU 
to  come  over  to  Cbiift,  notvyitliftanding  all  the 
efils  of  Svflbring  that  Acoqtnpany  him,  when 
the  reality  of  all  this  is  difcovcred  by  the  t^ord, 
and  tbe  Power  of  God  gqss  ^long  with  thefe 
Oilcorsrics.  Thottiiv  Lord  draws  in  our  own 
way,  by  rational  Coovi^ions  of  the  Uadmu 
flanding,  and  AUa(emeot$  of  the  WiU, 

And  itH  poiible,  thb  Buy  be  the  Reafbo  why 
fomc  poor  Sonls  mif  judge  the  workings  of  the 
Spirit  of  GQd  upon  tiKQilelves,  thinking  they 
nevffr  bad  that  woadcrfiit  and  mighty  Power  of 
God  in  Converfion  afting  upon  their  He  jrts,  bc- 
c^ule  tbey  find  ail  that  ia  done  upon  their  Heart* 
that  way,  is  done  In  fbe  ordinary  Courfe  and 
Method  of  Nature :  They  conlidcr,  compare, 
arecoAvinccd,  and  (benrefoivc  \o  cbufe  Ptrift 
and  hit  Ways  •  wherta^  tbey  ezpeft  to  fetf 
fomc  ftrange  Operations  that  fliall  have  the  vi- 
Oblc  Charaders  of  the  immediate  PoyvcrofGod 
upon  ibem,  and  fnch  •  Power  riiey  might  (lit 
ccrn,  if  they  would  confider  it  as  working  in  this 
Way  and  Method:  But  tbey  cannot  diftiogoiOi 
Ood>  A€ksft<initbtirewn,  and  that  pozzies  them. 

Thirdly,  The  drawings  of  the  Father  are  v?- 
ry  porerfal.  Tbt  Jrm  of  the  Lor4  it  teveaUd  in 
this  IfM,  ila.  53.  t.  le  was  a  powffrfbl  Word 
indofd,  that  made  the  l.i^ht  at  firft  fhin?  out 
of  Darkoefs,  and  no  lefs  Power  is  required  10 
make  it  Ihine  into  onr  Hearts,  iCar.  5. 14.  Tbit 
Dav  in  which  the  Soul  is  made  willing  to  come 
to  Chrift,  is  call'd  tbe  Day  of  ius  Power,  PMbi 
no.  3.  The  Scripture  cjcprciTeth  the  Work  of 
Convcrfion  by  a  Threefold  Met-ifhor^  viz. 

T  hat  Qt  a  Refurredton  from  tiie  dead,  R»m. 

That  of  Crtofioir,  E{die£a.io.  And 

Thnoi  y^idory  or  Ccnqucjl^  2  Cor,  10.4,  5.  All 
thefe  fee  forth  the  Infinite  Power  of  God  in  this 
Work,  ibr  no  left  than  Almighty  Power  ia  rt- 
quircd  to  each  of  them  •,  and  if  you  (Iridly  exa- 
minethediftind Notions,  youihali  hodtliePow- 
er  of  God  more  and  note  iOaftrioofty  difplay^ 
in  each  of  them. 

To  raifc  the  IDead  is  the  Effect  of  Almighty 
Powetj  but  then  the  Refor reSion  ibppofetfa  prii. 
exigent  Matter.  Inthc  Work  of  O?,jf/o«,  there 
is  no  pre-exiftcnt  Matter,  but  then  there  is  no 
Oppolition :  That  which  is  not,  rebels  aoi  a- 
gainft  the  Power  that  gives  it  Bcinr^.  But 
Oory  and  Coiciiitjl  fupjwfes  O^iofittony  the  Pow- 
er ofcorruptNacnrearmiogit  fclf,99d  fighting  a-» 
gain  ft  God,  but  ycc  lot  abw  lofraftratc  hi»  D«- 
lign.  L.et 


Digitized  by  Googi 


274 


'ihe  internal  Draxmgs  of  the  t  other 


Smvhmt..   Ltt  the  Soul  whom  the  liiiherdniws,  itnig 
Mj  i>  -.rr.  gie  and  rcluQ.ite  as  much  as  k  can,   ic  lhail 
uSu^in  y*^"»      ^^^^  willingly  too,  when  the 

dIo.  Eft  drawing  Power  of  God  h  upon  it.  O  the  Self* 
aiim  ^«*- co!.ftifts,  the  contrary  rcfolves  with  which  the 
din  Tf  Soul  fiads  it  felt  dillraded  aod  rcat  afuuder  ! 
ffftut  vo-       |„jpg,  incouragcmeots  and 

clircoiiiaE'cniciirs,  they  will,  and  they  will  not .' 
Aaac  Ar-  But  vuftorious  Grace  conquers  all  oppolttioa  at 
mitt.  lift.  We  fiod  an  exceltait  Example  of  this  in 
*  h  i  .!u.f  bkired  Jtigi.Jline^  ♦  who  fpcak^  of  this  very 
vQ.u  sjict  Work,  the  drawing  of  his  Soul  to  Chrili*,  and 
how  he  felt  in  that  Day  two  WHIs  In  himfelf, 
^'^'/^"onc  old,  thcoth-r  n'  w  ■,  one  Carnal,  the  other 
tmniii.  Spiritual,  aad  liow  ui  tlicic  thiir  contrary  Mo- 
iBtfyiri'  tions  and  Conflids  he  was  torn  allinder  in  his 
pulh  fen-  o\vn  Thoughts  and  Refolutions,  fuffering  that 
AiMAtfr  ""willingly,  which  lie  did  willingly.  And  cer- 
difear£0h^^*  if  «€  confider  how  deep  the  Soul  is 
dodigipt.  rooted  by  nataral  Inclination,  and  long  conti- 
bint  jjii-  nued  cuftom  in  Sin,  how  exireamly  averfe  it  is 
mtia  "t-  to  the  Ways  of  ftrid  Godlinefs,  and  Morcifica- 
^J^j^'tion,  how  Satan,  that  invidious  Enemy,  that 
Itn  jtm  ftrong  Man  armed,  fortifies  the  Souls  to  de- 
nm tgt,  fend  lii^  polfcHion  againR  Chrifl:,  and  intren- 
fUex  chcs  himfclf  in  tlic  lhiJcrftaiidiag,Wil1,  and  Af 
te^fitU  ^^^P  rytit^d  prejudices  apaiult  Ciuilt 


et^£^  and  Holincr<!,  it  is  the  Wonder  of  Wonders  to 
Mt,  f Ml  lee  a  Soul  q-titTir.g  all  ir-;  be'ovcd  I  nff--.,  and 
fttkbm  fleflily  Interi;!s  jnd  hadeaimems,  and  coming 
willin^y  ond c i  c  h  rill^  Yoak. 


fer^liuT    fourthly.  The  drawings  of  God  arc  very  ef- 
j,     '  ftflnal:  There  is  iudeed  a  common  and  tmffe- 
diial  Work  upon  Hypocrites  and  ytfoftatest 
.caUM  in  Scripcnre  a  morning  Cloudy  early 
Dev^  Hof.  6.  4.  Thefc  may  Wieve  for  a  time, 
and  fall  away  at  laft,  LtAe  %  13.  Their  Wills 
Diay  be  half  woo,  they  may  be  drawn  half  way 
to  Chrid,  and  return  again.   So  it  was  with 
Sutier*   ^^i^'Pt-'->  Adts  26  28.  e»  ixy^»  ■fni.cH',  within  a 
ifi  emm»  very  little  tbou  perfwadeft  me  to  be  a  ChriAi- 
an  :  6nt  in  G6d*s  eleded  ones  it  h  effeaual  : 
Their  Wills  arc  not  only  almcft^  hat  altogether 
Jfjii     perfwaded  to  Embrace  Ch rift,  and  quit  the  [God,  as  Chrift  himtclf  who  is  the  Objea  of 
Ways  of  Sin,  how  pleafant,  gatnfiil  and  dear  1  Faith,  Piir  1.  29  T)  jom  it  is  fraly  £ivemf  kt' 
foevcr  they  have  been  to  ihcm  :  The  l  ord  not  I'kve     And  this  will  cafily  let  it  felf  int©  yOBT 
only 


(he  giver,  be  never  repents  that  he  hath  ciOed 

his  People  into  the  FcilowHiip  of  hi:,  Son  Chrift 
Jefus :  And  they  are  lb  ou  the  Believers  part, 
he  is  oerer  ferry,  whatever  he  afterwards  meets 
with,  that  he  is  come  to  Chrift. 

There  U  a  time  when  Chriftians  are  drawn 
to  Chrift,  bnt  there  fiiaU  never  be  a  time  ia 
which  they  lhall  be  drawn  away  from  Chrift, 
Jer.  J  o.  29.  There's  no  plucking  them  out  of 
the  Fathers  Hand.  It  vnis  common  to  a  Proverb 
in  the  Primitive  Times,  v  hm  they  would  ex- 
prefs  an  Impollibilicy,  Ioh  may  at  foon  4ra»  a 
Cbrifiim  fnm  Chrift  as  do  it:  When  Cbrift  ask- 
ed  that  Qpeftion  of  the  Difc  i;  le*;,  IVill/c  alfogo 
away  {  Lvd  (laiih  ?ttcr  in  the  name  of  them  aU} 
to  w\)om  /hall  we  go  /  thoM  baji  the  Wordtofetermt 
Life^  John  6.  68.  They  that  are  thus  drawn,  do 
with  full  purpofe  of  Heart,  cleave  unto  the  Lord. 
And  thus  ofthe  manner  and  quality  of  cffcAoal 
drawing. 

Thirdly,  In  the  laft  place,  I  am  to  evince  the 
impofllbility  of  coming  to  Chrift  without  the  Fa* 
thers  drawings :  And  this  will  evidently  appear 
upon  the  conHderation  of  ihefe  two  particulars. , 
Firft,  Tfaedifficaltyofthis  Worit  U  above  al 
the  power  of  nature  to  overcome. 

Secondly,  That  little  i'avvcr  and  Ability  that 
Nature  hath,  it  will  never  Employ  to  fuch  a  pur- 
pofe as  this,  till  the  drawing  Power  of  God  be 
upon  the  Will  of  a  Sinner. 

Firft,lf  all  theponer  of  Nature  were  employ'd 
in  this  defign,  yet  fuch  are  the  difTicukic^  of  this 
Work,  that  it  furn.ounts  all  the  Abilities  of 
Nature:  This  the  Scripture  roundly  and  plain- 
ly aliirms,  Efb.  2.  B.  £y  Grace  are  ye  favtd 
through  Faith,  and  that  not  of  your  felves^  it  is  the 
Gift  of  God.  To  thick  of  Chrift  is  ealie,  but  to 
come  to  Cbrift  is  ( to  Nature  )  impofijble :  To 
fend  forth  lazy  and  ineiiedual  wifties  to  Cbrift 
we  may,  bat  to  bring  Chrilt  and  the  Soul  to- 
gether, requires  the.  Almighty  Power  of  God, 
£pb.  I.  19.  The  Grace  of  Faith  by  which  we 
come  to  Chrift.   is  as  much  the  ficc  Gift  of 


nnfuUt, 
f€ifuii:t 
qui  quo 
villi  in.li- 
(h  hmi- 
nem. 
Erafffl. 


draws,  but  draws  home  thofe  Souls  to 
Chrift,  Jdm  6,  37.  that  the  Fatbtr  bath  liv- 
en fwc,  fhaO  come  to  me. 

It  is  confdied,  that  in  the  drawing  home  of 
the  very  cleft  to  Chrift,  there  may  be,  and  fre- 
quently are,  manypaufes,  ftatids,  and  demurs- 
they  have  Convidions,  A&dions  and  Refoluti- 
ons ftirring  in  than,  which  Ulce  early  Btoflbms 
(ecm  to  be  nipt  and  die  away  again.  There  is 
frequently  (in  young  oon  efpecially)  an  hopeful 
appearance  of  Grace,  they  malce  OwfticiKe  of 
Sms,  andDntics :  They  havcforaetimes  notable 


Underftandings,  if  you  but  coniider. 

TheX  Ad  ard  Work  of  Fa ith,  or  «mb- 

UncniiesS  iogw  Chrift. 

Firft,  GonfKier  the  Sid^a  of  Faith  in  whicli 

it  ic  wrought,  or  v\hat  it  is  that  is  drawn  to 
Chrifl  :  Tis  the  Heart  of  a  Si/ina  ^  which  is  na- 
turally as  indifpofed  tothis  Work,  as  the  Wood 
which  Elijah  laid  in  oidcr  upon  the  Altar  was 
to  catch  Fire,  when  he  had  pouted  fo  much  Wa- 
ter upon  it  as  did  not  only  wet  the  Wood, 
but  alfo  fiU'd  up  the  Trench  round  about  it. 


roiizings  and  awakeninfus  under  the  Word,  they  1 1  Kings  1 8.  33.  For  it's  naturally  a  dark,  Uiad, 
•re  obkrved  to  afieft  retirements  for  Mcditatimi  and  ignorant  Heart,  Jvkxi.i^,  And  fiich  an 

and  Prnyer,  and  delight  to  be  in  the  Company  of '  Heart  can  never  believe,  till  he  that  command- 
ChriHinns  ^  and  after  all  this,  youthful  Lufts  aiid  j  cd  the  light  to  Ibinc  out  of  darkoefs  do  ihiae 
Vanities  .ire  found  to  ftiHe  and  choak  tbefe  hope-  into  it,  xCor.  5.15, 

fill  beginning;,  and  the  work  Icems  to  Hand  (it      Nor  willitavailany  (hingto  fay,  though  Man 


may  be  forae  years)  atapaufc,  however  at  laft 
the  Lord  makes  it  vidorioos  over  all  oppofition, 
.and  lets  it  home  with  Powcrupon  their  Hearts. 

Fifthly,  To  conclude,  Thofc  whom  the  Father 
draws  to  Chrift,  he  draws  to  him [maily  and  for 
ever.  The^ifti  and  CaUirg  cf  C'i.J  .:rc  nishvut  Re- 
ftntanctf  Rom.  u.  29.    They  are  ioas  to  God 


be  born  in  darkncfs  and  ignorance,  yet  after- 
wards be  may  acqoire  knowledge  in  the  nleof 

means,  as  we  many  natnral  Men  do  in  a  very 
high  degree :  For  this  is  not  that  lif^ht  that  brings 
the  Sool  to  Chrift,  yea,  this  natural  unlanAified 
li(;hr  blinds  the  Soul,  and  prejudices  it  more  a- 
gaioftc  irntf  than  ever  it  was  before,!  Com  .1 1 ,26. 


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Vol.  I, 


mcejfary  to  the  Souls  coming  to  Cbrift. 

A  iirnof  ant  Heart,  fo  it's  a  have  not  fiAmtttd  :  To  come 


As  It  is  a  blind  and  ignorant  Heart,  fo  it's  a 

fdfi/}}  Hart  by  Njuji  c  :  All  its  defigns  and  alms 
termiflatc  ia  Self:  This  U  the  centre  and  weight 
of  the  Soul,  no  Righteoofnefi  bot  *ds  ovrn  is 
fought  aftei,  that,  or  none,  Rom.  lo.  Now 
for  a  Soul  to  renouoce  and  deny  Self  in  all  its 
forms,  modes,  and  intereff«,  as  tvay  onedoch 
that  Cometh  to  Chi  iH  •  tn  iMclaim  and  deny  na- 
taral,  moral,  and  religious  Self,  and  come  to 
ChriR,  as  a  poor,  miferabte,  wretdied,  empty 
Creature  •  to  live  upon  his  Rightcoufncfsfor  ever, 
isusiupernataral  and  wonderful,  as  to  fee  the 
Uilk  and  Mounttias  ftart  from  their  Baies  and 
Ontres,  and  fly  like  wandering  Atomes  ia  tlie 
Air. 

Nay,  this  Heart  which  is  come  to  Chrift,  is 

not  only  dark  and  felfifh,  bat  fall  of  pride.  O 
'lis  a  defpcrate  proud  Heart  by  Natore,  it  cannot 
fiibmitto  come  toCluift  as  Benhadads  Servants 
came  to  the  Kini  oflj'atl^w'.th  Sackcloth  on  iheir 
Loyus,and  Ropes  upon  their  lkads.To  take  guilt, 
fhame  and  confuiion  of  Face  to  our  feWcs,  nndac- 
knowledge  the  Rightcoulhcrs  of  God  in  ocr  eter- 
nal Damnation  \  to  come  to  Chrif^  naked  and 
empty,  as  onb  that  juftifies  tlie  ungodly :  I  fay. 
Nature  left  toil  fclf,  would  as  foon  be  Damn- 
ed as  do  this :  The  proud  Heart  can  never  come 
to  this,  till  the  Lonl  have  bumbled  and  brolcen  it 
by  his  power. 

Scconly,  Let  ua  take  the  J(l  of  Faith  into  con- 
(idcration  alfo,  as  it  is  here  deferibed,  by  the 
SooU  coming  to  Jcfus  Chrijf,  and  you  will  find  a 
neccdlty  oi  the  Fathers  drawings,  for  this  evi- 
dently implies  that  which  is  a^ainjl  the  Jlream 
and  current  of  corrupt  Nature,  and  that  which  is 
above  the  Sphere  and  Capacity  of  the  moft:  refined 
and  aecomplifhed  Nature. 

Firft,  it's  againftthc  ftream  and  current  of  our 
corrupt  Nature  to  come  to  Chrilt.  For  let  us  but 
confider  ihcTtrmfrom  which  the  Soul  departs 
when  ic  comes  to  Chrifl;.  In  chat  Day  it  leaves  all 
its  Lnlls  and  ways  of  Sin,  how  pleafant,  fweec 
and  profitable  focvcr  ihcy  have  been  unto  it,  Ifa. 
55.7.  Let  the  wicked  fwfake  Utpty^mdtkeimrigbte' 
ems  Man  bittboM^tSy  md  leibm  return  mtto  the 
Lard  :  W.ty  and  thoR£btSy  (i.  c.)  Both  the  practice, 
and  dcligjitof  Sin,  moft  bcforiaken,  the  outward 
nnd  inward  Man  nraft  be  deaoied  from  it.  Now 
there  arc  in  the  bofonn  of  iinregcncratc  Men  fuch 
darling  Lofts,  that  have  given  fo  mu<;h  pr/iHic.iI 
and  ffeenltxt'ive  plcafure,  which  have  brought  fo 
much  profit  to  them,  which  hare  been  born  and 
bred  up  with  them,  and  which,  upon  all  thefc  ac- 
connts,  ere  endeared  to  their  Souls  ttfthkt  de* 
||ree,  that  it's  eafier  for  them  to  die,  than  to  for- 
uke  them :  Yea,  nothing  is  more  common  among 
ibch  Men,  than  to  ventnre  eternal  Dimnation, 
fatlicr  th:;n  fuffcr  a  feparation  from  their  Sins. 

And  which  is  yet  much  morcdif&colt  in  com* 
ing  to  Chrift,  the  Soul  forfakes  not  only  its  'fin. 
fill  filf,  but  mrijihoiii  fdf :  (  i.  c.  )  not  only  its 
worft  Sins,  but  its  bed  performances,  accom- 
flUhments,  and  excellencies.  Now  this  is  onis  of 
the  grcateft  ftraits  that  Natt:rc  can  be  pat  to  : 
Rigbteoufntfi  by  Works  whs  the  firft  Liquor  that, 
ever  was  put  into  a  VclFd,  and  it  ftill  retains  the 
tang  and  favour  of  it,  and  will  to  the  end  of  the 
World,  Kom.  10.  3.  F'jt  they  king  ignorant  of 
Cods  right coufne ft y  and  going  about  t')e/ijblifh  their 
oven  ri^hnc/tfiicfsy  have  net  fnhtiitteii  thcmf^lvcs 
unto  the  Rtghteonfnefi  e/Cod.  vaiwyumf/they 


have  not  fiAmttti  :  To  come  naked  and  emp- 
ty to  Chrift,  and  receive  all  from  him  as  a  free 
Gift,  is  to  proud  corrupt .  Nature  the  grcatcft 
abflKOient  and  fubmiflion  in  the  World. 

Let  the  Gorpcl  furnilh  its  Table  with  tho 
richeft  and  coftlieft  Dainties  thai  ever  the  Blood 
of  Chrift  purchafed,  fuch  is  the  pride  of  Nature, 
that  it  difdains  to  laftc  them,  exccfit  it  may  alfo 
pay  the  reckoning.  If  the  old  Hive  be  removed 
from  the  place  where  it  was  wont  to  ftand,  the 
Btts  will  come  home  to  the  nld  place,yca,and  ma^ 
ny  of  them  you  fhall  find  will  die  there.rather  than 
go  to  the  /ycz/f  tbough  it  ftand  in  a  far  better  place 
than  it  did  before.  Juft  fo  ftsnds  the  cafe  wttH 
Men.  The  fJive  is  removed,  (i.  e.)  we  are  no 
more  to  cxpeft  Righteoufnefs  as  jidam  did,  by 
obeying  and  working,  b  it  by  believing,  and  com- 
ing to  Chrift  ;  but  Nature  had  as  lieve  be  damn- 
ed as  do  this :  It  Rill  goes  abohc to eftablilh  its 
own  Rightcotafncfs. 

Vertues,  Duties,  and  Moral  Excellencies,  theie 
are  the  Ornaments  of  Nature,  here  is  Nature 
fetoffin  its fiimptudusattire and  rich  Embeilifh- 
ments,  and  now  to  renouace  it,  uiiclaim  and 
contemn  it  as  drofs  and  dung  in  comparifon  of 
Chrifl  as  believers  do,  Phil.  3.  8.  This,  I  fay,  h 
againil  the  grain  ot  Nature.   We  reckon  k  ihe 
ftrange  efieaof  Sdf-deoial  in  Mahomet  the  Create        . , 
who  being  (b  enamoored  with  his  beautiful  Irene^  ^s?*^^' 
would  be  pcrfwaded,  upon  reafons  of  State,  Hiftwysf. 
with  his  own  Hand  to  ftrike  off  her  Head,  and  <l«eTiiikfc 
that  when  Ihe  appeared  with  all  her  rich  Oroa- 
nicnts  before  him,  rather  like  fdch  a  C7(KUr/},  as 
the  Poets  in  their  ecftafies  ufe  to  feign,  than  a 
Mortal  Creature :  And  yet  certainly  this  is  no- 
thing to  that  Self-denial  whi<!h  is  exercifcd  in 
our  coming  to  Chrift. 

Shcondljiy  And  if  we  look  to  the  other  Term  to 
which  the  Soul  moves,  we  (ball  find  it  adling  as 
much  above  the  Sphere  and  Ability  of  improved 
Nature,  as  here  it  ads  and  moves  ag^aft  the 
ftream  and  current  of  corrupted  Nature :  For; 
how  wont'  ifiil  and  fupernatural  an  Adventure, 
is  that,  which  the  Soul  makes  in  the  Day  that 
it  comes  to  Jefiis  Chrift ! 

Surely,  for  any  poor  Soul' tfi  venture  it felffor'^\ 
ever  upon  jefus  Chrift  whom  it  never  (aw,  nay, 
upon  Chrift  whole  very  exiftencb  its  own  unbe- 
lief calls  into  Qiicdron  whether  he  be  or  no  : 
And  that  when  it's  even  weighed  down  to  the  , 
Dufl;,  with  diebordettfbmeSenfeof  its  own  vile-  ; 
nefs  and  total  unworthincfs,  feeling  nothing 
in  it  felf  but  Sin  and  Mifery,  the  workings  of  ^ 
Death  ami  fean  of  Wrath :  To  go  to  Chrift,  of ' 
whofc  pardoning  Grace  and  Mercy  it  never  had 
any  theleaft  experience,  nor  can  fmd  any  ground 
of  hope  in  it  felf  that  it  ffiall  be  accepted  \  this  is ; 
as  much  above  the  |X)wcr  of  Nature,  as  it  i";  for 
a  Stone  to  rife  from  the  Earth,  and  fix  it  fclr  a- 
mong  the  Stars :  Well  niight  the  Jfofile  afcriljc 
it  to  that  Almighty  Power  which  raifed  np  Chrift 
from  the  dead,       i.  ly,  20.  If  the  Lord  draw 
nbt  the  Soul,  and  that  with  an  omnipotent  Pul1,y 
ic  can  never  conie  fibm  it  ieif  16  CHrifl;  And  , 
yet  farther,  '  -  •,. 

Thirdly,  The  Natural  impolTibility  of  com-' 
irig  to  Chrift  will  more  clearly  appear,  if  we. 
confider  the  Fmwia  to  Faith,  or  what  blocks  are 
rol'd  by  Saran  and  his  Inftr,  n.Ciits  into  the!  way 
toChvill:  Tn  mention  (  in  this  place)  no  mofc 
but  our  cdrdi  icafon,  as  it's  armed  and  managed 

O  6  >Bii 


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^y6 


1  he  hitcnul  Dramngs  of  the  father. 


Serni.  IV. 


by  the  fubtilty  of  Satany  what  a  woQidcr  b  it  that 
any  Soul  ihoukl  come  toChrift  i 
Tbefearetbe  ftroog  Holds  (  mentioned  2  C«r. 

10.  4J  ouc  of  whicli  ihofc  ohjeciior.s,  fears  and 
liiicour^gcmeats  rjliy,  by  which  theSoul  is  fierce- 
ty  afl^nlced  io  the  way  to  Chrift  ? 

Wilt  thou  fornkr  all  thy  pkafiT^,  merry 
Ccmpjny,  and  lenhblc  comfort*,  to  live  a  rad,rc- 
tivcd,  pcniiveltfe?  Wi)c.tHon  bcggcr  and  uudo 
thy  felt,  let  f,o  ihy  comforts  in  !  ui.i,  for  an  hope 
of  that  which  thine  Eyes  never  faw,  nor  halt  thou 
any  ceruincy  that  it's  any  more  than  a  fant7  ? 
Wilt  thou,  that  haft  lived  in  Reputation  and 
Cicdit     thy  life,  tiow  become  the  fcorn  aad 
conten  ju  of  the  World  ?  Thinke|fc  thou  thy  Klf 
ab!c  to  i)vc  fuch  a  ftridl,  fcvcrc,  mortified  c:i  j 
fclt-dcnyinga  life,  as  the  Word  ot  God  requires  { 
And  what  if  Fetfecution  (hould  arife,  (  as  thou 
mud  expert  it  will)  canft  thou  forfake  Father 
and  Mother,  Wif^  and  Children,  yea,  and  give 
up  thine  own  life  too,  to  a  cruel  and  bloody 
ith  ?  Be  advifcd  better,  before  thou  rcfolvc 
iu  lb  im porta ut  a  matter  .-  What  thinkcfl  thou 
of  thy  Forc-fiithers,  that  lived  ard  died  in  that 
way  thou  art  now  IcavitiE;  ?  Arc  ihou  wifcr  than 
thpy  ?  Do  not  the  generality  ot  Men  walk  in 
tt«e  fame  Paths  thou  haft  hitherto  walked  in  ?  If 
this  way  lead  to  Hell  as  thou  fcarcft  it  may, 
think  then  how  many  Millions  of  Men  mult  pc 
fiih  as  well  as  thy  fclf-,  and  k  fuch  a  fuppofition 
confiftent  with  the  gracious  and  Merciful  Na- 
ture of  God  ?  Bclidcs,  think  what  fort  of  People 
thofc  arc  unto  whom  tliou  art  about  to  join 
thy  felf  in  thi»  new  way  i  Are  there  not  to  be 
fbnnd  among  them  many  things  to  difcourage 
thee,  and  tool  thy  Zeal  ?  They  arc  generally  of 
the  lower  sod  bafer  fort  of  Men,  poor  and  def- 
prcable :  Seeft  thou  nottho^  their  Profelfion  |>e 
Holy,  how  earthly,  carnal,  proud,  faftious,  and 
hypopritki^l,  many  of  tl^em  are  found  to  be  ! 
And  doobtkfi  the  reft  are  like  them,  though 
their  Hypocrific  be  not  yet  difcovcrcd. 

O  what  (tanda  and  demurs  !  What  be&tati- 
ons  and  doabCsistheSovl  doge'd  with  in  its  way 
to  Chrift !  But  yet  none  or  thefc  can  with- 
hold and  detain  the  Soul,  when  the  Father 
dram:  Gr^r  is  he  that  is  in  us,  than  he  that 
i(in  the  World :  And  thus  you  fc^  the  Natute, 
Manner,  and  EiScacy  of  Utvtne  drawings,  and 
bow  impoflible  it  Is  for  any  Soul  to  come  to 
Cbrifl  without  them. 

The  Interenccs  and  Improvcmcacs  of  the 
Point  foflow. 

Infer,  i.  ff<m  dctply  and  throMgUy  is  the  Na- 
ture of  Mj»  corrHftedf  and  what  an  Enemy  is  eve- 
ry Mo"  toWi.MM  ktpfnw/i,  AAhenu^  be  drawn 
toil  f  Joh.  5.  40  ImJ^ncnitmtUKHu  wb^  tbat 
yt  might  have  itfe. 

Life  is  delirable  in  every  Mans  Eyes,  and  Eter- 
nal is  the  molt  excellent  Life  •  yet  in  this  the 
World  is  agreed  rather  to  die  and  pcrilh  for 
ever,  than  come  to  Chrilb  for  Life.  Had  Chrill 
told  TJs  of  Fields  and  \'incyards,  Sheep  and 
Oxen,  Gold  and  Silver,  Honours  and  Scnfual 
Fleafiircs,  who  would  not  have  come  to  him  for 
thefe  ?  But  to  tell  him  of  Mortification,  Self-deni- 
al, ftrictucfs  of  Life,  and  Sufferings  for  bii  lake, 
and  all  for  an  happioefi  to  be  enjoyed  in  the 
World  to'come,  Nature  will  never  like  fiicb  a 
Fropo&tion  as  this. 

^  yott  file  where  it  fticfcs»  sot  in  a  finipk  iaabi- 


.  lirv  to  believe,  but  in  an  inability  compltcaicl 
1  with  enmity,  they  neither  can  couie,  nor  will 
'  come  to  Chrift :  *rts  tree,  all  that  do  come  to 
'Chrift  come  willingly,  hut  than';";  to  t!'c  Gra.c 
of  God  that  hath  treed  aad  pcrfwadcd  the  VViil, 
jelfethey  had  never  been  wilting  co  come :  Who 
'  ever  found  his  own  Heart  fuft  Uir  and  move  to- 
j  wardsClirifl  ?  How  long  may  we  wait  and  cx- 

Ecft,  before  we  (hall  feel  cur  Hearts  naturally 
urn  withdcfitcs  ;if  er,  :ind  love  to  Jcfn<;  Chrift 
This avct lion  of  tlie  Will  aud  Altlcti  ns  tVom 
God,  is  one  of  the  Matter  Roots  of  Orij^ir.al  Sin. 
No  Arpnmcnr  can  prevail  to  hrin^,  the  Sold  to 
Chi  ill,  till  il\iibc  maltcr'd  and  over- powered  by 
the  Fa. hers  drawing<i.  In  onr  motions  to  Sin 
we  need  f''(v;'';s>  ^"'t  i"  a"  otsr  morion-;  to  Chrif?: 
wc  as  much  ns.cJ  drurvi'i^.  He  that  comes  to 
Heaven  may  fay.  Lord,  if  I  had  had  my  own 
way  auJ  will,  1  had  n- vci  come  here  :  If  thou 
hadll  not  drawn  me,  I  iiiould  never  have  come 
to  thee.  O  the  Riches  of  the  Grace  of  God  !  Oh 
unparallcl'd  Mercy  and  Goodncf;  !  Not  only  to 
prepare  fuch  a  Gloi  y  of  this  for  a  q  unmnby  Soul, 
opt  10  pot  forth  the  exceeding  greatncfs  of  thy 
power,  afterwards  to  draw  an  mmiUaig  Soul  to 
the  enjoyment  ol  it. 

Infer,  z.  Ifljat  enemies  are  tfxy  to  God  /fnd  tbf 
Souls  of  A^n^  that  do  all  tbey  etas  to  difcourage  and 
hinder  the  Convtrfion  of  Mm  to  Chriji  f  God  dr.ms 
fofmafd^  tbefe  do  all  that  in  them  lift  to  dram 
backifordf  (I  c)  to  frejadic*  aud  dtfcbiirage  them 
from  coming  to  Jtfiis  C^ifi  in  the  way  0/  Faith  : 
This  is  a  direO  oppojltiontt  Cod^  atds.fl^wi  COi^C' 
deracy  loitk  the  Devil, 

O  how  many  have  been  thus  d1(cDura;;cd  in 
their  way  to  Chrift,  by  their  carr.rtllld... ion?,  I 
cannot  fay  Friends !  1  hcirgreatcft  Enemies  have 
been  the  Men  of  their  own  Hoafe;  Thefe  have 
pleaded  (as  if  the  Devil  had  bird  and  fec\l  them) 
agaioft  thf  everlalling  wel^e  of  their  owa 
Flelb.  O  cruel  Parents,  Brethren,  and  Sifters, 
that  jeer,  frown,  antl  threaten,  where  they 
ihould  encourage,  a^ift  and  rejoice  !  Such  Pa- 
rents  are  the  E>evi1$  CbHdren.  S^a^  chofes  fuch 
Inftruments  as  you  arc  above  all  othrrs  for  thi'i 
Work :  He  knows  what  la&icocc  and  AuthprUy 
yon  have  opon  them,  and  over  them :  And  whac 
fear,  love,  and  cicpcndancc  they  have  for  yon, 
and  upon  you  :  So  tbat  none  in  all  the  World 
arc  like  to  manage  the dcfign  of  their  Pamnati- 
On  fo  clFedtually  as  you  arc  li'.c  to  do  it. 

Will  yon  neither  come  to  Chrift  your  felvcs, 
nor  fiilfcr  your  dear  Relations  that  would  ?  Eiad 
you  rather  find  them  iu  the  yilc-houfe^  than  in 
the  Clofet  ?  Did  you  inftrumeotally  give  ihcm 
their  Being,  and  will  you  be  the  Inftruments  of 
ruininr.  fjr  ever  thofc  Beings  t!icy  had  from  vm:  ' 
Did  you  fi^  earnclJly  defjre  Children,  io  tender- 
ly Nnrfc  and  provide  for  them,  take  fuch'  de* 
light  in  them,  and  after  all  this  do  what  in  5'oa 
lies  to  Damn  and  Dcftroy  them  ?  U  thefc 
lines  lhallfall  into  any  fuch  Flands,  Oihat  God 
would  fet  home  the  Conviction  andSeoleof  thia. 
horrid  Evil  upon  their  Hearts. 

And  no  Icfs  guilty  of  this  Sin  are  fcandalousand 
loofe  ProfclTors,  who  fcrvc  to  farnifh  the  Devil 
with  the  greateft  arguments  he  hath  to  diliwadc 
Men  from  coming  to  Chrift :  'Tis  your  Loolcnc^ 
and  Hypocrifie  by  which  he  hopes  to  fcare  others 
from  Chrift.  Its  Did,  Car.t.  1. 7.  J  charge  yoii  by  tie 
gmmd  Hinds  of  the  Ftcldy  thatjirfiff  tnttifynvr 
wiybekvedtiUbefkafe.  Roes 


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VolL 


neceffary  to  the  Hotdt  cmmg  to  Chr^, 


277- 


Roes  3 ad  Hinds  (like  yqpDgCoQverts,  and  co- 
tsers  towards  Cbrift)  are  ihy  and  timcrous  Crea- 
tures that  flare  at  the  Icaft  fooad,  or  yelp  of  a 
Dog,  sod  fly  away  :  Takt'lieed  what  yon  do  in 
this  cafe,  Icii  you  go  down  to  Hell  under  tbcgnilc 
ofdamaiog  more  SouUtban  yorr  owo. 

Infer.  3.  Leafn  htm e the  trm ground  midrtafon 
«ftbofeJlra»^e,  amazjn^^  and  fnpernatarji  cJySSy 
that  yom  behold  a»d  Jo  admtrc  ia  the  H^&rld^at  otun  at 
yom  fee  Sinners  forfakuff  their  fleafant  frofiumt  Ctt- 
rupii'^r!}  ^r.iComp.inioni,  j»d  embracing  ^jft^fttf 
Cbrtfi^  Codiinefff  and  MoTii^kation. 

It  k  faid,  t  Ptt.  4. 4.  liey  think  it  prattle  that 
j/ojt  run  not  tntb  tbcm  into  the  fame  exccfs  of  Riot : 
The  Word  is  w  S  (trf^tO*  tbcy  fl^and  at  a  gaze 
■ttlieHeitlliM.liadiJiattfi^P«rtrf4^f  doth, 
whea  (he  fees  tten  cakeche  Wiog  fly  timj 
fxom  her. 

Bdovedf  it  is  tiie  Worlds  Wonder  to  Ice  tlidr 

Companicir>  in  Sin  torfakc  them  :  Thofe  that 
were  once  as  prophane  and  vain  as  themfelves, 
it  may  be  more,  to  forlake  their  Society,  re* 
tire  into  their  Clofcts,  mourn  for  Sin,  fpend 
their  time  ia  Mcdiution  and  Prayer,  embrace 
tlie  fevereft  Duties,  and  couteut  to  run  the 
greatcO^  hazards  in  the  Worl .1  fo:  Cliiilt  •,  but 
they  ice  aoc  that  Almighty  Fowcr  that  draws 
them,  which  is  too  ftroog  for  all  the  liofut  tics 
and  eDgagemems  in  the  World  to  withhold 
and  detain  them. 

A  Man  WOOld  have  wonder'd  to  fee  Ell/ha 
l»avc  the  Oxen  and  rtJn  after  Elij  ib,  faying,  Let 
megOy  I  fay  tbecy  and  hi  ft  my  Father  arid  Mother, 
4ma  tkn  /  will  foUm  thee \  when  ElijiA  had  faid 
nothing  to  pcrf.vadc  him  to  follow  him,  only 
as  he  pait  by  hiiii,  he  ull  his  Mantle  on  him, 
t  Xkigi  10  19,  20.  Surely,  that  Soul  whom  God 
draws  muft  needs  leave  atl  and  follcv'  Chrift, 
ior  the  Fowcr  01  ^iod  leJletli  ou  it  :  All  car- 
aid  tht  Md  cagageOKQts  to  sin,  break  and 
give  way,  when  the  Father  draws  the  Soul  to 
Cbnlt  lu  the  Day  oi  his  Power. 

Infer.  4.  Is  this  tbefirjl  ffring  of  fpiritual  Moti- 
tm  after  Chrifi  ?  Learn  then  from  bence^  bow  it 
eomet  t»  pafs  that  fo  maxy  exetUent  Sermons  and 
fmtrfd  PerfwaRant  art  ineffeQaaly  and  cannot 
dram  and  win  the]  S«d  to  Cktifi,  Sitrefy  it  is  be* 
taafe  Aiinifters  dram  alme^  and  the  ffedd  farrinp 
Tmm  ^  God  goes  Htt  fifA  at     tims.Mt  m» 

pMiwas  a  cholen  VeflTcl,  iill'd  with  a  great- 
er Meafore  of  Gifts  and  Graces  by  the  Spirit, 
than  any  that  went  before  him,  or  followed  af- 
ter him  ;  and  as  Ms  Tilents,  (b  bis  DiUgeoce 
iri  improving  them  wns  beyond  any  recorded 
Example  we  read  ot  atnoogft  Men  ;  He  rather 
*  flew  lUce  a  Seraphim,  dian  traftUed  apoo  Ms 

Maimers  errand  about  tbc- World.    j4^o  was 
iMfmAd§9U  eloquent  Preacher,  and. mighty  in  the  Scrip- 
imlftJ^  tores,  yet  Pad  is  mthtng,  and  ApoQo  noH^ng  ; 
rtf^rT  ^     God  that  gives  the  increafey  l  Cor.  3,  ?•  We 
Cbyjojt.  nfc^oo  apt  to  admire  Men,  yea,  and  tjie  befl: 
Men  are  ut  too  apt  to  go  forth  m  the  ftrength 
of  their  own  Parts  and  Preparations  -,  but  God 
iecorea  his  own  Glory,  and  magnifies  his  own 
RNver  fivqaeotly  in  giving  fncms  to  weaker 
endeavours,  and  Men  of  lower  abilities,  when 
'  he  withholds  it  from  Men  of  more  jaifed,  re- 
liaed,  and  cxceneot  Gifts  and  Abilities. 

it  is  our  great  Honour,  who  arc  the  Minifters 
df_the  Gotpel,  that  vre  are  f vr«{yV;  vfiriUf<  10- 


getherwkb  Gtdy  i  Cor.y  9.  in  his,  bueagth  we 
can  prevail,  the  Weapons  of  our  Warfare  are  mi^^ 
ty  thiromgb  Cod,  x  Cor.  10.  4.  But  ir  his  Prcfence, 
bleOing  and  afTiAance,  be  not  wuli  ui,  wc  arc 
nothing,  we  can  do  nothing. 

It  wc  prepare  Diligenily,pray  Hcartily,prcacli 
Zealoufly,  and  otnr  hearers  go  as  they  came, 
without  any  fptritaal  EifeSs  and  Fruits.of  our 
Labours^  what  fliaD  we  fay,  but  as  Aiartha  fiiid 
CO  Cbrlft,  Lard,.  ifHma  badjl  been  hire,  my  Bro', 
ther  had  not  J:rd  .  Had  the  Spirit  of  God  gone 
forth  .with  his  efpecial.  Efficacy  and.  Blclfing 
with  thi«  Prayer,  or  that  Sermon,  theCe  Sools 
had  not  dt^icd  DeMd  and  Senloeft  iron  wi* 
der  it. 

1  nfrr.  5.  Dwi  40  Sacceft  and  Effcaey  defend  up- 

on  iht:  F.ithtr]  dfawinps  ?  I.rt  no/i:  then  Ji  fpj:>' of 
tbetr  mre^enerate  aad  carnai  getOtionSf  ever  wbofc 
obftinacy  they  do^  and  Havr  can^  to  monrn. 

What  if  they  have  lain  n;  many  Years  under 
the  preaching  of  theGolbel  as  thfitpoor  Man' 
did  at  the  Pool  of  Bethefday,  and  hitherto  mi 
no  purpofc  ?  A  time  may  Lomc  at  lafl  (  is  ir  did 
for  him  )  when  the  Spirit  ot  God  may  move  upon 
the  Waters^  I  mean,piita  qaidteningandcon* 
verting  power  into  the  means,  and  then  the  dc- 
l^re  of  your  Souls  for  them  fluli  be  fulhli'd. 
.  It  may  be  you  have  poared  out  many  Prayers 
and  Tears  to  the  Lord  for  tbem,  you  have  cried 
for  them  as  Abrakms  for  bis  Son,  O  that  J/bmaet 
might  live  before  thee !  O  that  this  poor  Husband," 
Wife,  Child,  Brother,  or  Sifter,  iright  live  in 
thy  fight,  and  ftill  yoo  Sot  they  contmue  at  one 
rate,  carnal,  dead  and  ftoMeft:  Well,  bat  yec 
give  not  up  your  hopes,  nor  ccafe  your  pious 
endeavours,  the  time  may  come  when  the  Fa- 
ther may  draw  as  well  as  you,  and  elm  yon 
(hall  fee  them  quit  all,  and  come  to  Chrift," 
and  nothing  ihaU  hiader  them.  They  are  now 
drawn  amiy  of  their  own  Lufts,  they  are  eafily 
drawn  away  by  their  finfiil  Companions,  but 
when  God  draws,  none  ol  liiefe  fliail  withdraw 
them  from  the  Lwd  Jefus.  What  ia  their  Igr 
norance,  Obftinacy,  and  bardnefs  of  Heart,  be* 
fore  that  mighty  Power  that  fubdu^  all  things 
to  it  felf  ?  Go  therefore  to  the  Lord  by  Prayer 
for  them,  and  lay.  Lord,  I  have  laboured  for 
my  poor  Relations  in  vain,  I  have  fpent  my 
Exhortations  to  little  porpole:  The  Work  is 
too  diflicult  for  me,  1  can  carry  it  no  farther,  but 
thou  canft  O  let  tby  power  go  forth,  they  QuU 
be  willing  in  the  Day  of  thy  Power. 

Infer.  6^  If  none  son  come  to  Cbrifi  txetfi  tbc. 
Father  dratf  t&cm,  then  farefy  none  tait  ie  dramt 
from  Chrift  except  the  Father  leave  them  :  Tfj.it  porc' 
or  jtbicb  at  fkfi  irtm.thtm  to  Cbrifiy  can  Jecure 
and  efidblH^  tbem  Av  CbriJI  ti  tbend^  John  to. 
29.  Afy  Father  which  ^3ve  tbem  me  is  }[reater  than 
aliy  aa^no  Mm  ts  akU  toplmcM.  tbem  oat  of  my  Fan 
tbert  Hmid* 

When  the  power  of  God  at  firft  draws  us  out 
of  our  natural  ftate  to  Qirift,  it  flods  us  not  on-, 
ly  impotent,  but  ohpinate^  not  Only  bnable,  but 
uawilling  to  come,  and  yet  this  po*ver  of  God 
prevails  againft  all  oppofition  :  How  mnch  moro 
is  it  able  to  preferve  and  fecnre  us,  when  hb' 
fear  is  put  into  our  inward  part",  fo  that  wc 
dare  not  depart,  wc  have  no  wjil  to  depart 
from  him  ?  Well  then,  if  the  World  lay  I 
will  cnfnarc  thee,  if  the  Devil  lay  1  will  dc- 
ftroy  ihcc,  if  the  Flelb  fay  I  will  betray  thee,  yet 
O  o  1  thbn' 


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278         The  Imemd  Draamgs  of  the  Faher^  &c        Seim  IV, 

*-■■*-  •    -   II     -   1- 


tix>u  art  fecure  and  lafe,  as  long  as  God  hath  faid, 
/      never  leave  thee  Horforfake  tbce,  Heb.  13.  5 . 

Infer.  7.  Ixt  tius  en^ge ym  to  »  confiant  At- 
UitdiUKt  mpea  tbt  OfdHatmn  rf  €odf  m  «MA  this 
drawing  Power  of  God  b  fiaKtimes  JKt  fbr^  iipon 
Hbr  Hems  of  Mat. 

Beloved,  there  are  ceittin  Setfimi  in  which 
tl  e  !  ord  comes  nigh  10  Men  in  chc  Ordinances 
aad  Uotiesof  bis  WorQiip,  aod  wekoow  am. 
ut  what  Time  the  Lord  cometh  forth  by  his 
Spirit  upon  this  Dcfign  ;  He  manv  Times  comes 
ia  an  Hour  wheo  we  look  not  tot  him,  when 
w«  tMok  HOC  of  Mm;  /  am  fiuid  of  tkm  that 
fought  me  not,  THj.  5$.  i.  It's  good  therefore  to 
be  found  ia  the  way  of  the  Spirit:  Had  that 
poot  Mm,  that  hf  lb  long  it  the  twA  of  Be- 
thcfd.i,  rcafoncd  thus  withhimftlf,  So  long  have 
I  lain  here  in  vain  cxpcdtog  a  Cure,  it's  to  no 
purpofe  to  watt  longer,  and  fb  had  bttn  abftnt 
at  tnat  very  Time  when  the  Angel  came  down, 
he  tod  in  all  likelihood  carried  bis  Oifeafe  to 
the  Grafe  with  Uiii. 


Hoir  doft  thoa4mow  hoc  tbhrttj-SMatb^ 

this  Sermon,  this  Prayer,  which  iliou  haft  no 
Heart  to  attend,  and  art  tempted  to  negle^ 
may  betheSeaibn,  and  Iflftranwof,  wherein  the 
Lord  may  do  that  for  thy  Soul^  whkb  Wai 
ver  yet  done  upon  it  i 

lofcr.  8.  To  WKlnde^  Hm  ato  A  ikt  SMts 
engaged  to  pnt  forth  all  the  Pamer  and  J'-  i'sty  they 
have  far  God^  who  kMb  fut  forth  Ut  infmtt  jU" 
mighty  Ftmr  t«  dtam  Am  to  Chrijt  f 

God  hath  done  great  Things  for  your  Sou!?^ 
he  hath  drawn  yon  out  of  the  nu&rable  Suce 
of  Sin  and  Wrtdi,  and  that  when  be  lets- odMrs 
go,  by  Nature  as  good  as  you,  he  hi-h  drawn 
you  into  U(iioa  with  Cbriit,  and  Conunnnioo 
with  his  glorious  Priviledges.  O  that  you  woaid 
henceforth  impioy  a!l  the  Power  you  have  for 
God  in  Duties  of  Obedience,  and  in  dnwing 
otheri  to  Chrift  as  much  as  in  yon  Uic,  ua 
fjy  continually  with  the  Church,  £ram  hk,  m 
mU  run  after  tbee^  Cant.  1.4. 


The  Fifth  SERMON. 


Opening 
that  Work 
oftbeSfi* 
ric  nore 

Cirticu" 
rly,  by 
vhkfa  the 
Soal  is 
nablcd  to 


EPHES.  II,  i. 
And  y9H  hah  he  ifHtchfuedy  who  wtn  Dead  in  Irefpaffef  and  Smr, 


1 


N  the  former  Sermons  we  have  ften  our  U- 
nion  with  Chrift  in  the  general  Nature  of 

  ir,  artd  the  Means  by  which  it  is  effeded, 

both  External  by  the  Preaching  of  the  Gofpel, 
and  imtrnal  by  the  Drawings  of  the  Father, 
We  are  now  to  bring  our  Thoughts  yet  clofcr 
to  thi^  great  Myftcty,  and  conhder  the  Bonds 
or  Lit;3nients  by  which  Ghrift  and  Believers  are 
kait  together  in  a  blefRd  onenefs. 

And  if  we  hcedfnlly  obierve  the  Saiptnre  Ex- 
prcfllons,  and  ponder  the  Nature  of  this' Uni- 
on, we  lhaU  find  there  are  Two  Bands  which 
knit  Chrift  and  the  Soul  together, 

1.  The  Spirit  on  ChrWh  part. 

2.  Fjith  Oij  our  put. 

The  Spirit  on  Chrilts  part,  omkenini  ui  with 
Spiritaal  life,  whereby  Chiilf  fitft  takes  hold 


"  the  Head  is  in  the  Body,  Col.  i  i8  As  the' 
'*  Root  in  the  Branches,  yoin  1 5.  5.  Believers 
"  are  in  Chrift  as  the  Members  are  in  the  Head, ' 
'*       !.  23.  or  as  the  Branches  arc  in  the 
"  Root,  Jofcw  15.  I,  7.  Chrill  in  the  Believer, 
implicth  Life  and  Inpience  ixtm  Chrift,  CM.  \ 
3.4.  The  Believer  in  Chrift  implieth  Com- 
*'  mtm'm^  and  Fellowfhip  with  Chrift,  i  Car.  i. 
"  30.  When  Chrift  isiaid  to  be  in  the  Believer, 
wc  are  to  underftaod  it  in  Reference  to  Saw 
QifitaioH  \  when  the  Believer  is  faid  to  be  ia 
"  Chrift,  it  is  in  Order  to  Juftification. 

Thus  we  apprehend,  being  ok*  felvo  firft 
apprehended  by  ]cfos  Chrift,  PWf.  3.  12.  We 
cannot  tafic  hold  of  Chiift,  till  fuft  he  take 
hold  of  us^  no  Vital  Ad  of  Faitii  can  be  ezcr« 
ciTed,  tille  Vital  Prindfne  he  firft  tni^: 


of  us,  and  FAth  on  our  Part,  when  thus  qi  i  J  - !  Of  both  thcle  Bonds  of  Uniou  wc  muft  fpeak  *  nu;. 


ened,  whereby  we  take  bold  <rfChiift:  Accord-  diftinf^ly,  and  firit  of  the  firft,  Cbr^  qmhemngfau 


ingly  this  Uttionwiththe  L«>rd  JeTos  isexprelTed  nt  by  \»s  Spirit^  ia.otdtr  to  om  XJmm  vith  ftni^  ««Mf^ 

in  Scripture  fomctiracs  by  one,  and  fometimcs  of  which  wc  have  an  Account  in  the  Sci  i i-'. i  t c 


by  the  other  of  tbefe  Meaiis  or  Bonds  by  which 
h  itefiefted.-  Chrift  is  ibmedmes  Paid  to  be  in 

as  }  fo  Col.  1 .  27.  Chfrip  in  yoH  tlx  hope  of  Glory  : 
And  Rom.  8.  I  o.  jlrtd  if  Chrifi  be  in  yon^  the  Bo- 
iy  it  Dead  hecamfe  of  Sin.   And  other  Tknes  it 
M  exprelTcd  by  the  other  Bond  on  onr  Part, 
as  I  Jfefca  5.  20.  We  are  in  him  that  u  trne,  even 
bthitSm  C(sf^  Jefus And  2  Car.  5. 17,  If  any 
Man  he  in  Chriji,  he  is  a  new  Creature. 
The  Difference  betwixt  both  thcfe,  is  thus 
Mount  aptly  exprcfTed  by  a  late  Author,  •**  Chrift  is 
Pifgib,  pi**  in  Believers  by  his  Spirit^  1  John  ^.  13.  The 
22.aj.    "Believer  is  in  Chrift  by  f j/rfc,  t  Jobft  11. 
**  Chrift  is  in  the  Believer  by  M.ubitationy  Rom. 
(t*3. 17.  The  Believer  k  in  Ch-.l'^.  fjy  fmplanta- 
'**fio«,  Rom.  6  35.  Chrill  is  ia  the  iieiiever  as 


before  us.  Ton  bath  he  lydckened  mba  uere  ^'od'^'^^^ 
in  'f  refpafes  mid  S*r.«  -Ift  which  Wccds  we  &H  hyperba- 
Chefc  two  Things  noted^.  wi.  ran  f?/>^ 

1.  The  Intulion  ofaiMital  Principle  of  Grace  'hi'*  ^  ^ 

2.  The  Total  indifpoRdneft  of  the  Safafca  "^'r/  * 
by  N^3turc.  J-WjL. 

Firft,  The  InfuiiOQ  of  a  Viul  Principle  t^tUtti^ 
Grace,  Tom  hath  be  fmckenod.   Theft  Words 
f  hath  be  qtticiened'}  arc  a  Supplement,  made  to  "r  \  f  i"* 
clear  the  Scnfe  of  "the  .^poJiU^  which  elfe  would  2^,2/* 
have  been  more  obfcure  by  Rcafoa  of  that  long  eiufttll%. 
Parenthefi;,  bctwixi:  the  firft  and  the  hfih  ver-  -r* 'fo'i 
fes,  for  as  the  *  Learned  obfervc,  chts  Word  "^'"K-^'* 
iuSt^  you,  is  governed  of  the  Verb  MiC»,aT.i,.n/'J"i?"'. 
biitbhequickfTTtJ^  vcrf-:     So  that  here  tlic  Vv'ords  ^'if/Zr^r*" 
arc  iranlpoled  Uom  ihs  plaui- Grammatical  Or-  ruoJci  .'V 

der,  »v 


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V  oJ.  1. 


Uj  tue  I'  ital  A&  of  the  y^mi^  ^c. 


7V 


<lej,  by  Rwibn  of  the  Intcri.cVioii  ot  a  long  Sen- 
teace,  therefore  with  good  wai rant  our  Trao- 
flators  have  pot  the  Verb  into  this  firft  Vcrfe, 
V  hicli  h  t  cpeaicd  Vcrfe  the  dfth,  and  fo  keeping 
iatUifuily  to  the  Scoi^e,  have  exccUcatly  cleared 
the  Syntax  and  Order  of  the  Words.  Now  this 
Verb  «w.-«C4«Tiiii«j  haib  bt  (iktckc":^,  imports  the 
firft  Vital  hOi  of  the  Spirit  of  God,  or  his  firll 
enlivcoing  Work  upon  the  Soul,  ia  Order  lo  its 
Union  with  jcfos  Chril^ :  For  look,  3?  the  Blaod 
of  Chrift  is  the  FouiiUui  or  aU  mcrii,  io  the 
Spirit  of  Chrift  is  the  FonntaiD  of  all  Spiritual 
Lift:  And  until  he  quicken  us,  (i.  c. )  infufe 
the  Pniitiplc  of  the  Divide  Life  into  our  Souls, 
vre  can  put  forth  00  Hand,  or  Vital  Aft  of 
Faith,  to  !:iy  hold  upon  jcfus  Chrilh 

Ihis  his  q«ii.kcni:ig  Work,  is  therefore  the 
firft  in  Order  ot  Nature  to  oor  Union  with 
Chrift,  and  fundaniental  to  all  other  AQs  of 
Grace  doue  and  pctfoi  med  by  ns  from  our  firft 
dofing  with  Chrift  thi  oughouc  the  whole  coorfe 
2xc^«  of  our  Obedience  :  And  this  quickentog  Ad  is 
faid,  Verfe  the  fifth,  to  be  together  with  Chtift: 
'^.'j'''""" Either  noting  Casfomc  expound  it)  that  it  is 
Sr?/"  the  Efiert  of  the  fame  Power  by  which  Chrift  was 
prafiuuKtm  raifed  from  the  Dead,  according  to  E^,  1.19. 
tKtB'-.rii  n\  r  ithzr to  he qukiemd  together  iritbChrtJ},  uotcs 
benifoj  in  ihic  new  fpiritiMl  Life  wbtdi  \%  iofaftd  into  our 
J>«*  Soul*  in  the  Time  of  ©bt  Unkni  with 
vificMtio.  Chrift:  For  it  is  Chrift  to  wliorn  wc  are  con- 
Hoaoc.  ia ioiocd  aod  uniouS  in  our  Regeoeratioo,  out  of 
IMS.     whom,  as  a  Foontdn,  all  Spirltval  fietnen  flow 
to  us,  among  which  rhi^:  A'lvificatioD  or  quick- 
ening is  one,  and  a  tDoft  fweec  and  precionooc 
Zamby^  Soiiits^  and  many  others,  wtQ  have 
this  4^ukksmrg  to  comprilc  both  onr  juflificati- 
<onaod  Regeneration,  and  to  (had  oppoTed  both 
to  iwfkhfd  and  ^ttawf  Death,  and  it  nay  wcD 
be  allowed ;  but  it  inol'i  properly  imports  our 
Regeneration,  wherein  the  Spinel  ia  an  inefSi- . 
bie  aiidmyrieriotisiWay,  niaiciiae  Sooltolbe 
to  God,  yfca,  to  I ipc  the  life  of  God  which  was 
before  Dr4tf  in  Inffajfa  out  Stas :  la  wbkb 
Mtafdi'We  have. 

Secondly,  In  the  next  Place,  the  total  indir 
pofcdoefs  of  the  Subjeds  by  Nature:  For  as  it  is 
*  Mm  v»-  well  noted  by  a  ^  Learned  Man,  the  Apoftlr 
<«Mrj^  doth  not  fay  of  thcfe  E^/tofU  that  they  ^vcrc 
mtm»mj  hajf  Oead,  or  Sick  and  Infirm,  but  De«d  whol- 
^fSrT'  ly»  altogether  Dead,  dcftitute  of  any  Faculty 
7T.  J,  fid   or  Ability  fo  mtich  as  to  think  one  good  Thought , 
r)„i     or  perform  one  good  Ad :  You  were  Dead  in 
morni^f,   Tefp^  of  CmidemnMtivii  being  nader  the  damn- 
"euhrtc  be-  '"^  Sentence  of  the  Law,  and  yon  were  Dead  ia 
^  c^iM^.  reiped  of  the  Privatioo  of  Spiritual  Life,  Dead 
JitMtt-  in  OppoGtioD  to  JoIUficatiOD,  and  Dead  in  Op> 
fc»^/ dr^i- pofition  to  Regeneration  and  Sanftifiation  i 
21^  ^  And  the  fatal  Inftrtrmcnt  by  which  ithcir  Souls 
Died  is  here  Ihewcd  than,  yon  were  Dead  io. 


or  by  rr-T^ifTit  and 


this  was  the  Sword 


that  kiii'd  your  Souls,  jnd  cut  them  oil  horn 
God.  Some  do  coriooOf  diftinguifh  betwixt 
•TrelpaHes  and  Sins,  as  if  one  pointed  at  On^i- 

the  other  at  AStial  Sins  ^  but  I  iuppoli  they 
arc  promifcuotiny  ufcd  here,  and  <er?c  to  ex- 
prcfs  the  Caufe  of  their  Rotne,  or  Means  of 
their  Spiritual  Death  and  Deftrnftion:  This 

their  Caie  when  Chrift  came  to  quicken 
them,  Jtadi/iSiii^  and  being  fo,  they  could  not 
no««themfelm  towardsUoioa  with  Chrift,  bat 
as  they  were  nofcd  bf  ^qikfceittog  Spirit  of 
<<od. 


Hence  the  Obfciviiion  will  he  this, 

Doit.  That  thoft  Soit'.i  whuh  h-iV.  Z/nion  vttb 
Cbrijly  are  tiukktned  vith  a  Stiver >:uiitrd  Prme^t 
of  Lile  ly  the  Spirit  of  Cudin  Order  th:renr>'.'} 

The  Spirit  of  God  is  not  ooly  a  iivia^  Spi- 
rit, jorni  iliy  confidcrcd,  but  he  is  alio  the  Spi- 
rit of  Life  ejf'.liiody  or  cji^fi'h  confidcrcd :  A  nd 
without  his  breathing  or  intuliiig  Life  into  our 
Souls,  our  Union  with  Chrift  is  impoifible. 

it  is  the  Obfervation  of  Lear  red  C1^f;tTi?,  that  Oijftrv^' 
there  mult  be  an  Vnition  bctoic  liieic  tau  be  a  j^^^JS^ 
VnioH  with  Chrift.   Vmtion  is  to  be  conceived  jSJ^J^ 
efficiently  an  the  Work  of  Cod'?  Spirit,  joyning  nn^/fi,y. 


hui  ihac  taitb  being  a  Vital  Ad,  prefuppofes  a -i/^^  ^, 
Principle  of  Life  communicated  to  us  by  the  >rr,  nempe 
Spirit;  therefore  it's  faid,  John  11.  a6.  IVko/ih  '^f'^e- 
cver  itvcth  and  t/citcvetb  tn       JhaU  never  Die  :  ^ 
The  Vital  Aft  and  Operation  of  Faith  fprings  X /lai 
from  this  quickening  Spirit  <  So  in  iom,  8. 1,2.  mikh  4m- 
The  Apoftlc  having  in  the  firft  Verfe  opened  tmdba 
the  Blefled  Eftate  of  them  that  arc  in  Ci^x\i\,k^^" 
Ihcws  us  in  the  Iccond  Vcrfe  how  we  come  to 
be  in  him :  The  Sfiri$  of  Life  (  fjith  be  )  vbifb  camero 
IS  in  Cbr^  Jtfiut  k§th  mtUk  m  fitt  frmtht  Law  de  EccleCt 
of  Sin  and  heath.  P<  aa3« 

There  is  indeed  a  quickening  Work  of  the 
Spirit,  which  is//<t/fq«ffft  to  Rcgciicrstion,  coii- 
lifting  ia  his  exciting,  recovering,  and  a^tua^- 
t'mg  of  bit  own  Graces  io  ot;  and  from  heoct 
is  the  livdineft  cf  3.  Cliriftian  •,  and  there  is  a 
qoickeniag  Ai^  of  tiie  Spirit  in  okt  Re^tnerMitm^ 
tod  from  hence  is  the  firft  Spiritual  Uft  ot  • 
Chriftian,  of  this  I  am  here  to  fpeak,  and  that  1 
may  fpcak  profitably  to  this  .Potajc,  i  yviU  '» 
the  Dbarioal  ftrt  labour  to  open  theft  fivK 
Particulars. 

firft.  What  thi»Spirituai  Life  is  iu  Us^jatocf 
aiid  Properties.  ... 

Secondly,  In  v  Int  MaflBCr  it  IS  .wrooght  Of 
iofpircd  into  the  Soul. 

Thirdly,  For  whac  end,  or  wkli  wbtt  Df' 
fign  this  Life  i?  fo  infpired. 

Fourthly,  1  ihali  ftiew  this  Work  to  be  wboi> 
ly  Sopernuural. 

And  then,  Fifthly,  Why  tliis  o-jickeninf  mv^ 
be  Auteccdent  to  our  adnal  cloiiug  vsith  Chrift 
by  Faith. 

Firft,  Wc  will  enquire  into  the  Nature  and 
Properties  of  this  Life,  and  dilcovet  (as  we 
are  able)  what  it  is.  And  we  find  it  to  con> 
liR  in  that  rr-nr'erfil  cbun^t  vhich  the  Sfirn  ofCoi 
maket  upon  the  trame  and  Temftr  of  the  Otuik,  ^ 
bis  iitfMfing  or  imj^mimg  the  Pructfles  of  GttCf  w 
iMthe  Potrers  and  F.rnlncs  thrrrf. 
■  A  change  it  inake^  upon  ihc  Soul,  dnd  that  a 
marvcllons  one,  no  ieis  than  from  Death  to 
Lific,  for  thon<;h  rt  Mm  br  Ihyfica'ly  3  livin* 
Man  (f.  e.  )  iui  iidtuv-1  Soul  hdtii  Ltujaa  witU 
his  Body,  yet  his  Soul  having  no  Union  with 
Chrift,  he  is  Theolo^icaliy  a  dead  Mao,  JUtke  15. 
and  Col.  1. 1 3.  Alas,  it  deierves  not  the  Naraa 
of  Lift,  to  have  a  Sool  ferving  only  to  Seafon, 
and  prclcrve  the  Body  a  Uttle  while  from  ftiuk- 
ing:  To  carry  it  up  and  down  the  World,  and 
only  enable  it  to  eat  and  drink,  and  talk  and 
lai^h,  and  then  Die :  Then  do  we  begin  to  liva, 
when  we  begin  to  have  Union  with  Chrift  the 
FouQtaiA  of  Uf(^  hf  Jm  Spirit  GO0UBa»i9ied.t» 

MS 


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Of  tbe  Vital  A&  of  the  Sprit ^ 


Serm.  V- 


BS:  Fioiii  ihh  Time  we  are  to  reckoo  oor  Ufe  j  regenerates,  and  by  fandtifyiiig  caufes  it  to  litre 
*  Hic]icn*  as  fonric  have  done  :  There  be  many  changes  a  Dmnt  Ufe :  From  this  Life  of  God  the  ua- 
simiiis  .u-  gpQjj  beiidcs  this,  many  are  ehaoged  fandified  are  (kid  to  be  alicoaied,  E^,^,  i8. 
^;m"w  Prophaneotrfs  to  Civility,  and  from  mecr  .but  Believers  ^rc  Prtjkers  of  it. 
lotmw  Civility  to  Formality^  and  a  lhadow  of  Religi- 1  Secoadiy,  And  bang  Divine,  it  mull  needs 
/ui.  Mi  on,  who  Hill  remain  m  the  State  and  Power  of  be  the  moft  txceJltnt  and  timflatcd  Life  that  a- 
AP^*»**Spiritnal  Death  not withftanding;  but  when  the 
Spirit  of  the  Lord  is  poured  out  upon  us,  to 


ny  Creature  doth  or  can  live  in  tfiis  World  :  It 
furmounts  the  natural,  rational,  and  moral 
quicken  us  with  the  new  Spiritual  Life,  this  is  a  Life  of  the  unlanftified.  as  much  as  tbe  Ange* 
wonderful  change  indeed:  It  gives  us  an  Ej]'c  lical  Life  excels  the  Uk tint FUcs,  afldWordH 
fu^crmtttrak^  a  new  fupernatural  Being,  which  of  the  Earth  do  live, 


is' therefore  call'd  a  ntv  Crtature^  the  nerp  Maa^ 
the  hiideu  Man  of  tbe  Heart  t  The  natural  Eflence 
and  Faculties  of  the  Soot  ramia  ftili,  but  it  is 
diverted  of  the  old  Qiialities,  and  endowed 
with  new  Oac&,  2  Cer.  17.  tbit^t  are  fajt 
imafy  hAM  tB  Amgs  are  becme  urn. 

And  this  Ch.iiigc  is  not  made  by  altering 
andre&ifyiag  the  Diforder»of  tbe  Life  only, 
leaviog  the  Temper  and  Frame  of  tbe  Heart 
Hill  carnal  j  but  by  the  Infufion  of  a  fupernatu- 
ral permanent  Principle  into  the  Soul,  Jobi  ^ 
14.  Jt  (haSbehi  him  a  WeB  af  Wtten  Prino> 
pies  are  to  a  couife  of  Aftions,  as  Fountain  or 
^ings  are  to  tbe  Streams  and  Rivers  that  flow 
from  them,  and  are  ndnuioM  by  them :  And 
hence  is  the  evennefs  and  confiancf  of  renewed 
SooU  in  the  courfe  of  Godlioefs. 

Nor  b  tMs  Principle  or  tbbit  aeqaind  bf  ao* 
cufioming  our  fclves  to  Holy  A^^ions,  as  natu- 
ral Habits  are  acquired  by  ftequent  Ads,  which 
hcfft  a  jDiffo/kwij  and  thence  grow  up  to  an 
HMt  or  fecond  Nature,  but  it  i*:  intnrfd  or 
implaated  into  the  Soul  by  the  Spirit  of  God. 
60  we  read,  EteL  ^6. 25,  i6.  A  new  Heart  alft 
ipifl  /  give  yoH^  and  a  nexf  Sprit  n^ill  I  fia  vitbtH 
jut :  \t  grows  not  up  out  of  our  Natures,  but 
IS  pot,  or  tofiUcd  into  M:  As  it's  faid  of  the 
two  Witoelles,  Rev.  11.  it.  who  lay  Dead  in  a 
Civil  Senfe  three  Days  and  an  half,  thai  tbt  Spi- 
rit of  Life  from  Cod  entred  into  tbem ;  fo  it  is 
here  in  3  Stiritu,!!  Sen/e^  the  Spirit  of  Life  from 
God  ciiLcrb  into  the  dead,  carnal  Heart:  it  s  aii 
hf  Way  of  fupernatural  Infufion. 

Nor  h  it  limited  to  this  or  that  Faculty  of  the 
Soul,  but  Grace  ol  Life  is  poured  luio  ail  tiie 
Faculties:  Beb<^  all  thirr^!  arehc.ome  nem^  2  Cor. 
<.I7.  Tht  Vnderftandtnj!,  JH/i,  Tbongbtt  aad  Af 
pSkms^  are  all  renewed  by  it:  The  whole  inner 
Ml"  is  changed,  yea,  the  T mgM  and  //W,  the 
■JD^eonrfos  and  AOi«m,  even  all  the  IVajit  and 
Cnirfit  of  theomward  Man  are  renewed  by  it. 

But  more  particularly,  we  Ihalldifcern  theJVl*. 
tare  of  thi$  Sfiritnal  Ufe,  by  ooafideriqg  the  /r«> 
prtmt^  It}  among  wfiich  tlide  are  very  remoAMt. 

Firft,  The  Soul  that  is  joyned  to  Chrift,  is 
qoicknvl  with  a  Divim  Lift^  fo'we  read  in  2  fit. 
f«4«  Where  BcNcfere  ate  laid  to  be  Partakers 
or  Conforts  of  the  Divine  Nature :  A  very  high 
Exi>relCoii,and  warily  to  be  underltood.i'«rrdiM 
^fbt  DtPtn*  Nttwty  not  rffentiaQy^  lb  its  wholly 
iacommuniable  ro  the  Creature,  nor  yet  Hy^o- 
fiaticaUJf  aod  Perfonally,  fo  Cbrift  only  was  a 
nicakef  of  it,  b«t  bar  Participatioo  of  die  Di- 
vine Nature  roufl  be  underftood  in  a  way  pro- 
per to  Believers  ^  that  is  to  (ay,  we  partake  of 
ftbf  tbe  Inbabitttioa  of  the  Spirit  of  God  in 
us,  according  to  1  Cor.  3.  itf,  17.  Knoif  ye  not 
that  ye  are  the  Temfle  of  God,  and  that  tbe  Sjnrst  of 
OodJmeUetb  in yonf  The  Spirit,  who  is  God  by 
Mttore;  dwcUsand  adaaMt-the  Sonl  irlmi  He 


Some  think  It  a  rare  Ufe  to  live  in  Scnfual 
Plealbres,  but  tbe  Scripture  will  not  allow  fo 
much  as  the  Name  of  Lite  to  tbem ;  but  tells  os, 

thiry  .irt  dead  while fl  thty  live^  i  Tim  5  6.  cct- 

taioiy  it  is  a  woaderfnl  Elevation  of  the  Natwe 
of  Mas,  to  be  qoTckened  witb  foch  a  Life  as 
this.  There  are  two  Ways  wherein  the  bief- 
fed  God  hath  honoured  poor  Man  above  tbe  ve- 
ry Angels  of  HcaveiL  One  was  by  tbe  Hypo* 
Ifatical  Union  of  our  Nature  in  ChriH,  with 
tbe  Divine  Nature  ^  tbe  other  is  by  nnitiagour 
PeHbns  MyftieatlytoCfirift,  andtherdiy  ooa- 
munica.iflg  Spiritual  Life  10  v%  1  l  is  latter  is  a 
moft  glorious  Priviledge,  and  in  one  rdped  a 
more  fiagalar  Mercy  tbaa  the  former ;  for  dMC 
Honour  which  is  done  to  our  Nrsture  by  the 
Hypoftaticai  Union,  is  common  to  all  gooid  aod 
hid,  cfco  they  that  perilh  have  yet  that  Hoooor^ 

Ixit  to  be  irrplanted  into  Chrift  by  Regenerati- 
on, and  lire  upon  him  as  the  Branch  doth  upoa 
the  Vine,  this  is  a  peculiar  Priviledge,  a  Mercy 
bedg'd  in  firom  the  World  that  is  to  p<rilh,  and 
only  commuoiuted  to  God's  Eled,  wbo  are  w 
live  Eternally  with  him  in  Heaven. 

Thirdly,  This  Lifcinfufedby  the  regeneratm^ 
Spii  lt,  is  3  moil  fkafant  Ufe.  All  Ueiigbcs,  ail 
Pleafurcs,  all  Joys,  which  are  not  Phantaftick  and 
Dclufivc,  have  thfirfprinp;  and  origin  here,  Rom^ 
8. 6.  To  be  fpirttnaliy  mwded  ii  Ufe  and  Feact, 
(i.  «.)  a  molt  fercne  placid  Life,  foch  a  Soul 
become^;,  fo  far  as  it  is  influenced  and  fandiftcd 
by  the  Spirit-  the  very  Region  of  Life  and  Peace: 
When  one  thing  is  thus  predicated  of  another, 
in  eafn  reQoy  ( faith  a  I  earned  M^sn  )  it  fpcaks 
their  intimate  Connexion :  Peace  is  io  cuuuatural 
to  this  Life,  that  yon  may  either  call  it  a  Life  • 
that  hath  Peace  in  it,  or  a  Peace  that  hath  Life  ia 
it :  Yea,  it  hath  its  enclofed  Pieaiurcs  in  it,  Sacb 
at  a  granger  intermeddles  not  withy  Prov.  14.  to. 
Regeneration  is  the  Term  from  which  all  true 
Pleafore  commences,  you  never  live  a  merry 
Day,  till  you  begin  to  live  to  God:  Therefore 
it » laid,  Xatie  1 5. 34.  Wbeo  the  Frtd^al  San  was 
returned  to  hu  Father  and  reconciled,  tben  thejf 

he£.ir!  to  be  Aferry. 

Nonecan.make  another  by  any  Words,  to  un- 
derfiaad  wfwt  tliat  Ptoifare  is  which  tliereiiew- 

ed  Soul  feels  difTufed  through  all  its  Fa  ukies 
and  AfieSions  in  its  Communion  with  tbe  Lord, 
aod  in  tbe  ftalings  and  witnei!iDgs  of  bis  Spirit* 
That  is  a  very  apt  and  well  known  fimiltude 
which  Peter  Martyr  uTed,  and  tbe  Lord  blelTed  to 
the  Gonferfioo  of  the  NoUe  Marqncfs  OOeaautf 
If,  {aid  he,  a  Man  (hould  fte  a  Company  of  Peo- 
ple dancing  upon  the  Top  of  a  remote  Hill,  be 
would  be  apt  to  conclude  they  were  a  Company 
cf  wild  dillraflcd  People-,  but  if  he  draw  neater 
and  behold  the  excellent  Order,  and  hearthera- 
viQiing  fweet  MuCck  that  is  among  them,  he  wiB 
quickly  alter  his  Opinion  of  tbciB^  and  foA a  dan- 
cing hifnfclf  with  them.  Aii 


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or  bis  jirjj  qHicl^mng  yp'orl^. 


2bi 


i 


:  All  ti'.cy.V.j^fcn  in  iIk  fcnfual /.^/t',  blithe  Plca- 
furc  tl)a:cvcr  your  Liffis givt  you,  arp  ^i^s  the 
pmrid" ftinking  H'ttttn  of  a  corrupt  Pmlt  wbttt 
ToMfs  lie  croakini;  aaJ  Tpawnir-S,  to  ihcChryfial 
Stre4fHs  of  tbc  ajoft  pjife      pleasant  towttw. 

Foonhly,  This  ufe  of  God  with  wfijch  tbe 
regenerate  arc  quicfcxficd  in  their  Union  with 
Qiriftj  jaf  it  is  «  fleafoMf  ii^  it  »s  9l)o  4  ^rtwiw^ 
mceafi'ig  Ufe,  jobo  4-  *4«  w 

ofW-ncr  fyinging  up  into  F'jcrl.ijftn^  Life. 
It  is  not  in  our  Saa6itoiion,  as  ic  is  in  our 
Jollifkition,  our  juftificaiion  is  compkat  and 
|*rfei:%  j;o  dcfcft  is  tbund  there,  but  the  oew 
Crmtitc  i^]^T%  nodcr  many  Pefe^s :  All  Be- 
lievers are  equally  Juftified,  but  QOC  oqnally  San- 
ctified: Therefore  you  read,  iCcr.  4,  i<?.  that 
^e  /nward  Man  is  renewed  Pay  by  Day:  And 
^  Ttf.  3. 18.  ChrilHms  are  exhorted  to  grow  in 
Grace,  and  in  the  Knov,lcdgcof  our  1  nrd  md 
6|vic«irj  if  this  Wor^  were  perfect  and  liinth- 
«d  at  once,  as  Jwftificgwft  n,  there  could  be  no 
renewing  Pay  by  Day,  nor  growth  in  Grace, 
PfrffQiun  eji  (ui  mhil  deeji,  ii'  ati  nthti  addt  po- 
ttfit  Tbc  J^fik  indeed  I'rays  for  the  tbrfah- 
wj'.T'^f,  nat  God  acMld  farOifie  them,  «*e7i>f?(  — 
wholly,  perfoftiy,  1  5. 13-  And  this  is 
MfKtcr  At  Prayer  and  Hope,  for  at  lad  ic  will 
grow  up  to  PerfeQioni  but  ihh  pcrfed  Holi- 
nefs  is  refervcd  for  the  pertctt  State  iii  the 
*  rar  f  7  Worid  to  come,  and  none  but  *  deluded  proud 
Sfna,pci.  spj^;^,  j^gjg  .  py,.  when  that  which 

v/m'^  perfect  is  come,  theu  that  which  is  in  part 
amr^eri-llmW  be  done  away,  i  Car.  19. 9, 10.  And  upon 
mfi  hi  the  [mpcrfec^ion  of  the  new  Creature  in  every 
^"y*     fatuity,  th^t  warfare  aud  daily  contlid  fpokcn 
fSIL  *«  *7«  And  experienced  by  every  Chri- 

Unf.  ftian,  is  grounded  •  Grace  rifcs  gradually  in  (he 
Soul,  p5  ihc  buu  dotli  10  the  Heavens,  xrbicb  fhi" 
mth  mete  and  mare  unto  a  perfeS  Day^  Prov.  4. 1 8. 

Fifthly,  To  conclude,  this  Life  with  which 
the  regenerate  are  quickened,  is  an  EvertafttHg 
L{f(.  This  is  tbe  Record,  that  Cod  hath  given  us 
f.ttrnal  Life^  and  tint  Life  is  in  hit  So*,  i  joha 
5. 1 1.  This  Principle  or  Life,  is  the  Seed  of 
God,  and  that  remains  in  the  Soul  for  ever, 
1  9-  It  is  00  tranfieot  vaoiihijift  thing, 

bqta  fixed,  permanent  Principle,  wMcb  abides 
in  the  Soul  forever;  a  Man  may  loH;  Ids  Gifts^ 
but  Grace  abides:  Tb«  Soul  may,  and  nwft  be 
'  feparated  from  tlw  Body,  hofe  Gnoe  caonoc  be 
fepar3ted  from  tbe  ^ool :  WiieatU  foffiloe  ns, 
(his  flicks  b¥  OS. 

Tb)siJi{t»(ed  Principle  H  ^icrefbre  vaftly  dif- 
ferent, both  fror:  :l'c  cvtr.iordinary  Gifts  of  Pro- 
phecy, ivb^rf  in  the  Spirit  fbraeiimes  was  faid  to 
come vfKW  Men,  onder the OMTf/f Anwar,  iSam. 

10.  (J,  And  fri")in  rh-2  cnmiron  vsnifhing  Ef- 
USti  hsSqqiiftiuxfKi  producetb  in  the  unregencrate;, 
of  which  we  have  fircqnent  Aeeoantsintbe  Nim 

Teflament,  Hcb  6.  4.  and  John  5.35.  It's  one 
iluAg  for  tbe  Spirit  to  come  upon  a  in  tbe 
way  of  prefcflfi  InflvcBce  and  AJfiltancei,  and  a« 

Spther  thing  to  dwell  in  a  Man  ns  his  Tcinple. 

And  th\?s  of  the  Nature  andQpalityof  this 
UcflTed  W<mAl  of  the  Spirit  in  qmckentftg  ns. 

Secondly,  ! laving  fcen  the  Nature  and  Proper- 
ties, of  tbe  Spiritual  Life,  we  are  copccroed  in 
tbt  aexc  Place  to  enqnire  into  tbc  Way  and 
Manner  in  which  it  is  wrought,  and  infilled  hf 
the  Spirit:  And  kerc  wc  muft  fay, 

Firftofafl,  That  tbe  Work  is  wrought  in  the 
Soal  very  wyptriMfif\     Cbrift  cells  Hkode- 


ni»s,  John  3.  8.  Tlx  IVivd  Howetb  nkcre  it  lifietby 
and\bou  hcarcjl  tbe  found  thereof y  but  canfi  m,t  tell 
wbmee  h-  rometby  arxkitbtr  it  goetb;  [•  it  every 
one  tbtttts  born  of  the  Spi  it  :  There  be  many  O- 
piuioD§  a^ong  Pbiiefe^btrs  about  tbe  Original 
of  Wind,  but  we  i»vc  no  certain  Knowledge 
of  it :  Wc  dercribe  it  by  its  Elfcfts  and  Proper- 
ties, but  know  little  of  its  Original :  And  if  the 
Wtrks  of  -God  in  Nature  be  lb  abH  rule  and  oih 
licarchablc,  how  rruch  more  arc  thcTc  foblinie 
and  fupcrna^ural  Works  of  the  Spirit  To?  • 

We  aio  not  able  to  foUra  the  Phxpomwa  of 
Nature,  wccan  give  no  Account  of  onr  Formati- 
on in  the  Worob,  Eedef.w.^.  Who  cancxa^f- 
'  ly  defcribe  how  the  Parts  of  the  Bbdy  are  form- 
ed, and  the  Soul  infufcd  ?  /r'i  curioufiy  wronght 
la  the  lavejl  Parts  of  tbe  Earth,  as  the  Pfaltnilb 
fpejk$,  Pfalm  139. 16.  but  how  wc  know  noL 
B.jfii  faith  .'i  vci  '^  QiicftioDS  may  be  moved  about 
a  tijfy  which  nwy  Pofe  the  greatcft  fl^iio^jpfcer 
We  know  little  of  the  Forms  and  ElTences  of 
Natural  Things,  tnuc'i  Icfs  of  thefe  ptofoaAd> 
aud  abftrufc  Spiritual  i  hings. 

Secondly,  But  tho'  we  cannot  pry  into  thefc 
Secrets  by  the  Eye  of  Reafon,  yet  God  hath 
revealed  this  to  us  in  his  Word,  that  it  b 
wrought  by  his  own  Almighty  Power,  Efb.  i. 
1 9.  The  J;ofile  afcribcs  this  Work  to  the  ex- 
ceeding greatnefs  of  the  Power  of  God  :  And 
this  muH:  needs  be,  if  we  confider,  how  the 
Spirit  ot  God  exprclfcs  it  in  Scripture  by  a  new 
Creation  :  {i.  c.)  ^  giving  Being  to  fomcthiiig 
out  of  nothing,  Efb.  2. 1  o.  In  this  it  differs  from 
sU  the  Effcds  of  liomane  Power,  for  Man  al- 
ways Works  upon  fome  prc-exiftcnt  Matter, 
but  here  is  no  fuch  Alatter :  All  that  is  in  Man, 
the  Sobjefk  of  this  Work,  is  only  a  PafUvc  Ca- 
pacity or  Receptivity,  bat  nothing  is  found  in 
him  to  coQtriboce  towards  this  Work :  This  fn-  • 
pernatoral  Life  is  not,  nor  can  it  be  educed  out 
of  natural  Principtesi  TWi  wholly  traofcends  the 
Sphere  of  all  natural  Power:But  of  this  more  anon,  fuper 

Thirdly,  Tbisalib  wemay  afHrm  of  it,  That^ncf^ 
tbisOivibe  Ufeisiaforoi  into  all  the  natural  Fa-  ftw^totw- 
cnliics  and  Powers  of  the  Soul,  not  one  exempt- 
ed,  1  71»^5.23.  Tho  whole  Soul  and  Spirit  is  I'^^Jf  JT 
tbe  recipient  Sobjed  of  ir;  And  with  refpca  10  f^i,„t 
this  general  Infnlion  into  all  the  Faculties  and  pnraij:- 
Powers  of  tbe  Soul,  it's  cail'd  a  new  Creature  '^'M'''  ^ 
a  new  Man,  having  an  integral  Perfcdion  and  Jf^^^ 
fuUncfs  of  all  its  Parts  and  Alembers:  It  bccome^K]^*^5jj|^ 
Light  in  the  Mind,  Jeim  17*  3.  ObedieQcein  theUT 
Will,  i?ff.  i.i.  In  tbe  AlVmioiisHui-^beaTenly {/Vfrt/ip;. 
Temper  ;  :,d  Tendcrnefs,  Co',  ^.x.i.  A:.  l  fjis  J'* 
variooily  denominated,  even  as  the  Sea  is  from 
the  ftverat  Shores  ti  wfefte»,  tho'  it  be  one  andiP'  Sw 
the  Tame  Sea,   And  here  wc  n",ufl  obfcrve,  lies' 4«w/m 
one  main  Di^encc  betwixt  a  Regenerate  Soul,  ferrm  ex- 
and  an  Hypocrite;  ♦  iheone  isall  of  a  Piece,  as  "^f*'"*^ 
I  may  fay,  the  Principle  of  Srirltu  l  T  ifc  i  ;ns]^f^"4»- 
into  all  and  every  Faculty  and  AftedioB,  aad  te  fradsiil 
fandiiet  or  nBew9  tbc  wfele  Man ;  wbereatr  tbe  ifo^  ^ 
change  a pon  Hypocrites  is  but  Partial  and  Par- '^J"' 
ticular,  he  may  have  new  Light,  but  no  new  ^^J 
Love,  a  new  Tongne,  bat  not  a  new  Heart  r^Tr^!?" 
Tht<;  or  that  Vice  may  be  reformed,  bat  the  Whole  imr..i>:tur, 
Courfc  of  his  Lite  k  not  altered.  demccpt 

EonrthlyandLaftly,  TMslnfblienofSpiritnal f' 
Life  is  done /«y'?.»«/.'j«fr;<f/7)',  as  ^]}  Cr-ation  Work 
is:  Hence  it  is  refembkd  to  that  piajiick  /'w»'fr,cte«n.  A- 
whlch  in  a  iD(naett»«nidc  tlht  Ugbt  tn  Ainc  out  texStroin. 


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282 


Of  the  I  'ltal  AS  of  the  Sprit ^ 


Serm.  V, 


of  darkiicG,  juft  fi)  God  Auiciiato  oor  Harts 

2  Cor.  4, 6. 

*Tis  crae,  a  Soot  may  be  a  long  time  under 

the  preparatory  works  of  the  Spirit,  he  may  be 
uoder  couvidions  and  humiliauoos,  purpoics 
and  refolntionsa  loag  time  ;  he  may  be  waiting 
at  the  Pool  of  Bethcfd^t^  nrtcndinr,  the  Means 
and  Ordinances}  but  when  tite  Spirit  comes  once 
to  qoicken  the  Soul,  \is  done  m  a  Moment : 
Even  3s  it  is  in  the  infulion  of  the  rational 
Soul}  the  Body  is  long  ere  it  be  prc^iarcd  and 
nonldcd,  bat  when  once  the  Embryo  or  Mat> 
ter  is  ready,  it's  qoickned  with  the  Spirit  of 
Life  in  m  iaftant :  So  it  is  here  :  But  O  What 
a  blcflbd  Moment  is  this  \  Upon  which  the 
whole  weight  of  onr  eternal  bappineis  de- 
pends; for  it  isChrift  in  us  (  i.  c.)  Chrift  form- 
ed iniM,  who  is  the  hope  of  Glory,  Col.  i.  27. 
And  our  Lord  exprefiy  tell'^  us  "'jhn  3.  3. 
l  hat  except  we  be  regenerate  aud  bora  again, 
we  cannoc  Ice  cbc  Kingdom  of  God.  And  dios 
of  the  way  and  manner  of  its  infufion 

_  Thirdly,  Let  the  deiign  and  cud  ot  God  in 
.ftis  quickening  Work  be  next  coofidered  ■  For  that 
end,  and  with  rliar  dcrirn  r^iid  lim  this  Work  is 
wrought.    Aod  ii  wc  coiiliilt  the  S»criptures  in 
this  matter,  we  (battSttd  this  Principle  of  Life  is 
infufcd  in  order  to  our  glorifying  God  in  this 
World  by  a  li;e  of  Obedience^  and  our  cnjojing 
God  in  the  World  to  come. 
/  Firft,  Spiritual  life  is  infufcd  in  order  to  a 
rconrfe  of  Obedience  in  this  World,whereby  God 
I  is  glorified :  So  w«  read  in  £pb.  1. 10.  Created  in 
Qirift  Jefus  unto  good  Works,  which  God  hath 
before  ordained  that  we  Ibould  walk  in  them  : 
(habits  are  to  Adions,  as  the  Root  is  to  the  Fruit, 
it  is  for  Fruit  fake  chat  we  plant  the  Roots, 
aud  ingrafT  the  Branches.   So  in  Etek.  ^6.  27. 
j  yJ  new  Spirtt  mil  J  alfa  put  within  ym^  and  can/e 
I  yon  to  walk  in  my  StatMtts^  and  ye  /mA  keef  try 
7ndgmcm$  and  d»  Am.   Tbn  b  the  next,  or 
immediate  dcfign  and  end,  not  only  of  the  firft 
infuiioa  of  the  Principle  of  Life  into  the  Sool^ 
but  of  an  the  exciting,  adoating  and  aUffl^ng 
Works  ot  t!;"  "^phii  afterwards.  Now  this  prin- 
ciple of  Spiritual  life  iafufod,  hath  a  twofold  ia- 
floence  into  Obedience. 

Firn,  This  makes  it  Hncercand  true  Ohtdience^ 
when  it  flows  from  an  inward  vital  Principle  of 
Grace.  The  Hypocrite  is  moved  by  fiimething 
.i'  1  v;  from  without,  as  the  applaofe  of  Men, 
tiie  aaomroodacioa  of  fleflily  iotcrefts,  the 
force  of  Edocitlon  ^  or  If  there  \Sc  any  thing 
from  within  that  moves  him,  it  is  bat  Self-intc- 
feft,  to  quiet  a  grumbling  Conkieoce,  and  fup- 
port  his  vain  hop^  of  Heaven;  But  be  never 
afts  from  a  new  Principle,  a  new  Nature  incli- 
ning him  to  Holy  A^ons.  Sincerity  mainly 
lies  in  the  faarroony  and  correfpondenoi  of 
Alliens  to  their  Principles  :  From  this  inhifed 
Principle  it  is,  that  Men  hunger  aad  thirfl  for 
God,  and  go  to  their  Doties,  as  Men  do  to  their 
Meals,  when  they  find  an  empty  craving  Stomach. 

O  Reader,  paufc  a  little  upon  this  ere  thoo 
^Is  on,  ask  thy  Heart  wbctber  it  be  fo  with 
thee:  Are  Imly  Duties  connatural  to  t!  ci:  ? 
Doth  thy  Soul  move  and  Work  atter  God  by  a 
kindof  fopernatural  ioftind  ?  This  then  will  be 
to  rhec  a  j^ood  evidence  of  thy  Integrirv. 

Secondly,  From  this  infiifed  Principle  ut  Life, 
«efoltschcjrx(rfl^jr^««r  OMmt,  aswdlas 


the  fincerity  of  it :  For  by  vertne  and  reafon 
thereof,  it  becomes  free  and  voluntary,  not  for- 
ced and  conlhnned,  It  drops  like  Honey  of  its 
own  accord  out  of  the  Comb,  Cart.  4. 1 1.  with- 
out fqaeezing :  Or  as  Waters  from  the  Fountain 
widMMt  forcing,  J<k.  4. 14.  an  unprincipled  Pro. 
feflTor  mnft  be  fquecz'd  by  fome  waibt  ofjffiiaion^ 
ere  he  will  yield  one  Tear,or  pour  out  a  Prajfer, 
Pfd.  78.34.  When  ke  fiew  fkem^bcn  th^  fought  Mm; 

Now  the  freedoraof  Obedience  is  theExcd^ 
cyofit,  Godb  Eye  is  mudi  upon  that,  1  Oar.  9. 
17.  Yea,  and  the  mtifbrmity  of  ovr  Obedience, 
which  is  alfoa  fpecial  part  of  the  beauty  of  it, 
refults  from  hence :  He  that  ads  from  a  Principie, 
adsfuentlyandun^rmly,  there  isa  proporuoii 
betwixt  the  Parrs  of  his  Converfation  :  This  is 
ic  which  makes  us  Holy,  i,.^,?  i**xo*u  io  all 
manner  of  Convcrfation,  or  in  every  creek  and 
turning  of  onr  Converfations,  as  the  Word  tm- 
pons,  I  Pet.  I.  15.  whereas,  he  lhat  is  moved 
oychisorthat  external  accidental  motive,  rnnft 
needsbe  up  and  down,  off  and  on,  very  unrvrn, 
like  the  Ltj>s  of  a  lame  Man^  as  the  ExprcITion  is, 
frov.  16. 7.  nbicb  are  not  equal :  Now  a  Word  of 
God,  and  then  thr  ntfcourfc  runs  muddy  and 
prophane,  01  carnal  agdui  -.  All  that  cvenncfe 
and  uniformity  that  is  in  the  feveral  parts  of  a 
Chriftbns  Life,  is  the  cfS^  of  this  iflniAd  Prior 
ciple  of  fpiritual  Life. 

Thirdly,  Another  aim  and  deiign  of  God  is 
the  infoiionofhis  principle  of  Life,  is  thereby  to 
prepare  and  qualine  the  Soul  for  the  cujoymcnt 
of  himfelf  in  Heaven  :  Exceft  a  Man  he  horn  t- 
gdn  be  cannot  fee  the  Kingdom  of  Cod^  Job.  3.  3.  AH 
that  (hall  poflefs  that  InherHance  muft  be  begotten 
agan  to  it,  as  the  Apoftle  fpcaks,  i  Pet.  i.  3,4. 
This  Prindple  of  Grace  is  the  very  Seed  of  chat 
Glory,  it's  Eternal  Life  in  the  Root  and  Princi- 


ple, 


I'jh. 


3.  By  this  the  Soul  is  attempered 


and  qualified  for  that  State  and  £a^)ioyment. 
WNt  is  the  UfeofGlory,  but  the  Vifion  of  God, 

and  the  Souls  aUiniilation  to  Goc!  by  that  VMflon? 
From  both  which,  refults  that  uuipcakablejoy 
and  delight  which  pafleth  Uoderftan^g:  Boc 
what  Villon  of  God,  affimilacion  to  God,  or  (!  :- 
light  in  God,  can  that  Soul  have,  which  was  ne- 
ver qnlckoedwith  the  (bpemataral  Principle  of 
Grace?  The  Temper  of  fuch  '^■culs  i'^  cxpre!r?d 
in  that  fad  Charader,  Zeck  1 1 .  S.  My  Soul  loathed 
them^  wnd  »Mr  Sodrdfe  Meered  me.  For  want 
of  this  vital  Principle  it  is,  that  the  very  larae 
Duties  and  Ordinances,  which  are  the  delights 
and  bigheftpleafores  of  the  Saints,  are  no  better 
than  a  meer  drudgery  and  bondage  10  others, 
Mai.  1 .  1 3.  Heaven  would  be  no  Heaven  to  a 
dead  Soul;  this  principle  of  Life,  in  its  daily 
growth  and  improvement,  is  our  Meetncfs  as  well 
as  our  Evidence  for  Heaven :  Tbefe  arc  the  raata 
ends  of  its  infuflon.  \^ 

Fourthly,  In  the  next  place,  according  to  the  / 
Method  pi  opofcd,  I  am  obliged  to  ihew  you,  that 
this  ciuickcmng  Work  is  wholly  fuferaatural^  it  is  the 
fole  and  proper  Work  of  the  Spirit  of  God.  So 
Chrift  himfelf  exprcflyaflens  it,  mjch.  3.6,8. 
That  which  is  born  of  thefiefh  is  flcfh,  and  thjt  which 
IS  born  of  the  flu  : t  u  f^iirit :  The  wind  hloweth 
where  it  lifteth^  and  fwju  hearefi  the  found  thereof^ 
hut  eM^HOt  teS  whence  it  lometb  nor  whither  H  geetk, 
fo  is  every  one  thit  f  r  ho^n  of  the  Spirit. 

Believers  are  Uic  birthoroff-ipringof  the  Spi- 
rit, who  prodnceth  the  new  Creature  ia  them  ta 


A  an 

s 

c 


Digitized  b^Gop^te 


Vol.  T. 


or  hff  firff  0}{!cl\enmo  J/J/ori^. 


aa  ualateUigible  oMaqer  cvea  to  tlmftlYes. 

So  fit r  it  is  above  t  own  Ability  to  produce, 
that  it  is  above  tlien  Capacity  to  uadcrltaud 
the  way  oi  ks  procjudioo :  As  if  yoa  (hould 
ask,  do  you  know  from  whence  ihc  Wind 
coii;es  ?  No;  Po  yaa  knQW  whither  it  goes?  No : 
Uut  yoohfir  Hid  feel  tc  wbcn  it  blows?  Yes  : 
Why  fois  every  one  that  is  born  of  the  Spirit : 
He  feds  the  eiiicaty,  uuU  dilcci  ps  d^e  efFefts  of 
the^piric  oh  his  own  Sool,  bnt  caonot  under- 
ftand  or  defcribc  the  manner  of  its  Prodndioo  : 
This  is  not  only  above  the  carnal,  boc above 
the  renewed  niiud  to  coroprobeod  *,  we  can  con- 
tribute noihiag>  I  mean  ^ivcly^  to  the  produ- 
dion  of  this  Principle  of  life:  We  may  indeed 
*   "  '  '   with  the  Spirit  in  it 


be  fuid  totancur 

That  is,  there  is  Ibund  in  ns  a  Capacity,  aptocfi, 
orrecepdvencfsof  this  Principle  of  Life  :Oiir  Ma- 
ture is  endowed  with  fuch  FacuUicsand  Powers  as 
are  meer  Subjcds  to  receive,  and  Inltrumencs  to 
ad  this  Spiritual  Life  :  God  only  qulckcM  the 
optional  Nature  with  Spiritual  Life. 

Ic  is  true  alfo,  that  in  the  ptgrtfi^  ^ SaaQifica- 
t  'tMy  a  Man  doth  adively  coocnr  with  the  Spirit, 
bu[  ill  the  firfl:  ProduQion  of  this  Spiritual  Prin- 
ciple he  caa  do  oothiog :  Be  can  iodced  {tetform 
tnofe  czteroal  Dn^  diM  kave  a  itinote  ten- 
dency to  it,  but  he  cannot  by  the  power  of  Na- 
ture perform  any  iaviu{^a£r,  or  contribute  any 
tbiog  more  than  a  pallive  Capacity  to  the  implan- 

tStion  of  a  new  Principle  :  At  WiU  appear  by 

llic  toUottiag  Argmpeots. 
j^g.  I.  He  that  adhel^  ooncnrs  to  fits  own 

Rcgcnerarion,  makes  him  to  differ  ;  but  this  is 
dented  to  ail  rcigeoerate  Men,  i  Cor.  4.  7.  Who 
matoh  theeto  difler  fm  another?  And  what 

haft  thon  chat  tboo  didfl:  not  receive  ? 

Arg.  X,  That  cowhkh  the  Scripiare  afcribes 
bodi  tmpoteiKy  and  emnity^    with  rtfydEt  to 

Grace,  cannot  aftivcly,  and  of  it  felf,  concur  to 
the  Production  of  it :  But  the  Scripture  afaibes 
both  impotency  and  cnmity  to  Matare  with  re- 

fped  to  Grace.  Ic  denies  to  it  a  power  to  do 
any  thing  of  ic  fdf,  John  15.  <(.  And  which  is 
lefi,  it  denies  to  it  a  power  to  fpeak  a  Word, 
Mat.  i:.  34.  And  which  i;  IcifV  of  a!!,  it  de- 
nies it  power  to  think  a  good  1  bought,  2  Cor. 
S.  %.  This  tmpotency,  if  there  were  no  more, 
cuts  off" all  pretence  of  our  af^ive  concurrence, 
but  then  if  we  conlider  that  ic  aicribes  emnity 
to  oar  Natures  as  well  as  imfattnty^  how  clear 
is  the  cafe  '  See  Fom.  8.  7.  The  carnal  Mind  h 
enmity  againlt  G<xl.  And  Co/.  1.21.  And  you 
that  were  Enemies  in  your  Miads  by  wiclted 
Works.  So  then  Nature  is  fo  far  produftive 
of  this  Principle,  as  impoteocy  and  enmity  can 
enable  it  to  be  To. 

Arg.  3,  That  which  is  of  natural  Produftion, 
mult  needs  be  fabje<^^  to  natural  DiUblution  • 
that  which  is  bora  of  the  Flelh  is  Flefh,  a  pe- 
rifbing  thinr,  for  every  thinf,  is  as  its  Princi- 
ple IS,  and  tiierc  can  be  uo  more  in  the  cfiedt, 
than  there  is  in  the  caufe  :  But  this  Principle 
of  S;^iricual  Life  is  not  fubjcc^  to  ('ifToliition,  it  is 
tic  Water  that  fpriogs  up  into  evctiailing  Life, 
Jth.  4. 14,  The  Seed  of  God  which  remaincth 
in  the  regenerate  SooJ,  i  Job,  3.  9.  And  all 
this  becaole  it*8  born  not  of  corruptiblCj  but  of 
inwrruptiblc  Seed,  t  Ptt.  1.  13. 
-  Arg.  4.  If  our  new  Birth  be  our  RtfurrtBicn^  a 
Crentimtf  yea,  a  wflFory  over  Nature,  then  wc 


cannot  adtively  contribute  to  its  Produdion  ^ 
but  under  all  thcfe  Notions  ic  is  rcprcfcntcd  to 
us  in  the  Scriptures.  It's  our  Rcfurredioa 
from  the  dead,  Efb.  5.  14.  And  you  know  the 
Body  is  wholly  palTive  iii  its  RefurreSioit :  But 
tho*  ic  concurs  not,  yet  ic  gives  pre-exiftent 
Matter :  Therefore  the  Metaphor  is  defignedif 
varied^  Eph.  4.  14,  Where  ii  i  c  ill'd  a  Creation  : 
In  which  there  is  neither  adivc  Concurrence, 
nor  pre-cziient  Matter :  Btit  tho*  Creation  tx-^ 
dudes  pre  cxiftcnt  Matter,  yet  in  producing 
fomcthing  out  of  nothing,  there  is  no  reluQan- 
cy  ^or  oppoOtion  ;  thcretore  to  fhew  hoir 
purely  fupemitural  thi;  Principle  of  Life  is. 
It  is  doathcd  aud  prcicnted  to  ns  in  the  Noti^ 
on  of  a  vlftofff,  lOr,  to.4.  And  Icafeiall  to 
Grace. 

5.  If  Nature  could  produce,  or  but  a^^ 
Aivcly  concur  to  the  Produfiion  of  this  Spiritual 
Life,  then  the  belt  Natures  would  be  foonelt 
quickened  with  ic  ^  and  the  worft  Natures  not  at 
all,  or  at  laft  and  leall  of  all :  But  contrarily,  we 
find  the  w<»ft  Natures  often  regenerated,  and 
the beft  left  in  the  Sttfe  of  Spiritnal  death .-  With 
how  rnauy  fwect  hvmihticai  Vertues  was  the 
yoang  Man  adorned  ?  Mark.  10. 2 1.  ye;  gracelefs:  \ 
And  what  a  fink  of  Sin  was  Mary  Magdalen^  Lult. 
7.  37.  yet  (anSified  :  Thus  beautiful  Hacbel  is 
barren,  whilft  blear- ey'd  Leah  bears  Children.  / 
And  there  is  ftarte  any  thing  thac  tfk&t  and 
mcki  the  Hearts  of  Cl  rilMans,  n:ore  than  ttiij 
comparative  oon0dcracion  doth,  when  they  con* 
fider  Vcflels  of  (jold  caft  away,  and  Leaden  ones 
chofcn  for  f  cli  roLIe  tiTcs.  So  that  it's  piaioi 
enough  to  all  wife  and  humble  Souls,  that  this 
new  Life  i»  wholly  of  fupefnatbnl  Pnxloj^ion. 

Fifthly  and  laftly,  I  flwli  briefly  rc[  [  i^^fcnt  the 
necelTary  antecedent  of  this  quickening  Work  of 
the  Spiric  to  oar  liril  doling  with  Chrift  hf  Faith : 
And  this  will  c^fily  \n  it  felf  into  our  underlland- 
iogS)  if  you  butconhder  the  Natnre  of  the  vital 
aft  iof  Faith ;  which  is  the  Sools  receiving  of 
Chrift,  and  rcfliug  upon  hiiii  for  Pardon  and  Sal. 
vation :  In  which  two  things  are  neceHarijy  in- 
cluded, tnz. 

1.  The  renouncing  of  aU  other  hopesand  ^c* 
pendencies. 

2.  The  opening  of  the  Heart  fbllf  to  Jefin' 

Chrift. 

Firft,  The  renoondng  of  all  other  hopes  and""; 
dependencies  whatlbevcr.   Self  in  all  itsaccep-; 
rations,  natural,  fintul,  and  moral,  is  now  to  be 
denied  and  renounced  forever,  elfe  Chriit  can 
never  be  received,  ^orw.  10.  3.  not  only  Self  in  its 
vilcft  ^oUitUors^  but  Self  in  its  richcH:  Ornament!, 
and  tndmnnnis  i  Bnt  this  is  as  impoillble  to  t^e 
onreoewed  and  natural  Man,  asitisfbrRod(9 
or  Mountains  to  flart  from  their    '"frc,  and  flv 
like  wandering  Auntti  in  the  Air :  Nature  wiU  , 
rather  chufe  to  run  the  haiard  of  cverlaftla^ ' 
D  i  iTiiation,  than  efcapc  it  br  a  total  lenunciarf* . 
on  of  Its  beloved  Lufts,  or  Sclf-rigbtcoufnefii : 
This  fopernatural  Work  ui-cclTdrily  reqnirjn  f 
a  faixmatural  Principle.  A'om.  8.  2.  ^ 

Secondly,  The  opening  the  Heart  fully  to  Jc- 
fns  Chrift,  without  which  Chriit  can  never  be  rr.- 
ccived,  Rev.  3.  20.  but  this  alfo  is  the  effei^  of  the 
quickening  Spirit,  the  Spirit  of  LMie  which  is  \ii 
Chrift  Jefus :  Sooner  may  we  expeft  to  fee  the 
FJomrs  and  Sloffona  open  without  the  influence  of 
the  Sun,  than  the  Heart  and  wiU  of  a  Sinner  open 

?  ff  to 


Digitized  by  Google 


?84 


Of  tU  Vital  AB  of  the  Sprit  ^ 


Scrni.  V. 


to  receive  Cbrift  vrUhooca  PriDciple  offpiricoal 

Life  firft  derived  froin  him :  And  this  will  be  paft 
^oubi  CO  all  that  coolidcr,  oot  only  the  impotence 
of  Macorc,  bnt  the  ignotaocc,  prcjadice,  and  a- 
werfations  of  Nature^  by  which  the  Door  of  the 
Heart  is  barr\l  and  cluio'd  againft  Chrift,  Job. 
%.  4a  Sotbac  Nature  hath  neither  ability  uor 
will,  iJO-.vcr  or  dclirc  to  come  to  Cliriil :  It  any 
have  an  Heart  opened  to  receive  him,  'us  ihc 
Ixtrd  that  opens  it  by  his  Almighty  Power,  and 
that  io  the  mj  of  an  iafofed  Principle  of  Life 
fupcrnatural. 

But  he  ic  it  may  be  doubted  and  ob^ftcd,  a- 
gainft  thb  poiition.  If  we  eannot  believe  till  we 
are  quickened  with  fpiritual  Life,  as  you  lay,  and 
cannot  be  juftified  till  we  believe  as  all  fay,  then  it 
will  follow  that  a  regenerate  Soul  may  be  in  the 
State  of  Condemnation  for  a  time,  and  confe 
qacntly  periSi  if  Death  flkouM  befirilhim  in  that 
jiui^^urc. 

To  this  1  return,  That  when  we  fpeak  of  the 
priority  of  this  quickening  Work  of  the  Spirit 
to  our  a&ual  believing,  we  rather  underftaad  ic 
of  the  priority  of  I^«re,  than  of  Time,  the 
Nature  and  Order  of  the  Work  requiring  it  to 
be  fo :  A  vital  Piiaciple  mufl,  in  order  of  Na- 
,tnre,  be  infaTed  before  a  vital  ad  can  be  exerted 
Firft  make  the  Tree  good,  and  then  the  Fruit 
^ood :  And  admit  we  Ihould  grant  fome  priority 
in  ti^e  alTo  to  this  qoickentng  Principle,  before 
aftual  Faith,  yet  the  abfurdity  mentioned  would 
be  no  way  confcaucnt  upon  chat  coacellion  ;  For 
as  the  viulador  Faith  quickly  follows  tJie  r^e- 
rcraiing  Principle,  fo  the  Soul  is  abundantly  fe- 
cured  againft  the  danger  ob)e&edj  God  never  be- 
ginning any  fpechJ  Work  of  Grace  upon  the 
Soul,  and  then  leaving  it,  and  thcSonl  with  it,  in 
hazard,  but  preferves  both  to  the  hnifhing  anc 
complejtingof  his  gractoos  deflgn,  FhH.  u6. 
fii-jl  Vfe  of  Information. 
Infer.  I .  if  i'uch  be  the  nature  and  necefllty  o 
this  Principle  of  Divine  Life,  as  you  heard  it  o- 
pencd  in  the  foregoing  Difcourfe,  then  hence  it 
tollows,  I'bat  Mnregen crate  Mtn  are  are  m  better 
than  dead  Men.   So  the  Text  reprefeocs  them, 
Yoi:  hcth  he  quickened  who  were  de  td  in  trc- 
paiVes  and  Has  :  ( 1.  e.  )  SpiricudUy  dead,  tho' 
Naturally  alive  ■,  yea,  and  lively  too  as  any  other 
Pci  P^ns  in  the  World.    There  is  a  tbrecfi^ 
coniiJct^uon  ofObjccb,  fli?, 
.   I.  Naturally. 
Politically, 
j.  1  ncologically. 
.  Firft,  NataraDy,  To  all  tho  "i  things  that  are 
[natural,  they  nrc  ^live :  They  can  undcrftand, 
rcafon,  difcoui  lv,  projed  and  contrive  as  well  as 
'  others  i  they  can  eat,  drink,  build,  plant,  and 
I  fuck  out  the  naiural  Comfort  of  cbefe  things,  as 
I  much  as  others.   So  their  Life  is  delcribcd.  Job. 
»l .  12.  They  take  the  Timbrel  and  Harp^  and  re- 
juet  at  the  found  of  the  Organ  :  Tbey  fpend  tbar 
Dsys  in  wealthy  &c.    And  James  5.  %.  Te  have 
lived  in  pleafure  itfonEartb^  as  the  Fi(h  lives  in 
the  Water  its  natural  £ieinetit>  and  yei  this  na- 
tural fenfual  Lifb  is  not  allowed  tm  name  of 
Life,  I  Tim.  5,6.  fiich  Perfons  are  dead  vchilfl 
tbejf  tiwi  'Tis  a  bafeand  ignoble  Life,  to  have 
a  Son!  only  to  fait  the  Body,  or  to  eaable  a  IMan 
for  a  few  Years  to  eat,  and  drini^  add  talk, 
and  laugh,  and  then  die. 
'  Seisondly,  Ob>Cias  may  bo  oafiderdd  Miti' 


caUy^  and  with  refpefttofiich  thinps  they  are 
alive  alio:  They  cm  bny  and      and  manage  all 
their  Worldly  Affairs  with  as  much  dexterity,  . 
skill,  and  policy,  as  other  Men  jyea,  the  Children 
of  this  World  are  wifer  in  their  gtnera\ion  th.in  the 

drenrjf  j^bt^  Luke  16.  8.  The  intirc  ftreani  of  libemme 
their  Thoughts,  Proj?£ts  and  Studies,  running  ^"J. 
into  that  one  Channel  :  Having  b  jt  one  defign  jjj^'^.*' 
to  manage,  they  muft  needs  excel  in  worldly  mnnoh 
Wifdom:  But  then,  tUmiea^ 

Thirdly,   Tholo^icdly  confidcred,   they  are' 
dead^  without  Lite,  Scnfeor  Motion,  towards! 
God,  and  the  things  that  are  abore :  Their  aii-| 
dcrftandings  are  dend,  i  Cor.?..  14.  andcannocj 
receive  the  things  tluL  arc  of  God  ;  Their  wills 
are  dead,  and  cannot  move  towards  Jefns  Chrift, : 
Job.6.6^.  Their  Affcrtions  are  dead,  even  to 
Che  moft  excellent  and  fpiritual  Objeds  :  And 
all  their  Duties  are  dead  Duties,  without  Life  or , 
Spirit.  Tins  is  the  iiul  cafe  of  (he  naregeaeratt  i 
World. 

Infer.  2.  Ibis  fpeaks  encoMragemeitts  to  MiniJItn 
and  Pdrents.,  to  nait  in  bofet  of  fhtcefs  at  laft.,  even 
upon  thife  that  yet  give  tbimSttIt  hope  ofConverfian 

at  the  [refurt. 

The  Work  you  fee  is  the  Lords,  when  the  Spi- 
rit of  Life  cofoes  upon  their  dead  Sools,  they  (hall 
believe,  aud  be  made  willing  till  then,  we  do  but 
Plou^  upon  the  Rocks:  Yet  let  notoor  Hand 
Hack  in  Duty,  pray  for  them,  and  plead  with 
them;  you  know  not  in  which  Fri  ycr,  or  T.vhor- 
cation,  the  Spirit  of  Lite  may  breathe  upontbcoi : 
Can  tbefe  dry  BtmUve  ?  Yes,  if  the  Spirit  of  Life 
from  God  breathe  upon  them,  they  can,  and  fhall 
live :  What  tho'  their  difpolitions  be  avcrfc  to  all 
things  that  are  (^ritual  and  ferkras,  yet  even  fndi 
have  V)ecn  regenerated,  when  more  fweet  and 
promiiing  natures  have  been  palled  by,  and  left . 
under  fpiritual  death. 

It  was  theobfervation  of  I\lr.  Ifjrc/,  upon  his 
Brother  Mr.  Daniel  Rogers^  ^  who  was  a  Man  of 
great  gifts  and  eminent  Graces,  yet  of  a  very 
bad  Temper  and  Conftiiution  )  Tl.o'  my  Bro- 
ther Rogers  (faith  he)  have  Giace  enough  for  two 
Men,  yet  half  enough  for  himfelf. 

It  miy  be  yon  have  pray'd,  and  ftriven  long 
with  your  Rclauous  and  to  little  purpofe,  yet  be 
not  difconraged.  How  often  was  Mr.  John  Ropn, 
that  famous  fucccfsfu!  Divine,  a  grief  of  Heart  to 
bis  Relations  in  his  younger  Years,  proving  a 
wild  and  lewd  Young  Man,  to  the  great  difcoa- 
ragcmentof  his  Pious  Friends-  yet,  atlaft,  the 
Lord  gracioufly  changed  him,  fo  that  Mr.  Richard 
Rogers  woald  lay,  when  he  would  exerctfe  the  nt- 
moft  degree  of  charity  or  hope,  for  any  that  at 
prefenc  were  vile  and  naught,  /  vriU  never  defpair 
of  any  Man  far  John  Rogers  fake. 

Infer.  3.  Hw  honour ahk  are  Ckijiiant  by  their 
new  birth  t  Tbty  are  bom  n<4  of  bloody  nor  cf  the  ifM 
of  the  flefliy  /tor  of  the  wiU  Ma>*^  t«f  of  Cod.,  Joh. 
1. 13.  not  inanirapore,  or  mcer  natural 
way,  but  la  a  moft  fpiritoal  and  fuperaatofal 
manner  :  They  are  the  Off-fpring  of  God,  the 
Chldren  of  the  moil  High,  as  well  by  Rfigenara- 
tioa  as  by  Adoption  \  which  is  the  greaeeft  ad<* 
vanccment  of  the  Humane  nature  next  to  itf 
Hypoftatical  Union  with  the  Second  Perfon. 
Oh  what  hoaoor  is  this  for  a  poor  finfal  Crea- 
ture, to  have  the  very  life  of  God  breathed 
into  his  Soul  /  All  other  Dignities  of  Nature  are 
triflescompdr'd  withtbis.;  TbtsnaketaChrilliaft 


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Vol.  I. 


or  his  fir  fi  qitJcl^Liiiuf^  /Vorl^ 


a  1kr«d  hallowed  Tbiog,  the  living  Temple  of 
God,  1  Car.  6. 19,  The  fpecial  Obj«ft  of  liis  De- 
light. 

Infer.  4.  How  deplorable  is  the  Condition  of  she 
tanngtmrate  World,  in  no  better  Caf?  than  dend 
Men!  Now  to  afiedt  our  Hearts  wiih  the  Miie- 
ryof  fuch  a  Condition,  let  us  cooGderandoofli- 
paire  it  in  the  followin.f:  F-irncalars. 

Firft,  There  is  qo  Beaw.y  in  the  Dead,  all 
Ibeir  lovclineft  goes  away  at  Death;  there  is 
no  fpiritual  Beaoty  or  lovelineft  in  any  that  are 
unregenerate :  'Tis  true,  many  of  them  have  ex- 
cellent Moral  Homolttical  rertiies^  which  adorn 
thfir  Con-. crfations  in  the  Eyes  of  Men*,  but 
what  Hi;  ill  [hcfc,  but  lb  many  fwcet  Flowers 
ittewcA  over  :i  Dead  Corps? 

Secondly,  The  Dead  have  no  Pleafmre  nor  De- 
light: Even  fo  the  Uiircgcncrate  arc  incapable 
of  the  Delights  of  the  Chriftian  Life :  To  be  fti- 
ritu  iHv  n:in[ird  is  Life  and  Peace^  Rom.  8. 6.  ( i. 
e.  )  Liiis  ti  e  only  fcrene,  placid,  and  plealant 
Life :  When  the  Prodigal,  who  was  once  Dead, 
was  alive,  then  he  began  to  be  Merry,  Luke  15. 
24.  They  live  in  feafual  Pleafarts,  but  this  is  to 
be  dead  while  alive,  in  Scripture  reckoning. 

Thirdly,  The  dead  have  no  Heat^  they  are 
as  cold  as  Clay :  fo  are  all  the  Unregenerate  to- 
wards God  and  Things  above :  Their  LmJIs  are 
iMy  bot  their  jiffeOivu  to  Cod  cold  and  frozen : 
That  which  makes- a  gradoos  Heart  mei:^  will 
not  make  an  unregenerate  H  jart  move. 

Fourthly,  The  Dead  mult  be  buried^  Gen.  23. 
4.  Bmj  ntjf  Dead  out  of  my  fight :  So  moll  tbenn- 
regencfLitc  be  Buried  out  of  Goi's  fiphc  for  ever: 
.Buried  in  the  loweft  HeQ,  in  the  Place  of  Dark- 
nefi  for  ever,  John}  3.  Wot  lo  tiie  unregene- 
rate, i^oodhadicbmliMrtlieni  cbeyliadiieTer 
been  Born. 

Infer.  5.  Horn  greatly  are  «0  Mea  ctmrmi  to 

examine  tl:ir  Cofiditiony  with  relj:!\1  fo  fpiritual 
Life  and  Death !  It's  very  common  for  Men  to 
prefiinie  upon  iSxdr  Union  with,  and  lotereft  in 
Chrill :  This  Priviledge  is  by  common  Miftakc, 
f.      extended  generally  to  all  that  profc&  Chriftian 
d^tlrZ]  Religion,  and  pradiftcbe  cmnal  Dnties  of  it, 
e;  jfertudo  when  in  Truth  00  more  are,  or  can  be  nni- 
/ereum.A'ted  toCbtift,  than  are  Quickened  by  the  Spirit 
«!•      ofLifefrhichis  inCbriftJelbs,  Xam.  8.t,i.  O 
try  your  Intereft  in  Chriil  by  tbi'.  Rule,  if  I  am 
q^i±ened  by  Chrift,  1  have  Union  with  Chriil. 

Firft,  If  there  be  fpiritual  Scnfc  in  your  Souls, 
there  is  fpiritual  Life  in  them:  There  are 


i 


nei*^  Senfcb  b  i  ni^  iag  to  the  fpiritual,  as  well 
as  to  the  animal  Life,  Htb.  5. 14.  They  can  feel, 
and  fenfibiy  groan,  under  Soul  prelTures,  and 
burdens  of  Sin,  Rom.  7.  24.  The  Dead  feel  not, 
moan  not  under  the  burdens  of  Sin,  but  the  Li- 
ving do :  They  may  be  fenfible  indeed  of  the  e- 
vil  of  Sin  with  refped  to  themfelves,  but  not  as 
r!P-n rift  God  ^  Damnation  nnv  fcarc  them,  but 
Poiiuiion  doth  not ;  Hell  may  trigbt  them,  but 
not  the  offence  of  God. 

Secondly,  If  there  be  Spirirral  hunfTr  arid 
tbtrjl^  it'sa  fwect  fign  of  SpuiLual  Life  ^  ttiis  iiga 
agrees  to  Chriftians  of  a  Day  old,  1  Pet.  1. 1. 
Even  new  bcrr:  E.ihs  lie/ire  tbe  fv\~tri  jifti^  of  thi 
Word:  It  Spiritudl  Life  be  in  you,  you  know 
how  to  expound  that  Scripture^  PfAit4t,  i. 
without  any  other  Interpreter  than  your  own  ex- 
perience: You  will  feci  ibtiicwhac  like  the  gnaw- 
ing of  an  empty  Stomach,  making  you  reftlcfi 
during  the  Interruption  of  your  d^ily  GomiDtt^ 
nion  with  the  Lotd. 

Thirdly,  If  there  be  fpiritiud  Confiiils  with 
Sin,  there  is  fpiritual  Life  in  your  Soul,  Gal. 
5.17-  Not  only  a  Combat  betwixt  Light  in  the 
higher,  and  Lujl  in  the  lower  Faculties:  Nor 
only  C^poOtion  to  more  grofs  external  Corrup- 
tions that  carry  more  infamy  and  horror  with 
them  than  other  Sins  do :  But  the  fame  Faculty 
will  be  the  Seat  of  War  and  the  more  inward^ 
fecret  and  fphitual,  any  Loft  if,  by  fo  much  the 
more  will  it:  be  oppofej  imd  n;niji  aed  over. 

In  a  WorcL  the  weakeft  ChriiUan  may,  upon 
impartial  OUenration,  find  fuch  Signs  of  fpiri-. 
tual  Life  in  himfelf  (if  he  will  allow  himfclf 
time  to  refled  upon  the  bene  and  frame  of  bis 
owh  Hearty  as  Defires  after  God,  Confiiena 
of  Duties,  Fears,  Cares,  ar.d  Sorrow  s  about  Sin: 
Delight  in  jtbe  Society  of  heavenly  and  ipiritual 
Men,  a  loathing  and  fagrden  M  the  company  of 
vain  and  carnal  Perfons. 

Obi.  ObutI  iuve  a  very  dead  Heart  to  Spl- 
ritnal  Things. 

Sol.  'Tii  a  fign  of  Life  that  you  feel,  and  are 
feuGble  of  that  deadnefs;  And  befide,  there's  a 
great  deal  of  D^fwaw*  betwixt  SpkitadDtaiarft 
and  Death:  The  one  is  the  State  the  unregene- 
rate, the  other  is  the  Difeafe  of  reftcncrate  Men. 

Ob],  Some  (igns  of  Spiritual  Life  are  dear  to 
me,  but  I  cannot  clofc  with  others. 

Sol.  If  you  an  really  clofe  with  any,  it  may  fa- 
tisfie  you,  tho*  you  be  dark  in  others :  If  a  Child 
can't  go,  yet  if  it  can  fuck  ",  if  it  can't  ibck)  ifk 
can't  cry,  yet  if  it  breathe  it  is  alive. 


The  Sixth  SERMON. 


bingtfait 
A£k  on  our 
Part,  by 
which  we 
doafiaaOy 


JOHN  L  xii. 

Bkt  ds  many  as  received  him.,  to  them  gave  be  Poiver  to  beromg  tbt  So»s  rf 
God  y  even  to  theui  that  believe  on  hii  Name, 


ana^ap- 
ply  Chrift 

toourov^n 
Souls- 


NO  fooner  is  the  Soul  quickened  by  the 
Spirit  of  God,  but  it  AnTivcis  in  fomc 
meafure  tbe  End  of  God  in  that 
Work,  by  its  aOivc  lecepion  efjefu  Cbrifi 


la 


the  way  of  believing What  this '  Vital  ASt  of 
Faith  is,  upon  which  fo  great  a  weight  depends, 
as  our  lotereft  in  ChtUt,  and  Everlafting  Blef- 
fcdaefs,  this  Sct^pture  tefore  us  will  give  yon 


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Of  the  ABive  Reception  of  Chrifl^ 


Sltiti.  V. 


the  beft  Aocooiltof  iCi  Wherein  (omitting  the 
Coherence  and  Contc  ture  af  the  Words)  we 
have  three  Things  to  ponder, 
Firlb,  The  high  and  glorious  Priviledge  con- 

Secondly,  The  i'uhjcct  oi  this  i'nv;lM_!-c  ic- 
ier ibed,  At  many  as  rtceived  him  . 

Thirdly,  The  Delcription  etplain'd  by  way 
oi  yipfofitiwi^  even  as  maiy  as  bclitvcd  on  bit 
Name. 

»s7a,  iw  '  Firft,  The  Priviledge  conferr'd  is  a  very  high 
fcw^'***^  gVoriotts  one,  than  which  bo  created  Being 
i^HiM*  capable  of  greater:  fotur  to  htcomt  the  Sons 
(iM.Light«-  9/  Cod :  This  Word  «(*mW  is  of  large  Extent 
fmt^4ro<  and  Signification,  and  is  by  fbme  rendred  tUs 
fnhim.  Rigl)t^  by  others  Dignity^  by  Others  this  Pre- 
plfviiff  i-  Privikd^t  or  HOnonr :  It  implies  a 

urn:  nic  TitkoT  Right  to  Adoftion,  not  Only  with  Re. 
vuho  W/- fpect  to  the  prcfent  Benefits  of  it  in  this  Life, 
ter  vKt:    buc  alfo  CO  that  bkil«d  laherkaoce  which  is  laid 

H^iflx  "P     ^^^"^  ^      S*****  ^  And  fo 

^viU"-  Tightly  Expounds  it  of  our  cob/Ii/j 

w  tut  SosQiip,  coafiUiag  in  tbc  adoal  £n)oyroenc  ot 
chtUeo-  bkfl^daefi,  as  well  as  that  wtiidfr  is  hiehoate . 

"««n5TJNot  only  a  right  to  Pjrdon,  Favour,  and  Ac- 

mMtin  '^^l^^^*  to  Heaven,  aad  the  (all  Eo- 

'  joy  meat  of  God  hereafter.  O  what  aa  Hobow, 

Dignity,  and  Priviledge  is  this ! 

Secondly,  The  Siibje^s  of  this  Priviledge  are 
dtfcrifccd;  As'mun^  MfrocnvtAkam.  ThlsTcxt' 

dcfLi  ibc?  them  by  that  very  Grace,  F.Jiffc,  which 
gives  them  their  Title  and  Right  to  Cbrilt  and 
bis  Benefits;  and  by  that  Tcry  >9of  Faith, 
which  primarily  confers  tfecir  Right  to  his  Pcr- 
fon,  and  Jccondarily  to  his  .Beaefics^  v»%.  rati- 
ving  him^  there  be  manf-  Onecs  beiktes  Fakh, 
but  Faith  only  is  the  Grace  that  gives  us  right 
to  Chrift :  And  there  be  many  Afts  of  Faith  be- 
lidcs  receiving,  buc  (hi9  receivbg  or  atnbnidag 
of  Chrin^,  is  the  juftifying  nnd  1r  i^g  Aft:  jU 
tnany  as  reteimd  fcwr,  A"  iKn^t*  ^ywr  ]  as 
tnany^  be  they  of  any  Nation,  Ser,  Age,  or 

Condition.  Fr-  there  it  rreilhcr  Crcei^  net  Jcw^ 
CircmtKUiovy  mr  Vncircumcifion^  Barbjrta»^  Scy- 

Col.  3.  TI. 

Nothing  btit  unbelief  bars  Men  from  Chrift 
Artfxfiarr r  and  his  Benefits:  As  many  as  recMud  bim"] 
^         the  Word  fignifies  to  accept,  take,  or  (  as  we 

fitly  fender)  to  receive,  afiurae  or  take  to  us, 
Cfoc.  *  a  Word  molt  aptly  CKprefling  the  Nature  and 

Office  of  Faith,  y?:i,  th^*  very  ;nf^'^r'''Vu' ^nd  la- 
*0i/«t9^'0g  A<fi:  And  we  arc  alio  iicedUiJy  lo  note 
efi  tSio  its  fpecial  Objcft,  XK*fitf  iviir :  The  Text  faith 
■Dfi,pie-  not<tun^t«,  butitTTc,  feint,  (i-  )  his  Perfou, 
2S?*'f^**  he  is  cloathcd  with  bis  Oftices,  and  not  only 
If^J^;^' his  Benefits  and  Priviledge  Tbefe  are  ftcon* 
receptio  rfi  dary  and  cor.rcqocntial  Thmgs  to  our  recdv'mg 
«aM  tem^i>»w.*-*-S©-that.k  is-a-«««mijg,  aflumiag  or 
wf,  »»a /4- accepting  the  Lord  Jefus  Chrift,  which  muft 
1'/',.  ''^''^  ^^^^I'''^'^  "  Tenders  and  Propofals  of 
Jtitrielci' t^'^  Gofpel,  for  therein  is  the  Righteoufhefs  of  God 
tmDe^cf  revealed  from  Faith  to  Faith,  Rom.  i.  17.  there- 
mm  kmc  in  is  Jews  Chrift  revealed,  propofcd,  and  ofFe- 
9^  red  unto  Sinners,  as  (be  only  way  of  }aftiBca- 
IJj^JJ^tion  and  Salvation,  which  Gofpel  offer  (as  be- 
fidtt,  qu*  fore  was  opened  )  is  therefore  ordinarily  neccf- 
recfftionit  iary  CO bellevitig,  Rom.  to.  1 1, 12, 1 3,  &c. 
/.  I  i  J]  ^    Thirdly,  This  Delcription  is  yet  further  cx- 

plained,  by  this  Additional  Eregctical  Claufe, 
nr.  Wca^  y^^  Mirve  in  bis  Name  []  here  the 


Terms  arc  varied,  tho'  the  Thing  cxprelt  in 
both  be  the  Hime:  What  he  C5!!'d  r-r-:z/f»^ 
there,  is  call'd  belteving  on  lus  N.iroe  htic,  to 
Ihew  us  ^tax  the  very  Eflence  of  laving  Faith 
confifts  in  our  receiving  of  Chrift.  By  his 
Name.,  we  are  to  underftand  Chrift  bimfelf: 
It  is  uiiial  to  cake  thefe  two,  bdievijig  in  liigi, 
and  believing  in  bis  Name,  as  Terms  coaver- 
cible,  and  of  the  (acue  Importance.  yo\o  H\n 
nyn  VJmi)  if  ft  efl  mmen  fmum^  &  nomen  ejus  ip-  Pnfiu, 
ft  eft :  His  Name  his  himfelf,  and  himfelf  is  his 
Name.  So  that  here  we  have  the  erne  Nature, 
and  precious  Benefits  of  faviag  Faith,  excellent- 
ly expreft  in  this  Scripture:  TbeStunof  wbidi 
take  in  this  Propolltion. 

Doa.  That  the  receivittg  of  the  Lord  JefiuCknf^ 
ittkatJatm^MMd  vittd  M  •f  Faith,  which  mhet 
the  Soul ri^htlbfahis  terfon  and  Benefits. 

We  cannot  Aft  fpiritually,  till  we  begin  Co 
live  ^iuially:  Therejare  the  Spirit  of  Life 
mtaft  tirft  joyn  himfdf  to  m  in  his  quickening 
\Vi:.)rk,  C  as  wis  Ihcwn  yc'ij  ii;  tlic  laft  Scrmon  ) 
which  being  done,  we  begin  to  Ad  fpuritoally, 
by  taking  bold  upon,  or  roKi^iig  jcUn  Chrift, 
which  is  theThiigddigiicdttbeopcacdijitltit 
Senoon* 

TbcM  if  the  Life  of  the  Body,  Fakh  bthe') 

Life  of  the  Soul,  and  Chrift  is  the  Life  of  Faith. 
There  are  feveral  ibrts  of  Faith  bcfides  &Tiag 
Faith,  aodio  fining  Mch  there  are  feveral  Ads 

belTdes  the  juftifying  or  fiving  A<a  •  bi,t  'Am  rr- 
(eiwMg  Ait^  which  is  to  be  our  Subjeft  this 
Day,  is;  that       which  both  onr  Righreoaf. 
ncfs,  and  Eternal  Happincfs,  do  depend.  This 
as  a  f(rm,Difiereoas  laving  Faith  fttmi  aQ  other 
kinds  or  forts  of  Faich :  By  thia  it  is  that  «e  are 
)ufti&ed  and  favcd.    'To  as  many  received  b'nn,  to  Fs-tt-.j  -.  J 
them  gave  be  Pomr  to  become  the  Sons  of  God  :  ''''i"^ 
Yet  ic  doih  mot  joftifie  and  (ave  us  by  Reaiba {'^'""'^ 
of  any  ^o/rr  7\>rrfv  that  is  found  in  this  Ad, 
bat  by  Rcalon  of  the  ObjeS  it  receives  and  ap*  raaimlmk 
prchends :  The  fame  Thiog  is  often  expreft  ra 
Scripture  by  other  Terrais,  as  cuming  to  CSnr^^ 
John  6.  35.  raUtag  or  ftaying  upon  Chrift^  /fa, 
$01 10.  But  whatever  is  found  in  thofe  ELrpref^ 
ilioiis,  it  is  all  comprehended  in  this,  as  will  ap- 
pear hereafter.   Now,  the  Method  iaco  wliidk 
1  ftall  caft  the  Difcoorife  of  this  Sulked,  tiMt  f 
may  handle  it  with  rts  nndl 
profit  as  I  can,  (hall  be, 

Firft,  To  e.vplaia  and  open  the  IbtAce  <l 
thi^  rectivuii  ^  Chrift,  and  flieivyaii  svIhk  k 

includes. 

Secondly,  To  prove  that  diii  it  the  jafliiy- 

ing  and  favinp;  Aft  of  Futh. 

Thirdly,  To  ilicw  you  the  Excellency  of  this 
Ad  of  Faith. 

Fourthly,  To  remove  fome  Miftakes,  md 
give  you  the  tine  Account  of  the  Dignity  aud 
Excellency  of  this  Aft. 

Fifthlv,  And  then  bring  hone  all  inn  pnpec 
and  dole  Application. 

Firft,  In  the  firft  Place  then,  I  will  eodeavoar 
to  explain  and  open  the  Nature  of  this  recertm^ 
ofChtriflj  and  (hew  you  what  is  implied  in  it. 

And  indeed  it  involves  many  deep  Myfleries 
and  Things  of  greateft  weight:  People  are  ge^ 
nerally  very  ignorant  and  unacq^ioted  widi 
the  Im[K>rtaoce  of  this^  Expreffion,  they  have 
very,  lli^c  Thoughts  of  Faith,  who  never  paik 
Ofldter  tmiBomioacing,  conviociag  and  hnmbUiM 

Work 


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VoLI. 


or  the  yital  AS  of  haitk. 


287 


Work  of  ibc  Spiiit :  But  we  ftiali  find  that  f*- 
Ikrt  tre  vtn£  Faith  is  quhc  another  thing,  aad  diflfers  in 
Mtien  #•  its  whole  kind  and  m  are  from  that  traditional 
fjr^t,J»kh.  and  common  Alicnt,  which  is  fo  fataUy 
'Sfc^mirhikeii  for  it  ia  the  WarW. 

/■'liurc  of 

)h.m^  tuik  ii  cxprcjl  in  Scripture,  viz.  enir^  Cttiflt  fitfl),  mi  d'inl- 
tug  bit  Blood,  John  6.  40.  comirg  to  Cbfifl,  Mat.  11.  s : 
i(w,  I  John  5.12.  Trufttng  or  depending  vfov  him,  for  wu.-h  tix  He- 
brew ttfe  three  Emfhttiul  U'orit,  r,l22  {  jN  &■  non  Tht  Srfi  figni. 
f:n  t  prn  gnd flsble  Tnfi.  The  feteni  to  kjn  or  defend  v/fth  Seturity. 
/fyr  ti^ir  .1  so  hetdke  met  felf  to  4  StmSturf  for  a  froteaim  t  AS  vhieh  it 
jkffofed  or  iiulniti  itjmr  reteivoig  of  ibt  Lerd  ftfut  Cbr^  :  fit  ttting 
mi  drinking  wtmfirtt^  Mr/K  mi  iTr^t  emh^  to  Chrifl  it  ut- 
t^itffigfifti  in  rveeinm  Mm,  fir  ditre  it  no  receiving  a  t  fHflnitt : 
Mtoiiig  tar  Stn,  ad  reeeiimg  Uniy  trt  Nfnhnt  of  tie  fmc  Imfortmicei 
adfo''  truf}irp,  'fhir:^  ti  ;;d  Setitrhr,  uTi.i  hettbvtour  fefvesto  Ckrifi 
fsr  Kfjbgc,  li'cj  iic  aU  pr^ol-jcd  in  tti  receiving  yl3f  For  tt  God  Q^ert 
iim  10  us  ts  ibt  only  prop  of  our  /Jeans  ird  H':->t!,  jv  we  receive  him  to 
rth  upon  tim :  And  a  hi  tt  btld  forth  in  the  Gofptl  tt  the  only  Afylum, 
Ci [ y  -/  F4,<ge,  fiweuAt9r wdvc  Ans  ^  itttrdun^ tnOt mtr 
Stidt  to  him  for  i(efuge. 

For  Firft,  Tt  is  evident,  that  no  Man  can  re- 
ceive Jefus  Chrift  in  the  Darknefs  of  natural  Ig- 
norance ;  We  matt,  onderftand  and  difcern  who 
and  what  he  is,  whom  wc  rcceire  to  be  the 
Lord  our  Righteotifneli.  If  we  know  not  his 
Ptrfon  and  his  Offices,  we  do  not  take,  bat  mi> 
fiake  Chrifl.  It's  a  good  Rule  in  the  Civil 
non  conftntit  qni  non  fentit :  A  miftake  of 
the  PerfoQ  invalidates  the  Match.  He  that  takes 
Chrift  for  a  meer  Man,  or  denies  the  SatisfaAi' 
on  of  his  Blood,  or  divefts  him  of  his  Humane 
Nature,  or  denies  any  of  his  moft  glorious  and 
ficccflary  Offices,  let  them  ay  np  as  high  as  they 
win  his  SiHritnality,  Glory,  and  Exetnplary 
Life  and  Death,  they  can  never  receive  Jefus 
Qtrift  aright :  This  is  foch  a  crack,  fudi  &  flaw 
in  die  very  Fonndation  of  Faith,  as  tMidoes  and 
JeRroy;  ;^.]]  :  Jgnorantis  non  tfl  conftnfns :  AH  fa- 
viog  faith  is  founded  ia  Lig^  ^nd  Knowledge, 
...  MM  chvefbrettNcalM  Knowledge,  J  fa.  53.  u. 
and  feeing  is  inleparalily  connected  with 
vhi^  5witf.40.  Men  muft  hear  aid  learn  of 
the  ^ther  before  thejr  can  cone  to  Chril!, 
Jtkn  6.  45.  the  receiving  Aft  of  Faith  is  direft- 
«d  and  gnded  by  Knowledge.  I  will  not  pre- 
iamt  to  State  tlie Degree  of  Knowledge,  which 
isabfolutely  iicccfTary  to  the  Reception  of  Chrifl ; 
I  know  the  firft  adings  of  Faith  are,  in  moft  . 
CbrilUaos,  aceompaBied  wWi  modi  dartnefe  and 
'  Confufion  of  UnclerfTanding :  But  yet  wc  muft 
.  lay  in  the  general,  that  wiiere-eTer  Faith  is, 
.tkere  is  Ibniiieh  Light  as  U  roffioenc  to  dilco- 
▼er  to  the  Sool,  its  own  Sins,  Dangers,  aiid 
Wants;  and  the  An-fnffideticy,  Soitableneis, 
tod  NecelCty  of  Chrift,  for  ihe  fbpplyand 
'medy  of  all  •,  and  without  this  Chrifl  cannot  be 
received.  Come  unto  me  ye  that  idtOKTy  and 
m  hetvy  Uden,  tad  f  give  pm  reft^  Mat. 
*     _  .11,28. 

Secondly,  The  receiving  Chrifl  necef&rily  im- 
plies the  jijfent  of  the  Underftanding  to  the 
Truths  of  Chrifl  revealed  in  the  Gofpcl,  viz, 
his  Pcrfon,  Natures,  Offices,  his  Incarnation, 
Death  and  Satisfadionv  which /?ifewf,  iho' it  be 
not  in  it  felf  faving  Faith,  yet  is  it  the  Foundati- 
on and  ground-work  of  it,  it  being  impoflible  the 
Soul  fbonld  receive  and  fidociafly  eribrace,  wImC 
the  Mind  doth  not  ^fcnt  unto  us  as  true  and 
Vidt  Dr.  infallibly  certain.  Now  there  are  three  Degrees 
sciater  in  o{  Ajjevt^  Conjeflnre^'Ofimon  30^  Belief.  Cenje- 

^  ^-  ^  OHn  is  bdt  «  flight  and  iveak  hicIinacioD  to  Af- 


fent  to  the  Thing  propournieU,  by  Rcafoo  of 
the  weighty  Objections  that  lie  tgaicfl  it,  O- 
pinton  is  a  mote  Ilcady  snd  fi^e-J  AlTfnt,  whenl 
Man  is  almofl  certain,  Uio'  yd  ioincfear  of  rhe 
contrary  remains  fi\th  him.  Belief  h  a  more  fud 
and  allured  Afl'cnt  to  the  Truth,  to  wHich  tbH 
Mind  may  be  brought  four  Ways. 

Firft,  By  tl  c  j  etteit  Intelligence  Of  Stofe,  not 
hindered  or  deceived.  So  1  believe  the  Tnttb 
of  thefe  Propofiiions,  Fire  ia  hot,  Water  niuiftj 
Honey  is  fwcct,  Gall  is  bitter. 

Secondly,  By  the  native  clearnefs  of  Sclf-cvi- 
dcncing  FriDi.iplcs.  So  1  believe  the  Truth  of 
thefe  Propofitions,  The  whole  is  tnoft  than  t 
Part :  The  Caufc  is  before  the  EfTcft. 

Thirdly,  ByDifcourfe,  and  rational  Dcdadti- 
on.  So  1  believe  the  Truth  of  this  Propofition, 
Where  all  the  Parts  of  a  Thing  ate,  there  is 
the  whole. 

Fointhly,  By  infallible  Tcfttmony,  when  any 

thing  is  wirncffcd  or  nffcrtcd,  by  one  whole  A*rt»/« 
Truth  is  imqHcftioaable  .  And  of  this  Ibrt  is  the 
AlTent  of  Faith:  Which  «  therefore  call'd  omt"T^'. 
receiving  the  witnefs  of  God,  i  John  5.  9.  onr  'j^J^'"' 
fetting  to  our  Seal  that  God  is  true,  Jobn  3.33.  irpumeriis 
This  frima  Veritas,  Divine  Veracity,  is  the  ve-  li'^ensfa- 
ry  forrrtal  Objeff  of  Faith :  Into  this  we  rcfolvc  *' 
oor  Faith.   Thds  faith  the  LorJ^  is  that  lifai/'S^Jf 
Foundation  upon  which  ouf  AfTent  is  built :  And  ei  nm  ht- 
thus  we  fee  good  Reafon  to  believe  thofe  pro-  bereiur'ftd 
found  My!!cric«  of  the  Incarnation  of  Chrift,  the 
Hypoftatical  Union  of  the  two  Naiutes  in  hii'f  g""' 
wonderful  Perfon,  the  Uflion  of  Chrifl  S^"" 

and  Believers,  tlia  we  cannot  tinderftand  thefe  mmmw 
Things  by  Reafon  t  fthc  FTirkacfs  of  our  Minds.  H<«^«J»» 
It  fatisfics  the  Sonl  to  find  thefe  Myftcries  in  the  '^^^ 
•rrtlffn  Word,  upon  that  Ponndaridtt  it  firmly  fJT/^: 
builds  its  AfTcnt:  And  \viLho.'t  fuch  an  AdcntirJe  ^ 
of  Faith,  there  can  be  no  embracing  of  Chrift :  tkm,  &c. 
All  AAs  flif  FaMi  and  Religion  without  AfTent,  i^tlantiBs 
arc  but  as  fo  many  Arrows  (hot  at  random  in-  '^'''f^l'- 
lo  the  open  Air,  they  ligoific  aotbifig  for  want  fSi )' 
of  9  fi.red  determinate  Ol^t^'  179.  Trnr- 

It  is  thrre'ji  e  the  Policy  of  SatM^  by  ';:'):-  lit  fiesw 
ftingor  fomenting  Atbeiftical  Tboughtj,  (with  ^{ 
which  Yooiig  Converts  tffe  ta  fSid^Bifilvcs  J^J,'^;^ 
j;rcatly  rnfcftcd)  to  rndcrmine  and  deflroy  the 
whole  Work  of  Faith :  Bat  God  makes  his  mi.  Auf. 
People  vifiorioos  airer  them:  Tea,  and  eveft 
at  that  Time  they  do  Alfent  to  the  Truths  of 
the  Words,  when  they  think  they  do  iK>t :  As 
appears  by  their  eeadenieft  Mi  ftar  of  iin, 
their  Diligence  and  Care  of  t^atj.    If!  difcern  ? 
tbeie  Things  in  a  Chriftians  Life,  he  ihuft  ci-  ^ 
coft  me  if  I  bdiere  Mm  not,  wliett  he'fiidi  trcf  1 
doth  not  AfTent  to  the  Truths  of  the  Gofpcl. 

Thirdly,  Our  receiving  Chrift  ncccflarily, 
implies  our  itetrty  Afpr^hir,  likhi^  and  B* 
ftimation,  yea,  the  Acqfuiefcencc  ot  our  ve- 
ry Souls  in  Jefus  Chrift,  as  the  oioft  excellent, 
ftitaUe,  and  compleat  remedy  fof  alT  ottf 
Wants,  Sins  and  Dangers  that  ever  couM  b<f 
prepared  by  the  Wifdom  and  Love  of  CikI  foc 
them:  We  mnft  rtoelve  hidi'  ititk  ftcH  H' 
Frame  of  Heart  as  TcH  upon  him,  trofls  to 
and  relies  upon  him,  if  ever  we  receive  him 
aright:  To  tkcm  that  believe  he  is  prtemsf 
T  Pet.  2.  7.  This  is  the  only  Soveraign  Pl^iflef 
in  all  the  Woild  that  is  large  enough,  ancf 
efficacious  enough ,  to  cure  onr  Wounds  i 
And  therefore  as  Chrift  ia  moSi  hightjr  eltccm- 

id, 


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Of  the  AFlizx  Rcicp/on  of  Clrifl^ 


fill,  ^nd  heartily  approved,  as  the  only  Re- 
medy tor  our  Souh,  fo  the  fovereign  Grace 
U  ifdom  of  God  are  admired,  aad  the  Way 
and  Meihod  he  haih  takca  to  laTepoor  Souls 
by  Jefus  Chrifl:  mod  heartily  approved,  as  the 
moll  apt  aud  excellent  Method,  both  for  his 
Glory  and  our  Good,  that  ever  oooki  be  taken  : 
For  'lis  a  plain  Cisf?,  that  none  will  cfpoufc 
tbemfelves  with  loujugai  AffeSions,  to  that 
Perion  mVdm  they  efteem  ooc  as  the  belt  for 
tliem  that  can  be  chofen  :  None  will  forfakc 
aiid  quit  ail  for  his  fake,  excepc  they  account 
b;m  as  the  Spoofe  did,  71c  Cbi^p  tftm  Thou- 
fund^  Cant.  5.  TO. 
*  There  are  two  things  in  Chrift,  which  mult 
g^in  the  greatefl:  Approbation  in  the  Soul  of 
a  poor,  convinced  Sinner,  and  bring  it  to  reft 
upon  Jefus  Chrift. 

Firft,  That  it  can  find  nothing  in  Chrift 
that  is  diftafteful  or  unfaiuble  to  it,  as  it  doth 
experimentally  find  in  the  bcft  Creatures.  In 
I  him  is  no  neaknrfi^  but  a  fullncfs  of  all  faviog 
1  Abilities  ^  jlbU  to  fave  t9  tbt  Mttrmofi  :  No  Pride 
Icaaliog  bim  to  fcom  and 'contemn  the  moft 
Wretched  Soul  that  comes  to  him  :  No  I'^con- 
Jiaae/  or  i^eviiy,  to  caofe  bim  to  caft  off  the 
'Soui,  whom  he  hath  once  received:  No  Pa/fim^ 
but  a  Lamb  for  Meekncfi  and  Patieuce  :  There 
.is  not  a  Spot  to  be  found  in  bim,  but  He  is 
"^attegetber  Lovefy,  Cant.  5.  itf. 

Secondly,  As  the  Believer  can  find  nothing 
in  Chrift  that  is  diftaftful,  fo  it  finds  nothing 
^vaoting  in  Chrift  that  is  oeoeflary  or  defirable : 
Such  is  the  fulncfs  of  Wifdom,  Rightcourncfs, 
Sandification,  and  Redemption,  that  is  in  Chrift, 
that  nothing  is  left  to  deiire,  but  the  iiiU  En- 
joyment of  him.  O  &ith  the  Soul,  hotv  com- 
pleatly  happy  Iball  1  be,  if  I  can  but  win  Chrift ! 
.  1  wotid  not  envy  the  Nabkf  of  the  Earth, 
.were  I  but  in  Chrift.  1  am  an  hungry  and 
atbirft,  and  Chrift  is  Meat  indeed,  and  drink 
indeed;  this  is  the  heft  thing  in  all  the  World 
for  me,  becaiife  fo  ncteOTary,  and  fo  fuitable, 
to  the  needs  of  a  Soul  ready  to  perifb.  I  am 
4  La«>condemned,  and  a  Self-condemned  Sin> 
ner,  trembling  for  fear  of  the  Execution  of  the 
Cnrfe  upon  roe  every  moment  \  in  Chrift  is 
compleat  Righteoafhds  to  joftifie  my  Soul 

0  there  is  nothing  better  for  me  than  Chrift. 

1  fee  my  felf  plunged  both  io  Nature  and  Pra- 
(flice,  into  the  odious  FoUntions  of  Sin,  and 
in  Chrift  isa  Fountain  opened  for  Sin  ?.rA  for 
Uncleannefs  :  His  Blood  is  a  Fou:uaiu  of  A^ferit^ 
bis  Spirit  is  a  Fountain  of  Holinef^and  Purity  : 
Hone  hot  Chrifi:,  none  but  Chrift.  O  rhc  ma- 
nifold Wifdom  and  uDl'caichjble  Love  o;  God, 
to  prepare,  and  furnilh  fiJch  a  Chrifl:,  fo  fully 
anfwcrint^  a!1  the  Kccti-,,  all  the  DiftrclTcs,  all 
ihe  Fears  and  burdens  of  a  poor  Sinner !  1  hus 
the  beUeving  Soul  approves  of  Chrift  as  belt 
for  it.  And  thus  in  believing,  it  gives  Glory 
to  God,  Eom.  4.  21 . 

Fourthly,Receiving  Chrift  conltfb  in  the  Con. 
Jim  and  Choice  of  the  WiU  ^  and  this  is  the  open- 
ing and  ftretchiog  forth  of  the  Soul  to  receive 
him  :  Thy  feofle  JbMht  mih^  m  the  dtjf  thji 
ieirer,  pfal.  iic.  3. 

Tis  the  great  Defign,  and  main  Scope  of 
the  Gofpel,  to  work  over  the  Wills  of 
poor  Sinners  to  this :  And  this  was  the 
great  Complaint  of  Chrift  againft  the  incredu- 


lous Jews,  John  5.  40.  Te  wiU  not  cm*  mttome 

that  ye  might  have  life. 

It  is  difputed  by  fame,  whetiicr  Faidi  caa  be 
leated  in  two  diftind  Faculties,  as  we  feem  to 
place  it,  when  we  fay  it  involves  both  the  y/p- 
^nbation  of  the  'Judgment,  and  the  Confm  of  the 
Will.   1  will  not  here  intanglc  my  Dilcourlie 
with  that  fruttlcfs  Difpute,    1  am  of  the  famr 
judgment  with  thofe  Divines,  that  think  lauii 
cannot  be  cxprelFed  fully  by  any  one  fingle 
Habit,  or  Aft  of  the  Mind  or  Will  diftinfrlv, 
for  that  (as  one  well  notes)  there  arc  fuch  Dc- 
fcriptions  given  of  it  in  Scripture,  foch  thin^ 
arc  propoled  as  the  Objcd  of  it,  and  fuch  is 
the  Experience  of  all  that  fincerely  believe ;  as  in^J,is£j^ 
no  one  fmgle  Adt,  either  of  the  Mind  or  Will,  arioe  of 
can  anfwer  onto  :  Nor  do  1  fee  any  thing  re-  Juftifia. 
pngnant  to  Scrifture  or  Phihfopby,  if  we  place  it  tioo^x^^ 
in  both  Faculties.    Confcnt  (  faith  rafqnex.  )  ^M*" 
fecms  to  denote  the  Concourfe  of  the  Will  with  v/j^^* 
the  Underftandtng  ;  but  to  leave  that,  it  is  ccncurfum 
moft  certain,  the  faving,  julbfying  Ad  of  Faith  W'W^rji;/ 
lies  principaUy  in  the  Confcnt  of  the  Will,  f  ^  ""f*- 
whidi  Confent  is  the  Effeft  of  the  Almighty  f^.'^J^ 
Power  of  God,  Eph.  1,19.  He  allures  and  draws  j-^^ 
the  Will  to  Chrilt,  and  he  Lraxcs  mb  the  Cvdi  ifntBeOm 
of  a  A/dw,  (».  e.)  He  prevails  with  it  by  Ratio- M«h  i« 
nal  Arguments :  For  the  Soul  being  prepared 
by  Convidions  of  its  loft  and  miferable  Eftate  /fi  *,^ 
by  Sin,  and  that  there  it  bat  one  Door  of  Hope  fimpUxja 
open  to  it  for  an  Efcjpe  from  the  Wrath  to  ^-rr/;,' 
come,  and  that- is  Chrift  i  being  alfo  fatisfied  of 
theFalnefi  and  Cbtopleatnefiofhis  laving  Abi- 
lity,  and  of  his  Willingncfs  to  make  it  over  for  (j  fi^^^ 
our  Salvation,  upoA  fiu^b  juft  and  equal  Terms  -,fi<«ji^ 
this  cannot  but  prevail  with  the  Wifl  of  a  poor  4em  fMmm 
diftrefled  Sinner,  toconlcntand  choofc  him.  «i» 

Fifthly  and  Laftly,  The  laft'aod  principal  (fT*?*., 
thing  included  io  oar  receiving  of  Chrift,  is  the  ^h^, 
Tcjftll  that  this  Aft  of  Acceptance  hath,  unto  ^ 
the  Terms  upon  which  Chrift  is  tendrcd  to  u» 
in  the  Gofpel,  to  which  it  is  moft  agreeable, 
I  Cor,  15.  IT.  So  wt  jire.ich,  I'd  fj  ye  believed  •  Rom.6.»7 
Faith  anfwers  the  Gofpcl  Ofi'.r,  as  the  Imprcfs«''**««7» 
upon  the  IVax  doth  the  Engravings  in  the  Seal  j  ^  "'.•f' 
and  this  is  of  principal  Confidcration,  for  there 
is  no  receiving  Chrift  upon  any  oUver  Terms  ^  ^  fi. 
but  his  own,  propoled  In  the  Gofpel  to  us :  He  ^ir  -^i. 
will  never  come  lower,  nor  make  them  eanerTbc  WiU 
than  they  are,  for  any  Mans  fake  in  the  Worlds 
we  muft  cither  receive  him  upon  thefe,  or  part},  ^^j^^r! 
with  him  for  ever     thodfund    dn,  who  could  cd  into  the 
be  content  to  aj^ree  to  ioiue  Articles,  but  rather  Gofpcl 
choofe  to  be  damned  for  ever,  than  fubmit  to  mould, 
?\] :  This  is  the  ercai  Controvcrfic  bctwi.xt  * 
L-iiriil  and  Sinners  ^  upon  tms  nuay  thouijndSthc  Sitae 
break  off*  the  Treaty,  and  pare  with  Chrift,  form  and 
becaufe  he  will  not  come  to  their  Terms  ^  but  fifeurc  tli« 
every  true  Believer  receives  him  upon  his  own,^"^™*"" 
( f.  e.)  Their  Acceptance  of  him  by  Faith,  is 
in  all  things  confcntaneous  to  the  Overtures 
made  of  him  in  the  Written  Word.    So  he  ten- 
ders himfelf,  and  fo  they  receive  him^  aswiU 
be  evident  in  the  following  Particnkm. 

Firft,  The  Gofpel  offers  Chrift  to  os  fineereljf 
and  really,  and  fo  the  true  Believer  receives 
and  accepts  bim  j  even  with  a  faith  mrfeigntd: 
T  Tim.  1.5.  If  ever  the  Sool  be  fefioiH  and  in 
earncft  in  any  thing,  it  is  fo  in  this:  Can  we 
fuppoTe  the  Hcirt  of  him  that  fiics  for  bis  Life 
to  ^Rejuge  Liij,  m  be  jienons  and  ia  earaeft. 


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Vol  I. 


Or  tbeyud  M  of  Faitk 


to  cfcape  by  Highc  the  Avenger  of  Blood vbo  pur- 
fhes  him,  then  is  the  Hean  of  a  convinced  Sin- 
ner ferious  ia  this  Matter^  for  under  that  No- 
tion it  the  Work  of  Faith  prefaced  tons,  Hek, 
6.  \  Z. 

Secondly,  Chrift  is  offered  to  us  in  the  Gof- 
pel  intircty  and  nndividedlyy  as  doathed  withaQ 
his  Offices,  Pricftly,  Prophetical,  and  Regal  ^ 
as  Chrift  Jclus  the  Lord,  A5i  itf.  31 .  and  fo  the 
true  Believer  receives  him  :  The  Hypocrite  like 
fhe  Harlot^  is  for  dividing',  but  the  finccrr  Be- 
liever finds  the  need  he  hath  of  every  Office  of 
Chrift,  and  knows  not  how  to  want  way  thing 
that  is  in  hitn. 

His  Ignorance  makes  htm  occcflary  and  dcft- 
nbk  to  nln,  ara  Pr^^t :  Hh  Guilt  makes  him 
nccefTiry  as  a  Pritft :  His  (trong  and  ^^owcrfil 
Lufts  and  Corruptions  make  him  neceiliry  ai  a 
Ki>i£ ;  and  in  Truth  he  fees  not  any  thing  in 

*  ■       Chriil  that  he  can  fparc    he  recds  all  that  is 

in  Chrift,  and  admires  the  infmicc  Wifdom  in 
■  nothing  more,  than  the  invcfting  Chrift  writh 

all  thefe  Ofiices,  which  are  fo  fuited  to  the  poor 
Sinners  Wants  and  Miferies.  Look,  as  the  three 
Offices  are  undivided  in  Chrift,  fo  they  are  in 
the  Believers  Acceptance  ^  and  before  this  Trial 
no  Hypocrite  can  ttand,  for  all  Hypocrits  re- 
,  •  and  quarrel  with  Ibmethiiig  in  Chrift  ^  they 

like  bis  Fardon  beuer  than  his  Governmeoi. 
They  call  him  Lord  and  Mafter,  bat  it  is 
liut  an  empty  Title  ilicy  bcftow  upDii  him  ^ 
for  let  them  ask  their  own  Hearts,  if  Ghrilh 
ie  Lord  omr  thwtTbouf  bts^  as  well  as 'YTorir; 
over  their  faret  35  well  as  open  A<^ions  \  over  • 
their  dafli«£  LuftS|  as  wcU  as  others ;  let  tbem 
ask,  who  will  app«ar  to  be  Lord  and  Mafter 

•  over  th:m,  when  Cbrift  and  tbc  World  come 
,  '.    in  Competition  ?   When  the  Pleafures  of  iio 

ftall  ftand  upon  one  fkle,  and  SnfleHngs  to 
■  '     •     Death,  and  deepcft  Points  of  Self-denial  upon 
the  otlicr  fide  ?  Sorely '(is  the  grcateft  Affront, 
that  can  be  offered  to  the  Dime  Wililoaiand 
Goodncr-,,  to  fcpar.ite  in  our  Acceptance,'  what 
is  fo  united  la  Ciuiil  for  our  Salvation  and  Hap- 
'  '     ,pincrs.   As  without  any  one  of  thefe  Offices,  the 
Work  of  our  Salvation  could  not  be  compleatcd, 
J  fo  without  Acceptance  of  Cbrift  ia  them  all,  our 
.  Union  with  them  by  Faith  caanot  be  com- 
[  pleated. 

The  Gofpd  Offer  of  Chrift  includes  all  ha 
Offices,  and  Gofpel  Faith  juft  fo  receives  hira, 
'•av  a'"  to  fubmit  to  him,  as  well  as  to  be  redeemed 
iawtuiiy  ^y.  h'^^  '•>  imitate  him  in  the  Holincfs  of  his 
join  Saint*  Life,  as  well  as  to  reap  the  Purchafcs  and  Fruits 
or  Angeh  of  his  Dcat'y  It  rauft  be  an  entire  recdringof 
Satbi''*  the  Lcud  Jcfus  Chrift. 

^■kI,  Thirdly,  Chrilt  is  ofiered  to  us  in  the  Gofpel 
Chrift,  as  ^^-Vc/w/Jw/y,  as  the  alone  an  !  only  Suvionr  of 
Graces.  It  Sinners  ^  with  whofc  Blood  and  latciceQion  qo- 
w  u*^ '  ^°     mixed  ^  but  the  Soul  of  a  Sin- 

to  make  ^  fingly  to  rely  and  depend  on  him,  and 
the  Works  other,  ^t7f  4a2.  i  Cor.  3.  1 1.  and  fo  Faith 
of  God  a  receives  him,  f/Jrf,  71.  i<5.  I  wiU  make  nuation  of 
God  { and  tby  RighttoufnefSy  evvt  of  thine  only.  PhiL  5.9- 
BMeftitw  ^  ^  fo'*»d  in  feiw,  not  b.iving  my  ovnt  Righttoitf- 
ff^^in^  nefSy  micb  it  of  the  LdtP^  but  that  ivbicb  is  tbro»gh 
frj  to  *^  f'i^b  of  Cbrifi  :  To  depend  partly  upon 
sake  tlieChrilPi  Righteoufnefs,  and  pirtly  upon  our 
AcWoi^s  own,  is  to  fct  one  foot  upon  a  Rock,  and  the 

fchr?!?  ^^^^  ^°  Qyick-^<1 «  «^(ticr  ChtiH  wiU  be  to 
suge,  ^  »  aU  in  ally  or  noching  at  all,  in  Point  ' 


1 


Kighteoolnefi  and  Salvation;  he  affitAs  not  So- 
cial Honour ;  as  he  did  the  whole  he 
experts  the  folc  Praife  j  if  be  be  not  able  to 
&ve  to  the'ottermoft;,  why  do  w  e  depebd  npoo 
him  at  all?  and  if  he  be^  why  do  tte  lean 
upon  any  beltde  him  ? 

Fourthly,  The  Gorpd  offers  Chrift  fredy  t6 
Sinners  as  the  (7i/r,  not  the  Sale  of  God,  Job. 
4.  10.  Jfa.  55.  I.  Rev.  la.  17.  and  even  fo  Faith 
receives  bim.  The  Believer  comes  to  Chrid 
with  an  empty  Hand,  not  only  as  an  nndcfer- 
ving,  but  as  au  Hell  dcfcrving  Sinner  ^  he  comes 
to  Chrift  as  to  one  that  juftifies  the  ungodly^ 

Rom.  4.  5.  V>:to  hhn  that  mrhcth  not,  hut  b^'.fz^- 
etb  in  bim  that  jujiijietb  the  ungadiy.,  hn  Fjtto  ts 
counted  for  Ri£bte<u^i^  i  Where  by  him  that . 
workcth  not,  he  means  a  convinced,  humbled 
Sinner,  who  finds  himfelf  utterly  uuablc  tu  do 
th)  Task  the  Law  fets  him,  ( (.  e.)  perfedly  to 
obey  it  •,  and  therefore  in  a  Law  lenfc  is  faid 
not  to  work  •,  for  it's  all  one  as  to  the  latent 
and  porpofe  of  the  Law,  not  to  work,  and  not 
to  work  perfcd^ly  .•  This  he  is  convinced  of,  and 
therefore  comes  to  Chrift  as  one  that  is  in  him- 
felf nn^odly,  acknowledging  the  Righteoufnefs 
by  which  he  alone  can  ftand  before  God  \  is  in 
Chrift,  and  not  in  himfelf,  in  whole,  orin  part^ 
and  by  the  way,  let  this  encourage  poor  Soids, 
that  are  fcattered  and  daunted  for  virant  ol  due 
qualifications,  from  doilng  with  and  eoibraring 
Chrift  :  There  is  nothing  qualifies  any  Man  for 
Chrift  more,  than  a  fcofe  of  his  unworthineis 
of  him,  and  the  want:  of  nU  Excellencies  or  Or^ 
na  n  L  i  t  ,  tlvt  may  commend  him  tp  Divine  Ac^ 
cepcaoce. 

Fifthly,  TheGofpd  offers  Chrift  4rAr^  to  Sin- 
ners, firic  his  Pcrfon,  then  his  Trivikdgcs.  God 
firft  givas  bis  Son,  and  then  with  him,  or  as  a 
eonuqoeiit  of  chat  Gift,'  be  ^es  ns  aU  things, 
Rom.  3.  32.  In  the  fame  order  muft  our  Faith 
receive  him.  The  Believer  doth  not  nnarry  the 
Portion  firft,  and  then  the  Perfw^  but  to  be  foond 
in  bim  ta  the  firft  and  great  Care  of  n  Be- 
liever. 

I  deny  not  bat  ic*s  lawful  for  any  to  have  as 
Eye  to  the  Benefits  of  Chrift.  Salvation  from 
Wrath  is,  and  lawfully  may  be  intended  and 
aimed  at  .■  Lock  Onto       and  he  ye  fated  all  ye 

tnds  of  the  Earthy  Ifa.  45.  22.  Nor  do  1  deny 
but  there  arc  many  poor  Souls,  who  being  ia 
deep  Diftrefs  and  Fear,  may  and  often  do,  loolr 
mollly  to  their  own  Safisty  at  firft  and  that 
there  is  much  ConfuSoo,  as  well  ia  u;c  Actings 
of  their  Faith,  as  in  their  Condition  ;  but  fure 
1  ^rr^  is  th"  rro;>rr  Order  in  believing,  firft 
to  accept  liic  i'criua  oi  liie  Lord  jelTis:  Heaven 
is  no  doubt  very  definable,  but  Chrift  is  more: 
Hl>om  have  I  in  Heaven  hnt  thee  f  Pfal.  73,  25. 
Uaion  with  Chrift,  is  in  order  of  Nature  ante- 
cedent to  the  Communication  of  his  Priviledges, 
therefore  fo  it  ought  to  be  in  the  Order  and 
Method  of  believing. 

Sixthly,  Chrift  is  luii/ifcMy  offered  in  the  Gof- 
pel to  Sinners,  as  tlie  RefuU  of  God's  ticrnal 
Counfel,  a  Projeifl  of  Grace  upon  which  his  Heart 
and  Thoughts  i;jvc  bccu  imich  fct,  Zetb.6.  13. 
1  he  CottolU  ot  Peace  was  betwixt  the  Father 
and  Son.  And  fo  the  Bdiever  roceivcs  him,' 
moft  dcliber,ncly  \vtit:Mng  the  matter  ia  Iiij 
moft  deep  and  ferious  Thoughts  ^  tor  this  is  « 
cime  of  moch  SolitiideandTbovghtfulnefii-  The 

Soidt 


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290 


Of  the  Aciive  Ixjscepion  ofCbnJi^ 


Serm.  VI. 


Souls  efpoufed  arcadtsof  judgment,  Hof  2.19. 
oa  our|aft,  as  weU  as  oa  Gods:  We  are  there* 
fore  bid  CO  (it  down  and  coaot  the  colb,  Luke 
14.  28.  Faith,  or  the  a£\ual  receiving  of  Chrifl:, 
ia  tbe  refulc  of  oaay  previous  debates  La  the 
Sool :  tbe  matter  hath  beea  pooder'd  over  aed 
over:  the  ob)cftions  and  difcoiiragcmentL.,  both 
from  Che  Self-dcnyiog  terms  of  theCofpel,  aod 
DDT  own  vileiieft  aodT  detp  guilt,  have  been  ra- 
miriatcd,  and  lain  upon  nui  hearts  day  and  night, 
aod  after  all  things  have  been  balanced  in 
tbe  noft  deep  cooiuenitioB,  tbe  Soal  is  deter- 
niincd  to  this  conclufiofl,  I  mufthave  Chriitbe 
tbe  terms  never  fb  hard,  be  nay  fms  nef  er  fo 
gretf  nod  many  I  will  yet  ^o  to  him,  and  ven- 
ture my  Soalupnn  him  ,  if  1  p;?riflj,  I  perilb.  I 
have  tbougbc  out  aU  my  thoughts,  and  this  is  tbe 
ttStitt,  Uoion  wMi  Ghrift  hcr^  or  Sepancbo 
firom  God  for  ever  moll  be  my  ut 

Aod  thus  doth  the  Lord  open  tbe  hearts  of  his 
Eled^aod  win  the  confentof  their  Wills  to  re- 
ceive Jcfus  Chrifl:  upon  the  dcepeft  confidcrati- 
on,  and  debate  of  the  matter  in  their  own  moll 
Ibtenui  thOBghcs :  they  undcrdand  aod  Know, 
diat  they  mull  deeply  deny  thcmlHves,  take : 
up  bis  crofs  and  follow  him,  Mat  16.  24.  re- 1 
(  Qounce  not  only  fiafid  but  religmt  Self;  thefe  arc 
hard  and  difficult  thing*;,  hut  yet  the  nCcelTity  ! 
and  excellency  ot  (^hriil  makes  them  appear 
eligible,  aod  rational ,  by  all  which  you  fee  Faith 
is  another  thtnp  than  v-'htt  the  firaod  of  that 
word  (as  It  IS  generally  under  itood)  li^^oifies  to  tnc 
nnderftandugs  of  moft  Men.  This  is  that  fidu- 
cial receiving  of  Chrift  here  to  be  opened. 

Secondly,  Onr  next  Work  will  be  to  evince 
this  receiving  of  Cbrift  as  hath  been  opened,  to 
be  that  fpecial  faviog  Faith  of  God*s  Elcft .-  This 
it  that  Faith  of  which  fuch  Great  and  Glorioos 
Things  arc  fpokcn  in  the  Gofpei,  which  whofb- 
evcr  hath  fltall  be  faved,  and  he  that  hath  it  not 
fliaU  be  damned  ^  aod  this  1  (hall  Evidently  prove 
by  tbe  following  Arguments  or  Redbos. 

Firlt,  That  Faith  which  gives  tiie  Sool  Right 

and  Title  to  Spiritual  Adoption,  with  all  the 
Priviledges  and  Benefits  thereof,  is  tmc,  faving 
fdth. 

Botfuch  a  receiving  of  Chrift  as  hath  been  dc- 
ftribVl,  gives  the  Sool  Kigbt  aod  Title  to  fpi- 
ritnal  Ad<^cioo,  with  allllie  Privilcdges  and 
Beoefits  thereof. 

Therefore  fuch  a  receiving  of  Chrift  as  bath 
lieen  deferibM,  is  true  and  Giving  Faith. 

The  Major  Propofition  is  undeniable,  for  cur 
Right  and  Tide  to  Spiritual  Adoption,  and  tbe 
Prtvitedges  diereoE,  riles  from  oor  Uwmvritfa 
jcfus  Chrift*,  we  being  united  to  the  Son  of 
God,  are  by  Vertoc  of  that  Union  reckoa'd  or 
aeeooiited  Sons,  Gal.  3.  35.  TmmeMAe  ChU- 
dren  of  God  by  Fan!  7r/^;  Chijl  .-  The  EfTeft 
of  iaving  Faith  is  Uaioa  with  Chrift's  Perfon, 
the  Coofequent  of  that  UfiioB  is  Adoption,  or 
Right  to  the  InheritMioe. 

Tbe  Minor  is  moft  plain  in  tbe  Text:  To  as 
mmy  m  teceived  bim^  to  them  gave  be  fomr  or 
right  to  become  tbe  Sons  tf  God :  A  falle  Faith  hath 
no  fuch  Prlviledge  annexed  to  it)  no  Unbeliever 
is  thus  dignifieds  Ho  StfMiBse  ewlitai  to  this 


Fdith,  which  is  in  all  true  U cHlvc,  ia  none  b'jt 
troe  Ikltevers  ^  and  in  all  true  Beiievecs  at  all 
tunes. 

But  fuch  a  receiving  of  Chrifl  as  hath  been  dc- 
fcrib'4,  is  in  all  true  Believers,  in  none  bup  true 
BeUevm ;  and  in  all  true  Bdievert  stall  times. 

Therefore  fuch  a  receiving  of  Chrift  as  bath 
been  ddcrib'd,  is  tbe  only  ikviAg  and  iuftifj/iag 
Faith. 

The  Major  is  undeniable,  that  mufl  needs  con- 
tain the  £U<:oce  of  laving  Faith,  which  is  proper  to 
every  troe  Believer,  at  aU  times,  >nd  (o  no 
other. 

Tbe  minor  will  be  as  clear,  for  there  is  no 
other  Ad  of  faith,  but  this  of  /iiarial  rtempiiig 
Chrijl  he  isofFer'd,  that  doth  agree  to  all  true 
Believers,  to  none  bat  true  BeU^vers,  and  (o  all 
true  Believers  stall  times. 

There  be  three  Afts  of  Faith,  Jffent^  Jcctf.  ASuifidei 
tance  and  /-Jfurance :  1  he  Papifis  generally  give  '^ififli*  * 
the  Eflcnccoffiving  Faith  to  the firft,*»>..ydfjfMt.  "^"^"j^ 
The  Lnt'oerans,  and  fome  of  onr  own  give  it  to  1^^^^^ 
the  lall,  w*.  yijfurance  .  BuL  it  can  neither  be  fn 
fo,  nor  ibb  yijjcnt  doth  not  agree  only  CO  tme 
Believer?,  or  jullified  Peribns.  ^j/irawfc  agrees ^ 
to  juftifiedferfons,  aod  them  only,  but  not  to'^ 
aU  juftifitd  Perfonsjiodthatptall  times. 

^^X't  "t  is  too  low  to  contain  the  EiTence  of  la-  B«an.' 
viug  taich,  it  is  found  ia  the  uuregenerate  as  TheoL 


well  as  the 


Yea,  in  DevUs  as  well  J^^'^ 


Arg.  1. 

Secondlf^  That  only  is  ftviog  and- joftifytiig 


as  Men,  'J^arm^  2.  10.  'tis  fuppofrd  and  included  ^p^g** 
in  juftifying  taith,  but  ic  is  not  the  nullifying  or  Q;^4.*" 
laving  Ad.  jlffurance  is  as  much  too  higbt  beiag 
found  only  in  fome  Eminent  Believers  ■  and  in 
cbem  coo  but  at  fome  times :  Tbcre'5  nmuy  a  true  :>ua^ 
Believer,  to  whom  the  Joy  and  Comfort  of  Af-  new  i»r^ 
furaoce  is  denied  :  They  may  fay  of  their  Union  P^'^jf" 
with  Chrift,  tiPaul  Cud  of  his  Vifioui  whether  1^^. 
in  the  Body  or  out  of  the  Body,  I  cannot  tell ;  bora  Babe 
fo  they  whether  in  Chrift  or  oatofCbiift^  they  ^'n/trOc^ 
cannot  tell.  *"^r& 

A  true  Believer  may  wdk  in  darltiefs^  and  fee  ^SSe 
no  ligbt^  Ifi.  50.  10.  Nay,  a  Man  maft  be  a  Be-  Hi^jcof 
lievcr,  before  he  know  himfelf  to  be  fo ;  tbe  di- 
rcH  yi(f  of  Fjit!.  is  before  the  rcfiex       •  fo  that  Bciicner 
tbe  jollifying  Ad  of  Faith  lies  neither  in  AJfettty  *■ 
nor  in  jljfmrance.  Ctith^  I  believe  that  ^tI^^ 

Chrift  is,  aud  that  he  is  the  Savinur  of  the  Eleft.  of 
jijfuraaee  faith,  1  believe,  and  am  fore  that  Chrift 
died  fbr  ne^  and  that  t  tnH  be  laved  throogh  him. 
So  that  Afftnt  nhktis  the  Nature  of  Faith  too 
mocb,  and  Ajf/erance  upon  tbe  other  baod  ftrmttM 
ittoonrach;  bat^ccfJ)tdMcr,  whidi  faith,  I  talco 
Chrift  in  all  his  Offices  to  be  mine,  this  fits  ic  cx- 
adly,  and  bekiogs  to  all  troe  Believers,  and  to 
none  bat  troe  Beuevers;  andtoaBtneMksm 
3t  all  times  :  This  therefore  muft  bedwdie]ll> 
ftifying  and  laving  Ad  of  Faitb. 

Arg.  3. 

Thirdly,  Tliat,  and  no  other,  isthe  junifyint', 
and  i^ing  Ad  of  Faith,  to  which  the  Properiin 
and  Efieds  of  laving  Faith  do  belong,  or  ia  wMch 
they  are  only  found. 

This  therefore  muft  be  tbe  juftiiyiog  and  la- 
ving Ad  of  Faith. 

Firfc,  By  faving  Faith  Chrift  is  faid  to  dmeRim 
owr  Hearts^  Eph.  3.  17.  but  it  is  neither  by  Af- 
fenty  nor  /IfftiraiKe^  bat  by  AueftatKe',  and  re- 
ceiving him  that  he  dwells  in  our  Hearts;  nx 
by  Affentf  for  then  he  would  dwell  in  the  nnre- 
gOMfate  \  nor  by  j^mme,  for  he  oafi  dwell 


Digitized  by  Googi( 


Vol.  1. 


or  the  Vital  Aci  of  Faith. 


20 1 


in  the  unregeaerate^  nor  by  Afliirance,  tor  he 
muft  dwell  ia  our  Hearts  before  we  cao  be  ailii- 
rc4  of  it :  Therefore  it  is  by  Acceptance. 

Secondly,  By  Faith  wc  are  juftified,  Rom.  5.  i. 
But  neither  AiTent  nor  AflUrance,  for  the  Kea- 
fons  above,  do  iuftifie;  .therefore  it  mufc  be  by 
the  receiviug  Ad,  and  no  other. 

Thirdly,  The  Scripuire  a&ribcs  great  Diffi- 
culties to  that  Faith  by  which  we  are  {aved,  as 
being  mofc  crofs  and  oppofite  to  the  corrupt 
Klaciire  of  Maa^  hoc  of  all  the  Ads  of  Faith, 
none  is  dogg'd  whh  like  Diflknlties,  or  con- 
riids  wiili  greater  Oppofitions  than  the  recei- 
ving doth :  About  this  bang  the  greateft 
Difficohies,  F^rs,  and  dcepeft  Seif-denial.  la 
AfTciit  a  ^^a^ls  R:  iron  is  ccnvinccd,  and  yields 
to  the  Evidence  of  Truth,  To  that  he  can  do 
no  odter  bit  Affiac  10  the  Troth.  In  Aflnrance 
there  is  nothing  againfc  a  Mans  Will  or  Com- 
fort, bot  much  for  it  j  every  one  deiires  it : 
Bat  It  is  not  lb  in  Aoceptmce  of  Chrift,  npon 
the  S?lf-denying  Terms  of  the  Gofpcl,  as  will 
hereafter  be  evinced.  We  conclude  therefore, 
tbae  in  tMt  coofifts  the  Natnre  and  EfRnce  of 
living  Faith. 

Thirdly,  Having  fecn  what  the  receiving  of 
JefiuGhrmls^  arid  that  it  is  the  Faith  by  which 
we  arc  jaftif.ed  and  faved :  1  next  come  to  open 
the  Dignity  and  Excellency  oS  this  Faith,  whofe 
FraiibtnaBiCMMMm*  are  in  all  the  Scripcures: 
There  you  find  it  renowned  by  the  Title  of  pre- 
€ioMS  Fdth^  1  Pet.  i .  7.  mtcbmg  Fmth^  james  2. 
5.  Tie  Work  of  Gody  John  6.  ap*  1  he  grtat  My- 
fiery  cf  Coiliuefsy  1  Tim.  3.  \  6.  With  mnny  more 
rich  EptbeU  ditonghout  the  Scriptures  bcftowcd 
Vfon  it 

Now  Faith  nrny  be  confidcrcd  two  WayS,  ««, 
either  Qaalitativcly,  or  Relatively. 

Confidered  ^Mtif4lf0vjK,  as  a  laving  Grace,  it 
bath  the  ftme  Excellency  that  all  other  preciou<; 
fiving  GriKXS  have :  As  it  is  the  Fruit  of  the 
Spirit;  it  is  more  precious  than  Gold,  Frov.  8. 
Il,ip»  And  fo  nre  orhcr  c;r3ce^  well  as 
^Cb:  In  this  Sciiic  ihcy  ail  inline  with  equal 
dory,  and  that  a  Glory  tranfcending  all  the 
Glory  of  tbi?  World:  But  then  confidcr  Faith 
JULaPvehj  as  the  Inftrumeot  by  which  tl<e  Ki^h- 
vaottDMU  of  Chrift  is  apprehended  and  made 
ours,  and  in  that  Gonlideratioa  it  excels  all  0- 
ther  Graces, 

This  is  the  Grace  that  is  (ingled  out  from  a- 
roong  all  other  Graces,  to  receive  Cbrijl,  by 
which  Office  it  is  dignified  above  all  its  Fellows : 
As  Mofes  was  honoured  above  the  many  Thou- 
fands  of  Jfratl^  when  God  took  him  up  into  the 
Momty  admitted  him  nearer  to  himfelf  than  a* 
ny  other  of  all  the  Tribes  might  come^  for 
tiaey  ftood  without  the  Rml^  while  Mofts  was 
received  into  the  fpedal  Prdence  of  God,  and 
was  admitted  to  fuch  views  as  others  mufc  not 
have:  So  Faith  is  honoured  above  aU  its  fel- 
low Graces  in  being  (ingled  out,  and  ibtemoly 
anointed  to  this  high  Office  In  our  Juftification  .- 
This  is  .that  precious  Eye  that  looks  unto 
Chrift  as  the  ftung  JjraelHes  did  to  the  iraxxn 
'Vi  [tr;f,  and  derives  healing  Vertue  from  hiiii 
to  the  SooL  It  is  the  Grace  which  initrumen- 
tally  fives  us,  Eph.  2. 9.  As  i^s  Chrilb  Glory  to 
be  the  Door  of  Salvation,  fo  it*s  Faiths  Glory  to 
be  the  golden  Key  that  opens  th^t  Door. 

Wlu»  JM  I  lay.  «f  Faith?       the  AmI  of 


Uoion,  the  Inftrumtnt  or  Jul'citication,  the  Spring 
of  fpirituai  Peace  and  Joy,  the  Mcsns  of  Spii  icu- 
al  Livelihood  and  Subfifcencc:  And  thcretore 
the  great  /co/e  and  drift  of  the  Gofpel,  which 
aiins  at,  and  prelTcth  nothing  more,  than  to 
bring  Men  and  Women  to  believe. 

Fiifi:,  This  is  the  lord  of  our  Vmon  mxh  Chrid  : 
That  Union  is  begun  in  our  Vivification,  and 
compleated  in  oar  aftoal  receiving  of  Chrift : 
The  firft  is  a  bond  of  Union  on  the  Sj)irits  part, 
the  iecond  a  bond  of  Union  on  our  Fat  t.  c  hftifi 
dm^etb  humr  Hearts  ij^  Faitb,  Eph.  3.  17,  And 
herein  it  is  3  door  opciii^-d  to  lit  in  many  rich 
Blefilngs  to  the  Soul For  by  uniting  us  to  Chrift, 
it  brings  us  into  fpecul  Favour  and  Acceptation 
with  God,  Fph.  t.  6,  Makes  us  the  fpccial  Ob- 
jedts  of  Cbrifts  conjugal  Love  and  Delight,  £fb. 
5. 29,  Draws  from  his  Heart  f)  mpathy  and  ten* 
dcr  Senfe  of  all  our  Atiferics  and  Burdens,  atb» 
14. 15. 

Secondly,  *Tis  the  fnftnnnent  of  onr  Jaftifi- 

cation,  /!nm  5.  i.  Till  Chrift  be  received,  (thus 
received  by  us)  wc  arc  in  our  Sins,  under 
GailtandCondemnadoo;  bat  when  Faith  cones, 

then  comes  Freedom  :  By  him  aU  that  believe  are 
jnfiijiedfrom  aU  Tbin^s^  AAs  13.  38.  Rora.  8.  i. 
For  it  apprehends  or  receives  the  pore  and  per- 
fect Righteoufncfs  of  the  Lord  Jefos,  therein  Invotbiin 
the  Soul,  iiow  guilty  and  finful  foever  it  be  in  ^  ''"^■f 
it  fclf,  ftands  faultlefi  and  fpotlefs  before  the '7'"^'''' 
Prefence  of  God:  All  Obligations  to  Punifh- ""iJ^'jlJ. 
meut,  are  upon  believing  immediately  dillblved :  iiciun  \  $» 
A  foil  and  final  Pardon  fealed.  O  precioiis  Faith,  ij' 
•■'■ho  can  fufHciently  value  it !  iwvwii  ^ 

What  Refpca,  Reader,  wouldft  thou  have  to  SmZ'-" 
that  hand  that  Ibould  bring  thee  a  Rardon  when  <  juftiiht 
on  the  Ladder  or  Block  !  Why,  that  Pardon,  fw^""  eSe 
whicli  thou  canft  not  read  without  Tca«  of  Joy,  '«?«'^'» 
is  brought  Thee  by  the  Hand  of  Faith.   O  Ine-  {^^^^  'J^^:^ 
f^)!-sblc  Grace  !  Thit  Cioaths  the  pure  Righte- f». 
uufucfs  of  Jefus  upon  our  defiled  Souls,  and  (0  omMosmt 
caoies  as  to  becOine  the  Rigbteoufntfi  of  Cod  in  invanty 
him\  or  as  it  is,  l  John  3.  7.  FiM'^ous  as  be  is  "n^j^- 
RigbtCdHS:  Non  fornmli  &  intrnjju-i  J^fiiti'^'t  fed jf"lf  f,'' 
relative Not  with  a  forouil  inherent  Rlghteouf-  demw&i 
nefs  of  our  r.wn,  but  with  a  relative  impoted  <Mrm>^ib 
Rightcoufneis  from  another. 

I  know  this  moft  excellent  and  moft  comfbrta- 
blc  DoiJtrine  of  imputed  Righteoufncfs,  is  not 
only  deniedf  but  derided  by  i'.iptfls.  Stapktcn  calls 
it  ffeOrum  Cerebri  Luther ani :  The  monftrous 
Birth  of  Luther's.  Rr^in:  But  blc]i:d  he  God, 
this  comfortable  Tiuth  is  well  fecureii  againft 
all  Attempts  of  its  Advcrfaries.  Let  their  blaf- 
pheroous  Mouths  call  it  in  Derifion  as  they  do, 
pMtative  RigUeo$ffnefSy  ( i.  c. )  a  raesr  fancied  or 
conceited  Rightcoufnefs :  Yet  we  know  allbred- 
ly  Chrifts  Rightcoufnefs  is  imputed  to  u*,  and  ' 
that  in  the  Way  of  Faith.  If  yfdamH  Sin  be- 
came ours  by  Imputation,  then  fo  do  Cbrijls 
Rightcoufnefs  alfo  become  ours  by  Imputation, 
Rom.  5. 1 7.  If  Chrift  were  made  a  Sinner  by  the 
Imputation  of  onr  Sins  to  him,  who  had  no 
Sin  of  hisowoj  then  we  are  made  Righteous  by 
thelmputatton  of  Chrtfts  Righteoufncfs  to  ns, 
who  have  no  Rightconrncfs  ot  our  own,  accord- 
ing to  I  Cor.  5.21..  Tlus  was  the  w^y  in  which 
AbrJuMj  the  Father  of  them  that  believe, 
was  jaftified,  and  therefore  this  is  the  w.iy 
in  which  all  Believers,  the  Children  oi  jibra' 
bam,'  mnft  ia  like  Manner  he  jgllified,  Mm, 


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OJ  the  A3ive  Receftion  of  Chrifl^ 


Serm.  VX 


4.22,33,^4,  Who  can  exi^cfs  the  worth  oi 
Faith  in  this  ooe  Kefpcct,  it  this  were  all  it  did 
for  our  SooU? 

Pnt  Thirdlv,  It  is  the  ^y'jrg  of  our  Spiritual 
Peace  and  Joy^  and  thit  as  it  is  the  Inftmment 
of  OUT  Jiiftiftcation.   If  it  be  an  Inftrumcnt  of 

our  Jujlijication^  it  cannot  but  be  the  Spring  of 
onr  Confolation.  Rom.  5.  I.  Enmg  jHjhjad  by 
Fiiithy  wc  hjtve  Peace  veith  Cod:\ti  uniting  us 
with  Chrift:,  and  apprehending  and  applying  hi? 
Rightcouriicfi  to  U5,  it  becomes  the  Seed  or 
Root  of  all  the  Peace  and  Joy  of  a  Chriftians 
Life,  joy,  the  Child  of  Faith,  therefore  bears 
its  Name,  /  W.  t.25.  The  Joy  of  taitb.  So  1  Pet. 
I .  S,  9.  Believing  ire  rejoyce  with  Joy  $ff^fe/AMe  : 
Wc  cannot  forkrar  lauphinp,  when  we  arc  tic- 
kled, nor  wa  wc  foibvar  rcjoicirp  while  by 
Faith  we  aiebrou^.ht  to  the  Sipht  and  Knowledge 
of  Pich  a  privile(li',ed  State :  When  Faith  h:Uh 
liiit  given,  and  then  cleared  our  Title  to  Chrill, 
Joy  is  DO  more  under  the  Souls  command  :  We 
cannot  bat  rejoice  and  that  with  Joy  uaipeaka- 

blc. 

Fourthly^  It  is  the  mcait  of  our  fpiritual  Livc- 
and  Suhfidancc :  All  other  Graces,  like 
liiids  in  the  Ncff,  depend  upon  what  Faith 
brings  in  ro  them:  Take  away  Faith,  and  all  the 
Graces  languifh  and  die:  joy,  Peace,  Hope,  Pa- 
tience, and  all  the  reflr,  depend  upon  Faith,  as 
tiie  Members  of  the  natural  Body  do  upon  the 
Vcflels  by  which  Blood  and  Spirit  arc  conveyed 
to  them.  The  Life  whkb  I  mrt  Hvt  (  faith  the 
Apoftle)  is  by  tlx  Faith  «f  the  Son  of  O'ocI,  Gi\. 
X.  70.  It  provides  our  ordiiniry  Food^  and  exteaor- 

dinary  CarSaU^  Pfelm  27.13.  J  badJmnUi  mdefi  \  Fifthly,  Then  it's  the  fame  Thing  to  be  jofii- 
/  hadbtUtmd.   And  lecipg  it  is  til  this  to  our  ficd  !:v  r.i  ;th,  and  to  be  juftificd  by  Wurks^ 


fe't  legal  Rishtcoufnefs,  and  fo  in  his  edecm  it's 
our  Fvangclical  Rightcoofijefs.  And  this  is  the 
A-wimivi  Scnfe  of  JuflrtficatiofibyFaich. 

Some  there  arc  alfo,  even  among  our  Reform- 
ed Divines,  that  contend  that  Faith  joftifies  and 
fam  US,  as  it  is  the  Condition  of  the  New  Co- 
venant. And  laftly.  Others  will  hive  it  to  ja- 
ftific  us  as  an  hf\rnmint  apprehending  or  recei- 
ving the  Righteoufncg  of  Chrift ;  with  whidi 
Opinion  I  muft  clofe:  When  1  confider  my 
1  ext  calls  it  a  receiving  of  Cbrijt :  Moft  ctrtam 
it  is, 

Th.ir  J^irfl",  ft  doth  not  junific  in  the  Pvpijlj 
Senft^  upon  i lie  Account  ot  ics ov.'a  proper  Wofth 
and  Dignity  :  For  then, 

Firft,  juftification  ftiould  be  of  Debt,  nptW 
Grace  j  contrary  to  Rem.  3.  23,  24. 

Secondly,  1  his  would  fmftratethe  very  Scope 
and  End  of  the  Death  of  Chrift  ^  for  if  Righte- 
oufnefs  come  by  the  Law,  ( ».  e.}  by  the  way 
of  Works  and  Oefert,  then  Is  Cbrift  Dead  in 
vain,  Gal.  2.  21. 

Thirdly,  Then  the  way  of  our  Joftification  by 
Faith  would  be  fo  far  from  excluding,  that  it 
would  eftablifh  boafting,  exprcfly  contiaKy  to 
the  Apoftlc,  Ront.  3.  26,  27. 

Fourthly,  Then  there  fljonld  be  no  Defeds  on 
Imperfections  in  Faith,  for  a  defe&iveand  Imper-' 
feft  Thing  can  never  be  the  Matter  of  our  Jufti- 
fuation  before  God:  If  it  juftifie  oponthe  Ac-j 
count  of  its  own  Worth  and  proper  Dignity,  it ; 
can  bave  no  Flaw  nor  Imperfedion  in  it.  con> 
trary  io  the  cofflmoii  Scnfe  of  «n  BeLmis. 
Nay, 


Souls. 

Fifthly,  In  the  laft  Place,  it  is  no  wonder  tbat 

it  is  themaia  Seonc  and  llrittof  the  Cofpcl,  to 
prcfsand  bring  Souls  to  l)clieving:  'TistbeGo* 
fpcls  grand  Defign  to  bring  up  the  Hearts  of 
Men  n.d  Women  to  Faith.  1  he  urgent  Com- 
mctttdi  9f  the  Gofpcl  aim  at  this,  i  JAh  3.  23. 
Mark  1.14,  f$.  Jcbn  12.  35.  hither  allb  lo^ 
the  great  Promifts  and  Encouragements  of  the 
Gon}cl,  JoliH  6.  35.  and  37.  fo  A/ark  16.  i6. 
And  the  oppofite  Sin  of  Unbelief  is  every  where 
fearfully  asgravatcd,  and  tbreUned,  Johu  16. 
8,  9.  jobn  3.  18, 35.  And  this  was  the  Third 
Thinp,  prcmifed,  namely,  A  dilbovefy  of  the 
Tranfcendant  Wonh  and  Excellency  of  fanng 
Faith. 

Fonrthly,  Bnc  left  we  commit  a  Miftake 

here,  to  the  Preindicc  of  Chrids  Honour  and 
Glory,  which  mult  not  be  given  to  another, 
no  not  to  Fakh  it  felf ;  I  promiied  yon  in  the 
Fourth  Place,  ro  Ihew  you  upon  wh.it  Account 
Faith  is  thus  dignified  and  honoured  :  That  ib 
MX  mt'y  give  onto  Fattby  the  Things  that  are 
Fiith  •  and  to  Cbrifi,  the  Things  thac  are 
Cixijis.-     '  ■ 

And  1  find  Four  Opinions  about  the  Intcreft 
of  Faith  in  0!:r  liiRification :  Some  will  have  it 


which  the  Apoftlc  fo  carefiiUy  diftingolftieth and 
oppofeth,  Phii.  3.  9.  and  Rom.  4.  6.  So  that  w« 

conclude  it  doth  not  juftifie  in  tlic  Tc;lp^  Seufc, 
for  any  worth  or  proper  Excellent  that  is  in  lE 
fdf. 

Secondly,  And  it  is  as  evident,  it  doth  not 
joTtiiie  us  in  the  Arminian  Senfe.  viz.  as  the  ^ 


>,  the  Aft  of  believing  is  imputed,  or  ac- 
cepted by  God,  as  our  Evacgclic  il  Righteouf- 
nefs,  ioftead  of  perfed  legal  RigbteouDaels.  In 
the  former  Opinion  yon  have  thedteggs  of  A* 
pery^  and  here  you  have  refined  Popery.  Let 
all  Armmam  itnow,  we  have  as  high  Eftcem  for 
Faith  as  any  Men  in  the  World,  but  y«t  wewU 
not  rob  Chrift  to  cloatb  Faith :  Wt  caiUOtcni- 
brace  their  Opinion,  bccaafe, 

Firfr,  We  noft  theft  d«tlirone  Cbrift  to  txdt 
Faith  ;  Wc  arc  willing  to  give  it  alVthat  is  due 
to  it,  but  we  dare  not  dcfpoil  Chrift  of  bis  Glo- 
ry fi^r  Faidisiak^r  He  is  fV  Lsrivm  RigtiteMf- 
w/j,  jcr.  23.  Wc  dare  not  fet  the  Servant  above 
the  Maficr :  We  acknowledge  no  Kigbttouiiwft 
but  what  the  Obedience  aod  wtisftftiea  «f  dnift 
yields  us:  His  Blood,  not  out  Faith ^  his  Satif- 
fa*ftion,  notour  Believing  it,  is  the  Matter  of 
oar  Jnftification  before  Grod. 
Secondly,  Wc  dr?rc  not  yield  this  Point,  left 


to  juftifie  us  formally^  not  relatively:  (  /.  e.  )  i  wc  underraiae  ail  tiie  Comfort  of  Chrifiians,  by 
opon  the  Account  of  its  own  intrinfical  Value  bottoming  their  Pardon  and  Ffeace  vpon  a  wcalt, 
and  Worth ;  and  this  is  the  PopiP)  Scnfe  of  Ju-  I  imperfeft  Work  of  their  own.  Oh  hosv  totter- 
ftifiration  by  Faith.  Some  alfirm,  that  though  |  ing  and  unfrable  mufc  their  Station  be,  thatftand 
faith  be  not  our  perfcft  legal  Rightcoufneis,  upon  fuch  a  Bottom  as  this!  What  ops  and 
eonfidercJ  as  a  Work  of  our';,  yet  the       of  " 


believing  is;  imputed  to  us  for  Righteoufncfs, 
( f.  t.y  God  gracionliy  acce^  it  inltead  of  per* 


downs  are  there  in  our  Faith,  what  roiYtures of 
unbelief  at  all  Times,  and  prevaleocy  <^aBbelief 
ae  fome  thiKs;  and  is  this  h  FoandatlM  to  ImiU 


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Vol.  I. 


or  the  vital  AH  of  Fai$i>. 


our  Juflification  and  Hope  upon  ?  Mile  funds- 
mtntHm  fallit  opus :  If  we  lay  the  ftrcfs  here,  we 
build  opon  very  loofe  grouad,  aad  mult  be  at  a 
ooocinml  lofi,  both  as  to  Safety  and  Comfort. 

Thirdly,  We  dare  not  wrong  the  JuRice  and 
Troth  of  God  at  that  rate,  as  to  affirm  that  he 
figofKt^efteeim  and  imputes  oar  poor  weak  Faith  for 
i*'  faS'  P^rf^^  1*^831  Hishtcoiifncfs :  Wc  kaom  that  the 
dm  IS'''  Jodgmcat  of  God  is  always  according  i»  Truth : 
flrm  red.  If  the  Jnftice  of  God  requires  foil  Payment,  fure 
fhts^ri- it  will  not  fay  it's  fully  fatlsficd  by  any  A6(9, 
tiM  det  in  of  ynhsa  all  that  we  can  do  amottots  not 
w^S^i^'  ^®  ^       of  the  vaft  (hm  we  owe  to  God. 

£^ '  So  that  wc  dcfcrvcdiy  rcjcft  this  Opinion  alfo. 
trihum  Thirdly,  And  for  the  Third  Ofbdom^  That 
pfiMhk  joilifies  as  die  €mJStim  «ftbem»  Cwenaiit^ 
tho*  fomc  of  great  Name  and  Worth  among 
jSHSm*  Protcftant  Divines  feem  to  go  that  way, 
fSimUt9l^  I  cannoc  fie,  aeamfing  to  diis  Opinion,  a- 
«M  »»•  my  Rcafon  why  Repentance  may  not  as  properly 
4""*  f!r(^  to  jollifie  OS  as  Faith,  for  it  is  a  Condi- 
^coofcf;i^i^  of  tbe  New  Covenant  as  ttndi  «s  Faith, 


and  if  Faith  infti6e  as- a  Condition,  then  cveryX 
other  Grace  that  is  a  (3onditior.,  n:u!l  juHific  as  } 
well  as  Faith.  I  acknowledge  t  jith  10  be  a  Coo-  • 
dition  of  the  Govenanr,  but  cannot  allow  that  | 
it  lufHfics  3s  a  Condin  r.    And  therefore  mnft< 
profels  my  felf  belt  Ijii^iied  in  the  lafk  Opini- 
on, which  (peaks  it  an  InjlmmtHt  in  oor  Jufli- 
fication :  It  is  the  liaad  which  rdivcs  the 
Righteonihcrs  of  Chrilt  th^t  jullities  us,  and 
that  gives  it  its  value  above  at)  other  Graces : 
As  when  wc  lay  a  Dhn:vr..i  Rin^  u  wortli  one 
Hundred  Pounds,  w?  mean  not  tbe  Gold  that 
receives,  but  the  Stone  that  is  ftt  in  it  is  worth 
fo  much :  Faith  confidcr'd  as  an  Habit,  is  no 
more  precious  than  other  gracious  Habits  are, 
bnc  conlider'd  as  an  fiifimmort  to  receive  Chrift, 
and  his  Rightconfncfs ;  fo  i:  excels  thcra  all: 
And  this  inltrumcnultty  of  Faith  is  noted  in 
thole  Phrafcs, ««}  t9       gpm.    %9.  and 
nt  vin*f.  By  Faith  and  through  Faith.  And 
thus  moch  of  tbe  Nature  and  Ijccellency  of  &- 
viji^Fvth. 


The  Sevendi  SERMON. 


I O  H  N  I,  xii. 

Text.  Bat  as  maiiy  as  rccci'ved  hujty  to  thcni  gave  he  Ton  er  to  become  the  Sons  of 

Cod ;  even  to  tljem  thaf  believe  on  his  Nam, 


THE  Nature  and  Excellency  of  laving 
Faith,  together  with  its  Relation  to 
kftification  as  an  Inftmment  in  recei- 
ving  Chrilt  and  his  Rightcoufhcfs,  having  been 
diloDorfed  Oo&ioally  already^  I  now  come  to 
nal^e  Api^ication  of  it  aoobrdiog  to  tfce  Nature 
of  this  weighty  and  fruitful  Point 
And  the  Ufes  1  Ihall  make  of  it  win  be  for  oar^ 
r.  Infei iintion, 

2.  Examination, 

3.  Exhortation..  And 

4.  CHreftion. 

Fir  ft  Vfe  of  Inform  at  ion. 

Vft  I.  And  in  the  hrft,  this  Poiut  yields  us 
imiy  and  great,  and  olefin  Truths,  for  our  ih- 
fbmution:  As, 

•  h^er.  I .  Is  the  receiving  of  Chrilt  the  Vital 
aad  ftving  A&  of  Faitli,  wbich  gives  the  Soul 
right  to  the  Perfon  and  Privilcdgcs  of  Chrift. 
Then  it  follows,  7bat  tbe  reyUing  of  Chrift  byun- 
Mief,  nu^  mtd$  ht  ttr  Jammng  and  Soul-deftroj- 
ing  Sin  J  wbicb  cnts  a  Mart  off  fiont  Chrift^  and  all 
the  Benefits  fiirebafed  by  Ins  Blood.  It  there  be 
im  nemii^f  there  nmft  needs  be  Death  in 

r^Qing  chrift. 

There  is  no  Grace  more  excellent  tlum  Faith, 
no  Sin  more  exeer^  and  abominable  than  Un- 
belief: Faith  is  the  faving  Grace,  and  Unbelief 
is  the  damning  Sin,  Mark  16. 16.  He  that  belie- 
fntb  not  flM  U  drnfrnd.  See  9iBlii.|.tS,3d. 
and  JiAin  8. 24. 

And  the  Reafon  why  this  Sin  of  unbelief  is 
the  damning  Sin  is  this,  Becaufe  in  the  Juftifica- 
don  of  a  Sinner,  there  mud  be  a  Co>operation 
aU  the  CmsMfes  that  have  a  joint  Infloence  into 


that  blefledEffefb:  As  there  imft  be  free  Grace 
{qtiH  impul/tve  Caui«^  theBlood  of  Chrift  as  the 
merfttrioMs  Caufc,  fo  of  Neceflity  there  muft  be 
Faith,jthe  inftntmentai  Caule, .  to  receive  and  ap- 

Blo9^  of  Chrift  purchaftd  for  tisP'^r  where 

■there  arc  many  facial  Canfa  or  Comaufes  to  pro- 
djiicecMic  there  the  ESed  is  not  piodoced 
tiD  the  laft  Caofb  bein  Ad. 

To  him /live  all  the  Prophets  witnefs,  that  thronth 
his  Name  vbofoever  bclicveth  in  l»m  /hoU  receive  KC' 
nijfton  of  Sim^  Ads  10.43.  Faith  in  fts  Place,  is 
as  ncccfPary  as  the  Blood  of  Chrift  in  its  Place : 
Yis  Chrift  in  yon  tbe  bofe  of  Glory.  CoL  i.  27.  Not 
drift  in  the  ITomft,  nor  Chrift  in  tb^Gravcj  nor 
Chrift  in  Heaven.,  except  he  be  alfo  Chrift  inyou. 

Tbo'  Chrift  be  rome  in  the  Flefb,  tbo'  he  died 
and  role  again  from  ^  Dead,  yet  if  you  believe 
nor,  yoti  muflfor  all  that  J^k  vi  your  Sins^  John 
8.24.  And  what  a  dreadful  Thing  is  tbisl  bet-  '\ 
ter  die  the  death  of  a  Dog,  lietter  die  io  a  CMtch, 
than  die  in  your  Sins.  It  you  die  in  your  Siu% 
yoju  will  alfo  rife  in  your  Sins,  and  ftaod  at  the 
Bar  of  Chrift  in  yoair  Sins:  Yoo  can  never  re-  / 
ccivc  ReminTion,  till  firftyou  have  received  Chrift.  J 
O  curfcd  unbelief,  which i/jfMwi  the  Soul-,  difko-' 
nonrs  God.,  i  John  5.  10  ftiibtt  Jefus  Chrift  the 
Wifdom  of  God,  as  if  that  gloiious  Delign  of 
Redemption  by  ius  Blood,  ihc  Triumph  and 
Mafter-piece  of  Divine  Wifdom,  were  meer 
foolilhnefs,  i  Cor.  1.23,24.  fruftrates  the  great 
Delign  of  the  Gofpel,  o^/.  ^.  11.  and  conie- 
qucntly  it  muft  be  the  Sin  of  Sins :  Tbe  worft 
and  moft  dangerous  of  all  Sins :  Le<iviog  a  Man 
under  the  Gaiit  ot  all  lu;^  other  bins. 


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Of  the  AQive  Receftian  of  Chrifi:,       Serm.  VIL 


Infer.  2.  If  fuch  a  tcceiving  of  Chrift,  as  bath 
been  defcribed,  be  laving  and  juftifyit^l?;  Faith, 
then  Fiiith  is  a  xvcrk  greater  dijf.culty  ii-.in  moft 
A  ftn  under  ft  and  It  to  cc,  and  there  an  hut  j  civ  found 
believers  in  the  World. 

Before  Clirifl  can  be  received,  the  Heart  niufl: 
be  emptied  and  opened  :  But  moft  Mens  Hearts 
«re  foQ  of  Setf-righteoufners,  and  Vaia-Confi> 
tdtDce :  This  vras  the  Cafe  of  the  Jewt,  Rom. 
10.  3.  Being  ignorant  of  Gods  XifhteoH/nffs^  and 
going  about  to  eftabUjh  their  own  rightecufntfi^  have 
not  fubmitttd  Aemfilvei  to  tbt  Eigbteu^ntfs  0/ 
Cod. 

I  Mans  Rightcoufncfs  was  once  in  himfelf,  and 
1  «rhac  Liqoor  i»  6rlt  put  into  the  Vcflel,  it  ever 
\  ifterwdrds  favours  of  it:  *T»  with  jl£mts  Po- 
flerity  as  v.i-li  Bi<:i^  wbich  have  been  accuHom- 
cd  to  go  to  their  own  Hive,  and  carry  aU  thi> 
ther*.  If  the  fBw  be  Tcmoved  to  another  Place, 
they  win  Hill  fly  to  the  old  Place,  hover  up  and 
dowa  aboQt  it,  and  rather  die  there,  than  go  to 
•  new  V\*Kt.  80  it  h  with  moft  Men.  God  bath 
removed  their  RighteoufQcfs  from  doings  to  le- 
Htviitg-^  from  tbmfelva,  to  Cbr^^  but  who 
flnll  pnmil  with  them  to  forfike  Self?  Nature 
will  venture  to  be  damned  rather  than  do  it : 
There  is  much  Sitbmijfioa  in  believing,  and  great 
Rdf "deflial ;  A  protid  (elf^sceked  Heart  will 
never  Hoop  to  Itve  opoA  chc  Siock  of  aoothers 
Kighteoofaefs. 

Befides,  it  is  no  ealie  Thing  to  perlWadc  Men 
to  receive  Chrill  as  their  Lord  in  all  things, 
and  fobmit  their  Necics  to  his  ftritt  and  holj 
Precepts,  tho'  it  be  a  great  Troth  thttrChrifts 
'  Yoak  doth  not  gaBy  but  grace  and  adorn  the 
l^^'^l'yj  Neck  that  bears  it  ^  that  the  trucft  and  I'wceteft 
imt^»  Liberty  is  in  our  Freedom  from  oar  Lulh,  not 
ciifli.Beni*  our  fulfilling  them  :  Yet  who  can  pcrwade 
the  carnal  Heart  to  believe  this?  And  muchlefs 
will  Men  ever  be  prevailed  withal,  to  forlalre 
Father,  Mother,  Wife,  Children,  Inbcrirmce^ 
and  Life  it  felf,  to  follow  Chrifl--.  And  aii  this 
upon  the  Account  of  fpiritual  and  invifible 
Things :  And  yet  this  mull  be  done  by  all  that 
receive  the  Lord  Jcfus  Chrift  upon  Gofpcl 
Terms-,  yes,  and  before  the  Sool  hath  any  en* 
codnrinf  V  vprricncc  nf  its  own,  to  balance  the 
tnanitold  dncouragemcnts  of  Senfc  and  carnal 
Reafon,  improved  by  the  utmoft  Craft  of  Sa- 
tan to  difmay  it:  For  Experience  i-;  the  fruit 
and  confcquent  of  believing.  So  that  it  may 
well  be  placed  among  the  great  Aijffierie$  of 
Godlinrf^  that  Chrift  is  tiUeTcd  OA  in  the 
World,  I  Tim.  3.  itf. 

Itiftr.  And  then  Thirdly,  Hence  it  will 
follow,  that  there  may  be  more  true  and  fiund  Be- 
lievers in  the  IVcrldy  than  know  or  conclude  them- 
feives  to  be  fueb.  For  as  many  mine  their  own 
Soals  by  placing  the  EfTence  of  faving  Faith  in 
naked  yiffent^  fo  fomc  rob  themfclves  of  their 
own  Coffjfort,  by  placing  it  in  full  Affitrance. 
Faith,  and  Senft  of  Faitb.  are  two  diitind  and 
feparablc  Mercies:  Yon  may  fiaVc  truly  teccived 
Chrift,  and  not  receive  the  Knowledge  or  AfTa- 
raace  of  it,  1ft,  <o.  10.  Some  there  be  that  fay, 
rfoif  art  0Kr  <7iMr,  of  whom  God  never  lanl  you 
arc  my  People :  Thcfe  have  no  Juthority  to  be 
call'd  Che  Sons  of  God:  Others  there  afe  of 
whfomGod  faith,  Theft  are  my  People,  yet  dare 
not  call  God  their  God :  Thcfe  have  Authority 
CO  be  cail'd  the  Sons  of  Cod.  but  know  ic  not. 


They  have  received  Chult,  tliat's  ilicir  /^/trr  j 
bat  they  have  not  yet  received  the  Knowledge 
and  Afliirance  of  it,  that's  their  Trcuhle:  The 
Father  owns  his  Child  in  the  Cradk,  who  ye 
knows  him  not  to  be  his  Father. 

Now  there  are  two  Reafons  why  many  Belie- 
vers, who  might  argue  themfclves  into  Peace,  do 
yet  live  without  the  Comforts  of  thcii  Faith: 
And  this  may  come  to  pafs,  either  from, 
Fir  ft,  The  Evidence  of  the  Fremifes, 
Secondly,  Or  the  weighty  linpoctance  of  the 
ConcUAm, 

Ftrlr,  It  may  come  to  pafs  ftvmthe  inevidenGe 
of  the  Prcmifcs.  AOurance  is  a  Piadkal  ^ia* 
giftn^  and  ic  proceeds  cbos  : 

AO  that  truly  have  received  Chrift  JcTut,  they 
are  the  Children  of  God. 

i  have  truly  receivedjeiiis  Chrift, 
Therefore  I  am  the  Child  of  Ood. 

The  Major  Piopnficion  is  found  in  the  S<:rij>- 
ture,  and  there  can  be  no  doubt  of  that :  TiK 
jiffumpion  depends  upon  Experience,  or  inMr* 
nal  Senfe.  /  buve  truly  received  Jefni  Chrift  : 
Here  Dfaally  is  che  ftumble,  many  great  Obj/eQi- 
9HI  lie  agaiaft  it,  which  they  cannoc  clearly  Ao- 
fwer:  As, 

Ohj.  I .  Light  and  l^aowledge  are  neceflarily 
rcqoued  to  che  right  receiving  of  Chrift:,  bnc  I  am 

dark  anfl  ignorant,many  carnal  unrcgcncrntc Per- 
sons know  more  than  i  do,  and  are  more  able  to 
Oilboarfe  of  the  Myfteries  of  Religion  than  I  an. 

Soi.  But  you  ourht  to  diftinguifh  cf  the  Ki»dt 
and  Dtgreet  of  Knonk-dge,  and  then  you  would 
fee  that  yoor  bewailed  Ignorance  Is  no  Bar  to  yoor 
interer^  in  Chrift.  There  are  Two  Kinds  of 
Knowledge: 

^  t.  Natmal. 
2.  Spiritual. 
There  is  a  natural  Knowledge  even  of  Sptricial 
Objeds,  a  fixark  of  Nature  blown  up  by  an  ad- 
Y.ifitagioiis  Education,  nndrhonghthe  Obje^^s  of 
this  Knowledge  be  Spiritual  Things,  yeccheligbt 
in  which  they  are  dilccrned  is  one  a  neer  hatn- 
ral  Light. 

And  there  is  a  spiritual  Kncvkdge  of  Spiritual 
Things,  tbcTeachingof  tl  c ar^ointingy  asit'scaird, 
I  Joba  2.  27,  (  i.  e. )  the  Effcd^  and  Fruit  of  the 
Spirits  fandifying  Work  upon  our  Souls,  when 
the  Experience  of 1  Mans  own  Heart  informs  and 
tcachcth  hi?  llndrrllanding,  when  by  filing  the 
workings  of  Giace  in  our  own  Souls,  we  come 
to  nnderftand  it's  Nature:  This  is  Spiritual 
Knowlcdcc.  Now  a  little  of  this  Knowlcd^<*  !<; 
a  better  tvidence  of  a  Mans  Intereft  in  Chull, 
than  the  moft  raifed  aud  excelleiK  degree  of  na- 
tural Knowledge :  As  the  PiAlofofber  truly  ob- 
ferves:  Praftat  faucida  de  meliari  fcientia  degafttf- 
/f,  ({uam  de  ignobiliori  multa:  One  drachm  of 
Knowledge  ofthc  beft  and  moft  cxcellerif.  Tliingt, 
is  better  than  much  Knowledge  of  common 
Things.  So  it  is  here,  a  little  fpiritual  Kaow<- 
ledge  of  Jefas  Chrift,  that  bath  Life  and  Savour 
in  it,  is  more  than  all  the  natural  lapldfs  Know- 
ledge ofthc  unrcgencnuc,  which  leave^theHciTt 
dead,  carnal  and  barren :  H  is  not  the  Quantity 
but  the  Kind,  not  xhK  Meafme  but  the  Savours 
If  you  know  fo  muc!i  of  the  Evi!  of  "^in,  a*,  rea- 
ders it  the  molt  bitter  .and.bardcnib(r<e  Thiiw 
in  the  World  to  you,  and  (b  mtich  of  thenecef- 
lity  and  ccccllercy  nfC^-''^,  .i'-  :'f nd<?rs  hiin  the 
moft  Tweet  and  deiirtbic  Thing  in  che  Workl  to^ 

yoa. 


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Vol.  1. 


or  the  yital  AS  of  Faiib. 


^9t 


you,  tho"  you  may  bcdefedhe  io  many  Degrees 
of  Knowledge,  yet  tlii^  is  enough  to  prove  yours 
to  be  the  Fioit  ot  the  Spirit:  ¥00  may  have  a 
iand'ified  Heart,  the'  you  hare  an  irregular  or 
weak  Head :  Many  tl-.jt  knew  more  than  you  arc 
ia  HtU^  and  Tonic  tlutoacckncw  as  little  as  you 
are  now  in  HeMKn :  Jn  tAfotatt  &  fadli  fiat  ^tter- 
n'na: .  God  hath  not  prcpar'd  Heaven  only  for 
clear  and  rubcil  Heads :  A  little  lan^iiied  and 
d^oal  Knowledge  of  Chrifts  Perfon,  Offices, 
Suitablencfs,  and  Neccflity,  may  bring  thee  thi- 
ther, when  others,  with  all  their  curious  Specu- 
latkms  and  Motions,  may  periOi  for  ever. 

Oij  2.  Bnt  you  tell  me,  thai  Affent  to  the 
Truths  of  the  Gofpci  is  ncccHarily  included  in  fai- 
ving  Faith,  which  tho'  it  be  not  the  juftifying  and 
faving  Ad,  yet  it  is  pre  fuppofed  and  required 
to  h :  Now  1  have  many  ftagpering?  and  Doubt- 
iflgt  about  tbe  certainty  and  reality  of  thcfe 
Thin£,s:  Many  horrid  Atheiftical  Thoughts, 
which  lhake  tbe  aflencing  A&  of  Faith  in  the 
very  Fonndatira,  and  hence  I  doubt  1  do  not 
believe. 

Sol.  There  may  be,  and  ofccn  is,  a  true  and 
fincere  JfTcftt  found  in  the  Suul,  that  is  aflaulted 
with  violent  atheiftical  Soggcf^ion'?  from  S:itnn  •, 
and  thereupon  Qiicftions  the  1  ruth  ot  it.  And 
this  is  a  very  clear  Evidence  of  the  teality  of  our 
Aflent,  that  whatever  Doubts,  or  contrary  Sug- 
geftions  there  be,  yet  we  dare  not  in  our  Pra- 
aice  coQCndid  or  flight  thofe  Truths  or  Duties 
which  wc  are  templed  to  disbelieve.  Ex.  gr. 
wcaic  allaultcd  with  Athciftical  Thoughts,  and 
tempted  to  Hig^ht  and  caft  off  all  fears  of  Sin,  and 
praflicc  of  rcligiov5s  Duties,  yet  when  it  comes 
to  the  Point  of  Fraftice,  Wc  dare  not  commie  a 
known  Sin,  the  awe  of  God  is  upon  os :  We  dare 
not  omk  a  known  Duty,  the  tie  of  Coafcience 
is  found  ilrong  enough  to  hold  us  clo(c  to  it : 
In  this  Cafe,  'cis  plain  we  do  really  AHent,  when 
we  think  we  do  not.  A  Man  thinks  he  doth 
not  love  his  Child,  yet  carefully  provides  for 
him  in  Health,  and  is  full  of  grief  and  fears  a- 
boDt  him  in  Sickncfs:  Why  now.  fo  loogas  I 
lee  all  Fatherly  Oociei  pernmned,  and  Aff^f- 
ons  to  his  Childs  welfare  manifetlcd,  kr  liim 
ifiy  what  he  will  as  to  the  want  of  Love  to  bim, 
whileft;  1  ice  this,  he  imft  exoiife  ne  if  I  do  not 
believe  him,  when  he  faith  he  hath  00  Love  for 
him.  Juft  fo  is  it  in  this  Cafe,  A  Man  faith  I 
do  not  Aiftiic  to  theBdng,  Neccflity,  ortrcet- 
Icncy  of  Jefus  Chrift:  Yet,  in  ti  e  nic  ui  l  ia  c, 
his  Soul  is  fiU'd  with  Cares  and  Fears  about  Ic- 
curing  his  Intereft  in  Mm,  he  is  found  panting 
and  thirfting  for  him  with  vehement  Defires, 
there's  nothing  in  all  the  World  woold  give  bim 
ibdi  Joy,  as  to  be  well  affbred  of  an  Intereft  in 
him  ,  while  it  is  tliQs  with  nny  Man,  let  him  fay 
or  ibink  wbathewiU  of  his  Aileot,  it's  manifeft 
by  this  he  doth  trtly  and  beartiW  AlTent,  and 
there  can  be  no  better  Proof  Ct  IC  than  thefe 
real  Effeds  produc'd  by  it.  ■ 

!iecondly,  Bat  if  thefe,  and  other  ObjedioDs, 
were  never  fo  fully  anfwcr'd  for  the  clearing  of 
fbe  jljptmptiwy  yet  it  often  falls  out,  that  Be- 
lievers are  afraid  to  draw  the  CondaliOD>  and 
that  fear  partly  arifcs  from. 

Firft,  The  weighty  Importance  of  this  Mat- 
ter. 

Secondly,  The  fenfe  of  chfe  Deccitfolaifi  of 

thehr  own  Hearts. 


Firlt,  The  Goncliiiton  is  of  titfinite  Impor, 
^  tancc  to  them,  it  is  ihe  Evcilinifi,;  f -ippiner";  of 
their  Souls,  than  Inch  nothing  is,  or  can  be, 
I  of  greater  weight  upon  their  Spirits :  Things 
in  which  we  aie  ir.ofl:  deeply  tiJixer.'Kd,  arc 
not  lifjhily  and  hallily  received  by  os:  It  fettris 
fo  great  and  fp  good,  that  we  are  ftill  apt  (if 
there  He  any  room  for  k  )  to  fufpcif)  the  Tiuth 
and  Cenainty  thereof,  as  never  being  furc  e* 
noogh. 

Thus  when  the  Woinen  tfrat  were  the  firft 
MellVugers and  Witneflcs  of  Chrifts  RefurrdlUon, 
Luke  20..  10, 1 1 .  came  and  told'theDllciplejithoib 
wonderful  aiul  lomfonable  Tidings,  it's  laid/ 
That  their  Wtrds  feemed  to  them  as  idU  TalesI 
and  tbty  bSwtd  mm  mkt  They  tbiongbt  It  mi» 
too  good  to  be  true :  Too  great  to  be  haftily 
received ;  fo  is  it  in  this  Cafe.        ,  ^ 

Secondly,  The  Scnfe  they  have  of  the  Deedt^ 
fulncfs  of  their  own  Hcans,  and  the  daily  work- 
ings of  Hypocrifie  there,  makes  them  afraid  to 
conclude  in  fb  great  a  Point  as  this  is.  > 

They  know  that  very  many  daily  cozen  an<f 
cheat  themfelvcs  in  this  Matter,  they  know  alfa 
that  their  own  Hearts  are  full  oF  faifenefs  and 
deceit,  they  find  them  lb  in  their  daily  Obfer- 
vations  of  them,  jud  what  if  they  Ihould  provcr 
fo  in  thi*  '.  Wliy  theii  they  are  lolt  for  ever! 
They  alfok  no  ,*  li  crc  is  not  the  like  danger  id 
their  Fears  and  Jealoulies,  that  would  be  io 
their  vain  CanGdences  and  Prefamptions :  By. 
the  one  they  are  only  deprived  of  their  prefent 
Comfort,  but  by  the  other  they  would  be  ruined^ 
for  ever:  And  therefore  chufc  rather  to  dwdl 
with  tlfcir  own  Fears  (  thoi^h  they  be  un- 
comfortable Companions  )  than  run  the  Dan- 
ger of  fo  great  a  Miflake,  which  would  be  infi- 
nitely more  htil.  And  this  being  the  comrnon 
Cafe  of  molt  Chriilians,  it  foHoWs  that  there 
muft  be  matry  more  Believers  io  the  World  than* 
do  think,  or  dare  ooncinde  thcmfehrei  to  be 
fuch. 

Infer.  4.  If  the  right  receiving  of  Jeias  Chrift 
be  trte  (aving  and  jallifying  Faith,  theft  thofe 
that  have  tbi  Uafi  md  kmfi  Dej^ree  and  Mtafiire 
of  favwg  Fait'o,  have  Canfe  for  ever  to  aimtrt, 
tbe  BMotjf  and  Jiicbu  of  tbe  Gr^ce  of  Godto  than 
Aerebi. 

If  you  have  received  never  Td  little  of  his 
Bounty  by  tJw  Hand  of  Proyidencf,  in  tbe  good 
Things  oif  thh  Life,  yet  if  he  have  giv'ca  you 
iny  nicafi^re  of  true  fiving  Faith,  he  hath  dealt 
bountifally  indeed  with  yoo :  Tl)is  M^qF  alone 
is  enough  to  bafaiiidr  att  och«r  Wanes  md  In- 
(onvcnu  Tides  of  this  Life.  Fcor  i»  the  H'orld\ 
rtch  in  FaiAj  James  2.  5.  O  la  your  Hearts 
takt  m  the  fan  Senfa  of  this  Bpaiktf  of  God  to 
vou  ;  r,y  Willi  the  ApoRle,  Efb,  1.  5.  EUffed 
be  the  Gfid  and  Fotbtt  of  our  Lord  Jefiis  Cbrifi^ 
0to  M  tkfa  mM     flMtMA  ileffitgt  in 

hetmtnly  Places  in  fhfifi  '^efkS:  And  you  in 
this  one  Mercy,  find  Matter  enough  of  Praiiif 
and  Thaatrgiving,  Wonder  and  AdminalMi' to' 
your  dying  Day,  fia,  10'  all  ficcrsiiy.r.Bar  dO' 
but  conlider,  ■  "  , 

Firf^,  TM  ftMlHft  MAfiara  ^  l^g  Faith' 
which  is  fnr  id  in  any  of  the  People  AfCcd,  rc 
ceives  Jclus  Chrift  ^  and  in  receiving  him.  wiut 
Mercy  is  thefe  whtth  th»  Mlrwig  9aalr  dadi' 
not  receive  }b  liiiii,'  ifld  frith  hhi?:  Bmi' 
8.32.  • 


r 


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Oj  the  Active  Kecepton  of  Chrifl^ 


Scrm.  Vi 


O  Believer^  tho'  the  Anns  of  thy  Faith  befmall 
and  weak,  yet  they  embrace  a  great  Chnft,  and 
receive  the  richcft  Gilt  that  ever  God  bcflowcd 
upon  the  World  :  No  fooncr  art  thou  become  a 
Bc!iever,but  Chtift  is  ia  thee  the  Hope  of  Glory  : 
And  thou  haft  Authority  to  become  a  Son  or 
Dughter  of  God  ?  Thou  haft  the  Broad  Seal 
of  (leaven  to  confirm  thy  Title  and  Claim  to  the 
Priviiedges  of  Adoption,  for  To  as  many  at  re- 
ceived  foiw,  to  them  gave  be  form  to  become  the 
Satt  of  God.  To  as  maiy  3  be  they  ftrong,  or  be 
they  weak,  provided  they  really  receive  Cbrifc 
by  Faith  ^  there  is  Authority  or  Power  given, 
ib  that  it's  Qo  A(i  of  Prefitmptioo  ia  them  to 
fiy  God  is  our  Father,  Heaven  is  our  Inheri- 
tance. Oh  precious  Faith  !  the  Treafores  of  ten 
Thoafand  Worlds  caanot  parchafe  foch  Privi- 
iedges as  thefe :  All  the  Growiis  aod  Sce{iteTs  of 
the  Earth,  fold  at  their  fill!  Value,  are  00  Price 
forfucb  Mercies.. 

SecQiadly,  The  leaft  degree  of  faving  Fakh, 
brings  the  Soul  into  a  ftatc  of  j)crfcdt  and  full 
Jaftificatioii.  For  if  it  receive  Jefas  Chriil,  it 
mnft  therefore  needs  hi  Mm,  and  with  him,  re- 
ceive a  free,  full,  and  final  F.ircion  of  Sin:  The 
mcafiire  of  Faith  receives  Remiiiion  for  the  great- 
eft  Sins.  By  bim  M  rbdt  believe  are  jupfied  from 
all  things,  Ak\s  13.39.  it  unites  thy  Soul  with 
Cbriit,  and  tbea  as  the  oeceflary  Coalcqueat  of 
that  ImioD,  there  n  i»>Coiidemiiatioii,JeM».8.  i. 
iJtr  w7«xei(tf,  not  one  CondetnoatioD,  bofrmany 
ibever  our  Sins  have  been. 

Thirdly,  The  leaft  meaibre  or  degree  of  6h 
ving  Fath,  is  a  greater  Mercy  than  God  hath  be- 
itowed,  or  ever  will  bellow  upoa  many  that  are 
ftriboveyoaiiiottwardrelpeds:  AUMenhave 
mt  FiiA :  Nay,  'tis  but  a  Remnant  among  Men 
that  bdicve.  Few  of  the  Nobles  and  Potentates 
of  the  World,  have  foch  a  Gift  as  tbb:  They 
have  Houfes  and  Lands,  yea.  Crowns  and  Scep- 
ters, botnoFaitb,  ooChrilt,  no  Pardon:  They 
Inve  Authority  to  rale  cm  Men,  bat  no  Au- 
thoricy  to  become  the  Sons  of  God,-  tCir.  i. 

26,  27- 

Say  therefore  in  thy  mo(|;  debafed,  ftraitned, 
afliifted  Condition,  Return  to  thy  Rcjl^  0  try  SomL, 
fir  the  Lord  hath  dc/ilt  bci/ittftfUy  with  thee. 

Fomrthly,  The  leaft  degree  of  laving  Faith  is 
more  than  all  the  Power  of  Nature  can  produce : 
Tbere  muft  be  a  fpecial  Revelation  of  the  Arm 
of  die  LoM  in  that  Work,  Jfa.  53.  i.  Believers 
arc  not  born  of  FUPj^  nor  of  Bloody  nor  of  the  Will 
of  Many  but  of  God,  John  i .  1 2, 1 3.  all  believing 
Motions  towards  Chrifl,  are  the  tSbEtt  of  the 
Fathers  drawing,  Joh.  6. 44.  a  glorious  and  ir- 
rcfiftiblc  Power  goes  forth  from  God  to  produce 
it,  whence  it*s  called  lie  Fdlh  tf  At  tptrtHm  «f 
Cod,  Col.  2.  1 2. 

'  So  then.  Let  not  Believers  defpife  the  day 
of  finall  things,  or  overlo(^  tint  great  and  in- 
finite Mercy  which  is  wrapt  npinthe  leaft  de- 
gree of  faving  Faitb.  - 

•  Infer.  5.  Learn  baite  the  JmfoffHitity  of  their 
SalvMioHy  who  neither  imm  At  luMre^  m  enjoy 
the  means  of  faving  faith. 

My  Soul  pities  and  mourns  over  the  Infidel 
World.  Ah!  what  will  become  of  the  Millions 
of  poor  Uabeliercrs !  dicre  if  but  one  Door  of 
Sslvattoo-;  Vfn.  Chrift  ;  aod  but  one  Key  of 
Faith  to  open  that  Door :  Aod  as  that  Key  was 
never  given  totfw  Heatben  World,  lb  ic'»  bid 


afide,  or  taken  away  from  the  I'cjp  ,  "  vortVi« 

cruel  Guides,  all  over  ihc    Pupifn  World  t^'"'^''^ 
Were  you  amoniz,  ilicni,  yoj  fhou.d  hear  "0-1','^^""* 
thing  elfe  preft  as  nccdlarv  to  your  Sd!v\uioii f'^'y'fi 
butablind  implicit  Faiih,  to  b.lievc  as  the  Ciiurch  tj}  n  'rrffj. 
believes ;  that  is,  to  believe  they  know  not  whjt. Oihr 

To  believe  as  the  Pope  believes  ^  that  is,  as  an  L*^"  The- 
Infidcl  believes,  for  fo  they  contcfs  he  may  be, 
♦and  tho'  there  be  fuch  a  thing,  as  an  expii- 
citc  Faith  fometimes  fpokcn  of  amonj^  them,  yet 
it  is  very  fparingly  difcouifcd,  very  fallly  defai- 
bed,  and  exceedingly  flighted  by  them,  as  the 
veriefb  trifle  in  the  World. 

Firft,  It  is  bat  fparingly  difboarfed  of :  I'hcy 
love  not  to  accoftom  the  Peoples  Ears  10  fuch 
Dodrinc  :  One  of  therofelves  confelTcs  that  there 
is  fo  deep  a  (ilence  of  explicit  particular  Faith 
in  the  Romiflt  CWrir,  that  you  may  find  many 
every  where,  that  believe  no  more  of  tbefe^*'^*'^. 
things  than  Heathen  fbHo/^bers 

Secondly,  When  it  h  preachM  or  written  of,  ^'  **** 
it  is  falfly  defcribcd  :  For  they  phcc  the  whole 
Nature  and  EQenceof  juftifying  aod  faving  Faich 
in  a  naked  jlffim :  Which  the  Devils  have  as  well 
as  Men,  James  2. 19.  no  more  than  this  is  preft 
ojpon  the  People  at  any  time,  as  ne^eQ'ary  to 
their  Salvation. 

Thirdly,  And  even  this  particulir  explicit 
Faith,  when  it  is  fpokeo  or  written  of,  is  ex- 
ceedingly  flighted.  Itliink  if  tlie  Dewt  Mmfelf 
were  in  the  Pnlpit,  he  could  hardly  tell  how  to 
bring  Men  to  a  more  low  and  flight  eflieemof 
Faith ;  to  reprefent  it  as  a  verier  Trifle,  aod 
ncedlcfs  Thing  than  tbcfe  his  Agents  have  done. 
Some  (d)  fay,  if  a  Man  believe  with  a  particular  Petr.i 
explicit  Faitli,  («.  e.)  if  he  a6hnlly  afleotto  Scrip-  &  jorcph 
turc  Truths  once  in  a  Year,  it  is  enough.    Yea  ^"-^ 
and  others  (t)  think  it  too  much  to  obfigeftj^jj^^ 
People  to  believe  once  in  twelve  Months;  aodcinTonu 
for  their  eafe  tell  them,  if  they  believe  once  in  2-  in  1 
twelve  Years  it  is  fufficient :  And  left  this  ihould  prstcepr. 
be  too  great  a  Task,  (c)  odwrs  affirm,  that  if    J"  "^"" 
it  be  done  but  once  in  their  whole  Life,  and  that  a!vL*^' 
at  the  Point  of  Death  too,  it  is  enough,  eibeci- 
ally  for  the  rude  and  common  Peo|rie.  •  Good 
God !  what  Dodrinc  is  here  !  it  was  a  Saying 
long  ago  oi Gregory  (as  I  remember)  MjIhi  Mi^ 
niftcr  ejl  nifus  DiaboB :  Aivicked  Minilter  isd»» 
Devil's  (7p/ji.iirt,  that  goes  a  Birding  for  Hell, 
And  O  what  Game  have  thefe  Havv  ks  of  Hell 
among  fuch  numerous  flocks  of  People  1  O  blefi- 
God  while  you  live,  for  your  Delivci  ancc  from 
Popery  ;  and  fee  that  you  prize  the  Golpcl,  and 
Means  of  Grace  yon  cs)oy  at  an  higher  rate, 
left  God  bring  you  once  more  under  that  yoak, 
which  neither  you  nor  your  Fathers  could 
bear. 

Second  Vfe  for  Examination. 

Doth  faving  Faith  confift  io  a  due  aod  right 
receiving  of  the  Lord  Jefin  Chrift  ?  then  let  me' 
perfwade  yoa  to  examine  your  fclves  in  this  great 
Point  of  Faith.  Rcfleft  folemnly  upon  the  Trani- 
adions  that  have  been  betwixt  Chrift  and  your 
Souls :  Think  clofe  on  this  Subjed  ot  Mediu-" 
tion.  ; 

If  all  you  were  worth  in  the  World  lay  in'^ 
one  precious  Stone,  and  that  Stone  were  to  be  \ 
tried  by  the  Skilful  Lapdary^  whether  it  were 
true  or  f  life,  whether  it  would  fly  or  endure  • 
under  the  fmart  Stoke  of  his  Hammer,  fure  ' 
your  Thoughts  could  not  be  unconcerned  about 

the 


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VolL 


Or  the  yitd  A3  of  Fmh. 


/  the  Iffue:  Why  all  that  you  are  worth  iu  both 
{  Worlds,  depend?  upon  the  Troth  of  yoor  FMtb, 
which  is  now  to  be  tried. 

O  therefore  read  not  thefe  Lines  with  a  run- 
ring  carekfs  Eye,  hut  fcrionfly  ponder  the  Mat- 
ter before  you  .  You  would  be  loth  to  pot  to 
Sm,  tbo'  it  were  bat  to  crofs  the  Channel^  in  a 
rotten  lr3Vv  Bottom  .-  And  will  you  dare  to  ven-. 
turc  into  the  Ocean  of  Eternity  in  a  falfc,  rot-| 
ten  Faith  ?  God  forbid :  Yoa  know  the  Lord  is 
coming  to  try  every  Man's  Faith  as  by  Fire,  and 
that  wc  muft  Hand  or  fall  for  erer  with  the 
SiiKerity  or  Hypocrifie  of  our  Faith.  Surely  you 
can  never  be  too  cxaft  and  careful  about  that, 
OQ  w.iich  your  whole  Eftatc  depends,  atod  that 
for  ever. 

Now  there  are  three  tbio^  upon  which  we 
fliould  have  a  very  tender  and  «mfiilE|tt  for 
the  difcoTcry  of  the  fiocerity  of  (Nur  Faith,  and 
tlief  are. 

r  Antecedents 
The    Concomitants  >  cS  Faitll. 
C  ConTeqoents  3 
As  thefe  arc,  To  wc  muft  jodge  tod  reckon 
our  Faith  to  be.    And  accordingly  they  fur- 
nifli  m  with  three  general  Marks  or  Trials  of 
Ftitb. 

Firll,  If  yon  would  difcern  the  Sincerity  of 
your  Faith,  examine  whether  tboie  jimecedents^ 
and  preparative  Woflct  of  the  Spirit,  were 
ever  t  jund  in  your  Souls,  which  ufc  to  intro- 
dnoe  and  uQier  it  into  the  Sools  of  God's  Eled : 
Soch  are  inominatioo,  ConTidion,  Sdf-defpair, 
and  Firncft  Cries  to  God. 

Firft,  JBunwtatm  is  a  neceilary  Antecedent 
to  Ffliui  t  Yott  eranot  beliete  tiH  God  hath 
opened  yonr  Eyes  to  fee  your  fin,  your  mifery 
by  iin,  and  your  remedy  in  jefus  Cbrift  alone : 
Too  find  this  Aft  of  the  Sphrit  to  be  the  firft, 
in  order  both  of  Nattirc  and  Time,  and  intro-' 
dndive  to  all  the  reft,  j13s  i6.  i8.  To  turn 
1km  fnm  Darhrfs  t*  £*jlr,  and  from  the  Pemer 
of  S.!t.:fj  to  Cod.  As  Faith  without  Worh  (which 
mult  be  a  Cn»fejuent  to  it)  is  dtod^  fo  Faith 
wHfioot  Light,  whicb  nraft  be  an  A^imt  to 

it,  is  blirtd:  Faith  is  the  Hand  by  v.'hirh  Chrirt 
is  received,  but  Knowledge  is  the  Eje  by  wtuch 
dHt  Hand  is  dtreOfd. 

Well  ilicn,  hath  God  opened  your  Eyes  tn 
fie  lin  and  mifery  in  another  manner  than  ever 
yon  law  it  before?  For  certainly,  if  God  hnie 
opened  yonr  Eyes  by  faving  Illumination,  pre- 
icDt  ApprchenCons  of  Sin  and  Danger,  as  be- 
twixt the  painted  Lion  tpoft  the  Or  Sign- 
Poll,  Rod  the  real  living  Hon  thit  mcecs  yon 
roaring  in  the  Way. 

Secondly,  Co»9/ J«w  »  an  Auteeient  to  Be- 
lieving •  Where  this  goes  not  before,  no  Faith 
cajj  foliew  aker:  Tlic  Spirit  firft  convinces  of 
fin,  then  of  Righteoufoels,  Job.  16.  8.  So  Mark 
I.  15.  Kepent  ye^  and  hctiem  the  Ccfpet :  Believe 
it,  O  Man,  that  Brcaft  of  thine  muft  be  vi'ound- 
ed,  that  vain  and  frothy  Heart  of  thine  muft 
be  pierced  and  f^ung  with  Conviftion,  Scnfc 
and  Sorrow  for  Sin  :  Thou  irjufl  have  fomc  fick 
d  ry  s  :nd  refllefs  nights  for  Sin,  if  ever  thou 
xigluly  clofc  svifh  Cl  rifl:  by  Faith.  *Tis  true, 
there  is  mi>ch  dulercncc  found  in  the  Srengrh, 
Depth,  and  Continuance  of  Conviction,  and 
fpiii'r  d  Troubles  in  Convert',  a?  there  is  In  the 
Labours  and  Travaiiiag  Fains  of  Women  j  but 


furc  it  is,  the  Child  of  Faith  is  not  ordinarily  born  • 
without  fome  Pftngs.  Convidion  is  the  Appli* 
cadw  of  that  Ught  wiricb  God  flitkesto  ilune 
in  our  Minds,  to  our  parti  ular  CjIc  and  Con- 
dition, by  the  Conldencei  andiiirc,  whcnMWi 
cone  to  lee  their  iniftrable  wad  fid  EftiCn  by. 

a  (rue  Lit^ht,  it  cannot  baC  WOOnd  them^  noA 
that  to  the  very  Heart. 

Thirdly,  Self-Affair.,  or  a  told  and  abfelnCri 
L06  in  our  r:lvcs  ibuut  Deliverance,  and  the 
way  of  Eicape,  cither  by  our  feivea,  or  any  other 
meer  Orcatore,  doth,  and  nraft  go  befortf 
Faith. 

So  it  was  with  thoCe  fielicrers,  ASt  2. 
JI4eii  tmd  Brerimit  wfiwf  /hdl  we  it  f  They  att 
rhr:  Words  of  ^Un  ar  a  total  Lofs :  It  is  the 
Voice  Qf  poor  diQrd^  Souls  that  law  theiiH 
film  in  Miftry,  but  Imew  not,  fiw  not,  nor 
could  devife  any  way  of  cfcapc  from  it,  by  any 
thing  they  could  do  for  thcn>fi:lves,  or  any 
other  Creatare  for  them ;  And  hence  die  Apo^ 
ftle  nfcs  that  Emphatica!  Word,  Gal.  3.  23. 
myumtithtiihti,  (  (•  e.^  fimt  ttf  to  the  faitbt  (i.  «  ) 
•9  Men  befiegcd  in  a  GailrUbn  In  time  of  n 
Storm,  when  the  Enemy  pour:,  i;i  upon  tbern 
through  the  Breaches,  and  over-powers  them; 
There  is  but  one  SMy-Port  or  Gate,  nt  m^Mi 
they  can  efcapc,  and  to  that  they  all  throng, 
as  defpairing  of  Life  if  they  calce  any  other 
Courfe.  Joft  lb  do  Men  ConTidions  befiege 
them,  diftrefsthem,  beit  tbeni  oflFfrom  all  their 
Holds  and  Intrcndunenti,  and  bring  them  to 
a  pinching  diftrefi  in  themfilveiy  ftntting  them 
up  to  Chriji  as  the  only  way  oi  ETcape.  Dn* 
tics  cannot  fave  me,  Reformation  cannot  ikn 
me,  nor  Angelt  not  Men  cufivn  aw|  dMti 
is  is  no  way  hot  Ckr^  QC  GoodMnatioA' 
for  evermore. 

I  thMgK  onoBf  tfctta  little  Repentance,  tie^ 
formation,  Reftitutioc,  and  a  ftrifter  Life,  might 
bs  a  way  to  efcape  Wrath  to  come,  boc  Ifind 
the  Bed  is  too  fiiort,  and  the  Gnttrlng  too  nar- 
nc\v  All  is  but  Loft,  Dung,  I>rofs,  in  com- 
pariion  with  Jefds  Cbrift :  If  I  tritfb  to  thofe 
ty£gyftiM  Ruedtt  they  will  not  Mdy  fifil  oM^ 
but  pierce  and  wound  me  too,  I  fee  fto  Bopn' 
within  the  whole  Heriutm  of  Senle. 

Vonldily,  Hence  come  vebemnt  mii  tmn^ 
Crif;  to  God  for  Faith,  for  Cbrift,  for  Hcl-i  from 
Heaven,  totranfport  the  Soul  out  of  this  danger 
root  Condition,  to  that  ftrong  Rock  <^Salva« 
tion*,  to  bring  it  our  of  this  furious  ftormy  Sea 
of  Trouble,  where  it's  ready  to  wreck  evay 
moroenc,  inM  thne  fife  end  qoiec  Harbovfj 
Cbrift. 

O  when  a  Mm  Hiall  fee  his  Mifiry  and  Dan" 
gcr,  and  no  way  of  efcapc  hut  Cbrift,  md  that 

he  hath  no  ability  in  hirafelf  to  come  to  Chrift, 
to  open  bis  Heart  thus  to  receive  him,  bat  that 
this  Work  of  Faith  is  wholly  Ibpematonf,  (he 

Operation  ot  God  ;  how  wilt  the  Soul  returrt 
again  and  again  upon  Uod,  with  foch  Cries  as 
that,  MMh  9.  a4.  JUrd  bap  my  Vnberteff  *'  Lord 
"enable  me  to  come  to  Chril^ :  Give  me  Chrift 
or  I  perilh  for  ever:  What  Profit  is  there  in 
my  Blood  ?  Why  Ihould  I  die  in  the  fight  and 
"prcfciK-eof  a  Saviour?  O  IjOrd  it  is  tfiinr 
**ovva  Work,  aod  a  moft  Gloridos  Work  :  Kc- 
"vcal  thine  Arm  in  this  Work  Bpon  my  SooL 
"  I  pr  n-  the?"  •  Give  Chrift,  if  thoo  denf 
"  me  bt  cud :  Ciive  GBc  Faith,  if  choo  deny  nie 


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^8 


Of  the  Aciive  Reception  oj  Cbrifi^ 


Serm. .  Vil. 


*^  Breath :  It's  more  neceilkry,  Uiat  I  belief  e  cbao 
**  that  I  live. 

•  O  Reader,  RefleS  upon  days  and  nights  that 
arc  pallj  the  places  where  thou  haH:  Wr.n  con- 
verfant:  Where  aretlic  ticil-ljucs,  or  the  Iccret 
Corners  where  thou  halt  belieged  Heaven  with 
fuch  Cries  ?  If  God  have  thus  enlightncd,  con- 
vinced, diltrclled  thy  Soulj  and  thus  let  thee 
a  moarning  after  CbrU^,  it  will  be  one  good 
fien  thit  Faii-h  is  come  into  thy  Soul  \  for  here 
arc  cctcaiiily  the  Harbingers  and  Fore-tunners 
of  it,  that  ordinarily  nskfiL  stxf  fat  Fuith  into 
the  S<>n'.s  of  Men. 

Secondly,  If  yoo  would  be  fatisfied  of  the  lin- 
cerity  and  troth  of  your  Faith,  thca  examine 
what  Concomitants  it  is  attended  with  in  your 
Souls.  I  mean,  what  Frames  and  Tempers  your 
Souls  were  in,  at  that  time  when  yon  think  yon 
received  Chrift.  For  certainly,  ia  tbofe  that 
receive  Chrift,  (excepting  thofc  into  whore 
Hearts,  God  hath  in  a  more  Hill  and  infcafible 
way  infuCDd  Faith  betiroe,  by  his  Blcfiiag  upon 
pious  Education)  fttcb  concomitant  Frames 
of  Spirit  may  be  reoMckM,  as  thefe  fol- 
lowing. 

Firft,  The  Heart  is  deeply  faious,  and  as 
much  in  carucfl:  in  tbis  matter,  as  ever  it  was, 
or  can  be  about  any  thing  in  ttie  World.  This 
you  fee  in  that  example  of  the  J^y/or,  AAs  \6. 
29.  He  came  in  trembling  .;;.'uv)/7:t^f  It  is 
tbe  moft  foleoin  and  important  Maucr,  that  ever 
dw  Soal  had  before  it  in  thb  World,  or  e?er 
Ihall,  or  can  have  :  Ho.v  :::uch  are  the  Hearts 
of  Men  9Sk6ud  ia  their  outward  Scraici  and. 
Diftrefles,  about  the  CoDcemnieiiti  of  the  Body? 
Their  Hearts  arc  not  a  liiil;  co  iccrii'd  in  fuch 
Q^Mftions  as  tbef^  What  (haU  I  eat  I  what  fluM 
Jdrhtkf  wherewiCMt  Iball  I  and  nbe  be  fed 
and  cloathml  ^  but  ceruinly  the  Straits  that  Souls 
are  ia  abonc  Salmion,  roaft  be  allowed  to  be 
greater  than  thefe  ;  and  filch  Qpeftiont  at  chat 
of  the  7  iv Ion,  Sirs  !  U^at  muji  I  do  to  he  faved  ? 
make  deeper  ImprelCons  opon  tbe  Heart,  than 
what  flian  I  eat,  or  drink  f  Some  indeed,  have 
their  Tboughis  finking  deeper  into  thefe  things 
tban  othera ;  Thefe  Thoughts  lie  with  dittereut 
D^ees  of  Weight  of  Men  %  bet  all  are  mod 
iblemnly  and  awfully  concern td  aboic  their 
Condition:  All  Frotbineis  and  Frolicks  are  gone, 
and  the  Heart  fettles  it  ftlf  in  deepeft  carneft 
about  its  Eternal  Sr^tc. 

Secondly,  The  Bcai  l  that  receives  Jefos  Chriit, 
is  in  a  frame  of  deep  ftmilimim  ana  Sdf-abafe- 
mcnt.  O  when  a  Man  begins  to  apprehend 
the  fir  (I  Approaches  of  Grace,  Pardon  and  Mer- 
cy by  JerusCbrtftlo  his  Soul:  A  Soul  convin- 
ced of  its  utter  llnworthincf^  and  OeFert  of 
Hell  and  can  fcarce  cxpcdt  any  thing  elfe  from 
the  jolt  and  holy  God  bot  Damnation,  how  do 
the  firft  Diwnings  of  Mercy  mslt  and  humble 
it !      O  Lord,  what  am  1  that  thou  Ihouldelt 

feed  me  and  pielcrte  me !  that  thon  Ihouldeft 
"but  for  a  few  years  fpare  me,  and  forbear  me  ! 
**  but  that  ever  Jefus  Chrift  Ihould  love  me, 
"  and  give  himfelf  for  me,  that  fnch  a  wretch- 
"  ed  Sinner  as  I,  Ihould  obtain  Union  with  his 
**Perron,  Fardou,  Peace  and  Salvation  by  his 
**  Blood !  Lord,  whence  is  this  to  fuch  a  Worm 
"asl.'and  will  Chrift  indeed  bcftow  hinin.lf 
**npon  me?  iball  fo  great  a  blci&ng  as  Chnic 
f*cver  come  viihta  die  Armof  fiidi  aSonl  as 


mine  ?  will  God  in  very 


deed  be  reconciled 
to  ms  iu  his  Son  t  whit  to  a;el  to  fuch  an 
"  Hnemy  as  I  have  been  I  fh^ll  my  Sins  which . 
"  are  fo  many,  fo  horrid,  fu  much  a;  p,r  tvited 
'*  beyond  the  linsof  moft  :.lca,  be  forgiven  :r,c  ? 
"Owhac  am  I  vile  Dult  /  bafe  Wretc  i  ,  1  c 
"  ever  God  Ihould  do  tliis  for  mc  !  And  liow 
is  that  Scripture  fulfiird  and  ojade  good,  £uk. 
16.63.  T^-**  tbo-  ftMift  remember^  md  h*  CM- 
fomided,  and  never  open  thy  inoutb  ar.y  more^  if. 
cj«/t  of  thy  fhame,  vhen  1  am  pacified  towards  the 
for  aU  that  thou  bafi  done,  faith  the  Lord  c.o.I. 
Thus  that  poor  broken  hearted  Fklicvcr  Hood 
behind  Chrift  weeping,  and  waihing  !iis  Feet 
with  Tears,  as  one  quite  melted  down,  and 
overcome  with  the  Senfe  of  Mercy  to  fiich-a 
Vile  Sniner,  lule  7.  38. 

Thirdly,  The  Soul  that  receives  Jcfus  Chrillit 
in  a  mar^  ConditioHy  reftlefs  and  full  of  Difquict- 
nefi,  neither  able  to  bear  the  Burden  of  Sin, 
nor  knowing  how  to  be  difcharged  firom  it,  ex- 
cept Chrifl:  will  giveit  eafe,  Mat.  11.  28.  Come 
mto  Wf ,  that  is,  believe  in  me,  you  that  are  veary 
and  heavy  laden  :  If  they  do  not  look  into  tbetr 
own  Souls,  they  know  there's  no  Safety,  and  if. 
they  do,  there's  no  Comfmrt'  O  the  buidenfome 
i  fcnfe  of  lin  over  weighs  them;  they  are  ready  to> 
£aU,  to  link  under  it. 

Foonhly,  Tbe  Soul  that  rightly  receive  Chrift- 
is  not  only  in  a  weary,  but  in  a  ion^it>g  Condi- 
tion t  Never  did  tbe  Hart  pant  more  earneUly. 
for  the  Water^brooks :  Never  did  the  Httelmg 
dcfire  the  (hadow,  never  did  a.  condemned  Per/on 
long  for  a  Pardon,  more  than  the  Soul  longn. 
after  Jefos  Chrift.  O  laid  David,  that  one  woold 
give  me  of  the  Waters  of  Betblebem  to  drinkt- 
O  faith  tbe  poor  bumbled  Sinner,  that  one. 
would  give  me  of  the  open*d  Fonntain  of  th« 
Blood  of  Chrift  to  drink  •'  O  for  one  Drop  of 
that  predoas  ^lood  !  O  for  one  encouraging 
Smile  from  Chrift  !  O  now  were  ten  thociand 
Worlds  at  my  Command,  and  Chrift  to  be 
bought,  bow  freely  would  I  lay  them  all  down 
to  prchaft  him !  bnt  he  is  die  Gift  of  God. 
O  that  God  would  give  me  Chrift,  if  I  (hould 
go  in  Raggs,  and  hunger  and  tbirft  all  my  days 
in  this  World  I 

Fikhly,  The  Soul  in  the  time  of  its  clodng 
with,  or  receiving  Chrift,  is  in  a)}(il«  of  CoajiiQ  : 
It  hangs  between  Hopes  and  Fears,  Encoar8g& 
ments  and  Difcouragcments,  which  occalions 
many  a  fad  Hand  and  paufc  in  tbe  way  to  Chrift^ 
fometimes  tbe  number  and  niCare  oTits  fins  dif- 
courage  it,  then  the  Riches  and  Frccncfs  of  the 
Grace  of  Chrift,  ercdts  bis  Hopes  again  :  There's 
little  hope,  faith  Unbelief,  nay,  it's  utterly  imr 
pofllble  faith  Satan,  as  ever  fuch  a  Wretch  as 
thon  (hould  find  Mercy  now  the  Hands  bang 
down.  O  but  then  there^  a  Nectffity,  an  ab- 
foiute  Ncccility ;  I  have  not  the  choice  of  two, 
but  am  tmt  up  to  one  way  of  Deliverance: 
Others  have  fobnd  Mercy,  and  tbe  Invitation 
is  to  all  that  are  weary,  and  to  all  that  are 
athirft:  He  faith,  he  that  cometh  to  him,  he 
will  in  no  wife  caft  out ;  now  new  Hopes 
infpirc  the  Soul,  and  the  Hinds  that  did 
hang  down  are  again  itrcngthucd. 

Thei'e  are  tbe  CmamtMt  Pramtt  that  ac- 
company Faitb. 

.  Lallly, 


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Vol.  I. 


or  the  Vital  Act  of  Faith. 


299 


3.  Mark.  Laftly,  Examine  the  Confequeats 
aod  Ffff-c^s  of  Faith,  if  you  would  be  latisbed  of 
the  uulIi  and  ilaceriiy  of  it;  Aod  fuchare, 

Hrft,  EvangeUcAl  meltings^  aad  ineeouous 
thawings  of  the  heart  under  the  apprencnfions 
of  Grace  aod  Mercy :  Zecb,  iz.  10.  Thty  Jljail 
hAMfmm  vCww  liejf  have  fiemdf.ml 

Secondly,  Love  to  CbriPy  bis  ways  and  people. 
Gal.  v  6.  Fcitlb  xvorketb  by  love,  (j.  c  )  it  rcpre- 
fcDts  the  love  of  God,  and  tbca  makes  ufe  of 
the  fweetnefiofitby  way  of  Argument,  to  con* 
flr;>ui  the  Soul  to  all  arts  of  Obedience,  where- 
in it  may  teltific  the  reality  of  its  love  to  God 
andChrift. 

Tliirdly,  Heart  pwr/ry,  ASs  15.  9.  Turifying 
their  hearts  bjjaitb;  it  doth  flot  only  cleaoie  the 
kmlrbac  cbeiMrt:  ooPrindpleio  MrabeGdes 

.Faith  can  do  this:  Morality  may  hide  corrup- 
I  tion,  but  Faith  only  ^laripet  the  heart  from  it. 

Foanhly,  OieSttxt  to  theoomiiiaDdsof  Ghrilfc, 
Hovi.  i  <  25.  the  very  Name  of  Faith  is  call'd 
opoQ  obcdieoce :  for  it  accepts  Oxrifi  as  Lord, 
•od  urges  upon  the  Soul  the  mod  powerful  Ar- 
gimnents  in  the  World,  todraw  it  to  Obedience. 

In  a  word,  let  the  poor  doubtii^  Believer, 
that  qodlioiis  bis  Faith,  refled  iqwn  nofe  things 
that  areunqucfiionnhlc  in  bis  own  cxpcricuce, 
which bcine  well  coalidered,  will  greatly  teud 
10  hb  lit^iSioa  in  this  point. 

Its  very  doubtful  to  you  whether  you  believe, 
but  yet  in  the  mean  while,  it  may  be  pafl  doubt, 
(being  a  matter  of  dear  experience)  tiiat  you 
have  been  deeply  convinced  of  iin,  ftruck  off 
from  all  carnal  Props  and  iieiagcs,  made  willing 
tOMoqpt  jefosChrift  npon  what  terms  foever 
yoQ  might  enjoy  him :  yon  doobt  whether  Chri  ft 
be  yours,  but  its  palt  doubt  that  you  have  a 
moft  high  and  precious  edeem  of  Chrift,  that 
yoD  heartily  long  for  him,  that  you  prize  and 
love  all  whether  perfons  or  things,  that  bears 
his  Image:  that  nothing  in  the  World  would 
pleafe  your  hearts  like  a  transformation  into  his 
likenefs,  that  you  had  rather  your  Souls  fliould 
befill'd  with  his  Spirit,  thin  your  Houfcswiih 
Gold  and  Silver.  'Tis  doubtful  whether  Chrift, 
be  yours,  bat  its  pafl  doobt  (hat  oaeimile  from 
Chrift,  one  token  of  his  love,  would  do  you 
more  good  than  all  the  honours  and  fmites  of  the 
World ;  and  nothing  fo  grieves  you,  as  your 
grieving  him  by  fm  lotli :  you  dare  not  lay  that 
you  have  recciv«l  him,  nor  can  you  deny  but 
that  yon  have  had  Aiany  6ck  days  and  nights  for 
him  :  that  you  have  gone  into  many  fccret  places 
with  yearning  bowels  after  him :  whaher  he  be 
yours  or  not,  you  cannot  telf;  bot  that  yon  are 
refolvcd  to  be  his,  that  you  can  tell whether 
he  will  lave  you  is  a  doubt,  but  that  you  refolve 
10  lie  at  hb  ftec,  and  wait  only  on  him,  and 
never  look  to  another  for  Salvation,  is  no  doubt. 

Well,  well ;  poor  penfive  Soul,  if  it  be  fo, 
arife,  lift  up  thy  deeded  head,  odte  thine  own 
ChriHinto  thy  arms.  Thcfc  arc  ttnJo  ibred 
figas  of  a  real  clofure  with  Chrift thou  makeft 
thy  felf  poor,  and  yet  haft  great  riches :  fuch 
things  as  thefe  are  not  found  in  them  that  def- 
pifc  and  rcjed  Chrilt  by  unbelief. 

3.  Ufe  of  Exhort atioa. 

3.  Vfe.  This  ?o'.-'X  i';  likcvvifc  vn  v  improve- 
aUe  by  way  of  L^:tiorut^u,  aad  tiuc  both 
to 


Unbelievers  and 
Believers. 

Firft,  to  Unbelievers,  who  from  hcacc  niuft 
bepreff,  as  ever  they  expert  to  fee  the  face  of 
God  in  {>eace,  to  receive  Jefus  Chrift  as  he  is 
now  offered  to  them  in  the  Gofpel  .*  this  is  the 
very  fcopc  of  the  Gofpel,  I  fhal!  therefore  pfds 
it  by  three  great  Conliderations,  vix^ 

Firft,  What  b  in  Chrift  witom  you  are  to  re- 
ceive. 

Secondly,  What  is  in  the  Q^^r  of  Chrilt  by 
the  GofpeL 

Thirdly,  Whit » in  tlicrejeiEling  of  that  of- 
fer. 

rtrftMbthe. 

Firft,  Confidcr  well  what  is  in  Chrift  whom  I 
pcrfwadc  you  this  day  to  receive  .-  did  you  know 
what  bin  Chrift,  you  would  nerer  negle^  or 
rcjcft  him  as  you  do  •  For. 

Firft,  God  is  in  Chrift,  2  Cor.  5.  ip.  tbeOeity 
hath  chofen  to  dwelUn  fab  flefli,  lie  bGod  ma» 
nifcftinflcfti,  i  77m;  3.  itf.  a  Godhead  dwelling 
in  flelh  is  the  Worlds  wonder.-  fo  that  in  rc^ 
ceiving  Chrift,  you  recdveGod  himfclf. 

Secondly,  The  jMthoritji  ot  God  is  in  Chrift, 
Exod.  Z3.  21.  Afy  name  is  in  him:  bimbatb  Gtd 
the  father  fealedy  Job.  6.  27.  he  hath  the  Goo* 
miftlon,  the  Great  Seal  of  Heaven  to  redeem  and 
fave  you .-  all  Power  in  Heaven  and  Earth  is  given 
to  but,  yMM.  aS.  1 8.  he  comes  in  his  Faiieit 
name  to  you,  as  well  as  in  his  own  name. 

Thirdly,  The  Wifdom  of  God  is  in  Chrift^ 
I  Cor.i,  24.  Chtrifi  the  wifdom  of  God:  yea,  M 
bim  are  hi  J  all  the  trea fares  of  tvifdom  and  knowkdgt^ 
Col.  2.  3.  Never  did  the  Wifdom  of  God  dif- 
play  it  felf  before  the  Eyes  of  Angels  and  Menas 
it  hath  done  in  Chrift.  Tlie  Mgds  deftre  to  look 
into  ity  1  Pet.  i .  1 1.  yet  they  are  not  ib  much 
concerned  in  the  project  and  defign  of  thb  WiC* 
dom  in  Redemption  as  |ou  are. 

Fourthly,  The  fulnefs  of  the  Spirit  is  in  Chrift 
yea,  it  fills  himfo  as  it  never  did  or  will  fill  any 
Creature,  yoU;.  3.  34.  Godgivttb  not  the  Sprit  by 
meafure  to  bim :  all  others  have  their  limits,  ftints, 
andmcafaic>i  fonic  more,  fomc  lefs^  but  the 
Spirit  is  in  Chrift  without  meafure.  O  how 
lovely  and  dcltrable  arc  thofe  Men  that  have  a 
la;  L :  ir  i  .ifurc  of  the  Spirit  in  them  !  but  he  is  a- 
tiointcd  with  tlic  Spirit  of  Holinels  oB  bis 
fellows,  Pfal.4^.2,  ?•  Whatever  Gi^ce  is  found 
ill  all  the  Saints  which  makes  them  dcfirableand 
I  lovely,  Wifdom  in  one.  Faith  in  another.  Far 
tience  in  a  third  -,  they  all  centre  in  Chrilt  as  the 
{  Rivers  do  in  the  Sea  :  ^  facinKt  div^  bealMi, 
in  boc  mixta  fittunt. 

Fifthly,  The  Rigbtemfnefs  <!f  G«fb  in  Chrift, 
by  which  only  a  poor  guilty  Sinner  can  be  ju- 
ftificd  before  God.  2  Cor.  5.21.  we  are  madecho 
Rightebufhefs  of  God  in  him  .•  he  b  i:p^s  nirp 
the  Lord  our  Rightcoufncfs,  Jer.  2-.  6.  (j.f.)the-.    ,  . 
Author  of  our  Righceoufncfs,  or  the  tord  who  ^ 
juftiHes  us .-  by  that  Name  he  (ball  be  known  and  ftitU  *»• 
call'd  by  hb  People,  ih»n  which  none  can  b^^ACaiv. 
fweetcr.  " 

Sixthly,  Vie  love  of  God  is  in  Chrift.-  yea,  the 
very  yearniuRbow  els  of  Divine  l.ovb'arcin  him.- 
what  isChrift  bat  cti;:  Lvc  God  wrapt  up  in 
ficlh  and  blood?  i  Jv>\Jr-9>  h  -''i'S  wjs  ma- 
i  mfejled  th:  love  ofOod  fow^i  j'l  us,  and  herein  is 
Loife  that  G04  fcnthis  Sou  ;  this  i^  the  higheft 
flight  that  ever  Diving  Love  made,  ai^d  higher 

R  r  ^  than 


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3 


OO 


Of  the  AStue  Receftion  of  Chrifi^ 


Senn.  Vii. 


thanthu  fe  caoDOt  m'ODnc  O  Love,  nnparal- 
I$B*d  and  admirable! 

Setenthlv,  7l>«Jr?emcf  comfoffmsoi  Q<A 
•reifl  inCnrift,  Jltdev.^\,^<ttCf'vi1A»  thing 

that  poor  Sinners  want,  its  that  they  cry  for  at 
tbe  laAg^ip.  iuthe  only  thiogchat  cap  do  them 
gobd.  OwiiatwoQkl  they  give  to  fiad  Mercy 
inihatgrc-it  Dnv?  Why,  if yoT3  receive  Chrift, 
you  Oiall  wich  him  receive  Mercy :  but  out  of 
him  there  is  no  Mercy  to  be  expeded  from  the 
hands  of  God for  God  will  never  e.fcrcife  Mer- 
cy to  the  prejudice  of  his  juQice,  and  it  Is  ia 
Chrift  that  Jnfilce  aodMeirqr  mMCud  cmbnce 
each  other. 

EightWyj  To  contladc,  Tne  Salvations  of  Cod 
•re  in  Chrift.  jlits  4. 1 1,  Neither  is  there  falva- 
tirif?  f  •  -ry  rither.  Chrifl  is  the  door  of  Salvation, 
and  fauh  is  the  kejf  that  opens  that  door  10  Men  .• 
if  yoo  therefore  believe  not  (/.  e.)  if  yoo  fo 
receive  not  ]efos  Chrift  as  God  hath  oflrer*d  him, 
you  exclude  your  felvcs  from  all  hopes  of  Salva- 
tion. The  Devils  have  as  much  ground  to  cx- 
peA  Salvation  as  yon  .•  you  fee  WflatiaiaQurift 
CO  induce  you  to  receive  him. 

Motive  1 

Next,  I  befccch  you  lonfider  what  there 
Is  in  the  offer  of  Chrift  to  Sinners,  to  in- 
duce you  to  receive  him.  Confider  well  toirbom, 
and  wh^  Cbrilt  isoffeieUia  tbe  Qofpel. 

nfft.  To  960111  he  is  offered  .•  not  to  the  fal- 
len but  to  you  .•  they  lie  in  chains  of 
darkoefik  Jsuk  6.  as  he  tooj^  not  their  aatnre, 
lb  he  dengns  not  their  recovery  |  and  therefore 
ViO  have  no  treaty  at  all  with  them ;  but  be  Is  of- 
fttt^  to  you,  crc4tqres  of  an  infervMr  rank  and 
order  hy  Hatore  .•  nor  is  he  offered  to  tbe  dam- 
w/,  the  Treaty  of  Peace  is  ciidc  l  with  them. 
Qhrift  will  never,  make  them  aaotber  tender  of 
Salratbn  .*  nor  Is  he  olRred  to  QitBiHii  of  mii* 
lions  as  good  a^  Vf^n  nn  .v  living  itj  the  Word  .• 
(he  (bund  of  Chrtjl  and  $aivatioa  is  not  come  to 
their  ears ;  but  he  is  olRsied  to  yoo  by  the  fyeaal 
favour  and  bounty  of  Heaven  .•  and  will  you  not 
receive  him  f  O  then  how  will  the  Devils,  the 
Damned,  and  the  Heathens  upbraid  your  folly  ! 
and  lay,  had  we  had  one  fuch  tender  of  mercy, 
of  which  you  have  had  thoufinds,  we  would  ae- 
ter  have  been  now  in  this  pi  ice  of  torments. 

Secondly,  Confidcr  hoip  Chrift  is  ofteroj  to 
you,  and  you  ihall  find  that  he  is  olf^red. 

m%  Freely  at  the  gift  of  Cod  to  your  Souls  ■ 
you  are  not  to  ^MTcb.}^  him,  but  only  to  receiz-c 
bim* /y^.        i».Ho^  every  out  that  tbirfittbconu 


■rc. 


Secondly,  Chrift  is  oficrcd  importnnatcly  by 
repeated  intrcaties,  i  Car.  5. 10.  As  though 
Cod  didbtfeecbyoM^  ve  pray  you  in  Cbrijls  fteaid^ 
btyt  reconciled  to  God.  O  what  amazing  conde- 
fcenfioa  is  here  in  the  God  of  Mercy !  God  now 
befeecbcs  you,  win  you  not  yield  to  theintrea- 
ties  of  your  God?  O  then  what  wilt  thou  (ay  for 
thyfelf,  when  God  will  not  hear  thee,  when 
thou  (halt  iacreat  aod  ay  for  Merqr  ?  Which 
'  brings  us  to  the 

Motive  3. 

ConCder  the  Hn  and  danger  that  there  is  in  re- 
ftiCag  or  neglcftingthe  prefent  olRrs  of  Chrift 
in  the  Gofpcl,  and  furely  there  is  much  fin  in  it . 
the  very  malignitv  of  Qa,  and  the  Turn  of  all  mi- 
ibry,  lieihere  mr  14  refilling  Ghrift, 


Fifft,  Ybc  pnt  the  grcateft  contempt  aod 
night  upon  aU  the  Attributes  of  God  that  it  is 
poiliblc  tor  a  Creature  to  do.-  God  bath  made 
his  Joftice,  his  Mercy,  his  Wifdom,  and  al) his 
Atirihutc?,  to  fhinc  in  their  brighteft  glory  in 
Chrift :  never  was  there  fuch  a  difplay  of  the 
glory  of  God  made  to  the  World  in  any  other 
way. 

O  then,  what  is  it  to  rcjeS  and  dcfpi^  Jcfus 
Chrift,  hot  to  offer  the  gicatcft  affront  to  the 
p,lory  of  God  that  it  ispoilibte  for  Men  to  pqe 

upon  hiui  'i 

Secondly,  Yon  herAy  froftrate  and  evacuaW 

the  very  dcfign  and  imporrancc  of  the  Gofpel  to 
your  felvcs,  you  receive  tbe  grace  of  God  m  vmn^ 
1  Cor.  6.  1 .  as  good,  yw,  better  had  it  been  f<>r 
yott,  that  Chi ift  had  never  come  into  the  World, 
or  if  he  had,  that  your  lot  bad  fallen  in  the 
dark  places  of  the  Earth,  where  you  bad  never 
heard  his  name yea,  good  had  it  beea  for  that 
Man  if  he  had  never  been  born. 

Thirdly^  Hereby  a  Man  mnrthers  his  own 
Soul.  7  faid  therefore  unto  yoM^  that  yoM  /halt  die 
in  your  fsas ;  far  if  ye  believe  not  tbjt  I  am  Jbf ,  ye 
fhalldie  in  your  fins^  J  oh.  8.  24.    unbelief  is  Seff- 

mnrtbec.-  you  are  guilty  of  the  blood  of  youc 
ownSoofs:  Life  and  Salvation  was  oflcrcd  you 
and  you  rejcftc  I  It    yea,  ' 

Fourthly,  The  refnfipg  of  Chrift  by  unbelief 
will  aggravate  yoordamnatfon,  above  all  others 
that  perifli  in  iLnorancc  of  Chrift.  O  'twill  be 
more  tolerable  for  Heathens  than  for  yon  the 
greaceft  mealores  of  wrath  are  refcrved  to  puailh 
t!ie  worft  of  Sinners,  and  among  Sinners  aODf 
will  be  found  worfe than  Unbelievers. 

Secondly,  To  Believers,  this  point  is  very  ufc- 
fol  to  pcrfwade  them  to  divers  excellent  Duties.* 
aDX>ng  ,which  1  ihall  lingle  out  two  principal 
eoea.  oic  ^ 

1.  To  bring  up  their  Faith  of  AceeptaaceiO 
the  Faith  of  Ailbrance. 

2.  To  bring  op  their  Coaverfitioas  to  the 
Principles  and  Rules  of  Faith. 

Firft,  You  that  have  received  Jefus  Cbrid  tru- 
ly, give  your  fclves  no  reft  till  yoo  are  folly  fi.. 
lisfied  that  you  have  done  fo ,  Acceptance  brings 
you  to  Heaven  hereafter,  but  Amirance  wiU 
bring  Heaven  into  your  Souls  now,  O  what  a 
li»eorrldightandplearoredoththe  nffurcd  Be- 
liever hve!  What  pleafnre  is  it  to  him  to  look 
back  and  confider  where  once  he  wjs,  and  where 
now  he  is  .•  to  look  forward  and  confider  where 
he  now  is !  and  where  Ihortly  he  Ihall  be !  I  was 
in  my  fins,  I  am  now  in  Chrift,  I  am  in  Chrift 
now,  I  Ihall  be  with  Chrift,  and  that  for  ever, 
after  a  few  days.  1  was  upon  the  very  brink  of 
Hell,  I  am  now  upon  the  very  borders  of  Heaven; 
I  (hall  be  in  a  little  while  among  the  innume- 
rable company  of  Angels  and  glorified  Saints, 
bearing  part  with  them  in  the  Song  of  Mofit^ 
and  of  the  Lamb,  for  evermore. 

And  why  may  not  you,  that  have  received 
C!i  I  m ,  receive  the  comfort  of  your  Union  with 
him  ?  There  be  all  the  grounds  and  helps  of  Af- 
fhnnce  fornilh'd  to  your  band  .■  there  is  a  real 
Union  bcrwixt  Chrift  and  your  Souls,  which  is  ^'^'VT^ 
the  very  ground-work  of  AITurancc.-  You  have /Tii///, 
the  Scrtpcare«before  you  which  contain  the  figns  virtus  (5 
of  Faith,   and  t!ie  very  things  within  yon  thar^'^'"""- 
anfwcr  thofc  ligns  in  the  Word.   So  yoo  read,  ^ '  p  - 
and  fo,  juft  fo  you  might  feel  it  in  your  own  "^^^^ 

hearts, 


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Vol.  L 


301 


beam,  would  you  attend  to  your  own  experi-  Direif.  1.  Secondly,  See  tbat  jmu  receive  tM 
CDce.  The  Spirit  of  God  is  ready  to  feal  you,  Cbrijlfora  prefent  Jhift,  but  for  your  everla/lin^  for- 
\i%  his  office  and  his  delight  fo  to-  do.  O  there-  tion ;  many  dofo,  they  will  enquire  after  Chi  iit, 
fore  give  diligence  to  this  Work,  attend  the ,  piay  for  Chrift,  caft  themfclvcs  (io  their  way) 
flody  of  the  Scriptures,  and  of  your  own  hearts  upon  Chrilt,  and  the  (atisfadion  of  his  Blood; 
more,  and  grieve  not  the  holy  Spirit  of  God,  and !  when  the  efficacy  and  terror  of  Confcience  is  up- 
you  may  arrive  to  the  very  defire  of  your  hearts.  |  on  thcai  ^  and  they  feci  the  Ring  of  guilt  within 

pur  CoQver&tions  to  the;  them,:  bpcasfooo4S,the Storin  is  over,  a Dd  the 
^xcettQnc Principles  aotf  Rules  of  Eaiftb*  :As  yjn  Kt)tf  that  GoDfcicflce^fiiak'd  over  tlienr  laid  by. 


Seooodly*  firing  up  your  Convertati 
Dcemnc  Priaciptes  aiitf  Rules  of  Eaiftb 

bjve  reciived  Cbrijl  Jcfus  the  LorJ^  fo  walk  in  him, 
CoL  z.  6,  live  as  you  believe :  you  received 
Chrift  fincerely  in  your  firft  dole  with  him,  O 
maintain  the  like  ferioufacfs  and  fiaccrity  in  all 


there's  no  more  talk  of  Chiifl  then;  Alas,  it  was" 
notChrift,  but  quictnes  tbat  they  fought;  be-]- 
ware  of  roiftaking  peacefiSr  Chrift. 

I)irt&.  3.  Thirdly,  In  receiving  Chriji  come 


deeped  fenfe  of  your  own  vilji.er^,  cmptinels,  and 
iinworthinefs,  is  the  belt  frame  of  heart  that  caa 
accompany  yod  toChrift;  Many  Perfi>ns  ftasKi 

offfrom  Chrid  for  want  of  fit  qiialifictlnn?,  they 


yottjr-ways  to  the  end  of  yoor  lives-:  yon  received  emj^jf  h.vidtd  hhV)  bim:  believin/  in  Urn  tbat  jt^i 
Mmiiichvlf  And  «B«<MyW//  at  firllr,  lw there  be'/f«»fce  wn^orf/y,  Rom.  4.  5.  sSd  know  dMC  the 
no  exceptions  againll  any  of  hh  commands  af-  ' 
ter#a^d:  yoa  receircd  bim  «xc^miy  to  all  o- 
tltci)$  \  fte  that  yoa  wttch  agiilift'aO  Sdf-righ- 
tcoufoefs and  Self-conccitedncfe  now,  and  mingle 

QOtbUig  of  YOor  own  w  ith  his  Blood ,  whatever  j  are  not  prepared  for  Qir ilt  as'  they  ibould  be, 
"  ■     *  '  .  «  ..  g   jjj^y  wouM  not  come  iiaktd,'8nd  empty, 

but  hnve  fomethingto  commend  them  to  the  Lord 
Jetos  for  acceptana.  O  this  is  the  pride  of  Mens 
Hearts,  and  tnt5ii)ire  6ftheDefil.'  letbimcbnc 
hath  no  Money  come  ■  yon  are  not  to  come  to 
Chriil  bccaufe  yoa  are  quali&ed,  but  tbat  yoa 
may  be  qualified  wkb  wnacever  you-want^  tnS 
the  heft  qualification  you  can  bring  with  you,  h 
a  deep  ienle  that  you  bare  no  worth  nor  excellen- 
cy at  all  in  yoo. 

l^ireff.  4.  Fotirlhly,  In  receiving  ChriJl-,  be- 
rrare  of  danger  am  delays.  O  follow  on  that  Work 
till  it  be  hnifhed  Yon  read  of  fomc  that  ate  al- 
moft  pcrf«'ndcd,and  others  not  far  fromtheKing- 
dom  of  God,  O  take  heed  of  licknefs  in  the  btru, 
Hofea  13.  13.  Uelayi-heie  are  full  of  daiD0er,  Ufe 
is  uncertain,  foarcmeans  of  Grace  tOOi,  Thft: 
Man-flayer  needed  no  Motives  to  qaidcen  lit» 
flight  to  the  Refuge  City,  ■ 

Dired.  5  Fifthly,  5ft  that  yon  rt^nvs  .if!  Chriji 
mthaii^our  heart:  to  receive  ali  Chrilt,  is  to  re- 
ceive his  Perlbn  cloathcd  with  all  his  Offices ;  and 
to  receive  him  with  aU  your  heart,  is  to  receive 
him  into  your  Underftanding,  Will,  and  aUAf- 
fcftioni,  ^as  8.  37.  As  Acre  is  nothing  in 
Chrifl  that  may  be  refafed,  fo  there  is  nocbiag 
ia  yoa  from  which  he  mult  be  excluded. 

Direct.  6.  Laflly,  Undccftand  that  the  open- 
ing of  your  hearts  to  receive  the  Lord  Jefas 
Chrift,  is  not  a  Work  done  by  any  power  of 


l^fbitir  efltergementtin  Doty  God  fhatl  give  you 
tfterw^ds. 

You  received  hlmadvifedt^  at  ftrlt,  ftfeighing 
and  coflltdering  the  felf-denyingtefms  oimn  nhich 
he  v'as  ( ffcrcd  to  you,  O  Jhew  that  it  was  real, 
and  that  you  fee  no  caofe  to  repent  the  bargain, 
w/tsKWm  you  ihall  meet  with  in  the  ways  of  Chrift 
and  Dcty  afterwards.  Convince  the  World  of 
ypor  cooftancy  and  chearfidnefs  in  all  your  fuf- 
mliigi'fbr  Chrift^  that  you  are  ftill  of  the  fame 
mind  yoa  were,  nnd  that  Chrift  with  bis  Crofs, 
Oirift  with  a  Prilon,  Chnft  with  thegreateft  af- 
fliftions,  is  worthy  of  all  acceptation :  yis you  have 
received  ttw,  fo  ir  j/t  yc  in  bim ;  let  him  be  is  f  <  ret , 
as  lovely,  as  precious  to  yon  now,  as  he  was  the 
firft  moment  you  received  him :  yea,  let  your 
love  to  him,  delights  in  him,  and  felf-denii!  for 
him,  increafe  with  your  ac(]iiaintaace  with  hiro 
.dayVydtf. 

Z'fe  of  P'iri&ton. 
Vfe.  Laftly,  I  will  dote  all  with  a  few  words 
of  SreOions  to  all  that  are  made  willing  to  receive 
the  Lord  Jcfus  Chrifb  and  furc  it  is  but  need  that 
hdp  were  given  to  poor  Chriltians  in  this  matter, 
it  is  a  time  of  trouble,  fear,  and  great  tempta- 
tion •  miftakesareeafily  made,  and  of  dangerous 
coni'e^uence:  attend  hccdfully  therefore  toa  tew 
direftions. 

DireO.  i.  Firft,  In  your  receiving  Chrift,  be- 
ware JOM  do  not  mftake  ibe  meant.,  far  the  end :  ma 


ny  do  fo,  but  fee  you  do  not .  Prayer,  Sermons,  your  own,  bucthe  Arm  of  the  Lord  is  revealed 
Reformations,  are  means  to  brii^  yoa  to  Chrift,  therein,  Ifa.  53.  t.  It  is  therefore  your  Duty 
bntthey  are  not  Chrift :  todole  with  thofeDnties  and  fntereft  to  bedaily  at  the  feet  of  God,  pour- 


tsone  thing,  and  toclofcwith  Chrif!;  is  another 
thing:  If  1  go  into  a  Bott^  my  dejign  is  not  to 
dwell  there,  but  to  be  earned  to  the  ^ace  where- 
on I  defire  to  be  landed.  So  It  murt  be  in  this 
cafe,  all  yoor  Duties  muft  land  you  upon  Chrift  ^ 
they  are  hot  means  to  bring  yon  »  Qatt. 


iiig  out  your  Souls  to  him  in  fecret,  for  abilities 
to  believe.  And  fo  fflttch  as  to  oar  adual  ccfitp^ 
tion  of  Chrift. 

I         TlmAibet^  C9d  far  Je/tu  drift. 


■R  r  2  Vnt  SIR- 

*   -  r 


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Of  the  Saints  Conmumiony  «* 


Serm.  VIIJ. 


).f. 


The  Eighth  S  ,E  R  .M  O  N. 


Text 
Setting  *. 
fnfCh  the_ 
Bclieveri' 
Fellow* 
fliip  »itb 

the  oat  -i^  I  1  H  E  Method  of  Grace  in  unitiog  Souls 
end  of  hit ,  I  with  Jefus  Chrill,  hath  becD  opeDcd 
Apptiati:  ;  ^  -  ill  the  former  Dacoarfes  ^  thus  doth 
^  Kbe  ^rit  (whofe  OiKce  it  is)  make  Applicatioo 
'of  CM  to  God's  Elea  :  The  refiilt  and  oext 
Fruit  whereof  is  Communion  with  Cbrifl:  in  his 
Graces  «nd  3eaefic$.  Our  MyfiiaU  Vnm  is  the 
Vtry  grooad-work  and  foiudatioa  of  cor  (wcet 
Soul  enriching  Co/>jm/r«)cii,  and  participation  of 
SMtitinl  Piiiviiedges  \  we.  are  ^rltjagraSed  into 
Orrift,  and  chesTock  tbeiap  and  fiitneft  of 
Root:  Firll  married  to  ihePerfoo  or  Chrill,tb«n 
«f^wed  aod  caftaced  io.the  Priviledgss  and 
BcoafiH  of  Cbrift.  Thia  is  mf  proper  .Work 
to  opoa  tt.diis  tiaMy..aii  mi  ihii-4krip' 

<ur«.  •  ■  . : 

TbeWovdsread,  arcapMt«ftliiC  nndkot 

Song  of  L'jve^  that  heavenly  Efithalamium^  where- 
ia  ti^  ^ritual  £X{)OUi&)s  of  Chrill  and  the 
CiMwAtre  fignralifdy,  aadTcry  elegantly  cde- 
J>rated  and  fcadowcd.  The  fubjedt  matter  of 
wMM^^is  PfiUm  Utbe.very  iaioc  «vi(b  tbe  whole  Book 
iMBif.  bfdw  Cmikktt  ABd'm  tbiiPfilin,  under  the 
figure  of  Kirg  Sohmcrr^  and  the  Daughter  of 


PSALM  XLV. 

^"tUmfrre  Cod  iby  Cody  hstb  Muomied  ibmwiib  il»  Oyl  of  gladnefs 
thy  fellow/  ;   .  ;  .  '.  •  ! 


lifcc. 


JJie  rfii- 
won  fr9- 
fbetieus 
tft,  (wn^ 


is  io  Cbrift,  it  is  not  Impropriated  to  himielf, 
but  tbey  do  (bare  with  him  for  indeed  be  was 
fill'd  with  the  fuloeis  of  the  Spirit  for  their  fakei 
and  nfki  As  tbe  Son  is  fili'd  with  light  not  t^ 
ihine to  it feU,  but  toothers,  ibis  Cbrift  mtb 
Grace :  And  therefore  fooe tranDate Che  Text 
aotjra  confortibusy  above  tby  fellows,  bat  fro;«^ 
amfimt^  for  thy  fellows:  Making  Chrift  the  &tft 
receptacle  of  all  Gracc,who  firft  and  immediatelf 
is  hU'd  from  the  Fountain  theGodhead,biK  it  i»  for 
MlPMpletWlit  TCcriveattd  derive  from  biovac- 
«irding  to  their  proportion. 

Tbisis  aucattttth,  s^uiiht  dignity  of  tbt 
SiiBtilieicmdlyia  tbcirPafCMrlhipwithCfcnlL 
(bo*  OUT  Traaflation  devt  thy  fetwt  fiuts  bm 
both  wkh  the  importance  o£  the  mA 
fcopectditplflor. 

Secondly,  Bat  then,  whatever  Himty  is  arcrib« 
ed  hereia  tt)  the  Saincs,  there  is,andilil)  mnithe^ 
a  f9-mimms}  ackiKMifkdgtd  and  afhibcd  vn 
Chrift  :  If  they  are  anointed  with  the  Spirit  of 
Grace,  m«ch  more  abuodaotiy  ia  Cbrift :  G9d  $ko 

Bf  MOHj/iMiiefs,  underfiand  the  Spirit  of 

there  was 

Ctinly  and  a  Sacred  ufe :  It  had  a  facred  and  a  (b-  C9  peBiui' 


(Hem  ^ 


Connwred  heniwlihon,  olwhkh^ 

a  double  ule  under  the  Law,  Mt.  a  limpidm 


Icbadal-^J!J^1^ 


(M^lgyi^  whom  b/e  eftwufed,  the  i|>iritual  e^u- 
nMi«  «e^fi|»4W  Oirii  Middle  ClMfch  m  Set  forth  and 

Ubrmer  reprcrcntcd  to  us.  Among  raaay  rapturous  and 
i^lh  ^  degant  expreilifias  in  praiie  of  this  glorious 

Bridegroon  Gbrift,  this  ittnewhkh  yon  have  leronufein  tbe  Laaogmioa,  and 

^uoicmi-  before  you  :  Cod  tby  God  bath  anointed  tbte  with  of  the  Jcwift  Kings,  and  High  Pricfts:   

nmt  cmti-  AtOjdaf  gladmfi  sbovt  thj^  felkvs :  (i.  e.)  enrich-  To  a  Civil  and  Common  uie,  for  the  aDoiatiag  gUmmim 
tommf   cd  and  fiUa  thee  in  a  fingolar  and  peculiar  man-  their  Bodies,  to  make  their  Lknbf  vmt  tffSitffmeiiMi 
WifJj^ncr  with  the  fulncfs  of  the  Spirit,  whereby  thou  expedite  and  nimble :  To  make  the  Face  Ouce,  wwi*^ 
'^.^B'    art  cofiiiDcrated  to  thy  Office  j  and  by  reafon  |  tor  it  gavealoftre,  frelbnefs,  and  livelincfe  lo  Jf*"*" 
whereof,  AottoaCr(bineftaad  eucUeft  all  the  tbe  Countenance :  It  waaaUb  viediaLamptf,  toC^j^ 
Saints,  wboare  thyfcUovrs  nr  copartners  inthcfe  feed  aud  maintain  the  Fire,  and  give  them  Light  iferipnrt 
Gracck  Sothat  in  thele  Words  you  have  two .  Thefe  were  tbe  principal  tfes  o/OiL   Now^np-  ftpe^ 
partSb  .  "  "  ' 

rit.. 

Firft,  the  Saints  dignity^  and 
Secondly,  Chrift's  pe-emintncy. 
Firft,  The  Saints  digmtyy  which  coofifts  in 
the,  that  they  are  CbrifU/dlovi,  the  fMfm 
ccHfmei  Word— ^*i3no  is  very  fhU  and  cq;Moas,  and  ia 
pmitifesl  fandated  Con  forts.  Companions,  Copartners, 
foitiesf  fa-  Partakers  j  or,  as  ours  read  it,  FtU90$ :  (i.  fuch 
del.       as  are  partakers  with  bio  in  the  anointing  of  the 
.  Spirit :  Who  do  in  their  mcafnre  receive  the 
«»iMi  >Wi-  '^"^^  Spirit,  every  Chriftian  being  anointed,  mo- 
'  dofibi  proporthnatOf  with  the  fame  Grace,  and  dig- 
nified with  the  fame  Titles,  t  Job.  2. 17.  Xev. 
1.6.  Chrift  and  the  Saiots  areio  common  one 


nit  gem 
MuU. 


on  aD  thefe  accooots,  it  ejwnenay  expitfleth, 

and  figuratively  reprefeiJts  to  ns  the  Spirit  of 
Grace  poured  forth  upon  Qitift  and  bis  Peo«MmiiiZ«- 

ple  :  For,  )frjre,  O 

Firft,  By  tbe  Spirit  ponred  ont  upon  him,  hef"**'* 
was  prepared  ftir,  and  cooftcraced  to  his  Office* :  ^ 
He  was  anointed  viithlhtJBiiA'fGbi^^mAiMtSemM 
Power,         10.  38.  9mom$ 
Seeoadly,  As  this  predoaa  Oil  runs  down  toHgmo' 
from  Chrift.thr  Head  to  tic  Borders  of  hti  Gar-    ^*  ^•^ 
mcnts :  I  mean,  as  it  is  fhed  upon  Believers,  fo  JJj|^ 
it  exceedingly  beautifies  their  Faces,  and  makes 
them  fhioe  with  Glory. 

Thirdly,  It  renders  them  apt,  expedite  and 
ready  to  every  good  Work  :  Noa  tardat  mhOa 


with  another :  Doth  the  Spirit  of  Holinefi  dwell .  rota. 
in  him  ?  So  it  doth  in  them  too :  Is  Chrift  Kkfg  |  Footthly,  Ic  kindles  and  maintains  the  Flames 
vaArriefi?  Why,  fo are  they  too  by  the  Grace  of  Divioe  Love  in  their  Souls  ^  and  like  » 
of  Union  with  him,  Hebaih  made  us  Kings  and  Lamp,  inlightens  their  Minds  in  the  know- 
Priefts  to  God,  and  bis  Father.  This  is  the  Saints  ledge  of  Spiritual  things  the  anointing  tcachc» 
dignity  to  beGlirUbfettowt,ooiiCbrts,or  copart-  j  than. 

Afcri:  S»that  look  whatever  Gnce  or  EneUnqr  I  And 


Digitized  byjGoDgl'' 


Vd.  I. 


FeUoipfhif  with  J^fus  Cfmfi. 


•Et^fi.    And  chil  Oil  it  btra  cM  Hr  CB^'ghi^pfi 

g^*^*  becaafe  it  is  the  caofe  of  all  joy  and  gladncfi  to 
rf?j^-  cbQaiiliiKareaaoiate4  with  ic;  Oil  was  Qftd  («s 
ycnh«iTdbeiaf«)tttlieIiiftikMiittfkif^i8B 
fitmmi  Friocn,  which  wn  the  Day  of  tha  gUdncfs  of 
gMiU.  tlwir  Hearts :  And  amoog  tb«  oaoMM  2cofkc 
^  it  irttli(Krag9iifU4««Ilthdr>^fN0Mli,'b*trBd4 
*J^r't  V-  '^f*^  '•'^'^  Days  of  raourning  :  Whence  it 
far  «n>»  becomes  exttUeotly  exprdihe  of  the  Ntture 
nt  J>»^7t  and  ole  of  the  Spirit  of  Grace,  who  iitlMCpafe 
A**!^*'  WKi  Aoihor  of  all  joy  in  Believeri,  7<*.  *7. 1 3. 
^  And  with  this  Oil  of  gUdnefe  is  Chrift  ikid  to 

«u»0-  ^.  be anoitittid  ubovtbu  FeBoms  (i.e.)  cofefawaftr 
9*  f$»  Sr-  greater  tiare  of  the  Spirit  of  Gract  than  they  : 
ittti&  7*  For  to  tpay  one  of  the  Satats  UgivtK  Grace  accord- 
TT*^  ^  to  the  mcafure  of  the  gift  of  Cbrip^  Eph.  4.  7. 
Wif."*'  Spirit  is  not  Riven  by  racafure, 

O  Ecum.  Joh.  i-  34.  /(  hatb  fUtfed  the  Fatbefy  that,  m  him 
fiould  fabnfs  dartfl,  CoL  t .  1 9.  and  «/  ^Ewi  /«/^ 
fufs  meaU  receive  Grace  for  Gr*oe^  John  i.i6.'Thc 
Ssiiats  p«rtaiie  with  him,  aod  through  iiim^  in 
the  Giffle  Spirit  of  Grace,  for  whiditafiwtbef 
arc  his  Fdums  ^  but  all  the  Grace  poured  oot 
upoQ  Belierers,  comes  exceeding  ihorc  of  ahat 
which  God  hath  poised  Mi  tftKL  JefbtiChrifti 
The  WonU  ixiBK  ;tliiii'0pi9«d,  pm  n  tbh 
aocck'  ,         .  •    ■  f 

•  DoSL  Tbat  sB  true  Bdkveri  have  a  real  com* 
mMtiioH  or  feliowfhif  rritb  the  Lord  Jejis  Cbrifi. 

From  the  Saints  Union  with  Quift,  thcro 
doth  aatarally  and  immediately  refulc  a  moft 
fweet  and  blcfled  Conxnanien  or  Felhmlhip  with 
liim  in  Graces  and  fpiritaal  PriTiledges,  Efb.  1. ' 
«.  Blejfed  beAe  God  and  Father  of  our  Lord  Jeftiif 
Chrifit .  9fo  hath  huffed  m  mtkaA  ffiritmsl  kuJSujgs 
in  beaioti^  tlaeet  Qor  things)  ia  Cbrift  :  In  ^m* 
ing  US  bit  Son,  be  freely  gives  hs  all  tlAigs^  Rom.  8. 
31.  SoiA  i^.i.  3a  Ofbim  artyemCbtip  'j^fits^ 
wkatf  G9d  itmadttmtOMiWifkm,  Sigbteoi^ftj 
SanOifkation  and  Rtdtmftmi  -.  And  once  more, 
I  Cm,  1^11.  Amcnmt^  rminmC^n^t 
WfaitGkrift  fe  and  iuthit  tbcin  by  aMmnuiica- 
tion  to  them,  or  improrcroeDt  for  them :  And 
tliis  is  very  evidently  carried  in  all  ttofe  exceU 
ICBt  ScriptDfe  wetepiOfs  by  wMth  owr  Uoioii 
Cajus  t»  with  Chrill  is  figured  and  (hadowed  oat  to  us:  As 
the  Marriage  Vinm beturixt  a.Man  and  his  Wife, 
Epb.  5.  31.  32.  Yott  kM^'thatttdscoDja^l  U- 

'r*j!it1u-  6'^^^  ^^'^  ^'^^  Intcrcfl  ia  the  ECaie  and 
^  Hoooor  of  tbe  Uasboad,  be  lie  never  fo  meanly 
delbeaded  in  her  lUf :  Tlitiifliirirf  tMa«  bitifiict 
the  Head  and  Members  of  the  Body,  by  which 
alfo  the  Myftical  Uoioo  of  Cbrift  and  Believers 
isfttfbrtli,  1 0r.  11.  i».  excellently  lUuftxates 
FcUowfhip  or  Commonioo  betwixt  them  :  For 
firom  Obrift  Ae  Moiu px^  jomtd  t^elhtr^ 
md  C9mfei3tdy  tm  Att  wmntvtif  yoim  fajfUetb 
according  to  tbe  effeOuai  working  in  tbe  meafure  of 
mr/  port,  mritala  mcrea&jcftbe  Bodj/,  as  the  Apo- 
-Me  ft>eal»>  4.  tf>  The  Union  hcmixt  the 
Graff'  and  tbe  Stock,  Which  is  another  embkn) 
of  our  Union  with  Chrift,  JA.  1 5. 1.  imports  in 
like  manner  this  Coaooianion  or  nttnerftip  be- 
twixt Chrilt  and  tbe  Saints.  For  no  fooner 
doth  tbe  Grafic  talte  hold  of  the  Stock,  but  tbe 
vital  Sap  of  the  Stock  b  coDmunicated  to  the 
Graff",  and  both  live  by  one  and  the  Cimc  Juice. 

Now  that  the  fcope  of  this  Difcoarfe  be  not 
HiMhhw,  let  the  Reader  know  that  I  am  not 
here  treating  of  the  Saints  Commonton  or  Fcl- 
lowihip  with  God  ia  Dosies,  as  in  Prayer,  Hcar> 


iag^r:S«enans«t^  ig^.  \m,of  that  iatCTfifl;  which  . 
Believes  have  in  the  good  things  of  Chrift,  by 
Vcriufe  q( -the  Myllieal  IUm99  .bf(mii.(b4«ii, 
tbrwigh  Faith :  Tberq  is  a^ifO^WioinMliiMa 
of.ili«StewUhCbfi». 

Tbe  firft  isqn  j  , 

The  fewHj  is  a  , 
There isao  aiftual  F^Bowfnipor  CpflimuqiM- 
the  "SiiMS  bave  witjh.  Cbrift  la  holy  Duiiei.  (e 
Whoreta  Chrlftiaiil  'tw;  forth  their  Hearts  tf.; 
God  by  deiires,  and  C$>d  lets  forth  bis  ComfoTt? , 
and  Rcfr4(hm«jii»agpifhiDtQtbar  H«a|:t9:  They, 
open  tbtitiMoethi  widf ^',add  be     tbein :  This : 
Communion  with  Qfdilstbe  Joy  and  Comfort  of 
a  BellerenUfet  Bwi  ijomiMW  tofpesisof  thic 
here.  Iti^iKiCMty  40!ofCeinnromoa,  but  tbe 
Statt  of  ComiiBttiPft,  from  which  all  AiSte  of 
Codunuaion  floWi  .  Midi  vpdti'wbiQb  they  atide^  : 
peod,  that  lam  ooff  itolfTM^of :  Wbidi  fs  oa* 
thing  elfc  twt  the  joyilt  Iptercll  that  Cbri^:  HcA 
the  S«iius  have  in  the  ftfo^  things  :  As  wheoa  j 
Ship,  an  H9ufe,or         il»  affioog.iotny  Paaia. 
Dcr'j,  or  Joint-Heirs,  every  oneoftbemihate  a 
Right  tq  it,  and  IatercO:;ia  tc^  tbo'  fonxpftbaas. 
have  a  greater^  and  qtbens  a  JdTer  firt. .  rMit 
it  iMtwixs  Chrift  and  his  Feeple  .•  There  is  • 
«arM>U         a  felloidbip  91?  JoiAt'iacersfc  be- 
twixt them,  upon  which  gr9ttnd  thcyjare  caU'd ; 
co'htki  miih  Ckrif^j  E-«iD.^jl7t  This  Comcmtai* 
on  otL  Atf  tlcipaeion  in  Gbritts  QeoAfits  depends 
open  the  ^^^^if Unipn  <of  our  NaUvre^aait-. 
the  J^kji^fUnian  of  .oun  Fcvfi)ns  with  the  Son 
of  God^-  In  the  fir  fthepM-eaitetl  wUhm^  in  the 
fecood  ive.parta]<c  with  him  ;  the  forasords^c 
renoee,  tbelatcr  ibn  acKCiotiiittheixb^ 

ln;thA£Kplication  dftUrBe^  Ilfliattipcak 
tftr  thefe-RMur  things. 

L  i;.  WhacaveshoiBtbiBniii  iihkfa.i3ivift  mk 
• ' '  Believen»lilv»<AHiiHbip«  *  •  ...y-  ') • 

2.  Bf  what  meins  chey  oometoJmi'Mlf  tt- 
V kianfliip  vrich  Cluiit     ;  ;ri  •:  nr.'  .'  ■■ 

3.  How  great  a  Dignity  thieli-to  hmFelf 
lonlbip  with  jcfns  Chrift. 

4.  And  tboo^  apply  the  whole  in  dtfcf9  pr^r 
dioai'  In^sraoeei. '  *  ' 

Firft,  What  arc  thofc  things  in  which  Clirift 
and  Bclie\(ers  have  Fellowlhip,  to  which  I  muft 
fpeak  Ixicb  M^dtf i;«<jr  and  pt^ively. 

Firft.  The  Saints  have  no  FcUovvfhip  wkh  Jc-  ^gf^ 
hi  Cbrill  iathofe  tbiais  that  belong  to  bim  as  »iAu, 
God:  SMb  asMaoonmntblity,  coeqmlity, 


rnity  with  the  Father  .•  'Tis  the  Bla'f- 
of  tbe  wicked  fMuUAi  to  ullt  of  beioc 
Qoici  into  <God,  nllChrtfted  lo«o'<ClMft'l 
Neither  Men  or  Angels  partake  in  thefe  things, 
they  are  the  proper  aod  iocOBuaiuicable  Glo-  ^ai.;^ 
ry  of  theljwdjefin".    •  "  c^fti 
Secondly,  Tbe  Saints  have  no  Co mnHhiion  orfii  v^rt^ 
Fellowibip  in  the  Honoar  and  Glory  of  his  me-  ""^ 
notary  ITarftf,  vh.  hivSatisftftlM  t»Obd,  or^^^^^f 
Redemption  of  the  Eleft.  'Tis  true  we  have  thej^  XJ*" 
Benebt  and  fruit  of  his  Mediation  and  Sausfa£tU|4rirali^ 
on,  hiilt^bnwifnefs  alfo  Is  impMedl  to  wftMrfMa*- 
our  Pcrfonal  Jnftification,  bat  we  fliarc  not  infj'^l"'"^ 
the  leaft  with  Chrift  in  the  Glory  oi  bis  Work  cz/SS" 
Nor  have  we  an  inherent  Rigbtemhtfl  hi'  is  M  *«■  w  c«|. 
Chrift  hath,to  joftifie  us  after  as  Chrift  hathj  nor  f's  fttvt- 
can  we  jaftifieand  lave  others  asCbrift  doth :  We  tionis,  fei 
have  nothing  to  do  with  bis  pecnliar  Honour  and  rj^^' 
Prr.ifein  theie things:  Tho'  we  havechch«DCfitof  Br^dftiaw 
being  favcd,  we  ouiy  aoc  pretend  to  the  Hoooev  de  mfti^ 

ofciMea. 


Digiiizea  by  Googi 


Of  the  faints  Comnrnnior^^  or 


Ibife  it  win,  it  fliewi  the.'Coiain<ifikNi  Briie^m    «  ■  • 

have  with  Jefos  Chrift  in  prace  and  holincfs.  • 
Now  haltocis  is  the  moft  prccioos  chinjg  io  the  " 
worlds  its  the  Image  tff  God,  ■«!  diSf.E&ctl- 

lcncy|of  Man  :  it  is  our  evidence  for  glory,  yea, 

and  the  firft-fruits  tor  glory  :  ia  Chrill  dwells 

the  fuiaefs  of  gfwe^:  and  from  him  ioor  Bead  it  is  '  ''' 

derived  and  communicated  to  us :   thus  he  that  ' 

fandtificth,  aad  they  that  are  fandihed,  areaU  of  . 

one,  Heb.  2. 11.  Yen  would  think  it  no  finaH  '     ■  ■ 

privilcdge  to  have  Bags  ot  Gold  10  go  to,  and  "*" 

enrich  your  felves  with,  and  yet  that  wcie  but  a 

▼ery  trifle  in  coroparifco  tO-uvcGbrifts Riehte-  - .  1* 

oufnefs  and  Holine^  to  go  to  for  your  juflmcid-  *   *~  ■  * 

on  and  Sandification.   More  particularlf^ 


ofMfflgSkvloars,  asCllrtllfisto  <i«r  ftivasoco- 
thcrs. '  Xhrifts  Rightcoufaefs  is  not  made  ours 
asto  itsoaivcrral  value,  bet  as  to  our  particular 
Moefit^':  Mrb'k  ittiNttcd-tottstwco  lb  amy 
cmfisof  Salvation  to  others  but  slltoibr  OHUiy 
.  &t^fiBa  to  be  faved  by  it  odt  (elves. 

Seoofldly,  But  than,  Aicte  are  many  glorious 
aodexccllent  things  which-are  in  common  be- 
cwiktChriitand  Believers,  tho*  in  them  all  he 
hath  the  prc-eniiM»ce,  heKhtnes  in  tho  fblners 
of  them  as  the  S«»,  and  we  with  a  borrowed  and 
lefler  4ight,  but  ot  the  lame  kind  and  nature  as 
the  Stars.  Some  of  thefe  I  fliall  panicularly  and 
briefly  unfold  in  the  following  paniculars. 

Firfl,  Believers  have  oommanion  with  Chrift 
in  Uinames  and  titkS]  thtyarecaUMCbriflians 
fromChTifl,  £^h.  315.  from  him  the  whole  fa- 
roily  in  Heaven  and  Earth  is  named:  this  is  that 
wordiy  naflie  the  Apollle  fpeaks  of,  James  %.  7. 
He  is  the  Son  of  God,  and  they  alfo,  by  their 
union  with  him,  have  power  or  authority  to  be- 
come the  Sons  of  God,  JA.  i .  17.  He  is  the  heir 
of  all  things,  and  they  arc  joynt  heirs  with  him. 
Rum.  8. 17.  He  is  both  Khig  and  Prieft,  and  be 
hath  made  them  Kings  and  Priefls,  Rev.  i.  6.  but 
tbey  do  not  only  partake  in  the  names  and  titles, 
but  this  commtinidn  coniifts  in  things  as  well  as 
titles;  and  therefore. 

Secondly,  They  have  communion  with  him  in 
his  mbttonfnefs,  (i.  e;)  tbd  rigbteoafnefi  ofOirilt 
ismade  theirs,  2  Cor.  5.  li.  and  he  is  the  Lord 
ovt^umf*^,  Jer.  134  e.  'Tis  tf  oe,  tine  rigli- 
toaoMcQ  oF  Chrift  I»mc  inNecent  \bi  ikju  Ic  is  in 
liini^-bot  it  is  ours  by  imputation,  Rm.  4.  5, 11. 
and  our  oaioo  with  bin  istiie  groood  of  the  im- 
ratadbik'ofMs figlitMifiieft  to  «..'»  €br.  5. 2 1 . 
We  are  made  the  right eoufnefs  of  God  im  bim,  Phil. 

fiorChriAaad  fidiorers  are  confido^.  as 
onePtrlbii,  incottflrBQion  of  Law;  «•  a  Man 
and  his  VVifes  a  Dffi<«r  and  Sttrety  are  one :  and 
lb  his  payment  or  latisladion  is  in  our  naoie,  or 
opon  oor  aoooniit.  •  -?  -.  '  . 

Now  this  is  a  mofl  incRrimable  priviledge,  the 
very  ground  of  all  our  other  Uefiings  and  mer- 
cies. Owbata  benefit  is  diia  to  a  poorSinner, 
that  ows  to  God  infinitely  more  than  he  is  ever  a- 
blc  to  pay  him,  by  doing  or  fuffering  \  to  have 
fncha  rich  treafure  of  mtrit  as  lies  in  cht  obedi- 
ence of  Chrift,  todifcharge  in  one  iniirc  payment 
all  his  debts  to  the  laft  farthing^  Surtlj  jbtUi  one 
fi^^  J»  Ik  Urd  Iknte  rtgkmfi^r  ua*  45- 14- 
even  as  a  poor  Woman  that  owes  more  than  {he 
is^orth,  in  one  moment  is  difcharged  of  all  her 
obligiKiooi^  by  bet  Macriagc  to  a  wcaiiby 
Man. 

Thirdly,  Believers  have  coromunioa  with 
Chrift  in  his  (MfaVie/S  or  SandiScation,  for  of  God 
he  is  nMde  unto  them  not  only  Rightcoufnefs,  but 
SanQificatioH  alfo :  and  as  in  the  former  privi- 
ledge, they  have  aftockof  meritin  the  blood  of 
f     '         Chrift  to  juftific  them,  fo  here  they  have  the  Spi- 
;  .        rit  of  Chrift  to  fandihe  them,  1  Car.  1.30.  and 
theiciNe  we  aie  Aid  of  his  fbUMft  to  receive 
gract^r  £race^\oh.\.\6Jii.e.')^^  fome,grace  upon 
grace,  manifold  graces,  or  abondance  of  grace : 
.otarofe  for  irace-,  that  is,  grace  anfwerableto 

8Mce :  as  in  the  Seal  and  Wax,  there  is  line  for 
ine,.  and  cut  for  cut  cxadiy  anfwerable  each  o- 
,      ther :  or  grace  for  grace,  thatis,  iay  others,  the 
free  grace  of  God  in  Chrift,  for  the  fanftification 
or  fiUing  of  oor  Sools  with  grace :  be  it  in  which 


Fourthly,  Believers  have  communion  with 
Chrift  in  bie  death :  they  die  with  him,  Gal.i.  zo. 
J  am  crncified  with  Cfcri/J,  (i.  e.)  the  death  of 
Chrift  hath  a  real  killing  and  mortifying  influence 
upon  the  lufts  and  corruptions  of  my  heart  and 
nature :  true  it  is  he  died  for  fin  one  way,  and 
wc  die  to  fin  another  way :  he  died  to  expiate  it 
we  die  to  it  when  we  martifie  it  the  death  ol 
Chrift  is  the  death  of  fin  in  Believers .-  and  this 
is  a  very  glorious  priviledge :  for  the  death  of  fin 
is  the  life  of  your  Souls if  fin  do  noc  die  in  you 
by  mortification,  you  muft  die  for  fin  by  eternal 
damnation^:  if  Ciuift  had  not  died,  the  Spirit  of 
God,  by  which  yon  now  mortifie  the  deeds  of  the 
body,  could  not  have  been  given  unto  you-  then 
yon  ffluft  have  lived  Vallais  to  vour  fins,  and  died 
at  lift  in  your  fins  Iioe  the  fruit,  efficacy  and 
benefitofChrifts  death  is  yours,  for  the  luHlog 
tbofe  fins  in>oa  wbkfa  clTc  had  been  «nr 
rauic< 

Fiitbly,BciievashaveComfflnaioavrith  Chrift 
iftUsJj^Mtfn/Kmffiw  from  the  dead.-  as  he 

rofc  from  the  dead,  fo  do  they  •  and  that  by  the 
power  and  influence  of  bisciic^driae  and  re(ar> 
rcaion  .•  ^  the  Spfarit  of  life  which  is  in  Chrift 
Jefusthat  makes  us  free  from  the  Law  of  fin  and 
death,  Rom.%.z.  oar  ftiritual  life  is  from  Chrift, 
£^.1.1.  jlndxtmhMiefAhiiidwboweredeai 
in  trefpafes  and  fins :  and  hence  Chrifc  is  faid  to 
live  in  the  Believer,  Gai.  2.  zo.  Nam  I  Ihe.  yet 
not  I:,  bHtCbHp  UirtAmmt  and  it  is  no  feiaH 
privilcdge  to  partake  of  the  very  life  of  Chrift, 
which  is  the  moft  excellent  life  that  ever  any 
Creature  can  live:  yet  Aicbisthe  happini^  of 
all  the  Saints,  the  life  ofChrlft  is  manifcft  Inthem. 
and  filch  a  life  as  Dull  never  fee  death. 


Sixthly,  To  conclude,  Believers  have  fcllow- 
fhip  with  jclus  Chrift  in  bts^lory^  which  they  iball 
en>oy  in  Heaven  with  him.-  theylhaH  brmar 
with  the  Lord,  i  Thef.  4.  1 7.  and  that's  not  all, 
(tho  as  one  faith,  it  were  a  kind  of  Heaven  but  to 
look  through  the  Key-hole,  and  havebutagUmprfe 
of  Chrifts  bleflcd  fece)  but  they  ftiall  partake  of 
the  glory  which  the  Father  hath  given  him,  for 
fohefp^ks.  Job.  17.  22,  24.  and  more  partkn- 
larly,  they  fliall  fit  with  him  in  his  Throne,  Rev. 
3.  21.  and  when  he  comes  to  Judge  the  World, 
he  will  come  to  he  glorified  in  the  Saints,  zTlxj. 
I.  10.  So  that  you  fee  what  glorious  and  inefti* 
nuble  things  are  and  will  oc  in  common  be- 
twixt Chrift  and  the  Saints.  His  Titles,  bis 
Righteoofnefs,  his  Holinels,  his  E>eath,  hk 
life,  his  Glory.    I  do  not  iky  that  Chriu 

vrill 


Digitized  by  Gopgle 


Vol.  L 


Felloipjhif  tfiio  Jejnt  Cbrijl. 


SoU  veri 
JUksfiat 


will  make  any  Saint  equal  with  him  in  Glory  : 
Tliafs  iaiDoflible,  he  will  be  icnown  from  ail 
the  Stints  uHemo,  as  tbe  Son  UdilttDgaifhed 
from  the  Stars:  but  they  fliall  partake  of  hi-. 
Glory,  and  be  fiO'd  with  Joy  there  j  and  thus 
700  fee  whtt  thofe  thiog^  are  that  the  Saluca 
have  Fellowfhip  with  Chrifi-  in. 

Secondly,  Next  1  would  open  the  Way  and 
Means,  by  which  vfc  come  to  have  tellowthip 
with  Jcfus  Chrilt  in  thcfc  Excellent  Priviledgcs- 
and  this  1  IhaU  do  briefly  in  the  following  PoUcions. 
Pofition  I. 

Firll,  No  M.in  h.itb  feUoffPiip  ^'I'h  Cbri;}  w 
fThlftTiiht  ""^  f^'cial  favM£  PrivtUdge  by  Aat-acy  hoiifatvcr 
2I?2b^  *  **  cultivated  or  tntftovcd  ■  bi-.t  cn'.y  by  Faitb 
auslom-  uniting  him  to  the  iMrd  Jcfui  Chrifi  'Tii  not  tbe 
tci,  Jed  Privilcdgt  of  oJtr  firft^  but  ficond  btrlh.  This  b 
. ,  plain  from  Job.  i .  1 2,  1 3.  Bm  tots  rmay  as  re- 
^v!^I  *  ct'eved  him,  to  than  pave  ht  pmtr  to  become  tbe 
imftu    ^'^^  f*/  *"  mofiy      believed  on  bn 

MifMc  Name,  wbo  are  born  not  of  flifby  nor  of  bloody 
fMMMMi  nor  pf  thi-  mil  of  man,  hut  of  God.  Wc  arc  by 
Mjlri»*  Nature  ChiidreQ  of  Wrath,  Pph.l.y  we  have 
^llowfliip  with  Satjtt  in  fio  and  niifery  :  the 
f^Paia.  v'ild  Branch  hath  no  CommuDicatioa  of  the 
nm  syn-  iwcetDcis  and  facncfs  of  a  more  Noble  and  Ex- 
ta&  lib.  cellent  Root,  until  it  be  ingrafted  upon  it,  and 
<>a]K35<have  immediate  Uaion  aad  Coaliuoa  with  it, 
Job.  15.  1,3. 

Pcfttlon  2. 


Thus  hath  the  /.ord  appointed  fever jI  Blcf- 
fings  for  Believers  in  Chrift,  and  feveral  Channels 
of  conveying  them  irora  him  to  us^  by  imputed 
RightcoufncTs  we  arc  freed  from  the6"i//7/  of  fin, 
by  imparted  Holincft  we  arc  freed  from  tbe  Do- 
mimon  of  nn,and  by  our  G  lor ificatioa  with  ChrUfc 
we  arc  freed  from  a!I  itie  Rcliqucs  and  Re- 
mains both  of  fio  and  nrilcry  kt  iu  by  fin  upoa 
our  Katures. 

T<{i::on  4. 

Tkit  "Jcfm  Ch  ill  im^  irti  to  all  Ldievcn  all  the 
ffiritual  Blefftngi  that  he  is  filled  niffc,  a^:d  mtb' 
hihli  neae  from  a»y  th.tt  h.ive  T',./oh  ir/ri!>  Um  ^ 
be  tkfi  Bkfffn^s  never  ft  grcst^  *»r  tUy  tbitt  re- 
ceive tbcni  never  fo  wf.i'',  mcM^  and  contemptible 
i'l  cuhv.ird  rifi^^Cli.  Gal.  3.  27.  Te  arer.U  the  Cbil' 
dren  af  Cod  by  Jatth  m  fcfhS  Crifl.  T"hc  Sjlva- 
tion  tbatcoincsby  Qitift  is /tiled  iht  common  Sal* 
vation^M^c  3,  and  f  1c r;r:i  the  Inheritance  of  the 
Saints  in  li^ht,  Cc;,  1.  i:.  Tltn  tt  neither  Greek 
nor  Jem  (faith  the  Apoftle)  Circumcift  jn  nor  Vn- 
circHtnctfion^  Barbarian^  Scythian^  bond  or  (rec^  but 
Ciirijl  is  all  and  in  all^  Col.  3.  n.  lie  mCans. 
there  is  no  Priviledge  in  the  one  to  commend 
them  to  God,  and  no  want  of  any  thing  in  the 
other  to  debar  them  from  God  ;  let  Men  have 
or  want  outward  Ejccellcncics,  Ecaucy,  Ho- 
nour, Riches,  Nobility,  Gifts  of  the  Mind,  Sweet- 
neft  of  Nature,  and  all  fuch  like  Ornaments, 
what  is  that  to  God  ?  He  looks  not  at  thefe 


Mievers  tbmfelva  bout  ooT  a»  e^sd  fhare  one  thin^  but  refpe^s  them,  aad  communicates  his 
wth  amrikr,  in  aU  tbe  SentfHs  and  Priviledget  0/  Favoar  to  them  as  they  are  io  Chrilt :  Fftis 
tbeir  Vnion  with  Cbrifl,  hut  in  fame  there  is  an  ^Mid  in  all.    The  Gifts  and  BlcfTidgs  of  the  Spi- 


MfMOlityy  and  in  others  an  Ineaiulity  ^  according  to 
m  Mtafure  and  Gift  of  Chrift,  to  every  one. 

Ill  JulVif^cjuon  tbey  arc  all  equal :  The  weak 
and  the  ikroqg  Believer  are  alike  JuHificd,  be- 
canfe  it  is  oile  and  the  fitne  perfcd  Righteoof- 
Ecfs  of  Cfirilt,  which  is  .ipplicJ  to  the  one  and 
to  tbe  other,  fo  that  there  are  no  diifereot 
dfiorees  of  Jaftificatioa,  hot  all  that  believe  are 
juftified  from  all  things,  jiBs  13.39,  and  there 
is  no  Coodenmation  to  tbeoi  that  are  in  Cbriib 
Jefos,  t.  lie  they  never  lb  weak  in  Faith, 

or  defeftivc  in  Degrees  of  Grace.  But  there  is 
apparent  difference  in  tbe  meafu  res  of  their  Saa- 
oiflcation,  ibineare  flrong  Men,  and  others  are 
Psbrs  in  Chrill,  i  c  r  3.  i.  The  Faith  of  (broe 
fiourilhes  uod  grows  exceedingly,  2  Tbef.  1.3. 
dietUngs  that  are  in  others  are  ready  to  dye, 
Hev.  3.  2.  It's  a  plain  cafe,  that  there  is  great 
Variety  found  in  the  degrees  of  Grace  and 
Comfort  among  them  that  are  jointly  idtereftcd 
iaCltrift*  aad  equally  iultified  by  iunir 

Pofition  3 


rit  are  given  to  Men  as  tbey  are  in  Chrilt,  and 
Without  TefpeA  to  any  external  differences 

made  in  this  World  among  Men:  Hence  we  find 
excellent  Trcafures  of  Grace  in  ooean  and  .con- 
temptible Perlbns  in  the  World  •  Poor  id  the 
World,  rich  in  Faith,  aad  Kcirs  of  the  King- 
dom j  and  as  all  Believers.  witJiout  diHerence. 
receive  ftcm  Chrift,  lb  they  are  not  debarred 
from  any  Rlcnlng  that  is  in  Chrifi  :  is  your 
fir  ye  are  Cbrifis^  i  Cor.  3.  «/r.  with  Chrilfc 
God  firccly  gives  ds  aU  things,  Rom.  8.  32. 
Pofition  5. 

Tbe  Commnnion  iclicvers  have  with  Cbrifi  in 
fpiritnal  Benefits  is  a  very  great  Myftery^  fat  abovt 
the  iir.dap.t>id'uj/^  of  tijtiirul  A  fen.  There  are  no 
Footfleps  of  this  thing  in  all  the  Works  of  Crea- 
tion, therefore  the  Apoftle  calh  it  the  bnlcarcb- 
able  Riches  of  Chrlf!:,  Kph  3.  8.  i^r,,  «x*ti» 

Ti^fi'.  The  Word  liguifies  tluc  wltich  hath 
no  fbotfteps  to  trace  it  by Yea,  'tis  fo  deep 
a  Myftery,  that  the  Jr/gels  themfelves  Hoop 
down  to  look  into  it,  i  Pet.  i.  12.  £y€  batb  not 


Tbe  Saints  have  not  t'eUowflyf  and  Commnnion  \  fcen   nor  Par  heard.,  niitber  have  entred  iaU  Ac 

^t_:/i    •    .if.,  r^.  .  ■.   .1  n.  .    t   n  -   '"'»  ..„.  .r  ...  .  .  .r     .1  -         _  t  •. t    y.   t   t    .1    i 


mtb  Cbrijif  in  tbe  fjrs-)nmio>ied  Benefits  and  Pri 
Wltdges  by  one  and  the  janic  AlediurUf  but  by  varms 
Mediums  and  Ways  according  t»  NttMre 


bcjrt  of  m.xn  the  things  nhich  (,'od  hjth  prepared 
far  them  that  love  him  :  but  God  hath  revtalcd  them 
unto  us  bybisSftrtt^  i  Cor.  x,  9,10. 

Thirdly  and  Laftly,  1  Ihall  in  a  tew  Particulars 
open  the  Dt^mty  ard  Excellency  oftbis^ruit  of 
our  Union  with  Chrift,  and  (hew  yon,  that » 
greater  Glory  and  Honour  cannot  put  upon 
Man,  than  to  be  thus  inFcUowllup  with  jefns 
Chrilt,  70b.  17. 22.  Tbe  Ckry  Jtidb  tbn  gamfi 
in  his  Righteoufnefsbythewayof  Jmpmtation^  we  !  wif,  /  have  given  them,  that  tbey  ma^  be  one  as 
partakeofhisHolinefsby  the  wayof/ff/M/ion;  and  \tfe  are  one  :  And  therefore  more  particularly  let 
of  his  Glory  in  Heaven  by  the  Beatifical  llfion.  Oor  j  this  be  confidcred. 

Jollification  is  a  r^/^tfiz^c  change,  oar  Sandification  I    Firft,  Wttb  vebom  we  are  ajfociatcd^  even  the 
8red/cbaog{e,ourGloriiicationa/er/eJchangeby  ISoa  o£  God^  with  him  that  is  over  all,  God 
Redemptiop,frofflaUthefcmainsbotli«frifiaiid  bleiTed  for  <ver.  Onr  Afibciatioji  with 
nilery.  ^ 


Benefits      xvhkh  thty  ^artidp.ite. 

For  inftaoce,  they  have  Farcaerihip  aad  Com- 
munion with  Chrilt  (as  hath  been  faid)  in  his 
Righteoufnefs,  Holinefs  and  Glory;  but  they  re- 
ceive thefe  dmiiid  Blciliugs  by  divers  Alediumtof 
Coromanion :  We  have  Commanion  with  Chrill 


IS 


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3o6 


Of  the  Saints  Conmmion^  cr 


Seim.  VlJl; 


is  aa  high  Advaoccmcat,  for  Angels  and  Saints 
are  feUovr  Servaocs  in  the  fame  Family,  Rev. 

19.  20.  and  thro'  ChrlH:  wc  arc  come  to  an  in- 
numerable Company  of  Angels,  Heb,  xx.  ix. 
but  what  is  all  this  to  our  Fellowfliip  with  Jc- 
fus  Chrifl  himfdf,  and  that  in  another  manner 
than  Angels  hare  ?  For  tho'  Clirift  be  to  tiicm 
an  Head  of  Dominion,  yet  not  an  Head  of  vi- 
tal Influence  as  lie  is  to  his  Myftical  Body  the 
Church  :This  therefore  istothcraagrcat  My  11  cry, 
which  they  greatly  cffeft  to  ftndy,  and  pry  into. 

Secondly,  IVh.tt  we  are  that  are  dijinified  tritbthis 
Tttte^  the  FtHows  or  Co-pircncrs  with  Jcfus 
Cbrift  ;  not  only  Dujl  by  Nature,  Dnft  thou  art, 
bot  finful  Duft;  fuch  wretched  Sinners  as  by 
Nature,  and  the  Sentence  of  the  Law,  ought  to  be 
aflbciated  with  Devils, and  Partakers  with  them  of 
the  Wrath  of  the  Almighty  God  to  all  Eternity. 

Thirdly,  The  Benefits  xee  are  partakers  ofyin  and 
with  the  Lord  Jefus  Chrift  ;  and  indeed  they  arc 
wonderful  and  aftonilhing  thlog^  fo  far  as  they 
do  already  appear,  but  yet  we  fee  but  little  <nF 
them,  comparatively  to  what  we  Ihall  fee,  i  Job. 
3.  1, 2.  Now  are  me  the  5o»i  e/God^  and  it  doth 
ndtytt  appear  wba  we  fltdt  fo,  tuft  ire  hum  tftof 
nhen  be  (hall  a;>pear  we  /haS  be  like  hint^  far  we 
fluB  fee  him  as  be  it,  O  what  will  that  be !  to 
fie  Idtt  as  he  is,  and  to  ht  transformed  into 
bit  Ukenefs. 

Fourthly,  The  Wa;f  ml  Marnier  in  nbich  m  are 
brought  int9  ttis  P^kmfkif  xMt  Cbrift,  which  u  yet 
more  admirable.  The  Apoftle  givcsusa  ttrange 
Account  of  it  in  z  Cor.  8.  9.  for  jfou  how  the 
grate  ef  oar  Lard  Jefas  Chrijtj  Aat  tboagb  be  was 
rieb,  ytt  far  your  fakes  be  became  poor^  that  ye 
IhroMb  ni  poverty  might  be  rich:  He  empties 
himfelf  of  his  Glory,  that  we  might  be  hll'd  ^ 
be  is  made  a  Curfc,  that  we  might  enjoy  the 
Blelfing)  he  fubmits  to  be  crown'd  with  Thorns, 
that  we  n^ht  be  crowned  with  Glory  and  Ho- 
nour \  he  puts  hirafclf  into  the  number  of  Worms, 
Pfal,  11.  6.  that  wc  might  be  made  cqnal  to  the 
Angels :  O  the  unconceivable  Grace  of  Chrifl ! 

Fifthly,  The  reciprocil  Nature  of  that  Commttmon 
vbich  is  bttmxt  Chrifl  and  Believers :  Wc  do  not 
only  partaXe  of  what  is  his,  but  he  partakes  of 
what  is  ours :  He  hath  fellowlhip  with  us  in  all 
oor  Wants,  Sorrows,  Mifcrics,  and  Atfliitions  i 
and  we  have  Communion  with  him  in  his  Kigh- 
teonlhcls,  Grace,  SonQiip,  and  Glory.-  He  takes 
part  of  oar  Mifery,  and  we  take  part  of  his  Blcf- 
Kdnefs :  Our  Suticrings  arc  his  Sufferings,  Col. 
1.  04.  O  what  an  Honour  is  it  to  thee,  poor 
Wretch,  whom  a  great  many  would  not  turn 


afide  to  ask  how  thou  doefl-,  to  have  a 


King, 


that  ever  he  will  ccafe  to  be  an  Head  to  bis 
Saints,  or  they  from  being  his  Members :  No, 
no,  the  Relation  never  ccalcs :  Jiiflifuation,  Saa* 
ftification  ai.d  Atioption,  are  cvcrlafling  Things, 
and  wc  can  never  be  dcvcfted  of  them. 

Infir.  1.  Ave  the  Sjiiits  Chiilt's  Fellows? 
What  Homurablc  rcrfvtii  tUii  are  they !  and  hovf 
fhodd  they  be  efleemeJ  and  valued  in  the  World  I 
If  a  King,  who  is  the  Fountain  of  Honour,  do 
but  raife  a  Man  by  his  Favour,  and  dignifie  him 
by  beftowing  feme  Honourable  Title  ojion  him, 
what  Rcfpca  and  Obfcrvancc  is  prcfenily  paid 
him  by  all  Perfons  ?  But  what  arc  all  the  vaia 
and  empty  Titles  of  Honour,  to  the  glorious  and 
fubllantial  Priviledgcs  with  which  Believers  are 
dignified,  and  raifed  above  all  other  Men  by 
Jefus  Chrift  ?  He  is  the  Son  of  God,  and  they 
arc  the  Sons  of  God  alfo  :  He  is  the  Heir  of 
an  things,  and  they  are  Joint-heirs  with  Chrift. 
He  reigns  in  Glory,  and  they  fiiaU  reign  with 
him :  He  fits  upon  the  Throng  and  they  fhall 
(it  with  him  in  bis  Throne.  O  that  this  vile 
World  did  bat  know  the  Dignity  of  Believers, 
they  would  never  flight,  hate,  abufe,  and  per- 
fecQtethem  as  they  do!  And  O  that  Believers 
did  but  undcrftand  their  own  Happinefs  and  Pri- 
viledgcs by  Chrift,  they  would  never  droop  and 
(ink  onder  erery  finaU  trouble  at  dtatrate  they  do. 

Infer.  2.  How  abundrntly  bath  Cod  provided  far 
all  the  Necejfities  and  Wants  of  Believers  I  Chrift  is 
a  Store- houfc  fill'd  with  Bleffingsand  Merms, 
and  it's  all  for  ihem  ■  From  him  they  receive 
abundance  of  Grace,  and  of  the  Gift  of  Rig|)tc- 
oufnefs,  Itom.  ^.1%  of  his  FnlncA  they  all  re- 
ceive Grace  for  Grace,  Jch.  1.16.  all  the  Fulncfs 
of  Chrilt  is  made  over  to  them  for  the  Supply  of 
their  Wants :  My  Cod  fljall  fupfly  aU  ym  mi 
(faith  the  Apoflle)  according  to  his  Picbcs  in  dory 
by  jefus  Chrtfl^  Phil.  4.  19.  If  all  the  Riches  of 
G(kI  can  fupply  your  needs,  then  they  fhall  be 
fupplicd.  Sjy  not,  Chrift  is  in  the  PolTcfnon  of 
confuminate  Glory,  and  I  am  a  poor  Creature 
ftruggling  with  many  Dificulties,  and  toyling 
in  the  midft  of  many  Cares  and  Fejrs  in  the 
World ;  for  Care  is  taken  for  all  thy  Needs, 
and  Orders  given  from  Heaven  for  their  Supply: 
My  God  fhall  fupply  all  your  Need.  O  fjv,  with 
a  melting  Heart,  1  have  a  full  Chrift,  and  be  is 
fill'd  for  mc.  His  pure  and  perfect  RightcoiiC. 
ncfs  is  to  juftific  mc,  bis  Holinefs  is  to  r.miflific 
me,  his  Wifdom  is  to  guide  mc,  his  Comforjs 
are  to  rcfrelh  mc,  his  Power  is  to  proicd  me, 
his  All-fuf!iciency  is  to  fupply  mc.  O  be  chear- 
ful,  be  thankful,  yon  have  all  your  Hearts  can 
wifh  -,  and  yet  be  humble,  it  is  all  from  free  Grace 
(o  empty  and  unworthy  Creatures. 

Infer.  3-  f/m  ahfardy  di/ingenuous  and  nnworthy 
of  aCbriflian^  is  it  to  deny  or  xcitb-bold  from  Cbrif. 
aiy  tlifW  be  bath,  or  by  wUcb  be  may  be  jerved  or 
hmmed  f  Doth  Chrift  commtraicate  au  he  hath' 
to  you.  and  can  you  with-liold  any  thing  from 
Chrift  \  On  Chrift's  part  it  is  not  mixif,  and  thine^ 
bet  Miff,  or  mine  and  yoiers^  Joh.  10. 1 7,  lafcend 
to  my  Father.,  and  your  Father.,  to  my  Cod  and  your 
Cod.  But  O  this  curfed  Idol  Self!  which  )mpro« 
priates  all  to  its  own  Drfigns  and  llles.  How 
liberal  is  Chrift  I  and  how  p.nurions  arc  wc  to 
him  !  Some  will  not  part  with  their  Credit  for 
Chrift,  when  yet  Cnrift  abaled  him(Hf  no- 
fpcakably  for  them.   Some  will  not  part  with 


yea,  the  Prince  of  all  the  Kings  of  the  Earth, 
to  pity,  relieve,  fympathize,  groan  and  Meed 
wiih  thee,  to  fit  by  thee  in  all  thy  troubles,  and 
give  thee  his  Cordials,  to  fay  thy  troubles  are 
my  Trooblcs,  and  thy  Afflimons  are  my  Affli- 
dions:  Whatever  touchcth  thee  touchcth  me 
alfo :  O  what  Name  ihall  we  give  unto  fucfa 
Graceas  this  is? 

Sixthly  and  LaRly,  C'lnfider  the  perpetuity  of  the 
Friviltdge  ^  your  Fellowfhip  with  Chrift  is  iiner» 
mMUe,  and  abides  for  ever.  Chrift  and  the 
Saints  (hall  be  glorified  together,  Rom.  8.  \  7. 
while  he  hath  any  Glory,  they  fhall  partake  with 
him.  Tis  (aid  indeed,  1  Cor.  1 5.  24.  that  there 
fhill  be  a  time  when  Chrift  will  deliver  up  the 

Kingdom  to  his  Father :  Bui  the  Meaning  is  not  I  a' drop  of  Blood  for  Chrift,  wbea  Cbiift  fpeut 

'  the 


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Vol.  I. 


Fellojpfl)if  mth  Jefm  Cbrifi. 


the  whole  Trcafurc  of  his  Bluod  freely  tor  us : 
Yea,  how  loth  arc  wc  to  part  with  a  Shilling 
for  Chrif^,  to  relieve  him  in  his  diftreflcd  Mem- 
bers, when  as  >cc  wc  know  the  Grace  of  our 
Lord  Jcfus  Chrift,  that  though  he  was  rich,  yet 
for  our  iakes  he  bcame  poor,  that  wc  through 
his  Poverty  might  be  Rich !  O  nugratcful  re- 
turn !  O  bafc  and  difii^eiiioas  Spirits !  The 
Things  Chrt(t  give?  us  arc^M#,  the  Things  we 
deny  to  hira  arc  /mail:  He  parts  with  thc^reat- 
cj},  and  yet  is  denied  the  kaft.  The  Things  he 
communicates  to  us  are  none  of  ourr^  we  have  no 
Right  nor  Title  by  Nature,  or  any  Defert  of 
ours  to  them,  the  Things  wc  deny  or  grudge  to 
Chrift  arc  by  all  Titles  bis  oip»,  and  be  hath  the 
fnUeft  and  moft  unqucftionabic  Title  10  them 
all :  What  he  gires  to  us,  he  gives  to  them  that 
Ktvtr  Jefirvcdk-,  what  wc  with  hold  from  him, 
we  with'hold  from  one  that  liaih  dcfcrvcd  tbatj 
Mdh^itcly  more  from  us,  than  we  have,  or  are. 

He  incerefted  you  freely  in  all  his  Riches  when 
you  were  Enemet;  yon  ftand  upon  Trifles  with 
him,  and  yet  call  him  your  bcft  and  dearejl 
friend :  He  gave  bitD&If  and  all  he  bath  to  yon, 
*»hen  yon  confd  ttmm  m^ni  from  him  j  you  de- 
ny to  ]i  irt  with  thcfc  Things  to  Chrift,  who  may 
mt  only  d.nm  ibtm  upon  the  bigbeft  Tttle^  bit  own 
Sweraignty^  and  abfolute  Froperty^  but  by  yoitr  own 
jiB^  who  profefs  to  hjve  given  all  in  Covenant 
to  him :  What  lie  gives  you  returns  no  Profit  to 
Kw,  hut  what  you  give,  or  part  with  for  him, 
it  your  grr.iteji  Mvm  igc.    O  that  the  Confidc- 

mion  of  tbefe  Things  might  flume  and  bumble 
our  Soids. 

Infer.  4.  'then  ccTtj'tnly  no  Man  is,  or  can  be 
fufpofed  to  be  a  lofer  by  Cmverfton^  fceitig  from 
ttatDay^  t^etw  Cbrijl  it,  orbatb,  becmetbts. 

O  what  an  Inheritance  are  Men  poirefTcd  of  by 
their  new  Birth  1  Some  Men  cry  out.  Religion 
will  undo  yon,  but  with  what  Eyes  do  thefe  Men 
Ice?  Surely  you  could  never  fr,  tcl]  on,  except 
your  Souls  were  fo  Inarnatcd  as  to  rccltoa  Par- 
don, Peace,  Adoption,  Holioefi  and  Heaven, 
for  nothing:  That  Inviflblcs arc  «c«-wfitf;,  and 
Temporals  the  only  Realities.  Tis  true,  the 
converted  Soul  may  lofe  his  Eftate,  bis  Liberty, 
yf3,  h!s  Life  for  Chrift:  But  what  then?  Are 
they  ioiers  that  exchange  Brafs  for  Gold  ?  Or 
pan  with  dieir  prefent  Comforts  for  an  ban- 
drcd-fold  Advantage?  Marl  to.  29.  So  that 
none  need  fcare  at  Religion  for  the  lofles  that 
attend  it,  whileft  Chrift  and  Heaven  is  gain'd 
by  it :  They  that  count  Religion  (heir  Jois 
have  their  Portion  in  this  Life.  ' 

Infer.  5.  fJon>  fecwrely  it  the  Saints  M)tritmiet 
fettled  upon  tbem^  ficiftj^  they  are  in  camwons  rrith 
Jefus  Cbrifi  ?  Chrilf  and  his  Saints  arc  joint-heirs, 
and  the  Inheritance  cannot  be  alienated  but  by 
his  Confcnt,  he  muft  !ofe  h=s  Intcrcft,  if  you 
lofe  yours :  Indeed  Mamt  ioheritancc  was  by  a 
finglc  Title;  and  moreover,  it  was  io  his  own 
Hand,  and  fo  he  might  ( as  indeed  he  foon  did  ) 
develc  himfelf  and  his  Poftcrity  of  it :  Bat  it  is 
not  fo  betwixt  Chrift  and  Believers,  wearcfe- 
cured  in  our  loheritaoce  by  Chrift  our  Ca-h:ir, 
who  win  never  alienate  it:  Auii  therefore  it  was 
truly  obferved  hy  the  Father,  F^lktor  Jab  in 
fierqiiHimo^  qtutm  Adamns  in  Paradifo :  Job  was 
happier  upon  the  Dunghil,  than  Airm  was  in 
Paradifc.  The  Covenant  of  Grace  is  certainly 
the  bcft  Tenure:  As  it  hath  the  heft  Mercies,  fo 
it  gives  the  MtSt  Security  to  enjoy  them. 


Infer.  ^»  H<m  rich  004  fuU  it  ^jefut  Cbrif;^  aha 
twmmimcMtt  iAm^oHth  lo  aR  the  Saints,  and  yd 

htfh  more  fliU  in  ymfclf  than  it  comma.: tc at cd  to 
tiiemy  altboi^b  all  tbsy  rtceivt  9nt  broMibt  into 
one  be  ip. 

Take  all  the  Faith  of  yfhr.ihaw,  .-,11  the  Meek-  '^ 
nefi  of  Mqfes^  all  the  P4ticnce  of  Job,  all  the  ■ 
Wifiioili  of  Si»mim,  all  the  Zeal  of  Davtd,  all  : 
the  lodoftry  of  Panl^  and  all  the  tcnder-heaftcd-  ' 
ncfs  of  Jofiab :  Add  to  tliis  aU  the  Grace  that  is  ' 
poured  (though  in leflir mcalere  )  into  all  the 
Eleft  Vcflcls  in  the  World,  yet  ftill  it  is  ' 
(hort  of  that  which  remains  in  Chrift,  He  is  a- 
nointed  with  the  Otl  of  ^ladneft  ab6w  his  Fettops :  ' 
And  in  all  Things  be  hath,  and  muft  ever  have 
the  pre-eminence:  There  be  many  Thou&nd  ' 
St^  glittering  above  yonr  He«is,  and  one  Star  • 
ditters  from  Another  Star  in  Clory^  yet  there  is  ' 
more  Light  and  Glory  in  one  Sun,  than  in  the 
many  Thottfind  Stars:  Grace  besutifies  the  Chll- 
dren  of  Men  exceedingly,  but  ftill  that  is  true  of 
Chrift,  Pfalm^  '^.  2.  Tmu  art  fairer  than  the  Chil- 
dren of  M,f7^  Grace  it  poured  into  thy  Lips:  For 
all  Grace  is  fccondarily  and  derivatively  in  the 
Samis,  but  it  is  primitively  and  originally  In  i 
Chrift,  >te  ^.  2<j.  Grace  is  imperfttf  and  de-  ' 
teitive  in  them,  but  in  him  it  is  in  its  moft  abfo-  ■ 
lute  Pcrfctlion  and  f  ulnefs.  Col,  1.  ly.  In  the 
Saints  It  IS  mixed  with  abundance  of  Corrupti- 
on h-jt  jn  Chrift  it  is  altogether  unml.ved  and  ■ 
exclulive  of  its  oppofitc,  Hcb.  7. 16.  So  that  as 
the  Hcjiben  Lid  of  Mora!  Verftie,  I  flwy  mrich 
more  fay  of  Chrift,  That  were  he  to  be  fcen 
with  .Mortal  Eyes,  he  would  compel  Love  and 
Admiration  from  aU  Men,  for  he  b  altogether 

lovely,  Ca?rt.  ^.17.  ° 

Inki  7  mat  dd,^hi  and  finiul^  Advantaet 
muji  needs  be  tn  the  Commmon  ^tbe  Saints,  nl* 
have  Commmm  mth  Jtjiu  Cbrifi  ittalris  Grmt 

and  Bern  fits ! 

That  nbicb  we  have  fern  and  betird  ieAirt  ^ 
Mtoymy  that  ye  alfo  may  have  FeUorrfkip  with  us 
Md  truly  our  FeBow/hip  ts  wi-.h  the  Father,  and  wUb 
bjs  Son  jcj,,,  cbrijl,  I  John  I.  3.  o  'tis  fwecT  to 
nave  fcllowfliip  with  thofe  that  have  fellowOiip 
with  God  in  Jcfus  Chrift.   Chrift  hatb  commu- 
nicated to  the  Saints  varieties  of  Graces  in  dif- 
ferent Meafurcs  and  Degrees :  And  as  they  all 
receive  from  Chrift  the  Fountain,  fo  it's  fwcet 
and  moft  delightful  to  be  improving  themfelm 
by  ipiritual  Comonioion  one  with  another :  Yea 
for  that  end  one  is  ftrnifb'd  with  one  Grace  more 
eminently  than  another  that  the  weak  may  be 
affifted  by  the  ftrong:  As  a  /  .^^r^  D,vir,c  wd]  7^ 
VTf'?*  ^^"f""  was  prudent  and  aaivcM 
Bafil  of  an  heavenly  fwcct  Temper,  Cbryfonfimy 
laborious  without  AlFeftation,  Amhrnfe  rtMy'd 
and  Grave,  Ltstber  couragious,  and  Calvin  acute 
and  judicious.    Thus  every  one  bath  his  proper\ 
GiU  Irom  Chrift,  the  Fountain  of  Gifrs  and 
Graces,  i  Cor.  7. 7.  One  hath  quiclcnefs  of  Parts. 
another  fohdity  of  Judp.nent,  but  noe  ready  J 
audprcfcntiali  ooe  is  zealous,  htrt  nngronnded  •  ' 
another  well  principled,  but  timorous  -  onTil 
wary,  and  prudent^  another  open,  and  plain- 
one  IS  trembling,  and  melting-,  another  du-ar* 
.ul,  and  pyous;  one  moft  Impart  Iris  light,  ano- 
thcr  bishcat:  Theryr,  rhc  knowing  Man  cani 
not  ny  to  the  the  adive  Man,  1  hnvTno 

need  of  thee.  And  O  how  fwcet  would  it  be,  ,f 
oitis,  Graces,  and  Experiences  were  freqoentJjj 

,  em* 


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3o8 


Cbrijl's  Solemn  Imntatim  of  Shmers 


and  humbly  iivi p  u  tt. d  -.  Bur  idle  Notions,  earth- 
ly-mindedncri,  lUf-iiitcrelts,  and  want  of  more 
Communion  with  Chrift,  have  almoft  deftroy- 
ed  the  Comfoit  of  Quriftian  ieUowfliip  every 

whcic  in  the  WoilJ, 

-  Infer.  8.  .;  Wwd^  thcfe  only  have  ground  to 
claim  Intcrtji  in  Cbrijl^  nbo  do  really  participate  of 
bis  Grace and  in  vbotn  arc  found  the  Effeiis  and 
Brniti  of  tbehr  Union  and  Comtnttnion  vniih  htm. 

if  you  have  Intercft  in  Chrift,  yon  have  Com- 
munion in  his  Graces  and  Benefits ;  and  if  yo» 
iiave  fuch  Communion^  it  will  apper.r  in  youi 
maintaining  daily  aSual  Comtnttnion  with  (Sod  ia 
Duties,  whereby  will  be  produced, 

til  It,  The  incrcafc  of  your  Sandifitstion,  bv 
frcQi  Participations  from  the  Fouocaia :  As  Cloth 
which  15  often  dipt  into  tire  Fin  reoeires  the  deep- 
er  iJve,  andlivclier  TinSurc,  fo  will  your  Souls 
by  ailiduoos  ComouiQion  with  Cod.  It  will  alio 
be  difieroed, 

SecDodly,  In  your  deeper  Hamtliatioo  and 


fpiritual  Scnfc  of  your  own  vilencfs:  The  itoro 
any  Man  partakes  of  God,  and  is  acquaiflted 
with  him,  and  aflirailated  to  lii  n,  the  more  baft 
and  vile  in  his  owaligfot  he  iUU  grotts,  ^<A^ 
5, 6.    Jfj.  6.  5.  •■     .  - 

Thirdly,  It  will  appear  in  yoor  more  vehei 
raent  longings  after  the  full  Enjoyment  of  God 
in  Heaven,  i  Ptt.  1 . 8.  and  Rom.  8. 23,  You  that 
have  the  firft  Fruits,  will  groan  within  your 
felves  after  the  &U  Harveft,  aad  fatisfving  Frui- 
tion :  Yon  win  not  be  fe  taken  with  l  liings  be- 
low, as  to  be  Content  with  the  bell  Lot  on 
Earth  tor  your  Evctlailiag  Portion,  O  if  there 
commimicated  dropa  be  10  fweet,  what  is  there 
in  Chi  if!  the  Fcur.tain? 

And  thus  I  have  ofjeaed  the  Method  of  Grace 
in  bringing  home  Ghnft  ntd  bbBenefits  to  Gods 
£le£t  by  UAian,  ia  order  to  CocniBiiiiiiiii  *  with 
him. 


Serm,  9'' 


The  Ninth  SERMON. 


Text. 
Contsil^ 

H.Vg/ue- C0jtf<r  jint0  me  aU  ye  that  lakufy  aad  are  heavy  ladea^  aad  1  wiU  give* 01 

n\  Ule  of  ^  .       .  uriyt  fni 

Sxhoriad-  :     '    Jf"  '*r*  Itbortut, 

OB,  iavi-  feii.  td  dt' 

tiogall 


M  A  T  T  H,.  XL  xxviii. 


THE  FmpetratioH  of  oar  Redemption  by|riocedand  hirmbled  Soul,  who  might  thus  Oh-f"'^'*^ 
Jcfus  Chrijl,  being  fini/hed  m  the  fnf  ,  li"-  :^Lord,  ^  am  fuUy  fatisfied  of  the  fulncfs  of'^^ 


Men  to 


fiisCbrift. 


  Part,  and  the  Way  and  A^eans  by 

which  Chrift  is  applied  to  Sinners  in  the  fore- 
going Part  of  this  Trcatif,  I  am  now  orderly 
come  to  the  general  l^fc  of  the  whole  \  which 
in  the  firft  Place  lhati  be  by  way  of  Extirtation^ 
to  iiivirc  ind  pcrf-vacic  aH  Men  to  come  unto 
Chrift,  who  ia  all  the  former  Sermons  hath 
been  repre(ent«l  in  bis  Garm/ttt  of  Salvatha, 
rcJ  in  his  Appiird,  prepared  andoITcvcd  to  Sin- 
ners as  their  AU-rufficicnt  and  only  Remedy : 
And  in  tbe  {bOowing  Sermons  will  be  reprefen 
ted  in  his  perfumed  Cirmcnts  coming  out  of  his 
Jvm  Fdac6$,  Pfdlm  45.  8.  To  allure  and  draw 
«11  Men  nnto  him. 

For  a  general  Head  to  this  lift  which  will  be 
large,  1  have  chofeu  this  Scripture,  Come  unto  m 
tfK  ye  tha  h^n&y  mii  an  beavy  ladcn^  and  1  wiU 
give  you  reji. 

Thcfe  Words  arc  the  Voice  of  our  Lord  Jcfus 
Chrift  himfelf,  in  which  there  is  a  vital, ravifh- 
ing  found:  'Tis  your  Mercy  to  havcfixh  a  joy- 
ful found  in  your  Ears  this  f^ay :  And  ia  them  I 
will  confidcr  their  Deptirdance.,  Farts^  and  Scope. 

As  to  their  Dcpcndancc,  it  is  manifdt  incy 
have  an  immediate  Relation  to  the  taregoing 
Verfe,  wherein  Chrift  opens  his  Commillion, 
and  f'.cclarc'-!  the  fjlncT?  of  hi";  Authority  and  fa- 
ving  Fovsrci,  and  the  iaTpolii:iiiity  of  coming  to 
God  any  other  Way  :  j^U  things  are  delivered  to 
me  of  »:y  Father,  and  no  Man  linoxretb  the  Son  pvt 
the  FatUr :  A'atber  kr.omlb  ofiy  Man  the  father 
ftve  tlx  Sony  ai^  beto  tAmmfieTfer  iBe  Son  mli 
raveal  him^  vcr.  27. 

This  iStfc  Vcrfc  is  brought  in  Proiepticaily, 
t9  obviate  the  Oiftonragemenn  of  any  poor  con- 


tby  laving  Power,  but  greatly  doubt  wliethcr  Empiijf 
ever  1  lhaii  have  the  Benefit  thereof.    For  1  ice  ^'S"'^  ri 
fo'much  Sin  anJ  Guile  ia  my  fclf,  fo  great  vile- * 
nefs,  and  utter  unworthinefs,  that  I  am  over- 
weighed,  and  even  fink  under  the  Borden  ofit  .g^tnaT/^ 
My  Soul  IS  difcouraged  becaufe  of  Sin.  ThhniftMi!^ 
Objedion  is  prevented  in  the  Words  of  my       ■  Pif- 
Ttxty  Comimto  oB  ye  tbjt  labour  and  are  heavy  '^fi°' 
laden,  q,  d.   Let  not  tlic  Scnfc  of  your  Sin  and  M^aite 
Mifery,  drive  you  from  your  only  Remedy :  aw^nt- 
Be  yoor  Sins  nerer  lb  many,  and  the  fenfe  and 
burden  of  them  never  lu  heavy,  yet  for  all  that, 
Come  Kntome:  You  are  the.Pcrfons  whom  I  invite 
and  call.  I  came  not  to  call  the  Righteous,  but  l«"I  wV. 
Sinners  to  Rtp^r.taiue.  fimusti- 
In  the  Words,  Three  Things  arc  cfpcciallv  rc«  «fiigM«"f- 
markable.  TJf" 
r.  The  Souls  fpiritual  Diftrcfiand  BartbeairSi'^ 

Weary  and  heavy  laden,  ^  i»fc« 

2.  Its  lovitatioa  to  Qnitt  under  that  Bnrtben :  intet' 

Come  nnto  mc.  Hgimus  w 

3.  Its  incouragemcnt  to  that  great  Duty :  j"''""'^'" 
will  five  yoH  reJl.  cJ^uT' 

Firft,  The  Sor.L  *  n  iritual  Diftrefs  and  Bu  r-  f  on  J  ere  t 
then,  e.vprcft  in  two  very  Empbatical  Words,  w  nuuraque 
xo-miv-nt «;  wi;«tn»«/K#^  Yt  tbatltAwTimdart  heavy ''^"P** 
laden.    The  Word  which  we  tranllatc  i-^W,  Ji„ 
fignifies  a  labouring  even  to  laintnefe  and  tiling,  wi 
to  the  Confnmption  and  wafteof  the  Spirits; 
and  the  other  Word  flpnilcs  fuch  a  preflure  by  ^  K*- 
Burden  that  is  loo  heavy  to  be  born,  chat  we  do  ® 
even  fink  down  under  it.  dtm'*'^}} 

There  is  fome  Difference  ntr;ong  Expofitors  a-  tUm  lu-  " 
bout  the  Quality  of  this  Burthen.  ^Cbryjhfi.  And  »*»rwr, 
ftiiK others  iafter  faim,  expound  it  of  BiiTden  ut  '  "^^^"i^" 

the^^ 


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to  come  unto  him. 


309 


the  legal /"jfej  and  CfTfrnow/f/,  which  was  a  hea-  the  Confcicnccs  of  Men,  when  it  comes  in  the 
vy  Burden  indeed,  fuch  as  neither  they,  nor  |  fpirituality  and  Fowcr  of  it  to  convince  and 
Cneir  Fatbcrscould  hear.   Under  the  taskand  bur-  humble  the  Soul  of  a  Sinner.   For  then, 
dcnofthefe  le^al  Obfervanccs,  they  did  fweat     FirH,  The  Memory  of  Sin  long  fi>v  e  rnmmitted  Whatin* 
and  toil  to  obtaia  a  Righteoudefs  to  juftifie  them  is  rcfnpj'd  and  revived,  a:  if  it  Lid  Ucn  tut  u- 


before  God,  and  aU  in  vain  \  and  this  is  a  pious  perday:  There  arc  frcOi  Recognitions  of  Sin 

Scnfc,  but  others  expocnd  it  of  the  burthen  of  long  fince  aQed,  and  forpotrcn^  as  if  they  had 
Sin  in  general;  the  Corruption  of  Nature,  and  never  been:  What  was  done  in  our  Youtli  is 
Evils  of  Pradice,  which  Souls  are  convinced  fetch'd  back  again,  and  by  a.new  Un^clSon  ot- 


ikre. 


have  brought  thcra  under  the  Curfc,  and  will 
bring  them  to  Hell,  and  therefore  labour  and 
flrive  an  that  in  them  lies,  by  Repentance  and 
Reformation,  to  clear  themfelves  from  it,  but  all 
in  vain,  whileft  they  Itrive  in  their  own  Streog,th. 
Such  ate  they  that  are  here  caQed  to  cooieioaiiill, 
which  is  the  fecond  Thing  \  namely. 

Secondly,  The  Invitation  of  burtbencd  Souls 
to  Chrift :  Come  unto  me  oB  je  that  labour,  and 
are  heavy  laden :  Comt  mto  mt^  ( i*  c. )  believe 
in  me,  lean  and  reft  yoar  burthencd  Sools  upon 


fear  and  horror  fct  home  upon  the  trembling 
Confciencc.  Jot  1 3.  26.  Ihou  miteji  bitta  things 
agMtifi  me,  and  nudftfi  me  to  pojfefi  the  Sim  of  my 
Toutb.  Confcience  can  call  oack  the  Days  that 
are  pad  and  draw  up  a  new  Charge  upon  the 
fcorc  of  old  Sins,  Gen.  42.  2 1 .  All  that  ever  we 
did  is  recorded  and  entred  into  the  Book  of 
Confciencc,  and  now  is  the  Time  to  open  that 
Book,  when  the  Lord  will  convince  and  awa- 
ken Sinners.  We  read  in  Job  14.  17.  of  fealing 
op  Iniquities  in  a  Bag,  which  Is  an  Alhiilon  to 


me.   I  am  able  to  eafe  all  your  Burthens,  in  me  j  the  Clerk  of  the  ^Jfiz^s^  that  takes  all  the  Indid 


is  that  Righteoufoefs  and  Peace  which  yoo  feek 
in  Tain  in  all  the  legal  Rites  and  Cernnonks : 

Or  in  your  Repentance,  Rcfonnations  and  Du- 
ties, but  it  wiU  give  you  no  eafe,  'twill  be  no 
-  Bawfit  to  yon  except  you  come  onto  me.  Faith 
Is  often  exprelTcd  under  this  Notion,  fee  John 
6.37.  and  John  -j.yj.  and  it  is  to  be  further  no- 
ted that  {.aW}  borthened  Sonb  are  invited  to 
come.    j4U  ye  that  labour :  Whatever  your  Sin 
or  Guilt  have  been,  whatever  your  fears  or  Dif- 
couragementsare,  yet  come,  (j.  e.)  believe  on  me. 
Quiiiiibi    Thirdly,  Here  is  the  Encouraf,ctncnt  Chrifl 
^uMtitii,  gives  to  this  DiXtff.Aiid  I  wiH  give  you  reft :  <tr*7«;fin«, 
fwi  nmt  u'uif  «— « I  will  refirtfli  you,  1  win  give  yon  reft 
jjj'fj^^^jfrom  your  labour,  your  Confcienccs  fliall  be  pa- 
flm  ^  cified,  your  Heart  at  reft  and  qoiet  in  that  Par- 
f^vn  doD,  PdKC  and  Rnrow  of  God  whidi  1  win  pro- 
tnmaf^  core  for  you  by  my  Death.   But  here  it  muft  be 
f**?"^  heedhiUy  noted,  that  this  Promifcof  reft  in  Chrift 
*        is  AOC  lude  to  Men  fimply  as  they  are  Sinners, 
noryet  as  they  are  burthened,  and  heavy  laden 
Sinners,  but  as  they  come  to  .Chrift  ^  (i.  r. )  as 
they  are  Believers.   For  let  a  Man  break  his 
Heart  with  Sin,  let  him  weep  out  his  Eyes  for 
Sin,  let  him  mourn  as  a  i^ot/f,  and  (hcd  as  many 
Tears  for  Sin  ( if  it  were  pofTible  )  as  ever  there 
fen  drops  of  Rain  upon  the  Ground,  yet  if  he 
come  not  to  Chrift  by  Faith,  his  Repentance  (ban 
not  favc  him,  nor  all  his  Sorrows  wing  him  to 
true  Reft.   Hence  Note, 

Dodt.  I .  Tnat  fome  Souls  arc  heavy  laden  wilb 
the  burtbenfome  Senfe  of  Sin. 

Do&.  2.  That  all  burtbaied  Sonb  are  folemnly 
hfvited  to  come  to  Chriji. 

Doa.  3.  That  there  is  reft  in  Chrift  for  aO  that 
tome  M  bim  imder  the  heavy  Bitrtbeittf^ 
Doa.  1. 

Um  SOids  mt  heavy  laden^  ^b  the  h0rtheiifome 

Strife  of  Sin.  ' 
J>off.  I.  1  do  not  &y  all  are (b,  for  Foo/i  make 
a  mock  of  Sin,  Prov.  1 4. 9.  "Tis  fo  far  from 
being  burthenfome  to  Ibme,  that  itis  a  fport  to 
them,  Prov.  10.  13.  But  when  a  Mans  Eyes  are 
opened  to  fee  the  Evil  that  is  in  Sin,  and  the 
Eternal  Mifery  thatfoUowsit,  (Sin  and  Hell  be* 
in^  lin1c*d  together  with  filch  ftroog  Cbabs  as  no- 
thmg  but  the  Blood  of  Chrift  can  loofc)  then  no 

Jtarden  is  like  that  of  Sin :  ji  mumded  Confciencc  Conferences,  condemn  ns,  God  is  greoKr  (ban  onr 


ments  that  are  made  ag^ft  Pcrfons  at  the  jff- 
fiixs,  and  feals  them  np  in  a  Bag,  in  order  to  a 
Trial.  This  is  the  lirft  Olfioe  and  Wortof 
Confqeoce,  upon  which 

The  ftoond,  namely  in  Jcenfathns,  do  de- 
pend :  Thcfc  Accufations  of  Confciencc  arc  ter- 
rible Things,  who  can  ftand  before  them  i  They 
are  full,  they  are  dear,  and  oD  of  them  refer- 
ring  to  the  approachiqg  Jadgoacnc  of  the  grett 
and  terrible  God..  . 

Conlaence  dives  into  til  Sins,  (ecret'as  wdl  ttimatfi 
as  open,  and  into  aU  the  Clrcumnances  and  Ag-  ^^^^W". 
gravatioQs  of  Sin,  as  being  comroiued  ^f^^'^^ff^lj!^^ 
Light,  ag^inft  Mercy,  againft  the  ftrivjngS||,J^i  «^ 
warnings,  and  regrets  of  Confcience.    So  that/tMor. 
we  may  i^y  of  the  Efficacy  of  Confcience,  as  it 
is  laid  Pfa^m  19.  tf.  of  the  loflnence  of  wt  5Mr, 
nothing  is  hid  from  the  heat  and  power  ther$of. 
Contf  ( iaitb  the  Woman  of  Samaria )  fee  a  \ 
Man  that  bath  told  roe  aB  that  ever  I  dtdL,  John  { 
4.29.  Chrift  convinced  her  but  of  one  Sin  by' 
that  Difcourfe,  but  Confcience  by  that  one  fetchCj 
in  and  charged  aU  the  reft  vpon  her.   And  as 
the  Accufations  of  Confciencc  are  full,  fo  thev 
are  clear,  and  undeniable:  A  Maa  becomes  felf- 
convinccd,  and  there  rcmaiiis  no  (hiU,  cxcufc, 
or  Plea,  to  defend  himfclf:  A  Thou&nd  Wit- 
ncflbs  cannot  prove  any  Paint  more  clearly  than 
one  Tefiimony  of  Confcience  doth.  Mat.  22.12.  j  ^% 
The  Man  ir.tj  htcMtfs,  a  mine-,  mu77lcd  (as ^'5,(2/7. 
the  Word  iifinilics )  by  ihe  clear  Tcftimony  oijet/fiii^'^ 
his  own  Coiiicicncc  :  Thefe  Accolations.are  the 


wb»  a»  hearr  Prov.  18. 14.  For  letw  but  confi- 
dcr  the  Effioqr  (hit  the  Law  of  God  hath  vpon 


fecond  Work  or  Office  of  Confcience,  and  they 
make  way  tor  the  I  kiid,  namely. 

Thirdly,  The  Sentojce  and  Cotukmnation  of 
Confcience  -.  And  truly  this  is  an  iofiipportable 
Burthen:  The  Condemnation  of  Confcience  is 
nothing  elfe  but  its  Application  of  the  condemn- 
ing Sentence  of  the  l  aw  to  a  Mans  Ferfon : 
The  LaVv  cuifcth  every  one  that  tranfgrelTcth 
it,  did.  3.  10.  Confciencc  applies  this  Curfe  to 
the  guilty  Sinner.  So  that  it  Sentences  the  Sin- 
ner in  Gods  Name  and  Authority,  from  which 
tlicre  is  no  Appeal :  The  Voice  of  Confciencc  is 
the  Voice  of  Cod,  and  what  it  Drpnouaces  in 
Gods^ame  and  Aothority,  be  wW  ctonfirm  and 
ratifie,  1  John  3. 10.  Jf  our  Hearts,  (i.  e.)  our 

J pe 

Hearts,  Old  lamutb  aU  thmgs .  This  is  that  Tor- 
ment which  BO  Man  can  endure.  See  the  .EffcQs 
Sf»  of 


Digitized  by  Googl( 


Chrifi's  Solemn  Iwvitation  of  Sinners 


Serm.  IX. 


«ffifcia  Cji»,  in  Jndas^  and  in  ^prrr,  \h  a  real 
I^Amiflt  of  Hell  l  ormeats:  This  is  that  Worm 
that  never  Oes^  Mark  9. 44.  ^  l<^Kv «  a 
Worm  ifl'tht  Body  is  bred  of  the  Corruption  that 
I  is  tber^  fothe  Accuiations  and  Condemriattoas 
I  of  CoDil^ttce  are  bred  - in  the  Sool  by  the  Cor- 
'  ruption  and  Guilt  that  is  there :  As  the  Worm 
in- the  Body  pr«ys  and  bites  upon  the  tender  fcn- 
fiUe-iniMrd  Parts,  fo  'doth  Con fcience  touch  the 
very  qaick.   This  is  its  third  Efftft  or  Work  to 
featence  and  condemn,  and  this  alfo  makes  way 
foralbnrth,  namely, 

•  Fourthly,  To  irph.iiJ  and  reproach  the  Sinner  un- 
der  bii  mtfen  ^  and  this  makes  a  Man  a  very  Ter- 
ror to  bim/tif:  To  be  pitied  in  Milcry  is  fomc 
Relief,  lint  to  be  upbraided  and  reproached 
doubles  our  Affliction  :  You  know  it  was  one  of 
fj>e  Aggravations  of  C8fi/I*i  Sufferings,  toberc- 
proichcd  by  the  Tongues  of  his  Enemies,  whileft 
lie  hanged  in  Torments  upon  the  corfed  Trcc^ 
but  all  the  Scoffs  and  Reproaches,  tto  bitter 
Jeers  and  Sarcafms  in  the  World,  are  nothing 
to  thefe  of  a  Man's  own  Confcicncc  ^  this  will 
cot  to  the  very  l5onc. 

O  when  a  Man's  Confcicncc  (hall  fay  to  him 
in  a  day  t)f  trouble,  as  Renhcn  to  his  afflicted 

^  Brethren,  Gen.  42.  22.  Sfake  I  not  untoyou^  fjy- 
i^y  do  not  jln  againjl  the  Child and  ye  mtdd  not 
bear^  therefore  behold  atfi  hh  Stood  is  required. 
So  Coufcience,  Did  I  not  warn  you,  threaten  yoo, 
perfwade  yoa  in  time  agaiolt  thefc  Evils  ?  -  but 
•  yon  "wonld  not  hearken  to  me,  therefore  be- 
hold now  yoa  mufl  fuRcr  to  all  Eternity- for 
it :  The.  Wrath  of  Cod  is  kindled  againit  thy 
SmI  ftr  -  it :  This  fs  the  Frait  of  thy  own  wil- 
ful Madncfs  and  Obftinacy.  Now' thou  Ihalt 
know  the  Price  of  fiiiiung  a^ifift  dod«  againft 
Light,  ana  Ooufctendel- Hm  b  terrWc!  ere^ 
bite  of  Confcience  makes  a  poor  Soul  to  ftartle, 
ind  in  a. terrible  fri^t  to  cry,  Ob  the  Worm ! 
P  the  mttt  fot^dUBt  of  fftD  /  A-  bounded  Spirit 
who  can  bear  ?  *  , 

Thiols  a  fofurth  Wonndof  Copfcicnce,  audit 
nales'  way  flMr  a  fifth,  for  here  it  is  as  the  pour- 
ing out  of  the  Vials,  and  the  roundinr,  of  thofc 
Woe-trumpets  in  tiie  Revelations  j  one  Woe  is 
paft,  and  amefther  coracth.  After  all  theft 
deadly  Blows  of  Confcicncc  upon  the  very  Heart 
of  a  Sinner,  comes  another  as  dreadful  as  any 
that  is  yet  named ;  and  that  i«,   '  '    • "  * 

Fifthly,  Thcfcarfiil  Fxpcftations  of  Wrath  to 
come,  which  it  begets  in  the  Soul  of  a  guilty 

.  Simier :  Of  this  yon  read,  ffeb.  10. 17.  /I  fear- 

fii'M^inj^  for  ofjud^mc'^t,  and  fiery  Indignation  : 
And  this  makes  the  Itontelt  Sinner  quail  and 
^idt  isdder  die  Bnrtheh  of  fin.  For  the  Tongue 

of  Man  cannot  declare  what  rt  is  to  lye  down  aud 
rife  with  thofc  fearful  Expiations :  The  Cafe  of 
Ibdi  fainers:tsibRiewhat-like  that  which  is  defcri- 
bcd  in:  DcHt.  28,6'5,  <S6,  6j.  Tfje  Lord  fti^ll  give 
thee  there  a  trembling  heart,  and  failtng  of  Eyes^  and 
5arrvw  efA^nd^  and  thy  Life  /hall  hang  in  doiAt  be- 
fore thcc,  and  tljOti  P^.m  fc.tr  d.iy  and  nighty  and 
Jhaltbavcno  ^'uranceoftby  l^tfe:  In  the  Morning 
thoufhakfitr^WoHldGodittpehetHmiigyaHdat  even 
tlx>H  fhalt  fiy^Vnuld  Cod  it  mrc  timning^or  the  fear 
of  thine  hetirt^  vohcrcwith  thoujlialt /tjr,6cc.  Only  in 


fiouaiuf  expea^dods  of  die  vtngeaacc  of  cter- 
nld  fire; 

BelvevciC  Friends^  word^  cannot  exprel^  whaf 

thofe  poor  creatures  feci,  that  lie  down  and  rife 
under  thcfc  fiears  and  frights  of  Corifticucc. 
Lord,  what  %fill  bscome  of  me"!  I  am  free  among  , 
the  dead,  yea,  among  the  d  imnnl.  1  hang  by 
the  frail  thred  of  a  momentany  life,  which  will, 
and  moft  break  flionly,  and  may  break  the  next 
moment,  over  the  efcrlaftln^  burnings :  noplca- 
fanc  bread  is  eaten  in  thefe  days,  but  wh:Jtislikc 
the  bread  of  condemnciJ  Men. 

And  thus  you  fee  what  the  burden  of  fin  i?,when 
God  makes  it  to  bear  upon  the  Confticnccs  of 
Men,  no  burden  of  afflittion  is  like  it lofles  of 
dcareft  rchtions :  forrows  for  an  only  Son  aresoC 
fo  pungent,  and  penetrating  as  thefc-  For, 

Firft,  No  Creature  enjoyment  is  pleafant  wi- 
der thelc  inward  troubles  in  other  tVoublcsthey , 
may  fignifie  fomcthing  to  a  Mans  relief,  bof 
here  they  are  nothing,  the  wound  is  too  deep  to 
be  healed  by  any  thing  but  the  blocd  of  jcfus 
Chrift :  Confcience  requires  as  much  to  faiisfic 
it,  as  God  requires  to  facisfie  hrni.  When  Gdd 
is  at  peace  with  thee,  (faith  Confcicncc)  then  will 
I  be  at  peace  with  thee  too;  but  till  then,  expert 
no  refl  nor  peace  from  me:  all  the  pleafbftt  and 
divcrfions  in  the  World  fhall  never  ftop  my  mouth: 
go  wherethou  wilt,I  will  follow  thee  like  thy  (ta- 
dow  ;  be  thy  portion  in  the  World  as  fwectasit 
will,  I  will  drop  in  Gall  and  Wormwood  into 
thy  Cop,  that  thou  Ihalt  taftc  no  fwccinefs  in  auy 
thing  till  thou  haft  got  thy  pardon. 

Thefe  inward  trooblcs  for  lio,  alienate  the 
mind'ftom  aU  former  pleafnres  and  delights^ 
there's  no  morctalteor  favour  in  them,  ibania 
the  white  of  an  Egg.  Muhck  is  out  of  tunc,  aQ 
Inftrmneilts  jarr  and  groan.  Ornaments  hate  no 
beauty,  what  heart  hath  a  poor  creature  to  deck 
that  boNdy,  in  which  dwells  luch  a  miferable  Soul  \ 
to'fieed  and  pamper  that  earcaft  that  hath  been 
the  Souls  inducement  to,  and  inftrument  in  fin, 
and  muft  be  its  companion  in  everiafting  mi- 
fcry. 

Soco".dh-,  Thefe  inward  troubles  for  fin,  p  jta 
dread  into  death  beyond  whatever  the  Soul  law 
in  it  fiefore.  Now  it  loolw  Hke  thtf  A:?  -  of  Ter- 
run  indeed  :  you  read  in  fJeb,  1.  1 5.  r t  ."imc  th  ic 
tbrouah  fear  of  death  are  all  their  life  Ling  fub- 
jeift  to  bondage.  O  «rlto  4  livefy  commeai  b  a 
Soul  in  this  cafe  able  to  make  up.-^n  fuch  a  Text.' 
they  would  not  fcare  at  the  pale  Hotfe,  nor  at  him 
that  (its  on  him,  tho'  his  name  be  catted  Death, 
ifir  were  not  for  what  follows  Mm,  Rev.  6.?. 
but  when  they  conlidcr  that  Hell  follows,  ihcy 
tremble  at  the  very  name,  'or  thoughts  of  Death. 

Thirdly,  Such  is  the  nature  of  thefe  inward 
troubles  of  Spirit,  that  they  fwallow  up  (he  fenfe 
of  all  other  outward  troubles:  alas!  thefiareaQ 
loft  in  the  deeps  of  Soul-forrows,  as  the  little 
Rivulets  arc  ia  the  vaft  Sea:  he  that  is  wounded  at 
the  heart,  will  not  cry  aft'atUie  bite  of  a  Flea  and 
furely  no  r reater  is  the  pi'oportion  betvvi.Kt  cut- 
ward  and  inward  forrows :  A  fmall  nutter  for- 
merly ivDuld  difcompftfc  a  Man,  and  put  him  in- 
to  a  frtr,  no*  ten  thoufand  onrv.'ard  troubles  are 
lighter  than  a  feather;  tor,  faith  he,  v.by  dithiie 


'thisitdifTcrs,  in  this  Scripture  you  have  the  Tcr- 1  living  Man  complain  ?  Am  1  yet  on  this  lideeter- 
\or  of  thofe  dcfcribcd,  whofc  Temporal  l  ife  '  ml  burninr'- ?  O  let  me  not  complain  then,  whar- 
^lapgsin  doubtful  fufpcncc, but  m  the  Perfons  I  am  1  ever  my  condition  be .  have  1  lolTcs  iu  ii>c  World, 
fpiealtiiig  of,  Itis  t  trembUog  voder  the  AppNben-  or  paii»  o^n  my  Body  f  Ahs !  thefe  are  not  to 

'  be 


Digitized  by  Google 


Vol.  I. 


To  come  unto  him. 


3" 


be  named  with  the  lofs  of  God,  and  the  feeling 
of  his  wrath  and  indignation  for  cTCrmore.  Thus 
yoa  fee  what  tronbles,  inward  troubles  for  fin 
be. 

Sccoodly,  If  yoa  ask  in  the  fecond  place,  how 
4,  'v,  ,  it  comss  to  pafi  that  «ny  Soal  is  Ibpporced  under 

Jjjjr.  fach  flrong  troubles  of  Spirit,  th^t  all  that  feel 
foittd  them  do  not  link  under  them  j  that  all  that  go 
vflder  down  into  theft  deep  waters  of  fonrow,  are  aoi 
(iicbtfoa'  drowned  in  them    The  anfwer  is, 

Firit,  Tbo  this  be  a  very  iad  time  with  the  Soul 
(much  like  that  of  Adam.,  betwixt  the  bmdi  of 
the  firft  Covenant,  and  the  firft  promifcofChrifl 
made  to  bim)  jet  the  Souls  that  are  thus  heavy 
bdea  do  not  oak,  becanle  God  hath  a  moft  ten- 
der care  over  them,  and  regard  to  them:  under- 
neath them  arc  the  evcrlalling  arms,  and  tlicncc 
it  is  they  fink  not  .•  were  they  left  to  grapple  witti 
thcfe  troubles  in  their  own  ftrcngth,  they  could 
never  ftand.-  but  God  takes  care  of  thefe  mour- 
ners, ttiat  their  Spiria  do  not  fall  before  him,  and 
the  Souls  that  he  hath  made;  I  meanthofcof  hi^ 
£ledy  whom  he  is  this  way  preparing  for,  aud 
brio^g  unto  Cbrift. 

Secondly.  The  Lord  is  pleafed  to  noarifh  ftill 
(bme  hope  in  the  Soul  under  the  gvcateit  fears  and 
troubles  of  Spirit:  th^  it  have  no  comfort  or  joy, 
yet  it  hath  feme  hofe  in  the  bottom,  and  th.ic  kecjis 
up  the  heart:  the  aOiided  Soul  doih  ia  this  cafe, 
as  the afflided  Church,  Lsm-i.  29.  He pa'mh  h'u 
mtmtb  in  tbeebiftifyet  there  w  iy  Lc  hope  :  he  futh, 
its  good  fwr  a  man  to  hope^  and  quii  tly  to  wuiifor  the 
frima^  «f  God:  There  are  ufually  fome  glim- 
merinp';  or  dawnings  of  mercy  through  Chrift, 
in  the  midnighc  darkncfs  of  in,',  n  il  troubles:  non 
dattturfur^e  tenebrcc^  In  Hell  iiidccd,  there  is  no 
hope  ro  enlighten  tiw  dariuufs,  but  it  is  noc  To 
upon  tarch. 
Thirdly,  11c  experiences  of  others,  who  have 


,b(5„'.  been  in  the  fame  deeps  of  troiiI)lc,  arc  alfo  of 


•Hint?  70 

«®-  cji 
fiimim 

iineimcn- 


great  ufe  to  keep  up  ttic  Sou]  above  water.  The 
expcrienoeof  another  is  of  great  u(e  to  prop  up 
a  difponding  mind,  whilcJl  as  ycc  It  hath  none  of 
its  own.*  and  indeed  for  the  fupport  of  Souls  in 
titmiu  focb  cafes  they  were  recorded,  1  77m.  i  \6.  rtjr 
fnmm'^  emtfe  J  obtained  mercy ^  tbut  in  me  firjl  Jtfu^ 
■»  W-  cbrift  might  fl){9  forth  all  long  fufftrin/,  for  a  f  d- 
jjj*'^!  tern  to  them  which  Jhwtld  hereafter  believe  (m  him  to 
AerMim  afe  everla/ling  :  for  an  encouraging  faturn^  an 
fit  «4»M^  eminent  precedent  to  all  poor  Hnuers  that  were  to 
m:4'«'' come  after  him,  that  none  might  abfoUuely  dc- 
Xf  rfw  fP'*ro^fin<liofiinetcytIirough  Chrift.  You  know 
l^^ti'  ^  and  none  can  tcil  what  the 

ermftc-  difcafeis,  none  can  lay  that  ever  they  beard  of 
<sf»nevus  fucb  a  difcafc  before,  its  exceeding  frightful  ^  bat 
'"icj if  one  and  another,  it  may  be  twenty,  come  to  the 
fSt^Z  F?'^  ^^.^"^  bed-fldc,  and  tcll  him,Sir,  be  not  afraid, 
tme(Si 

Poli  Sy- 
nopf.  in 


hope  and  encourigcmcnc  under  trouble.  : 
Fifthly  and  laftly,  Tho' thcllate  of  the  Soul  be 
fad  and  finking,  yetjefus  Chrilt  ufually  make*  • 
haltc  in  the  eKtremiry  of  the  trouble  to  relieve  ii:,  . 
by  fwcei  and  Icafojuhlc  difcoTcriesof  his  grace;  .  . 
cnm  duflic  intiir  iMen  s,  vcnit  Afofes  ;  in  the  Mouat 
ofthcLorditfli.iU  be  iccn.Uts  wuhCbriftasii was . 
with  Jofcfb^  whofc  bowels  yiarucd  toward*  :hii\» 
brethren,  and  he  was  in  pain  till  he  had  told  them 
/  <r>j.'  Ji'fr^h  your  lYotler.   This  isfweetta.  jUc^ir; 
bitcd  tous  in  that  excellent  Parable  of  the 'Pro": 
digal,  i«te  15.  when  his  Father  faw  him,  being 
yet  a  ^»reat  way  off,  he  ran  and  fell  upon  ills  nrcic' 
and  Icilled  him .  mci  cy  runs  nimbly  to  help,  whett . 
Souls  are  ready  to  tall  under  the  prcflbtc  ot  lui. 
And  thus  you  fee  both  how  they  arc  burtbcncd,. 
and  how  upheld  under  the  burthen. 

Thirdly,  If  it  beemiuired  ia  the  laft  place,  why  . 
God  makes  the  burden  of  fin  prefs  fa  heavy  upon  Jyhy Uoth 
the  hearts  of  poor  liuners,  'tis  anfwcrcd,  j,,^  ^^^^ 

Firft,  He  doth  it  to  divorce  their  hearts  from  of 
fin,  by  rivin  g  them  m  cxperimcnwl  uftc  ot  the  lie  fo  iica- 
bittcrnets  and  evil  that  is  in  fin  :  Mens  hearts  *7  "F" 
are  natofally  glewcd  with  delight  to  their  hnful  Jjc^tt 
coiirfes :  all  the  pcrfA-afions  audareuojcntiia  the 
World,  arc  too  weak  to  feparaietnem  andtHeir 
beloved  Lufts.    The  morfcls  of  fin  go  down 
rmonchlynnd  !>cctly:  they  roll  themwitb^ucb 
delcclation  u.kI.t  their  tongues:  aiid 
need  that  fuch  bitter  potions  as  thcfe  fhould  be 
adirsiniRred  to  make  their  ftomachs  rife  againft  ^ 
iln,  as  that  word  ufed  by  the  Apoftle  in'  2 Car.  7.  A>«r<it- 
II.  lignifies,  in  that  ye  forrorted  afur  a  godly  fof^-.'^J,^ 
vbat  indignation  it  mought  ?  it  notes  the  riling  of  jig^Khth 
the  ftomach  with  rage,  a  being  angry  even  onto  LeiRh'i 
fickncfs,  andthisis  the  way,  the  belt  md  moit  crinca,ia 
cfFcaua!  way  to  feparate  the  Soul  of  a  fmncr  trom 
his  Lufts :  for  in  thcfe  troubles  Confctencc  ftlth, 
as  it  is  in  Jer.  4.  1 8.  Tly  w  iy  and  thy  doings  bava  - 
procured  thefe  things  unto  thee  \  this  it  tiy  mckedfitft^ 
bccjufc  it  it  great y  bccaufe  it  re.tcbttb  ioit9  ^ 
heart. 

Secondly,  The  Lord  doth  this,  to  make  Jcfus 
Clirift  moft  welcome  and  defirable  to  the  Son!;- 
Chrift  is  not  facet.,  till  fin  be  made  bitter  to  tis-, 
Afjt.  9  12.  n.ytbat  be  ir bo!e  need  not  a  Phjfficiarr^ 
i  .r  tijiy  thM  be  ficky  If  once  God  wound  thehcarfc 
of  a  tinner,  with  thcftinging  fcnfc  of  fin,  thcri 
nothing  in  the  World  is  fo  precious,  fo  necdlary, 
fo  vehemently  dcfired,  and  panted  for,  as  Jcuis 
Chrift;  O  that  I  had  Chrift,  if  1  did  ;',o  in  raegs, 
if  1  did  feed  upon  no  other  food  all  my  diys,  buc 
the  bread  and  water  of  affliction !  This  is  die  lan- 
guage of  a  Soul  filled  With  thefeoieof  thcoril  ctC 
fin.  " 

Thirdly,  The  Lord  doth  this  to  advance  the 
riches  ofhi;  free  Grac'^  in  the  eyes  of  Sinners. 


1  have  been  in  the  very  lame  cafe  that  you  now  arc,  Grace  never  appears  Grace,  till  Sin  appear  tq  be 
and  lb  have  many  more,  and  all  did  well  at  laft,  Stn.  The  deeper  our  (pnfe  of  the  evil  of  fid  i«, 
why  this  is  half  a  cure  to  the  fick  Man,  So  it  is  the  deeper  our  apprchcnfions  of  tlic  free  Grace  Qt 
here,  a  |reac  fuf  port  to  hear  tbc.<sxperiiences  of  God  in  Cbrill  will  be.  The  louder  our  groans 
other  Satots.  have  been  under  the  harden  of  fin,  the  lobder'wil] 

Fourthly,  As  the  experiences  of  others  fupport 
the  Soul  under  thefe  burdens,  ib  die  riches  of  free 
grace  throng^  jefus  Chrift  uphold  it :  tis  rich 
and  abiiffdant,  PfM.  lo^.  ult.  plenteous  rcJcmp- 
tiooj'ind 'tis  free,  and  to  the  worltof  imners, 
1. 18.  and  nnder  thefe  troubles  it  finds  it  felt 
intheway,  and  piopcr  method  of  mercy,  for  n> 
my  Text  (a  Text  that  hath  upheld  roaoy  thou- 
sand drooping  hearts)  Itates  it:  A1}  this  gives 


our  j.tfjvi.jrr  vf  a:i'I  praifcs  be  for  our  Salvarion 
from  it  by  jefus  Chrift.   To  me  (faith  PmI)  the  ' 
chitfeji  pf fifincrs^rcasthis^racc^ivcn^  l  T'lm.  1,  15.  _ 
Ncvcrd.Jth  the  grace  ot  a  Pr;;xc  melt  the  hcurc . 
of  a  Tractor,  as  when  Trial,  Sentence,  and  aU 
preparations  for  bis  Eseecutidn' have  pad,  before 
his  uae.'cpedcd  Pardon  Qomcs. 


Fourthly, 


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913 


Chrifif  Solemn  InvHatim  of  Sinners 


Serm.  IX. 


Fourthly,  The  Lord  doch  this  to  preveat  re- 
laplbimo  nOr  Tnl^at  ytforrmed  afier  a  go  odly  fart, 
what  cjref »]»(((  it  wrought  '  i  Cor.  2.  7  'I  be  burnt 
Child  dreads  the  fire  J  ibc  bird  tiut  is  delivered 
ODC  of  rite  Tdtgm  vf  the  f^jii>(,  tremUcs  afcer- 
warJ  ac  the  noifeof  his  2)f/h.  yZ/ttr  fiich  a  dili- 
vcrance  as  tbiSy  /hoidd  ue  again  break  thy  Lontmand- 
mattf  Eztt  9.13,  14.  Ask  a  poor  pcoitcnt 
Soul,  that  hath  bmi  in  the  deeps  of  fovrow  for 
iio.  Will  yott  return  to  yoor  former  courfe  of  fiu 
apin  ?  aoid  it  fooods  io  bis  cars,  as  if  yon  flioold 
ask  htm,  Will  you  run  into  the  fire,  will  you  go 
to  the  ^ack  again  i  O  00,  it  bath  co(i;  biin  dear 
alreidy. 

Fifthly,  Lafily,  This  the  Lord  doth,  to  make 
than  both  skilfiil  and  companionate  in  relieving 
others  tihat  are  under  like  inward  troubles. 
None  can  fpeak  iadidoufly,  fo  pertinently, 
fo  keliugly  to  anothcrs  ulc^  as  he  that  bath  been 
ia  thefime  cafe  himfelf :  this  fumifhcs  them  with 
thetongueof  the  Learned,  to  fpcak  a  word  in 
leafon  to  the  weary  Soul.  By  this  means  they  are 
^AAtXnttmfoft  otbcTi  with  the  fame  comforts  vAtre- 
»itb  tbty  tbemfelives  havt  Itm  eomfarud  ef  God^ 
2.€ot.  I-  4. 

I  uiThnsyou  have  had  a  brief  acconnt,  what  the 
harden  of  (in  is,  how  fouls  are  f^ipportc<l  under 
that  burden,  and  why  the  Lord  cauie:>  im  to  lie 
lieavy  vpoii  the  Souls  of  fome  Sinners.  The 
tmprovemoic  of  all  will  be  in  a  double  life, 

VlX.. 

Of  Information,  and 

DiredioQ. 
F'trfi  Z  fc  for  Informatm. 
Infer,  i.  Is  there  fuch  a  load  and  burden  In  Hn  ? 
What  then  was  the  burden  that  our  lofd  Jcfia  Cbrift 
Jelt  and  bare  for  «5,  upon  tehtm  tht  dkad  weight  of 
all  the  fins  of  all  Cods  eUQ  lay  I  Id.  55.  6.  fJe 
bath  made  the  iniquitits  of  us  all  to  meet  on  Urn.  Our 
burden  is  heavy,  but  nothing  to  Chrifts.  O  there's 
a  vaft  differcDcc  betwixt  that  which  Chrifl  bare, 
and  that  which  we  bare.  We  feel  but  the  fiogle 
weight  of  onr  owiifiRS.Chrift  felt  thewhole  weight 
'  of  all  o'j  r  fius.You  do  not  feci  the  whole  weight  that 
is  in  any  one  lin :  alas,it  would  itok  you.if  God 
feoold  let  it  bear  in  all  its  aggravations  and  cffofts 
upon  you,  Pf.il,  1 32.2,3.  If  thou  Lord /hoiddji  mark 
iaiMtity^  O  Lord  who  (hall  fiaiid !  You  would  quail 
and  wk  iirefently you  can  no  more  Ihrnd  voder 
it,  than  under  the  weiglit  of  a  mighty  Monncjin. 
But  Chrift  bare  all  the  burden  upon  himfeif;  bis 
'imdcrfiaiidiog  was  deep  and  large:  he  knew  the 
f  extent  of  its  evil,  which  we  do  not :  we  have 
I  many  relief  and  helps  under  our  burden,  he  had 
I  none  1  we  have  firicnds  to  coaofel,  oontbrt  and 
pity  n;  ■  all  his  friends  and  familiars  forfook  him, 
and  fled  io  the  dijy  of  bis  trouble:  we  have  com- 
^  firti  from  Heayco,  he  had  frowns  from  Heaven : 
My  God^  my  God,  ((aith  he  in  that  doleful  day) 
,xpbybap  tboMforfahn  met  there's  no  compare  be- 
twixt onr  load  and  Chrilfs. 

Infer.  2.  If  there  be  fuch  a  bordeo  in  fin,  then 
certainly  fimers  will  pijy  dear  for  aU  the  fleafnTe  tbty 

cmdUt  fi".^  "*  fi" ^^y*  ^  vanity.  What  one 
cii'iij;iri-f'^it:h  of  crafty  counfels,  we  may  fay  of  all  fins  , 
vufftiie  iho'  they  fecm  pleafant  in  their  fuft  appearance, 
/au',trt-  they  will  be  found  fad  in  the  event:  they  are  ho- 
*<jf«iitr^jjgy  1^  the  mouth,  but  the  gill  of  Afps  in  the 
JJJSuU.* belly:  they  tickle  the  fancy,  but  read  the  con- 
icienob  Ofinner,  thy  mirth  will  certainly  be 
tttmed  intoffloarning^  as  fiire  as  thoa  liveft,  that 


vain  and  frothy  brealt  or  th.inc  Ihall  be  wounded : 
thou  {halt  feel  the  ftlng  and  pain,  as  wel!  as  re> 
lifh  the  fwcet  aw]  liciPnc  of  liu.    O  tli.u  thoc  Pr»v,  «c. 
wouldit  but  eivc  thy  felt  the  Icifurc  fcriouUy  to  7 
ponder  thoie  Scriptares  in  the  Mareent:  me-f^°*-^'»' 
thinks  they  fhould  have  the  fame  cfFeS  that  the 
hand-writing  upon  the  plailler  of  the  Wall  had  15.  14. ' 
upon  that  Jovial  King  in  the  height  of  a  froVick,  J*aw»  1. 
Djw.  5.  5.  Rcafuo  thus  with  thine  own  be. :rt,  and 
thou  wilt  find  the  coadulion  unavoidable :  Either 
I  fhall  repent  for  lin,  or  1  fhall  not :  if  HhaH  iKit,  ' 
then  mull  I  hov.l  luidcr  the  wrach  of  God  for  fin 
in  the  ioweft  Hell  for  evermore.   If  I  fiwU,  then 
by  what  I  have  now  read,  of  the  throbs  and 
wounds  of  Confcience,  I  fee  what  this  heart  of 
mine,  this  vain  heart  of  mine,  niuft  feel  in  this 
World.  O  bow  nioch  wifer  was  the  choke  that 
Afofes  made,  //ft.  11.25.       worft  of  fiiffcrings, 
rather  than  the  bcft  of  lin,  the  pkafures  of  liu 
which  are  but  for  a  fcafon ! 

Infer.  3.  Is  there  fuch   burden  in  fin,  then  the 
mofi  tender  comfajjim  ii  due  debt  to  fotdi  afj.ukd  Mid 
heavyladen  wubfin.  Their  condition  cries  for  pity, 
whatever  t!  cir  tongues  do :  they  fecm  to  call  up-  . 
on  you,  as  Jab  upon  his  friends,  fJave  fiiy,  have 
fity  upon  me,  Oye  my  firietidsj  for  the  h.tnd  of  Ged 
hathtfjuchcd  wi--  loh  i  9  ?  ■ .  andO  let  all  that  have 
felt  the  wounds  and  ui,i^ui(h  of  aualflidcd  Confci- 
ence chemfelves,  learn  from  their  own  experience 
tenderly  to  pity  and  help  others.  Gal.  6.  i.7oM;*^t^\ 
that  are  fftritmally  mtnded,  rejlore  (or  fgi  him  in  'j"*" 
joint  again)  im  the  fprit «/  meriar/i,  e^jldtring  fyfj^ 
thy  felf.  locum  tf 

//raW  was  commanded  to  be  kind  to  fi range rs,^«M»». 
for  faith  God,  you  know  the  heart  of  a  ftrangcr: 
and  furely  if  any  cafe  in  the  World  tcquiic  help, 
pity,  and  all  compalGonate  tenderne^,  this  doth 
and  yet  how  do  fome  flight  fpiritual  troubles  upon 
others  ?  Parents  lUgbc  thetn  in  their  own  Chil- 
dren, Maflers  in  their  Servants;  the  more  bru- 
tifh  and  wicked  they.  O  had  you  but  felt  your 
felves  what  they  feel,  yon  would  sever  handle 
them  as  yon  do.  Bht  let  this  conifort  fuch  poor 
creatures,  Chrifl  hath  felt  them,  and  will  pitv 
and  help  them:  yea.  he  therefore  would  feet 
them  himfelf,  that  he  might  have  compaffioa 
unon  you.  If  Men  will  not,  God  will  pity  you: 
ifMen  be  fo  cruel  to  perfecute  him  whomGod  hath 
finhteo,  God  will  he  fo  kind  to  pour  halm  into 
the  wounds  th.u  fin  h  uh  made  :  if  they  j-ullaway 
the  fhoulder  from  you,  and  will  not  be  couccra'd 
about  yoor  tronbles,  except  it  be  10  aggravate  < 
them,  God  vrill  not  fcrvc  you  fo  :  but  (.<:i  thinly 
you  that  have  paft  through  the  fame  diiliculcies, 
yoo  cannot  be  without  compaffion  to  them  that 
are  now  grappling  with  them. 

Infer.  4.  Horn  imexfre/JiHy  dreadful  is  the  ftate 

of  the  d.mwcd.,  rvho  fmijl  bear  th:  lurden  of  their 
ftns  Hp)n  them(eives  vitboHt  relief  or  bo^e  of  dtUve-  . 
ranee !  Mark.  9.  44*  tfbere  ribrir  tWm  aetb  nor, 
a9dtbe  fireunet  ^ttiKbed, 

O  if  fiaapon  the  Soul,  that's  coming  to  Chrift 
for  deliverance,  be  fo  burdenfome,  what  is  it 
upon  the  Sou!  that  is  fhut  out  from  Chrift,  and 
all  hop-Ci.  Qt  deliverance  forever!  For  do  but 
ponder  thefe  di&reoces  betwixt  ibefe  two  bori> 
dens. 


Full, 


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Yol.  I 


5»3 


Firft,  No  %oa\  is  fi»  optddos  aofr^  to  take  in 

tbcfuliicfs  of  tl,e  ciil  and  mifjry  of  Sin,  asrhcy 
arc;,  who  Tfcrc  gone  down  to  the  Pl*ce  ot  .1  or- 
foentti  Even  as  tbe  Joys  ioftjodi  Face^bove, 
nrcmuch  unknown  to  them  that  have  the  fdrc- 
ufls  Bod  f\rn:  ixiuti  oi  t)Km  here  by  Faitii,  fo 
tbe  Mtftiy  of  the  <Uoin«d  isr  niidy  wduaosni, 
cvca  to  theiii  that  have  in  their  Confcicncej  tbe 
bittereit  Tafteand  Seofe  of&tn  io  tbts  World 'c 
As  we  have  tbeViffons  of  Heaven,  lb  wehavethe 
Vifions  of  Hell  alfo,  but  darkly  through  a  Glafs. 

Secondly,  No  burden  of  Sio  preflethfo  cooti- 
floaUy  upotii'  the  Sool  hete^  at ic  dodhtMf:  *  Af- 
fliftcd  Sculs  on  Eanb  have  interminions  and 
breaching  times  *,  but  in  Hell  there  are  no  lucid 
ioteiTaii:  The^Wriih  ofGdd  therelf  ftiUfibw 
ing  :  It  is  in^wafKmatixM,  16. 30.  93.-  Aftrtam 
of  Brimltoue.  ' 

Thirdly,  do  burden  of  Sia  lies  opon  auf  of 
•  Gods  Elcd  To  loji^  as  the  dunned  do,  and  muf! 
bear  it  .•  Our  doubles  about  Sin  are  but  Ihort, 
tho'  they  mould  run  parallel  with  the  Um  of 
Life;  but  the  Tio.iWes  of  the  darrned  arc  pa- 
rall^  nith  tiic  cadJcr;  lincot  l-teiriiiy. 

Fonrthly.  Under  ihcfc  Vr  .uDlcs  the  Soul  hath 
bope,  bat  there  all  hope  ii  cue  of] :  All  tlic  Gof- 
Tp^l  is  hill  ot  hope,  ic  breaths  nothing  boc  bope 
to  Sinners  rhat  are  moving  <3iriftward  under 
their  Troublcf; :  Hut  in  llcll  the  pangs  of  defpe- 
iniioQ  Ectid  their  Conlciences  wrc»cr<  So  that 
Qpoo*  all  acBouots  the  State  of  the damaed  is in- 

CXprefUbiv  dread f;il. 

iufcr.  Jj  tix  hurden  of  Sin  he  fi  i  ^.r  y^  him  fiveet 
ihtn  mi^  tbe  Pardon  «/  5fi»  k  to  .1  Sm-burdened 
SohI!  Is  it  a  rcfterhmcnt  to  a  Prifoncr,  to  have 
his  chains  knock 'd  olfi  A  oralort  to  a  Dehior, 
CO  have  his  debts  paid,  and  obligations  cancelled  i 
What  joy  muft  it  then  he  to  a  iiii-btirthcned  Sotil, 
to  hear  the  voice  of  Pardon  and  Tcate  in  his 
trembling  Coofcteooe  ?  Is  the  light  of  the  morn-, 
iflg  pleafanttoa.'?/>/'?aftera  ifMry  tircfonie  ui^ihc"' 
the  Spring  of  the  yc  u  pleafaat  after  a  iiard  and 
tedious  Winter  t  they  are  (biodced ;  but  nothing 
fo  fwect,  as  the  favour,  pcjceand  pardon  ot 
God,  to  a  Soul  that  hath  b(XJ>  long  rcJtitlsand 
anxious  under  the  terrors  and  fears  of  Confci- 
encc:  for  tho  after  p.irdon  and  peace  a  M  i,i  re- 
members fin  Ifill,  yet  it  is  as  ouc  that  icmciii- 
bers  the  dangerous  Pitf,  and  deep  Waters,  from 
which  lie  hath  been  woode I  fully  delivend,  : :.  1 
had  a  narrow  cfcape.  O  the  uniomcivablc 
'  fwcetnefs  of  a  Pardon  I  Who  can  read  it,  and 
i  pot  wetit  with  tears  of  joy  ?  Arc  we  glad  when 
tiie  grinding  pain  of  the  Stone,  or  ratkiijg  fits 
of  the  Choljck  are  over?  Andfliall  we  not  be 
cranCponed,  Sfbentbeaccufacions  and  condem- 
natimitofCoiiicieAee  are  over  Tongue  cannot 
exprcft  whatthclc  things  are-his  joy  is  fomething 
that  no  words  caa  convey  to  the  under  (land- 
ing of  aaorher,  that  sever  felt  the  anghifh  of  fin. 

/«;:  r.  6.  Laftly,  /»  hw  fad  a  cafe  tire  tbo/i  that 
sever  /tit  any  buruen  infin^  that  never  trere  ksft 
tf^lw^  tnd  reliefs  one  ni/bt  for  fin  f- 

There  is  a  kurtbened  Confcicnce,  and  there  is  a 
batmntned  Gpnfcicnce.    Tlie  firft  is  more painfi:! 
but  the  lafl:  indre  da»^trot<t,   O  'tis  a  jfearful 
blow  of  God  U[)on  a  Mjn<;  Sou',  to  ffrike  it  fcnfc- 
Icfj  and  ftoijid.  To  that  tho  Mountains  .of  gniiri 
lie  upoii  it,  It  feels  no  pain  or  preflbret  and  this . 
is  fo  mucli  the  more  lad,  Ix-cntTc  it  incnj\ici-j 
tates  tl>e  Seal  for  Cbrift,  and  is  a  picfagc  andi 


fereranner-ot  Helb  Jt  woold  gncve  the  heait 

ut  .T  Man,  to  n.-e  ;i  .%V^'r;Q'<' /^i/;- »;  in  their.igcaod 
hetglic  oiijeaver,xo  lav^h  at  thofc  iharare  weep- 
ingforhlm,  calltfacbf  fboh,  and  reHing  thim, 
he  is  as  well  as  any  of  them  :  mxh  Hii^  thccifc 
ofrooi^y  tboaikndSoalSt  tbe  God  of  mercy  piif 


Sicond  Vft  for  Ccwftl. 
Thie.  only  further  Uie.  LftuU  make  of  this 
p^t  htPC,  fbail  be  to  dired  and  connfef  Souls 
thntafc  wc.iry  and  heavy  l.tdcn  nl  h  the  bur- 
den of  |in,  in  order  to  their  obtaining  tme  reft 
andpiaee.  And  flrj^, 

hrjl  Couf.fd. 
Satiifie^rctjKMr  fUves  in  Jrmitl/ft  complamtt  to 
Men.  Many  do  ib,  but  its  never  the  near. 
I  grdatitj  lawful  in  fpiritual  diftrtlfcs  to  com- 
plain to  Men  9  yea,  and  it  is  a  great  mercy  if 
we  have  aby  near  it  la  times  of  trontde,  that 
are  i'Tdici  ju=;,  tender  and  fairhful.  ir.ro  v.  hofc 
boibffis  we  may  pour  out  our  troubles .  but  to 
relf  in  ihisfiiorc  of  Cbrift,  is  no  better  than  a 
fn  irc  of  the  iJef // to  dcftroy  ns.  Ib  ihcrc  not 
a  God  to  go  to  in  trouble  ?  Tire  bell  of  Men. 
in  tbe  negleft  of  CkriA  are  bat  Fbffieimt  of 
no  Yaltc.  Be  wife  and  wary  in  your  choice 
of  Chriltian  friends,  to  whom  you  open  your 
complaints  :  fome  are  indt  clear  themftlves  in 
the  Cocrinc  of  Clinft  asd  Faith,  others  are 
of  a  dark  and  troubled  f[m'u  as  you  are,  a  ad  will 
but  entangle  yon  more,  jtt  fir  me  (fairh  Job) 
is  my  compJaitTt  to  man^  and  if  it  ae-c  /j,  irby 
jhm'J not  my  fprit  be  trotibiedf  Jv-b  ii.  4.  One 
hour  betwixt  Cbrift-and  thy  Soiil  in  ifcrte, 
will  do  more  to  thy  true  relief,  than  all  other 
Couufcilurs  and  Comforters  in  the  World  can  do. 
SecmiComfer,' 
Itvateof  a  fMfc  f^e.Ke,  vhul  h  rm^c  djf se- 
rous than  your  trouble  for  fin  can  he.  Many  Mta 
are  afraid  of  their  tronbles,  hot  f  think  they 
have  more  cjule  to  fear  their  pc2cc  a  great  deal. 
There  is  a  twofold  p^ace  ihattuincs  molt  Men. 
Peace  in  fin,  and  peace  with  fin.  O  liow"  glad 
arefon-e  pcrfons  when  their  troubles  arc  gone, 
but  I  dare  not  rejoycc  with  them  Its  like  him 
that  rejoyces his  Ague  is  gone,  tho  it  hath  left 
him  in  a  deep  Couf  mption.  You  arc  got  rid 
of  your  troubles,  but  God  knows  how  you 
have  Icftihetn  t  your  wbunds  are  sktnnM  over, 
bct  er  they  were  kept  oprn.  There's  no  wife 
Woman  would  defirc  ro  have  her  pains  and 
throes  ceafe  till  the  Child  be  bom.  And  fare* 
ly  tliey  hare  much  to  anfwer,  that  Help  on 
tiiefc  dcIii!]ons,  healing  .the  hurt  of  &>uls  fli^jht- 
iy,  by  crying  peace,  peace,  when  there  is  no 
pence.  The  falfc  peace  you  ber-et  in  them, 
will  be  a  real  trouble  to  your  fclves  in  the  iflue, 
Jer,  d.  14.  .  • 

7 bird  Con- fe!. 
Let  di  th.it  arc  nnder  inward  troubles  for  fta 
takebetd  of  dr.min^  deferatc  corilufiom  a£jwfi 
thernfthesy  and  tbe  final  fljtc  of  :htir  enn  Souls. 
Tho  your  cafe  be  fad,  'tis  not  defpcratcj  tho 
the  night  be  troublefomc  and  tedious,  Iteep  on 
inthcway  loC'nril^  and  light  will  fp-ingup. 
To  mourn  for  (in  iS  you  doty^  to  conclude 
there  is  no  bope  for  you  in  Chrift,  is  your  fin. 
You  h.ivc  wronged  God  enough  nlic.-dy,  don't 
add  a  r:\Tthcr  and  p-reater  ahufc  to  all  the  reft, 
by  an  abfoliitc  d^Tpair  of  mercy.  T'Wjs  your 
lia  formerly  to  frefnm  beyvid  mgf'^omife^ 

'tis 


Digitized  by  Googl 


Chrifi's  Solemn  Irwitation  of  Sinners  Serm.  IXi 


'tis  your  Sin  now  to  defpair  againfl  many  com- 
mands.  I  would  fay  as  the  Apoftlc  in  another 
Cafe,  1  would  not  have  you  tnourn  as  Men  that 
have  no  Hope :  Your  Condition  is  fad  as  it  is, 
but  yet  it's  much  better  than  once  it  was :  You 
were  once  full  of  Sin,  and  toid  of  Senft  ^  now 
you  have  the  Scnfe  of  Sin,  which  is  no  fmsll 
Mercy  *,  You  were  once  quite  out  of  the  Way 
and  Method  of  Mercy,  now  yon  are  io  that  ve- 
ry Path  wherein  Mercy  meets  the  Elcft  of  God. 
keep  hope  therefore  ai  the  Bottom  of  all  your 
Troables. 

Fo-.trth  Cjitufd^  Ghft  rvc  whether  your  Troubles  for 
i>irt  frooHCc  Jitih  Fruits  and  EffeQt  in  your  Souls,  at 
ifieArf  do  wmb  ttidatk^m  Chrift  md  Evtrlafting 
Peace. 

f  irft.  One  that  is  truly  bttrdeued  with  Sin 
wilt  not  aflow  himfelf  to  life  ia  the  fecret  Pra- 
ctice of  Sin  r  Either  your  Trouble  will  pat  an  end 
ro  your  courfe  of  (inaiag,  or  your  (iiiniag  will 
put  an  end  toyoar  Trouhles.  Conrnlt  ic«r. 
7.  u. 

Sceondly«  True  Sorrow  for  Sin  will  give  you 
very  low  and  tik  Thoughts  of  your  fehres:  As 

yon  were  covered  with  fr'tit  before,  fo  you  will 
be  covered  with  S^^wf  after  God  hath  convin- 
ced and  hflmMcd  you,  ^om.  6.  2 1 . 

Thirdly,  A  Soul  really  burdened  with  Sin, 
will  never  (land  in  his  own  Juftification  before 
God,  nor  extenuate  and  mince  it  in  hb  Goofeiri- 
ons  to  him,  Tfa\rn  51.  3,  4. 

fourthly.  The  burdens  of  Sin  will  make  a  Mao 
fet  Light  by  all  other  burdens  of  Affli&ion ,  Lam. 
3.  22.  Mtc.  0.  The  more  yon  fed  Sin,  the 
Icfsyon  feel  AlBiciion. 

Fifthly,  A  Soul  troly  burdened  for  Sto,  will 
t  ik:  r.o  hcirty  Joy  or  Comfort  in  any  outward 
Eujoytuctit  of  this  World,  till  Chrilt  come  and 
fpcak  Peace  to  the  Soul,  Lam.  3. 28.  Juft  fo  the 
Soul  fits  alone  ind  kccnc'h  ftlencc  :,  merry  C-^m- 
jiany  is  a  buru-a,  aud  Muulk  is  but  howling  to 
him. 

Fifih  Counfel.  Btvpore  of  tbofe  Things  that  mah 
your  Troubles  longer  than  they  ought  to  be.  There 
be  feveral  Errors  and  Miftakcs  that  hold  poor 
Souls  much  longer  in  their  Fears  and  Tenors 
than  elfc  they  might  be :  And  fuch  tfe, 

Firft,  Ignorance  of  the  Nature  of  faving  Faith, 
and  the  Ncceffity  of  it:  Till  you  come  to  be- 
lieve, you  cannot  have  Peace  ^  and  while  you  mi- 
ftake  the  Nature,  or  apprehend  not  the  Neccflity 
of  Faith,  you  are  not  Uicc  to  &U  into  that  path 
of  Peace. 

Secondly,  Labouring  to  heal  the  wounds 
that  the  Law  bath  made  upon  your  Coufcien- 
CCS,  by  a  more  ftrid  Obedience  10  it  fiMr  the 
f  uu.re,  in  the  n^jieft  elCbrift  and  bis  Righte- 
oufucfs. 

Thirdly,  In  obfervanceof  what  God  bath  a1' 

rc:Kly  done  for  you,  in  thefe  Preparatory  works 
of  the  Law,  in  order  to  your  Salvation  by  Jefus 
Chrift.  O  if  yon  woold  hot  comf»re  what  you 
now  are,  with  what  yon  htely  were,  it  would 
^ve  (bme  relief:  Bur  the  kit  and  principal  Thing 
is  thh : 

Sixth  Camfety  Hafien  to  Cbrifi  in  the  vay  of 
Faitby  and  pa  fhaH  find  refl  -^  and  till  then,  all 
Ae  World  eamot  give  yen  refi.  The  fooner  you 
tranfaft  with  Chrifl  in  the  way  of  Faith,  the 
fooner  yoo  fball  be  at  Peace,  and  enter  into  his 
reft:  For  diolethat  helier^ do  now  cater  in< 


to  refl.  You  may  tugg  and  ftrive,  looJc  this 
way  and  that,  but  aU  in  vain  ^  Cbrift  and  Peac!> 
come  together.  No  Iboner  do  yon  cooie  to 
him,  and  i  oil  ynnr  burden  on  him,  receive  liira 
as  he  ofiers  bimfelf,  but  the  Soul  feels  it  felf  ea- 
fed  on  a  Inddeo ;  being  jnftified  by  Faith,  we 
have  Peace  with  God,  Rom.  5.  i.  And  thus  in  fi- 
niflung  the  firlL  we  are  broogbt  home  to  the 
feconfOUbrvatina. 

Doa.  2« 

That  SMurdmi  Souls  are  fJaiufykimttdtttmit 

to  Cbriji, 

This  Point  founds  fvcctly  in  the  Ear  of  a  di- 
ftreHed  Sinner,  it  is  the  moft  joyful  Voice  that 
ever  tbe  Sonl  heard  V  the  Voice  of  Uefling  front 
Motmt  Geredmy  the  ravifhing  Voice  from  Mount 
Siony  Te  are  cme  to  Jtfis  the  Mediator,  la  0* 
pening  of  it  I  will  Omw, 

1 .  Wfcdt  it  is  to  come  to  Chrifl. 

2.  Hm  Chr$Ji  invites  Men  to  come  to  Um. 

3-  llTty  Am  AtfttatiQH  is  Mtd  to  Imrdemd 
Souls. 

Firft,  We  will  enquire  what  it  is  to  come  to 
Chrift,  and  bow  many  Things  arc  involved  in  it. 

In  general,  To  come  to  (Chml,  is  a  Pbrafe 
^equipoOenty  or  of  the  lame  amount  with  the  be- 
lieving in  Chrifb.  It  is  an  Expreffion  that  car- 
rics  the  Nature  and  Neccflity  of  Faith  in  it,  and 
is  reciprocated  with  believing,  jtb.-;  6.35.  /fe 
that  comtA  to  m  ftudt  MVer  hunger^  and  be  ilut 
helievetb  in  m?  p^aS  ftevrr  thrrf}.  Coming  to 
Chrift,  is  believing  id  Cinilt ,  and  believing  in 
Chrift,  is  coming  to  Chrift  :  They  are  Synor.y^ 
ma^Sy  and  import  the  fclf  Qme  Thin;^ :  Only  in 
this  Notion  of  Faith  there  arc  niany  rich  and 
excellent  Things  hinted  to  us,  which  no  odier 
Word  can  fo  aptly  convey  to  our  Mind?:  As, 

Firft,  It  hints  this  to  us,  That  the  Soois  of 
convinced  and  burdened  Sinners,  do  not  only 
difcern  the  reality  of  Chrift,  or  that  he  is,  but 
alfo  the  Ncceffity  of  applying  Chrift,  and  that 
their  Eternal  Life  is  in  their  Union  with  him: 
For  this  is  moft  certain,  that  the  Objed  of  Faith 
rnnft  be  determinate  and  fixed ;  the  Soul  muft 
liclicvc  that  Chrift  is,  or  elfe  there  can  be  no 
Emotions  of  the  Soul  after  him:  AU  coming 
prefuppofes  a  fixed  Term  to  which  we  come, 

Heb.  r  I.  5.  Ik  that  Cometh  to  Cnd,  vuifl  Irlieve 
that  God  M.  Take  away  this,  and  all  Motion  af- 
ter Chrift  prefently  ftops.  No  wonder  theothat 
Souls,  in  their  firft  Motions  to  Chrift,  find 
themfelves  clogg'd  with  (o  many  AtheiiUcal 
Temptations,  ffiaking  their  Aflfent  to  the  Truth 
of  the  Gofpfl  at  the  very  Root  and  Foundation 
of  it:  Bat  they  that  come  to  Cbrift  do  fee  that 
be  (f,  and  that  their  Life  and  Happtnels  lies  im 
their  Union  with  him  :,  elfe  they  would  nerer 
come  to  him  upon  fueh  Terms  as  they  do. 

Secondly,  Coming  to  Chrift,  implies  tiie  Soak 
dcfp  ilr  of  Salvation  any  other  way  :  The  way 
of  Faiih  is  a  fupernatural  way,  and  Souls  will  not 
attempt  it,  until  they  ha^e  tried  all  namral  ways 
to  help  and  fave  themfelves,  and  find  it  all  in 
vain  :  Therefore  the  T txt  defaibes  thefe  CorKert 
to  Cbrijl  as  weary  Perfons,  that  have  been  tug- 
ging and  ftriving  nil  other  ways  for  rcfb,  but  can 
hnd  none^  and  fo  are  forced  to  relinquilh  ail 
their  fond  Expeftations  of  Satfitioa  ia  ay  other 


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Vol.  L-  - 


to.  come  unto  him,  - 


way,  aod  come  to  CI»Ut  as  tbeif  Loft  and  oa- 

ly  Remedy.  .  < 

.Xliilrdly,  Coir  us  to  Chrift;,  notes  a  Super* 
ri^Oiai  iand  Almighty  Power  ?,;^in?,  the  Soul 
<^iubBiab9ve  its  own  oacufal  Abiiiucs  mtbisMO)- 
ClOBy  y^^n6  44.  Nol  Adsn.  can  come  to  mcy  ex- 
eeft  ttiy  Father  rrbub  h^th  f-rrt  vis  aVot  him.  It  is 
as  pqrllibic  for  the  pmick'tous  Mountalas  to  ftart 
iroi^  th^  Bafcft  aud  Qeacres,  mouiit  tbemrelvcs 
aloft' ioco  rhe  Air,  and  there  fly  like  w'undring 
Ai(^ai  kitbcr  and  tiiiiticr  ^  as  ii  is  tor  any  Alao 
of:||iHlii^  (  i' «•  ■)  by  a^rpqre  natural  Power  of 
bis  own,  to  come  to  Chrift :  h  wjes  cioc  a  ftrao- 
ger  tiling  for  Ptter  to  come  CO  Q»iO:,  walking 
opon  the  Warn  of  itha  Seu,  than  for  bid,  or  any 
Mans  Sod,  to  conic-tbCbtift  intbe9ay>of  Faitb. 

Fourthly,  Coming  to  Ghrift^  n6te>theTolun>^ 
tadaifs  of  th^Sotti  Id  its  Nlotion  c6  Chrift.  'Tis 
true,  there's  no  coming  witbooc  ;thi  Fathers 
drawing  ;  bat  that  drawing  bath  nothing  of  C<^• 
.  [*ffio«  in  it ;  icdotfiJiot  deitroy,  but  powerfully, 
land  with  an  oreicoauagiifMeaids^  pcrfmde  the 
Will.  'Tis  not  fotted  ordrifenv**  ft  rimei  : 
[Being  made  willing  in  the  Day  of  C}ni!s  Power, 
.rfalm  x  io<  3.  AskarDooCidiftreOed  Sipner  in  chat 
nfon.  Are  yon  willingito  come  t&dirift?  O 
rather  than  live.  Life  Is  not  fo  i.occn'ary  as 
Chrift  is.  O  with  all  my  Hearty  tea^  'f  boOiand 
Worlds  for  Jelat  OiHftv  hdoooia  ibe  pnitiha- 
fed,  were  notliing  aiifwcrable  tobis  valuein  mint; 
%e$.  The  Souls  Motion  to  CbrUt;,  is  koc  and 
TOlontary,  Hitcmm^*  "T'"  < 

Fiftbl  v,  It  implies  this  In  it.  That  no  Diitics 
or  OrdiQsaces  ( Whicb  ate  but  the  Ways  or 
Means  by  wMdi  we  cone  to  Ghrift)  are,  or 
ought  to  be  central  and  tcrmmative  to  the  Soul : 
(f.  (.)  The  Soul  ot  a  ^diever  is  oocto  Utdowa 
and  Kft  In  tbem  ;  to  come  Jby  them,  or 
through  them,  to  jefus  Chrift,  and  take  up  bis 
reft  inlum  only.  No  Optics,  noRctortnacions, 
noOrdinancesofGod,  howexcenencfbeYetthele 
thing;s  arcin  thcmfelra,  and  how  ncccfTary  foe- 
vec  tbey  atcin  their  proper  Place  and  life,  can 
gjbrenftto:die«feary:aaa  heavy  laden  Sool:  It 
cannot  Centre  in  any  of  tlicm  ;  and  you  may  fee 
il  cannot,  bccaufc  it  Uill^r^^/tirfr;,  aiKl  inclines 
tti  another  thing,  even  Cbrift;  atad  cannot  tcr- 
ninate  its  Motion  till  it  be  come  to  him.  Chrilt 
is  the  Term  to  which  a  Believer  moves  i  and 
therefore  cannoc  lit  down  by  the  way  as  well  fa- 
tisfied,  as  if  he  were  at  his  Journirs  end.  Ot  di- 
naaos  and  Duties  iiave  the  Nature  aud  Ufe  of 
Means  to  bring  us  to  Chrift:,  bttt  iiot  toibft  to  a» 
ny  Man  inf?T5d  of  Thrift. 
Venhe  td  Sixthly,  Connng  to  Chrift,  implies  an  Hope 
i"f,  i-  e  )or  Expc^tioo  from  Chrift  in  the  coming  Soul. 


If  it  have  no  hope,  why  doth  it  move  for  , 


LOb 


I. 

itjjeilibiii 

^oo^lnLiliW^  and  refolfe  to  pcnih  wlicie  it 
ofa,  C?  dt'  is,  as  come  to  Chrift,  if  there  be  no  ground  to 
^i«rw.Bur- expert  Salvation  by  him.   Hope  is  the  fpring  of 
fwifi*  in  Motion  and  Induftry ;  If  you  cut  off  Hope,  yon 
hamftring  Faith :  It  cannot  move  to  Chrift,  ex- 
cept it  be  fatisfied  at  leaft  of  the  poflibility  of 
Mercy  and  Salvation  by  him.   Hence  it  is,  that 
when  comers  to  Chrift  are  ftruggling  with  the 
Doubts  and  Fean  of  thellTue,  the  Lord  is  plea- 
led  to  enliven  their  faint  hopes,  by  fetting  on 
fuch  Scriptures  as  that,  John  6. 37  He  that  eometh 
to  wr,  I  miO  in  no  mii  m)I  m :  And  Utk,  7. 25.  j 
He  it  tdik  to  fave  to  tit  uttermfl  <ifi  that  emt  leuto ' 
God  hy  him.    This  puts  Life  into  Hope,  and  i 
Hope  puts  Life  iato  lAdpftr j  and  Motion.  ' 


Seventhly,  Cominj^  to  Chr;'f:  for  .Heft,  im?: 
plies  that  btUt-vcn  iuve,  and  iawiuily  may  havc 
an  Eye  to  their  own  happinefs  in  dpfing  with  the' 
Lord  Jefus  Cliriff  The  poor  Soul  comes  for  rcfliilCr, 
comes  tor  Salvatiau    lu-  Ly.  aua  Ann  iS  upon  if;' 
And  this  aim  of  the  Soul,  at  its  own  f^^Qod,  is  legii 
tlmatcd  and  allowed  by  that  Expi  cliion  of  Chrift, 
'jobn  5.  4XJ.  Ye      wt  mnv  t*»to  mt  tkat  ye  ' 
biK/t  ijife.  ifCbrift  bl^et^mfor  not  ooii^9& 
to  him,  thatthey  migblt  have  Life,  fure  he  wouj^ 
not  blame  them,  had  tji«eycomcto  him.  for  Li(e.,  ^ 

Eighthly,  But  LelUy,  and  wh^h  is  the  prinn 
cipol  Thing  carried  in  this  Exprcfliwii,  Coming 
to  Chrift,  notes  the  AU'fufficicncy  of  Chrift,  to, 
a4)fwer  ,all  the  >and  Wants  of  diftreiled 

Souls,  and  their  betaking  themr<^vcs  accordingly, 
to  bim  only  for  reli^,' being  content  to  com?  to 
Chrift  tor  whatevjcr  .they  need;  and  live  upon 
that  fple«&  that  is  in  him.  If  therc^j/yere  not  an 
AUrfufRqitncy,  in  Chrift,  no Sonl  would  come  to 
him :  For  this  is  tbe^v^ry  ground  opon  which  Men 
eonie,  Heb.  I^mM  aifie M  J>m^  the  at- 
termpfi-,  nO  ^bat  come  »  God  by  bhn :  «•  w'  w7«i<^ 
to  the  uttermoft :  In  the  greatefl  plunges,  diffi-. 
culties  and  dangers :  He  hatb  a  /uUicfs  of  ikving 
Power  in  him ;  and  th'n  ^courages  €o'o1«  to  oMnn 
uiifo  him.  One  Beggar  ufcs  not  to  wait  at  the 
door  of.  another,  bnt  all  at  the  doors  of  tbein 
tbcy -cionceivejMetorelieve'them.  And  as  diii) 
notes  the  fulnet  of  Chrift  as  a  Saviour,  it 
nauft  gecdsoiQi^  Mi«  (Vjpuaeis,aqd;|iivniii(y 
the  Satilatftcamtrtohini.  Tliia  is  qaU'd  SiHh 
midiin,  la  xF^om.  10.  3.  Proud  Nature  muft  be 
deeply  diftreir«l,  bumbled  and.  povldcfl,  iWK 
another  Temper,  before  it  will  be  pcrfwaded 
live  upon  thofe  Terms,  to  come  to  Clirif^  for 
evc^y  Thing  ic  wjints,  .50  live  upon  Cji^rift's  faU. 
oeCi  in  the  way  of  Qiaqe  and  F«VD|ir«  and  haw 
no  Stock  of  its  own  to  live  upon.  Otiis  is  faaid» 
but  it'%  the.way  of  Faidk 

Se(;ondIy,  !n  the  nen  Place,  let  ns'fee  how 
Chrilt  invites  Men  to  come  unto  him,  and  you 
lhali  f^ad  the  Means  employ  d  in  this  Work,  are 
cither  Internal  and  Princtfal,  namely  the  Spirit 
of  Cod,  w  ho  is  Chrift  s  V'icegcrcnt,  and  comes 
to  us  in  his  Name  aud  Room  to  pcrlwade  us  to. 
believe,  John  1 5,  i6.  Or  BxkmAy  namely  the 
preaching  of  the  Gofpel  by  CommiffionaTcd  Fm- 
baffadors^  who  in  Chrift's  ftead  bcfccch  Men  to 
be  reconciled  to  God :  (/.  c)  tocometoChitft 
by  Faith,  in  Order  to  their  Reconciliation  and 
Peace  with  God.  But  all  Means  and  Inftrumcnts 
employ'd  in  this  Woikof  bringingMenioCbrill:, 
entirety  dcpen  '  ipon  the  bleiling  and  concur- 
rence of  the  Spi!  II  or  iiod,  without  wb$un  they 
iTgnific  nothing :  How  long  may  MiniflecspKacb»- 
bctoTc  one  Soul  come  to  Chrift,  e.vccpt  the  Spirit 
co-upcratc  ui  that  Worjc?  Now  as  to  the  man- 
ncriu  which  Man  are  pacfwaded,  and  their  Wills 
wrought  upon  to  come  to  Chrift,  I  will  briefly 
notcjeveral  Adsof  the  Spirit  in  order  thereunto. 

Firft,  Thereis  aniflijiifafci^f-B'ortofthc  Spirit 
upon  the  Minds  ofSinncrs,  opening  their  Eyes  to 
fee  their  Danger  and  Mifcry.  Till  this  be  difco- 
vercd,  noManftirs  from  his  Place:  'TisSenfeof 
Danger  that  rouzcsihe  fee  urc  Sinner,  rhatdiftref- 
fes  him,  and  makes  him  look  about  for  Delive- 
rance, crying,  n'bat  /haU  I  do  to  be  favedf  And 
'tis  the  difcovery  of  Chrills  Ability  to  fave,  which 
is  thegroi^nd and  reafon,  Cas  was obfcrrcd above) 
of  itsAdiOQOii  to<Jii  id .   Hence,  fieh^  tbt  Sm. 

T  t  is 


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Cbrifif  Solemn  Invitation  of  dinners 


Serm.  iX- 


!•  AwM,  in  ,  imr, 


is  (oyned  vrich  bdisriiig  or 

'  Secondly,  There  is  the  Autbmtatwe  Cafl,  or 
commanding',  Voice  of  the  Spirit  io  the  Word;  a 
Voice  thai  s  full  of  awfoV  Maielbf  and  Power, 
T  John  3.  23.  Tbi$  is  ki$  Commandmtnt,  that  we 
jhoHld  htlkve  on  the  Name  of  bit  Son  Jtfiu  Cbrift. 
This  Call  of  the  Spirit  to  come  to  Chrift  rolls  one 
great  block,  namely  the  fear  of  Prefampdoii, 
•ot  of  the  Souls  way  to  Chrift,  and  ii^^  of 
Prefiimption  in  coining,  makes  it  IftbeSiwt^ 
inexcu&Me  Obftinacy,  to  rcfufc  to  come.  This 
asrwers  aU  Picas  agaioft  coming;  to  Chrill  from 
6&e  Qnword)Ine6  and  deep  guilt,  and  mightily 

cncoovages  the  Soi.l  to  CMOCtO'Qinjt,  'Whatever 

it  bath  been  or  done.  ;  ^  " 
•  Thirdly,  Tfiertf  are  Sttot-tttcooragiog  f<M*rfi>io- 
aaJ  rromtfts  to  .ill  ihjt  do  conic  to  Cfivilt  i:i  Obe- 
dience to  the  Coaimaod.,  Such  h  that  in  my 
TeJtt,  /  win  gwt  yw  refi  Add"  tlMt  in  Jetm  6. 
i,-^.  flh)!  :h.it  c'Yi'.th  to  n;c,  J  mil  m  no  wife  cafl 
OMt.  And  thcfe  breathe  Lite  aod  Edcourageueoc 
Intp  poor  Soola  that  haog  back,  and  are  daonc* 
cd  through  own  unworthinefs. 

Fourthly,  There  are  dreadfal  threatmngt  de- 
Itoooced  the  Splric  fal  th«  Word,  againft  all 
that  rcfnfe  or  negicft  to  come  to  Chrift,  which 
are  of  great  ofe  to  engage  and  qoicken  Souls  in 
Mr  way  to  Ghrift,  Mark  \6:\6.  m  ifKtt  If 
Ikt/ts  not  fhitU  he  damned.  Die  i»  his  John 
8.  24.  7 hi  Wraih  of  Cod  /hali  remain  on  bim^ 
John  3.  m».  imilch  »  a»if  the  Lord  had  faid. 
Sinners  don't  dally  with  myChrift:  Don*t  be  al- 
ways treating,  and  never  c<»doding  or  refel- 
f  ing :  For  If  tmn  be  JalUce  In  Hewen,  '«r  Fire 
in  Hell,  cvcry5M/ that  comes  itot  to  Ctn/t,  muft 
and  ihall  perifh  tO  all  Eternity :  Upoiijour  own 
Heads,  let  the  Blood  and  DelnruAioa  Ofifoiir  own 
Soob  be  for  ever,  if  yoa  will  not  come  unto  him. 

Fifthly,  There  arc  moving  and  marking  Exam- 
pits  fet  before  Sonlft  in  the  Word,  to  prevail 
with  them  to  come,  aHuring  and  encouraging 
Examples  of  fuch  as  hare  come  to  Chrid  under 
deepeft  guilt  aod  diiSxHiragemcnt,  and  yet  found 
Merf  y,  1  Tim  t  .  1 5,  itf.  TTwj  11  a  faithful  faying^ 
and  mrtb/  of  all  AectftatioHy  that  Jefus  Cbrijl  came 
into  the  World  to  fave  SinmrSy  of  whom  I  am  chief. 
HowlKit  (^or  nevertbehp)  ^'rr  this  Cuufe  I  ohtmn- 
ed  Merty^  that  in  mc  prft  jefus  Chnjl  tr.igbt  Jhtw 
forth  aU  long-Juffering^  for  a  Pattern  to  them  which 
fhotild  hertafter  itiieve  in  him  to  Life  everlajling. 
Who  would  not  come  to  Chriit  aticr  fuch  an  Ex- 
etmfle  as  this ?  A nd  if  thn  win  not  prevail,  there 
arc  dreadful  Examples  recorded  in  the  Word, 
letting  before  us  the  miferable  Condition  of  all 
fiicb  as  refufe  Che  Calls  of  the  Word  to  come  to 
Chrtft,  I  Pet.  3.  1 9, 20.  J?y  which  alfo  he  went  and 
freaehed  to  the  Sfiritt  which  are  in  trifon^  which 
were  di/obedient  when  enee  the  long-fuffer- 
ing  of  God  waited  in  the  Days  of  Noao.  The 
meaning  is,  the  Sinners  that  lived  before  the 
Flood,  out  now  are  in  Hell,  dapt  up  into  that 
Prifon,  had  the  offirrs  of  Grace  made  them,  but 
defpifed  them,  and  now  lie  for  their  difobedi- 
ence  in  Prifon,  oodercho  Wrttb  of  God  for  it, 
iatheloweftHeO. 

Sixthly  and  Lalt,  There  is  an  eflSAual  perfva- 
din^,  overcoming  and  viclorious  Work  of  tlic 
Spirit  opoo  the  Hearts  and  Wills  of  Sinners, 
ondcr  Wtiich  they  come  10  Jefiia  Chrift.  Of  th  ts 
lhavt  fpokCR  at  large  before  in  dw  t^mthSer- 


f,  and  therefore  (hall  noc  add  any  thing  more 
here.  This  is  the  Way  and  Manner,  in  wbichj 
Soub  are  prevailed  with  X9  come  to  Jefos  Chcift. 

mrdljfylnthe laji  Place^if  you  enqnirr  why  Cfrrijt 
maket  his  Invitations  to  weary  and  heavy  ladea 
Souls,  andtonoother,  the  Anfwer  is  briefly  tin: 
Firft,  Becanfe  in  fo  doing,  be  follow?  the  Ow- 
;  mr/jIFw  vHiich  be  received  trpm  bis  fatberj  tor 
To  you  v.  ill  find  it  runt  in  ij^  61.1.  The  Sfirif^ 
[  of  the  Lord  it  wfm  me,  keaufe  the  Lord  bMf  a» 
I  mitited  me  to  fnmh  good  Tidings  to  the  meek, 
bath  fent  me  iu  tin  J  op  ike  bKAea  heartci,  t«  ara- 
ciatm  Libtttji  to  tbt  Cafttiavj^  W  the  ofenfng  tf 
Prifmt9  ttiimtk^  MhuKt  You  fee  here  wm 
CliriHs  Q^mmiffion  binds  bim  op:  His  Father 
feat  hintk  to  poor  broken  hcinca  Sioaoi^.wd 
he  wiH  Ittep  doTe  to  his  Onnrniflkm.  Ot  .edhu 
not  to  cjO  Ae  Righteous^  but  Simtm  (i.  e.  ienfible 
faorthened  Sinners^  tq  Rtfewtmet,  Matt,  jk  ig. 
I  em  wot  ftnt  (  faith  hr>  Iwtaiilv  mtt^  Skef  ef 
the  Houfe  of  Jfr.id.  T!m<;  Ms  laRrudtioiis  and 
Coauaiflioa£rQa)  the  Facbet,  limit  him  only  to 
fenfible  md'  hortheofcd  Sonh;,  and  he  wiB  be 
faithful  to  his  CommiOion. 

Secondly,  The  very  Ofdcr  of  tbci  Spirits 
work  hi  bringing  Mcd  to  Chrifh,  fhe«H  m  t« 
whom  the  Invitations  and  offers  of  Grace  in 
Chrift  are  to  be  made.  For  «one  are  coavtnced 
of  Rkbtioafiiers  (i.  r.)  of  the  eonnleBt  and 
perfcft  Rightcoorncls  which  1%  in  Chrift  for  their 
juilihcasion,  until  iirft  they  be  conviocod  oi^^ 
and  confequently,  no  Man  wM  or  cao  come  to 
Chrifl  by  Faith,  till  Convif^ions  of  5»n  have  a- 
wa k cn ed'  and  diilrefled  them,  John  \6, 8, 9.  This 
t  c]ng  the  due  Order  of  the  Sfiriti  Operation, 
the  unie  Ordrr  moft he  obfemd  itt  GuSgA  Of* 
tcrs  and  Invitations. 

Thirdly,  It  behovci,  that  Chrift  ihould  pro- 
vide for  bis  own  Glory,  as  well  as  for  our  Safe- 
ty,  and  not  expole  that,  to  fecure  this,  but  fave 
miflllat  way  which  will  bring  bim  moft  Ho- 
nour and  Praife.  And  certainly  foch  a  W3y  as  is 
this,  by  firft  convincing,  hombltng  aod  burthea- 
ing  the  Souls  of  Men,  and  theohrn^DgthoBO^ 
reft  in  himfelf. 

Alas !  Let  thofe  that  never  faw  or  Ictt  the  evil 
of  Sin,  be  told  of  Reft;,  Peace  tftd  PirdoB  hi 
ChriH,  they  will  but  dcfpife  it,  as  aThingofno 
value,  Lttkt  5.51,  The  whole  need  not  a  Pbjfman, 
hut  tbgfe  that  are  Sick.  Bid  a  Man  that  thinks 
bimielf  found  and  whole,  go  to  the  Phyftcian^ 
and  he  will  but  Uoghat  the  Motion,  if  yon  of- 
fer him  the  richeft  Compoiitioo,  he  will  refbfe  it, 
flir^ht  it,  and  it  may  be  fpillitnpoQ  the  Ground: 
Ay,  but  if  the  fame  Man  did  oacc  feel  an  acute  dif- 
eafe;  and  were  made  to  fweat  aod  groan  under 
ftrong  Pains,  if  ever  become  to  know  what  Hck 
Days  and  reftlefs  Nights  are,  and  to  apprehead 
his  Life  to  be  in  eminent  Hazard,  then  MefTen* 
gers  are  fent  one  after  another  in  Poft-hafte  to 
the  Phyfician  ^  then  he  begs  him  with  Tears  to 
do  what  in  him  lies  for  his  relief-,  he  thankfully 
takes  the  bittereft  Potions,  and  Praifcsthe  Care 
and  Skill  of  his  PhyOcian  with  Tears  of  Joy  \  and 
lb  the  Patients  fafety,  and  the  Phyficiaos  Honour, 
are  both  fecured.  So  is  it  ia  tbi»  Method  oc' 
Grace.  The  Ufa  follow^. 

Infer.  1 .  If  Sin-burthened  Souls  are  folema* 
ly  iavited  to  come  to  Chrift,  Then  it  fcOows^ 
that  whatever  gmlt  Afe  nfow  tie  Confaence  of  a 
fear  knuMed  Skmnff  *A  wv  Frefimiftkw^  tut 


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to  cme  mno  him.- 


317 


his  Duty  to  come  to  Cbrifi^  nttwUbfiaMdm^  bt$ 
apprebended  vikntfs  andgnta  mmvtbimft  

Let  it  be  carefully  obfcrvcd  how  happily  that 
aniverfal  fftrtide  a  ioferted  ia  ObuSf%  loTi« 
tation  fbr  the  EnconngeiMiK  of  Slooen.  C$m 
unto  me  C  AU 1  >  -  that  labour  :  q.  d.  let  RO  bro- 
kai>ti8irt€(l  Sinoer  exclude  himrdf,  whea  a»  he 
is  HOC  by  me  exclnd«d  from  Mcrqr  t  Mv  Gni;e 
is  III/  own,  I  may  bellow  it  where  I  will,  and 
opon  whom  1  wilL  'Tis  oot  I,  but  Saian  that 
impdn  ami  iodofes  my  Mercy  from  InmUed 
Sonls  that  arc  made  v  illing  to  come  unto  me; 
Ue  oktts  tJiac  jfour  Prefimtptivn^  wbida  my  iovi- 
tgtimitaikci-yoiirilbM.  ' 

ObwB.  T .  Bnt  I  doubt  my  Cafe  is  excepted  by 
Chim  bimielf,  in  Mat,  1.1. Si.  where  blaii>liC' 
ittf  ^gainft  libe  Hoif  Gfioft  b  exempted  from 
Pardon  ;  And  1  have  had  nn^ny  hnrrid  bh^ite' 
mous  Thoughts  iaieded  into  my  SooU  r 
'  \SU.  Arc  thou  a  burdened  mid  hesfy' laden 
Sqol?  If  fo,  thy  Cafe  is  not  in  that,  or  aoy  other 
Saipcnre,  exempted  from  Mercy :  For  the  uo- 
AnooBiMe  Sast  is  always  fouid  io  an  impenitent 
Heart:  As  that  Sia  finids  no  Pardon  with  God, 
'  ndtber  is  it  foUowod  with  Coniridon  and 
SoRQw  ill  tiie  Soul  that  commits  it.  1 

0lji9.  X.  But  if  I  am  not  guilty  of  that  Sin  ,  I 
Ml  Ottbliltty  guilty  of  many  great  and  bdnoas 
AbondnafiioBs  of  another  kind,  too  great  for 
me  to  exped  Mercy  for>  «Dd  therefote  I  dare 
noC  go  to  ChriH. 

SA.  The  greater  yoor  Sins  have  been,  the 
more  need  yon  hrtve  to  go  to  IcRi";  Chrifl.  1  ct 
not  a  Motive  to  Chrifl:,  be  made  aa  ubjiacie  in 
your  way  to  him.  Great  Sinners  ate  expreay 
called,  /fi  T.  1"^.  Gre-it  Sinners  have  come  to 
Chnll,  and  touad  Mcicy,  1  Cur.  6.  7.  And  to 
conclude,  it's  an  high  reproach  and  di (honour  to 
the  Blood  of  ChriH,  and  Mercy  of  God,  which 
flows  fo  freely  tbroueb  him,  to  objeft  the  great- 
nefi  of  Sin  to  either  of  them.  Certainly  you  have 
not  finned  beyond  the  extent  of  Merely  or  beyond 
the  e^aty  of  the  Blood  of  Curifi :  But  Pardon  and 
Peace  may  be  had>  if  yob  fvUl  thw  oome  to  Cbrift 
for  it. 

Oh]eS.  3.  Oh  but  tt*s  now  too  late;  I  haw  had 

many  thouCind  Calls  by  the  GofjKl,  and  rcfufcd 
them-,  many  Purpo&s  in  my  Heart  to  go  to 
Chrift,  andqueodied  them  •,  my  Time  therefore 
is  pafl,  and  now  'tis  to  no  Purpofe. 

Sd.  If  the  Time pf  Grace  be  paft,  and  God  in- 
tends no  Mercy  for  Tbee,  how  comes  ic  to  pafs 
thy  Soul  is  now  filled  with  Trouble  and  Diflrefs 
for  Sin  ?  b  this  the  frame  of  a  Mans  Heart  that  is 
paft  hope?  Do  fiidi  Sipnt  as  thefe  appear  in  Men 
that  u  c  hopelcfs^  BeUde,  the  Time  of  Grace  is 
Mfeeret  hid  in  the  Bread  of  God  i  bot  coming,  to 
Qirift  it  a  Dtty  plainly  mcalol  in  the  lext; 
And  why  will  you  Objcft  a  Thing  that  is  fecret 
.and  vnoeftaia,  agam^  a  tbat  is  fo  plain 
adderldent?  Nor  do  you  yoor  filves belief  e  what 
yoo  Objcft:  For  at  the  fame  time  that  yoo  fay 
your  feafons  are  over,  it  is  too  late  you  are  not- 
withltanding  found  repenting,  mourning,  pray- 
ing and  ftrivinp,  to  come  to  Chrift.  Certainly 
if  you  knew  ic  were  too  lite,  you  would  not  be 
found  labouring  in  the  ufe  of  Means.  Go  on 
therefore,  and  the  Lord  be  with  you,  Tis  not 
Frefiio^ion  but  Ubediefice,  to  come  when  Chrilt 
caOs^  as  here  he  doth,  Cmm  larta  mt^jf9 


Inftfk  Zk'  UeocaM follows,  Jlktt  ame  have  cM/e 
t9  he  witAtedy  whm  .Gt>d  mahMthe  Souit  of  their ^ 
Fricti'is  1"  K,.I.i:iorn  fick  ni.t  t'uc  SenfeofSin.    It  waS" 
the  faying  (as  1  remember )  of  Hictm  to Sabim*' 
<ur.  Nothing  (  faid  he  )  makes  my  Heart  ladder ,"1 
thantfiac  nothing  c^n  nuke  my  Heart  lad.  'Tisj 
Matter  of  Joy  to  all  that  rightly  oaderftand  the 
Mattei',  iwhen  God  fmites  the  Heart  of  any  Man ' 
with  the  painful  fenfc  of  Sin,  of  fuch  lickncfs  it  v 
may  be  laid,  TTusficlmeit  ts  m  auto  Deatb^  but  for] 
Ae  Okry  efCod    7«l  Mw  do  miay  catiial  ^ela-^ 
tions  lament  an  !  bc'A  ail  this  as  a  MiferV,  as  an 
ondoiog  to  their  triend^and  Acquaintance^  as  if. 
then  they  moft  Ue  fedrouM  loft;  an4'tt«f^  till 
then  that  Chrift  is  finding  and  laving  them.    O  if 
your  Uarts  were  ^ritiial  and  wile,  their  groans 
for^inr wodd  faa  ai  Mvidt  in  yoor  Ears.  Wheik 
they  go  slon'?  to  bewail  their  Sin,  y  ni  would  go 
alooe  alfoco  bie&God  for  fuch  a  Mercy  \  that  c- 
ver  foo  flioidd  liir«  to  ind)  a  bapfiy  Day :  Yoif- 
woold  fay,  now  is  my  Friend  in  the  blefTed  Pangs 
of  the  new  Birth.  Now  is  he  in  the  very  way  of 
Mercy  i  Never  in  fo  hopeful  a  Geodtllonaanoiar. 
I  had  rather  he  fliould  groan  now  at  the  Feet  of 
Chrift,  than  groan  hereafter  under  the  Wrath  of 
God  for  ever.   O  Parents,  beware  as  you  lovr 
thcSonls  of  your  Children,  that  you  don't  damp 
aad  difcourage  them,  tempt  or  threaten  them, 
divert  or  hinder  them  in  fuch  Cafea  ascht$,left  yoa 
bring  the  Bhf)d  of  rhf  rr  .5o«Ji  upon  your  own  heads. 

Infer.  ' ^.  It  alio  follows  from  hence,  Tfc.if  thofe  ^  ^ 
to  whom  Sm      never  any  burthen^  arc  not  yet  connect »  .  ^  c 
tn  Ch'-rji,  norJbavetbey  any  Inter:  fl  in  him.    Wc    '  j 
may  as  well  fuppofe  a  Child  to  be  born  without -^.  -^  ' 
any  pangs  or  throes,  as  a  Soul  to  be  bom  agaid*''^''  '^_f' 
and  united  to  Chiin.  vvkhont  any  fenfenr  forro**^^  /-.T  ^ 
for  Sin,   i  know  many  have  ^vcji/»  i^Wi  of  Cow-  "'*//• 
fcience.,  that  new' were  made  duly  feofiblc  of  the*"''  •  '  '  •  • 
Evil  ofSint  Many  are  afraid  of  burninFy  that  ne- 
ver were  aftaid  of  fimang.  Slight  and  traofient 
Troubles  fome  have  bad,  but  it  vanilb'd  like  an     '  '  f 
early  Cloud,  lick'd  uplikc  a  Morning  Dew.   Few     ,  .  .  j 
Men  are  without  checks  and  throbs  of  Confci-      , ' ,  . 
cnce  at  one  Time  or  other,  but  inftead  of  going 
to.theClofet,  they  run  to  the  jlle-bcufe  or  Ta- 
vern for  a  Cure:  If  their  forrow  for  Sin  had 
been  ligbt,  nothing  bnt  the  fprinkling  of  the 
B]ood  of  Cbrift  could  have  appeafed  their  Con- 
(ciences,  HA.  10.  ix.  How  cold  Ihoald  the  Con- 
fideration  of  this  thing  ftrikc  to  the  Hearts  of  fuch 
Perfoos !  Methioks,  Readtr^  if  this  be  thy  Cafe, 
it  flioold  fetid  thee  away  with  an  akiog  Heart  * 
Thou  haft  not  yet  tafted  the  bittcrnefs  of  Sin, 
and  if  ebon  do  not,  then  Quit  tbou  never  tafte 
the  rwcetneTs  of  Chrift,  his  Pardons  and  Ffeaoe. 

Infer.  4.  Hoto  great  a  Afercy  is  it  for  %in  btir^ 
tbentd  Sotdi^  to  be  mibm  the  Samd  andCaU  <^  CXrifi 
intbeOefpet.' 

There  be  many  thonfands  In  the  Tagan  and 
Pofijh  Parts  of  the  World,  tbatlaboar  under  di- 
ftrdlb  of  Coiilcaeocc  as  wett  as  we,'  bat  have  ns 
fuch  reliefs  or  means  of  Peace  and  Comfort  as 
we  have  that  live  within  the  joyful  found  of  the 
Gofi>el.  If  the  Goolcience  of  a  Papift  be  bor^ 
dcncd  with  gmlC,  ^  the  relief  he  hath,  is  to  af- 
fiidt  his  Body  to  quiet  his  Soul :  A  Penance  or 
Pilgrimage  is  all  the  relief  they  have.  If  a  Pa- 
gan be  in  trouble  for  Sin,  he  hath  no  Knor-  Irdge 
of  Chrift,  nor  Notion  of  a  SatittacHon  made  by 
hio.The  voice  of  Nature  is,Shal1  Igiv  e  tDyfirJt'bom 
iof  my  Tr0>^gnj^9iii  the  jmit  of  Of  90^  (oT  the 
T  I  i  Sia 


A'* 


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3»8 


Chrifts  SiJimn  Invitmon  of  Sinners 


Sean.  IX- 


iia  o(  my  Soul  I  The  dacoaed  codore  tbc  cpnrible 
blows  and  wounds  of  Goofiinic*  for  fin,  tbey 

roar  under  that  ici  rlble  UHi,  but  no  voice  of 
peace  or  pardoa  is  heard  amoflg^  them,   li  is 


and  pretences  there  ipay  be  to  the  contrary. 
When  the  .7<T>/or  wnt  broogbt  (tnrbere  I  (aftpoft 

thee  now  to  be)  to  a  pinching  diftrcfs  that  niade 
him  cry,  S/n,  vhat  mufi  i  do  tobe/jved  i  the  vc- 


noc.  Cam  mitt  tnejfe^at  MoMfaM  ankfovy-U'lty  nextcoonfcl  the  Apoflles  gavehiffl,  was^ 


but  dep.'vt  from  me  ye  eitrfcd. 
BleOed  are  your  ear»,  for  you  bear  the  voice 
cf  peace,  yo«  are  come  to  jefto  tiM  Mediator, 
I        ana  to  the  blood  of  fprinkling.   O  yoo  can  ne- 
ter  ftca  due  valac  upoa  this  privikdge. 

Infer.  5.  thtt  fvett  andmtffeakab]*  relieving  is 
AedtftHg  of  a  burdened  Sold  with  Jtjms  Chrift  by 
fii^  \  *tis  r*fi  to  tbewtary  Soul. 
:  Sotu-tCQobles  are  fpending  and  wafting  troubles. 
The  pains  of  a  diftrcficd  confcience  are  the  mof^ 
ficote  pains.  A  poor  Soul  would  ^in  be  at  relt. 
wc  knows  noc  where  \  he  tries  this  dnty  jna 
that,  but  finds  none ;  at  laft  be  falls  into  the  way 
of  believing^  he  cafts  himfelf,  with  his  burden 
of  guilt  and  fear,  upon  Chrift,  and  there  is  the 
reft  his  Soul  defired.   Chrift  and  Reft  come  to- 
gether* till  Faith  bring  you  to  the  bofoa.c 
of  Jcihft,  foncan  find  no  tiHereft^  the  Soul  is 
Tolling  3 ud  toning,  fick  and  wcnry,  upon  the  bil- 
lows ot  iu  own  guiit  and  tears.    Now  the  Soul 
19  oooe  like  ■  SUp  tofled  with  Storm»-and  Tem- 
pcfts,  oMt  of  a  raging  Ocean  into  cheqtnet  Har- 
bour ^  or  like  a  /o^  5m(^  that  hath  been  wandr- 
ingin  weai  iiici  ,  hunger  and  danger,  into  the 
Fold.   Is  a  fott  Bed  in  a  qviiet  Chamber,  fweet 
(0  one  that  is  ipent  and  urcd  with  Travel  i  Is 
the  fight  of  a  (hoar  fweet  to  the  Sbitmeck'd  Mth 
finer,  that  looks  for  nothing  but  aottk?  Much 
mote  fwecc  is  Chnlt  to  a  Soul  that  comes  to  him 

Srefled  in  conlcience,  and  bnkm  iai^irit,  m* 
cr  the  finking  weight  of  fin.  > 
How  did  the  Itatiwis  rejoyce,  after  •  long  and 
dangerous  Voyage,  to  {tt  ludf  again!  Crying 
with  a  loud  and  united  voices,  which  made  the 
hiium^  Tory  Heavens  ring  again,  Italy  !  Jtdy  \  But  no 
fhojr  is  fo  fwect  to  the  weather-beaten  Palfengef, 
as  Chrift  is  CO  a  broken-hearted  Sinner.-  this 
refUaUHt.  jj^jj^gj  SoClltOa  fwtet  repofe,  Meb.  4,  3.  »re 
tpfc/'cfc  k:ivi  h(iic7jfd,  do  enter  into  rejl  ■  and  thi^^  en- 
dears the  way  of  Faith  to  their  Souls  ever  after. 

Infer.  6.  Leme  bmt  the  nfefidnefs  of  the  Lan^ 
to  Irinr  SohIs  to  Jefus  Cljrijl     Its  utterly  ufelefs 

as  zCotftmmt  toy^ifie  us,  but  exceeding  oftful 
todMivlaoeaiMlMHiuiIein.  ItcunotTdieveor 
eafe  us,  but  it  can,  and  doch  awaken  and  rouze 
ni ;  itia  fiur  glafs  tolhewusthefaceof  lin*,  and 
tin  we  have  fecR  that,  we  cannot  Ice  the  ftce  of 
Jcfos  Cluift. 

The  Law,  Ukethe^«>  Sarfeat»  (mites,  ftings 
a»d  tormencs  the  conleinice  This  drives  nt  to 


lieve  on  the  f.cirdJtfHS  Chrift^  and  thou  {hJt  he  f.miy 
A^s  16.  30,  31.  And  ror  your  eodouragcmenc 
know,  he  that  caUeth  yon  to  come,  feno#s  your 

burden,  what  your  fins  have  been,  and  rrotiMes 


are,  yet  he  calls  you.-  if  your  lin  hinder  noc 
Chrilllirom  talUvg^  neither  ffiouid  it  hinder  yon 
fromcflwm^.  He  that  Calls  you,  is  able  to  cafe 
yon^  ta  fa^eiothe  MtterHW^  aU  that  come  to  God 
by  him,  Heb.  7. 25.  Whatever  fulncfs  of  fin  beia 
yoi!,  there  i=;n  greater  fulnds  of  ^faviiig  power 
m  Cbriit.  Moreover,  be  that  calh  you  to  come, 
aefferyetvqeAed  any  poor  burdened  Soul  that 
came  to  him.*  and  hnth  faid  he  never  will,  Job. 
6.  37.  He  that  cemctb  unto  mr,  /  9t&  $nw>t>i/e 
out.  Citar  not  therefore,  he  will  not  htgin.' with 
thfe,  or  make  thee  the  firftinftance  and 'c^ooipfc 
of  d  eleared  Re)e^On.  -  ,  -    '  • 

AodLaftly,  Bethink  thy  iU^  what  wik  tbon 
do,  and  whether  wih  thou  p o  in  this  cafe,  if  not 
to  jcfus  Cfaiift?  Noiniog  ihiil  ealb  or  relieve 
thee,  till  thou  doft  come  co  him.  Thoa  art  un> 
dcr  an  happy  ncccflity  to  go  to  him.  With  him 
only  is  found  reft  for  the  weary  Soui.  Which 
bringUH  to  die  thud  aad  lift  OhTflxvatini; 

Doa.  3. 

That  there  is  fefiin  Chrift  far  aU  tbMemfMtO  him 
under  the  btavy  burdttt  of  Sin. 


ESTy  is  a  fweet  word  to  a  weary  Soul,  all 


feek  it,  but  none  but  Believers  find  'a.^f^"^ 

~  do 


IVe  9bicb  have  belitved,  (fiiith  the  Apoftle) 
enter  into  reft^  Heb.  4.  3.  He  doth  not  fay  they  W/ifxin*- 

but  they  <f*  enter  into  reftj 
fpiritualr^  to  be  already  begun 
Earth  in  thetranqnility  of  Conrcience,and ^  ^ 
confummated  in  Heaven  in  the  full  enjoyment  of^i^i^i 
God.   There  is  a  fweet  calm  upon  the  troubled  r«»f 
Soul  after  believing,  an  cafe  or  reft  of  the  aund,^^^<^'  ^ 
which  is  an  unfpeakaWe  merer  to  a  poor  weary 
Soul.    Chrift  IS  to  It,  as  the  jvk  was  to  the  Dovt,  umpire 
when  Ihe  wandred  over  the  watery  World,  and  <«j«Mr 
found  ik>  place tonft  the  foal  of  her  foot '  Fskh  r«.  ia> 
centers  the  unquiet  fpirit  of  Man  in  Clirift,  r'^^siate- 
brings  ittorepofeitfelfand  its  burden  on  him. 
It  b  the  Smris  dropping  >4Mbar  in  a  Storm,  which 
ftays  and  fettles  it. 

The  great  debate  which  coft  fo  many  anxious 
thoughts,  is  how  iflbed  into  titb  Rcf^ltttion ;  I 


the  Lord  jcfus  lifted  up  in  the  Gofpcl,  like  the*  will  venture  my  All  upon  Chrift,  let  him  do 


Braun  Strfent  in  the  Wilderncfs,  to  heal  us. 
Thenleof  the  Law,  is  to  makens  fed  oor  fidt- 

Ifiefs ;  this  makes  us  look  out  for  a  Phy/ician.  I 
wtmdivevfct  mtboid  the  Laxo  (faith  PumI)  btitifhen 
4bc  vHttrntitdmeiit  cane  fut  revmd^  aid  1  died^ 
lloro.  7.  p.  The  hard,  vain,  proud  hearts  of 
Men,  require  fuch  an  Hammer  to  break  them  to 
pieces. 

Infer.  7.  Its  the  immtdiate  duty  of  nriry  and 
heavy  ladtn  fimers  to  eoihe  to  Chrift  FaUhf  and 
m  ftoHd  ^from  Chrift^  or  deU^U  Mwafon 

Chrtil:  invites  and  commands  fuch  to  come 
iinto  him,  'tis  therefore  your  fin  to  negled, 
^nmbodc,  or  ^eftr^  whicevw  feeaing  rafoos 


with  me  as  feeinetb  him  good.  It  was  inip<rilible 
for  the  M  to  find  reft,  v^hiltft  It  knew  tot 

whereto  bellow  it  felf,  or  how  to  be  fecured  from 
the  wrath  to  oMne  I  but  when  aUis  embarqued 
in  ChHftfor  Brerfifcy,  tad  dtt  Son!  fottf  ttmr- 
ed  to  lean  upon  Mm,  andtrufl  to  him-,  now  it 
feels  the  very  initiaif  of  eternal  reft  in  it  I^f .-  ic 
finds  an  heavy  bofdcft  lUitoftM  from  its  flioal- 
dcn  .•  it  is  come  as  it  were  into  a  new  World 
the  cafe  is  ftrangely  altered.  The  word  r0  in  ^  ^ 
this)4ace  iwtes,  (and  ll  lb  rendered  h)r  fimieJif^lSni^ 
^recreation:  'tis  rcftotcd,  renewed  and  Tccrea-w,*"^ 
ted  as  it  were,  by  that  fweet  repoic  it  hath  iipon  .Y 
Chrift.   Bcli«vm  toOW,  th«  faithlsihc  fivcetcft  ^% 
rfcreatioa  you  can  Mkt.  Others  ietit  fo  di-  EraVm. 

vert 


vr 


Vol.  I 


T D  come  wito  him. 


3*9 


vert  and  lofe  their  trooblcs  by  fiofol  recreations, 
vain  compaay,  and  the  lilte^  but  they  Iktle 
knovr  vrbtt  cbe  recfeitioii,  nA  fVreec  rcftoring 
reft,  that  faith  gives  the  Soul,  is.  You  find  in 
ChnA  what  they  fccR  in  vain  amoag^the  Crea- 
tures. Belieringisthehi^Kftrecrettjott-kiMMvn 
in  this  World.  But  to  prevent  miRake?,  three 
Cautions  need  to  be  premifed,  left  wc  dom  ij>fo 
limine  impngere^  fhraiUe  «t  the  threftold,  and 
fo  klbont  w^-aU  along  aftertnid."-.  " 

Camion  i.  ■'• 
roH  are  not  t9  emtivt;  thtf  dUiHe  pikh  fekrSy 
troubles  and  forroxvs^  are  jrefentlyover  'and  at  an 
endt  Asfoott  as  it  is  come  to  Cbrift  by  faith.  They 
2iS  ^  winiiift'liiiiiy  troobles  iji  the  World  after  that, 
Conver-  it  may  be  more  than  tt«f  they  had  in  their  lives 
lioa  was  Oitrfle/h  (faith  Paul)  batt  np  reji^  1  Cor;  7;  5. 
fob^etcd  They  ivill  be  Infefted  with  many  temptations 
S  Ve^i-         ^^^^  ^       alTauUs  of-  Satan 

^^^f  '  may  be  more  tiolcnt        thpir  Souls  than.cver 
ff^it,    borribiliadedto,terri^li«i  define:  InjeAions  that 
mejenfut,  make  thc  vcry  Wcs  to  qtjake,  and  the  belly  to 
tremble  .•  they  will  not  be  freed  frxim  fin,  that  reft 
^''^  remains  for  the  People  of  God;  nor  frbm  in- 
ward trouble  and  grief  of  Soul  abotit  fin. 
Thefe  things  are  not  to  be  cxpeded  prcfent- 
if»-:  'r     •     •       '   •  ^  ••  /'^» 

Caktum  2. 

We  tmjf  not  think  all  Bchewers  do  immfiiately 
enterim  tfe  full  a&aal  fenfi  of  rejl  and  nmforty 
hit  thawefentty  enter  into  the  pate  of  reft.  Be- 
i»g  jisft^dbyfastb,  ttt  have  peace  with  God^  Rom. 
5. 1,  (i.  ff.)  we  enter  into  thcftate  of  peace  im- 
mediately. Peace  is  fawn  for  the  rigUeoHSy  and 
lladaefs  for  the  afrigbt  in  hearty  Plal.  197.  11. 
And  be  is  a  rich  Man  that  hath  a  thoofiind  Jcrcs 
of  Com  in  the  ground,  as  well  as  he  that  hath 
Ibimch  iahis&n),  or  the  Money  in  bis  Pnrfe. 
. .  Thef  Jiave  reft  and  peace  in  the  feed  of  it,  when 
tfavrhave  It  not  in  the  frait :  they  have  reft 
inoie  promife^  when  they  have  it  not  in  fof- 
I  fefion :  and  he  is  a  rich  Man  that  hath  good 
Bonds  tad  £iUs  for  a  great  Turn  of  Money,  iT  he 
IniveiiMnvdTt  pence  In  his  Pocket^  All  Be. 
lievers  hare  thc  Promifc,  have  reft  and  peace 
granuddieni  onder  Gods  own  hand  in  many 
rramlfii)  wfatcb  lahih Mrings  them  under.-  and 
we  know  di^t  the  tnuli  and  faithfulneS  of  God 
ftaods  ci^Biepd  to  make  good  erery  Ibe  and 
word  of  ae  FMnilb  to  thfin;  •  80  that  thp»  they 
have  not  a  full  and  clear  aftual  fcnfc  and  feeling 
of  reft,  they  are  nerertheleis  by  Faith  come  in- 
to the  fttte  of  ttft.  " 

Caution  3. 

IVe.mtg^  m  concet^r,  that  Faith  it  felfis  the 
StOfre/tf  hitibe  miM  and  inpument  of  it  only. 
Wc  cannot  find  reft  In  any  work  or  duty  of  nur 
own,  but  wc  may  find  itin  Chrift,  whom  Faith 
apprehends  ibr  Jnftification  ffidSalvklonl.' 

Having  tbos  guarded  thc  Point  agair.f^  mif, 
apprehcnfions  by  thcfc  nctdful  Cautions,  I  fliall 
next  (hew  yoo,  howwit  toming  to  Chrtft  by 
Faith  brings  us  to  reft  in  him.  And  here  let  it 
be  conlidercd  v/hat  thofe  things  art  that  burden, 
grieve  and diiquict the M^-hefinre  Its  .cintofaig 
toChrift,  and  how  it  is  relieved  and  eafed  in  all 
thofe  refpefts  by  its  coming  to  the  Lord  Jefias 

and  you  niall  find,     •  ■■  -  

Firft,  That  one  principal  ground  of  trouble, 


Law  lies  heavy  uii)ao  tbrSoul,  fo  heavy  that  no- 
thing is  fowid  in  Bfltik/iWukl  abiiei  tp  >i«Ueve: 
it  adder  that  hm6^timfpn.fhe^  nWoMs-r 
cd  Man,  fprcad  a  TaWd  iw  Prifon  With  thc  grtai- 
eft  dainties,  and  fend  .  for  the  ratiBft  .  .Akii«cia&sg 
aff<dll.-not-cfaiiniF  his^Arraiw:;  batf:S>f|pdiu;  oift 
pr6dviCQia  aatbentick  P/o-dcn^  you  cafe  hjili  preJ 
fendy:  iaftfo  it  is  here,  F«ithpluGici;jthe  chora 
0IK  o^  thc  confcienoe  which  tfii'gjpievallft, 
nitcsthcSoui  wichChriff,  and  thta-tbacground 
of  trouble  is  removed":  tor  then  it  fttq:Bendupaa4 
tiM;t»'9heinj6jtafe  im  Chrt^;  ftl>nli:.8.;fS2;  <^ 
&fflo  iftohieot  the  Sool  comes  to  Chrifl,  it  it 
paftfrodidcatb TO  life;  is  no  n^ore  under  tbe 
Law.i  but  Grace.  If  a  tVlam  Debt  be  luid  by 
hisSorcty,  he  need  not  fear  to  (hew  his  facfe  bold* 
ly  abroad  .  he  may  freely  meet  ths  Serjeant  at 
the  Prifon  door. 

Secondly,  The  Soul  of  a  convinced  Sinner  in 
exceedingly  burdened  with  the  uncievimft  and 
fikhinefs  wherewith  (in  hathdtfifeBdi  and  poU 
luted  ic.  Conviction  difcovcrs  the  tmiverfikl 
potlucionofheartand  iilc,  Co  chat  a  Maa  ioadis 
and  iMmn  himfelf  Iff  t«ite-the(eof  r  If  bo  <d» 
not  look  into  his  own  corruptions,  he  dindot  < 
\x:faf«:  and  if  he  do,  he  cannot  b«ir  the  Cght 
ofit^  helMchBo-9i«>}  .>  Nothing  <;aD'  give 
bur whatgjt«sfelicp*gafftftihis evil.  And  thib 
only  is  done  by  Faitb^niting  th«  Soul  w«h.Jcfu» 
Chrift.  Fortho  itbetrM^  that  the- fKttwte 
of  finbc  hot  prefcrttly  and  pcrfeftly  takch  awajL 
bycoffihigio  ChrUl^  yet  the  burden  thereof  * 
exceedingly  eafed  .-  fof  U{)on  o^r^btBettng, 
there  is  an  heaft-putifViag  principle 'j?Ui«ftid  iS 
to  the  Soul,  which  dotn  by  <legr««^clcjhfethat 
Fouatainof  cortuption,-  and  will- <t -ttUliJtt^ 
feairftee  the  Sool  ft>om  ft,  Ms  i  5-.  $>.  - 
iHgibeifhiiaTtsbffaith^.'  bnd  being  once  ih  Ghrift;, 
he  is  concerned  for  the  SatA^  a^a  Mettiber  now 
ofhfeo*n  lifyfticalbOdyj  td  porifle  ahd  ^l«anfe 
it,  thdtbt  laft  he  raiy  jire&nt  it  perf^  thb 
Fathtr  without  fpot  or  wrinkle,  •6t-  any  ibdk 
thing,  Fj*.  5.  26.  Thc  reigning  power  of  it  U 
gone  iibmcdiately  upon  believing,  and  tht  Very 
exiftetke  and  beiug  of  it  ffiiillat  lalt  be  deftroy- 
ed.  Q  what  reft  oMft  tUt  dyi&.  jlndBr  fl^ 
trdubfes fc^  fin >  . •  = '  •  -  ^  ' 

Thirdly,  It  was  an  intolerable  burden  to  th^ 
Soifl  to'be  tinder  the  toncinoal  iears,  alkttOi 
and  frights  of '  Dfeath  and  Damnation.   Its  Jifc 
hath  wen  a  life  of  bondigfc  upon  this-  ac^onntf, 
ever  fiote  the  Xord  ■  ooened  nis  eyt^  to  bi^ 
condlfSoih."  fobi^SoiAHfedown  WithtTeifaWmg^, 
for  fear  what  a  night  6)ay  bring  forth.   *Tii  a 
rad.U^  indeed,  to- fi^  ih'  ^ntinoa!  bonditie  to 
fhdTftrt*  ''B6t«  ♦alA'^  rwtetly  telieyes '  tfife 
Trembling  Con^tlciice,  by  removing  ibt  ^uHt 
which  breeds  it^  fean.  The  (fing  of  Death 
i8S)n;  when  guift  is  reraottd,  tears  vanilh. 
Smite  l  ord,  fmite,  fjid  I«t/;fr,  for  mf  S« af e /j^ 
fbrgrven.  ,  Now  if  fiiikne6  come,  r^fis  iaiidtber  mwe,  Ar/, 
thing  thi»  it  Wafft  iwHft  td  be,  fa.      ^jji''  fU 
Inhjh'tant  fhaB  not  fay  /  am  fkk^  the  pVple  ^hdt 
tha  t^anfiuB  be  fhrpivtn  their  inauHitt:  nHHt^HA 
hfA'fftrtt'ftilslifeljckners  in  comotHfon  to'"^""' 
to  what  he  did,  wbiUb  he  'wfn,  ^ott  "^Shrif^ 
and  hope  of  pajrdoD,     •  '  -  '-f^ 

¥biit*Iy;  A'  eoflvlhiwffiimet  titt  6t  <3ttt\^ 
fees  every  thinf^againft  him  :  notMii]F^  yield?  any 


isthegialt  pff/n  u^M  the  Conjcieme^  of  which  I  |cotnfort,'yca,  ever^  thing' inOreafes^hd  .aggra- 
fpaketathe  fomer  point  Hie  Corft  of  tbtftattii'bfr  (ttithco,  h^lorit'tb^ttgs 

paft. 


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520 


Chrifls  Solermi  Imitation  of  Sinners 


Serm.  IK 


•V  f  - 


paft,  prefent,  or  to  conrc.  If  he  rcflcft  upon 
pajl^'  bis  Sod  is  filled  wicli  acguiib  to  re- 
incmbW'  lias  committed,  '.md  the  feafons 
BCgLeded:-,  and  the  ptcdbds  mercies  that  have 
been  aboftd :  if  he  look  iipon  tbmgs  prefcnt^  the 
ofe  isdolcfbtaad  miferable :  nothiog  but  troo- 
bte«nd danger;  CbriftklSy  aad  Comfortlefe: 
and  if  be  look  forward  to  -ttei/ffo  com*,  that 
gives  him^^  a  deeper  cut  to  the  heart  than  aoy 
Khiiig  dfe)  6>r  tho  it  be  fid  and  miferable  .for 
theprefent^  yet  he  fears  it  mil  be  nvdl  -worft 
hereafter-,  all  tlicTc  are  but  the  bLgiiining  of 
ibTTOw;s:  and  thus  the  poor  avrakcooi  SiOAOC 
becomesa  M^ar  mfj'abib ;  fearfmndalMMt'' 

But  opori  his  coming  to  Chrift,  all  things  arc 
inarvelouny: altered:  a  quite  contrary  face  of 
f biogs  appeaci  to  him  t  tittf  thing  gives  him 
hope  and  comfort  v»hich  way  foevcr  he  looks: 
ib  fpcaks  the  ApolUe^  :i  Cac,  3.  22,  %i.  Ji^ 
mMgt  »ey9nrst  (faith  Yi9)  \Mbm«fk^ 
tir  tpit^s  p-efcnt^  or  things  to  come,  all  is  yottrs^ 
OHdyeate  Cbrtfity  and  Cbrift  is  Gods :  xhtf  ut 
ours,:  (».«.)  fixoiradvaQt^ge,  beocStaod  com- 
fort;  iDQce  ptniciilarly  npoa  our  comtiig:  to 
Chiilt,.;!    ...       .  i". 

Bffftii  thiifgt  ft^  «r«  oMftt  they  coodoee  to 
jStir  advantage  and  comfort,  Now  the  Soul  can 
te^d  to  re^d  the  gracious  end  and  dcUga  of 
God,  kail  its  prefervations  and  dcOwancts 
whereby  ii  hath  been  rcfcrvcd  for  fuch  a  day  as 
this.  .01  i(  mclcs  his  heart  to  cootider,  bis 
Companions  in  fin  and  vanity  are  cue  0^  «M) 
he  fp^red  i  and  that  for  a  day  of  fuch  mercy  as 
the  day  of  his  efpoufals  with  Chrilt  is.  Now  all 
his  Duh  (brrows,  and  deep  troubles  of  ^cic, 
which  God  hath  exercifcd  him  with,  begin  to  ap- 
pear the  greatelt  mercies tt)at  ever  be  received; 
being  all  necelTary,  and  ioibrp^afiiff  lotbiabler. 
led  Union  with  Chrift. 

Secondly,  Things  frefent  arc  ms,  tho  it  be  not 
yet  with  us  as  we  would  haroft^  Cbrift  is  not  fitre 
enough,  the  heart  is  not  pure  enough  fin  is  too 
ilrong,  and  grace  is  too  weak ;  many  things  are 

Jet  out  of  orders  yet  can  the  Sonl  bleu  God 
or  this  with  tears  of  joy,  and  praife  him  for  this 
brimful  of  admiration,  and  holy  aftonilhment  ^ 
that  it  is,  as  it  is  i  that  he  is  where  be  is,  tho 
hebe  not  y5;:wherehe  would  be.  O  'tisabicf- 
fed  life  to  live  as  a  poor  redmbentf  by  afts  of 
truft  and  alliance,  tho  as  yet  ic  have  hot  little 
evideo^e:  tiufiicia  refi>lved  to  iruft  all  with 
Cfar»(^,  tho  it  be  not  yet  cenain  of  the  iflue.  O 
this  is  a  comforcable  ftation,  a  fweet  condition 
p:  what  ic  was,  either  when  it  vndlomed  in  fm 
.uute'daytbefim  convtfiioB,  or  wufitaHemd 
up  i(i  (ears  and  troubles  for  fin  after  convidion  : 
•90ivi^  hath  hope  tho  it  want  aflbrance  j  and 
.trone  ls  fv^eetlo  a  Soal  teming  outof  (bcb'deep 
diftrefTes:  now  it  fees  the  remedy,  and  'n  ap- 
plj^flgic^  whereas  before  the  wound  feemcd  de- 
,qierate.*  now  aD  hefititioiis  and  ddiatei  are  at 
an  end  in  the  Soul,  'tis  no  longer  bivious  and 
unrefolv^d  what  to  do;  all  things  luve been 
jdeeply  idonfidercd.  and  after  coafiaeratioo,  if- 
fiied  Into  this  refolve  or  decree  of  the  Will,  I 
will  go  to  Cbrift  I  I  wiU  venture  all  upon,  his 
'i^ommaiuf  and  Gall;  twill  imbannie  my  eceroal 
intcrcfts  in  that  Bottom  :  hcrel  n.v,  and  upon 
thisgroi^nd  irefolvc  to  live  and  die.  O  iiovv 
much  better  is  this,  than  that  floatine  life  it 
;U7e4'bj^^  raOio^  iipqa.the  bilk^^    ;  inwar<| 


fears  and  trpabics>  aUc  to  drop  a  iTchor  any 
where,  nq^  knowing  whew.^ofina  an  Harbaui. 

Thirdly,  TTjin^s  to  come  are  ours :  a)id-  this  is 
the  bcft  fwe«tell  of  all  .•  Man  is  a  profpcft- 
ing  Creature,  his  ^ye  .  i^  .  much  upon  ihings  to 
come,  Ui.d  Ic  will  not  iati'^fic  him  that  11  in  well 
at  prefent,.  wccpt  he  bav^  a  profpcd  tW  ^t  Iball 
be  lb  Hereafter  .•  but  now  the  Soul  hain  cpmmit- 
ted  it  fclf  and  all  its  Conccbmcnis  to  Cbtift  for 
Eternity,  and  this  b«|ng.dpgcj  its  greatlj  to* 
liered  agaioft  evils  to  ^me.  - 

I  cannot  (faith  the  Bdiever)  think  all  my 
troubles  over,  and.  that  I  never  meet  aoy 
more  ^fBi^lions,  it  were  a  fond  vanity  to  dream 
of  tbac^  But  1  leave  all  thcle  things  whci e  1  have  ' 
left  my  Soul.-  he  that  hath  luppoited^me  under 
inward,  will  carry  methrough  outwaTd*  troubles 
alfo.  I  cannot  think  all  my  li/nfun'oy/j  to  fin  pafr,  "  » 
O,  I  may  vet  meet  with  fore-allaala  from  Satan  •- 
yet  it  is  lafiiiitely  better  t6  be  watdifng,  pray  ing  -  ; 
and  firlving  againft  fm,  than  it  was  when  1  was 
obeying  it  in  the  lufts  of  ic  ,  God  that  hath  deU>  . '  . 
vered  me  from  the  love  o^  fio,  wSl, .  I  truft,  pre- 
ferve  me  from  ruioe  by  iiQ.  I  know  alfo  death 
is  to  come,  1  omft  feel  the  pangs  and  agonies  ot' 
it ;  but  yet  the  aQid^  of  death  is  much  more  plea- 
fant  than  it  was.  I  come  Lord  Jcfus  to  thee, 
who  art  the  death  of  death,  whofe  death  hath 
dilarmed  Death  of  its  fling.  I  fi^r  not  its  dare, 
if  I  feel  not  its  rtrength.  And  thus  you  fee  brief- 
ly, how  by  faith  Believers  enter  into  rcll.  How 
Cbrift  gives  reft  even  at  prefent  to  them  that 
come  to  him,  and  all  this  but  as  «  he^ttpjn^  of 
their  cvcrlalling  reft. 

Infer,  i.  Is  there  reft  in  Chrift  for  weary  Souls 
that  come  unto  him?  "Then  certainly  its  a  defign  of 
Saltan  ag  jinfi  the  feoce  and  velfare  of  Mens  Souls  ■ 
todifconrag^Amflmaiiu^  mtkingf 

of  Faith. 

He  is  a  rcftlefs  Spirit  himfclf,  and  would  make  M  Soit- 
us  fo  too:  it  is  an  excellent  note  of  Minutius  Feelix^  "•^«' 
Thofe  defpcrate  and  reftlefs  Spirits  (faith  he)  j^"*^^ 
hav^  no  other  pleafure,  but  in  bringing  us  to  the  tufiwmt 
fame  jnifery  themfelves  are  in  .*  he  goeth  about  ftrOti 
as  a  roaring  Lion,  ieeking  whom  he  may  dcvocr.  pericrc 
It  frets  and  grates  his  proud  and  envious  mind 
to  fee  others  find  reft,  when  he  can  find  none :  ^""^ 
an  etfeAual  Plaifter  applied  to  heal  oiir  wound, 
when  his  own  muft  bleed  to  eternity  .■  and  he 
obtains  his  end  fully,  if  he  can  but  keep  olT  Souls 
from  Chrift :  Look  therefore  uj^  all  tbpfe  ob- 
jedions  and  dIfomragemeniA  raifeS  in  your 
hearts  againfl:  comin  J,  CO  Chrid,  as  To  many  Ar- 
tifices and  cunning  Devices  of  the  Devil  to  de« 
ftroy  and  rota  yoot^Sooli.  Tistme,  they  have  a 
very  fpccious  and  colourable  appearance,  they  are 

S tided  over  with  pretences  of  the  Juftioe  of  God, 
be  Hdnbos  nature  of  fin-;  the  wane  of  doe  and 
befittiap,  qualinrations  for  fo  holy  and  pure  a 
God.-  the  lapiingof  thefeafbn  of  mercy,  and 
a'a  hundred  other  of  like  nature ;  but  I  bdeech 
you  lay  dov/n  this  as  a  furc  condufion,  and  hold 
it  faft  ^  that  whatever  it  be  that  dUcouraees  and 
hinders  you  from  coffiiog  to  Chrift,  i$  oiredtiy 
againft  the  intcrcft  of  yourSonh,  and  the  hand 
of  the  Devil  is  certainly  in  it. 
Infer.  2.Heooeal&itfQnows,7WMyt»tn;/frffte 

true  rrafon  of  all  th.U  difiuidncfi  and  '.Youhk,  ly  Mcb 
the  minds  of  foor  /inner s  are  fo  racked  and  twtwred. 

If  you  win  not  beliete,  you'  cannot  be  ellabli«> 
0^;  tiO  jrou  iimne.to  Cbtift,  peace  en n not 

com* 


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to 


■J 


551 


come  CO  yoa  :  Chrift  aod  peaces  am  iii4t«kled. 
Good  Snikeooiider  this,  yoa  have  vwi  aU 
ther  vv3y<;,  yoa  have  cried.  Onties,  asd  oQreft 
comes  ^  you  have  tried  ReforafattoQ,  Raftiuitt- 
GO,  and  a  ftridler  conrfe  of  Life,  lec  your 
Wonnds  are  M\]  open  and  frdll  blcsdlQg..: 
Thefc  things,  I  grant,  arc  In  their  n^jBf»:mh 
good  and  DcceOary,  but  of  ihemfclvw,  wiibovt 
C}}riji,iivcct\y  iDfofiicieat  co  give  what  yoD  QSpei^ 


would  leave  the  pare  cold  refrefhiog  Stream .  ot 
a  Chryfbl  FoQacaia,  to  ^  to  a  filthy  Pudale| 
Lake,  or  an  empty  Circerii,  :astlye  faffi-cojoy* 
meat»  of  this  World  five  in  comparifoA  f^tb  jr- 

fus  Chrirt.  ,  ^ 

It  vv«»CbFius  iDeltvigC](port«datlQfl;'with,tt|Q 
Difciples,  Job.  6.  67, «».  whea  fom^l^ad  fo 

ken  him,  in'l  a 


way : 


(orfi- 

And  it  was  a  very 


futtahic  recarn  tbc;y  nwic»  Lord»  whither  away 


from  them  :  Why  will  you  not  try  the  -itef  of  frotmbe^  (hould  we  go;i  q.  4v  ftotk  tkc%  Lard» 


Faith :  WIvy  will  yoa  notcirry  yout  hurd'^ii  to 
Chrift?  0;lacyoa  «eoald  be  petiivvitUcd.  ij^  it;, 
how  loon  would  yoo  fiod  what  fo  long  yoa  bive 
been  fteking  in  vain .'  How  long  will  you  thus 
oppofe  your  owa  good  i  How.  lottg  wiU  jm  Jmp 
yonr  felves  upon  the  rack  of  ConffcieoMl  h  It 
eafic  to  go  under  the  Throbs  and  Wounds  of  ao 
accuOog-aod  coodcmniro  Conlciaice  Yw 
kvawitisiidt :  Tcoloak.br  peace,  but  no  good 
comes,  for  a  time  of  healtng,  and  behold  trou- 
ble :  AUs,  it  mtft  and  will  1^  ^  ikiU^  iifH»i^y<M 
fall  into  the  way  ol  Faith,  which  li  lh(  irte  tpd 
only  Method  to  obtain  reft. 

Infer.  3.  IVbat  cai^  baitte  wnA  t».«|mir«  the 
gocdntfs  of  Cody  i«  providag  ftfm.m  jCk^il,  ■« 
mhoin  ve  may  find  rep  to  our  Souls  !  ' 

How  bath  the  Lord  filled  and  forniflwd  Je&is 
cairill:  With  all  that  Ik  fidtahte  to  »  Belinrcn 
want/  Doth  the  Guilt  of  Sin  terrific  his  Coofci- 
caoe?  Lo,  iAbiaitsperfie&  Righteouthefs  to  re- 
nofe  that  Ooilt,  A  that  it  fliall  neither  be  im- 
puted to  his  Pcrfon,  nor  reflcfiked  by  his  Confci- 
caceio  the  way  of  condemoatioa  as  it  wai  before, 
ImMra  alio  b  a  Fooncaia  opened,  fet  noflung 
and  for  deanfmg  the  Hlth  of  Sin  from  oor  Sonls: 
In  bim  is  the  folaefs  both  of  a/mt,  and  of  5p*rtf, 
tiwllNOkSpringftofPeaMCoth^Soalsof  Men  : 
Well  might  the  Apoftlefay,  Cbrifi  AiWifdtm  of 
God,  I  Cor.  I.  30.  and  well  might  the  Church 
lay,  Heii  «lto/efiwlnir/|i.  Cant.  5. 16.  Had  not 
God  provided  Jefiis  Chrifc  for  us,  wehadneror 
known  one  Hours  reft  to  all  Eternity. 

Infer.  4.  Hm  mn^muUe^  and  iMy  intxcn- 
fMe  in  Selieotrs,  is  the  Sin  ofbxkfliSng  from 
Cbrifl  f  Have  you  found  reft  in  him,  when  you 
could  not  find  it  in  any  other  ?  Did  be  reoeire 
and  eafc  your  Souls,  when  all  other  Perfons  and 
things  were  Pbyficians  of  no  value  i  And  will  you 
after  this,  backHidc  from  bim  again  ?  O  what 
madnefs  is  this  !  Will  a  Man  leave  the  Snow  o/Le- 
banoD  abich  cometbfrom  the  Rock  of  tbt  field  ?  Or 
flieSi  iht  coldflcmifig  IVatert,  that  comfromanotbtr 
flm^htfitftlmt  Mo  Mao  that  is  iahb  Win,  I 


no,  ao,  where  caa  we  mend  our  fetves  f  Be  fure 
of  «»..wib»e!rcf  yi^HgQ.fifon*  Chrifc,  ye;  go  from 
red  l9ifin(Qble.  Had  iMdap  reft  ?  Had  Sfira  reft  i 
And  do  you  think  you  fliail  have  rcfc  ?  No,  no, 
Tbt  h^^pOer  tn  Heart  MkeMfdmfb  bit  om 
mm^ftw.  1 4- 14*  900  fban  ha^  year  Bellies  foil 

ofit  :  Cur  fed  be  the  Man  tbat  departetb  (rim  hinty 
btfbaU  bfiMtkf.  Hutk. vtlkt .  DtLft.  fJm/ef$b  moT 
ri^n  good  emmihy  ^viA  JM  tfMH  m  unbod, 
PUces  of  t}}€  midernefs^  Jer  17.  5.  If  fear  of^fuffcr- 
i4|S  ^Pfd  «iQtldly  Temptations  ercf  dmw  yoa 
olFfimn  drift  you  may  come  to  tholSi  finlgbts' 
and  terrors  of  Confcieocc,  that  will  make  yptl 
wifl)  your  fdvcs  back  again  with  Cbrilic  ia  a  Pci-* 
Ton,  with  Chrllt  at  aSMak 

Inference.  ^.  Let  OH  that  come  to  Chrifi,  learn 
to  utifrqvf  btm  to  tbtrtfi  tad  fume  pf  tkiir  om. 
Saitht  mih  midft  of  <g'tk  faaaWri  ■md'm9atd- 

dijlreffes  they  meet  mlh  in  the  World. 

Sorely  ((sTc  may  be  fonad  in  Cbrift  in  an| 
CondidPO :  Ifo  Itable  to  give  yoq  FMeelii  the' 

mid  ft  of  all  your  Troubles  here.  So  hetcUs  you 
in  Job,  I idt.Thfife^m^t  htmXfpkn.tsjOM^ 
that  in  me  yo»  fM^k  hrm  ^4K»  v  «»fbr  iV%n|Uf>t' 

fbaSl  b:ftn  tribulatim .-  By  peace  be  means  not  a 
deliverance  from  troubles,  by  taking  of  gffli^wn 
from  tbem,  or  taking  thcaa  away  by  death  Aonf 
all  afflidions  •  but  it  is  foraething  they  en- 
joy from  Chrift  in  the  very  thick  of  trou- 
bles,  and  amidft  all  their  afflidions,  that  quietiT 
and  gives  them  reft,  fo  that  troubles  cannot  hurt 
them :  Certainly  Believers,  yon  hayc  peace  in 
Chrift,  when  there  is  little  in  your  own  Hearts : 
And  your  Hearts  might  be  filled  with  peace  too, 
if  yon  would  exercife  Faith  upon  Chrift  for  that 
end  Tis-yonr  own  Fault,  if  you  be  wi^onC 
reft  in  any  condition  in  this  World.  Set  your 
fclvcs  to  Study  the  fulaefs  of  Chrift,  and  to  cleat' 
your  Jntereft  in  him,  bdiem  What  the  Scriptures 
reveal  of  him,  and  live  as  y66  believe,  and  yoti 
will  quickly  find  the  peace  of  God  filling  yoor 
UOBts-aad  Minds. 

Bkgid  be  God  fit  Ji^  Ck^,  • 

-    ■       "  r'l   "111-*  1/—" 


Ser.  10. 


The  Tenth  SERMON. 


Text. 
Wherein 
the  gene* 
nl  Ex- 
bortadon 
Ueo&ro> 
cdfbyooe 


M  ATTH.  IX.  xH: 

Bttt  wbmjtfns  heard  tht^  U  faid  unto  thm^  They  that  be  Wbok  nod  tut  d 

FhyJicMit^  btit  tbe^  ih4^  be  Siek^. 


from  the 
firft  TiUe 
ef  Chiift. 


y  y  Aving  opened  In  the  former  Difeoorftt 

1— — I  the  Nature  and  Method  of  the  Jpplicati- 
X.  JL  of  Chrift  to  Sinners,  it  remaios 
now  that  I  prcft  it  upon  every  Soal,  as  ever  It 

expects  Peace  and  Pardon  from  God,  to 
aad/«c  C0  Jtfus  Cbrift,  (i.  e.)  to  get  Union  iviib 


hiib  by  Faith  whUfthe  hfctfiefd  iM  hi  tho 

free  and  gracious  tenders  of  the  Gofpcl  ^  to 
which  purpoff. )  AaU  PO"  labour  i»  this  gene- 
ral vft  ofMtifmMim^  in  which  Iff  hif^Sttbje^' 
engaged  me  ;  wherein  divers  ArpMBtl  wiM 
bq  fuiUiQr  urge(i«  boiih  ^09, .  .• 

Tho' 


I 


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322 


Senn. 


ieesJ 


QmttJ 


r  1.  Titles, 
Thc^  and 

C  2.  Privilcdees  J 
Th6  Thies  of Chiift  lirtf-fe  imny  iV4l»tfMt-or 

Arpumcnts  fitted  to  pcrfw  Mdc  Men  co  come  un- 
to hitn.  ■  A.moD^  watch,  Cbrifi  as  the  ri»f$citu> 
tf^uti  ctfACs  mder  our  M  ConlUterroBv  in- 
OiftTcit  Before  TJS. 

"Tlieacaifioa  of  thefe  Words  of  ChrUt,  was 
the  cal  «f  ^4M&e»  *e  Pimm  >  Who  hrivhig 
firit  opened  his  Tft.tn\  next  opened  his  Houfe  to 
Cbiiii,  and  entertains  him  ttKre  :  llibflfaAge 
ajidPlfbe^c<f^ed  change  wfoi^  npon^MMIcip, 
qddlly -brij^gs  in  all  the  ^Jci'j?,hhourhood,  and 
wieuiy  PkbikiOis  and  Sinners  reibried  thitbcr^  at 
Whicli  the  6fdm*ctr«  of  the  proad  Hm^^bt- 
ganto  fwelf  :  From  this  occafion  they  tookof- 
reoce  at  Chrt^t,  and  in  tbis  verfe  Chrift  takes  oif 
the  o(Rd«e  hf  fdch  an  Anftver  as  wtf  (itted  both 
for  their  Canvidion  and  his'own  Vindication.  But 
when  jefus  heard  that,  he  (aid  unto  thera  ;  The 
wbttle  have  m  netd  of  a  Phyftciibt^Mt  they  th«t^  fick. 

He  gives  it  (  faith  one  )  as  a  Rcafon  why  he 
coaveffU  ib  much  with  pMlicans  and  Sinners, 
and  fb  little  among  the  Pharifees,  becaufe  there 
was  more  Worit  for  him :  Men  fct  up  where 
they  think  Trade  will  be  qujckcft  :  Chrift  came 
O'be  a  /^^cfMto  (Ick  Souls.  Phariftn  were  fo 
well  in  their  own  Conceit,  that  Chrift  faw  he 
iliooldhavc  little  to  do  among  them  ^  aodfohe 
applied  bhnfelf  to  thofe  who  were  more  ftifible 
of  their  Sickncfs. 

.  In  the  Words  wc  have  an  account  of  the 
Tmftr  ioA  State  both  of, 
•  I.  The  fecTjrc  and  unconvinced  SiAoer. 

2.  The  hamblcd  and  convinced  Sioocr.  ' 

And  3.  Of  the  Carriage,  of  Chrift,  aod^  his 
diflferent  rc^a  to  either. 

Ftfp^'  The  ftcurc  Sinner  is  here  delcrlbcd, 
both  wtch  tef^cS;  to  his  own  Apprehenlions  or 
himfelf,  as^ooe  that  is  wbo^V,  and  al(b  by  bis  low 
Value  and  Efteem  for  Chrift',  he  fees  no  need  of 
him  ;  the  vbok  have  m  netd  of  the  Phyfician. 
.  SeetuMy,  The  Convinced  and  HumUed  Sin- 
ner Is  here  aUb  defer ibed,  and  that  both  by  his 
State  and^cmdition,  he  \&  hck  ■  and  by  his  Vala- 
ation  oC  Jcitiis  Chrift,-  be  greatly  needs  him : 
Tbey  «lii»ibeSicli!  need  the  Pky/kiait. 

Thirdly,  We  have  here  Chrifts  carriage  and 
difj^teoc  refped  to  both .-  The  former  he  rejects, 
andpaflethby,  asthafn-wkli^oin  helnith  no 
Concernment :  The  latter  heCnnferibwltb  in 
order  to  their  Care. 

The  Words  thus  opened  are  froitfbl  in  Obler- 
vations.  I  ftiall  neither  note  nor  infifl:  upon  any 
belide  this  one,  which  ^ics  the  fcop^  of  my 
Difcourle,  w.  .  I     •  j  '   / .  .  •  • 

Dodc.  V}.it  the  ^efitt  (irifi  u  Ai  mly 
Phjfician  for  fick  SohIs.  " 

The  World  is  a  great  Hoffital  foil  of  Side  and 
dyin2,  Souls,  all  wounded  by  one  and  thcfame 
-inorul  Weapon,  Sin-  Some  are  fenfelefs  of  their 
'Mifery,  Feel  not  their  Pains,  value  not  a  Pbyfici- 
an:  Others  arc  full  of  Senfe,  as  well  as  danger  j 
mourn  under  the  Apprebenlion  of  their  Conditi- 
'  on,  anii  (adljl  teWaU  it.  The  mercifiil  God  hath, 
'in  his  abundant  Compaflion  to  the  pcrifhing 
■  -  World,  fcnta  i'lbyyiciaw  from  Heaven,  and  given 
him  his  Order suMertlie Great  Seal  of  Heaven 
■  for  bis  Office,  /p.  6 1 .  1,2.  which  he  opened  and 
read  in  the  Audieace  ot  the  Feople,  Ltike  4.  i  S. 


*fbe  Sfirit  of  the  turd  is  itfon  mc,  ttejufs  he  bath- 
arninted  me  to  Prrach^cf  d  Tydwgs  mnto  the  meek-,  : 
he  hath  fcHt  me  to  bud^uf  tietrokenhei^ttii^  Qic.- 
He  is  the  Tree  of  Iife,.«]ibfe  Lear^&are'fprtbe 
healing  of  the  Nations :  He  is  Jibova  Ri.^he^  the 
Lord  tiMt  bealcth  us  •,-and  that  as  he  is  jekw«h 
TWtflfcM^  i'the  Losd  our  Righteonfiicft.  -  rThe 
Brazen  Sufent  that  hc;:!cd  the  Jfraelites  in  the 
Wildemefs,  was  an  excellent  Tjpt  of  our  Great 
Phyfician  Chrift;  and  is  o^refly  allied  to  hhn, 
7o6»  3. 14.  He  rejefts  none  that  cc  rrc,  aud  heals 
all  whom  he  undertakes :  but  mere  pai ticidaily 
I  Will,. 

F(V/?,  Point  at  thofe  which  Cfcr;/?  heals 

in  Ikk  Sovls,  and  by  what  means  he  heals  them. 

Secaidlyi  The  Excellency  of  this  PhyiictaA 
above  all  others :  There  is  none  like  Chrift,  ht. 
is  the  only  Fhylician  for  wounded  Souls. 

Ftr/},  We  will  enqoire  into  the  Difeafes  which 
Chrilt  the  Phyftciatt  Caret \  and  tbcy  arrr^nci- 
ble  to  two  Heads,  >  -  '.-  i 

t;  Sin^-and     •  '  ^  !m>;:>:  : 

2.  Sorrow. 

f The  Difeafe  of  Sut^  in  which  Three  Tbinigi 
are  found  exceeding  barthcnlbaitb  fide  Sevlfi. 

S;ninnl°fSin  3  all  cured  bjthii 

2.  The  nommion  ^  ^ 

3.  1  he  Inherence  j  »        .  , 
/rr/?,  The  Guilt  of  Sin,   this  is  a  mortal 

Wound,  a  flab  in  the  very  Heart  of  a  poor  Sin- 
ner. 'Tis  a  focd  and  groandlefs  Diilin^ion  that 
Papifls  makes  oTSins  Mortal  and  renid :  All  Sin 
in  its  own  Nature  is  Mortal,  Rom.6.  23.  The  IVa- 

ft$  of  Sin  is  Death :  Yet  though  it  be  fo  in  its  own 
Mature,  Chriil  can,  and  doth  Cure  it  by  the  So> 
VCTaign  Balfom  of  bis  own  precious  Blood,  Epb. 
1 . 7.  /»  vfbom  ve  have  Redemption  thron^b  bis  Stood ^ 
the  ftrgivertefs  of  Sins^  according  to  the  Riebes  of  bis 
Grace.  This  is  the  deepcft  and  deadlieft  Wound 
the  Soul  of  Man  feels  in  this  World  :  What  is 
CmHi,  but  the  Obligation  of  the  Soul  to  EvCTlall-] 
ing  Punilhment  and  Mifery  ?  It  puts  the  Soul  un-' 
dcr  the  Sentence  of  God  to  Eternal  Wrath  ^  the 
condemning  Sentence  of  tlie  great  and  terrible 
God  ;  than  which,  nothing  is  found  more  dread- 
ful and  infiipportablc :  Put  all  Pains,  all  Poverty, 
all  Affiidions,  all  Mifericsin  oneScale,  and  Gods 
Gondcimiadon  in  the  other,  am)  yOu  weigh  but 
fo  many  Feathers  againft  a  Talent  ot  l.c.id. 

This  Difeafe  or 'greatPliWfc><rR  Chrift  Cures  by 
Remijfion,  whieb  is  the  dilwlving  of  the  Obliga'- 
tiontoPunifhmeiit  ■  the  looting  of  tlie  Soul  that 
was  bonnd  over  to  the  Wrath  and  QMidemnati-. 
on  of  God,  Col.i.  13,14.  Heb.  If.  1 2.  Jl^ah  7. 
17,  18,  19,  Tbis  Reniiflion  being  made,  the  Soul 
is  immediately  cleared  from  all  its  Obligations 
to  Pnntbmsnt,  Xoiu.  S.  i.  Tben  U  m  CMnmU' 
tion :  All  Bonds  arc  cancelled  ^  ib/tGdU  of  all 
Sins  is  healed  or  removed  \  original,  and  aQual ; 
great,  and  iinall.  This  Core  is  perfermed  opon 
Socls  ly  the  Flood  cf  Chrifl:  Nothing  is  found  in 
Heaven  or  Earth  bcildes  his  Blood,  that  is  able 
to  heal' this  Difeafe;  Mft.  9.  21.  mAokt  fbeddiag 
of  Blood  there  is  no  Remjjicn  ^  nor  is  it  any  Blood 
that  will  do  it,  but  that  only  which  dropt  firom 
the  Wound?  of  Chrift,  Ifa.  54.  5.  his  prices  m 
aye  he£ej :  His  Blood  only  is  innocent  and  pre- 
cious Blood,  I  Ttt.  1. 10.  Blood  of  infinite  worth 
and  value  ^  the  Blood  of  God,  Aa$  20. 28.  Blood 
prepared  for  this  very  purpofe,  Hcb.  10. 5.  This 
is  the  Blood  that  periorms  the  Cure  ^  and  bow 

great 


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Vol.  L  Motive  to  Drarr  Sinners  to  him. 


great  &Ctire  bit!  for  |£b&'  Care  Che  Souls  of 

Believers  lha!!  be  praiGng  and  magi^ifyilig  their 
great  Phyjician  ia  Heaven  to  all  Eternity,  Jf«r.  i. 
5, 5.  To  him  that  to^id  «i,  and  vtaflnd  nt  frpnt  our 
Siat  r«  bis  mn  Bho.l  See.  to  bint  be  CSJoiy  aiid.po- 
miiiiwfcrtvtr  anJevir.  -     !  .  "  ' 

Snortdlyt  The  ncxtrv/7  m  Sin,  cured  by  Chrift, 
is  the  bonrinion  of  it  ovct  the  Souls  of  pdor  Sin- 
ners. Where  Sin  is  in  Dominion,  the  Soul  is  in 
a  yer^  ^d  Condition  \  for  it  darkens  the  Vn- 
derflarrdtttg^  depraves  the  Confciencty  ftiffcns  the 
hardens  the //fjrt,  tnifplaces  and  difor- 
deirsallthc  u^eHionh.  Ao/d  thos  every  Faculty 
is  wounded  by  the  Power  and  Dominion  of  Sin 
over  the  Soul.  How  difficult  is  the  Cure  of  this 
Difeafrf  irpalTcs  the  s|dHqf  Ang^bor  Men  to 
heal  it  -  iBiit  Chrift  otfdertakes  it,  and  makes  a 
pcrfeft  Care  of  ic  at  laft  ^  and  this  he  doth  by 
nh  Spirit.  As  he  Cores  the  goilt  ot  Si  n  by  pour- 
ing bat  his^  Blood  tbrof^  lb  he  Cures  the  Domi- 
nion of  Sid,  by  pottfibg'  ^ilt  his  Spirit  iifoti  us. 
Jnftificatioli  is  the  Cnre  of  G'Ni/r,  Sandihcation 
the  Core  ofthe  DMimioirbf  Sin.  For, 

P&ft^  As  the  DominiDn  of  Sin  darkens  the 
ZhierfijndiH^y  iCof.  a.  J4.  So  the  Spirit  Of  Ho- 
UndK  Whkh  Cbrilt  Iheds  opon  his  people,  cures 
theddvtoiel^  and  blindnefi  of  that  noble  Faculty, 
and  rClhircsitiigaifi,  Fpb.  5.  8.  They  that  were 
dftrkncls  are  hereby  Light  in  theX^rd:  The 
Minting  of  this  Spirit  teacheriitton  all  things, 

1  John  1.  17, 

StcoMdt^t  As  the  Dofflioioa  of  Sfa  depraved 
and  defiled  the  On^/^ttiety  Tit.  1. 15.  woonded 

it  to  that  degree,  as  to  difable  it  to  the  perfor- 
mances of  all  its  Offices  and  Fonfidoos^  fi>  ciiac 
it  was  neither  aUe  to  apply,  ooovinee,  or  trem- 
ble at  the  VVord :  So  when  the  Spirit  of  Holi- 
nefs  is  (hed  forth,  O  what  a  tenda  Scnfe  fills  the 


will 
will 


renewed Conflieiicel  fftorwiMtfinanTllings 

it  check,  finite  and  rebuke !  How  ftrongly 
it  bind  to  Duty,  and  bar  agaiolt  Sin ! 

IVrdfyy  As  the  Dominion  of  Sin  ftiffhed  the 
Wi.'/,  and  made  it  ftubbornand  rchcllinnsj  fo 
Chrift  by  fapdtifying  it,  brine  it  to  be  pliant  and 
obedient  to  theWulof  God.  L<trdj  faith  the 
Sinner,  trt.it  wilt  tbouhave  me  to  do !  Afts  9, 6. 
.  Fowrthh,  As  the  Power  of  Sin  hardncth  the 
Hearty  fo  diat  lietlilng  Qoald  aifcd  It,  or  make 
any  ImprcHlon  upon  it^  when  Saoflilication 
comes  upon  the  Soul,  it  thaws  and  breaks  it,  as 
bard  as  it  was,  and  makes  it  diflblve  in  fheBre^ 
of  a  Sinner  in  godly  Sorrow,  Euk.  ^tS.  16.  I 
mil  take  awty  tie  Heart  of  Stone  out  of  yowr  Fk/h^ 
4md  l^gim yfM  an  Hem  ofFUfh.  It  Will  now 
melt  ingcnnoofty  ondet  the  Thrcatnlngs  of  the 
Word.  1  Kingi  22. 19.  or  ttie  ftrokes  of  the  Rod. 
5in%>i.  18.  Or  the  Madilbftatioilt  of  Grace  and 
Mercy.  Lake  7. 38. 

fll/tfi//,  As  the  Power  of  Sin  mi^Iaced  and 
difbrdered  all  fte  AffeSioni^  To  SaoAmcation  re* 
daces  thernkgaio,  and  fets them  right,  Tfdm.  ^. 
tf,  7.  And  thus  you.  fte  hoW:$30aiftcation  be- 
comes the  rcftitude,  healtb  and  (Ub Temper  of 
the  Soul,  fo  far  a?  it  prevails,  curing  the  Di- 
fcafts  that  Sin  in  its  Dominion  filled  the  Soul 
with.  True  it  is,  Uiis  Cure  is.noc  perfefted  in 
this  Life:  There  are  ftill  fome  grudgingsof  the 
Old  DiibFcs  in  the  Holieft  Souls,  not^ithftand- 
ingSinhc  dethroned  fi^ain  its  uoniioiOii  over 
them :  Bat  the  Ca^  is  begfu),  and  dait^  advances 
cowards  Pcrfe^ion,  and  iu  lut  ^ill  fc»e  comfleat. 


as  will  appear  in dMsCoieof  eke- neitctil of  Si«. 

namely, 

TUrSy.  The  Inherence  of  Sin  in  the  Soul  ^  this 
i»a  IbreDifeafe,  the  very  core  and  root  of  aH 
our  other  Complaints  and  Ailes.  This  made  the 
Holy  yipnftle  bemoan  hhnrelf,and  waiFfo  bitterly: 
Kom.  7. 17  Becaoie  of  Sia  that  dwelt  inhirh :  Ana 
the  fame  Mifery  is  bewailed  by  aU^oAIBfid  Fer<i 
fons  all  the  World  over.  "  •' '  '  ■  ■  "  ■  ' 
^is  a  wonderful  Mercy  to  have  the  Goilt  afli 
Dotmnion  of  Sin  cured  j  but  we  (1^11  nfever  be 
perfedly  found  and  well  till  the  £xt(tedce,  or  in« 
dwelling  Of  Sin  in  oor  Matures  be  cured  too. 
When  once  tbit  is  tlone,  then  we  IhsH  feel  no 
more  Pain,  nor  Sorrows  for  Sin ;  And  this  our 
great  Pi^/rdiin  will  at  laft  perform  for  us,  and 
upon  us :  But  as  tbe  Core  of  Guilt  was  by  onr 
fujirj^edthtn^  theCtfre  of  the  Dominion  of  Sin  by 
our  ^  mOification\  fb  the  third  and  laft  which 
pcrfeds  the  whole  Cote,  wiU  be  by  our  Glerifkati' 
on ;  and  till  then  it  is  not  to  be  expe^ed.  For  its 
a  clear  Cafe,  that  Sin  like  Ivy  in  the  old  Walls, 
will  never  begotten  out,  till  the  Wall  be  polled 
down,  and  tlien  its  polled  op  by  the  Rbpts.  This 
Core  Chrift  will  pcnbrm  in  aModiefij^ijponoar 
Diflblution.  For  *cii  plain,  ' 

Ffr/r,  Thar  uMi  wi  perfeM  Sekht  freed 
from  all  Sin,  are  admitted  into  Hctfoii  S^.'f^ 
Tj,i  Heb.  12.  23.  Rev.  ii.  27. 

Sea»ify^  *Tbas  plain,  that  no  iitch  perfonal 
Pcrfcf^ion  and  Freedom  is  found  in  any  Man  o^ 
this  Cdc  Death,  and  the  Graven  1  Jeim  1.  & 
t  |f«/yi8.4(5.  Tbilif.  3.  12.  A  TIrotlk  lbaled 
the  fad  Experience  of  all  the  Saints  on  Earth. 
Tltr^,  If  inch  freedom  and  Per^ftioa  maft 

MbMwe da  be  perfedly  Hap^y,  attd nofidl ,  

tUogbedoneinthisUfe*,  itremainsthatitmaft       .  . 
bedot^eiOunediatelT  upon  their  J9ij[/okfi^ 
attbevei^time  ofn^  GieirifiettMii:  AffSa*  *  • 
came  in  at  the  Time  of  the  Union  of  their  Souls"  *-  - '  * 
and  Bodies  in  the  Womb,  fo  it  will  go  oat  at  the 
tim^  of  their  ^epahiti6qi1)f  Death    Then  wiQ 
Chrift  put  the  la  ft  Hand  to  this  glorious  Work, 
and  perfi»^  that  Cure  which  hath  beea  b 
long  rnider  hb  Hiibd  ilk  ti|b  W^ld :  And  tlNiioe«> 
forth  Sin  (hall  have  no  Power  upon  them  \  it  (hall 
never  tempt  them  more^  it  lhallnever  defile  them 
more^  it  flian  never  ^leve  and  (addca  tlietr 
Hearts  any  more  :-1Iehctforth  it  lhall  never  Cloud 
their  Evidences,  datlccn  their  Uodcxftandings,  or 
give  the leaft  lnterrU{ttioQ  of  theiit-  Commooioa 
with  God.   When  Sin  Is  gone,  all  thefc  its 
mifchicvous  EfFefts  are  gone  with  it.   So  that  1 
may  fpeak  ittotheComfort  of  ailgtadoos  Hearts, 
according  to  what  the  Ldrd  told  the  J/raeUtes  la 
Dent.  1 2.  8, 9.  (to  which  I  allude  for  Utoftratiou 
of  this  moft  comfphabie  Truth)  Te  fim  aa^.'«6 
after  aR  tbe  things  th.it  ye  do  here  this  Daj/^  every 
Alan  abat/iever  is  right  in  hit  own  fyes,  far  ye  art 
not  &i  yet  come  to  the  rejl^  and  t$  the /fAeritaatf 
vhicb  the  f^rd your  Godgivttb  you.    Whilft  you 
are  under  Chrilh  care  upon  JEartb,  b^Uootperr 
fedtly  healed  ^  your  UnderftandiAgi  toiftake,  your 
Thoughts  wander,  your  Atfirdionsate  dead,  your 
Communion  with  God  is  daily  ioterropted;  But 
it  lhall  not  be  fo  in  Heaven,  where  theQire  if 
pcrfeft :  You  lhall  hot  know,  love,  or  delight  in 
God  as  you  do  this  Day;  for  you  are  not  as  m 
come  to  the  Ref^,  and  to  the  Inheritance  whiich 
the  LOrd  yoor  God  giveth  yoo :  And  fo  much  as 
to  theDIfeafesof  Sin,  and  Chrifti  Method  of  cur- 
ing cbem.  U «  SlRwnd^, 


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Chrift  the  only  Phyfidan, 


SernL  X 


Secondly^  As  Sin  is  tlic  Difcafc  of  the  f*, 
fb  alfo  is  Sorrore.  TIk  bcR  of  Saiw/i  mull  pais 
Itarough  tha  Vallev  of  Racha  to  Hcsven^  How 
tnany  Tears  fall  from  the  Eyes  of  the  Ssittts  up- 
on the  account  of  outward,  as  well  as  inward 
troubles ;  even  after  their  Ueconctliauon  with 
God?  ThrnHf['v  miicb  Tribmlat'ion  we  mnfi  enter  itt' 
to  the  Kit\g<ipm  of  God,  Afts  14.  22.  U  would  be 
too  great  ii  DigTcfliou  iu  this  Place,  to  note 
^uc  the  more  general  Hcaik,  under  which  almolt 
inGuite  particulars  of  Troubles  and  Alllidions 
are  fouhd.  It  ihall  fuIRcc  only  to  (bew,  that 
whatever  diltrc&  or  trouble  any  poor  Souls  is 
in  upon  any  account  wbatfoever  ^  if  that  Soul 


belong  to  Jefus  Chrift,  he  will  take  Care  of  it 
for  the  ptjaity 
Cure 


yisA deliver  it .atk  lalfc  by  a  fomj^iat 


firjl^  Chrifl:  cures  Troubles  by  fannijying  them 
to  the  Souls  of  his  that,  are  uodcr  Affii£lioo, 
apd  makes  tbidr  very  tnuibla  MeiBmd  and 
Wealing  to  them.  Trouble  is  a  Scorpion^  aod 
hatha  deadly^tingi  but  Chrillisa  wi^  PMi^ 
fV4»,  aoqextn&s  a  Somaign  Oyl  out  of  this 
^corymi^"  that  liMlt  tUsk  wouod  it  makes.  By 
/Lffitct ions  ouir  wire  Pbyficianpiirges  our  Cor- 
ruptions, and  fo  prevents  or  Onts  greater  tron* 
bles  by  lefler ;  inward  forrows  by  outward 
Ones,  Ifa,  27.  9.  By  this  therefore  /hali  the  Irnqni- 
•  ^  *f  bepiir£td^  and  this  ti  aU  'fk  firtuty  to 
uAe  aipoy  bis  5tiv< 

'Secudljf^  Chrift  cures  outward  IrotMct  by  in- 
ikvHi  ConfiktiinSf  which  are  made  to  rife  in  the 
inner  Man  as  high  as  the  Waters  of  Affliftion 
Coupon  the  outward  Man,  2  Cor.  i.  «.  One 
drop  of  Spiritual  Comfort  is  fofiicient  to  fweeten 
a  wholcOcnn  of  r  jtward  Trouble.    It  was  an 
A«W  Car.  high  ExprcGion  <,r  an  afflidlcd  Father,  whom 
fusfenth  Qq^  comforted  jult  upon  the  Death  of  his  dear 
^mA^  and  only  Son,  with  fomc  clearer  Manifcflations 
/b«iC«i».*^^ '^'S  Love  than  was  ufual.   O,  faid  he,  might 
J  but  have  fitch  Confolatimt  at  thefe^  I  codd  b€ 
TpiUittg  ( were  it  po£ible)  to  Ity  an  only  Son  into  the 
Crave  every  Day  J  have  to  live  in  this  World.  Thus 
all  the  troublecof  the  World  are  cured  by  Chrift, 
John  \6.  11.  In  the  World  ye/hoQ  bgo*  tnMe^ 
hut  in  me  ye  (haU  have  Peace. 

Tbhrdly^  Chrift  Cures  a.l  our.vard  Sorrows 
and  Troubles  in  his  People  by  Death,  wbidi  is 
their  removal  from  the  Place  of  Sorrows  to 
Peace  and  Reft  for  evermore.  Now  God  wipes 
all  Tear}  from  their  Eyes,  and  the  Days  of  their 
fMoorniagaireat  an  end :  They  then  put  off  the 
Garments  and  Spirit  of  Mourning,  and  enter 
iflOW  Ftaac,  Ifo,  57.  2.  They  «omc  to  that 
place  hndftite,  vvhere  Tear^and  Sighs  are  things 
unknown  to  the  Inhabitants  :  One  ftcp  beyond 
theftateoi'  this  Morulitv,  brings  us  ^uiteout 
of  the  light  arid  hearing  of.  all  Troubles  and  La- 
mentations^  Thefe  arc  the  Difealcs  of  SomIs^ 
Sittiod  Sarroif'.  and  thus  they  are  cored  by 

'  Secondly^  Next,  I  flidl.flKW  VOO  that  Jefus 
Chrift  h  the  OAlyPfo^cf^ta  of  Soois:  None  like 
Innf  fof  i^flcH         »xia;this-vrm be  evident 

in  divers  rtfpefts. " 

'  Fif/I,  None  fb  vrife  and  judicious  as  Jefus 
Chrift  to  6adeiftand;  and  compf chend  the  Nd- 

mrc,  depth,  and  danger  of  5<w/ difealcs.  6 
tiow  ignorant  and  unacouaintcd  are  Men  with 
itlcStatiiOAV^if  cStiBktcd  Soidf  !  But  Chrift 


horv  to  ffeak  4  word  mjeafonjolum  that  u  weary^ 
Ifa.  50.4.  He  only  underiftaads  the  weight  of 
S»w,  and  depth  of  inward  Tt<^blesof  Sin. 

Secondly^  None  fo  able  to  cure  and  heal  the 
wounds  of  afilidcd  Scnh  as  Chrift  is He  only  hath 
thofe  Medicines  that  cah.  Corea  ITcfi:  Soul.  The 
Blood  of  Chrift,  and  nothing  elfe  in  Heaven  or 
Earth,  is  able  to  cure  the  Mortal  wounds  which 
guilt  infUdls  upon  a  trembling  Confciencc:  Let 
Men  try  all  other  Receipts,  and  coftly  experience 
(hall  convince  them  of  their  infufficiency.  Confct- 
cnce  may  be  benumed  by  ftupefadive  Medicines, 
prepared  by  the  Devil  f6r  that  end, but  pacified  it 
can  nevjpr'bid.but  by  the  Blood  ofChrift,//ir<>.  1 0.22. 

Tibfl'*!^^  None  fo  tendtr  hearted^  and  fympa- 
thizing  with  fickSoiib,  asjefus  Chrift :  He  is  lull 
of  BoiVds  and  tender' Gompaflions  to  affliSed 
Souls :  He  is  one  that  can  have  CompalEon,  be- 
caufe  he  hath  had  Experience, j.  2.  If  1  muft 
come  into  tbe  ChifMr^eons  'wuii  widi  broken 
Bones,  givemc  fuch  a  one  to  choofe,  whofe  own 
Bones  h^ve  been  broken,  ,  iwbo  Juth  felt  the  an- 
goifli  in  himfeir.  Chrift  hnm  whtt'tt  is  bfEx* 
periencc,  having  felt  the  angnifh  of  inward  trou- 
bles, the  weight  of  Gods  Wrath,  and  the  Ter- 
rors oFli  forbking  God,  more  tflan  any,  or  all 
the  Sons  of  Men This  makes  him  tender  over 
diftrefl'cd  Souit,  Ifa.  42.  3.  A  brnifed  Reed  he  wik 
not  breaky  and  fmoaking  Flax  b«  viOmit  qimcb. 

Fourthly None  cures  in  fo  mnderful  a  method  as 
Chrift  doth .-  He  heals  us  by  hisftripes,  Jfa.  <i.  j. 
The  Phyfician  Dies  that  the  httent  may  live  i 
His  Wounds  mud  bleed,  that  ours  may  be  cnjrcd ; 
He  feels  tiic  fmart  and  pain,  that  we  might  have 
the  Eafc  and  Comfort.  No  Phyfidan  botCbrlft 
will  cure  others  at  this  rate. 

Fifthly^  None  fo  ready  to  relieve  a  Hck  Soul  as 
Chrift;  He  is  within  the  call  of  a  diSttIRd  Soul 
at  all  times.  Art  thou  fick  for Siw,  weary  of  5»w, 
and  made  truly  willing  to  part  widi  Sin  ?  Lift  up 
but  thy  fin  ere  cry  to  the  Lord  Jefus  for  help, and 
he  will  quickly  be  with  thee :  When  the  Prodi- 
gal, the  emblcme  of  a  convinced  humbled  Sinner^ 
laid  in  himfclf,  I  will  return  to  119  father,  the 
Father  ran  to  meet  him,  LiAg,  15.  iOw  He  can 
be  with  thee  in  a  moment.  ' 

Sixthly^  None  towiBinz  to  receive  and  under- 
take all  diftrelled  and  afflided  Souls  asjefus  Chrift 
is:  He  refbfes  none  that  come  to  him,!7ofc»5.37./ftf 
that  Cometh  kttto  mf ,  /  tfili  in  no  ways caft  Out:  What- 
ever their  Sins  have  been,  or  their  Sorrows  are  ; 
however  they  have  wounded  their  own  Souls  with 
the  deepcftgiJhcs  of  Guilty  how  defperate  and 
helplels  focver  their  Cafe  appears  in  their  own  or 
others  Eyes:Henever  puts  them  off^or  difcourages 
them,  if  they  be  but  willing  to  come,  //j.  1.18,19. 

Seventhly^  None  fo  b^n^  and  fuccefsfnl  aa 
Chrift.*  He  never  faih  ofperforming  a  perfeft 
Cure  upon  thofe  he  undertakes  :  Never  was  it 
known  that  any  Soul  mifcarried  in  his  Hands, 
yabm  i'.  1 5,  Id.  Other  Hyfeians  by  miftakes,  by 
ignorance,  or  carclefncfs,  fill  Church -Yards, 
and  caft  away  the  lives  of  Men  .*  ^ut  Chrift  iiif- 
fth'none  fb  perifli  thatcdounitthMiftl^tf  tohUn. 

Ei^btU^,  None  fo  free  and  genmus  as  Chrift, 
he  doth  all  gratis He  ffXm  not  hi^  Mediciae, 
though  they  be  of  bfinite  value,  hoe  freely  givei 

tbem,  lfa.%%.  I.  He  that  bath  no  Money  let  him 
come:  if  any  be  fcnt  away,  'tis  the  Rich,  Luke 
1 . 53>  HOC  Pooif  ahd  Needy  Thoih  thkt will 
not  accept  their  remedy  as  afitceGifl^  but  will 
needs  putchafe  it  at  a  Price.  Ni«t\Ay, 


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the  firft  Motive  to  drojp  Sinners  to  him: 


I'Hirthtyt.aA  Laftfyf  None  rejoycet  AitiKe  mwery 
of  Souls  more  than  ChrUl  doth.  O  it  is  unfpcak- 
ably  deliehtfal  to  bim  to  fee  tiie  efficacy  of  bis 
Blood  upon  oar  SoqIs,  //j.  53.  II.  He /hall  fee 
the  travel  of  his  Sou!  (f.  e.  the  fuccefs  of  his  Death 
and  Sufrcrings)  md  jhMlbe  fatisfied :  When  he 
fbrefaw  che  needs  of  the  Gofpel  apoa  the  World, 
it's  faid  Luke  10.21.  /«  that  Hour  Jefns  rejiyced 
«•  Spirit :  And  thus  yoo  fee,  there  is  no  Phyfi> 
cUn  liXe  Chrift  for  lick  Souls. 

The  Ufes  of  this  Poiat  are. 

Fur  Information  aud 

Dire&imi. 

f7r/f,  From  thence  we  are  informed  of  many 
great  and  neccnkry Truths  deduciblc  from  this.- As, 

Inference  1.  Howirxxtrejpblt  is  the  Cr/Ke  of 
Cody  in  providift^  fitch  a  royfician  as  Cbriji^  for  the 
Jkk  and  dyirt^  Sottls  of  Simers !  O  bleifed  bc  God, 
that  there  is  Balm  in  Gilead^  and  •  rtiffida/i 
there:  That  their  Cafe  is  not  asdefpcrate,  for- 
lorn and  remcdilcfs  as  that  of  the  Devils  and 
dumtd  is.  There  is  hot  one  Cafe  txcepuA 
from  core,  and  that  fuch  as  is  not  incident  to 
any  fenltblc afflided Soul,  Mat.  12.  jr.  and  this 
only  excepted,  all  manner  of  Sins  and  EKfeafes 
are  capable  of  a  Care.  Though  there  be  fuch 
a  CHfcafc  as  is  incnrable,  yet  take  this  for  thy 
Comfort,  never  any  Soul  was  lick  (i.e.)  fenlibly 
bunbcned  with  it,  and  willing  to  come  to  Jefus 
Chrift  for  healing:  For  under  that  Sin,  the  WiU 
is  fo  wounded  that  they  have  no  defire  to  Chrift.  I 
Oineftimable  Maw,  that  the  fickeft  Sinner  b 
capable  of  a  perfeftCore!  There  be  tboafinds, 
and  ten  thoufands  now  in  Heaven  and  Eartli, 
whofiid  once,  never  was  any  Caie  like  thdn: 
ft  dm^roos,  fo  hopelefi.  The  greateft  of 
Sinners  have  been  perfeQly  recovered  by  Chrift, 
I  Tim.  1. 15.  t  Cor,  6.  i|,  O  Merqf  aerer  to 
be  dnlycftfrnated  I  ' 

Inference  2.  What  a^o-aerfulrejlratntfrbmSin^ 
tt  rt»  verjf  methed  ordained  by  God  for  the  aire  tf 
H!  I&.  53.  5.  By  Wi  ftripes  wt  m  betM,  The 
Phyfician  muft  Dye,  that  the  Patient  might  Live  : 
No  other  thing  but  the  ^iood,  the  prcciout  Blood 
of  Chrift  it  foeod  fai  Heai^'br  Earth  abteto  heal 
W,  Heb.p.  1x^26.  This  Blood  of  Chrifl  puft 
be  frelhlj  applied  to  every  new  wound  Sin  makes 
upon  oar  Souls,  »3Wwf  a.  i,  1.  etery  new  Sin 
wounds  him  afrcfh,  opens  the  wounds  of  Chrift 
anew.  O  think  of  this  auia,  and  again,  you 
that  fo  caiily  yield  to  the  iolicifcaciom  of 'Satan : 
Is  it  fo  eafic  and  fo  cheap  to  Sin,  as  you  fcem  to 
make  it  t  Doth  the  cure  of  Souls  coft  nothing 
Trae^  icb  free  tons,  bet  was  it  fo  to  Chrift  ? 
No,  no,  it  was  noti  he  knows  the  price  of  it, 
though  yon  do  not.-  Hath  Chrift  healed  you  bv 
his  ftripi^,  and  can  yon  pot  bhn  ondcr  fitoh  Suf- 
ferings for  you  fo  eafily?  Have  you  forgot  alfo 
yonr  own  ficfcDays  and  Nights  for  Sin,  Wiat  you 
are  cardefs  in  refiftiog,  •ml  preventing  it? 
Sare  'tis  hot  eaCe  for  Saints  to  wound  Chrift  and 
their  own  Souls,  at  one  ftreke :  If  yon  rfenew 
your  Sins,  yon  muft  alfo  renew  your  Sbrrows 
and  Repentance,  Pfaim.  ^i.  Title.  i  Sam.  \i. 
13.  you  muft  feel  the  throes  and  pains  of  a  trou- 
bled Spirit  agaio,  things  with  which  the  Sakfls 
are  not  unacquainted:  Of  which  they  mayfiyas 
IheCNnrch,  ffemmbrhigmy  jtffMiony  the  Worm- 
*90<l  and  the  Gall,  rny  Soul'batb  tbem  fiill  in  re- 
im^iVKe,  I  am.  3. 19.  Yea,  and  if  you  will  yet 
bennlfsin  your  waccbi  and  fb  eafily  incor  new 
gnihitfaMgha  pafdoii  ^  the  Hood  bf  Chtift 


may  heal  yoar  Souls,  yet' feme  Rod  or  other  ia 

the  Hind  of  a  difplcafed  Father  (hall  affllft  TOnr 
Bodies,  or  fmiie  you  in  your  oocwatd  Conforts, 
PfJm  99.' 9t- 

Inference  3.  //  Chrift  be  the  only  Phyfician  of 
fick  SoMis^  what  Sw  and  foUy  is  it  for  Men  to  take 
Cbriftt9trk  out  of  hk  Hmdt,  md  attemft  io  it 
tbcir  own  Fbyfician  ? 

Thusdothofe  that  fuperftitiouQy  endeavour 
to  heal  their  Soalsby  affliaing  their  Bodies :  Not 
Chrifts  Blood,  but  their  own  muft  be  the  Plai- 
ftcr.-  And  as  blind  Papijis^  fo  many  carnal  and 
ignorant  Proteflants  ftrive  by  Coafcflion,  Refti- 
tution.  Reformation,  and  a  ftrider  courfe  of 
Lite  to  heal  tbofe  wounds  that  Sm  hath  made  up- 
on their  Sunls,  without  any  refpc&  to  the  Blow 
of  Chrift  :  But  this  courfe  (hall  not  profit  them 
at  all.  It  ni<iy  tor  a  iimei/it/m,  but  can  never 
heal  them :  The  wounds  fo  skinned-  over,  will 
open  and  bleed  again  \  God  grant  it  be  not 
when  our  Souls  fiial!  be  out  of  the  reach  of  the  true 
and  onlf  Remedy  : 

Inference  4.  Hon  fad  11  tbofe  Cafe  off  he  Son/*,  to 
nhom  Chrift  hatb  mt  yet  been  a  PbyftciaHf  They 
are  mortally  wounded  by  Sia,  and  are  like  to  Die 
of  their  (tcknefs  no  (aving  healing  Applications 
having  hitherto  been  made  onto  their  Souls : 
Aud  ^s  is  the  Cafe  of  the  greateft  part  of  Man- 
kind;  yea,  of  tbem  that  live  under  the  difcove* 
rieS  of  Chrift  in  the  Gofpel :  Which  appears  by 
thefe  (ad  fymtoms. 

firft f  In  that  their  Eyes  have  not  ^et  been 
onened  to  fee  their  Sin  and  Miiery,  ta  which 
Illumination  the  care  of  Sonls  b^ir.s,  ^{}t  atf. 
18.  To  this  Day  he  hath  not  pven  tbem  Eyea 
to  lee,  Dent.  19.  4.  Bet  thkt  tertiUe  ftveke  of 
God,  which  blinds  and  hardens  them,  is  too  vi« 
fibly  upon  them,  mentiooedia  Jfs,  tf.  (o.  No 
hope  of  healing  til)  the  Sililftri  Eyeif  be  o|Mfald 
t6  feebisSifi  a)id  Mifcry. 

Secondly,  In  that  nothing.  «^  divorce  and  &- 
piratemnfmmi  tffdf  tflmt  A  Infe'figd  they 
are  not  under  Chrifts  cure,  nor  were  ever  made 
lick  of  Sin.  O  if  ever  Gbr^  be  a  Phy(iciaa«> 
thy  Soul,  hewillnalMtheeiMtfhwhariioWtbom' 
lovip,  and  Ciyto  thy  moftplcalant  and  profita- 
ble Lufts,  £tt  ye  beme,  I&.  30.  22.  Tiil  then 
there  is  no  ground  totmnkthatChiiftis  a  Phy- 
fician to  you. 

Thirdiy,  la  that  they  have  no  feniibleaod  pref- 
fing  need  of  Chrift,  aormake  anyettticftefe^^- 
ry  after  him,  as  moft  certainly  you  would  do, 
if  you  were  in  the  way  of  htiling  and  recovery. 
Thefe  and  many  other  Mfytulom  do  -tbo  plaUi- 
ly  difcovcrthc  Dircafe  of*^  Sin  to  be  In  ki  fiill 
Strength  upon  your  Souls  ^  and  if  it  fo  coathtQey 
how dreMttbt will  thellfiie  be?  See//ii/tf^9,>lo.' 

Inference  5.  What  caufe  have  they  to  be  ^iad, 
that  are  mder  the  band  and  care  of  Chrift  in  order  to 
a  cwre;  and  who  dofiiid^  if  may  upon  due  Exami-- 
nation  ftndy  their  Soxlt  ate  in  averyhopifnl  way  of 
recovery!  Can  we  rej*yc«  when  the  Strength  of  a 
natural  Pifeafeis  broken,and  Nature  begiltfctffeJ 
cover  eafe,and  vigour  again,  and  Ihall  we  not  tnach 
Oiore  rejoycewhoi  our  Souls  begin  tomend,  and 
recover  fenfiUy,  aMfkl)  comfortable  figns  cfLifi^ 
and  Health  appear  opon  them?  Particularly 
when  the  undtrftanding  which  was  ignorant  and 
dark,  hath  the  Light  of  IM*  begin niog  to  dawn  in- 
to it,fuch  is  that  in  i  3^.1.27.  when  the  if^U  which 


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Chrifl  the  only  Phyfician^  &Lc,  Serm.  X. 


n  brought  to  comply  with  that  Holy  Will,  (ay-  | 
iog,  Lord^  tehat  rvtlt  tbott  have  me  to  do  ?  Ads 
9.  6.  When  the  Heart  which  was  harder  than  an 
Jdmmtt  is  ntw  bronghc  to  Cootfitioa  for  Sto, 
and  can  mourn  as  heartily  over  it,  as  ever  a  ceo- 
dcr  Father  did  for  a  dead  Son,  a  beloved  and 
odly  Son.  When  its  Avtrfams  from  God  are 
gone,  at  Icaft  have  no  fuch  Power  as  once  they 
had :  Bot  the  Thooghs  are  now  fixed  much  up* 
on  God,  and  fpiritoal  Thin^  begin  to  grow  plea- 
fant  to  the  Soul :  When  times  of  Duty  come  to 
'  be  longed  for,  and  the  Soul  never  better  pleafed 
than  in  fuch  Seafons.  When  the  Hyfocrifie  of  the 
Heart  is  purged  out,  fo  that  ne  b^a  to  do  all 
that  v>e  00  heartily,  as  oolp  the  Lord,  and  not 
unto  Men,  Cd.  3. 13.  i  Thef.i. 4.  When  wc  be- 
gin to  make  Coo(arace  of  fecretSins,  Pftim  1 1 9. 
ttj.  AndofftcretDacies,  Mai. 6.  %,6.  When 
wc  have  an  equal  rcfpcft  to  all  God's  Command- 
meots,  Ffalm  119,6. .  And  oar  Hearts  are  under 
theHolyafld  AwMEyeofOod,  which  doth  in- 
deed over-awe  our  Souls,  Ce».  17.  t.  O  what 
fwecc  Sigds  of  a  ttcoverioe  Soul  are  thef^  i  Sure- 
ly ibchmia  the  shttfuLmd  of  the  great  Pby- 
fician,  wb*  will  perfitft  wtMt  yet  fcmiiM  to  be 
done.  . 

■   Stemd  %ffe  fkt  JXnmm. 

In  the  la/b  place,  this  Point  yields  us  Matter  of 
Advice  and  Direction  to  poor  Souls  cha|:.arc  un- 
der the  Difode  oC  Sia,  Md  Aey-are  of «wo  Sorts, 
which  I  vvill  diftiniftly  fpeak  to,  wt.  Ffr/J,  Such 
as  arc  under  their  firit  Sicfcnefs  or  ipirttual  Sor- 
rowlor  Sin^and  know  not  what  Cb«r/e  to  cake;  Or, 
Secondly^  Such  as  have  been  longer  in  the  Hands 
of  Ghrift  the  Phy6UA0«  .biit.are  croabled  to  fee 
the  Cure  «AvHKefofl«Hly  lopon  cbe%  and  fear 
the  IlFue. 

Firft,  As  to  thofe  that  are  in  their  flrft;  trpubles 
for  Sin,  and  know  no(.  what  Courfi;  to  take  for 
Eafc  and  Safety  -,  1  wogld  MUlcfi  tq.thov  tbefe 
folldwing  Gounfels^  -     ■••     -       :  , 

Firjl^  Shut  your  Ears  againft  the  oangerons 
CounTeis  of  Carnal  Pcrfons  or  Relations^  for  as 
they  themfelvcs  are  ouacquamted  with  tbefe 
TrotUes  :  So  aUb.«vt  they  with  all  proper  Re> 
tactSkt  1  and  it  is  very  nfual  with  the  Devil  to 
oonirey  hh  Temptations  to  diftrcfled  Souls  by  fuch 
Hapds^  becaufe  by  them  he  can  do  it  with  leaft 
Sofpicion.  It  was  AiignjliH$  Complaint,  that  his 
owaEather  tooklittle  Carefior  his  Soal  y  and  ou- 
ny  ^gKs  ad  in  this  Cal^,  asif  th^^  iicis<(n- 
pl«y«dbySataiL  i 

^offlM^,'  fie  iiot  too  eager  to  get  out  ofTroo- 
blc,  but  be  content  to  cake  God's  way,  and  wait 
biSiT#Dfi;  |<Io  WoRiap  that  is  rrifc,  ^9^1d  de- 
lircHEo  have  her  Travel  haftncd  one  p^y  before 
the  djie  Tinje  .■  Nor  will  it  be  your  Intcrcd  to 
ivift<a,|qAfQpaoDt.ofT.rou))le.  Tis  true,  times 
of  TlwaUe  ite  jpt  jCQ  ieem'  tedious ;  bot  a  fidie 
Peace  v^iU  endanger  yon  more  than  a  long  Trbn* 
ble«  A  ;M9a  may.Ifingtbeo  own  Jjooblcf  to 
100  01  hitpwfvfeicc,  and  he  may  (hortea 
them  to  the  Hazard  of  his  ow  n  Soul. 

"ihif^i.  0|)eA  yofK  Q)fe  19.  wife^^ judioioos  and 
«(peri|UifM,^hriftj«BW^  Mini- 
ftcrsof  Chrift,  vvhofc  Office-it  is  to  counfcl  and 
dir^^tlij)  tbefe  jpii&niHief^  and  let  no;  your 
TffiWitlie|iho«  liciftifaiotberiog  Eire,  always 
in  your  pwn  Breads.  I  know  Men  are  morcafha- 
to  open  their  Sins  under  Coayi^tioos,  than 
fhcf  wen?  to  oMBOMt  them  before  G^BVulUoii; 
But  this  is  your  IptercO,  and  the  trae  way  to  your 
Reft  and  Peace.  If  there  be  with,  or  near  you  an 


interpreter,  one  ot  a  ihoufand,  tolhcw  )ou^,>our 
Righteeufnefs  and  Remedy,  as  it  lies  ia  Chtifl-j 
ncglcA  not  vour  own  Soubin  a  liuful  Cooccdlment 
of  your  Cafe ,  It  will  be  the  Joy  of  tbeii  Heart  to 
be  employed  in  fuch  Work  as  this  is. 

Foiartbiy,  Be  much  with  God  in  fctrct :  Oixa 
your  Hearts  to  him,  and  poor  out  your  Com- 
plaints into  bis  Bofoni.  The  i  oid.  I  falm  bears  a 
Title  very  fiiitableto  your  Cafe  and  Duty  :  Yea, 
you  will  find  your  Troubles  work  kindly,  and 
God  intend  a  Qire  opon  your  Souls,  that  nothing 
win  be  able  to  keep  God  and  your  Souls  afunder ; 
Whatever  your  Incumbrances  in  the  World  be, 
fome  time  will  be  daily  cedeemei  to  be  ib  Ipeoc 
betwixt  yon  and  God. 

Fifthly,  Plead  hard  with  God  in  Prayer  for  Help 
and  Healing :  Heal  tm  SoiU  ( iaicb  David  ^  for  I 
have  finned  agtumfi  tbte^  PCilm  41.  4.  tell  him, 
Chrilt  hath  his  Commidion  fcaled  for  fuch  as  yoo 
are :  He  was  feat  to  Bind  up  the  brokm  Hearted^  l£u 
<$  I .  I  *  tcO  him  he  came  hito  the  World  to  leek  and 
favc  that  which  was  loft,  and  fo  arc  you  now  in 
your  own  Account  and  Apprehenfions.  Lord, 
what  Profit  is  there  In  my  Blood  i  Wik  thou  por- 
fue  a  dried  Leaf?  Aiid  why  is  my  Heart  wounded 
with  theSenfe  of  Sin,  and  mine  Ewes  open  to  6e 
my  Danger  and  Mifery,  are  not  dieie  the  firft 
dawnings  of  Mercy  upon  Sinners  ?  O  let  it  ap- 
pear, that  the  time  of^  Mercy,  even  the  ice  Time 
n  now  come. 

Sixthly^  Undcrfland  your  Peace  to  be  in  Chrift 
only,  and  Faith  to  be  the  only  way  to  Chrilt  and 
Reft :  Let  the  great  Enquiry  of  yoar  SoiiU  be  aif- 
tcr  Chrift  and  Faith,  fhidy  the  Nature  and  Ne- 
ccflky  of  thefc,  and  cry  co  Co^  Day  aqd  iS^^ 
fur  Sucngth  'to  arry  yon  to  Gbriftan^die  way 
of  Faith. 

Suon^jtt  As  to  thofe  that  1m  vc  bccji  longer  un- 
der the  HaDds  of  Chrift,  and  yet  are  in  Troubkl 
ftill,  and  cannot  atuin  Peace,  but  their  Woupds 
bleed  ftill,  and  all  they  hear  in  Sermons,  or  doia 
way  of  Duty,  wiH  not  bring  them  to  Reft :  To 
fuch  1  only  add  two  or  three  Words  for  a  clofe. 

Firjlf  Confidcr  whether  you  ever  rightly  clofed 
with  Chrift  fiuce  yopr&Eftawakeuog,  and  whe- 
ther there  be  not  fome  way  of  Sin  in  which  yoa 
ftill  live.'  Iffo,  no  wooder  your  Wounds  are  kept 
open,  and  your  Souls  are  Strangers  to  Peace. 

Sec^diy^  If  you  be  coalcious  of  no  fuch  flaw  ia 
the  foundation,  confidcr  how  auich  of  this  trouble 
may  arife  from  your  Coaftitucion  and  natural 
Temper,  which  beiag^lanchoJf^  will  bedoubcr 
fnl  and  fufpicioBs:  Yon' nuyr  fiiiid.icfo.  1/9  other 
Cafes  of  lefs  Moment,  and  bc'AreJKlV*0  IviU  net 
be  wanting  to  improve  it.  :  3 

7l»r</i>,  Acquaint  your  feives more;  with  the ^k- 
ture  oftrve)uftifying  Faith ^  a  Miftake  in  that  hath 
prolonged  the  Trc!^»i^«mny  t  Uyou  look  tor 
It  in  no  other  A^^lpfi'A'Riiraoce^  iyoa  may  ealily 
overlook  it,as  -it  IjtiKjIli  tl>c  mean  time  ia  your  Af- 
fiance of  AcceptapiQcC  A  trpeandprppcf  Conc^ 
tion  of  iaving  Faith  would  ^9  far  •in;'  the  core  of 
many  troubled  Souls. 

loartUy.  Be  m^e  cireial  to  ftuin  Sin,  than  to 
get  y/>ur  (elves  clear  ot  ^roabie.  Tis  ^40  wallt 
in  Darkncfs,  but  worfc  to  lie  under  Guilt.  Say, 
Lotd,  i  would  lather  ^.grieved  0^  felf,  than  be 
a  Gricif  to  thy  Spirit.  -Plwepme  iiroio  Sin,  how 
long  foevcr  thou  keep  mc  nndcr  Sorrow.  Wait 
on  God  in  the  w^y  of  Faith,  and  ina  ceoder  Spirit 
towards  Sin,  and  th(y  Wooada  (ha])lK«lNMlK 
laft  by  thy  great  Pbylidan. 

l^ankt  be  to  Cod  far  Jefm  Chrift. 

The 


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VolL 


Chriji  the  Mercy  of  Mercm  pe^ed,  &c. 


327 


Str*\u 
tot 


The  Eleventh  S  E  R  M  O  N. 


ing  the  re- 

cund Mo-  _         1  •■•r  i 

tive  CO  en-  To  poform  Uft  MsTcy  frmtfM  10  ^ 

general 

Exborta*  .  • 

tiM  froa  •  < 

Jjjj^  r  I  iHis  Scripture  is  part  of  Zecbariah's  Pro- 
Chiift-       I     phecy  ac  the  riuog  of  that  brigbc  Star. 

M  y<AH  xhe  Fbrbhger  and  fkirervaiKr  of 
Chrift  :  They  arc  Tome  of  the  firft 
Words  he  fpake  after  God  had  loofed  his  Tongue, 
which  for  a  dme  ivas  fttndc  dnnb  for  his  un- 
belief. His  Tongue  is  now  unbound,  and  at 
Liberty  to  proclaim  to  all  the  World  the  Riches 
cf  Mercy  tnroogb  Jefos  Gliriifc,  in  a  Song  of 
Praife.    Wherein  Note, 

The  Mett?  celebratoi,  vix,.  ^edcmptioa  by 
Chriftf  9tt,  S9» 

The  Dcraipdpo  of  Cbtift  b^.^ace  and  pro- 
perty, ver.69.       V  • 

Tm  fiiidmhiels  of  God  in  oar  Redemption 
this  Way,  ver.  70. 

'  The  Beae&c  of  being  fo  Redeemed  by  Chrift, 

The  cxaft  AccompHfhment  of  all  the  Proraifcs 
madie  to  the  Fathers,  ia  feuding  Chrid)  the  Mercy  i 
promtfed,  iiiU>  the  World,  ver.  72.  To  perform 
the  Mercy  ^omtfed  to  oitr  Fathers,  &<,  la  thele 
Words  we  find  two  Parts,  viz^ 

1.  A  Mercy  freely  promircd. 

2.  Thepromifcd  Mercy  faithfully  performed, 
fir/?.  You  have  here  a  Mercy  freely  promifed, 

vh..  by  God  the  Fath^  fam  the  Beginning  of  the 
World,  and  often  repeated  and  confirmed  in  fe- 
veral  fuccecding  Ages  to  the  Fathers,  ia  his  Co- 
venant Tran&aions. 

This  Mercy  is  Jefus  Chrift^  of  whom  he  fpeaks 
in  this  Prophecy  j  the  fame  which  he  ftilcs  jin  | 
J/orrt  of  Saivation  in  the  Hoiife  of  David,  TCr.  63;* 

The  Mercy  ot  Oodln  Scriptore  iipuc  cither 
for, 

1 .  His  free  Favour  to  the  Creature.  Or, 

2.  The  EfFcfts  and  Frmts  of  that  Favour. 
-  *Tis  put  for  the  free  and  undcfervcd  Favoul"' 
of  God  to  the  Creature,  and  this  Favour  of  Goi^ 
inay-  refped  the  Creature  two  Way^  cidier  as 
tAnH^/Erivjv/,  or  as  Rl  deferviag. 

Ic.reljpedted  Innocent  Man  as  undtfervlng^  for 
jtiam  <X)uld  put  no  ObKgation  upon  bis  Bene- 
fa6K>r :  It  rcfpiftcth  fallen  Man  as  /fl  deferving. 
Innocent  Man  could  not  merit  Favour,  and  fellen 
Man  did  merit  Wrath  •  The  Favour  or  Mercy  of 
Gbd't»  Ml  b  every  way  free,  and  'tf«t  is  tbe 
lirtt  Acceptation  of  the  Word  Mcro';  But  then 
it  is  alio  taken  for  the  fifeds  and  1;  toils  of  God'$ 
Faronr,  -and  they  arc.  Either, 

1.  Principal  and  Primary.  Or, 
"  2.  Sab9rdinat€  and  .Secondary.  . , 
"  Of  SecMidcry  ind  ^Mjordtottcr  M^des,  there 
arc  multitudes,  both  Temporal, '  refpcAing  the 
Body,  and  Spiritual,  refpo^ling  tbb  Soul  ^  but 
dieFrindrnl  and  l^jimiiry  Merc^  iij>tit  one, 
and  that  n  Chfitt,'  Che  firft-born  of  Mercy  ■ 
the  Capital  Merqc^  the  Csmprcbenfive-Rooc- 
■fercy,  irom'wbom  kn^'nll'  ocne^  :Mircic$i  and 
cberefore  called  br.  V'libsnlar  S&qbUfti'  in  09 


LUKE  1  Ixxii..  .  .   i  . 


.1 


Tc\-t  Tfje  Mercy ^  (i.  c.  )  the  Mercy  of  all  Mer- 
cies;  without  ^vhoo)  no  Drop  of  iaviog  Mercy 
can  llo^r  to  any'  of  the  Sons  of  Men  y  and  in 
whom  arc  all  the  tender  Bowels  of  Divine 
Mercy  yearning  upon  poor  Sinners.  7bp  Mircyf 
and  tie  Mercy  fromifeet.  The  firfl;  Prdmiie  of 
Chrift  was  made  to  v^i/.7m,  Gen.  3.  15.  and  wis 
frequently  renewed  afccrwards  to  ^brabaatm  to 
David;  and  as  the  Text  (beaks,,  unto  tlie  Fa- 
thers, in  their  refpcftive  Generations. 

Secondly,  We  find  here  ^Ifo,  Tie  fromifed 
Merey  fa^idfy  ferformtd.  T t  perfwm  tbe  Merty 
fromifid.  What  Mercy  foever  the  Love  of  God 
engaged  him  to  Promife,  the  Faithfulaefs  pf 
God  ftands  engaged  for  the  Performance  ther^ 
of.  Chrift  the  promifed  Mercy,  is  not  only  per- 
formed truly^  but  he  isalfo  performed  according 
to  the  Promife  in  all  the  Circumftances  theren 
e\-adly.  So  he  was  promifed  to  ilic  Fathers,  and 
juft  fo  performed  to  os  their  Children  /  Hence  the 
Note  is,  .  . 

Doft.  Tb.1t  Jffiis  Cbrijl  the  Mercy  of  Mercies 
rv.is  gyjciou/ly  promifed,  and  faithfully  performed  If 
God  to  his  I'eopk.  ■    ■  ■ '  '  .'• 

Three  Things  arc  here  to  be  opened. 

Firji,  Why  ChriA  is  fifled  Tbe  Mercy,    "  ^ 

Secondly,  "What  kmd ofMen^  Chrifttt  folf^ 
People.  ' 

Thirdly,  How  this  promifed  Mercy  was  per- 
formed. 

Firfi,  Chrift  is  the  Mercy,  Fmishaticatly  fo  call- 
ed, the  peerlcfs,  invaluable,  and  matdilels  Mercy  ; 
bccanfe  he  is  the  prime  Fruit  of  the  Mercy  of  Ckd 
to  Sinners.  The  Mercies  of  God  are  infinite: 
Mercy  gave  the  World  and  us  our  Being  all 
our  Protediohs,  Providoos  and  Cpmforts  in  thia 
Word  arc  the  Fruits  of  Mcfcy ;  the  Aftcjr-birth^ 
(rfldivioc  Favour  r  But  Chrift  is  the  Firft-born 
from  the  Womb  of  Mercy,  all  other  Mercies 
compared  with  him,  are  but  Fntics  from  that 
Root,  and  Strdmiit  from  that  f^otafn  ctf  Mercy  ^ 
the  very  Bowels  of  Divine  Mercy  are  in  ChrifL 
as  in  Verfe  78.I  according  to  the  tender  Mcfcie^ 
or  as  tbe  Grecky^v  yearning  Bowels  of  the 
Mercy  of  God.    . '  '  * 

SecondlVi  Chi^ft  Mffcy^  beca,ufe  all  the 
Mercy  of  Gbd'^ti)  %mm  is  difpei^fed  jind  qoir- 
veyed  through  Clu ill  to  them,  Ji^n  i.  itf.  Ef\f. 
4.  7.  Chrift  is  the  Me&ton  of  a}I  pivine  Com- 
munication^ :  Tfie  tbamut  df  6race  •,  throqg^ 
hira  is  both  tfrc  decnrfm  &  TaHrjuS  grati.7rum  j 
the  Flows  of  McTcjf  Yrom  G04  to  us,  and  the 
Ketprns  of  Praife  firpm  os  to  .God^  fond  and 
vain  therefore  tire  all  the  Expeibtionsof  Mency 
out  of  Chrift :  ^  Drop  of  litVing  Mqqr  nm» 
bcfidc  this  Chaholfl^  •       •  y 

Thirdly^  Chrtft  is  tU  Mercy,  ^Hiita^niXi  infe- 
riqur  Mercies  derive  both  thcii'  KamU, 
Sictttnefs  and  D^atifm  from  CbrilL  i^e  jfonAain 
•R&rty  of  jiaoUietMetdei.    ;^  '  '  7 


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528 


Chif}  the  only  Phyficiait]^ 


Scrm.  XI. 


Bf0^  They  derive  their  Natitrt  Irom  Chi  ift, 
for  owt  of  him  thofe  things  which  Men  call  Mer- 
cies^ arc  rather  Traps  and  Snares,  than  Mercies 
CO  them,  ?rov.  i.  32.  The  Time  will  come  when 
the  Rich  that  are  Cbrifller5;  will  wifh,  O  that  we 
bad  been  poor  !  And  Noble t  that  arc  not  en- 
HoMcd  by  the  New  Birth,  O  that  we  liad  been 
amongthe  lower  Rank  of  Men  !  All  thefe  things 
that  pafs  for  valuable  Mercies,  like  Cyphers  fig- 
nifie  much  when  fuch  a  fpcaking  Figare  as  Chrift 
fiaods  before^them,  clfe  they  ligpifie  nothing  10 
any  Mans  Comfort  or  Benefit. 

Secondly^  They  derive  their  lvalue  as  well  as 
Nattnre  from  Chrift :  For  how  little,  1  pray  you, 
doth  it  lignifie  to  any  Man  to  be  Rich,  Honon- 
tablc,  (Politick,  and  Soocefsful  in  all  his  Defigas 
iq  the  World  1  if  after  aU  he  moft  lie  down  in 
H*l!> 

Thirdly^  All  other  Mercies  derive  their  Swttt- 
tufi  from  Chrift.  and  are  twt  infipid  things  with- 
out hhn.  Tlkre  Va  twofold  Swcecoels  in  things^ 
one  Natural^  another  Spiritual^  thofe  that  arc 
out  of  Chrift  can  relifli  the  firft.  Believers  only 
rdilh  bodi  .*  They  have  the  Natnral  SweeueB 
that  is  in  Mercy  it  felf,  and  a  Sweetnefs  fuper- 
nacnial  from  Chiift  and  the  Covenant,  the  Way 
in  wUdi  they  recdve  them.  Hence  it  b  that 
<bme  Men  lafte  more  Spiritual  Sweetnefs  in  their 
dai^  Snad,  than  others  do  in  the  Lards-St^fcr  ^ 
dtfeand  die  fiune  Mercv  by  this  Means beoMnes 
a  ^eaft  to  Soul  and  Body  at  once 


Fourthly^  AU  Mercies  have  their  Duration  and 
fer^etoity  frcun  Chrift ;  aO  Chriftlefi  Perfons 

liold  their  Mercies  upon  thegreateft  Contingen- 
cies and  Terms  of  Uncertainty ;  if  they  be  oon- 
tinned  during  this  Life,  that'i  all :  There  is 
not  a  drop  of  Mercy  after  Death  but  the  Mer- 
cies of  the  Saints  are  continued  to  Eternity  ;  the 
End  of  their  Mercies  on  Earth,  is  the  Beginning 
"of  their  Mefcies  in  Heaven.  There  is  a  two- 
fold End  of  Mercies,  one  Perftdive,  another  De- 
f^M&wt  \  the  Death  of  the  Saints  perfeds  and 
.compleats  their  Mercies ;  the  Death  of  the  Wic- 
ked deftroys  and  cuts  off  their  Mercies  :  For 
tiiefe  Reafons  Chrift  is  called  Vtt  Mern. 

Secondly^  In  the  next  Place,  let  us  enquire  what 
^Manner  of  Mercy  ChriH  is  \  and  we  ihall  find  , 
'naay  Lovely,  and  Tranfcendeat  Fropertiet  lb 
itomroend  him  to  our  Souls. 

Firjiy  He  is  a  free  and  undeferved  Mercy,  called 
upon  that  Account,  The  aft  of  God,  John  4.  10. 
And  to  fhcw  how  free  this  Gift  was,  God  gave 
him  to  us  when  we  were  Enemies,  Rotn.  5.  8. 
Needs  moil  that  Mercy  be  free,  wmch  is  given 
not  only  to  the  undeferving,  but  to  the  ill  de- 
ierving;  the  Benevolence  of  God  was  the  fole 
impulfivc  Caufe  of  this  Gift,  Jdm  3.  itf. 

Secondly^  Chrift  is  a  Mercy  replenilhed 
with  all  that  anfwers  to  the  Wifhts  or  Wofas  of 
dinners;  in  him  alone  isfbood  whatever  the  Jii- 
ftice  of  an  angry  God  reqnircs  for  Satisfa^on, 
or  the  NeceiCties  of  Souls  require  for  their  Sup- 
ply. Chrift  is  full  of  Mercy,  both  txttnfively 
and  intettftvely  \  in  him  arc  all  kinds  and  iorts  of 
Merdes,  and  in  him  are  t^e  Ijigheft  and  moft 
pinfed  Degrees  of  Mercy;  Ar  ir  fkafed  the  Fa. 
ikfr^  that  «f  bhnJMd alt  F^Mt  dveU,  Col.  i .  1 9. 

Wd^,CbTiB,hthcAii/8»4''Wercy,  given  by 
^cFather  tousinduetime, /2cm.  5.6.  inthcful- 
nefs  office,  Cai.±.^  afeaibaable  Merl  in  his 
S^Mtm  to  the  World  in  Cemr«(|  and  a  »wiia- 


ble  Macy  in  his  ytppticatton  to  the  Soul  in  Pant' 
cuiar-^  the  Wifdom  of  God  pitched  upon  the  belt  • 
Time  for  his  Incarnation,  and  it  hits  tlie  very 
nickoftime,'for  his  Application.  Whenapoo^. 
Soul  is  diftrclTed,  lofl,  at  its  Wits  end,  ready  to 
periQi  j  then  comes  C  hrift  :  All  Gods  Works  are 
done  in  Seafoa,  but  none  more  feafonaUc  titan' 
this  great  Work  of  Salvation  by  Chrift. 

FoMrtbly^  Chrift  is  the  nectfj'ary  Mercy^  there  is 
an  abfolute  Neceflity  of  Jefus  Chrift ;  hence  in  • 
Saipcore  he  is  called  the  Bread  of  Ufe^  John 
6. 48.  he  is  Bread  to  the  Hungry  i  he  is  the  Wa- 
ter of  Life,  John  7.  37.  As  cold  Water  to  the 
thiri^  Soul  i  he  is  a  Raofom  for  Captives,  Mat. 
20.  28.  a  Garment  to  the  Naked,  Rom.  13. 
only  Bread  is  not  fo  neceOary  to  the  Hungry,  nor 
Water  to  the  Thirfty,  nor  a  Ranfom  to  the  Cap. 
tive,  nor  a  Garment  to  the  Naked ;  as  Chrift  is  to 
the  Soul  of  a  Sinner,  the  Breath  of  our  No|lxilS|- 
the  Life  of  oar  Souls  is  in  Jefus  Chrift. 

Fifthly^  Chrift  b  a  Fimain  Mercy ^  and  all  o- 
ther  Mercies  flow  from  him  j  a  Believer  njay  fay 
of  Chrift,  M  wu  frtfh  mt  in  thee  -,  from 

his  Merit,  and  mim  his  Spfait  flow  our  Redemp- 
tion, Juftification,  Sai  Ctification,  Peace,  Joy  in 
the  Holy  Ghoft.  and  BlefTedncft  in  the  World 
to  oome  s  /ia  A0I  day  finM  fkrr  hea  Fcuntaim 
opened^  Zech.  13.  i. 

^1;^^  Chrift  is  ^fa^s^t  Mmg^  he  that  is 
foil  Of  Chrift  can  ftd  the  want  of  nothing.  / 

dtftre  to  know  notbin^^  but  Jefiu  Chrip^  and  Ihn 
crucifitd^  I  Cor.  2. 2.  Chrift  bonnds  and  termi- 
nates the  vaft  Delires  of  the  SonI ;  he  is  die  verf 
Sabbath  of  the  Soul :  How  hungry,  empty,  ftrait- 
ned,  and  pindied  in  opon  every  iide,  is  the  Sonl 
of  Man  in  the  abundance  sind  fulneu  of  dl  out- 
ward things,  till  it  come  to  Chrift  ?  The  wearf 
Motions  of  a  reftiefs  Soul,  like  thole  of  a  Rifer# 
cannot  be  at  Reft  till  they  pour  thonftlvcs  intOr 
Chrift,  the  Ocean  of  Bleflednefs. 

Seventhly y  Chrift  is  a  fecHliar  Mercv  intended 
for,  aod  applied  toaRenmant  among  Men^  fimif 
would  extend  Redemption  as  large  as  the  World, 
but  the  Gofpel  limits  it  to  thofe  only  that  believe ; 
and  thole  Believers  are  upon  that  Account  called 
a  Peculiar  People,  i  Pet.  2. 9.  The  Offers  of  <  firifl 
indeed  are  large,  and  general  j  hit  the  Applica- 
Cioa  of  Chrift  is  bat  to  fow,  Ifa.  53.  "the 
greater  Caufe  have  they  to  whom  Chrift  comes, 
to  lie  with  their  Mouths  in  the  Duft,  aftoniOied 
and  overwhelmed  with  thli  $enftof4^p^liar 
and  diflinguifhing  Mercy.  ' 

Eighthj^^  Jefus  Chrift  is  a  fait  able  Mercy,  fitted 
in  all  re(pefls  to  our  Needs  and  Wants,  ■  i  Cor. 
1. 10.  wherein  the  admirable  Wifdom  of  God  is 
illufirioufly  difplaycd  \  Te  are  com^leat  in 
(  faith  the  Apoftle)  Col.  i.  20.  Are  we  Enemies? 
He  is  RtcvtciUatm :  Are  we  fold  to  Sin  aad  Sa- 
tan? He  is  Redtmptm:  Are  we  condemned  by 
Law  ?  He  is  the  Lord  oar  Rigbteoufneft :  Hifh  Sin 
poUoted  ns }  He  is  a  Fgmftain  ofened  for  Stn  and 
for  Uocleann^ :  Are  we  loft  by  departing  from 
God  ?  He  is  the  Way  to  tl>c  Father.  Reft  is  not 
fo  fuitable  to.  the  weary,  nor  Bread  to  thefhun* 
gry,  as  Chtift  b  to  the  fentiMe  Sinner.  ~ '  . 

Ninthly,  Chrift  is  an  ajionifhing  aud  vrniderful 
Mtta  t  His  Name  is  called,  Wonderful,  lia^.  And 
as  bis  Name  is,  foishe  )  'a  wondefforClirifi  { 
His  tcrfon  is  a  Wonder,  i  Tim.  3,16.  Great  u 
tbt  Mybery  of  GotBiMfs,  God.  maniftjied  in  tbt  Ft^  i 
His'AMremcntwonacrfo),l1i|f.2.tf.  Hk  Love  is 


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Vol..!. 


0^  Second  Mai^dNm^Meii  to  bim. 


a  woadertul  Love :  His  Redemption  tull  ot  won 
d«rs^  Aogels  defireto  look  into  it*,  he  is  and  will 
be  admired  by  ^rf^ds  and  Saints  to  all  Etermty, 

Tentbly^  Jefus  Ctuilt  is  an  iacomforMe  and 
matchkfs  Mercy  j  as  the  jtffU-trce  among  tbeTrea 
ef  the  W  W,  fois  my  Beloved  imong  the  Sons  (liuth 
the  caamourcd  Spoufc)  Cant.  z.  3.  Draw  the 
Compairifon  how  yoa  will  hccwixt  Chrift  and  all 
Ofl^  eojoyroeats,  yon>viU  find  lu^aeia  Heaven 
or  Earth  to  match  him  \  he  U  more  than  all  ex- 
Urntdt^  as  the  Light  of  the  Sun  is  more  than  that 
of  a  Caadk:  Nigr  the  vM>r(t  ofChrilt  is  better 
than  the  beft  of  the  World  \  his  reproaches  are 
better  than  the  Worlds  Plcafurcs,  /^fi-.  1 1. 2 j. 

is OOtc  than  %\i_Sfir4tMaU^  CtifC  Four.tain  is 
more  cbaii  die 5tr<4i|ff  :  He  is  movej^hkn  Jultifi' 
cation,  as  the  Canfe  is  more  than  the  EffeQ  ^  more 

hiffllflfU 


more 


,  tbao  Saadi&cacioa,  as  the  J^ajw  1 
t  than  lib  Image  or  fiOant  He  HMprtf  thaii  afl 

Peace, allCoiTitort,all  Joys,as  thcTrtf  is  uirtre  than 
the  trmt.  Nay,  df^n  (he  Comparifon  betwixt 
Chrtft  aod  thiqgsEterMlt  tod  yoa  will  find  htm 
better  than  they  j  for  what  is  Heaven  without 
CbriA?  Pjidm  73.  x^.-Wbtm  have  J  tu  HeaiKm 
tut  Oaf  If  Chrift  ihoQbl  fay  to  the .  $aiocs,  cake 
Heaven  among  yoai  bot  as  for  mc,  1  w ill  draw 
,  my  felf  from  yoa  ^  (he  Ssiats  would  fjill  a  weep- 
ibg,  «veoiaHainaic1el^  end  lay,  Lofd,  Hea- 
ven will  be  no  more  Heaven  to  us,  evcept  thou 
be  there  1  thoa  art  the  better  half  of  Heaven. 

EUvtnUi^^  Cbrift  is  an  mfearcbaUe  Mercy  : 
Who  can  Ipell  his  wonderful  Name,  Prev.  30. 4, 
Who  can  tell  over  his  imfearcbable  Riches^  Eph. 
3.  8.  Hence  it  is  that  Souls  never  tire  in  the  Stu- 
dy or  Love  of  Chrilt,  becaufe  new  Wonders  arc 
Etemally  rifmg  oat  of  him  ^  He  is  a  Dcep.wbich 
floUoeoiftty  created  Underftuidiagy  ajisdical 
or  humane  can  fathom. 

Twelftbivy  and  LalUy,  Cbrift  is  an  everhjling 
Mercy  j  the  fame ycjlerdayt  to  day,  and  for  evtr^ 
Heb.  1 3. 8.  All  other  enpymcnts  are  perifluble, 
time-eaten  things  \  time  like  a  Moth  will  fret 
them  out :  But  the  Riches  of  Chriit  are  durable 
Riches,  Pr<w.  8, 18.  The  Graces  of  Chrift  are 
durable  Graces,  'jahn  4. 1 4.  All  the  Creatures  are 
Flowers  that  appear  and  fade  in  their  Month  -, 
but  this  Rofc  ot  Sh0ro»y  this  Lilly  of  the  VaUey, 
never  vrithers.  Thus  yoa  fee  the  Mercy  per- 
ibnned,  with  bis  defiraUe  Properties. 

The  lall  thing  to  be  opened  |a  the 
fnantier  oir  Crods  perfonning  this  Mercy  to  his 
People  ;  Which  the  Lord  did, 

1.  ReaUv  and  trolf,  as  he  had  promifed  him. 

X  ExafflyasreaUetothefronuresandPre^ 
di^ions  of  him. 

Firfi^  Really  and  tnily  ^as  he  ha(h  promifed, 
Ibhemade  good  the  Pranife,  ABt  i.  i6.  Lit 

aU  the  Honfc  of  IJrael  htorv  ajfuredty^  that  Cod 
batbrnadetbt  Jam  JejMt  vbom  ye  q^Red^  both 

The  Manifcftation  of  Chrift  in  the  Flelh  was 
fio  Phantaiin  or  Delulion,  bat  a  rooft  evident  and 
plpable  Troth,  1 7«<w  1. 1.  Tfci»«Kch»r  b^rvr 
oeard'i  "Wcfc  jpe  hxve  ffcn  with  our  Eyet^  which  vne 
bmfe .  Med  nfoa,  and  onr  Handt  have  bandltd. 
A  Troth  lb  certain,  ilut  the  Aileftors  of  it  ap- 
plied to  the  very  Enemies  of  Chrift  for  the  cer- 
taiotgr  thereof  jiSs  x.  ii.  Yea,  not  only  the 
ficred  and  propbue  VVriters  Witnefs  (6  \t\)cM 
only  the  £fdw^e/iyi;  and  Jpoflles^  but  even  the 
HeaAfH  Writers  of  tbefc  times,  both  Rmatt  and 


jtwifby  as  SfuiomMS,  TacitMt  ~^ltnytf~  the  voua- 
ger,  andJei^fibi^'t^eJewifll^^Mlp^ 
Knowledge  it.  ,  "  ' 

Secondly f  As  God  did  really  and  truly  perform 
Chrift  the  promifed  Mercy,  fo  he  performed  this 
promifed  Mercy  exaflly  agreeable  to  the  Ptomi- 
fes,  Types,  and  Predi^ions  made  of  him  to  the 
Fathers,  even  to  the  moft  minute  Clrcumftances 
thereof.  This  is  a^reat  Troth  for  oi|r  Faith  to  bf 
cftablifhed  in  :  Uct'  os  tfierefere  oar  Eyes 
Ijoth  upon  the  Pronitfes  and  Terformancet  of  Go(^ 
with  relpcd  to  Chri^  tltt  Mercy  of  Mercies.  Sep 
how  be  ivas  reprtfedfea  to  the  l^tni^  )ong  be- 
fore his  Manifcftation  in  the  Flcfti  j  and  what  an 
one  he  appeared  to  be  when  he  was  really  exhi- 
bited Ift  the  Flefh. 

As  to  his  Pcrfon  and  Qiialifications,  as 
il  YiiAjartttid^  fo  it  nasftitfiUed,  His  Orig^ul 
was  l&M  to  b^  ttnfiaf(te1»e  add  Eternal,  A^A 
«j.  2.  andfcheaflSrmcd  himfclftobc,  Fev.  i.  11. 
/  am  jUpba  and  Onuea^  the  fkji  and  the  Iqfi^  Jobu 
6. 31,  32.  Befort  Mtdbtm  'was^  /  dm  ^  hts  twd 
Natures  united  into  one  Pcrfon  was  plainly  fore- 
told, Ztth.  13.  7.  fhe  Man  my  Fellow and  fiicl| 
a  one  God  performed,  Rofn.  9.  5.  Hts  ionilidl* 
late  Purity  and  Holinefs  was  foretold,  Dan.  9, 
,2^  To  anoint  the  moft  Holy  fomc  render  it  tbt 
gftalt  Saint  The  Prince  of  Saints,  and  Ibdi  aji 
one  he  was  indeed,  when  he  lived  in  this  World ; 
Join  S,  24.  Which  of  you  coavincetb  me  of  Sin  !  His 
Offices  were  foretold,  the  prophetical  Office  pre- 
difted,  Tknt.  18.  15.  and  fulfilled  in  bim,  John 
f .  1 8.  His  Prieftly  Office  foretold,  Pfedm  1 10.  a, 
fulfilled,  fjeb.  9. 14.  His  Kingly  OfEce  foretold^ 
Aficah  5. 2.  And  in  him  fulfilled,  his  very  Enor 
mies  being,  Judges,  .<l/iir,  27.  37.      '      '  .. 

5fro/)c0j|r,  As  CO  hi^  Birtb,  the  Time,  Place, 
and  Manner  thereof  was  foretold  to  the  Fathers, 
and  e.xa&ly  performed  to  a  l  ittle. 

HrA  The  time  peifUed  more  generaffy  id  jr^ 
cobs  Prophecy ^  Gen.  44,  10.  When  the  Scepter 
fhould  depart  from  Jnd^d)^  as  indeed  it  did  in 
//(rod the  Idmnean  :  More  particularly  in  Darnel 
Seventy  Weeks  from  the  Decree  of  Dariusy  Dan. 
9.  24.  anfwcring  exaftly  to  the  timt  of  his 
Birth  ■  fo  cogent  and  full  of  Proof,  that  Porphyry^ 
the  great  Enemy  of  Chriftiaos  had  no  other 
erafion,  but  that  this  Prophecy  was  devifed  af-. 
ter  the  event;  which  yet  the  7enpf  (as  bitter  Ene- 
mies to  Chrift  as  himlelf )  will  by  no  means  al- 
low to  be  true;  and  Laftly,  The  Time  of  hh 
Birth  was  e.\ad\ly  pointed  at  m  Hagpai'i  Prophe- 
cy, Hagyi.  7,  A.  compared  with  MaL  3. 1.  He 
miift  come  wMlft  die'  Second  Temple  itood  \  at 
that  Time  was  a  general  ExpcQationbf  him,  ^dhn 
^  1 9'  and  at  thatycry  Time  hcjcame,  LwAr  a,  3^ 
Stmihy  Th«Flace«f  hn  Hrth  wasibretolA 
to  be  J7ffb/cfc«»  £plr<rftf,  Micah  5.  i.  And  fo  it 
was.  MA,  %,  5,6.  to  be  brought  up.  in  Nazareth^ 
Zech.  6.  t}.  MttJl't^.  'man  tthdjH  ka$ne  is  lie 
Branch  the  Word  is  Ajt-fter,  wheticcistheWorH 
Nazante  :  And  thjSfe  indeed        our  Lord 

brought  op,  ^4t;i.':43V'^       ;  ,  ^ 
Unrdly^  His  pafent  wiS  to  bc  a  JP^rj^m,  Tla.  7. 

14.  punduallv  fulfilled^  Mat.  1.  20,^,1,  22,23. 

Fotirtb^,  H»s  iko6hat  Tribe  was  foretold  to 

be  OWiji,  Gen.  49.  ic.  And  it  is  evident  (faith 
the^ApoIllc  )       -oifr  JUxrd {pfan^      of  ja^b^ 

T<f'.hly^'Vi\%  ftitrVwier  OT  ForcTunncr  wasfortf- 
tolU,  ^lal.  4,     6,  fulfilled  iO  John  the  Baftifl. 

l;^t\:%\%    ;     "    ^-^'-^ '  -  SixW 


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3?Q 


Ghrifl  the  mercy  of  niercier^  frejjed  af  •        Serrii.  XL 


Sixthly^  The  obfcurity  and  meaonefi  of  his 
Birth  was  prcdiftcd,  Jfj.K^i.r.  Zeeh.1^.9.  to  which 
the  event  an fwc red,  Lnke  1,  ii. 

TVrdly^  His  Doftrine  and  Miracles  were 
foretold,  J  fa.  16.  1,2.  35.4, 5.  tbesccom- 
pllflinient  whereof  in  Chrilt  is  evident  ill  the 
V&Riari  odWxht  EvangtUJts. 

'  ^mrtbtjfy  His  Death  tor  us  was  foretold  by 
ttttTophctS,  Dan.  9.  16.  The  Meftab  /haO  be 
Xkt^^  rnfar  Umfilf:  I&.S3.  S>  ^«  mmded 
■jy  tKtTroH^reJfms.  And  lo  he  was,  John  1 1 . 
50.  The  very  kind  and  tBantier  of  his  Death 
wasj^efigtired  in  the  braeea  Serpent,  his  Type  j 
ilfed  anfweitd  in  bis  Death  upon  the  Crofs, 

^  Bfil^^  His  hartal  in  the  Jamb  of  a  rich  Maa 
was  foretold,  Ift.  53. 9.  andaccomplifhed  n^ft 
ttaftly,  ALU.  27.  59,60. 

SixtUy^  His  Refurredion  from  the  Dead  was 
tjrped  oat  In  Joiutb,  aod  falfUfed  fttCtarflli 
bode  three  Days  and  Klghls  ill  the  Grlvc; 
Mat.  12.  39. 

'  Se9wtbljff  The  wumlclfiil  i^dtog  of  the 
Cofpel  in  the  World,  even  to  the  Uks  of  the 
GemiUtf  was  fore  prophefiedt  Jfj-  49.  6.  To 
the  Tmib  itbcreof  we  are  b6c  only  the  Wi^eT- 
fes,  but  the  happy  Inftanccs  and  Examplcsof  it. 
Thus  the  promifcd  Mcrgr  wa^  performed. 

Inference  1.  Jf  Cbrift  be  At  Merey  of  Mercies 
tbe  ntedium  of  conveying  aO  other  Mercies  front  God 
to  Men :  Then  in  vsia  do  Men  exfeQ  and  ho^c  far 
tbeA^iytfGtd  out  efJefiU  Cbri/i. 

I  knbw  many  poor  Sinners  Comfort  theimfclves 
with  this,  when  they  come  upon  aBed  of  fidtnels, 
Inmfinfill,  bnCGodisroerdfitl:  And  it  b  verj 
true,  God  is  merciful ;  plenteous  in  Mercy  \  his 
Mercy  is  great  atyove  the  Heavens  \  Mercy ^oT- 
eth  Mm :  And  all  this  they  that  are  in  Chri^ 
flun  find  experimentally  to  their  Comfort  and 
Salfation :  But  w  hat  is  all  this  to  thee,  if  thou 
becft  Cbriltlefs?  There  is  not  one  drop  of  iky- 
ing Mercy  that  comes  in  any  other  QMiwl  itfaan 
Chrilt  to  the  Soul  of  any  Man. 

But  molt  I  then  expea  ffoMenyout  of  Chrft  ? 
This  is  a  hard  Caft,  very  uncomfortable  Do- 
Qrine.  Yes,  thou  mailt  be  a  Chrifticfs  and 
GoTcoantleisSoul,  and  yet  have  varklf  of  ton^ 
poral  Mercies  as  J/hmael  had,  Gen.  17.  20,  jr. 
God  may  give  thee  the  fatness  of  the  Earth, 
Riches,  Honours,  Pleafures,  a  numerous  and 

?rorperous  PoUerity  \  will  ttuic  content  thcc  ? 
es,  yes  if  I  may  have  Heaven  too :  No,  no, 
neither  Heaven  nor  Pardon,  nor  any  other  Spi- 
ritual or  Eternal  Mercy  may  be  expected  out  of 
Chrift,  Jitde  verft  11.  Odeceive  not  your  felvcs 
in  this  Point.  There  are  two  Bars  betwixt  you 
And  aQ$pirUo^  Mercies,  The  gtiilc  of  Sin, 
and  the  Altfifif  Sin :  And  nothing  but  your  own 
Union  wi^  Chriflcaa  remove  thdrc,aQd  fo  open 
.the  v^SiM  fot  Spiritual  Mtrcics  (o  yonr  Souls. 
;  Why,  but  twill  repeotofSb,  fmVetoobey 
the  Comnxanils  of  Goid,  make  Reflitutions  for 
tbe.wronal  JiaTedoiie..cry  tpGod  for  Mercy, 
hind  mV  Soa»  witn  Vont  ind  ftrong  Refbloti' 
onsagaini!  Sin  for  time  to  come  .  Will  not  all 
4his  lay  a  ground  wo|k£or  hope  o(  Mercy  to  my 
SoidT  Mo,  no,  tlitiwiDttbt,  thbciniiotdoit.' 

ffT/l,  All  your /omnri,  tears  and  mournings 
fps  ^  caanoc  (^in  mercy :  could  you  Ihed  as 
HHuy  tearsfiw  any  one  fin  that  ever  youobnoiit* 
Xti^  US  all  the  children  of  Jdam  have  fhcd  up- 
«il«ny  acooDM  wbatfoevcr  fiace  the  creation  of 


the  World  •,  they  will  not  parchaie  the  pardoii 
of  that  one  fio  :  for  the  Law  accepts  no  jliort 
payment,  it  requires  plenary  fatisfjlAida,  and 
will  not  dilbharge  any  Soul  withotitit;  nor  can 
ic  acknowledge  or  own  your  Ibrrows  to  be  foch : 
the  repentance  of  a  foul  in  Chrift  finds  through 
him  acceptance  .with  Godj  bit  out  of  luoilts 
nothing.  ^•■■j 
Second^,  ATI  your  JlrHrin£t  to  o^^MIGoliil^ 
mandsotGod,  and  Uvi^ inore  ftriSfy'  for  the 
time  to  come,  win  aoiedbkiui  Mercy,  Matthew 
5.  20.  Exce^yottr  riibteonfrteft  fljuB  exceed  tbi 
ri£bteoi^H^^ffAe  Senkt  fM  fbarifuti pfikM  im, 
no  caft  etMf  vipi  tbt  XbfitMi'ilf'FAMtit, 

TbirMy^  Yo\it  ReJiitMtiott  aad  Reparation  of 
wrongs  yon  have  dons  caohot obtain  Mercy* 
7«dMTeftorcd,  andfetWdHDHed  ;  Man  H 
repaired,  but  God  b  not  :  Rcmiflton  is  the  ift 
of  Godf  thbe  mnft  loofe  your  Confeieoces  from 
tkeboAd  of  Qallt,-ortbey  bin  never  lie  looAd;  ' 

fOAf/Wy,  All  your  fri«  to  God  for  Mercy  wiU' 
not  prevail  for  Mercy,  if  you  be  out  of  Chrift,' 
Mat.  7.  ii.  yok  t'j:  29.  A-Higbeeons  jtidgewil]' 
not  rcverfc  the  jufl  Sentence  of  the  Law,  tnot^h' 
Che  Prifoner  at  the  Bar  £iU  upon  the  Knees,  and 
cry,  Mercy,  Merty. 

Fifthly^  Your  rtnpiand  En^ements  to  God 
for  time  to  come  cannot  obcatn  Mercy :  For  tlwf 
bdne  madeinyodrownftrength,  'tis  impofliUe' 
you  Ino'jld  keep  them  •,  and  if  you  could,  yet  it  » 
impofTiblc  they  Ihould  obtain  remiilioo  and  merr. 
cy :  fhould  you  never  fin  more  for  time  to  come, 
yet  how  lhall  God  he  fatisficci  for  firs  paft?  Ju- 
flice  mufthavcfatisfadion,  er  you  can  never  have 
remilGon,  Rom.  3.  25, 26.  and  no  work  wrought 
by  man  can  fatisfie  Divine  Jnftice,  nor  is  tht  fi- 
tisfaction  of  Cbrift  made  over  to  any  for  their 
difcharge,  hot  to  foch  only  as  are  in  him  .*  thfte^' 
fore  never  expeft  mercy  oatof  Chrift. 

Inference  2.  Js  Cbrth  tbe  mercy  of  merciet^  bet' 
ter  and  morit  mt^ky  than  00  ctber  mercies^  that 
let  no  inferimr  mercy  fatisfii  yon  for  your  portion. 

God  hath  mercies  of  all  fortsto  give,  but  Chrift 
is  the  chief,  the  prime  Mercv  of  all  Mercies .  O 
be  nor  fjtisfied  without  that  Mercy.  When  Lm-  r^/j, 
ther  had  a  rich  Prefent  lent  him,  he  proteflcd  tejUws 
God  fbould  not  put  himofffo :  And  JDavid  was  /«"'.  «k 
of  the  lame  mind,  Pfalm  17.14.  If  the  Lord  Ihould  ""^ ^f* 
give  any  of  you  the  defiresof  your  Hearts  in  the  ^J^*"* 
good  things  of  this  Life,  let  not  that  fttisfieyon 
wbiUb  you  are  Chriftleu.  For, 

Firjff  What  is  there  in  thcfe  earthly  enjoy- 
ments, whereof  the  vileft  of  them  have  not  a 
greater fnlnefs  than  you?  3^.21.7,8,9^10^ 
II.  lyi/.  17.  10. 6*  73. 3, 12. 

Stcc'^nHy^  What  comfort  can  all  thefe  things 
give  to  a  foul  alroady  cxuidcmaed  as  chini  arc? 

John  3.  18.  •  i 

Thirdly.,  What  fwcctaelscan  be  in  them,  whiUl 
they  are  aH  ontanaificd  thingy  to  |0H  ?  Enjoy-  ' 
ments  and  their  findifiartfoii  are  two  diftinft  / 
things;  Pfjl  37. 16.  Trov.  10,  Thonfandsof  ^ 
onlauAihed  eojoy  ments  will  not  yield  yoat  fouls  '.r 
one  drob  of  folid  f^iritoal  comfort  . 

Fourthly,  What  pleafurc  can  you  take  in  thcfe 
things  out  of  which  Death  muft  mortly  (trip  yon 
oakM?  You  mud  die,^  yon  muft  die :  and  whole 
then  Oiall  all  thofe  things  be  for  which  you  have 
laboured  ^  not  fo  fond  to  think  of  leaving  a 
neat  ^a<iie  behind,  you :  tis  hut  i  poors 
felicity  (ts  nyfoftm  well  obfetres)  to  be 

tor-' 


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a  feamt  Motive  to  drmv  Men  to  him. 


33y 


/aw  ei«j  tormented  where  thou  art,  and  prailed  where 
fmmA  \thoa  arc  not:  The  fivccter  yoor  Portion  hath 
tmhurn,  Earih,the  more  intolerable  will  yourCon- 

Srif-ditiou  be  io  Hell :  Yea,  thcfe  earthly  Delights  do 
kBttUfohtiot  only  eocreafe  the  1  orments  of  the  Damned, 
hH,  bat  aifo  prepare  (  as  they  are  Inftnimeacs  of 
Sin  )  the  Souls  of  Men  for  Damnation,  Prov.  t. 
32.  Sftrely  the  Profperity  of  fools  fhall  deflrcy 
them :  Be  reftlcfs  therefore,  'till  Qirift  the  Mercy 
of  Mercies  be  the  Root  and  FoiiDtain,  ytdding 
and  and  fanftifying  all  other  Mercies  to  you. 

loference  3.  Jt  Cbrift  the  Marey  if  MmUs^  ia- 
fitritaybetttr  lltimnAmer Akmet%  tkwfttiff tftjiT 
he  in  Cbriji  be  content  and  tecU  fitisficj  ^  nhutcver 
Other  inferioHf  Metda  the  Wtfdom  of  God  fees  fit  to 
dttty  tbem :  You  hare  a  Sn^aamft  Portion,  a 
plentiful  Inheritance  in  ChriH-,  will  you  yet 
gromble  1  Others  have  Houfes  i^lendid  and  mag* 
oiGoentopoii  Earth,  but  you  have  Ai  tkt^  nmde 
vithont  Hands,  Eternal  in  tbv  HeavenSy  2  Cor.  5.  i . 
Others  are  cloatbed  with  rich  and  coilly  Appa- 
rd,  your  Sools  are  cloathed  with  the  white  pare 
Robes  of  Chrift's  Righteoufacfs,  If.i.  6\.  10.  I 
v^maUy  nmce  in  the  Lord,  mt  Soulfhall  be  jvy- 
fiAmmyGod:  firbehatbeloaAtdnuiriAtbeGtr- 
ment  of  Salvation,  he  hath  covered  me  with  the  Robe 
of  Eigbteoufaefs^as  a  Bridegroom  deckctb  btmfdf  with 
OnMMMfti,  MM  a$  -a  Bride  odomeA  her  felf  with 
.  f'jevfeU.  Let  thofe  that  have  fall  Tables,  heavy 
/  Purfes,  rich  Lands,  but  no  Chrifi;  ^  be  rather 
\  Objefts  of  your  Pity  thaa  Envy :  *Ti$  better  like 
Store-oictlc  to  be  kept  lean  and  hungry,  than 
with  Che  tatted  Ox  to  tumble  in  tlowry  Meadows, 
thence  to  be  led  away  to  the  5fa<nwtef.  God 
hath  not  a  better  Mercy  to  give  than  Chrift 
thy  Portion,  in  him  all  NeceMry  Mercies  are 
fecured  to  thee,  and  thy  Wantsand  Straits &ndi- 
ficd  to  thy  Good.  O  therefore  never  open  thy 
Mouth  to  complain  againll  thy  bountifiil  God. 

Inference  4.  Is  Chrift  the  Mercy  ( ».  f. )  he  in 
whom  all  the  tender  Mercies  of  God  towards  poor 
•Siuucrs  arc,  I'hm  let  none  be  difcoura^ed  mgowg  to 
Chrift,  by  Seafon  of  the  Sin  and  Vnwcrttinef  that 
is  tn  thtm  :  His  very  Name  is  Mercy,  and  as  his 
Name  is  fo  is  he-  Poor  drooping  Sinner,  encou- 
rage thy  fdf  la  the  Way  of  Faith,  the  Chrift  to 
vfhom  thotj  art  going  is  Mercy  it  fclf  to  bro- 
ken-hearted Sinners  moving  towards  iiim  in 
tlie  Way  of  Faith  :  Doubt  not  that  Mercy 
will  repnlfe  thee,  'tis  at^ninn:  both  its  Name 
and  Nature  fotodo.  Jcfi.s  Ciuift  is  fo  merciful 
to  poor  Souls  that  com  :  to  lum,  that  he  haih  re- 
ceived and  pardoned  thechiefcit  of  Sinners;  Men 
that  flood  as  remote  from  Nkrcy  as  any  in  the. 
World,  I  Tim.  1.15.  1  Cor.  6.  n.  Thofe  that 
fhcd  the  Blood  of  Chrift,  have  yet  been  wrtflicrl 
ill  that  Blood  from  their  Sin,  yicls  i.  30, 37. 
Mercy  receives  Siwieis  without  Eneptioa  of 
great  and  heinous  ones,  John  7.  37.  If  any 
Man  tiirjl,  let  htm  come  tome  and  drtak.  Gofpel 
IflTitatioas  ran  in  general  Terms  to  all  Sm- 
ners  that  are  heavy  ladeo,  A/^r.  11.28.  When 
Mr.  BiOnty  the  Martyr  heard  a  Minifter  Preaching 
at  disrate,  O  thou  old  Sinner,  who  haft  been 
ftrving  the  Devil  ihefe  fifty  or  fi.xty  Years  ^ 
doft  tbou  think  that  Chrift  will  receive  thee 
nbw  ?  O  faid  he,  what  a  Preaching  of  Chrift 
is  here  ?  Had  Chrift  been  thus  preached  to  me 
in  the  Day  of  my  Trouble  for  Sin,  what  had 
become  of  me  .'  But  BlclFcd  be  God,  there  is 
a  fofficieacy  both  of  Merit  and  Meiicy  ia  Je- 


I  fns  Chrift  for  all  Sinners,  lor  ihi  vilcft  a- 
mong  Sinner^,  whofe  Hearts  IbaU  bd  made 
willing  to  come  unto  him.  So  merciful  is  the 
Lord  Jcfus  Chrift  that  he  moves  firft,  JJj.  61. 
I,  2.  So  merciful  that  ht  upbraids  none,  Ezjek. 
iS.  22.  So  merciful  that  he  will  not  dcfpife  the 
wcakeft,  if  finccre,  Defircs  of  Souh,  //j.  42.  3. 
So  merciful,  that  nothing  more  grieves  him,  thak 
our  Uuwillingaefs  to  come  onto  him  for  Mercy, 
John  5.  40.  So  mercifbl  that  he  waiteth  to  the 
laft  upCT  Sinners  to  Ihcw  them  MerCy,  Rom. 
10.  Mat.  23.  37.  in  a  Word,  fo  roerciftil,  that 
ft  is  his  greateft  Joy  v^hen  Sumerscom^  unto  him 
that  he  may  (hew  them  Mercy,  Luke  i «;.  5,  22. 

ObjeB.  But  yet  it  cannot  enter  into  my  Tlun^ts 
that  I  fliOQid  obtaio  Mercy. 

Sol.  Ftrjl^  You  mcafnre  God  by  yoiir  fclves, 
I  Sam.  2^  19.  If  a  Man  iiod  his  Enemy,  will  he 
let  him  go  well  away  ?  Man  will  not,  bot  tbe 
merciful  God  will  i^oa  the  SatimiiEmn  of  the 
Enemies  to  him. 

Secondly,  YottarediftooTlged  becaufe  you  have 
nottryed.  Go  to  Jefus  Chrift,  poor  dil'  i  Llial 
Sinner,  try  him  j  and  then  report  what  a  Chrift 
thott  fiodeft  him  to  be. 

Ofcjfif?.  Bot  1  have  negleftedthcTiiBttof  Mer- 
cy, and  now  it  is  too  late. 

Sti.  How  know  yon  that  ?  Have  yon  fien  the 
Book  of  Life,  or  turned  over  the  Records  of  Eter- 
nity i  Or  do  you  not  unwarrantably  intrude  in* 
to  tbe  Secrets' of  God  whidi  bdoog  not  to  yon  ? 
Bcfides,  if  the  Trejty  were  at  an  end,  Iiow  isic 
Chat  thy  Heart  is  diftreiled  for  Sin,  and  folid- 
tom  after  Ddiverancc  ftom  it? 

objea.  But  I  hare  w^cd  long,  and  yet  fee  ad 
Mercy  tor  me. 

Sol.  May  not  Mercy  be  coning,  and  yon  ooe 
fee  it  ?  Or  have  you  not  waited  at  the  "Vronj; 
Door  ?  If  you  wait  for  the  Mercy  of  God, 
through  Chrift,  in  the  way  of  Humiliation  and 
Faith,  and  conuoae  waiting)  afliiredly  Mercy  Ihall 
come  at  laft. 

Inference  5.  Hath  Cod  performed  the  Mti^fro^ 
mifed  to  tbe  Fathers,  the  great  Mercy,  the  Cafitsl 
Mercy  Jeftu  Cbrtfi,  then  let  no  Man  dijhuft  God 
for  tbe  performance  of  leffer  Mercies,  contained  in  any 
Promifes  of  the  Scripture  :  The  Perfomance  of  this 
Mercy  fccurcs  the  Performance  of  all  other  Mer- 
cies to  us.  For, 

firft.,  Chrift  is  a  greater  Mercy  than  any  other 
which  yet  remains  10  be  performed,  R<m.  8.32. 

Secondly,  1  his  Mercy  virtually  ootoprebends 
all  other  Mercif%  i  Cor.  3.  21,  ?  ?  ,  7  ^ 

Thirdly,  liie  I'romifes  that  contam  all  other 
Mercies,  are  ratified  and  confirmed  to  Believers 
ia  Chrift,  2  Cor.  } .  1^. 

Fonrtbiy,  it  was  mucii  more  improbable  that 
God  would  beftow  his  own  Son  upon  the  World, 
than  that  he  fho'ji.l  bedow  any  other  Mercy  up- 
on it.  Wait  therefore  iu  a  comSortablw  Expec- 
tation of  the  fulfilling  of  all  the  reft  of  the  Pro- 
mifes in  their  Seafons  hath  he  given  thee  Chrift^ 
he  will  give  thee  Dread  to  cat,  Raiment  to 
put  on.  Support  in  Troubles,  and  whatfoever 
elfe  thy  SonI  or  Body  ftands  in  need  of :  The 
BiefGngs  contained  in  all  other  Promifes  are 
fully  fcciircd  by  the  Performance  of  this  great 
Promife ;  thy  Pardon,  Peace,  Acceptance  with 
God  now,  and  Enjoyment  of  him  for  ever, 
(hall  be  fulfilled:  The  great  Mer.y  C  fl  R  1  ST, 
makes  way  (01  $11  other  Mfrcies  to  the  Souls 
of  Believers.  Xx  Ut* 


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3^3        Chrift  the  Mercy  of  Mercies  frejfed^  as^  &c.        Senn.  XU 


liitercnce  6.   Lapy^  H9»  mad  0*  ^  tbat 

part  rvilb  Chrijl^  the  be{l  of  Afcrciet^  to  ftCMfe  and 
mfcrve  any  tem^ral^  lejjer  Alerciet  to  tbemfelves  ! 
Thus  Demas  and  Judas  gave  up  Cbrift  to  gain 
« little  of  the  World :  O  Sonl-Ofldoiag  Haxffhk  1 


How  dear  do  chey  pay  tor  the  WOfM,  cJnc 
purchafc  it  with  the  Lo&  of  Chrift,  and  tfadr 
own  Peace  for  ever  I 

BUfed  ht  G«d  fir  Jtfai  drifi  tbc  Mercy  of 
AkrtUu 


SerM.12.  >^ 


The  Twelith  Sermon. 


Ten. 

Cofitaia- 
ingachird 
Motive  (9 

the  gene- 
ral F.xhor- 
tatioa 
♦mm  a 
thirdTitle 


CANT.  V.  part  of  Vcrfe  \6, 


Tedy    He  is  altogether  Loi/elj. 


AT  the  Ninth  Vcrfe  of  this  Chajitcr  you 
have  a  Qpery  propoanded  to  the  Sttrnfe^ 
hf  the  D4»gbtm  of  JernfMem,  Witat  im 
shy  Bthwed  more  thun  another  Beloved  ?  Tn  ihl-. 
QjicftioQ  the  SpouTe  returns  her  Anfwer  in  the 
fbltowing  VcrK«f  wKercio  flie  ■ffeits  his  Excel- 
lency ill  general,  ytr.  lo.  He  I'l  th^Chiefcjl  a- 
moM  icM  TboMfufdi :  Coohrim  that  General  Af- 
^lOD  hf  ao  Ebmneration  of  his  pirtiailar  Ex- 
cellencies to  f^erfe  \6.  where  Oie  clofcs  up  her 


SouU  coft  ftt  tkir  Eyef  Mfcn  .•  P&lm  4.5.  2.  Thorn 
art  faker  than  the  CbiUreti  of  Men.  That  is  faid 
of  Jefts  Chrift,  which  cannot  be  faid  of  any 
Creature,  that  be  is  iiiro/erkrfiMlr.  InOMniqc' 
this  Lovely  Point,  I  ihall, 
t.  Weigh  Che  Imponance  of  this  Phraic,  A- 

together  Lovely. 
2.  Shew  yoo  in  what  rcfpeds  Chrift  is  fo. 
Firft^  Let  «t  wdgb  this  Exceflent  Exprcffioo- 
and  particularly  confidcr,  what  is  involved  ijl 


Cbaraaerand  EncmitoHoi  her  Beloved,  with  aa  jit,  and  yon  Ihall  find  this  ExprelDoo,  Mtsae^' 
Elegant  Epifhoitemay  in  the  Words  tint  1  have  tkr  jUve/jr 


yta<l,  Icii,  He  is  aUof  etber  Lovely. 

The  Words,  you  fee,  are  an  Affirmative  Pro* 
pofitlon  fttttng  fmh  the  Tranlomdciit  Lordi- 
iicfsof  the  Lord  Jefus  Chrift,  and  NataraUy  re- 
iolve  themfclves  into  three  Parts,  vix., 

1.  Tht  Snbjet^. 

2.  The  Prcdicitc. 

3 .  The  Manner  of  Predicatioo. 
fVr/I,  The  Skbjt  ff^  f/e,  viz.  the  Lord  Jcfus 

Chrift,  after  whom  (Tic  had  been  feeking ;  for 
whom  (he  was  iick  of  Love :  Coocerning  whom 
Ae(e  Daughters  of  Jernfiriem  had  enquired* 
Whom  Ihe  bad  endeavoured  fo  Cr  i^caSy  to  dcf- 


{ 


Firj},   I  hat  it  excludes  all  Uolovelincfs,  and  j^gijf 
Diftaftcialaefs  from  lefin  Chrift.  So  ratablns  <•  mmi 
there  b  oothiag'  Jo  him  which  ts  not  amiable ! »« 

The  F.xcellencies  nf  Ch:ift  arc  pcrfeftly  cxclu- 
liveof  aU  their  Oppolites  j  tlicrc  is  noUiing  of 
a  Cantiarr  Nacote  or  Quality  fbtHid  fn  Nm  fo 
nlljy  ordehafc  his  Excellency:  And  in  thii  rc^ 
fpet^  Chrift  infinitely  tratifceiids  the  moik  £x< 
ceUentand  LovellefrCrwtores  t  For  whatfiiever 
l.ovclinefs  is  found  in  them  it  i'?  not  without  a 
diftofteful  Tang  ^  the  faireft  Pidures  moft  have 
their  5Mw«.'  The  moft  Oritncaad  TranTpfen- 
dcutStonet  mufb  have  \,h:\T  Fdles  to  fet  offrl 


cribe  in  his  particular  Excellencies.   This  is  thej  Beaoty^  the  beft  Creature  is  bat  a  bicter^fweet 


Great  and  Excelleiit  5M>0  of  whom  Ihe  here 

Ijpeak?. 

Secondly y  The  Predicate^  or  what  (be  attirmeth 
or  iaith  of  him,  viz.  That  he  is  a  Lovely  dw, 

Aiacbitm  id'itm.,  dcfires,  accorclinti  to  the  Import 
of  the  Original  which  iignifii:!*  iarneftly  to  de- 
lire,  cofetor  long  for  that  which  is  moft  plca- 

fant,  jimrefiil^  f!'  le(?^;ible  and  amiable^  theOri- 


fSmMie 
4i'  Pag, 


Sifftlfieet 

exfcure 
fuod  ju- 

ffetmm, 

jr««,  nrifc  gi„ai  \\o^<x  ,s  both  in  the  jHfir^y  and  of  the 
Plural  Number^  which  fpeaks  Chrift  to  be  the 
very  ElTence  of  a!)  Delights  and  Pkal'iucs,  the 
tery  Soul  and  Subftauce  of  them.  As  all  the 
Riters  be  gathered  into  the  Ocean,  w  liith  Is  the 
Conprepsticn  Or  Mccrin?-place  of  all  ihc  Waters 
in  the  World.-  So  Ciinit  is  that  Ocean  in  which 
all  true  Dclir,hts  and  Plcafures  meet. 

Thirdly ^The  Aianrtx  of  Predication  .-  He  is  [  .tf- 
togetber  j  Lovely,  Tctus,  tatus  de/iderabltSy  lovely 
in  all  and  in  every  part,  as  if  (he  had  faid,  Look 
on  him  in  what  rcfpcdt  or  particular  you  will, 
caft  your  Eye  upon  this  Lovely  Objed  and 
view  him  any  way,  turn  fdm  in  your  ferious 
Thoughts  which  way  you  xvill }  Confider  his 
Perfbn^  his  Offices,  his  Works,  or  any  thing 
belonging  to  him,  you  flull  find  him  a!tf>ge- 
ther  Lovely  :  There  is  nothing  ungrateftd  in 
him,  there  is  nothing  lovely  wichout  him.  Hcucc 
Note. 

Dod.  7!r4#  yefrt  Cbfift  is  tbt  hvelieft  Ptrfm 


at  beft  :  If  there  befomewhat  plealing,  there  H 

alfo  fomewhai  diflating ;  if  there  be  gracious  ntul 
natural  Excellencies  in  the  famePcrfbn  to  delight 
us,  yet  there  is  alfo  fome  natMai  Gorraptioa  in*> 
temiivcd  with  it  to  dilbflc  ns.  Hnt  it  h  not  fb  in 
our  altogether  lovely  Chrift  :  His  Excellencies 
are  pure  and  unmixed,  he  is  a  Sea  Of  Sweeroefi, 
without  one  drop  of  Ga!l 

Secondly,  ylltof  ether  hvely  ( »  ». )  as  there  is  no*  c.-,,,, 
thing  unlovely  found  in  him,  fo  all  that  is  In  him  }i„,J,</7, 
IS  wholly  lovely  ;  as  every  Rav  of  Gold  is  prcci-  i,.mmnhu- 
oiis,  fo  every  thing  that  is  in  Chrift  ispreciom 
who  can  weigh  Chrift  in  a  pair  of  E^lbnoes,  anri  '"'f^^'f 
rell  yoo  what  his  Worth  is '  His  Price  is  alwve  rridttain 
Rubier,  and  all  that  thou  catill  defireis  not  to  be 
coinpaicd  with  him,  Prov.  8.  1 1. 

Thirdly,  AUo;eth:r  Uvrly  {i.e.)  He  IS  COm« 
prehenlivc  ot  all  thing's  chat  are  lovely  ;  he  feals 
up  the  Sum  of  all  Lovclinefs :  Qua  facim*  drvifit 
icjfMW,  inkoc  n  i\t.i  ft^4ii>.t :,  TIwiii:,*  that  fhin«  as 
liable  Stars  with  a  partiGulai  Glvry,  all  meet  ia 
Chrift,  as  a  glorors  Conltellation,  Col.  r.ip".  M 
fleafed  the  Fjllnr,  th.it  is  him  fhauld  all  Ft-lmft 
dwell.  Caft  your  Eyes  ^mofigall  t  reated  DeingW 
Purvey  the  Univcrfe,  obferve  Strenpth  in  or»^ 
Beauty  in  a  (ccond,  Faithfulncfs  in  .i  thirds 
Wifdom  in  a  fourth  ^  but  y^u  itull  find  nooe 
excelling  in  them  all  as  Chrift  doth.  Pread 
hath  one  Quality,  Water  another.  Raiment 

other. 


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Vol.  J. 


!/  he  I  bird  Motive  to  invite  Sinners  to  bim. 


other,  Phylick  another,  but  none  hath  all  in  it 
ieifas  Chrift  batb^  hs  is  Bread  to  the  iiun£r]|i,Wa- 
certothe  Thirfty,  a  Garnenc  to  tbe  Naked, 
Healing  to  the  Wounded,  and  whatcrer  A  Sool 
caadefire  is  found  in  bioif  i  Car.  i.  $Oi 

fourthly,  Atogctktr  kvefyy  (i.  #.)  nothing  is 
lovely  ill  Op^vfnion  to  him,  or  in  Separation  from 
ium  J  if  be  be  altogether  ioveiy,  thea  whatfoever 
hvmoGic  to,  or  icpinte  from  him^  caa  have 
no  lovclinefs  in  it^  take  away  Chrift.  and  where 
htbe  loveliac^of  any  Eoioyraentr  The  belt 
Greauiffe  Comfort  oat  of  Chrift  is  but  a  broken 
Ciftern,  or  a  Velfel  whofe  bottom  is  feUeil  out, 
it  caaaoc  hold  oaedrop  of  true  Comfort,  Pfalm 
73.  25.  It  is  with  dKCreatnre,tberweeteft  and 
lovelicft  Creature,  as  with  a  beautiful  Image  in 
the  GU& ;  turn  away  the  Face,  and  where  is  the 
Image  ?  Hiches,  Honours,  and  comfortable  Re- 
lations are  fweetwhen  the  Face  of  Chrift  fmilcs 
upon  us  through  them,  but  withoac  him  what 
empty  trifles  are  they  all  ? 

Fiftbl/y  Atogttlytr  lovely,  (i.  e.)  trantcending 
all  created  Excellencies  in  beauty  and  lovelinefs, 
fo  much  it  fpeaks:  If  jroacompnre  Chrift  and  0- 
ther  things,  be  they  never  lb  lovely,  never  fo 
excellent  and  defireable  \  Chrift  carries  away  all 
lovclinefs  from  them,  be  is  (Giith  the  Apoftle) 
before  all  things^  Col.  1.17.  Not  only  before  all 
things  in  Time,  Nature,  and  Order ;  hot  before 
all  things  in  Dignity,  Glory  and  trac  FxielleiKy 
In  all  things  be  muft  bave  tbe  prebemineace^ 
for  let  us  tat  compare  Cbrifti  EiccOeiicy  with 
the  Creatures,  in  a  few  particulars,  and  how  evi- 
dently will  the  tranfixiidaiC  loveUaefs  of  jefus 
Chrift  appear  /  For, 

Firfty  AH  other  lovelinefs  is  derivative  and  fe- 
condary,  bat  tbe  lovelineft  of  Chrift  \%ariguuay 
vAfrmtn.   Aogels  and  Men,  the  World  and 
all  the  dcfirablcs  in  it,  receive  what  Excellency 
they  have  from  bim,  uiey  are  Streams  from  the 
_      Foomaia :  Bat  at  tbe  Waters  in  the  Fmuitiia  it 
ipfofone  Iclf  are  more  abundant,  fo  more  pure  and  plea- 
Mmm  iant  than  in  tbe  Streams :  And  the  farther  any 
thing  dcpartsandbremofcd  from  its  Fountain 
and  Origi  nal,  the  lels  Excellency  there  is  in  It. 

SeceacL^y  The  lovelinefs  and  excellency  of  all 
other  things  is  hot  Rditive  and  RefftOtvc,  con- 
fifting  in  its  reference  to  Chrift,  and  fubferviency 
to  his  Glory  \  but  Chrift  is  lovely  coaddcred  ab- 
fitutefy  ia  bimfelfv  he  is  defireable  for  bimlelf, 
other  tUngs  are  fo  for  bim. 

Thirdly^  The  beauty  and  lovelinefs  of  all  other 
€6kagi\tfadini  and  perifliing,  but  the  lovelinels 
of  Chrift  is  fr^  to  all  Eternity  :  The  fweetncfs 
of  the  belt  of  Creatures  is  a  fading  flower,  if  not 
before,  yet  certainly  at  Death  ic  moftfedeaway, 
4.  2 1 .  Doth  not  thiir  exceUency  which  is  in  Attn 
go  away?  Yes,  yes,  whether  natural  excellencies 
of  the  Body,  or  acquired  Endowments  of  the 
Wind,  lovely  Features,  amiable  Qualities,  at- 
trading  Excellencies:  All  thefe  like  pleafant 
Rowers  arc  withered  faded,  and  deftroycd  by 
Death But  Chrift  is  ftill  the  (ame,  yelterday, 
to  Day  and  for  ever,  hkb.  ip.  S. 

FoMTlAtjft  The  beauty  and  lovclinefs  of  Crea- 
tures is  enpiaritit.  and  dangerous :  a  Man  may 
make  an  Jdol  of  it,  and  dote  beyOod  the  bounds 
of  Moderation  upon  it:  But  there  is  no  danger 
oftxcds-iotbe  L^veof  Chrift ;  the  Soul  is  then 
in  cbe'healtbieil  frame  abd  temper,  when  k  is 
moll  fidt  of  Love  to  Cbrilt,  ttmt,  5. 8. 


Fifthly y  The  lovelinefs  of  cvtry  Creature  is  of 
ac/ox'^iC  and  glutting  Natore  .*  .  Our  £ftinmioa 
of  it  abates,  and  links  by  oar  Nearer  approach 

to  it,  or  longer  Enjoyment  of  it  Creatures  like 
Pidurcs  are  taireftat  a  due  diftance ;  but  itis  not 
lb  with  Chrift,  the  nearer  the  Soul  approacbeth 

him,  and  the  longer  it  lives  in  the  Enjoyment  (tf 
him,  ftill  the  more  fweet  and  deiirablc  he  is. 

Sixthly,  Laftly,  All  other  lovelincfs  is  unfa* 
tisfyingy  and  ftraiining  to  the  Soul  of  Man :  There 
is  not  room  enough  in  any  one,  or  in  all  the 
Creatures  for  the  Soul  of  Man  to  dilate  and  cx- jT.(in<: 
patiate  it  fclf ;  but  it  ftill  feels  it  fcif  pinch'cin,  He 
and  narrowed  withia  tbofe  firaic  limits:  And  '■ 
this  comes  to  pals  from  the  inadeauatcnefs  and 
unfuiublenefs  of  tbe  Creature  to  the  nobler  and 
moreexeellent  Sool  of  Man:  Whkh  liiEe  a 
Ship  in  a  narrow  River  bath  not  room  to  turn, 
aoabeikles  is  ever  and  anon  ftriking  . Ground, 
and  foundering  in  thofe  Shallows :  But  Jefus 
Chrift  is  every  way  adeouate  to  the  vaft  de(ire< 
of  the  Soul;  labial  it  bath  Sea-room  tnough; 
there  it  may  fpread  all  its  Sails,  no  fear  of  toudi- 
ing  the  Bottom.  And  thus  y.ou  fee  what  is  the 
importance  of  this  Pbrale,  altogtfber  InrOy.. 

Secondh,  Next  I  proraifed  [o  Dicw  you  in 
what  rdpeds  Jefus  Cbrift  is  altognher  tovcly. 

Firji,  He  is  altogether  lovely  in  fus  Per/as  ;  a 
Deity  dweUiag  in  Flelb,  John  1.  14.  Thewon- 
derfblUnion  and  PerfoAloii  of  the  f^vbie  and^ 

Humane  Nature  in  Chrift  renders  him  an  Ob- 
kSl  of  Admiration  and  Adoration  to  Angels  and 
Men,  v'fim,3.  itf.  God  lieTcrpreftatutotfae 

World  fiich  a  Vilion  of  Glory  before  :  And  then 
oon&dering  bow  tbe  Humane  Nature  of  our  Lord- 
Jefos  Chrift  is  repknilhed  with  A\  the  Graces  df 

the  Spirit,  fo  as  never  any  of  all  the  Saints  was 
filled;  O  how  lovely  doth  this  render  him! 
3.  34.  69d  ghfttb  aer  tbe  Spirit  by  meifiiri  mJ 
hint :  This  makes  him  fairer  than  tlie  Children 
of  Men,  Grace  being  poored  into  his  Lips, /y«|. 
45. 2.  If  a  finall  meafure  of  Grace  in  the  Sainnf 
makes  them  fuch  fweet  and  defirable  Compani- 
ons, what  muft  the  Riches  and  Fuln£6  of  the 
Spirit  of  Grace,  filliog  Jefus  Chrift  without 
meafure,  make  him  in  the  Eyes  of  Believers?  O 
what  a  Glory  and  a  Lufter  muft  it  ftamp  upori 
him  ! 

Secondly,  He  is  altogether  lovely  in  his  Offices  { 
For  let  us  but  confidcr  the  fuitablcnefs,  fnlnefs, 
and  comfortablcnefs  of  them. 

Firft,  The  fuitablemfs  of  the  Offices  of  Chrift 
to  the  miferies  and  wants  of  Men,  and  we  can- 
not but  adore  the  infioite  Wiidom  of  God  in  bi^ 
inveftitnre  with  them  we  are  by  Nature  blind 
aod  ignorant,  at  beft  but  groping  in  the  dim 
Light  of  Nature  after  God:  jiOs  17.  27.  Jefasr 
Chrift  is  a  light  to  lighten  the  Gentiles,  Jfa.  49. 
6.  When  this  great  Prophet  came  into  the  World  j 
then  did  the  Day-fpring  from  on  high  vifrt  os,- 
Lnke  t.  78.  Tbe  ftate  of  Nature  is  a  ftate  of  AHe- 
natioo  and  Eatnity  to  God ;  Chrift  comes  into 
the  World  an  attoning Sacrifice,  making  Peace 
by  the  Blood  of  his  Crofs,  CoL  i.  20.  All  tbe 
world,  by  Nature,  are  tn  bondage  and  captir 
vity  toS-itan,  a  lamer.tablc  Thraldom  .-  Chrift 
comes  with  a  Kingly  Power  to  refcue  Siboers^ 
as  a  prey,  frjmn  toe  Month  of  the  terrible  one. 


X  X  2 


Stconi^f 


Digitized  by  Google 


334- 


Tbe  Lovelineff  of  Chrift  ftefented  as 


Scrm.  XII- 


Sec9ndfy<,  Lec  the  Mntfi  of  bia  Office  be  alfo 
ooiifidCT«d»  bv  Rcafon  wWreof  he  js  able  To  fave 
to  the  utiermofl^  all  that  come  to  God  iy  him^  Hcb. 
7.  2.5.  The  three  Oliices  cofopdztag  ia  chem  all 
chat  oor  Sotals  do  need  become  an  oinveHal  Re- 
lief to  all  our  Waius  \  and  ihcrcforc, 

Tbirdljf,  UaTpeakably  com^mable  mult  the  Of- 
fices of  Cbrift^to  the  Soob  of  Sinners ;  if  Lif;ht 
be  plcafant  to  our  Eyes,  how  plc  f  i i;  that 
of  Lite  fpringUg  from  the  Sua  of  Kighte' 
odneB .'  MlO:  4. 1.  If  a  Pftdoii  U  fweet  -to  a 
Condemned  Mjljhftor,  how  fvs'Cct  muft  the 
Spriokiing  the  filood  of  Jcfos  be  to  tbe  trem- 
bliiig  GmiKteiico' of  a  La#-c(mdearaed  iimwr  ? 
It  -T  Rcfaic  from  a  Cncl  Tyrant  be  fwcct  to  a 
poor  Capctre  how  fwect  mu&  it  be  to  the  Ears 
of  enflivinl  Suucn  to  hear  ^  Voice  of  liberty 
and  DeViTcrance  proclaimed  by  Jcfas  Chrift  ?  Out 
of  the  I'evecal  Offices  of  Chrilf,  as  out  of  fo  maoy 
Foofttains,  «U  libe  Promifcs  of  tber-Ncw  Covenant 
flow  •  as  fo  many  Soul  rcfrclbing  Streams  of  Peace 
and  Joy :  All  the  Froraifes  of  lllumiAation,  Coon- 
fel  and  CHraQfaw  flow  out  of  the  Profb/XkO'Of' 
fice  :  AH  the  Promifes  of  Reconciliation,  Pfface, 
Pardoa,  and  Acccpcacioa  tlow  out  of  the  Prttfil^ 
Office^  with  the  fweet  Streams  of  Joy  and  Spin- 
tnal  Comfort  depending  thereupon  ■  n!!  the  Pro- 
mifes of  converting,  incrcafing,  defciuling,  di- 
rcding,  and  fupplying  Grace,  flow  out  of  the 
Kingly  Office  of  Chrifl:  •,  indeed  all  Promifes  may 
be  reduced  10  the  three  OfFxcs :  So  ihat  Jcfiis 
Cbrift  muft  needs  be  ^Ito^etba  lovely  in  his  oifces. 

Thirdly^  Jcfus  Cbrift  is  tfltigelto-  toei^  in  bis 
Xelatmt. 

Brftf  He  is  a  Lovely  RtJkn^^  lia.  5i.  i.  He 
came  to  open  the  Prifon-doors  to  them  that  arc 
boand.  Needs  muft  this  Redeemer  be  a  Lovely 
One,  if  we  confider  the  ]>^b  of  Mtferj  from 
which  he  redeemed  us,  even  from  the  Wrath  to 
come,  1  Thef.  1. 10.  How  Lovely  was  7lff*r;  in  the 
Eyes  of  the  poor  enthralled  Greeks^  whom  he  de- 
livered from  their  Bondage !  Thiscndeared  him 
to  them  unto  that  E)egrce,  that  when  their  Li- 
1  .-ry  was  proclaimed,  they  evtn  trodeoneano- 
thcr  to  Death  to  fee  the  //rrAw/i^  that  proclaimed 
it;  and  all  the  Night  following  with  Inftruments 
ot  Mufick  danced  about  his  Tent,  crying  with 
united  Voices,  A  SMiMwr,  a  Sainour,  Or,  whether 
we  confider  the  Nmbtrsrttke$iKi^  and  nie  Meant 
of  their  Rcdfmpiion,  Rtv.^.g.  And  they  fan^ 
new  Thou  art  worthy  to  take  the  B:X)L 

ami  to  ojw  the  Seali  thereof:  For  thou  vafl  a>td 
h.ijl  yiJcr»}':d  US  to  God  Ly  thv  Blond  out  of  every 
Kmdrcflt  and  ToagRtj  and  Pei^^  and  Nation,  He 
redeemed  is  not  with  Silreraod  Gold,  bat  with 
hi"-  nwn  precious  T3!ood  by  wny  of  rnVf,  i  Pet. 
I.  18,  15).  with  his  out-itrctched  and  glorious 
Arm,  by  way  ol  Pomr^  CoL  1.13.  Hetedceitied 
usficcly,  Efb.  1.7.  fully,  J!otn.  8.  i.  feafonably, 
<?<!/. 4.  4.  and  out  of  fpecial  and  peculiar  Love, 
yofc.i  7.9.  In  aWord,he  hari>  redeemed  ni  forever, 
never  more  for  us  to  come  into  Bondage,  1  Pet. 
1 .  5.  John  10.  i8.  Oh  how  Lovely  is  Jerus  Cbrift 
in  the  Relation  of  a  Redeemer  to  Goo's  EleS  / 

5t  :f;.£i7y,  Hc  is  J  Lovcly  Bridegroom  to  all  that 
be  cfpoulcs  lohimfelf^  how  doth  the  Church 
glory-in  him,  in  the  Words  followihi^  inyText, 
This  b  n.y  /?f(o:'t  i^,  uad  this  is  tiiy  tricnd.,  0  yt 
DoMghuTs  oj  jtTujjkm\  (,j.d.)  Heaven  and  Earth 
cannot  Ihow  fuch  another ;  wbich  needs  no  filler 
Proof  than  the  foUowiog  Parttoilars. 


Ftrfi^  That  he  eTpoufeth  to  himfelf  in  Mercy, 
and  in  Loving  Kindncfsj  fucb  dcfoiined,  defiled, 
and  altogether-unworthy  Souls  as  we  are;  who 
have  M  Beaoty,  i;o  Ex  cellency  to  make  ns  dcfirti' 
able  in  his  Eyes :  All  tiic  springs  of  his  Love  ta 
us  are  in  his  own  Bteaft,  Detit  7^  7-  He  choofeth 
us  not  becaufe  we  were,  but  that  he  might  make 
us  Lovcly,  Eph.  5.  27.  He  pafl'cd  by  us  when  we 
lay  in  our  Blood,  and  fa  id  onto  us  ll¥e,  Mldttiie 
was  the  Time  of  Love,         i6.  5. 

Secmdly^  He  expeds  nothing  with  us,  and  yet 
bcf^owv  himfclf,  and  all  that  he  hath^ tipon  us • 
pur  Poverty  caanoc  eorich  him,  but  be  made 
mrawlf  ^xirtoeirrichbs,«iC^.  8. 9. 1  Cer.  3.12 

Thirdh^  No  IlushaodlovestheWifeofhis  Bo- 
fom  at  the  rate  Chrift  loved  his  People,  K/fc.  5. 
25 .  He  land  tlie  Chorch,  and  gave  hinlelt  tor  it 

FcmUy^  None  bears  with  WcakncfTes  and  Pro-  " 
vocations  as  Chrift  doth,  the  Church  Ss  filled 
the  £mii»Aj  JW/<r,  R*7.  IT.  9» 

fifthly^  No  Husband  is  fo  Immortal  and  fiver* 
Ifftmg  a  Hosbind  as  Cbrift  is.  Death  feparates 
all  other  KdMtOin,  bnctbeSonh  liaion  with 
Chrift  14  not  dinblved  ia  the  Grave:  Yea,  the 
Day  of  a  Believers  Death  is  bis  Marriage-day  the 
Day  of  his  fulleft  Enjoyment  of  Chrift:  Nokmi 
band  can  &y  to  his  Wife  what  Chrifl  iaith  to  tht " ' 
Believer,  -/  in/l  never  leave  tb(e,  nor  forf^  <4»  "  ' 
Hcb.  13. 5.  •  *  \ 

Sixthly,  No  Bridegroom  advanccth  Iiis  Bride 
CO  luch  Honours  by  Marriage  as  Cbrift  doth* 
He  relates  them  toGod  ai  tlicir  Father;  and  Itoui''" ' 
that  Day  the  mighty  and  glorious  Angch  think  '■ 
it  no  Uilhooour  to  be  tlieir  Servants,  Heb.  1,  ul'  ' 
They  arc  brought  in  admiring  ^e  BdAtj  and  " 
Glory  of  thrSpoufc  of  Chrift,  Rev.ix.g. 

Seventhly^  and  Laftly,  Ko  Marriage  was  cvcT 
confaromated  with  that  Triumphal  Solemnity,  at 
the  Marriage  of  Ch rid  and  Believers  fiiall  be  in 
Heaven,  Pplm  45. 14, 1 5  she  fhaU  be  brought  to 
tbe-  King  in  Raiment  of  Keeci!i-ri>orif  Ae  Firgins 
her  Cbnipauiots^  that  follow  kr,  jh  iH  be  brought  mtl 
thee,  9ith  Glainefs  and  Rejoycwg  fljdll  tbey  be broHght.-  " 
they  fhaU  enter  into  the  K'ingi  Pdate.  Among  the 
Jews  the  Marriage- Houfe  was  called  kethiUith,  the 
Honfe  of  Praifc :  There  was  Joy  upon  all  Hands  1 
but  not  like  the  joy  that  will  be  in  Heaven,  when  ' 
Believers,  the  Spoufe  of  Chrift,  ftiall  be  brought 
thither ;  God  the  Fathtr  will  rejcce  to  behold  the 
BlelTcd  Accomplilhmcnt  and  Confummacioa  of 
that  Glorious  Defign  and  Projcd^  of  hi?  Love. 
Tefxs  Chriji  the  Bridegroom  will  rcjoyce  to  fee  the 
Travel  of  his  Soul,  the  Blcflcd  Birth  and  Iflue  of 
all  his  bitter  Pangs  and  Agooie^ ,  i  f:.  53.  it.  Tit- 
Holy  S^rit  will  rcjoyce  to  fee  tnc  Complement 
and  Pcrfeaion  of  that  fanftifying  DefigD  WhicIl 
was  commttced  to  his  Hand,  2  Cor.  5.  5.  To  fee 
thole Soah  whom  he  once  found  as  rough  Stones, 
now  to  fhine  as  the  bright  poKfliedStoneiof  cbe 
Spiritual  I  Temple,  -^ijffi*  will  rejoyce ;  grwtwas 
the  Joy  wfteo  the  Foondatron  of  this  bciigu  was 
laid  in  the  liicarr.atioo  of  Chrift  :  Luke  2.  13. 
Great  therefore  muft  their  Joy  be  when  the  Top- 
ftone  is  let  tip  with  ftionting,  crying,  Grace, 
Grace.  The  Saints  themfclvcs  ftiall  rcjoyce  un- 
fpeakably  when  tbey  ftjall  enter  into  the  Kings 
Palace,  and  be  for  ever  with  the  Lord,  i  Thcf. 
4.  17-  Indeed  there  wW]  he  Joy  on  all  Hands, 
except  among  the  Devils,  and  damned  j  who 
fhall  gnafh  their  Teeth  with  Eavj  Vtctie  &ret- 
laftiog  Admcnneiic  and  Glory  i»f  Believer;. 
\  Thus 


Digitized  by  Googl 


Vol.  I.i 


tbe  third  Motive  to  draw,  Sinners  to  him. 


335  ' 


Cbrift  is  altogether.  hifHy^  ia>  cte  fUUi> 
fUrii^^Chiift  is  tltogpthtr  lovriy  io  the  ltd*- 

tion  of  an  Advacaie.,  \  )f  Im  ^.  i.  /f  '"?y  Afjipn, 
we  bavf  an  jfdvoc^ite  tfrte  the  fi$ioert  Jeittf-Cbnft 
tbe  Kiihrnm,  aod  foff  ik  Ptv^uHmi  .'lis Hetbilll 
plcidi  the  Caufe  of  Belitvers  la  HeaTCD:  Aj»- 
p^^s  iot  ibciB  in,  tbe  i'rcfence  oS  God,  to  pre- 
heat att  m«i  Brtidie^  Mi  oontioac  the  State 
Friendfiap  and  Peace  bctwi:::  Cnd  2n;1  us.  Forio 
tbis  Rei9Mq(iCbri&  is  altogether  lovdy>  Fot» 

Firfit  HiB  aii«kM  o«r  <:aare  his  own,  and  ads 
for  Us.  ia  Heaven  ?s  for  himfci^  t.^.  He  is 

touched  with  the  teodei  Senfc  of  our  Trouble* 
and  Oaoe^  and  is^noi<»!ly  one«rkn  ns  by  way 
of  FeprtfenUUon^  bat  alfo  one  witll^iil  SC^cd 
of  Sympathy  andAt^dkm. 

Secondly,  Chri.fl  ooV  Advocate  follows  our  Suit 
and  nufiiicu  !Q  Heavea^.as  h'n  great  aad  main 
Dcligii  an^i  buliofi&i  tbertforctn  ikb.  7.  z^.  He 


is  &id  to  Live  fcr  t^  ta-nmh  inttnef^on  fir  ms 
As  M  ouc  ConccrnDBCcts  were  fo  minded  by  bim 
there,  aft  to^vevp  bbttfelt  wholly  to  that  Work  j 
as  if  all  lbs  Clocf.Md- Honour  whkb  is  ][^td  Mm. 
ia  Heavxa^  would  not  fati^fie  him,  or  divcr.c  him 
one  Moment  from  our  BallocD. 

Thirdly.,  He  pleads  the  Cauft  of  Believers  by 
his  Bloo:1 ;  It  fatisEcs  him  not  as  other  MvtcateSy 
to  be  Llic  Expencc  of  Words  aod  Oratory, 
whtcfa  is  a  cheaper  way  of  Pleading ;  bat  he  pleads 
for  tts  by  tbe  Voice  of  his  own  Blood,  JHeb.  12. 
24.  where  we  are  faid  to  be  come  To  the  Bkod  of 
fpriiAlwi^  that  fftakeib  bettir  things  than  that  of 
j^U  Every  Wound  be  rece»ved  for  »  on  Earth, 
is  a  Mouth  opened  to  plead  with  God  on  o«r 
our  Behalf  in  Heaven,  Q»ot  Viinera^  tat  Ora: 
And  hence  it  is  that  in  Rev,  5.  6.  He  isrepre- 
fented  ftanding  before  God,  As  a  Lamb  that  bad 
been  Jluin  :  As  it  were  exhibiting  and  opening  in 
Hcavca  tbofe  deadly  Wounds  received  oa  Earth, 
from  the  Joftice  of  God  upon  oor  Account:  Other 
Advocates  fpcnd  their  Breath.^  Chrift  his  fl/ooi. 


Thirdly,  No  Friend  fym'^ilhi-^cs  fo  tenderly 
with  his  Friend  in  Atili^ioo,  as  Jelas  Qbrilt  doth 
with  bis  Friettdt?  lii.«B  oor  Ani&iMS  heii  if^ 
flif^ed,  Reb.  4. 1 5.  He  feels  all  mir  Sorrows, 
Wants  and  fiurcbcos  as  bis  own.  Whence  it  it 
thtttbe.Solfiariags  of  BdievecsaiedUod  theSofV 
fcr!ne,<!  of  Chrifl,  Co/.  1,24- 

tomnhlf^  No  friend  ia  tbe  Wofld  takes  .that 
Cmflmewty  in  Ms  FdteiM  Jefos  Chtift  dodi  il 
Believers,  Cant.  4.  9.  Thou  hafi  ravi/hed  my  Heart 
(  iakb  be  to  the  Spoufe  )  tbott  hajs  raviiled 
Heart  with  osnr  tftbm  Eyes,  with  me  Chairt  of  tbj 
Ntc\:  The  Hebrew  here  readied  r^""//'  ^  figni* 
fies  to  pofF  up,  or  to  naite  one  proud  ;  how  il 
the  Lord  Jefils  plea&d  to  glory  in  his  People/. 
How  is  he  takien  and  delighted  with  thofe  Gra- 
cious Ornaments  which  bimfelf  bellows  upon 
theto!  No  Friend  fo  lovely  as  Chrift. 

fifthly.  No  Friend  in  the  World  loves  his 
Frirad  with  fo  ferveroMs^  and  Jlrong  JfftQion.,  as 
Jefos  Chrift  loves  Believers.  Jacob  loved  Racbet^ 
and  cn  hirr;!  for  her  fnkc  the  pirchinr^  H^at  of 
Sammer,  and  Cold  of  Winter :  Bui  Liu  ill  cudu' 
rod  the  Storms  of  the  Wrath  of  God,  the  Beat 
ot  hi^  Indignation  for  our  fakes.  David  mani- 
felted  his  Love  to  Abfalom,  in  wiihiflg,  0  that  I 
bad  died  for  thee !  Chrift  manifefted  bis  Love  to 
us,  notin  Wiflics  rh:?!  he  bad  died,  bntisDcatb 
it  fclf,  in  our  Head,  aud  tor  our  &kes. 

Sixthly^  No  friend  in  the  World  is  foco»/J4»t 
arrd  imrhjrr'cable  in  Friendlbip,  as  Cbrift  is,  Johi 
1 3 .  I .  Having  laved  his  own  f^cb  were  in  tbe  World, 
hi  loved  tbem  tmto  tie  end.  He  bears  with  Millions 
of  Provocations,  and  Injuries,  and  yet  will  not 
break  l-riendlhip  with  his  People,  feter  denied 
bim,  yet  he  \\iU  not  difown  him*,  but  after  bis 
Reforredlon  be  iaitb,  CTo,  tt\i  tfa«  DifcifUty  and  UB 
Peter  ^  iq.d.)  Let  bim  not  think  he  hath  fbr- 
fitited  by  that  Sin  of  his,  his  Intereft  in  me ;  tho' 
he  have  denied  roe,  I  will  not  difown  him,  Mark 
16. 7  Oh  how  lorely  is  Chrift  in  the  Relation  of 
a  Friend!  l  might  farther  fliew  you  the  Lovcli- 


Fmrthhu  He  pleads  tbe  Caufe  of  Believers  nels  of  Chrift  in  bis  OrJ^anea^  and  in  his  Pro- 
freely :  Other  Ailvocatci  plead  for  Reward,  and  -  viJences,  in  his  Cemnmiom  with  «,  and  Cmmt' 
exbauft  tbe  Porfts  wluleifiey  plai4  the  Casus  of  mcAtiowf  to  us .  But  there  is  no  End  of  the  Ac- 
their  CUeaii  [count  ofChrifts  Lovelinefs.  1  will  rather cboofe 

In  a  Word,  he  obttdncchfbr  osaUthe,  to  prefs  Believers  to  thdr  patie»  towards  this 
Merciesfor  which  he  pleads  i  no  Caufe  mlfcarries  aho^cther  lovdyChrifi,  whicbj  fliaU  briefly  dt& 
ia  bis  Hand  which  he  undertakes.  Emt,  8. 33,  34. !  patch  in  a  few  Words. 
OwhatfatovelyAdntme is Chhfbfbr Believers! I  1  fe.  Firft.,  Is  Jcfus  Chrifir  altogpther  lofely, 
Feurth:y,  Chrift  is  altogether  lovely  In  the  Kc- 1  then  1  befeech  you  ft  your  Souls  ufOM  this  LtVely 
lotion  of  a  Frtcnd,  for  io  this  Relation  he  is  plcai'ed  i  Jefits :  Metbinks  fucb  aa  Ob}e&  as  bath  beea  ber« 
to  own  his  People,  Luke  1 2.  4,  5.  Tllere  are  ccr-|  repreiTeiKed  flwatd  compel  Love  ftota  thecoldeft 


tain  things  in  which  one  Friend  manifcfts  his  Af- 
fedion  and  Fricndihip  to  another,  but  none  like 
Chrift.  For, 

Fhrp,  NoTri:nJ  is  foo/iM-WffJ  to  his  Friend 
as  Chrift  is  to  his  People:  He  reveals  the  very 
Gonitis  aod  Sccrccsof  his  Heart  to  thein,?Wbv  1 5. 
T  5.  HemefarthI  call  yon  not  Strvafrts,fcr  the  Scr-vJnt 
knewetb  not  what  bis  Lord  dotb\  but  J  have  called  you 
Friends,  for  all  things  that  I  beard  of  try  fa- 
ther, I  have  made  known  unto  yon. 

Secondly,  No  Friend  io  the  World  is  fo  exutf 
/he  and  UtmtifHl  to'his  Friend,  as  JcTus  Cbriltis 
to  BcUcTcrs,  Jchr:  r  ^.  13.  He  p.irts  with  his  very 
Blood  for  thcin  i  C'reater  l  ove  (  faith  he  ) 
Man  than  this,  that  a  J /.in  l.ty  down  Ui  Ufe  for  his 
Friends:  Hch.ith  cxhjv.fled  the  jTCtior.s  Trc.ifiuc 
of  this  invaluable  Biood  to  \^.iy  our  Debts.  O 
whac  a  lovely  Friend  is  JcTiis  Chrift  to  B«)ievers. 


Rrcaft,  and  harJcft  He'art.  Away  with  thofe 
empLy  nothing^,  away  with  this  vain  Deceitful 
World,  whidi  de(erves  not  the  thouiandtb  part 
of  the  Love  ycu  give  it :  Let  all  Hand  afide,  a.id 
give  way  to  Cbiift.  O  did  you  bat  know  his 
worth  and  Excellency,  what  he  is  in  himfelf, 
what  he  iutb  done  for,  anddefervcd  frcm  youj 
you  would  need  no  Arguments  of  aiinc  to  per- 
fwade  yoti  to  love  him. 

Secondly,  EPeem  nothing  Lovely,  but  at  it  is  en- 
j  yed  in  Cbrijl,  or  imgroved  for  Chrifl Aflfefk  aor 
thing  for  ic  ielf,  love  nothiog  fcparate  from 
Jcfus  Chrifl.  In  two  things  wc  aU  fin  in  the 
Love  of  Creatures,  z'l^  la  the  Exiefs  of  our 
AfTeAions,  loving  them  above  the  Kiate  and 
Value  of  Crcnture?,  >ind  in  the  Imrdh;  '.y  of  orr 
AH'ccitoiis,  (  i.  )  in  loving  tbcoa  oik  of  their 
proper  Places.  -  • 


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The  L&velinefs  of  Chrjfi,  &c. 


Sena  XU. 


Th.tdty^  Ut  Msali  be  bumbied  for  ibe  baferefs  of 
Vttf  tk.tns^  tbatare  fo  free  of  their  yiffeiji'ms  to 
roHftiei^  and  Trifles  j  and  fo  bard  to  hi  fcrfwaded 
U  tbe  Love  tfCMfi^  wba  it  MUgetim  ko^.  Oh 
how  miny  ponr  out  Streams  of  Love  and  De- 
light upon  the  vain  and  empty  Creature,  whilft 
no  Argamcats  can  (f[ueetc  out  one  drop  of  Love 
from  their  obdurate  and  unbelieving  Hearts  to 
Jefus  Chrift !  I  have  read  of  one  Jobamet  Me^hu^ 
who  was  obfervcd  to  go  often  alone,  and  weep 
bitterly  and  being  preft  by  a  Friend  to  know 
theCaufe  of  his  trouble;  Oh,  £iidbe,  it  grieves 
ine  that  1  cannot  bring  this  Heart  of  flUne  to 
Love  Jefos  Chrift  more  ferrcachr. 
'  Fmttiyy  Refrefent Chrift ashtUto^Wwldyhy 
your  Carriage}  towards  him :  Is  he  cltogccher  love- 
ly ?  Let  all  the  World  fee  and  know  that  be  is 
fo,  by  your  delights  in  hio},  and  Gomnranion 
with  hiai,  Zeal  for  him,  and  rcjdinefs  to  part 
with  any  other  Lovely  Thing  upon  his  Accoont ; 
prodaim  bis  ExceHendes  to  tm  W«Tld»  at  the 
Spoufc  here  did :  Convince  them  hoir  nach  your 
beloved  is  better  than  any  other  Belofed.  DiS- 
play  his  Glorious  ExeeDeneies  in  yoor  Heateoly 
Converfations :  Hold  him  forth  to  others,  as  he 
is  in  bimfelf,  altogether  lovely.  See  that  you 
WJk  wsrtby  of  bint  mtto  aB  weU-pkafu^^  Col.  t . 
to.  Shew  forth  tbe  Praifes  of  Chrifl,   i  Pet.  2.  19. 
Let  not  that  IVortby  Name  be  hlqjfbemtd  thrwgb 
you^  James  1. 7.  He  is  Giorioos  in  hiofelf,  and 
will  put  Glory  upon  youj  ttke  heed  ye  put  not 
Shame  and  Dilhunooriipoa llini :  He  bath  oom- 
miiccd  bis  Hoooor  to  you,  do  not  betray  that 
Tr-dft. 

Fitihly,  I^cver  be  ajh^med  toomCbrift:  He  is 
altogether  lovely ;  he  can  never  be  a  Shame  to 
you  'twill  be  your  Great  Sin,  to  be  afbamed  d 
iiim.  Some  Mea  glory  ia  daeir  SbanKf  be  not 


you  afliamcd  of  your  Ghry ;  if  you  be  aOiamcd 
of  Chrift  now,  he  will  be  aOiamed  of  you,  when 
he  (ball  appear  in  bis  own  Glory,  and  tbe  Glory 
of  all  bis  Holy  Angels.  Be  afliamed  of  nothing 
but  Sin,  and  among  other  Sins,  be  afliamcd  ef> 
pecially  for  this  Sin,  that  y<Hi  have  no  more  Love 
for  him  who  is  altogether  Levefy. 

SiMbl/f  Be  mlUag  to  kave  every  thing  that  it 
lovely  Mfon  Ear^^  that  yon  may  be  mtb  tbe  altoge-- 
ther  lovely  Lord  Jefus  Cbrijl  in  Heaven.  Lift  op 
your  Voices  with  the  Sponfe,  Rev.  lo.  10.  Come 
Lord  Jefus,  come  quickly.  Tis  troc,  yoo  muft  pais 
through  the  Pangs  ot  Death  into  his  Bofom  and 
Eojoyfflcoc  )  but  iiire  'tis  worth  Suffering  moch 
more  tbao  dnt^  to  be  widi  tMl  Lovely  Jefos. 
Tbe  Lord  dired  your  Hearts  into  the  Love  of  Cod^ 
and  ibe  fatient  WMti^g  far  of  Jefus  Cbrift^  2  ThtC. 

Seventhly,  Strive  to  be  Chrip-lUe,  as  everyou 
would  be  lovely  in  tbe  Eyet  of  God  and  Aian.  (xr- 
tainly  my  Brenreo,  lis  the  Spiritof  Oriit  iHth- 
in  you,  and  the  Beauty  of  Chrift  upon  yoi^wlddl 
only  can  make  yoo  lovely  Feribos  ^  tbe  mote  yoa 
reflmbleliiD  toHolineTs,  tbe  more  will  yo«  dil^ 
cover  of  true  E.YceneDcy  and  Lovelinefs :  And  the 
more  frequent  and  ffab-itoat  your  Converfe  and 
GomiBOiiiiAa  witii  Chrift  is,  the  more  of  tbe 
Beauty  and  Lovelinefs  of  Chrift  will  ftill  be 
ftamjKd  upon  your  Spirits,  changing  yoo  into 
the  lame  Image  firom  Glory  to  Glory. 

Figbtbly,  Let  the  Lovelinefs  of  Chrift  draw  all 
Men  to  him.  Is  Lovelinefs  in  tbe  Creatore,  cm- 
bodied  Beauty,  fo  attraftive  ?  AodcaotbeTnuifl 
cendent  Lovelinefs  of  Chrift  draw  none?  Oh  the 
Blindnefsoi  Man!  If  you  fee  no  Beauty  io  Chrift, 
why  you  Ihould  defire  him,  'tis  becaoie  tbeCod 
of  this  World  bath  biioded  yov  Minds. 


Str.  13. 

Tort.  AU. 
luring  tbe ' 
Hearu  of 
Men  to 
come  to 
Chrift  by 
a  fourth 


The  Thirteenth  SERMON. 


HAGGAI   II.  vii. 
Afid  the  Dejire  of  all  Natioafy  jball  come. 


ClierTMe 

ofClirift. 


THE  former  Chapter  b  mainly  fpeat  in 
reproving  the  N^igcnce  of  tbejnvf, 
who  being  difcooraged  from  Time  to 

Time,  had  delayed  the  Rebuilding  the  Temple. 
And  in  the  mean  Time  employed  their  Care,  and 
icoft  in  baOding  and  adorning  their  own  Honfts  t 
but'  at  laft  being  perfwadcd  to  fet  about  the 
Worit,thaf  meet  with  this  DiTcooragemcnt,  that 
fa<lh  was  the  Poverty  of  tbe  prelent  Time,  that 
the  Second  Stmfttire  would  no  way  anfwcr  the 
Magnificence  and  Splendor  of  the  tirft.  lo  So- 
idnm»*s  Days  the  Nation  was  wealthy,  now 
drained,  fo  that  there  would  be  no  Proportion 
betwixt  the  fecond  and  the  iirft.  To  this  grand 
fMlcooragemenr,  the  Prophet  applies  this  Relief, 
that  whatfocvcr  ftould  be  wanting  in  External 
Fomp  and  GlorVt  ihould  be  more  than  recom- 
•penfed  by  the  nrefence  of  Jefos  Chrift  in  this 
fico/fd  Temple.  For  Chrijithe  Defire  of  all  Nations 
<  faith  he  )  (hall  come  into  it.  Which  by  the 
"Wty  may  give  us  this  ufcful  Note,  That  the  pre- 
Hbact  of-JeHis  Chrift  gives  a  more  real  and  cvcc!- 
Icnt  Glory  to  the  Places  of  his  Woribip,  than 


any  External  Beauty,  or  outward  Ornamentt 
witatlbever  can  befiow  upon  them.  Our  Eyes 
like  the  Difcifles  are  apt  to  be  dazled  with  the 
goodly  Stones  of  the  Temfk,  and  in  the  mean 
time  to  negkft,  and  overlook  that  which  gives 
it  its  greateft  Henonr  and  Beauty. 

But  to  return,  In  thefc  Words  we  have  both 
the  Deicriptioa  of  Chrift,  and' an  Index  point- 
ing at  the  Time  of  Ms  InarnatUm ;  be  is  cafled 

The  d/f/Jrf  of  all  Nations:  And  the  Time  of  hb 
Coming  in  the  Flelb,  'tis  plainly  intimated  to  be 
while  toe  lecond  Tem^e  Oioud  be  ftanding : 
Where  by  the  Way,  we  find  juft  Caufc  to  ad- 
mire and  bemoan  the  Blindnefi  that  is  hapned 
to  the  5Snpf  ^  who  owning  the  Troth  of  this  Pro- 
phecy, and  not  able  to  deny  the  DeftruSiottof 
the  Second  Temple,  many  hundred  Years  paft.,^^ 
will  not  yet  be  brought  to  acknowledge  the  'lii^m 
carnation,  of  the  tme  MdOab,  notwithfland-  t 
ing. 

But  to  the  Point,  the  Charafier  of  Chrift, 

nilcd  Tbe  Defire  of  all  Nations,  who  was  lo  come 
into  the  World  io  the  Time  of  the  Second  Temfle^ 


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The  foarib  Motive  to  mn  Souls  to  him. 


337 


Miti.  5. 1 2.  And  that  after  grieroos  Concdilioos 
and  Shakings  of  the  World,  vvh'kh  were  to 
make  way  for  his  coming,  for  fu  our  Prophet 
here  fpeaks,  /  wff  Prnk^  oTNa^ms,  mid  the  A- 

ftre  of  all  Nationi  fyi'l  come,  to  which  the  J^o- 
ftlcs  aUodos  in  Heh,  iz.  i6.  Applying  tliis  Pro- 
phecy to  JcfusOitift,  here  caficd  the  ^fne  of  aU 
Natms :  Putting  the  M  for  the  Oi>/fff,  defirc 
for  the  thing  deltred  as  in  Exjtk.  24.  itf.  Tbt 
Defire  of  thine  Eyes,  that  iS  ifie  deCreaMe  Wife 
of  thy  Bofom.  So  here  the  dcftn-  of  aU  Nations^ 
that  is  Cbrifi  the  ObltQ  of  the  deCres  of  Gods  £• 
left  in  all  Nations  of  lihe  World.  A  Savioar 
infinitely  dcdrnMc  in_himfdf,  and  ifiually  dc- 
lircd  by  aU  the  People' of  God,  difperfed  aoooog 
an  Kindreds,  Toogoes  tod  Nations  in  ^e 
World.    From  whence  this  Note  is, 

Doft.  Thai  tbt  dcfires  of  Gods  EleQ  in  aU  Kutg' 
domt^  md  mmg  m  Ttofle  of  the  £arA,  0t  m 
jfhaH  hi  Jrann  mt  J/^cT,  Md  fixtd  tft»  tft»  Ltrd 
Jefits  Cbrift. 

The  merciftil  God  beboldiag  the  viiWerral 
Ruiaes  of  the  World  by  Sin,  hath  provided  an 
univerial  Remedy  for  his  own  Elcd,  in  every 
part  of  die  fianh.  Cbrift  is  not  impropriated 
to  any  one  Kingdom  or  Nation  in  the  World  ^ 
but  intended  to  be  God's  Salvation  to  the  ends 
of  t!ie  Entb,  and  acoordiogl^L  fpeala  the  Apo- 
file,  Co/.  2.  ti.  V>cre  is  neither  Grifi  cor  Jew, 
Barbarian^  Scythiat^  £oid  nor  tree  ^  but  Cbriji  is 
aid  inalL  In  the  Explication  of  this  Point, 
two  Things  mull  be  enquired  into. 

1.  Why  Chriltis  called  thedeiire  of  all  Na- 
tioos. 

2.  Upon  what  Accoaiit  die  People  of  God  in 
iH  Nations  delire  him. 

Brji,  Why  he  is  called  tbedeTire  of  all  Naii- 

ons.  Anc^  what  that  may  import:  Andthcrearc 
divers  Things  that  arc  fuppofed  or  included  ia  it. 

fhrft.  That  God  the  Father  hath  appointed 
him  as  a  common  Remedy,  for  the  Sins  and  Mi- 
feriesof  his  People  in  all  Parts  and  Qiiarters  of 
the  World.  So  in  the  Covenaut  of  Redempti- 
on betwixt  the  Father  and  the  Son,  the  Lord  j 
exprelTeth  himfelf,  Jfa.  49. 6.  and  he  laid,  h  u 
a  lipbt  Thiui  that  thou  fbouldejl  be  my  Servant^  to 
raife  the  Tribes  ofj  tcob^  anii  to  rcjlore  the  pre- 
faved  of  Ifrael  ■  /  mli  aifo  give  thte  for  a  Light 
to  the  Gentilei,  th.:t  thou  maijt  be  my  SdvtUion  to 
the  End  of  the  L.wth.  Suitjbtc  whcrcunio  is  ili;it 
Prophecy,  Ifa.  5Z.  i  5.  Hefhall  fpr inkle  many  iVa- 
Uois.  If  God  had  not  appointed  bin  ror,  he 
COnld  notbcdcfircj  by  all  Nations. 

Apd  iadecd  herein  the  Graces  of  God  doth 
admirablf  fhine  forth  in  the  freenels  of  it,  that 
even  the  moft  bubiiroiis  Nations  arc  not  exclu- 
ded from  the  Bcncf.c  of  Rcuciupiion  by  Chrifl:. 
This  is  that  the  j4popic  admires,  that  Chrift 
fhOL'ld  be  Preached  to  the  Gent  lety  I  Tim.  3.  16. 
A  Fcopic  thatfccmcd  to  be  loll  in  the  DarScnefs 
of  Idolatry  ;  yet  even  for  them  Cbrift  was  given 
by  the  Father,  jlik  of  me  (  faith  he  )  attd  I  mill 
give  thee  the  Heathen  fir  thine  hhcritjnce^  and  the 
Mttermojl  Ttrtt  of  the  Earth  for  thy  Poffejf.on 

Secondly  y  Chuft  the  defire  of  alt  Nat  ions  ^  plain- 
ly Notes  the  fttff.citncy  that  is  in  him  to  fnpply 
the  wants  of  the  whole  World;  As  the  Sun  in 
the  Heavens  faffices  all  Nations  for  Light  and 
Influence,  fo  doth  the  Son  of  Rightcoufncfs  fuf 
fice  for  the  Redemption,  JuHification,  San^ifi- 
caiioa  and  SslTation  of  tbc  People  of  God,  all 


the  World  over,  Ifa.  45. 32.  LaA  urn  me^  tnd 

be  ye  faved  all  ye  ends  of  the  Earth. 

Thirdly^  It  implies  the  realitj  that  is  in  GodA- 
fiefs .  It  ihews  yon  tbat  Religion  is  00  ftncy,  as 
the  Athciflical  World  would  pcrfwydc  us^  and 
this  evidently  appears  in  the  uniform  EfftQs  of) 
it  opoo  the  Hearts  tff  all  Men  in  aO  Nations  of  | 
the  World,  that  arc  truly  Religious-  all  tlicir 
Defires,  like  fo  many  Needles  coocbed  by  onci 
and  the  fine  Load-flone,  more  towards  Jefusj 
Chrift,  and  all  meet  together  in  one  and  thci 
fame  blefTed  Objea  Oirill.   Were  ic  polfible  for 
Che  People  of  God  to  come  out  of  all  Niations,  I 
Kindreds  and  Languages  in  the  World,  into  one  i 
Place,  and  there  con^^nd  compare  the  defires 
and  workings  of  their  Hearts ;  though  they  ne- 
ver faw  each  others  TiCc,  nor  heard  of  each  o»f 
thers  Namcj  yet  as  face  anfwcrs  to  Face  in  a 
glafi,  lb  woold  their  delirts  after  Chrift  anfwer 
to  each  other:  All  Hearts  work  after  him  in 
the  fame  Manner,  what  one  faith,  all  fay  1  thefe 
arc  mrTronhlcs  and  Burthens,  thefe  my  Wants 
and  Mifcries-,  the  fane  things  my  Defires  and 
Fears:  One  and  tbc  fame  Spirit  harraonicallf 
Works  in  all  Bdieren  tbroogh  the  World 
which  coold  never  be,  if  Religion  were  bat  i 
Fancy  as  foroc  caU  it,  or  a  Combiaatioo  or  Con- 
fisdewey,  as  ochers  call  It:  Faocies  arc  as  vari- 
ous      Fic-^  -,  and  Confederacies  proliippoA. 
mutual  Acquaintance  and  Conference. 

Fotfthly^  Chrift  tbo  defire  of  aD  Nauocs  im- 
pljcs  the  valt  extent  his  Kingdom  hath  and  lhall 
havcm  the  World:  Out  of  every  Nation  ondet 
Heaven  fomc  lhall  Iw  liroiight  to  Chrift,  and  to 
Heaven  by  him  And  though  the  number  of 
Gods  Bed,  compared  with  the  Multitud'-s  of 
the  Ungodly  in  all  Nations,  is  hot  a  Remca;  t  a 
little  Flock,  and  in  that  Comparative  Seofe 
there  are  few  that  Iball  be  laved  j  yet  coofidered 
abfolutely,  and  in  themfetves,  they  ire  a  vaft 
nnmbcr,  which  no  Mm  cm  number,  M^.  8. 
1 1.  Mary  (ball  come  from  tbe  and  fromiht 
Wefi^  andfhall  fit  dovm  mib  jUrabam^  and  Ifsat 
aid  Jacobs  in  the  Kingdom  of  Hea-ven.  In  order 
whcrcunto  the  Gofpel,  like  the  Sun  in  tbt  Hea- 
vens, circuits  the  World:  ft  arofein  Iho  M, 
and  takes  its  Courfc  cowards  the  iVefiern  Wufld' 
riang  by  Degrees  upon  the  remote  idolatrous 
Nations  of  the  Earth ^  oot  of  aO  which  a  num- 
bcr  IS  to  be  favcd,  cvca  Ethiopia  fhaU  petch  out 
bcr  Hands  to  CoJ^  P falm  6 8.  3 1 .  And  this  (Jon- 
(ideration  Ihould  move  us  to  p-ay  eamoftly  for 
the  px)or  Heathens,  who  yet  fit  in  D.iik;,-;, 
and  the  fliadow  of  Dcaiii  j  there  is  yet  Hope  for 
chem. 

Fifthy^  It  hok*s  fofth  this,  that  wb«fl  God  o- 
pcns  the  Eyes  of  Mea  to  izc  their  Sin,  and  dan- 
ger by  it  nothing  bat  Clirift  can  give  thaw  Ai« 
tisfa^^ion:  'tis  not  the  amenity,  fertility,  Ri- 
ches  and  Plcafurcsthc  iahal>Uaf*t»af  aoy  King, 
dom  of  the  World  do  eojoiy,  that  can  quench 
and  fatisSe  the  defiics  of  tficir  '^  I  's  'A  hcn 
once  God  touches  their  Hcan-,  wuh  tho  Scnto 
of  Sin  and  Mifcry :  Chrift  and  none  ImGhtif^ 
is  defircjMc  and  nccclHiry  in  the  Eyes  of  Cich 
Perfons.  Many  Kin^domsoP  tbc  World  aboaad 
wiih  Riches  and  Plcafurcs,  the  ProvideMe  of 
Gcd  hath  carved  liberal  Portions  of  rhe  gpod 
Things  of  this  Life  to  ruaay  ofiheia,  and  iibrcc 
'left  any  thing  to  their  Ddires  that  the  World 
an  aftbrd.  Yet  all  this  can  give  no  Satisfa- 


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The  Dcjmahlemfs.  oj  Cbnft  pefcntcd  as      Serm.  Xllf. 


dion  wichout  Jefus  Chrift,  the  defire  of  Nati- 
on?, the  one  thiog  neccflary,  when  once  ihcy 
tome  to  fee  tiic  Ncccflity  and  Excellency  of  him : 
Then  take  the  World  who  will,  fo  they  may 
have  (^hrifl  the  tiefii-c  nt' fhrir  Souls.  Thii5  we 
fee  upou  what  Ground;,  and  Rcafons  Chrift  is 
nilcd  the  defire  ofall  Nations. 

Ovjflf.  Bor  there  lies  one  great  ObjeQion  a- 
gainft  this  Truth,  which  muft  be  fatisficd,  viz.. 
If  Clirift  be  the  defire  ofall  Nations,  how  comes 
it  to  pafs,  that  jefus  Chrift  finds  no  Eatercaia> 
ment  in  fo  many  Nations  of  the  World,  among 
whom  Chriftianity  is  hifled  at,  aad  Cl'Tiliiarib 
not  tolerated  to  live  among  them  ?  Who  fee  no 
Beauty  in  htm  that  they  (honld  defire  him. 

Sol.  Firjl^  We  muft  remember  the  Nations  of 
the  World  have  their  Times  and  Seafons  of  Con- 
Terfion.  Thofetliatonce  embraced  Cbrift,  have 
row  loft  him,  and  Idols  are  now  fct  up  in  the 
Flaces  where  he  once  was  fweetly  WorOiipped. 
Th«  Sdii  of  thcGofpcl  is  gone  down  opoatbem, 
and  now  fhincs  in  another  HcniifphcTc  :  And  fo 
the  Nations  of  the  World  arc  to  have  their  di.- 
ftin^  Days,  and  Seafoos  of  IlloinlnatioD.  The 
Gofpel,  like  the  Sea,  gaineth  in  one  jilace  what 
ic  lofeth  in  another :  Aod  ia  the  ifimes  and 
Scftfbns  appointed  by  the  Father  they  come  fiic- 
ccjfiveiy  to  he  enli;!htcned  in  the  Knowlcdpc  of 
Chrilt  ^  and  then  Iball  that  Protnifc  be  fulfilled, 
/fa.  49.  7.  Thus  faitb  the  LorJ^  the  Kedcemr  of 
Jfrac!^  ,i'id  ha  Holy  One,  to  him  n'hr:»i c  Nation 
albotretb^  to  a  Servant  of  Rulers:,  Kin^-s  jhaU  fee 
and  arife^  Prmeet  alfo  JhaU  IVorJhip.,  ttcmfe  of  the 
JLord  that  it  faithful. 

SeamS/f  Let  it  alfo  be  remeisbred,  that  al- 
thoaoh  Qirift  be  rejeded  by  the  Rulers  and.  Bo- 
dy ot  many  Nations :,  yet  he  is  the  defire  oif  all 
Che  Eled  of  God,  difperfcd  aad  fcattered  among 
thole  Nations. 

Second!)!^  Tn  ^hc  next  Place  we  are  to  enquire, 
upon  what  Account  Chrift  becomes  the  Defire 
ofall  Nations,  ( «.  e. )  of  all  tbofi  in  an  the  Na- 
tions of  the  World  that  belong  to  the  Election 
of  Grace.  And  the  trae  Ground  and  Keaibn 
thereof  is,  becaufe  Chrift  only  hath  that  in  him- 
fclf  w  hich  relieves  their  wants  aod  aafwen  to 
all  their  Needs.  As, 

Fir)>,  They  «e  all  by  Nature  under  Condem- 
nation, Rom.  5. 1 5, 18.  Under  the  Curfc  of  the 
1  aw  againft  which  nothing  is  found  in  Heaven 
or  Earth  able  to  relieve  their  Confciences  but  the 
Blood  of  fprinkling,  the  pure  and  j  erfcfl  Righ- 
teoufnefs  of  the  Lord  Jefus:  And  hence  it  is  that 
Chrift  becomes  fb  dcfireable  in  the  Eyes  of  poor 
Sinners  all  the  World  over.  If  any  thing  in 
Nature  could  be  found  to  pacific  2nd  purge  the 
Confciences  of  Men  from  guilt  and  fear;  Chrift 
would  never  be  delirable  in  rhcir  Eyes  :,  b;it  fiiid- 
ing  no  other  Remedy  but  the  Blood  of  Jefus,  to 
him  theicfore  fhall  all  the  ends  of  the  Earth  look 
for  Rightcoufncfs  and  for  Peace. 

Secondly,  AI!  Nations  of  the  World  are  pol- 
luted with  the  filth  of  Sin,  both  in  Nature  and 
Prafiice,  which  they  (hall  fee,  and  bitterly  be- 
wail when  the  Light  of  the  Gofpel  ftiall  fhine  a- 
moneft  them  •  and  the  fame  Light  by  which  this 
Ihall  be  diicovered,  will  alfo  difcovcr  the  only 
Remedy  of  this  Evil  to  lie  in  the  Spirit  of  Chrift, 
the  only  Fountain  opened  to  all  Nations  for  San- 
di£cation  aod  Cleanling:  And  this  will  make 
the  Lord  Jefna  incomparably  dclirous  in  their 


Eyes,  Oh  how  welcome  will  he  be  that  cometh 
unto  them,  not  by  Blood  only,  but,  by  Water 
alfo  !  John  I.  5,6. 

7hirdlji,  When  the  Light  of  the  Gofpel  lhall 
ftiine  upon  the  Nations,  ihey  ftiall  then  fee,  that 
by  Reafbnofthc  guilt  and  filth  of  Sin,  they  are 
all  liarr'd  out  of  Heaven.  Thofc  doors  are  chain- 
ed up  againft  them,  and  that  none  but  Oirift 
can  open  an  entrance  for  them  into  that  Kiug- 
dora  of  God  :  That  no  Afan  lometh  to  the  Father 
but  igf  bottj  John  14.6.  Neither  it  there  any  Name 
under  Heaven  gwen  intmg  Men,  whereby  tkey  muf 

pre  J,  hu:  t' x  Nme  of  Chrift,  Afis  4.  tl. 
Hence  the  Hearts  of  Sinners  ihall  pant  after 
him,  as  the  Hart  panteth  for  the  Water-brooks. 
And  thi's  we  fee  upon  what  grounds  Chrift  be- 
comes the  dcjire  oj  all  Nations.  The  Improve- 
ment of  aU  fbnoweth  in  feveral  lUb  of  the 
Point, 

1.  For  Information. 

2.  For  Examination. 

3.  For  Confolition. 

4.  For  Exhortation. 

5.  For  Diredion. 
Firfl  Zfc  f.r  T'lformation. 

Firfiy  Is  Chrift  the  dclirc  of  all  Nations,  Ham 
wte  a  Sin  is  it  then  in  my  Nation,  upon  t^em 
l.ijj^t  h.nb  fhined,  torqci}  Jtftn  C/V;)?,  and  fay  as 
thofe  ia  job  11.14.  JDepart  from  tre  defki 
not  tie  Knmriedge  of  thy  H'jys.  Totbriiftaway 
his  Worfhip,  Government,  and  Servants  from 
amougft  them,  aod  in  E^St  to  fay  as  it  is, 
Luke  19.14.  We  wiU  not  have  tits  Man  t9Xe^ 
over  us :  Thus  did  the  Jews,  jISs  13.45.  They 
put  away  Chrift  from  among  them,  and  there- 
by judged  themfelves  unworthy  of  Eternal  Life. 
This  is  at  once  a  fearful  Si/f,  and  a  dreadful 
Si£n:  Howfoondid  Vengeance  overtake  them,, 
like  the  overthrow  ofSodcm!  O  let  it  be  for  a 
warning  unto  all  Nations  to  the  end  of  the 
World.  He  would  have  gathered  the  Children 
of  Jfrael  under  his  Wings,  as  a  ffen  doth  her 
brood,  even  when  the  R.m.tn  Eapk  was  hove- 
ring over  them,  but  ihey  would  pot ;  therefore 
their  Houfcs  were  left  unto  tbemdeCblate,  thdr 
City  and  Temple  made  an  heap. 

StCMilly.,  If  Jefus  Chrift  be  the  defire  of  all 
Nations,  bow  incomparably  fJjffy  then  muft  that 
A'.ition  be.,  th.it  tr^joys  Chrift  in  the  Power  .wd  Pu- 
rity of  bis  GoJjei-CxJinjKces !  If  Chrift  under  a 
Vail  made  Canaan 2  glorious  Land  (as  it's  .ai- 
led) D.w.  r!.4T.  What  a  glorious  Place  muft 
that  Nation  be  that  beholds  bim  wiih  open  Face 
in  the  bright  Sunfhine  of  the  Gofpel !  O  F.n^- 
kuQV)  thy  Happincfs,  jiuUhe  Pay  of  c;iy 
Vifitalion  :  What  others  deHre  thou  cajoycft : 
Provoke  not  the  Lord  Jefus  to  depart  from  thee, 
by  corrupting  his  Worftiip,  liankering  after  1- 
dolalry,  abufing  his  Melilugers,  opprcOlns  his 
People,  left  his  Suul  depart  from  thee. 

Second  Vfc  for  Ex.nnuuik.^!.  If  Chrift  be  the 
defire  of  all  Nations,  t  waaiiuc  whether  be  be 
the  defire  of  your  Souls  in  particular,  elfe  you 
ftiall  have  no  Benefit  by  him.  Are  your  defircs 
after  Chrift  true  fpiritual  Dcfires?  Reflet,  I 
befeech  you,  upon  the  Frames  and  Tempers  of 
your  Hearts.  Can  you  fay  of  your  dcfires  after 
Chrift,  as  Fettr  did  of  his  Love  to  Chrift, 
Lord,  then  knowcft  all  Things,  thou  knowcft 
that  1  dcfrc  thee :  Try  ycur  dcfires  as  to  theic 
Sinceiity,  by  tlic  following  Characters. 


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1 


Vol.  li;V:  •..     216^  Jmrtb.  Monii(^  Jo.  m.u  Souls  to  him. 


3^9 


•  -/iiWI,  Are  they  vehement  and  ardent?  Hath 

Chitit  tbf  fuprcam  Place  in  yoor.  Uclires  i  Do 

jm  efteem  all  Thing!  to  be  btot  drofi  «id''dung 

III  Comparifon  of  the  Excellencies  of  jcfus  Chrift 

your  Lord  ?  PbU.  3.  8.  Is  he  tO  you  as  the  RjC- 
.  fuge  Qty  to  the  Manflaycr,  /ftK  6.  t8,  ip.'-^s  » 
"  fr  ring  of  Water  in  3  dry  Place,  as  the  (hadov.-  of 
.a  Rrcat  Rock  in  a  ^eary  Laod,  Jfa.  31.  2.  Such 

▼^emoit  Delifei  are  trae  DeGrct. 
Secrndfyy  Are  your  Defircs  after  Chriil  univcr- 

-  Ui  ?(»•*■)  I»  every  Thing  in  Chrift  dclircable 
in  yoar  E^es?  'The  /i^fwriM  like  the  H^i'M  k 

■  for  a  diridcd  Chrift:  They  woold  be  called  by 

-  his  Name,  but  live  upon  their  own  Stock,  JJ-t- 
4.t."  If  his  HoKnels,  and  Govcramcnt,  his 
Oroft,  and  Sufferings  be  defirable  for  his  Sake, 
filcb  nnivctfal  pciices  are  ri^tjc  fires. 

.    7V<fyi  Are  yoor  Ocfires  after  Chrift  lndu> 

ftrlous  Defircs,  ufing  all  the  means  of  accompli- 
r  filing  Yf  hat  you  Dclirc  ?  You  fey  you  dcfirc  Chrilt, 

•fatt  what  will  you  do  to  obtain  your  Defires?  If 
tyoa  feek  him  carefully  and  incclfently  in  ill  the 
•  ways  of  Duty,  if  you  will  ftrivc  in  Prayer,  L;i- 
'  hour  to  believie^'  cot  of!  right  Hands,  and  pluck 

■  out  right  Eyes:  {i  t.)  be  Content  to  Part  with 
'  the  rooft  proAuble  f  nd  ^Icaiiiui  Ways  of  Siii, 

tha^  you  may  eojoy  Chriil;  the  delire  of.yoDr 

■  Souls,  then  arc  your  Defires  right  Dclircs, 

futrtblyf  Arciyoar  Defires  after  Chrilt  pcrma. 
,  neat  Deiuvs,  or  only  a  fiiddaio  Mood  and  Fit. 

.which  gbesoff  again  without  Iffc&i  If  your 

Defires  after  Chrift  abide  upon  your  Hearts,  'if 

your  loB|iogs  be  after  hun  at  all  Times,  thougH 

not  in  the  Tame  hctdit  and  Degree,  then  are 

your  Pefircs  right  PcIircsf  Xlhtifr always  dwcllsj 
'jn  the  defires  of  his  People,  thty  can  feel  him  in 
'  their  Defires, ,  when ,  they  canppc  diiiccra  bkq  in 

their  Loves  or  Delights. 

Fifthly,  Will  your  Defffcs  after  Chrift  admit 

M  Setis&akay,iKV..£Ad  relLany  where  hot  in  1 27. 4. 

:«lie  iflidynteBt  ofsQhriffc,  thea  are  your  Defifits '  tet.  Defirr  wQ  be  a  oofbiiiiiiil  Spring 
right  Defires  J  The  Soul  rhat  defircs  Chrift  can  j  gcncc  and  Induftry  in  the  ways  of  Daty:  The 
.nevtrbeatrcft'dUiccoincbpmc  to  Chrift,  2C«rJae(ireof  the  eud  quickens  to  theolie  of  Means, 
5. 2, 6.  PKL'ti  ii:  Thk  Detril' can  latisfie  o-\Pnv.  if.  i.  'Others  may  611  afleep  and  at^  .cjf 
then  with  Riches  and  Plea  fores  of  this  World, 
as  Children  are  q^icied  with  Rattles.  If  no< 
tiling  .bne  Chrift.  oin  reft  aad  leviniiiate  finr 
Defijfta,  Sudj  |nA  reftlcft  Defires  are  right 
Defircs. 

SkAfy^  Do  your  Defref  after  Chrfft  fprinfg 
ftwi  a  deep  Scnfe  of  your  Need  and  Want  ot 
CSirift:.  Hath  Coi\Ti^iQo  opened  your  Eyes  tp 
fte  yoBT  Miferyj  tb  ftA  ydor  Bartnens,  and  to 

make  you  fcnfiblcthat  your  Remedy  lies  only  in 
the  Lord  Jefus,  then /ire  your  Defires  riglit  Uc- 
lires:  Bread  and  WaBefate  aMideseceuat7'and 
defirable  by  hanger  and  thirft.  By  thcfc  Tilings 
try  the  Truth  ot  y»ur  Defires  after  Chrift . 

31L  Vfe  far  Cemfolatm.  Do  you  indeed'  opt^ 
ferious  Trial  find  fuch  Defircs  after  Chrift,  as 
were  defcribcd  above,  Oh  blefs  the  Lord  for  tbat 
Day  wherein  Chrift  the  defire  of  Nations  became' 
the  dcfiw  of  your  Souls,  and  for  your  Comfort 
know  that  you  are  happ)  and  ble0*ed  Souls  at 
|>refent. 

Firfi.  Blefied  in  this,  that  your  Eyes  have  been 
o))cned  to  fee  both  the  want  and  the  worth  of 
Chrift.  Had  not  Chrift  applied  his  precious  Eye- 

lalve  to  the  Eyes  of  your  Mind,  you  could  never 
ha?e defired him,  you woul4 have fa4 wfiibthpiji  ^  

ia  Sk*  53. 2, 3.  iA  hoA  no  Ftm  mr.  Cm^fi^  \  BodbfttlveytiitK  jfti  Hoir  Maiidcfe^rtlH^  orer: 

I  Y  y  thcB, 


and  rthm  we  fhatl  fee  him,  theire  is  no  Btsitty  tkit 
ttv  fhould  de/kt  him  :  Or  Jls  th^y  to  the  Spoufe, 
C\int.  5.'J».  What  if  thy  nef&t/td  more  f ban  another 
Be{(fi;ed*  Oh  blclTcd  Souls  ifllightncd  of  the 
Lor^li  to  fee  thofe  things  that  dfd  hid,  fiom 
them  that  perifti  ! 

Secondly,  Yon  arc  blelTcd  iiuliis,  that  your  d<r- 
Urcs  aft<;r  Chriit  are  a  Snf%  EvjdcQce  that  the  de^ 
fire  of  Ohrift  is  towacds  ytfb :  Had  he  not  ifft 
defiled  yOu,  you  conld  never  hnvc  dcfifcd  him. 
We  may  fay  of  Defircs  as  11  is  fjid  of  Love^  we 
defire  him  bccaufc  he  firft  defire<$us:  Your  de- 
fires after  Chrifl  are  iufhoicd  frbih  the  defires  of 
Chrift  after  you.  , .  .  ' 

,  77j;>v/;^,  BIcJTcd  in  this,  th^t  your  defires  iball 
fiirely  he  fitisficd,  A  f  it.  5  6.  Bkffcd  are  they 
that  lanfigtr  . W.  tbirji  nfur  Hi^btevMpitfs^  for  they 
{hM  Ic  filled/:  Prov;-nj»t4.  Tbe  dtff^et  of  tbt 
RtghteoHi  Jh.iil:b4^^ra>iied.  God  never  raifcd  futh 
deiircs  as  thefe  in  the  Souls  of  his  People  to  be 
a  torment  to  them  for  ever, 

FoHfrtblK  Blcircd  in  this,  that  God  hath  guid- 
ed your  dclires  to  make  the  bcft  Choice  that  ever 
was  made  in  the  World;  Whilft  the  dclires  of 
othcr^  are  hunting  after  Riches,  Plcafujc  and 
Honours  in  tlie  World,  toiling  themfclves  like 
Children  in  purfuit  of  a  painted  Butterfly,  which 
when  they  have  caught^  doth  but  daub  their  Fin- 
gers^ God  mean  while  hath  rdireded  your  de- 
fircs to  Chrift^  the  moft  excellent  Object  In  Hea- 
ven or  Earth.  Any  good  will  fdtisfie  fonie  Men, 
Oh  happy  Soql  if  none  bijt  Chrift  can  fatisfic 
thee,  P/jlm  4.  6. 

Fifthly^  B\<i{i'td  in  thi^,  that  there  is;?  Work 
of  Grace  c^rta'mly  wroughc  npon  thy  Soul^  and 
thele  very  de(lrcs  after  Chrift  arc  a  part  thereof. 
. .  $fxthiy^  BlidTed  in;this  that  thefe  ddlrtis  af- 
ter Chrift  keep  thy  Sonladive  and  working  af" 
ter  him  continually  in  the  ways  of  Duty,  Pfalm 


(M$t  du^g  bam  J  ^MteeL  tbat  will  I  ftek  af- 
DdirrwiSfaea  cofuiiihal  Spring  to  Dili- 


Duty,  but  it  will  be  hard  for  you  to  do  |by 
whofc  Souls  burn  with  dcfirc  after  Chrift. 
'  Seventhfy^  Bleffixl  in  this,  that  your  defires^f*   ^  ^ 

tor  Chrift  will  make  Death  mnrh  rhe  fwcctcr  and  •J'^, 
eaficr  to  you,  Pbit.  1.23.  /  dcftrc  to  be  Mffolvtd,  l^^'J^trZ 
aitdi»  he  wftfr  Chrift^  iptueb  isfjr  betht.   When  a  jiun. 
Chriftlan  was  once  asked,  whether  he  were  wil- 
ling to  Die  f  He  returned  this  Aofwer,  let  hint 
be  onwillingtoDie,  whd  fi  anwitting  io  go  to 
Chrift ;  And  much  like  it  was  that  of  another, 
9ivere  Te^m.^t^  Cbfijlo  vivam.  1  refufc  this  Life, 
«>:Kve  with  l&rtft.    '  • '  •  *  • 

4Xfc  Vfe  for  Exhortation.  In  the  fourth  Place, 
let  me  exhort  and  perfwade  all  to  make  Jefus 
Chrift  the  defire  and  choice  of  their  Souls.  And 
here  I  fall  in  with  the  main  Scope  and  DcCgn  of 
tbcGofpel :  And  oh  that  I  could  efFedually  prefs 
home  this  Exhortation  upon  your  Hearts.  Let 
me  offer  fome  moving  Confiderations  to  yon, 
the  Lordacconipany  them  to  your  Hearts.  ■ 

Fir/J,  Every  Creature  natnrally  defires  its  owi 
Prefcrvation,  do  not  you  dcfirc  the  Prcfervarioa  • 
of  your  precious  and  imroortjl  Souls?  If  you.do, 
then  make  Chrift  yoiur  defire  and  choii.e,  withfmt 
whom  they  can  never  be  preferved,  "^Wc  vcr.  i . 


(i  f 
t.  H 


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■Tie  Defitubkneft  tfOnfi  &c  V    Sexm}  Xlll 


ttifiti,  low  oidul  ro  provide  for  them?  Though i 
they  piy  s  de^u'  Rdit  for  thofc  Tcjwinciils  they  live 
ill ;  .jAfkl  is  lint  Union  with  Cluirt  infinitely  more 

/  'djefiJQbic  than  the  Union  of  Soul  juid  ^ody  ?  Ohco- 
/Tic^tlnirri  with  bim,  then  (hall  your  SquIs  be  Hap- 
pyi  WDcn  youT  Bodies  drop  off  fixaii  itiem  at  Death, 
iftr.^.  1,3.  Yea,  Soul  and  Body  fluU  be  bapssf 

■  nilfc.  alidwiih  him  for  n  crniore. 
■  ■  Twrifr,  How  do  the  Men  of  this  World  dcfire  the 

.  Enioyincnts  of  it?  They  pant  after  the  Duft  of  the 
£irtD :  They  rife  early,'fit  up  late,  cat  the  Bread  of 

:  carciult\el!i ;  and  all  this  for  very  Vanity.   ShaJl  a 
worldinc  do  more  for  Eattb  thiin      m  Havm) 

.  Shall  the  Crestur^  belb  fl^ndtly  4mn#>  «Bd  Qftt 
*t)egtc£kd? 

Am^,  What  do  tthrour  Defires  in  tliis  World 
Benefit yCKi,  if  you  ijoChriftlcfs?  Stipiiofc  you  bad 
^  tnc  dcfire  of  y  our  Hearts  in  theft  Things^  how  long 

fliall  vou  have  Comfort  in  thcm  if  yru  mtfiChrift? 
'    fifthiy.  Doth  OskA  dcfiic ja%  wIk>  have  nothing 
.  loveiv  crdcfirable  in  yoti?  \<i>u  no  dditres 

after  Chrid-,  the  molt  lovely,  and  dclirablc  one  in 
both  Worlds?  Hisdcuresarc  towards  you, 
y.O  nuke  him  the  delire  and  chmceol  yoiu  Soui<«. 

SxMy^  How  abiblutcJy  naotSan  ^  Xcfeii  Cbrifito 
your  Swl^  Bread  and  Watt  r^Rsth  ana  lift  a  notlb 

nccin^irv  as  Oirift  is,  Ont  ihln^  hnrctfary,  Lllkc  10.^ 

a^.  And  that  one  thing  is  Chrilt :  U  you  mils  yout 
aires  in  other  thing.%  you  may  yet  be  tuppfi  bUt 
a fMi  xbils  Cbnl\f  vou  Ut  undone  fir 
.  SntmMft  How  niitable  a  f^ood  iaCbiift  to  your 
Sbub^  Cdmprtzing  ivhitlbc\-er  they  want,  i  Ctr.  r. 
JO.  Set  your  Hearts  where  you  will,  none  will  be 
foiindto  iTutch  an4.  tuit  them  as  Chrit^  doth. 

JSujxkljit  How  gjn|  4R  the  Benefit  that  if iU  i«> 
'dnuml'to  tpu  hfym  Ctirifl?  Jn  him  yoa  dnll 
harc,a .rich  Inheritance  Ictlcvl  upon  you  :  All  thirds 
Aulf  .be  yours  when  vou  arc  Chriits,  t  Cor.  3,  22. 
And  »  not  fuch  a  Chtift  wonh  defirinj;  ? 
■'  Mmtlx,  All  your  welt-ftfcniiided  HqpeB  o£  Giocy 
•ate-lnttit  upon  yoiittfiiien  WMi  ChiiAv  i  Or>  u  2t. 
If  vnu  mil*  Chrift,  you  muft  Di^  willaOttC  bofC; 
wiil  not  this  draw  your  Eklircs  to  bim? 

Traffibf  Sitpgo(e  jotu  were  4t  the  Judgment  Seat  of 
GqfL  ifkut  you  muft  Iboctly  Ibod,-  and  law  (bp 
of  the  tord  In  tbit  Day:  the  Sbtep  diTided 
6091  tie  Cojis,  the  Sentences  (>f  AMoluiion  and  Con- 
demnation part  by  the  great  and  awful  Judge,  upon 
tbe  Righteous  ana  the  Wicked;  would  not  Cbriflbc 
Chen  dcfifabk  in  your  Eyes?  As  ever  you  exped  to 
Aand  with  OmAirt  at  that  Bar,  letCtoifthetliede- 
liic  and  choice  of  your  Souls  now. 
'.  yhl/feforDirr^ion.  Do  tbdc,  or  any  other  Con- 
rtdcrationsjMit  tbec  unon  this  enquiry,  how  fhall  I 
§4  my  ^aim  Hindled  add  ii^amed  towards  Chhii? 
Alaa^  my  Heart  is  aitdand  dead,  not  a  fcrious  de- 
^rcftirrinf:  in  it  afiar  p&nft:  To  fuch  I/haU  ofa 
the  following  Dtredkoi 


DirfQipn  1.  ' Redeem  limine  iiiiie  cvny  Day  for 
McditAtion:  Get.oi|ticfthc  ncik^ujd  clwtiour  of  the 
Wiirld,  PfMm^,^  AndkritJuAylMjtbinkywv^lves 
bow  tbe  prclcnt  Stjte  of  your  So^  ibre^,  aiid  it^w 
it  if,,  like  to  ^0  yv|ih  you  £^r  ever :  HcKp^al^  i^4H^ 

Diiyclien  2.  Confid'ct  fcriouflV  of  that  limcntabile 
State  in  which  y(ni  came  into  tbe  Wptld :  Children 
of  Wrath  by  Nature,  tinder  tticKitrfeanti  Cotidem- 
nation  of  the  Uw,  So  that  <!ithet  yfmr  State  moft 
beduii^ed,  or  yon  incvitvibly  damned,  jWji  ^.  j 

Dirccfm  3.  Cunlidcr  tbe  wavatid  courlc  y/)U  bat  e 
Mko),  fincc  you  cauic  »nu>  the  Workl;  pnxocdaai; 
IroDi  Luqiuty  to  lni<iuuy.  Wh^A  ConuoaDi  ofGad 
Iwvc  you  liot  vipl^fjd  a  (Jbouiaiid  Tvuws  over  ?  \\'l»t 
Sin  is  committed  intJic  WoilJ,  tbgt  youaic  noj  one 
nay  or  other  guilty  of  bctbrc  God?  How  many  If- 
cra  Sins  upon  your  licorcj  unknown  tp  the  mott  in- 
liinatc  Friend  you  have  m'thc  World  ?  "B^tO,  this 
suite  nuft'tt  ic^an^  6om  ytulr  Soiili:  be  inuc 
SmIiliwii'QMlMattttemili'.  "  -  ^  ^«  r-f-^ 
Dlrrdion  4.  Tliinlc  upon  the  feuete  Wrath  of  GnJ 
due  to  every  Sir,  Tbt  Wj^ts  tf  Sto  n  Deatk,  Rntt.i$. 
kit.  And  bow  int^krablc  the  fiUnefe  of  that  \^goi^ 
mull  be  wJjq*»%iJrops%iokW 
cnc6  in  the  Worlaisto  iiUiwf^M^ble,  thujt  kifh 
made  Ii)mt  to  choofc  flranj^liB^  r^lhci  than,  ^.ite: 
And  yet  this  Wrath  muft  abide  for  fr'er  upon  you^  jf 
you  pet  not  Intrrdt  in  JefusChrift,  Johtt  a.  63. 

DhtflwH  5.  Pntaler  weH  tbe  httpt  Stat^  aact|(^> 
ditton  they  are  irt,  wfirt  Hvt  dbOmeS^Miih'ini 
Vcicc  bv  Icfus  Chrift,  ^/ifi»4ai  lit-Anl  lWtn»  the 
Cncco^GodisftBe,  and  foaawy«lt|Miatttie<Ma&s 
t  l^creof,  wlqr  may  wU  jm  hsif  eajtdttBliiettfai'O- 
then  ?  ;  *    .    i    )  -f  : 

DhrlUnt  6.  Ssrioufly  Donfidor  diejnnt  iiwrintiiO 
ty  of  vour  time,  and  precioulheis  ofthe  Ppm^uy- 
ties  of  Salvation,  ne%'ct  to  be  r«covciolwhcotiu»a(e 
onccpafi,  John  p.  ^  Lctthisprovokcyouto  l»f  hott 
opon  thole  golden  Sea&ns,  i^hilfl  they  ate  yjtt  Ivim 
you;  that y^maynotbcwail  your' FoKy and  MW- 
nefi  when  they  arc  out  of  your  reach. 

DireQumy.  A{Iixiat«  TOUT  felws  with  fcriousOiri- 
ilians,  get  into  thoirAaquaHitaBMe,  .and  befr  their  Af- 
fiftuice ;  beleech  thonto  ntayfiryou:  iknl  fk  ilat 
vou  reft  nr»t  bete,  but  be&equeiRly  vpottyourXoMs 
bcaync  of  tlic  Lord  a  new  Heart,  and  a  new  Smc>. 

In  Qintlufion  of  the  whole,  let  me  bcfcech  and 
beg  ail  the  PcopIeofGod,  asuponmy  Kiicc^^  to  takp 
liccd  and  beware  left  by  the  carcle(iieb,.  aindi  feandab 
flfthetr  Lives,  they  quench  tht  weak  deiiret  htglt^ 
nin|5  to  kindle  in  the  Hearts  of  other;.  You  krwvjr 
what  the  Law  of  God  awards  for  ftriktiic,  a  Woman 
u  irh  ClnlU,  lo  that  her  fmitgo  from  I'c^^i,  EnJ.  ii. 
22, 23.  Ob  Owd  not  So«i-bkwdbj  ftifiiiig  tholwiie- 
fuldafiKsoTangraAtrGlnft.    •    •  - 


•r: 


Blt^ti  he  Ctdftr  J^m  Chrijk  tbf  dtfiriif  4^mM4. 

 \   T  ■       1    ,  •.  ■; 


The  Fourteenth  SERMON.' 


» :  .'.1 


Text. 
Contain- 
toA  the 
fifth  Mo- 
tive to 
applv 


I  C  O  R.  II.  vii. 


Cherexed- 
IcBt  Title 
of  Chrift. 


WItich  mue  of  tbe  Princes  of  this  World  have 
»■  '<  «Mf  Aitic  Crucified 

IN  this  Chapter  the  Difiourib  to  the 
rinihi*ns  the  KTccliency  of  bis  Miniftrv,  lx)th  to 
.  oliyiatc  the  Gjiucropt  whidi  lomc  caii  upon  it 
fpr  want  of  hunuae  Orruments ;  and  to  give  tbe 
greatpr  Authority  unto  it  among  all:  And  whereas 
the  Ibiritual  Simpbcity  of  his  Muuflrylaidit  under 
the  Contempt  of  S>me»  be  itnomtlnc  fereral  Ways, 
byftiowing  them. 

tirfi,  Tliat  it  was  not  fuitabte  to  the  DeHgn,  and 
find  ofdus-Miaiflity,  httdm  bttag  to  Jmpw  notbiiig 


KnotPft^  tor 

tot  tMdofGlorji,. 

atnaoK  tlkai,  lave  Jefiv  CM^'  mA  liliB'Grtieiftii; 

vtrfe  I,  2. 

Secondly y  Neither  was  it  for  the  Adrantac;c  trf"  tlieit 
Souls:  It  ini«bt  itideedtickle  their W  could 
be  no  ioUd  Hiouodatknip  tbfk  faith  uAfimffi^ 

-"-Jf  4j  5'  .  '  '    ■  ■  i 

Thirdly^  Thoui;;h  his  Difcourfcs  fecmed  ;<^c,  ana 
drv  to  carnil  bearers,  yet  had  a  depth,,  and  ex- 
cellency in  it,  which  fpiritual  and  judidous  Uitilft> 
ans  law  and  acknon^et^Bfii^  vtrjt  6f  j.  "* 


i^ed  by  Google 


Sernk  14. 


T^he  Fofifitain  .0/  Life* 


37' 


Fourthly^  Therefore  this  exceileni  Wifdoiu 
which  he  Preached ,  far  tvanfccndcd  all  the 
natural  Wifdom  of  this  World  ;  Yea,  tlic 
moft  raifed  and  improved  llndcTltandiiif,s  of 
r  thflfe  that  were  mofb  renowned^  and  admired 

in  that  Agr  for  Wifdom,  ver,  %,  WhiA  nmoj 
the  Primes  of  this  ll'orlil  kner». 
In  which  VVords  we  have, 
I.  A  Negative  Propofition. 
a.  The  Proof  of  tliC  Propofition. 

FAyl,  A  Negative  Propofition,  none  of  the 
Princes  of  this  World  knew  that  Spiritual 
Wifdom  which  he  uught.  by  Prmces  of  this 
World^  or  rather  Fmcepes  feculi^  the  PriiKcs  of 
that  Age  hcmcnns,  as Cjwmto  well  Notes,  the 
Learned  RabiaeSyScribes^aaiiPbarifees^  renowned 
for  Wifilomaoa  Leariiiiigaaiongthcm,  and 
honoured  upon  rh:it  nccounr,  nsfomany  Prin- 
ces: But  he  adds  a  diuunutive  Term,  which 
darkens  all  their  Glory.  They  are  but  the 
Trincet  nf  ibis  IVorld^  utterly  «nacqiwlntcd  with 
the  Wiidora  of  the  other  World,  l  o  winch 
be  adds. 

Secondly^  A  rkir  and  full  Proof,  far  bad  they 
inom  f>,  they  would  not  have  Crucified  the  Lard 
of  Clory.  In  whkb  Words  we  find  one  of 
Chrift's  Glorious  and  Royal  Titles,  the  Lord 
of  Clory :  Upon  which  Title  my  prefent  Dif- 
courfc  muft  fell.  The  Words  being  fitly  rcn- 
dred  and  nothing  of  ambigaityiatiNin,  Cliey 
give  us  this  Obfervatioo. 

Do&.  nut  dbr^  Ontei/kd  U  the  JMtd  of 
Ghry, 

Great  and  excellent  is  the  Glory  of  Jcfos 
Chriftj  the  Scriptures  every  where  proclaim 
bi&  Glory.  Yea,  we  may  obfi^^fe  a  notable 
CHmax,  or  gradation  in  thole  SCTiptures  that 

f|  c  \k  of  his  Glory.  The  Prophet  Ifaiab  fpeak- 
ing  of  him,  calls  him  Clerhus^  lia.  4.  2.  Jh  that 
Day  fitatt  ttte  hrmeb  af  the  Lard  be  temitifitl  mid- 

^hri'Ms.  jTofcrt  fpeakingof  his  Glory  rifcsa  fbcp 
higher,  and  aiicribeUi  to  him  a  Cicry  m  of  the 
oulybrgotteMSmlcf^Fathn\  John  1.  14.  (i>.) 
a  Glory  meet  for,  and  I'Lcorniiir'  the  Son  of 
God  :  Propa  to  him,  and  iocommunicabk  to 
any  other.  The  Apolue7«iwrife$  yet  higher, 
and  doth  not  only  call  him  Glorious,  or  Glo- 
rious as  the  only  begouen  of  the  Father:  But 
Ae  Gkry,  Jam,  1.  1.  Glory  in  thealiftnift; 

tny  Brethren  (faith  he'  hjve  not  the  Faith  of  our 
L/trd  Jejus  Cbfifiy  the  Glory ^  mtb  reffeO  of  Per- 
fmi:  For- die  Word,  Lord,  which  is  in  oor 
TranOation,  isafcpplcmciit :  Chrifl  is  Glory 
itfelfi  yea,  the  Clory  emphatically  foifilcd  ^ 
the  Glory  of  Heaven,  the  ^'>0;of  Sm ;  the 
'At  du-  Clory  of  our  Souls  for  ever.  The  Author  to 
jAO-f**  w  the  Hebrews  goes  yet  higher,  and  calls  hini  not 
Jl^Hm  Innply  the  Gkryy  bnttbe  briebttufs  of  hie  Fathers 
Clary ^  Hth,  1.3.  as  who  mould  fay,  the  ra- 
diaucy.  fparkling,  or  beaming  forth  of  his 
FadierS  the  my  fplendour  or  rcful- 
gency  of  Dnjiive  Clay,  On  what  a  glorious 
Lord  is  our  Lord  Jdiif  (Qiiift!  the  bright 
Iparkling  Diamond  of  Heaven ;  who  Ihincs  in 
C  lory  there,  above  the  CUjry  of  Angels  and 
Saints,  as  the  Clory  of  the  Sun  excels  the  leffer 
twinkling  Surs.  When  he  appeared  to  Paul, 
jids  16.  13.  //'JW,  faid  he,  a  light  from  Hea- 
ven^ ab9Ve  the  bri^btnejs  of  the,  5kh,  fhtmng  romd 

dbeut  me :  Kwd$  null  tKe  (t'Uirf  of  Cbtilt  be 


unfpealiable,  who  rcfleih  Clary  upon  all  that 
be  with  him,  Jcim  \^.  14,  em  ftamps  Oiaty 
upon  all  tliat  bclonr,?  to  him.  Hi?  works  on 
Earth  were  ^/(>rmj  irorb,  Luke  i^.  17.  The 
piirchafcd  lilierty  of  his  People,  a  glorious 
liberty,  Rom.  8,  11.  The  Church  his  myftical 
Body,  a  glorious  Church,  Efh.  5.  27.  The 
Gofpcl  which  reveah  him,  is  a  glorioni  Go* 

fpcl,  I  Tim.  I.  I  t . 

Hut  more  particularly,  let  us  conlidcr  the 
Glory  of  Chnft,  as  it  isaiftingiullMd  iaco  btS) 

cither, 

1.  F.lTcntial,  or 

2.  Mediatori.il  Glory. 

Ftrfl^  1  he  Fffcuttal  Gkry  of  Chrift,  which 
he  tuitha^  Gud from  cvci lulling;  which  is  un'< 
fpeakable  and  unconceivable  Clory :  For  (faith 
the  .^poRle)  PhU.  1.6.  He  beiti^  in  the  firm  of 
ri»j<wk  it  m  robbery  to  be  cful  ivith  Cody 
(».  e.)  he  had  a  Peerage,  or  equality  with  his 
Father  in  c  /  ry^  job.  to.  30.  /  and  ny  t,tt\>er 
areone:  Aadaj^^aju,  Joh.  \6  15,  j4ll  thmgs  that 
the  Father  hath  are  none :  The  fame  Name,  the 
fame  Nature,  the  fame  efTential  Properties,  the 
£ime  Will,  aud  the  fame  Glory. 

Secondly,  The  Mediatorial  Clay  of  Chrift  it 
exceeding  great:  This  is  proper  to  him,  as 
Head  of  the  Church,  which  he  hath  purchafcd 
with  bis  own  Blood.  Of  this  Glory  the  Afoflle 
fpeaks,  FhU,  2.  9,  t  o.  tVberefore  God  aifo  both 
highly  exidted  ton,  and  givertinm  a  NamCy  wUcb 
is  abwe  every  Name,  &c  ww-^^-w  Exalted  a-« 
bove  all  Exaltation.  Now  the  Mediatorial 
Glory  of  our  Lord  Jcfus  Chrift  conlifteth  ei- 
ther, 

1 .  In  the  fulnefs  of  Grace  inherent  in  him. 

2.  Or  in  the  Dignity  and  Authority  put 

upon  him. 

FirjiyUi  the  fulnefs  of  Grace  inherent  in 
him:  The  hnmantty  of  Chrift  b  filled  with 
Grace,  as  the  Sun  with  Light,  Job.  i.  14.  FuS 
of  Grace  and  Truth.-  Never  any  Creature  was 
10  fitt'd  by  the  Sjririt  of  Grace,  as  the  Man 

Chrin  jcfiis  is  filled,  fov  God  gives  m  t  tht  S^^ii  it 
to  him  by  mtafute^  John  3. 3^  Bjf  reafon  ot  this 
fiilnefs  of  Graoe  inhetent  id  bun,  he  is  fmer 
than  the  Children  of  Men.,  Pfal.  4^.  1.  Excelling 
all  the  Saints  in  fpiritual  Lnftrc,  and  gradons 
Exeeliendes. 

Secondly.,  In  the  Dignity  and  Authority  put 
upon  him:  He  is  crowned  King  in  ^ion  .*  All 
Power  in  Heaven  and  Earth  is  ^vcn  wno  him, 
Matth.  28. 18.  He  is  lawgiver  to  the  Cliui  ch, 
Jam,  4. 1 2.  All  atts  of  Worftiip  arc  to  be  pcr- 
fbrmra  in  his  Naae ;  Prayer,  Preaching,  Can* 
furcs,  Saa  amcnts,  all  tohc  adminiftrcdin  his 
Name.  Church  Oiitccrs  are  GommiUbned  by 
him,  Efk  4.  1 1 .  The  Judgmentof  the  World 
in  the  Great  Day  will  be  adminiltrcd  by  him, 
Mattb.  2V  31  •  T'-x  "  jhall  be  fit  upon  the  Throne 
of  bis  Clary. 

To  conclude,  Jcfus  Chrift  (hall  have  Glory 
and  Honour  afctibed  to  him  for  evermore  by 
Angel  sand  Saints,  upon  the  account  of  his  Me** 
diatorial  work.  This  fome  Divines  call  his 
Paflivc  Glory  ^  the  Glory  which  he  is  to  re- 
ceive from  hisrcdcemed  ones,  Ktv.  5.  8, 9, 10. 
!  Andxricn  he  had  f  ih-n  f'>c  Book,  thefoiff  Seajlt., 
andti/e  fmi  and  twenty  tUktsjtU  dmn  before  the 
LanAy  having  every  m  ti  .fkem  H0ft^  4n4 
B  b  b  {iMm 


Digitized  by  Google 


4 


J7» 


The  Fountain  of  Life. 


VoLl 


golden  f^tal!  full  «f  Odokrs^  winch  ore^fnljHn 
4ftheSMlts,  and  they  fung  a  mw  Song,  faying^ 
Thnt  art  mrthy  to  ttdte  the  Book^  and  to  ofen  the 
Seals  thereof:  Far  tboU  waft  flain^  and  haft  rr- 
deemed  us  toGodbjf  thy  Bloody  out  of  every  Km- 
dri  J^  trnd  T(*igue^  and  Pcofe^  and  Natm,&LC. 
AuJ  Urns  you  fee,  chac  our  Lord  JefiisClirtft 
is  upon  an  aooomts  the  Lofd  of  <>kfy.  The 
Ufes  follow. 

Ittfatmt  1. 

Fhw  reotiderful  wtn  the  f-'y;-:  if  Ch-iil  ;hs  Lor  J 
ef  Glofy^  to  befoabafed  andbiuabkd  as  be  was  for 
us  tnU  and  ftnfid  iJitfi?  *Tls  aftonilbing  to 
coiKx-ivc  ili.it  ever  jtfiis  Chrill  fliouM  Ihip 
liimfelf  out  of  his  Robes  of  Glory,  tocloath 
tiim&lf  with  the  Tread-hare  Tatters  of  owr 
Flelli.  Oh  v.'liai :» lloop  did  lie  make  in  his  In- 
carnation tor  us!  If  Uicmolt  uiagiuliccac  Mo^ 
north  upon  Eirth,  had  becti  degraded  into  a 
Toad  :  if  tiic  fl.m  in  tlic  Heavens  had  h-cu 
tamed  iuco  a  vvandriag  Atom:  If  tlic  nioH 
Olorioos  A*gel  in  Hcam,had  beea  transform- 
ed into  a  filiv  Fi it  h  id  bica  nochiii'.T  to  the 
abafcmcnt  of  the  Lord  of  Glory.  This  Ad 
IS  every  where  cdebrated  in  Scripture,  as  the 
great  Mvflcry,  the  aftonilhing  Wonder  of  the 
wtuile  World,  z  l  tm.%.  id.  ^.1.8,  RmtXi. 
The  Lord  ofClory  loolced  not  like  himfeif, 
when  became  in  the  Habit  of  a  Man,  ffa-^^.^. 
We  bid  as  it  »«fc  our  Faces  from  btm :  Nay,  ra- 
ther like  a  Worm,  than  a  Mm,  Pfid.  22.  6. 

jtrqroach  cf  it':  ;;,  and  rl- f:[f(d  of  tf>c  Pco^'k. 
The  ffirds  ot  the  Air,  and  Bcalls  of  the  Earth 
were  here  provided  hetfeer  Aoooonnodati- 
onsthan  the  Lord  of  Glory,  Af.nth.^.  10.  Oh 
ftofteodious  Abafenienc  !  Oh  Love  unfpeak- 
aMel  Though  hevm  Rich^  yet  ^bm  fiim  he  be 
came  Poar^  that  xte  through  his  Poverty  might  it- 
^itk,  2  Cor.  8.  5».  He  put  off  the  Crown  of 
GlN^r,  topot  onthe  Crown  of  Thorns :-  Quanto 
fro  ine  vilior^  taftto  mhi  chttrmr^  faid  Bernard^ 
the  lower  he  h«mbi«i  himfclf  for  me,  the 
dearer  helhalt  be  to  me. 

fitferenee  2. 

How  t>  sfy'iaidentfy  Chrtous  is  tijf  Advance- 
ntmt  of  Believers     their  ZMiott  with  tix  Lordcf 
(  Inry !  This  alio  i'=.  an  admirable  and  aftonifli- 
ingMyitcryi  'tis  the  higheft  Dignity  of  which 
our  iVdlNre  is  capable,  to  be  ^hpofiaticaUymi- 
ted,  and  the  grcatell  Glory  oi  which  our  Pcr- 
fons  arc  capable  to  be  MyfticaUy  united  to  this 
J  ord  of  GI017  ;  to  be  Bone  of  his  Bone,  and 
Flclh  of  his  Flefh.   O  what  is  this .'  Chriftian 
doft  thou  know  and  believe  all  this,  and  thy 
Heart  not  burn  within  thee  in  Love  to  Chrift  ? 
O  then  whrrT  ;t  Hcn-t  hnfl  rhoT^    Wh:!*:  art  •:hoi! 
by  Nature,  but  tnifiil  iiult,  a  iuaiiiroiiie  Sumer, 
♦iler  than  the  vikft  Toad,  caft  out  to  the 
loath  in?  o<" thy  Perfon  in  the  Day  of  thy  Nati- 
vity !  O  tliat  ever  the  i^rd  of  Glory  (hould 
unite  himfeif  to  fuch  a  lump  of  vilenefs !  Take 
i^ich  a  Wretch  into  his  very  Bofom !  Be  afto- 
niOkd  O  Heavens  and  Earth  at  this ;  this  is  the 
great  Myftery  which  the  Angels  ftoopt  down 
to  look  into.   Such  an  Honour  as  this  could  ne- 
vef  enter  into  the  Heart  of  Man :  It  would 
have  fccincd  a  nidc  Blafphemy  in  us  once  to 
have  thoogbt,  orfpokeaof  fuch  a  thing,  had 
iMfcCauWiDMethefirll  Motion  thereof.  Yet 
low  leDg4idft^tlia#  nuke  iStm  Lordttf  Glonr 


frafe  upon  thy  oadeteritiined  will,  before  he 

gained  thyConfent  ?  Miglit  he  not  juftly  have 
Iptirned  thee  into  Hell  upon  thy  fird  refiifal, 
and  never  have  made  thee  Ikih  another  offer  ? 
Wilt  thon  not  fi  v,  Lord,  what  am  /,  and  what 
is  fliyj  Father's  Hoofe,  that  lb  great  a  King 
Ihoold  ftoop  lb  hx  benesth  hrmfelf  to  fnch  a 
Worm  as  lam!  ThatStrength  fboiild  unite 
Ic  fclf  to  Weaknefs,  infiaice  Glory  to  fiich 
BafenefiJ  O  Grace,  Grace,  forever  to  be  ad- 
mired I 

Ittfcrme  3. 
Is  Jcfus  Chrift  the  Lord  of  Glory?  fhen  tet 

no  Afj»  count  himfiff  difhjm:<rtd  ly  Siifft:  in,-  th 
vikji  Indiffuties  far  bis  Sake:  The  Lor<l  o^. 
Glory  pats  Glory  npoa  the  very  Sullerings  ^ 
you  undergo  in  tlus  World  for  hini.  Afujcs 
efteemed  tix  Re^oatbes  uf  Chrifi  greater  Rkijes 
Hum  the  Treafivet  of  Egypt^  Hebt  1 ».  16.  He 
caft  a  Kingdom  at  his  Heels,  to  be  crowned 
with  Reproaches  for  the  Name  of  Chrilk,  The  * 
Diadem  of  Egyft  mi  not  halffo  g1orioa9,  as 
fclf-denial  for  <  hrift.  Tl  i^  1  -nd  nf  Glory 
freely  degraded  himfeif  for  thee,  wilt  thou 
(band  trackling  widi  him  upon  Teftns?  *Tii 
certainly  your  Honour  to  be  difhononred  for 
ChtiSLASs^  41.  To  yoo  it  is  given  in  behalf 
of  Chnft:,  Ntttonly  to  believe,  hotairo  to  fuffer 
for  his  fake,  Phil.  x.i^.  The  Gift  of  Suffering 
is  there  matched  with  the  Gift  of  Faith:  Tis 

?,ivenasan  boturarium^  a  badge  of  Honour  to 
iiffcr  for  the  Lord  of  Glory  :  As  :dl  Live  not 
the  Honour  to  wear  the  Crown  of  Glory  la 
Heaven  fo  few  have  the  Hononr  to  wear  the 
Chain  or  Chrift  upon  Earth.   TImmus  i  cpons  ^ 
of  LodovicM  Marfaau^  a  Knight  of  France.^  that  ^ 
being  led  to  fowr  with  other  Martyrs  who  fwrLw 
were  i>ound,and  he  unbocnd,  bccaufe  a  Pci Ton  '^o"^,  iS 
of  Honour  •,  he  cryed  out.  Why  don't  you  Ho-  "V'j"'* 
nour  me  with  a  Chain  too,  and  create  me  a  ^''i"">^-. 
Knight  of  that  Noble  Order?  ■  My  Orcthreo, 
count  it  all  Joy  when  ye  fall  into  divers Tcrap-  iul 
tation9,7.im.  1.  2.  (ix.)  Tryalsby  fB((erin«.  aua 
David  thought  it  an  Hononr  to  be  vile  for 
God,  and  that's  a  true  Obfcrvation,  that  Dif- 
grace  it  fclf  is  glorious,  when  eniarcd  for  the 
LordofGlmy^ 

■  •  Inference  4. 
Is  Chrift  the  Lord  of  Glory?  Fkm  Clorim 
then  (hall  the  Saints  one  D  ry  be,  nben  they  fhaU  be 
made  like  this  ^huuus  and  partake  of  his 

Glory  in  Heaven,  John  17,  22,  the  C lory  which 
thou  gJ^efi  me,  J  have  given  than :  Yea,  the 
vile  Bodies  of  Believers,  ftialt  be  made  like 
to  the  glorious  Body  of  Chrift,  Jhti.  5.  21. 
What  Glory  then  will  be  communicated  to 
their  Souls  ?  True,  his  cHcnttal  Glory  is  in- 
commnnicable  ^  hut  there  is  a  Glory,  which 
Chrift  will  communicate  to  his  Pt  r  p'r,  ivbcn 
tje  comes  to  ^udge  tit  IVorld,  he  rtili  ivme  to  he 
glorified  in  bis  Saints,  and  to  be  admired  in  all  them 
th.tt  Idievt^  zThef.  >.  10.  Where  he  fccmeth 
to  account  his  ibdal  Glory,  which  fhall  refult 
from  his  Saints,  a  great  part  of  his  own  Glo- 
ry: As  we  have  now  fcllowfhip  with  him  in 
his  Sufferings,  fo  we  fhall  have  a  Fellow Jhip or 
Communion  with  him  in  his  Glory:  Wnenr 
he  ihan  aj^car,  then  fhall  we  alfo  appear  with 
him  in  Glory :  Then  the  pooreft  Believer  flull 
he  more  glorioQSth«n5«fmiM  inall^bh  fojf(diy: 

It 


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Scrm. 


The  FoHtUain  of  Life, 


J7J 


It  was  a  pious  faying  of that  he  had  r:i  cJ  to  be  called  yotir  LORD.  Wlicn  Ifrael 
thcr  be  CbrijUamu  RitJtUus^  ^uam  Ithnkus  \  [tad  gricvoully  revolted  from  GOD,  he  bids 
JkxtmJkr,  a  Qiriftian  Chvn^  than  a  Pagan  1  Mofes  rife,  and  get  him  down  from  thence,  ft)r 


Emperour-^  the  Righteous  is  more  excellent 
than  bis  Neighbour,  though  he  live  next  door 
taa  gracelels  Noblemaa :  Bae  it  doth  not  yet 
appear  whnt  they  fhall  be.  The  Day  will 
comcL  it  will  certainly  conic,  tor  the  Lord 
b«thf|;x>ken  it,  when  they  fliall  ftiine  forth  as 
tfaeSnn  In  the  Kingdom  of  their  Father. 
Jnftreme  5. 

Hmha^tbe  Devil  Uindfolikd^  and  deluded 
(tfw,  tb.jt.jrc  fi  ircd  off  from  Chrijl  ly  the  fv.ivs  vf 
Lein^  djJixukiiiiiJ  iim  >  Many  Ferlons  have 
halt  a  mind  to  Ileligion,  but  when  they  con- 
Jidcr  the  ee:^.cra!iry  of  its  Profedbrs  to  be  Pcr- 
fons  of  the  iowcft  and  meaneft  rank  in  the 
World,  and  that  Reproaches  and  SufFeiings  at- 
tend that  way ,  they  Ihrink  back  as  Men  a- 
fliamcd,  and  as  Sj/wa«  faith,  Mali  ejfe  to^m- 
lar,  ne  viki  bubeantur^  they  chufe  rathci  to  re- 
main Wicked,  than  to  bccoir.c  Vile :  But  to 
them  that  believe,  Chrill  is  an  Hoiiour :  As 
the  Word  which  we  tianibte  Precious  might 
berendi  cd,  i  Pet.  1.  7.  Till  God  open  Mens 
Eyes  thus,  they  will  put  evil  lor  good,  and 
good  for  evil.  But  O  dear  boiigiic  Honours 
for  which  Men  Hake  their  Souh,  and  ever- 
l:illin^  Happincfs.'  Paul  was  not  ot  your  Miud, 
yet  for  Birth  he  wds  an  Hekc:v  of  the  Hrbrews-^ 
for  Dignity  and  Ellceni,  a  I'h.inj'u  •  fsr  Moral 
Aaomplifhmcnts,  touching  the  Law  blame- 
Icfs:  Yet  all  this  he  trampled  under  his  Feet, 
counting  it  allbuidrofsand  dung  iaCompari- 
fon  of  Jefus  thrilt.  Mofe$  had  more  1  lonour 
tolay  down  for  Chrift  than  yon,  yet  it  was  no 
Temptation  to  him  to  conceal  or  c'.euy  the 
Faith  of  Chi  ilt  NobleCa/f^dw  would  not  be 
withheld  from  Chrift  by  the  Splendour  and 
Glory  of  July.  But  Oh  how  doth  the  Glory 
otthis  World  dazlc  and  blind  tiic  Eyes  of 
many !  f^ow  can  ye  believe  (laith  Chrift)  who 
receive  Honour  one  <i^aH(aber^  John  5  .44.  Saints 
and  Sinners  upon  this  account  are  wonders  one 
to  the  other.  ^  is  the  wonder  of  the  World 
to  fee  Qiqitians  glorying  in  reproaches,  they 
wonder  that  the  Saints  run  not  with  them  into 


Id 


Sup{)ofc  (  iM-.h  Mr. 
thetford)  tite.  cvkete  j  o 
Letter  of  a  Commmd  , 
yet  there  ii  a  fuitab;pncfi 
betwixt  the  Law  engraven 
on  the  Heart,  md  the  fpi- 
ritual  Matter  ooaMnoded* 
There  u  an  Hcaftn  fothc 
Bo(bin«f  Pk-aycr.dwfOgh 
thfre  were  nor  a  grantm|{ 

ofthr  f'li  *  !(!irrcrfc>  J'f 
Tfcatile  U  tlw  Covcnanr, 


tl.e  Hinic  exccfs  uf  riot.    And  it  is  a  wonder 
to  Believers  how  fucli  poor  Toys  and  cmpt 
litles  (rather  than  Titles  of  Honour)  flionl 
keep  the  World  as  it  doth  from  Jefus  Chrift, 
and  their  ETerlaftiog  Happinefs  in  him. 
Jnferemt  6. 

If  Cliiift  be  the  1  oTkl  of  Glory,  horv  c.vcful 
fimuld  all  be  who  p  ojljs  him  that  tbey  do  not  dif- 
honour  Jefiudirift^  ifbofe  Nanti  ii'c^d  upon  ly 
ihtm?  Chrift  is  a  Glory  to  you,  be  not  you  a 
lhamc  and  dilhonour  to  him.   F^ow  careful 
had  CbnlHans  need  be  to  draw  every  Line 
and  A^^ion  of  their  Lives  cwiftly.   The  more 
glorious  Chrift  U,  the  more  circumfpcd  and 
watchful  ye  had  need  to  be.  How  lovely  would 
Jefus  Chrift  appear  to  the  World,  if  the  Lives 
of  Chriftians  did  adorn  the  Dodriae  of  God 
their  Saviour  in  alt  thing;^!  Remember  yon 
rcprcfent  the  Lord  of  Glory  to  the  Woi  kl: 
'Tis  not  your  honour  only,  but  the  Honour 
of  Chrift  which  is  engaged  and  concerned  in 
ynnr  aitions.   O  let  not  the  carelefncfs  or 
icandals  of  your  Life  make  Jefus  Clu  ift  uQiam 
VoU  L 


(ndthhc^'  thy  I'coflCy  which  thou  h.ift  i)ro miit 
forth  out  of  f£>^t,  have  corrupted  thcmfclvcs, 
[feut.  9. 1 2.  as  if  the  Lord  were  aflumcd  to 
own  them  for  hi";  People  any  longer.  It  was 
a  cutting  Queftion,  Jama  2,  7.  apt  to  Ibrtle 
the  Gonfcienoes  of  thoTe  loole  Profeflbrs;  Do 
they  mt  btafpheme  that  rrortlry  Natne  ly  which  ye 
arc  uUed  f  Your  Duty  is  to  adorn  the  Gofpel 
by  yourConvcr&tion&jTirM  2,10.  The  words 
fignificto  decV,  trim,  or  adorn  the  Gofpel,  to 
make  ittiim,  neat  and  lovely  to  the  Eyes  of 
beholders.  When  there  is  fuch  n  bcantifnl  har- 
mony, nnd  lovely  proportion  betwixt  Chrift's 
Doftraie  and  your  Pijiltitcb,  as  there  is  in  the 
Works  of  Qncation  ^  wherein  the  comclineft 
and  elegancy  of  the  World  much  cotilIf!s, 
(for  to  this  the  Apoftlcs  Word  here  alludes) 
then  do  we  walk  fultaU;  to  the  Lord  of 
Glory. 

Inference  1. 
Whjt  delimit  fhould  Chriflims 
f.itf  m  tlxir  daily  Con  -c-fL  with  Je- 
fus Chfift  in  the  way  of  Duty  f  Yoiu 
Converfcs  in  Prayer,  Hearing, 
md  Meditation  are  with  the 
Lord  of  Glory:  The  grcateft 
Peers  in  a  Kingdom,  account  it 
more  Honotir  to  beinthepre- 
fencc  of  a  Kin^  hare-headed,  or 
upon  the  Knee  at  Court^  than  to 
have  thoufands  ft^nding  bare  to 
them  in  the  Country.  When  you 
arc  called  to  Duties  of  CommunLon  with 
Chrift,  you  are  called  to  the  greateft  Honour, 
dignified  with  the  nobleft  Privilege  Creatures 
arc  capable  of  in  this  World :  Had  you  but  a 
fcnfe  of  that  Fionour  Cod  puts  mpon  you  by 
this  means,  yon  would  nor  need  fo  much  tag- 
ging, and  ftriving  to  bring  a  dead  and  back- 
ward Fieart  into  thefpecial  prefence  of  jefus 
Chrift.  When  hefaich,  feek  ye  my  Face,  your 
Hearts  would  echo  to  his  Calls,  thy  Face, 
Lord,  will  we  feek  :  But.  alas,  the  Glory  of 
Chrift  b  ronch  hid  and  veiled  by  ignoranceand 
unbelief  from  the  Eyes  of  his  own  People  j  'tis 
but  feldom  the  beft  of  Saints,  by  the  Eye  of 
Faith,  do  fee  the  FUng  in  ht»  Glory. 

InfcrCfKc  8. 

If  Chrift  be  fo  glorious,  hmftmld  Believers 
Umg  to  he  jtiA  him^  mdh^ioldhim  m  bit  Claj  <i- 

hove  ?  Moft  Men  need  Patience  to  DiV,  a  Be- 
liever Oiould  need  Patience  to  Uve.  Paul 
thought  it  well  worth  enduring  the  Pangs  of 

Death,  to  get  a  fight  of  Jefus  Chrift  in  his 
Glory,  Phil.  1.  23.  The  Larddireit  your  Hea)  ti 
into  the  Love  «/  God.,  and  patient  waiting^  for 
nfchrifl^  (faith the  Apofllc)  zTl'f/.  3.S.  inti- 
mating that  the  Saints  have  great  need  ot  Pa- 
tience to  enable  them  to  endure  the  ftate  of 
Diftancc  and  Separation  from  Chrift,  folong 
as  they  muft  endure  it  in  this  World.  The 
Spirit  and  the  Bride fny  come^  and  let  himtkatboir* 
tth  fiy  covir^  md  U  t  htm  i^'.tt  is  .j-tOiV/?  f<?rw,erw 
fi/tome  iMrJ  jtfis^  :Ohl  ic  thou  .js  a  fmjt  Roeupm 
the  A  fountains  0/ Separation. 

Blrlftd  be  God  far  ^efia  Cbriji      Lard  ttf 
Ohry. 

B  b  b  3  SER' 


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?7* 


7 he  Peutttain  of  Life. 


Vol.  I. 


Strm.  t|. 

TcKt.  O- 
pening  the 
lixth  Mo- 
tive to 
come  Id 
Chrift, 
cont.imed 
in  the 
fixth  and 
hft  Title 
of  Chrift. 


SERMON  XV. 


LUK£  il.  2S. 
AViithigfcrth  iCmfiUtum}  if  IfwL 


JtuLtts 
tmm  tern- 
ftritfm- 
tmturit 

&  tutijfi' 
ma,  qua 

Mejfia  ad- 
ventum 

kiuitr.  Lo- 

dor.O 

pcQ. 


S£vcra!  Ctorlotn  Titles  of  Chrift  have 
bcca  already  fpokcn  to,  out  of  each 
of  which-  much  Comfort  flows  to  Be- 
lievers :  ^i^  comfortable  to  a  wound- 
ed Soul  to  eye  him  as  a  Phyfman :  Comfort- 
tble  to  a  ooadeinned  and  unworthy  Soul,  to 
look  upon  him  mdcr  the  Notion  of  the  Mercy. 
The  lovclincfs,  tlic  defircablencfs,  and  the 
Glory  of  Chrift  arc  all  fo  many  Springs  of 
Confolation.  But  now  I  am  to  fticw  you  from 
this  Scripture,  that  the  Saints  have  not  only 
much  Confolation  from  Chrift,  but  that 
Chrift  himfelf  is  the  very  CmjhUn'um  of  Be- 
lievers :  He  is  pure  Comfort  wrapped  up  in 
Flclhand  Blood 

In  this  Context  you  have  an  account  of  Si- 
weoH  s  Prophecy  concerning  Chrift  \  and  in 
this  Text,  a  Dcfcription  otthe  Petfon,  and 
quality  of  Simeon  hun^lf,  who  is  dcfcribed 
two  ways. 

I .  By  his  Trance. 
X  By  his  Prinei^. 
HU  PraAice  wa«  Havenly  and  Holy,  he 
was  a        md  Devout  Man:  The  Principle 
from  which  hi&  RightcouTaeisaQd  UoUnefsdid 
flow,  wa«  his Faitn  in  Chrift  1  hewat^fittbe 
CoiifuthiH  rf  jfrjei  In  whiniWofdspyiiray 
of  Fcrqhr^^f  we  havc^ 
I.  A  Defer ipt'ton  of  Chrift,  the  Confola- 
tion of  Ij'-.ivl. 

X.  The  Defcription  of  a  Believer,  one  that 
waitcth  for  Chrift. 

Fif  f ,  That  the  Corifolttion  of  Ifratl  Is  a  Phrafe 
defcripliveof  Jcfus  Chrift  is  beyond  all  doubt,| 
if  yoQCOofulc,ifcr.itf.  wh^bi,  (i.e.)Simm 
IS  faiisficd  by  receiving  Chrift  into  bis  Arms, 
the  Confblatitm  for  which  be  had  fo  long 
waited. 

Secondly^  And  that  waiting  for  Chrift  isa 
Phrafe  dcrci  ibing  the  Believers  of  thofc  Timcs^ 
that  preceded  the  Incarnation  of  Chrift,  is  paft 
doubt  \  they  all  waited  for  that  BlefTcd  D,iy  : 
but  it  was  Simem\  lot  to  h\\  juft  upon  that 
happy  nick  of  Time,  wherein  the  Prophecies 
and  Pi  omifcs  of  his  Incarnation  were  fulfilled. 
6iwfo»and  others  tliac  waited  with  him,  were 
feilible  that  the  Time  of  the  Promife  was 
come,  which  cor.ld  not  but  raili  (as  indeed  it 
did)  atgencral  ExpeAation  of  him.  J<Jm  9. 
19.  But  Simeonh  Faith  wasoonfirmed  oy  a  par- 
ticul:ir  Rc  elation,  ver,  25.  That  he  ftiould 
fee  Ciiuil  before  he  £iw  Death,  which  could 
not  but  greatly  encourage  and  raife  his  Ex- 
pectation to  look  out  for  liim,  whofe  coming 
would  be  the  grcatell  Confolation  to  the 
whole  ffracl  of  God.  The  C.onfolaUon^  ^^Jixkmh, 
The  Spirit  is  frequently  called  in  Sci  ipture, 
*affiikmti^  the  Comforter ;  But  Chviit  in  this 

Fboe  \%  caQed  ««te^iM«if,  Con^,  or  Cmjh- 


latim  it  felf  -^  the  Reafon  of  both  is  given  in 
John  1 5. 1 4.  fhall  take  cf  mine  and  ^e»  Hun- 
:  V  Where  Chrift  is  faid  to  be  the  matter, 
and  the  Spirit,  the  applier  of  true  Comfon 
to  the  People  of  God.  Now  this  Confolation 
is  here  exprelled  both  with  a  lingular  Emfbafis 
[theConfolation^  intimating  that  there  is  no- 
thing of  Confolation  in  any  thing  befide  him : 
All  other  Comforts  compared  with  this,  are 
not  worth  a  naming.  And  as  it  is  emphati- 
cally expreiTed,  fo  it  is  alfo  limited  and  bound- 
ed within  the  compafi  of  Gods  Ifrael  ( i.e. )  true 
Believers  ftiled  the  Jfrael  of  Cod.  whether  Jems 
or  GmtUks^Cal.  6.  16.  From  whenoe  die  Point 
of  Dodhrine  is, 
Doft.  That  Jefus  Cbrifi  is  tbuml^  ConfotatioH 

of  Believers.,  and  cf  none  befiies  Aem, 
So  fpcaks  the  Apoillc,  T'hil.i.  3.  Forweare 
tlx  Circmuifion.  »htd>  Worfhii  Godmtbe  Sfirit^ 
and  f^ajiee  m  Chrift  Jefiu^  and  bavt  m  On^- 
diwe  i»  tbeFkflt.  Thole  that  IVarjhip  Codin 
the  imitate  (incere  Believers^  to  fuch  (incere 
Bel  fevers  Chrift  isConfofatron,  <m  rejoydng  is 
in  Chfijl  Jefus  :  And  they  lu  ve  no  Confolation 
in  any  thing belide  him,  oothingin  the  World 
can  give  them  Comfort  widioot  Chrift, 
'  J  f  m  Confidence  in  the  FhfJ}.  The  Gofpelis 
^ad  Tydiflgs  of  great  Joy,  but  that  which 


makes  it  to  be  fo,  is  Jdus  Chrift,  whom  it  tm- 

jwrtsand  reveals  to  us,  Jjiiei.  10, 1 1.  In  the 
opening  of  this  comfortable  Point,  four  things 
mnft  be  fooken  to,  for  the  right  flating  the 
Method  or  our  Dlfcourfe,  viz. 
I.  What  is  meant  by  Confolatioo. 
1,  That  Chrift,  and  he  only  is  Confohition 

to  Believers. 
3.  That  Believers  onljf  have  Confolation  in 
Chrift. 

4,.  How  It  comes  to  pafs,  that  any  Believer 
fhould  be  dcjeded ;  lince  Chrift  is  Con- 
folation to  aft  Believers. 
The  firft  thing  to  be  opened,  is  the  Nature 
of  Coniblatioo,  which  is  nothing  elfe  but  tlx 
cbearinefs  of  a  Man^s  Sfirit^  whereby  he  is  u^Uld^ 
OHdffjrtifiedagainfi  aUiviltfeltj  orfcmd.  Con- 
folation is  to  the  Soul,  wluit  Health  is  to  the 
Body  after  wafting  Sicknefs,  or  the  reviving 
Spring  to  the  Earth  aftrr  3  lone  and  hard  Win- 
lerc  And  there  arc  three  lorts  ot  Confolation. 
or  Comfort,  fuitable  to  the  Oifpolitioa  anc 
Teaiper  of  the  Mind,  vssl. 
Natural, 
Sinful,  and 
Spiritual. 

I^' at  Iff  al  Comfort  ii  the  Rcficlhrncnt  oi  oui 
Natural  Spirits  by  the  good  Creatures  of  God, 
yiffsi4..  Filling  tlih  Heart i  iritl>  f  o  iland 
ClaJficfs.  Sinful  Comfort  is  the  Satisf.ictiori 
and  Pleafnre  Men  takeinthefoiriliing  of  their 

J.ufts 


Sci  m.  I  5. 


T/v  faimtain  <>f  Life* 


?75 


IxftS)  theaUifc  of  the  Creature*  of  Gai  J  an  Tftatc  befallen  you,  orfucli  a  troobkibme 
James        Tc  ^'uxlizrdht  Pk\ifure  upai  l^Arti  .^^llvSincr^  comfoi  r.ihl^'  ended  for  you;  alas! 

your  Life  haih  been  a  I.iteof  SciihLility  I  this  will  not  reach  the  Heart.    If  yoii  can 
■nd  Sio.  luring  mc  (faith  he)  good  News  from  Hea- 

Spiriti'ai  Comfort  U  the  Rcficfhtncat,  Peace,  vcn,  tint  my  Sin^  :nc  forsiivcn,  and  God  re- 
and  Joy,  Gracious  SouU  have  iu  Chrlft,  by  cooiikd  ^  how  fuoa  fijould  I  be  comforted ! 
theEsoxifcof  Faith,  Hope,  and  other  Graces,  And  therefore  (as  one  well  obferves)  this  was 
Jlom.i.2,  Andthisonly  dcrcrvesthcNamcof  thetif  ;  !'  receipt  with  wl  idi  chrilT  cm  cd  the 
truclolid  Confobtion:  To  which  four  Things  SouUof  Men  and  Women,  when  he  vvasiicrc 
aie  required.  on  Earth  ^  So»,  or  Dauy^litcr,  be  of  good  elxer^ 

Firft,  That  the  M;\tfcr  thereof  be  foBi^S/'f-  thy  Sim  he  ((•rpiven  tha .  And  indeed  it  is  as 
ritual^  eminent,  and  durable  Good :  Elfc  ouj  callc  to  rci>ai  ate  Light  and  Wanuth  from  the 
Confolation  in  ic,  wUlbe  but  as  tbe  crackling  Beams  of  the  Sun.  as  CheeriacfiajidCSonifort 
of  Thorns  under  a  Pot  i»a  fuddenbla/.e,  ouick-  from  the  Voice  of^  Pardon, 
ly  cxtinft  wiili  the  fkilmg  Matter :  Chriftonly  A  re  the  Hopes  and  Expeftation  of  Heaven 
gives  the  Matter  of  folid  durable  Confolation :  and  Glory  comfortable  ?  Yes  furc,  nothing  is 
The  Ri^htconCncfs  of  Chrilt,  the  Pndon  of  comfortable  if  this  be  not,  Fam.  2.  If?  re- 
Sin,  the  i-avonr  of  G«d,  the  Hoix;s  oi  Giory,  loyteia  hope  (>f  tbe  Giwyof  God.  Now,  ChriH 
are  the  fttbftantial  Materials  of  a  Believers  brings  to  the  Souls  ofMen  all  the  folid  grounds 


Confolation,  Kom.  ^.  2.  Mjtth.  9.  2.  Pf.ii  4. 
6,7.  2  tet.  1.8.  Things  arc  as  their  Founda- 
tions be. 

SvcmcUy^  Intcre/t  and  Propriety  in  tbefe  coin- 
fovtal)ie  ihmgs,  is  rcquilitc  to  oar  Confola- 
tion by  them,  UAet.^J.  My  Spirit  rejoycetb  in 
Cod  my  S.ivimtr.  'Tis  no  Confolation  to  him 
that  IS  hungrv,  to  fee  a  Feaft ;  to  him  that  is 
Poor,  to  fee  a  Treafnre ;  if  the  one  may  not 
tafte,  or  the  other  partake  thereof. 

TliireUfj  ATwnpfcrf^f,  and  Evidence  of  Iirtereft 
in  fomc  degree  is  rcqnifitc  to  afcual  Confola- 
tion, though  without  it  a  Mao  may  be  in  the 
ftaceol  Confolation:  For  that  which  appears 
notJisOn  palnc  of  aAnalGecnfert>§if  tt  were 
not. 

FMirrl^,  In  order  hereonto  the  Work  of 
the  Spirit  upon  our  Hearts  is  rcquifitc,  both 


and  foundations  upon  which  they  build  their 
Expcdaiions  of  Glory,  Col.  t.  27.  IVbitb  is 
Chrifi^  in  you^  the  Hobe  of  Glory.  Name  any 
thing  elfe  that  is  folia  Matter  of  Comfort  to 
the  Souls  of  Men,  and  the  grounds  thereof 
will  be  found  in  Chrift,aud  in  none  but  Chriftj 
as  might  cafily  be  demonftrated  by  the  Enu- 
meration of  Multitudes  of  particular  I  nftanccs^ 
which  I  cannot  now  infill  upon. 

Secondly^  Jefus  Chrift  removes  from  Be- 
lievers, whatever  is  tincomfortable ;  therein 
relieving  thcmagainll  u"  il  Matters  of  their 
Afflidion  and  Sorro\*.   As  namely, 

Firjl,  Is  Sin  a  buvdeii,  and  matter  oftroublc 
to  Believers     Cln  irt,  and  none  but  Chrift, 
removes  that  burden,  Rom.-}.  x^^^i^.Om etched 
MamthMiam  (faith  Sin-bnrdenra  P^m^ 
pt  ill  deliver  me  from  tbe  Body  of  this  Death  1  / 


to  give,  and  dear  our  laterelt  in  Chrift,  and  thank  Cod  tbrciwb  Jefus  Ckrifl  mr  Lord.  Tbe 
ihcPromifcs:  And  Iwthtbefe  Wayshcisthc  j-Satisfaftlooof  hi«  Blootl,  F;  /^  5.  2.  TheSaii- 


Comforter.  7'!5C  Fruit  of  the  Spirit  is  Joy.,  Gal. 

If.  22.  And  thus  briefly  of  the  Nature  ot  Con- 
folation. 

Secondly^  Next  I  will  (hew  you  thatChrifi:, 
and  be  only  is  Matter  of  Conlblauon  to  Bo 
lievors:  Which  will  demooftratively  ap^xar 
by  this  Argument. 

'  j^g.  He  that  brings  to  their  Souls  all  that 
14  comfortable,  and  removes  from  thdrSonb 
81!  ibat  is  uncomfortable,  mufl:  oeods  be  ihe 
oidy  ConfolatioDof  Believers. 

Dut  Jefus  Chrift  brinet  m  their  Sonic  all 
that  is  comfortable,  and  re raovca from  their 
Souis  all  that  isuocomfortabic 

Therefore  Chrift  only  h  the  Goalolatioii  of 
Belicveis. 

Firfi^  Jefiis  Chrift  brings  whatfocver  is 
comforttblefiotheSonlsof  Bdievcn.  iiPar- 

don  corrfonublc  to  a  Pcrfon  Condemned.^ 
Notiiiiucan  be  Matter  ot  greater  Comfoitin 
this  World.  Why,  dutOirift  brings  co  alt 
Believcrii,  JvY.  23.  6.  And  this  is  tlx  Njmc 
•betdy  be  JhtM  be  caikd^  The  Lardaa  Rigbteouj- 
N^.  Thia  cannot  bot  give  ftrong  Conjbktion : 
Righteoofnefs  is  the  Fouodation  of  Peace,  and 
Joy  in  tbe  Hoi>  Ghoft,  Rvm.  14. 1 7.  TIjc  Work 
nf  Righteoufnefs  ptM  U  Peace.,  and  the  cffeU  <tf 
Rigbteoirfneft.,  Quictriefs.,  and  y^jfttranceforcvtr. 
Ifa.  32. 17.  Come  to  a  dejcfted  Soul,  labotir- 
bg  under  the  bwdco  of  guilt,  and  fay.  Cheer 
np,  I  bring  you  good  tidings  ^  there  is  fuch 


(ftificatinn  of  his  Spii  it,  John  1.5,6.  His  per- 
fect deiiveraace  of  his  People  from  the  very 
being  of  Sn  atlaft,  F.pb.  5.  25,  27.  This  re- 
lieves at  prcfent,  and  removes  at  laft  the  mat- 
ter and  ground  of  all  their  Troubles  and  Sor^ 
rows  for  Kn. 

Secondly.,  Do  the  Temptations  of  ?3tan  bur- 
den Believers  ?  O  yes,  oy  R^fon  of  Temp- 
tations, they  go  in  tixnible  and  heaTine^  of 
Spirit.  Temptation  is  an  Enemy  under  the 
Wall&  Temptation  greatly  endangers,  and. 
thereforecannoc  hut  greatly  zfKft  the  Souls  of 
Believers;  but  Chrift  brings  the  only  matter 
of  relief  ag^inlt  Temptations.  The  intcr- 
ceflkm  of  Chrift  is  a  (iogolar  relief  at  prefenr, 
Luke  22.  32.  But  I  have  pr.iyal  f>r  thix  th.n  thy 
faitbfail  »ci.  And  the  Promil'es  ot  Cliriil  area 
foil  relief  for  the  ftitnret  The  God  of  Peate 
fha^  fJmtly  tn0dSaM  voder  jnm  fMf,  -Rom. 
Id.  20, 

Ttmfy,  IsSfMfitaallVertmi,  andthehid- 

inp"  of  God's  F'.KT,  m.ittcr  of  Atlli^tion  and 
caitingdown  to  Believers?  Vcs,  yes,  it  quails 
their  hearts,  nothing  can  eomfort  them  :  Thm 

hitlLfl  tfy  F^irr.,  .i-td  frr  istro-.t^kJ,  Pfil.  30.  7. 
Outward  afflictions  do  but  break  the  skin^  this 
toadhes  the  tptick  ^  they  like  Rain  fall  only 
upon  the  Tilcs,this  fo  tk  Into  tlic  Hoi  fc^  b'  t 
Chrift:  brin.!;sto  Bclic\  eis  fuUftautial  Matter 
of  Conf  olation  apainfl  the  Ufnibles  of  Dcfef- 
tion !  He  hlmieif  atas  deict  ted  of  God  foi  a 


tun 


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i76 


The  tountain  of  Life. 


VoLl 


3 


time,  that  they  might  not  be  dcfcitcd  for 
evert  In  lilmairothe  relieving  Promifcsarc 
wade  10  Ii«:licvas,  tliat  notwithftandingGod 
may  defert  them  for  a  time,  yet  the  Union 
betwixt  him  and  them  (hall  never  bcdilTolved, 
Htk  1 3.  5.  Jer.  32.  40.  Though  he  forfake 
ibooifora  Moment,  inrefpcfi  of  evidenced 
Favour,  yet  he  will  rcturaagaiu  and  comfort 
tlR-m,  If*.  54-7.  Though  Satan  tug  hard,  yet 
be  fhall  never  be  able  to  [it'A  thifn  out  ofhisFa- 
thcrs  Hand,  John  10.  20.  Oh  what  Relief  is 
this !  What  Conlblation  is  Qirift  to  a  defertcd 
Believer .' 

Fomi>fy,  Arc  outward  Afflictions  Matter 
of  Dcjcftion  and  Trouble?  Alas,  who  finds 
them  not  to  bcfo'  flow  do  our  Heartsfail, 
and  our  Spirits  fiuk  under  the  many  fmartiitg 
tioAi  of  God  upon  m !  Bnt  our  Rdietand  Con- 
folack  ;;  under  them  all,  is  in  Clirin:  Jefiis : 
for  the  Rod  that  atUict&  us  is  in  the  Hand  of 
Chrlft  that  lovcth  os,  jewr/j.  1  p.  Whom  ILm 
J  Rebulc  and  chajlett :  His  Delignin  AfBiftion 
is  our  Profit,  Hei>.  1 1. 10.  That  Dclign  of  his 
for  our  GoM  lhall  certainly  be  accompHfhed, 
Rom.  8.  24.  And  after  that  no  more  Afflidi- 
oas  for  ever,  Hev.ii.  i,^  Ood  /hall  wife  away 
aB  Tears  from  their  Eye$.  So  that  upon  the 
whole,  two  Things  are  moll  evident. 

Fff/J,  Nothing  can  comfort  the  Soul  wuh- 
OQCChrift:  He  is  the  Soul  that  animates  all 
Comforts,  they  wotild  be  but  dc^d  Things 
without  him.  Temporal  Enjoy  mcnts,  Riches, 
Honours,  Health,  Relations,  yield  not  a  drop 
of  true  Comfort  without  Chrift.  Spiritual 
Enjoyments,  Minilter,  Ordinances,  Promifes, 
are  Fountains  fcaled,  and  Sprinp  Uint  up  till 
Chrift  open  them,  a  Man  may  gocmifoniefs 
in  the  midil  ot  them  all. 

Seemly,  No  Troubles,  Sorrows,  or  Afllifti- 
oiis  can  deject  or  fink  the  Soul  that  Chrill 
comfoitcth,  2 Cor. 6.  \i.  As  forrowful,  yet al- 
mofs  re^cycing.  A  Believer  may  walk  with  a 
Heart  bvim  full  of  Comfort,  amidll  all  the 
.Troubles  ot  this  World.  Chrift  makes  the 
Darkncfs  of  1  rouble,  to  be  Light  round  a- 
boui  his  People.  So  that  the  Condufion  ftands 
lirm,  and  never  to  be  fliakcn ;  that  Chrift, 
jund  Chrift  only  is  the  Confolation  of  Belie- 
vers: Which  was  the  thing  to  be  proved. 

In  the  Tinid  place,  1  am  to  fhcw  you,  that 
Believers,  and  none  but  Believers  can  have 
Confolation  in  Chrift:  Which  will  convin- 
tiogly  appt'^r  ft  oui  chcConUdciation  ot  thole 
things  which  v/e  laid  down  before,  as  the  re- 
quifitcs  to  n  1  true  Spiritual  Confolation.  For, 

Firfi,  No  Uijuelicvcr  hath  the  materials  out 
of  which  Spiritual  Comfort  is  made  j  which 
(as  I  there  told  you)  muft  be  fomc Solid,  Spi- 
ritual and  Eternal  Good,  as  Chrift  and  the 
Covenant  are.  Wluu  do  unregcneratc  Wen 
rejoyccin,  but  trifles  and  meer  Vanities,  in  a 
thing  of  nou  'ht  ?  ji>nos6.  13.  See  how  their 
»Mirlh  isdefci  ibed  in  Job  21.12.  They  take  their 
Ti-frh-i!  ..^y-!  J^^^'p,  an'drqo)ceat  the  fumdeftbe 
Or^.in.  he  uoth  not  fay,  they  take  the  HrWf, 
turn  to  the  Promifes,  and  rejoyce  in  Chrift 
and  the  Covenant  ^  'tis  not.  the  Melody  of  a 
e,ood  Conllicncc,  the  Joy  ofthc  HolyGhoft: 
No,  no,  they  havcnoacquaimanee  wiih  fuch 
Mulicltas  that:  But  the  rejoicing  of  Believers 


is  in  thofc  things,  2  Car.  i.  12.  And  this  is 
well-built  Confolation  which  reaches  the 
Hean. 

Secondly,  I  told  you,  that  Propriety  and  In- 
tereft  in  Chrift,  and  the  Promifes  is  required 
to  all  Spiritual  Confolation :  But  no  Unbelie- 
ver liath  any  Title  or  IntercH  in  Chrift,  and 
thePronufeSy  and  fo  they  can  lignific  nothing 
to  him  in  l*oint  of  Comfort.  'Tis  not  another 
Mlius  Money,  but  niy  own,  that  muft  Feed, 
Qoatb  and  Comfort  mc^  nor  is  it  another 
Man's  chrift,  but  my  own  Chrift,  that  mult 
juftifie,  fave and  comfort  i^iySoul. 

Tinrdly^  You  were  told  that  Evidence  of  a 
Aim's  Peace,  and  ReeimcUiation  with  God,  is 
neccflary  to  hisaftual  Confolation,  which  no 
Unbeliever  can  pofiibly  have }  he  hath  neither 
Grace  within  him,  to  make  him  a  qualified 
Sul)jc£i  ofanyfpccial  Promife^  noranyWit- 
nefs,  or  Seal  of  the  S^rit  to  confirm  and  clear 
hb  Propriety  in  Chnft.*  For  he  never  Seals, 
but  where  he  firft  Sanf^ifics.  So  that  it  is  be- 
yond all  contradidion,  that  Believers,  and 
none  bnt  Bdievers,  are  Partakersof  dieQm- 
folations  that  arc  in  Chrift  Jefus. 

Fmthfy^  and  X^/r.  There  is  one  inquiry 
remains  to  be  iadsfiea,  namely,  feeing  Jefus 
Chrift  is  Confolation  to  Bclirvcrs,  how  it 
comes  to  pafs  that  fo  many  iklievers  in  the 
World  flwold  walk  fi»  dejeOedlyas  they  do 
without  any  Spiritual  c  onfolation. 

Firfi^  This  may  not  be  wondred  at,  if  we 
conliderthat  die  Onfidatioasof  Chriftareof 
two  forts.  Seminal  and  in  preparation,  or 
aQual  in  prefent  polfellion.  Every  Believer  in 
the  World  hath  the  root  and  feed  of  aMnfort, 
planted  and  fownfor  him,  Vftl  97.  it.  ijgljt 
ig  fawn  far  the  righteous,  and  gladnejs  far  the  «p- 
rightin  heart.  They  have  Chrift  and  the  Pro- 
mifes, which  are  the  feeds  of  Confolation,  aad 
will  bring  forth  joy  at  laft,  though  at  prefent 
they  have  no  af^ual  Confolatim ;  the  ftcdof 
all  joy  is  fown,  and  in  duetimethey  flnD^ftap 
the  foil  ripe  fruit  thereof. 

Secondly,  It  muft  be  rcmcmbredthat  lNf€Kjl 
and  evidence  are  dill infk  Blcflings,  every  Be- 
liever hath  intcrctt  in  Chrift.  but 
liever  hath 


,  .^-^  every  BC' 
not  the  evidence  thereof,  Jfai.  50. 
I  o.  IVho  is  among  you  that  feareth  the  Lord,  and 
obtyetb  the  vmce  of  Ins  Servant,  that  waVtetb  in 
darhufs andhatb  w  L^.  Every  Child  of  Qid 
'  nor  of  fnfl^cir-nt  ape  to  know  his  Father,  or 
uke  tomtort  in  tiiat.  bltlled  inheritance  where- 
unto  he  is  begotten  again,  i  Pet.  1 .  3, 4. 

Tbirdfy,  Every  f^clicvcr  doth  not  walk  with 
like  Itridtnefs,  and  exact  Holinefs,  all  du  not 
exercife  Faith  in  a  like  degree:  Among  Chri- 
ftians  fomc  arc  ftrong  in  Grace,  rich  ii  Fairh, 
ftrifl:  in  Obedience,  tender  of  Sin  to  an  emi- 
^nt  degree,  thefe  ufually  ire  owners  of  mudi 
MDonfolation :  But  others  are  weak  in  Grace, 
poor  in  Faith,  comparatively  car  clefs  of  their 
Hearts  and  Ways ;  frequently  grieving  the 
good  Spirit  of  God,  and  wounding  their  owii 
Conlcieoces  (the  Veftel  into  which  Spiiituai 
Confolation  is.  poured)  andthcfcare  ufually 
denied  the  Joy  and  ComfOTt  which  others  a^ 
bound  withal 

Fourthly,  The  Confolations  of  Chrift  are 
arbitrarily  difpcnfcd  by  the  Spirit-  wlio  is 

the 


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^  CMofiDrceir,  and  giYci;bto  ^fery  Mao  in 

fjch  proponioQs  aad  fcafons  as.  plcalcth  him ; 
vtieoce  It  coam  10  |m&,  thot.  he  chac  is  rich 
inconibit  today,  twiy  bepoov  to  morrow, 
s:v\  contr.trily  the  Hcirt  thaa  Is  briasftil  oi 
Ibrrow  one  Hour,  is  filial  with  Peace  and  Joy 
in  belicvMg  the  nexi.  Things  thai  are  nctcf- 
lliry  to  the  Btin^  of  a  Chrillian  arc  fixed  and 
Itublc,  but  thins^s  bclongii^g  only  to  the  Wtd- 
kiiig  of  a  Chrifliaa  come  and  go  aocwding  Co 
the  good  Pteaforcand  Appointment  of  thcSpi- 
rit.   The  ufc  of  all  follows. 

Metice  it  folhrvs^  tb.tt  the  fiate  of  Vnbdievcrt 
is  the  mojl  fad  and  uiKr.mf(/r table  Jiate  in'^be  World: 
Having  no  inttrejl  in  Chriji  the  ConfuLitimofif' 
ncl.  'l  is  true,  they  abound  in  Creaturc- 
coaiforts,  they  live  in  Ple-afiirc  upon  Eaiih. 
Jjoy  dirplays  in  coloan  i»  tbciv  Kkcs:  But 
for  all  iliis,  there  is  not  the  kaft  drop  of  tviic 
Cojifoktion  in  uny  of  their  Hearts :  They 
have  fomc  Cn-.iiJi  t  in  the  Creature,  but  none 
Iq  Chriftr  1  Ivit  Utile  they  gather  from  the 
Creature  now, ii  all  ilicir  Portion  of  J©y,  iMke 
€.  i4.Ttbm>erectivedyourCmfi)l.aion:  As  til  is 
h  all  thcv  have,  fo  they  fhaU  enjoy  h  but  a 
little  while,  Jokii.  i^^ij.  And  while  they 
do  ccjoy  it»  It^  mlx'd  with  niany  gripes  of 

ConfcicncCj  5^t4.  t  ^  Fz'mh:  Laugbtcf  the 
ikart  is  fi/rtoafuly  and  the.  tnd  vf  tba'  muth  vs 
heaviuefs:  Whatever  Confolation  any  Un- 
believer freaks  of  hcf^dci  this,  is  but  by  voce  ■ 
for  when  the  Day  ot  hts  Diftrcfs  comcili,  jnd 
tlic  terrors  of  Conlbience  (hall  awake  him  out 
of  his  pleafanc  Dreams,  all  hisfcnAial  Joys  will 
vrailh  from  him,  and  the  doors  of  true  Con- 
solation will  be  all  Ihut  againft  hiin.  Let  h|m 
goto  JefusChrift,  knock  at  that  door,and  fay, 
Lurd  .tfUtthfName  is  Confolation^  my  Heart  is 
ready  to  hurji  vitbin  iw,  baft  tbtu  no  Confolation 
far  nte  ?  O  Latd^  for  one  drop  of  Spiritual  Comfort 
«cir,  but  alas  tbtre  is  nont^  n»  not  in  Cbriji  himfdf 
for  .my  "JnbtHewr.  'Tis  Children's  Bread ;  the 
Saiats  BrlvUe^  ji  Comfort  and  Grace  are  un 
dttridcd  i  Let  bim  retnrR  into  bimfelf,  fcarch 
his  own  Conf.iciice  for  Corifcrt,  and  fay  O 
Conicience,  thou  art  more  than  a  thoufnnd 
Witoeffn,  and  thQnfandsha^eliecn  comforted 
by  Thcc  .■  Wbci  c  tlimi  fj  c  ikcll  Comfort  none 
can  fpcak  Trouble  i  Haft  thou  no  Confolation 
(w  mo  in  my  ddepcll  Diftrcfs?  Alas,  no,  if 
God  Condemn  thcc,  wherewithal  fhall  I  Com- 
fort tfafio^  1  can  fpeak  neither  more  nor  Icfs 
than  the  Scriptures  pac  Into  my  Mouth  and  I 
liivJ  not  one  Word  in  all  the  Book  of  God, 
warranting  me  to  be  thv  Comforter :  Believe 
k  at  an  imdoiAtad  Tt«th  (though  t  he  6qi  fe  of 
the  bewfirchcd  World  over-rules  it)  that  the 
ftatcof  UabcUcvcfS,  even  at  thebeft,  isa&d 
anddlfoalftaw.      -  ' 


'^ths  Fount  am  of  Life* 


for  your        which  can  hold  no  Water,  Jer.  ' 
2.  » 3,-  If  you  make  any  Creature  the  Sprini; 
and  Fountain  of  your  Comfort,  afTurcdly  God 
vvill  dry  up  that  SpriuR :  If  your  Souls  draw 
ihcir  Comfort  fi-om  any  Creaton^  3roB  ktfovf 
they  mult  out-live  tliat  Creature,  and  what 
then  will  you  do  for  Comfort  I  Bcfidcs,  as 
yourComfortsare,  fo  arc  you.    The  Food  of 
every  Creature  is  fiittabic  to  its  Natitrc.  You 
\ct  dWcn  Creatttre>  teed i ng  u^on  fcveral  parts 
of  tl-c  Hmc  Hab^  ti:c  Bee  upon  the  Flower, 
the  Bird  up^o  the  Seed,  the  Sheep  upon  the 
Stalk,  and  the  Swine  upon  the  Root-  accord- 
ing to  their  Nature,  fo  is  their  Food :  Scnfual 
Men  feed  upon  fenfual  thiogs;  fpiritual  >kii 
upon  fpiritual  things;  as  your  Food  is,  foare 
yon.    If  carnal  Comforts  can  conteilt  thy 
Heart,  furc  thy  Htart  mufl:  then  be  3  vert 
catnallfeirti  Yea,  and  let  Chrifti  ius  them- 
fclvestake  heed  that  they  fetch  not  ilicirCoii- 
fobtionsout  of  thcmfclvcs  inltead  of  Chrift-; 
Your  Graces  and  D\itic«  are  excellent  Means 
and  fnftruments,  bi:c  not  the  Ground-work 
and  Foundation  of  yojur  Comfort :  They  are 
ufcfiil  Bncketsto  draw,  bat  not  the  Well  it 
felf  in  which  the  Sprincs  of  Confolation  rife. 
If  you  put  your  Duties  in  the  room  of  Chriff 
Chrift  will  put  your  Comforts  out  of  the  feac^ 
of  yonr  Duties. 

Jnfcrince  3. 

}}  Cbriji  be  the  Confotatim  of  ^eHmm  what 

a  com f  rt able  Ltfc  p'^o'.ilJ  all  Mic^'crs  hve  in  this 
n  irid  ?  Certainly,  if  the  fault  be  not  your  own 
you  mi?,htKvethc  happicftand  comfortablcit 
I  .ivcsof  all  Men  in  the  World,  If  you  would 
not  be  a  difcomfbrt  to  Chrift,  he  would  be  a 
Comtbrt  to  you  every  Day,  andiii  erery  Con- 
ditron,  to  the  end  of  your  Lives:  Your  Cori- 
diticn  alwinds  with  all  the  Helps  and  Adfan-- 
tages  of  Confolation:  You  have  the  command 
of  Chrift  to  warnnc  your  Comforts,  I'bH.A.  a. 
You  have  the  Spirit  of  Chrift  for  a  Spring  of 
Comtort,  you  have  the  Scriptures  oFCSiriff 
for  the  rules  ofComfort,  you  linvc  the  Duties 
of  Religion  for  the  means  of  Comfort:  Why 
is  it  then  that  you  ^o  corofbrtlefs  ?.  If  yonr 
Affl'L'^ionsbe  many  m  the  World,  yet  your 
encouragements  be  more  in  Clirift;  'Soxn 
Troubles  in  the  World  may  be  turned  hrtd 
Joy,  but  yonr  Comfbrtsin  Chrift  can  never  be 
turned  into  Trouble.  Why  ihould  Troubles 
obft  ruft  your  Comfort,  when  the  Blcfltng  of 
Chrift  upon  your  Troubles  irtakc?  them  fiib- 
fervicntto  promote  your  Happinefs  ?  ^om. 
28.  Shake  off  dcfp^ndcncy  then,  andliveoit 
to  the  Principles  of  Rcli^jon  :  Yonr  dcjcded 
Life  is  Hncgmfortablc  to  your  fclvcs,  and  of 
very  HI  uib^  others. 

tfCkifi  be  ike  ConfoLuian  of  Believers^  tkn 
let  ail  that  deftre  Comfort  in  this  H  lrlJ^  mht  tbat 


IM  0U  £eUcvers  jtub  ^  fkVr  Cem/,##  out  of\  tocmit,  embrace  JcfusCl^tA  and  tet  real  VmeU 
^*^!r'^"'^^^'"'^?f'r  .  mre.  rrhb  hint.    TIk  fame  HotV  yof  S  be  2 


<faitl\  the  Ajwiftlc)  m  chn/i  Yf/iu,  :,>id 
iuve  m  C«^den(t  m  the  Bcfh.  That's  the  tnic 
temper  of  a  bdieiriag  Soalt  Take  heed  you 

livenoft  partly  upon  Chrift,  and  partly  i  iwn 


Chnff,  you  Mlalfobc  at  the  Fountain-bead 

of  all  Confolations.  Thy  «^otil  fhall  be  then 
a  pardoned  Soul,  and  a  paidoncd  Soul  hath  all 
Reafon  in  the  Woild  to  be  a  Joyftil  Soul:  fa 


the  Creaiurc  for  your  Comfoitiiuuch  rather ,  that  Day  thyConfcieucc  n,  ,11  f.  rinklcd  with 
Warcthat  voufwfikfn^ Chrift,  thc^^ 

Oiaof  Uving  WacevK)  afidhawow  Ciftenn  tothafl  the  Rea  Win  the  World  to  be  acorn- 

•*.  .  "  forting 


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The  Fount  am  of  Life. 


VoU. 


IbrtingGoiifUciice:  In  thtt  Day  yoa  become 
the  Children  of  your  Father  in  Heaven  ;  and 
be  that  hath  a  Father  in  Heavea,  hath  all  Rea- 
(Smco  be  the  pyfiiUeft  Man  upon  Earth:  In 
lint  Day  yw  are  ddivcndmn  the  ftingaiid 


hinrt  of  Death ;  and  he  that  is  ddhrered  from 

thclHng  of  Death,!  Jtli  the  belt  rcafoa  to  take 
ia  the  Comfort  of  Life.  O  ooineto  Cbriit, 
oome  to  Cbrift)  till  yo«  come  to  Cbrift,  no 
tfueComfortcaaoomefioyoii.  •  . 


SERMON  XVI. 


,6.  E  P  H  E  S.  t.  7. 

Text.  En- JSiiiHbffM.iw       Rtdenmuit  through  his  Blood,  the  RemMS»  tfSiMS^  Mfordimt^to  thf 


scneral 
EkborlJtt' 


cnby  »  fe- 
TOUb  Mo- 
ti»e  drawn 
fion  the 
fifft  Bene* 
fit  pur- 


s 


IX  great  have  been  prercqtcd 

already  from  the  Tales  of  Chrilt,  to 
draw  (the  Hearts  of  Sinners  to  hira : 
More  are  now  to  be  offered  from  the 
„        BoK^s  redoufiding  to  Believers  by  Chrift. 
^bfedby  Eflayiag  by  all  means  to  win  the  Heam  of 
Mento  Chrill.    To  tliis  end  1  ii  all  in  the  firft 
^ace  open  that  glorious  PriviUgt  of  CoJ^ 
xemJIien-y  freely  and  fully  oodleTTed  upon  ail 
that  come  to  Chrift  by  Faith,  m  titm  wt  kaw 
Htdemftion  ly  faitb^  &c. 

In  which  Words  we  have,  ^fi,  a  lingular 
Benefit,  or  choice  Mercy  bcftowed,  viz..  Rc- 
dcmftion  ^  interpreted  by  way  of  j^^(fifitim.tbe 
Xemiy^on  (/5fw  .*  Thbisa  Privili^of  the  nrft 
rank,  a  Mercy  by  It  felf ;  None  fweeter,  none 
more  defirable  among  all  ttve  Benefits  that 
come  by  Chrift.  And  therefore. 

Secondly.,  You  have  the  Price  of  this  Mercy, 
an  account  what  it  coft ,  even  the  Blood  of 
Cbnfi-y  in  whom  wehaveRedempdonCthrough 
his  Blood]  precious  things  arc  of  great  Pi  icr  , 
the  Blood  of  Cbhit  u  the  meritorious  Caujc  at 
RemiffioB. 

Thirdly,  You  have  here  alfo  the  tmpuifiw 
Caufe^  moving  God  to  grant  Pardons  at  this 
rate  to  Sinners,  and  that  IS  find  to  be  the  Xrd«f 

of  bh  Grace.  Where  by  the  '.vsy  you  fee,  that 
the  freenejs  of  the  Grace  Of  God,  and  the  ful- 
nefs  of  thc^  latisfaftion  of  Chrift  meet  together 
without  the  leaft  jar  in  the  Remillion  of  Sin ; 
contrary  to  the  vain  Cavil  of  the  Sociman  Ad- 
vcrlarics.  In  whom  we  have  Redemttion.^  even 
the  Rcmijfian  «/ Ami,  «BC«r Ay  to  tlv  Jtidm  ^  bie 
Or.Ke. 

Fvurihly.^  Vou  have  the  quatifiei  &i^s  of 
this  Blclfcd  Privilege,  -viz..  Believers,  in  whofe 
Name  he  here  fpeaks  [ipe]  have  Retmjfim,  {i.e.) 
we  the  Saints,  and  Faithful  in  Chrift  Jcfus, 
ver.  r .  We  whom  he  hath  chofen  in  Clirifl  1  >c 
iore  the  Foundation  of  tlu:  World,  aitd  y\  c- 
deftinated  unto  the  Adoption  of  Children^ 
ver.  4,'  ^.  Wc  that  arc  made  accepted  in  the 
Beloved,  vtr.  6.  Tis  wf,  and  m  only  who 
bave  Redanption  throogh  lus  Blood.  Hence 
obferve, 

Dod.  That  all  Believers f  and  none  but  Be- 
lievers., receive  the  Btmi^an  of  tkir  Sins 
through  the  Riches  if  Grace,    the  Blood  of 
Jefus  Chrifl. 
In  the  Explication  of  this  Point,  three 
Tbii^Dttft  be  fpoken  to. 


1.  That  allthataremCbriJtareiaaimv 

donedSute. 

2.  That  their  Pardon  is  the  Purchafc  of  the 
Blood  of  Chrift. 

3.  That  the  Riches  of  GtacetreilMnifeftad 

in  Remiflion. 

That  all  that  arc  in  Chrift  are  in  s 
pardoned  State :  Where  I  will  firfl  fT  c  w  yoa 
what  Pardon  or  the  Remiffioa  of  Sin  is. 

Secondly,  That  tiuais  the  Ftivih^  of  none 
but  Believers. 

Firft^  Now  Remiffion  of  Sin  is  the  gracious 
Ad  otGod,  in  and  through  Chrift,  difcharg- 
inga  believing  Sinner  from  all  the  Goik  nnd 
Poniihment  of  his  Sin,  both  Temporjii  and 
Eternal 

Tis  the  Ad  of  God,  he  is  the  Author  of 
Rendfiion,  none  can  forgive  Sins  bat  God  on> 
ly,  Mark  i.  7,  againft  l  im  oal  ,  («.e.)  princi- 
pally and  cfpcdally  the  Offence  is  committed, 
Pfal.  <5  f .  4.  To  his  Judgment  guilt  binds  over 
the  Soul,  and  who  can  remit  the  Ddx,  but  the 
Creditor^  Mattb.6.  tz. 

TTs  an  Aft  of  God  difiharging  the  Sinner :  It 
is  Gods  loofing  of  o:ie  that  ftood  bound,  the 
cancelling  of  his  Bond  or  Obligation  ^  called 
therefore  Remifljon,  at  rdea^g  in  the  Text ; 
the  blotting  out  of  our  Iniquities,  or  the  re- 
moving our  Sins  from  ns,  asit's  called  in  other 
Scriptures*  See  Pfdim  loj.  11,  Mhah.  7. 
18,  19. 

It  is  a  gracious  ASt  of  God,  the  effed  of 
pure  Grace,  done  for  his  own  Mnnes  fike; 
Ifa.  43.  25.  dir:h:irging  us  without  any  fatis- 
fadion  at  all  by  us  1  there  is  much  Grace  in 
that:  And  provitUBg  a  fnrety  for  us  every 
way  able  to  pay  our  Debt,  there  Is  mnch 

Grace  in  that. 

'Tis  the  gracious  AdofGod  inandthrou^ 
Clirift:  The  fatisfadion  of  Chrift  is  the  pro- 
curing Caufc  of  our  Remillion,  and  fo  God 
declares  himfilf  juft  in  the  Remiffion  of  our 
Sin,  Rom.  3.  25.  Gracious  is  the  Lord  arj  Righ- 
teout,  P&l.  \\6.  5.  Jufticc  and  Mercy  meet 
here,  and  embrace  each  other  :  In  jpibow(&ith 
the  Texr>  TTf  k-rjc  Remiffion:  No  other  price 
could  purcitalc  this  Privilege,  Micab6,6,i, 
Not  Rivers  of  Oyl,  or  Humane  Blood. 

And  this  gracjou*;  Af^  of  God  dilcharges 
the  pardoned  Soul  both  from  Guilt  and  Punilh- 
ment :  Guilt  is  nothing  elfe  but  the  Force  and 
Power  that  Is  in  Sin,  to  obliga  the  Sinner  to 

undergo 


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Scrm. 


17. 


Tie  Foufitam  c/  Life, 


X. 


Qodergo  the  Peaalty  due  to  Sin.  Therefore 
^miersare  ImA'toheGttiltyef  Hen-fire^  Matth. 

5.  22.  CuUty  of  Eternal  Judgment,  ^^J!  ':  5. 
2p.  To  be  under  the  Judgmenc  of  God.  RoTtt. 
3. 19.  RemilGon  takes  aWay  both  Gnilt  and 
Pnnifhtncnt  together,  it  takes  away  all  Guilr, 
■^"3  38,  39.  And  all  Punilliment.  And  lb 
machetthe  firil  Thing  to  be  opened,  naMely 
what  the  RemilTion  of  Sin  is. 

Secondly^  Now  that  iliis  Rennffi'on  nf  Sin  is 
the  Privilege  of  Believers  \s  mvW  .ii  p  itcnr 
forallthecaafescf  RemifTionarc  in  coniiir.^ti- 
on  to  procnre  it  for  them.  The  l.ov  c  of  God 
which  is  the  impulfivc  canfe  of  Pardon  ^  the 
Blood  of  Chrift  which  is  the  meritorious 
caufc  of  Pardon-,  and  faving  Faith  which  is 
the  iaftrumental  caufc  of  Pardon,  do  all  co- 
operate foi'  tticir  Repii&oD.  as  itpltUa  id  the 
Text      ■'        •"      '  •■ 

Befiilies,  all  t!i^  Promilcs  of  Pardon  arc  made 
to  them,  'Jer.  3t.3+.  Mic3h-!.\9i.  And,/.ii'?/y, 
all  the  figns  of  Pardon  are  found  in  them,  and 
io  them  only,  that  Love  God,  Luke  7.  47. 
mercifulnefs  to  others,  Afatth.6. 14.  A  blcfled 
calmncfs  and  Peace  in  the  Confcicncc,  Rom.  5. 
I.  So  that  it  is  a  Tmh  beyond  controvcr- 
fe,  that  all  that  are  ia  Chrift  are  in  j  pardoqed 

ftatc.  ■        -       '  • 

f^econdiy.  Mext  I  Will  Ihew  you,  that  the 
Pardori  of  Believers  is  the  pnrt  Iiafe  of  the 
Blood  of  Chrift  :  Nothing  but  the  Blood  of 
Chrift  is  a  price  equivalei&t  to  the  Rcffitfllon 
of  Sin,  for  this  Blood  was  innocent  and  un- 


PnrLhafcr  of  it :  No  Mercy  fweeter  than  a 
Pardon  to  a  condemned  Sinner;  No  Pardon 

like  God's  Pardon,  to  a  Man  ocodemned  at 
his  liar :  All  the  ^xxlnefsofGodis  madj^  to 
I^fs  before  our  Eyes  in  his  pardoning  AAs  of 

(J race,  Fxod.  33.  ly. 

Secondly ,  The  very  riches  of  Grace  tnuft 
needs  be  in  the  Pardon  ot  Sin,  if  we  conlider 
the  Afet'jod  in  which  Pardons  arc  difpenfcd, 
which  is  ( as  the  Text  fpeaks)  thro"^h  his  JUmd. 
HereiaCod commends  tis  LtrtJetous^  Rom.5.  ^ 
Me  commends  it  more,  than  if  he  had  pardoned 
Sin  without  fuch  a  Sacrifice,  for  then  he  bad 
only  difplayed  his  ■  Mercy }  Iwt  not  canied 
Mercy  and  JoftiGC  to  oieet  and  triumph  XXi* 
gethcr.  •  . 

Thirdly^  The  riches  of  his  Grace  iliines  forth 
in  the  /'(■a</;i»»fry  of  the  Mer  cv.  Remiflion  is 
no  common  Favour,  it  was  never  extended  to 
the  Fallen  Angels.^  nor  tothetar  greater  part 
of  the  Children  of  Men,  but  only  to  a  httle 
Flock,  a  fmall  Remnant  of  Mankind,  Luke  1 2. 
32.  John  17.  9.  . 

Fourthly^  The  riches  of  Grace  are  manifefted 
in  RemifTion,  if  we  confider  the  Subjects  of  this 
Privilege,  wlio  are  not  only  equally  plunged 
into  Sin  and  Mifery  with  others  by  Nature, 
£/>fc.  2.  3.  But  many  of  the  Lord's  l^ardoncd 
ones  are  afhiatly  guilty  of  deeper-dyed  Abo- 
minations, than  many  Unpardoned  ones  in 
the  civilized  World  arc  defiled  with.  Tome 
(faiili  Paul)  the  grcatelt  of  Sinners^  ooetlus 
was  before  a  Blafphemer,  a  Pcrfecotcr,  ire, 
taiiucd  Blood,  i  Pet.  t.  tp.  The  Blood  of  a  j  yetfowe  is  this  Grace  piven.  I  obtained Merc)'^ 


i4tnb  without  fpot.  This Blood  was  precious 
Bloo^l,  Blood  of  infinite  worth  and  value,  the 
Blood  of  God,  j^Ms  20.  28.  It  was  prepared 
Bloo<l  for  this  very  parpofc,  Heb.  10.^.  Pre- 
pared by  God's  Eternal  Appointment :  Pre- 
pared by  Chr ill's  miraculous  and  extraordi- 
nary Prtxinftion,  by  the  Operation  ofthcSpi- 
rit.'  Prepared  by  his  voluntary  Sw|ueOration, 
or  Sanftification  of  himfelf  to  this  very  ufe 
and  purpofe. 

The  Blood  of  Jefiis  is  not  only  innocent, 
precious,  and  prepared  Blood,  but  itisalfo 
Blood  adually  ihed  and  (acrificcd  to  the  Juftict 
of  God,  for  the  expiation  of  guilt,  andpro- 
cnrement  of  onr  difcnarge,  7/4.53.  5.  To  con- 
dude,  the  feverc  Jullice  of  God  could  put  in 
BO  Exception  iigainft  the  Blood  of  Chrift,  'tis 
imexcepttonable  Blood,  being  (as  before  was 
noted)  mu.Miitcd  by  Sin,  and  dignified  above 
all  Eiliumion  by  the  Ferfon  wbofe  Biood  it 
was.  JnlHtte  required  no  1^,  and  eonld  de- 
mand no  more :  And  this  is  the  price  at  which 
oor  Pardons  are  parchafed:  And  without 
which  ho  Sin- Mnid  be  parddMd^  far  wUHm 
(redding  of  Blood  (Hxh  Blood  as  dds)  l&ov  «f 
m  Remilf%m^  Hcb.  p.  22i       ' '  ' 

Tinfdly.,  The  thing  fo  be  opened  is, 
Tii.it  God  bath  tn.mif'jlt  j  t'".:  Riches  of  his  Gfitce 
in  the  RemijfuM  of  our  Sins  :  So  fpeaks  the  Apo- 
ftle,  Itm.  5.10.  Whtrt^  'tibmiiti^  G^aeedid 

much  more  d-o-J>id :  A  lid  I  Tim.  I.  1 4,  The 
Grace  ofwr  Lord  (vif^  in  the  Pardon  of  Sin) 
WM  exmdmg  iAmidaf«.  Wkkh  Will  appear 
(if  wcbring  our  Thoughts  doft  CO  the  Matter) 
in  feveral  particulars: 

From  the  JVdiMreofdie  Mercy,  which 
b  the  richeft  of  all  Merctdi  except  Chrift,  the 
Vol  I. 


Iliin.  I.  15.  Jndpmwerefmne  ofyau.^  hut  ye. 
arejuftifjcd  1  Cor.tf.t  f .  Yea,God  Tingles  out  the- 
moft  biafe,  defpifed,  poor,  and  contemptible. 
Ones  among  Men,  to  be  the  Subjeds  of  tiii» 
glorions  Privilege,  t  Car.  t.  26.  Tm  fit  your 
eJHne  Bretbren^  Sic  * 

/j^A^,  More  of  the  riches  of  Grace  fKII  ap- 
pears if'^ we  view  the  Latitude  and  extent  of  this 
A6t  of  Grace.  Oh  how  innumerable  arc  our 
Tranfgteflions !  If'fc*  can  imderfiand  his  Errors  ?' 
Pfiilm  19.  1 2.  ret  the  BioodefCbri^cleanfetb  tu 
frm  tdt  Sm^  1  John  1.7.  Small  and  great  Sins, 
open  and  fecret  Sins,  old  and  new  Sins^  all 
pardoned  without  Exception.  Oh  the  riches 
of  Grace !  •  Oh  the  nnlearchable  goodnels  of 
God With  the  Lord  there  is  Mercy.,  and  with 
him  is  plentemt  HedenrptioH  ^  tmd  be /kail  redeem^ 
/Jrael  from  Mbii  fnit^uities^  Pfthn  I  }0. 7,  8, 

SixtHy,  und  Laiily^  The  riches  of  Grace 
fhine  forth  in  the  irrevocabUnefs  and Jtrfetui^ 
of  Remifllon:  'AlCrace  pardons  all  Sins  wiili-o 
out  EScception^  fo  the  Pardons  it  bellows  are 
withoutiKcvoc4ri0M.  '  The  pardoned  Soul  ib<|ll 
iMwr  e»rtie'JtH$  Conienmmkm.^  John  5.  Jb 
,f0r-4tthe  Eafi  is  from  tlx  IVtfK,  fa  far  bath  be  re- 
moved  our  Tranfgreffms  firm  m,  PiaLi03. 10.. 
The  EaJlsnd  Weft  arethetwooppofitePioints- 
of  Heaven,  wl.ich  can  never  come  together  ^ 
neither  (hall  the  pardoned  Soul  and  its  Sins 
ever  mcetaty  moire,  fine  baft  caft  (faith  fitm 
tcki.rh)  .ill  my  Sins  behind  thy  back.  The  pcoi- 
ccnt  Believer  Cctsbis  Sins  before  hisf<ifrr.  but 
the  merdfnlGod  eafb'dien  all' bdiioa 'hip. 
Back^  never  to  behold  them  more,  ib  M- 
charge  them  upon  his  pardoned  Pcopto.  .And 
thus  you  fee,  whatthe  paidoo  (tf  Sin  iai,  what- 
chePricetliat  purchafetaftodmis;  and  what 
C  c  c  liches 


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)8o 


The  Fountain  of  Life, 


Vol.T. 


riches  of  Grace  God  maniftltetl)  id  the  Re- 

miflion  of  Believers  Sins :  Which  were  the 
things  to  be  explained  and  opeocd  in  the  Do- 
ftrUial  Part.  The  Imprortmeiic  of  the  wbote 
yoo  wlUhavein  the  follow'uig  Ufea* 
Jtiferenct  i. 
If  this  be  fo,  that  al!  BeUevm,  and  oone  bat 
Believers  receive  the  RemifTion  of  their  Sins 
ihrou^  the  riches  of  Grace,  by  the  Blood  of 
Chrift:  iVhat  a  bafff  CoaJitim  tAm  an  Be^ 
litvni  m;  '  T  hofe  that  never  felt  rhc  load  of 
Sin,  may  maiie  Lidit  of  a  Pardon,  but  fo  can- 
hot  yon  that  haTtiieea  in  the  deejis  of  Trou- 
ble and  Fear  about  it :  Thofe  that  have  been 
upon  the  rack  of  an  accuiing  and  condemaixig 
Con^ence,  as  David^  HemoHy  and  many  of 
the  Saints  have  been,  can  never  fufHciently 
value  a  Pardon.  Bleffed  ii  tbt  Man  xtbife  T ranf- 
grelftsH  is  ^given^  iriieftSm  tr  tovertd  j  blejfed 
IS  the  Man  unto  whom  the  Lordimputeth  mt  Ini- 
jittrt,  Pial.  32.  t,  1.  or,  O  the  Bleflcdacffes 
and  Fdicitiesof  the  pardoned  Man!  As  the 
fi^M  //clrfw  founds.  Rcmiflion  cannot  but  appear 
oh'  the  wonder  of  Mercies,  if  weconfider  through 
what  diffidildtt  the  Grace  of  God  makes  way 
for  it  to  our  Souls;  what  ftrong  Bars  the  Love 
of  God  brealu  a&oder,  to  open  our  way  to 
thh  Privilege :  For  there  can  be  no  Pardon 
V.  i  t !  out  a  MeJ&atv :  No  other  Mediator  but 
the  Son  of  God :  The  Son  of  God  cannot  dif- 
chnve  oar  Debts,  btt  by  taking  them  upon 
htm  I^lf  as  our  Surety,  and  making  full  Pay- 
ment, by  bearing  the  Wrath  of  God  for  iis; 
and  when  aB  tn»  is  done,  there  can  be  no 
actual  Pardon,  except  the  Spirit  of  Grace  open 
our  bUnd  Eyes,  break  our  hard  Hearts,  and 
dtawtheaito  Cbrift  in  the  way  of  bdicring. 
And  as  the  Mercy  of  Rcmiffion  comes  to  qs 
thfough  wondernil  difficulties,  fo  it  is  in  it 
feUFa  oompleat  and  pecftft  Mercy.  God  would 
not  be  at  fuch  vaft  expcnceof  tlic  riches  of  his 
GraOjCbrill  would  not  lay  out  the  invalu- 
aUeTredhres  <tf  hb  precious  Blood  to  pro- 
cure a  cheap  and  common  BiefTingfor  us.  Rc- 
joyce  then  ye  pardoned  Souls,  God  hath  done 
great  Things  for  yon,  for  whkb  yon  have 
Grafe  to  be  glad. 

JitfereHee  1. 
Hence  it  follows,  7 Lit  Inter cjl  in  Chrtfi  by 
F^athhrings  the  Car.fcience  of  a  Believer  intf  /r  fiate 
if  Reft  and  Peace ^  Rom.  5.  i.  Being  jujhjud  by 
Faith  we  have  Peace  iritb  God.  I  lay  not,  that 
every  Believer  i*^  prr rently  brought  Into  achjal 
Peace  and  Trancjuiiay  of  Coofcience,  there 
nay  be  m?.ny  Fears,  and  much  trovbleeven  in 
a  pardoned  Soul:  But  this  is  an  undoubted 
^  Truth,  that  Faidi  t  rinrs  the  pardoned  Soui 
into  that  Condition  and  State  where  he  may 
find  perfcft  reft  in  his  Confcience,  with  refpeft 
to  theguilt  and  danger  of  Sin.  The  Blood  of 
Chrift  Qtrinkles  us  from  an  evil  (that  is  an 
•  acCTifin^,  condemning)  Confcience.  We  are 
apt  to&r,  that  this  or  that  fpccial  bui,  wludi 
Mdl  tnofl  terrified  and  affrighted  our  Gon- 
fiHences,  h  not  forfrivCTt  •  Rut  if  there  be  Riches 
enough  in  the  Grace  ui  God,  and  ElEcacy 
eno\^h  in  the  Blood  cyf  Chrift  j  then  the  Sins 
of  Etelicver?,  al!  thnr  Sins,  great  as  well  as 
(mail,  one  as  well  as,  aaoclicr,  without  Limi- 
tation or  Excejvtic«t,  are  pardoned, 
For  let  OS  but  conlider,  if  God  remits  no 


Sin  to  any  Mdn,  bat  with  refplsft  tothe  Blood 

of  Chrift,  then  all  Sins  are  pardoned  as  well  as 
any  one  Sin ,  becaufe  the  dignity  and  defert  of 
that  Blood  is  infinite,  and  as  much  defirres 
an  univerfal  pardon  for  all  Sins,  as  the  parti- 
cular pardon  of  any,  even  the  leaftSin.  More- 
over, RemilTion  is  an  Ad  of  God's  Fadierly 
Love  inChrin:,  and  if  it  be  fo,  then  certainly 
no  Sin  of  any  Believer  can  be  retained  or  ex- 
dnded  firom  Pardon:  For  then  thefiune  Sonl 
(hould  be  in  the  Favour  of  God,  fo  far  as  it  is 
pardoned,  and  out  of  the  Favour  of  God,  fo 
far  as  it  is  unpardoned ;  and  all  this  at  one  and  ' 
the  fame  inftantofTime,  which  isa  thing  both 
repugnant  to  it  felf,  and  to  the  whole  Itrcam 
of  the  GofpeL 

To  Conclude,  what  is  the  DcHgn  and  End 
of  RemiiTion,  bat  the  favin^  of  the  pardoned 
Soul?  But  if  any  Sin  be  retained  or  exclnded 
from  Pardon,  the  retaining  of  t hit  Sin  muft 
needs  irritate  and  void  the  Pardon  of  all  other 
Sins;  and  ib  the  Ads  of  God  muft  crofsand 
contradid  each  other  and  the  defign  and  end 
of  God  miicarry  and  be  loft,  which  can  never 
be.  Sotbien  we  oooclude.  Faith  brings  the 
bdierrngSoalinto  a  ftatc  of  Reftand  Peace. 
It^erence  3. 

Hence  it  alio  follows,  Tbatmltmi^m  hto 
he  expcQcd  by  my  Smtl  :>  rf/Tr-f  Intereji  by  Faith 
in  Jefuf  Cbrtft  :  NoCbrtjt  no  Pardm^  no  Fdtbno 
Cbrip,  Yet  how  apt  are  many  poorddodei 
Souls  to  exj>cifl  Pardon  in  that  way  where  ne- 
ver any  Soul  yet  did,or  ever  can  meet  it?  Some 
look  for  Pardon  from  the  atrfblote  Mercy  of 
God,  witlioiit  any  rcprird  to  the  Blood  of 
Chrift,  or  ihcir  Intercil  thcrcm :  We  hare 
finned,  butGodismeidful.  Some  expcA  Re-- 
miflion  of  Sin  by  vertue  of  their  own  Duties.  .^^-^ 
not  Chrift's  Merits.    J  havcfinned,  but  I  will 
rcj^ent,  reftore,  reform,  and  God  will  Par-  . 
d;  .;i:  B;.t  little  do  fuch  Men  know  how  they 
therein  diminilh  the  evil  of  Sin,  undervalue  ' 
the  JofticeofGod,  flight  the  Blood  of  Chrift, 
and  flit  an  undoing  cheat  upon  their  own  Souls 
for  ever :  1  o  expect  Pardon  from  abfolute^ 
hleicy,  orourown  Duties,  is  to  knock  at  the, 
wrong  door,  which  God  hath  Ihut  up  to  all: 
the  World,  Kom.  3.  20.  Whilft  thcfe  two '    '  . 
Principles  abide  firm,  that  the  ?na  of  Pardoa 
is  only  in' the  Blotfd  of  Chrift,  and  the  Fenrfit 
of  Pardon  only  by  the  Ap^ication  oi  his  blood 
to  us ;  this  muft  remain  a  fure  CoQclu(ioa,that 
no  Rcmiffon  is  to  be  expected  by  any  Soul 
without  Intereft  by  Faith  in  JcfusChrilt.  Re- 
pentance, Reftitbtion^  and  Reformation  are 
excellent  Duties  in  their  kitu!,  :ind  in  their 
proper  places  ^  but  they  were  never  meant  tot 
Samn  or  Satis^ionsto.God  forSin. 

Inference  4 . 

Jftbe  riches  of  Craube  tuui  ivanifefied  in  the 
Par  dun  of  Sin^  bowvik  an  tAUkfi  >i  <:  j  the  Grace 
of  God  to  take  the  more  Liberty  to  Sm^tuanft  Grace 
abounds  in  the  Pardon  effit!  ,  '. 

Shall  meoMismem^n^that  Gracemgfdmmil 
Cod  forbid,  Rom.  tf .  t  ,  2.  Will  no  cheaper  ftuff 
than  she  Grace  of  God  ferve  to  make  a  Cloak 
for  Sin?  O  vile  abufcof  the  moft  excellent 
thing  in  the  whole  World !  Did  Chriit  fhed 
his  blood  to  expiate  our  guilt,and  dare  wc  make 
that  a  Plea  to  extenuate  our  guilt  ?  God  forbid. 

If  it  be  intoterabk  ingratitude  among  Men 

.to 


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Scrm. 


17^ 


'I be  toimtam  vf  Life, 


to  requite  good  with  evil,  fure  tlm  bin  liiuft 
wanta  Name  bad  enough  to  expr.ef»  it,  which 
pats  the  gteateft  di  (honour  upon  God  for  the 
grcateft  Mercy  that  ever  was  ^ivca  by  God  to 
the  World:  fbveisA/ercy  with  thee  (iaich  the 
Plalmifl:)  th^UA&UmHiJt  be  feared,  not  that  ChOQ 
may'fl;  ilic  more  abulld,  //j/.  1  50.  4.  N.iy, 
let  nic  i&y  the  J)eviU  never  tinned  at  this  rate: 
They  caonoc  abofe  the  pardoning  Grace  of 
G<xl,  becaufc  fnch  Giaci  was  novct  olfercd 
unto  them.  And  certainly  if  the  abul'e  of  t  he 
common  Mercfes  of  God,  as  Meat  and  Drink, 
by  ^urtony  and  drunkcnnefs,  be  an  hainous 
$ta^  and  highly  provoking  to  God :  Then  the 
abofe  of  the  riclws  of  his  Grace,  and  the  pre- 
.i  M  .  ;  Blood  of  his  Son  mnftbc  out  of  incafnrc 
liuful  ^  and  the  greatclt  affront  wc  can  put  upon 
thcGodof  Mercy. 

Irtftrcnce  ^. 

Toconclode,  //  this  te/e,  as  ever  you  txoeB 
ParJm  and  Mettyfrem  G«4  to  Cbrift  ht 
the  wty  of  Ftith ;  receive  andemtraet  bimmmiH 
tiie  tenders  <^  the  Cofiek 

To  drive  home  this  great  Exhoitatton^  I 
bcfeech  you,  as  in  the  Bowels  of  Chrift  Jefus, 
and  by  all  the  regard  and  value  you  have  for 
your  own  Sools,  let  thefe  following  Confide^ 
rationsfink  down  into  your  Hearts. 

firfij  That  all  ChriftlefsPcrfonsare  aduaily 
under  the  Condemnation  of  God,  Job.  3.  18. 
He  t'lat  bdirjeth  not  is  condemned  akcitiy :  A  nd 
it  muft  needs  be  fo,  for  every  Soul  i::*  conclu- 
ded under  the  Curfc  of  the  Ijiw,  till  Clnift 
nakehim  frcc,7ob.8.  35.  Till  we  are  in  Cnrift, 
we  are  dead  by  l^w,and  when  we  believe  unto 
ju(liHcation,then  wc  feift  finmDiatbto  Life.  A 
blind  mi ftakcn  Con fcience  may  pofTibly  acquit 
you,  but  aflure  your  fclvesGod  cond-mns  you. 
'  Secondly^  Conlidcr  what  a  terrible  thing  it 
is  to  lie  under  the  Coiideination  ofGn-i,  thr 
mofl;  terrible  things*  in  Nature  cannot  ihadow 
irovt  h  the  Mifery  of  foch  a  ftate.  Put  all  fick- 
ndlcs,  all  poverty,  all  reproaches,  the  tor- 
ments invented  by  all  Tyrants  uuo  one  Suilc, 
and  the  Condemnation  of  God  into  the  other  ^ 
and  they  will  be  all  found  lighter  than  a  Fea- 
ther. Condemiiatiou  is  the  Sentence  of  God, 
the  great  and  terrible  God :  Tis  a  Sentence 
fliuttin:;  you  up  to  Everlafting  Wrath  •,  'tis  a 
Sentence  never  to  be  reverfed,  but  by  the 
AppUcatitti  of  Chrift  in  the  ftafim  thereof. 


OSorli,  you  cinmt  bc.irthc  Wrath  of  GO(ij 
youdo  not  undcritani  it  if  you  think  it  tole- 
rable: One  drOpr  of  it  upon  your  Conrcicriccs 
now,  isenoughtodiltractyouirt  the  midft  of 
aii  ttieFleafaies  and  Comforts  of  this  World: 
Vet  all  that  are  oat  of  Chrift  are  ferttcnc  d  to 
the  fulncfi  ofCiod's  Wrath  for  ever. 

Thirdly^  There  is  yet  a  poflibiUty  of  cft;ap^* 
ing  the  Wrath  to  come;  a  door  of  hope  ope- 
netl  t )  the  worfbof  Sinncis :  A  Day  of  Grace 
is  arti>rded  to  the  Children  of  Men,  f/rfr. 
1^  God  decUnes  himfiflfnnwillin^^  th.atany 
Ihould  pcrifh,  3  Pet.  3.  9.  O  whjta  Mercv  is 
this !  Who  that  is  on  this  Ode  Heaven  or  Hell' 
fully  underftaads  the  worth  of  it? 

FMffthly,  Thi5  dooi  of  Mercy  will  be  fliortly. 
(hutf  Liike  12. '2  s*  "^QJ  ways  to-  e\ 

flmt  it :  He  ftmctimes  Otatsit  by  withdrawhig 
thL  means  of  Grace,  and  removing  the  c.m- 
dkiiicksy^  Judgment  at  tills  time  to  be  greatly 
feared.  Sometime  be  (huts  it  by  withdrawing 
his  Spirit  and  BlcfTing  from  the  mean?,  where- 
by all  Ordinances  lole  their  Efficacy,  i  Cor.  3. 
7.  But  if  h :  fliut  it  not  by  iremovingthe  means 
of  Grace  trom  you,  certain  it  i<,  it  will  be 
Ihorily  Ihut  by  your  removal  from  all  the 
Means  and  Opportdnities  of  Salvation  by 
Death. 

When  once  the  door  of  Mercy  is 
(hut,  you  are  gone  bevond  all  the  polGbiHtie^ 
of  Pardon  and  Salvation  tor  evermore:  The 
Night  is  then  come,  in  which  no  Man  can' 
Work,  John  9.  J,.  All  the  golden  Seafonsywl" 
now  enjoy  wiU  be  irrocovcnbly  gooe  out  of 
your  reach.  "   •  , 

Sixthty,  Pardons  are  now  ^ly  granted  to 
others :  Some  (:ind  they  once  as  far  from  Mer- 
cy as  you  n.v.v  are)  are  at  this  Day  reading' 
their  Fardc:is  with  Tears  of  Joy  dropping  up-* 
t  a  them.  The  World  is  full  of^Evamplcs 
and  Inftanccs  of  the  riches  of  pardoning  Grace 
And  whatever  b  needful  for  you  to  do  ini3ie 
way  of  Repcntn nre  rmd  Faith  to  obtain  your 
Pardou  j  how  ciniy  ilwU  it  be  done,  if  once 
tlic  Day  of  Gods  Power  come  Upon  yoQ? 
rfJ.  no.  3  Oh  therefor?  Hfr  up  your  Cries 
to  Heaven,  give  the  Lord  110  lelt,  uke  no  de- 
nial till  he  open  the  blind  Eye,  break  the  ftony 
Heart,  open  and  bow  the  Itubborn  Will, 
effeftuaiiy  draw  thy  Soul  to  Chrift  j  and  deli- 
ver thy  pardon  figned  in  his  Blood 


SERMON  XVII. 

EPHES.  1.  (5. 

To  the  Prdife  (f^the  Glory  of  his  Gnce^ .  where  in  iie  hath  made  us  acceded  in  the  Beloved. 


Sem,  tf. 
Text  O- 


IN  OOP  laft  Diftmr ic  we  opened  to  vou 
the  Blcircd  Privil<^e  of  RemilEon  of^ Sin 
from  the  following  Verfei  inthis  Verfe 
Itesanothergtonoes  Privilege,  vrx.  the 
yfrce^tjthn  that  Believers  have  with  God 
through  Jefus  Cbiift:  Both  which  (x>mprifc 
(as  ther  two  main  Bandies)  ow  Julti6catioa 
bc&re  God.  In  th«.  Words  ran'  (cp,  omit 
.  .      Vol.  L 


many  things  that  might  be  profitably  obftrred 
fionithc  Method  and Dependan^eof cl»s  Apo- 
ilie's  DUcourfe)  three  Particuiars  are  ohier* 
vablc,  viz^ 

1.  The  Privilege  k  fclf. 

2.  The  MaicoriousCauiib. 

3.  The  ultimate  end  thcredtf. 

Fkfiy  The  Privilege  it  ftlf,  which  U  e\- 
C  c  6  a  cccdiog 


Motive  to 
oooteto 
Chnft, 
drawn 
trom  the 
found  Be- 
nefit pur- 
ditftd  Iqr 
ObeAfoie 


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j8i 


The  Fumtain  of  Life. 


VoLl 


ceedinj;  rich  and  fwect  in  its  own  Nawrc ; 
fcafi;  M  aaefted-^  the  word  is  tx***^^*"" 
ii^^  he  hath  tngradiMl  uvwbrottghc  us  into 
the  Grace,  Favour,  ;ind  Acceptance  of  God  the 
Father  i  eadcai  ed  us  to  hitn,  ib  that  we  fiad 
Cract  IB  his  (ight. 

Secondl/y  The  meritorious  Caufe  purclufine, 
ftiKi  procuring  this  ticneiit  for  us,  nuicd  in 
tlwi*  Worda,  ij^^mt^y  in  the  beloved ; 
which  Words  arc  a  Ptrl^afts  ofClirin:,  who 
is  here  entjihtuc^y  called  tlx  bdoved^  the  gvcat 
Favourite  of  Heaven,  the  delight  of  God's 
Soul,  the  prime  Objed  of  his  Love  -.  'Tis 
that  obtaineth  this  BcacGt  for  believers :  He 
is  accepted  tbr  bis  own  fake,  and  we  for  his. 

Tbirdfy^  The  ult  irr  ne  end  iiTd  ?.\\r)  of  con- 
ferring this  BtncliL  upoQ  htlicvcis:  lo  the 
Predft  of  the  Chry  of  bis  Grace :  Or,  to  the  end 
that  his  Grace  mi'ibt  be  made  Glorious  in 
Frailes:  There  aic  Riches  ol  Grace  ui  this 
Aft  ef  God,  and  the  work  and  baiiDefs  of  Be- 
lievers, both  ia  tl\Is  World  and  in  that  to 
come,  is  to  fcarch  and  admire,  acltaow ledge, 
and  ougniiic  God  for  his  aboadiint  Grace  here- 
in.  Hence  the  Note  is, 

Doft.  IbatJefusCbrijUuthpiarcik^dMui fro- 
cured  ffecuA  Favour  and  Aos^ltg^  with 
Cod  for  all  that  arei»  Hum. 

This  Point  lies  plain  In  Scripture,  Ephef.  2. 
13.  But  now  in  Jefus  Chriji^  ye  who  fonntimes 
Wire  afar  off^  at  nude  tnub  ^  the  Stood  «f  Cbriji, 
tyyit  )»u^s  (na^  *  ^  endca- 
rednefs :  Nothing  is  taken  into  the  very  B  - 
iomaDd  Embrace^  but  wbajC  is  rery  dear,  prc- 
ctoas  and  aoce|!ti[lb1e:  And  in  Av.  1.  ^^6. 
Believers  are  faid  to  be  made  by  jefus  Chriil, 
Ki4g*  MdFriefii  unto  6W,  andbii  FeitbaryCix.) 
dignified  Favoorites,  upon  whom  the  fpecial 
Maik^  of  Honour  are  fee  by  God. 

In  tbe  opening  of  this  Point,  three  Things 
lirallht  DoorioaUjdifinlled  and  opened,  -viz.. 

t .  What  the  Aocqitatipa  of  our  rabns 
wkliCod  is. 

} .  How  it  appears  that  BeUcfersart  fi>  ac- 
cepted with  God. 

3.  How  Cbrift  the  Beloved  procores  this 
Benefit  for  Believen. 

Firjl^  What  the  Acceptation  of  our  Perfons 
with  God  is?  To  open  which,  we  muft re- 
member, that  there  is  a  twofold  Jketftance 
ijf  fer/ow noted  in  Scripture. 

1.  One  is  the  iinful  Act  of  a  corrupt  Man. 

2.  Theocher  the  gradoos  Aft  of  a  merciful 
God. 

JF»r/J,  Accepting  of  Pcrfoas  is  noted  in  Scri- 
ptore  as  the  finful  Aft  of  a  corrupt  Man  :  A 
thing  which  God  abhors :  Being  the  Corrupti- 
on and  Abofc  of  that  Power  and  Authority 
which  Men  have  in  Judgment :  Overlooking 
the  Merit  of  the  Caufe  through  linfil  irri>edt 
to  the  Quality  of  the  Fcrfon,  vvhoic  Cauleit 
is.  So  tbatthc  Caufe  doth  not  commend  the 
Perfon,  but  the  Pcrfon  the  Caufe:  Tliis 
God  every  where  brands  in  -Men,  as  a  vile 
perverting  of  Judgment,  and  uuerly  difciaims 
It  himfelf,  Cd.i.  6.  God  accepteth  no  Mans  Per- 
JoH.  Rom.  i.  11.  TUrc  u  no  refpeB  of  Perfem 
9itb  God. 

Secondly.,  There  is  alfo an  accepting  of  Per- 
fons, which  is  the  gracious  Ac^  of  a  merdfiil 
God  -y  whereby  he  feoeiycs  both  the  Perfons 
aadOiKits  of  BdicTcnioto  i^pcdal  Grace  and 


itul  Favour  for  Chilli's  feke:  And  of  this  my  . 
Text  ipcaks.   In  which  Aft  of  Favour  three 
Things  are  fuppofedor  included. 

fjr/f,  It  for-pofcH  an  Tiftatc  of  Alienation 
and  Enmity.    I  hole  only  arc  aaeptcd  into 
Favour  that  v.  ci  c  out  of  bavour^  and  mdeed  Ib 
(toi  d  the  C  if-'  with  us,  f  phef.  2.  12,  t?.  Tc 
were  Aium  and  ^tvMtgrrs.^  hut  wotP  in  Ck'iji  Jc' 
fus.,  yt  nho  fometinm  Kae  afar  off.,  art  made  High 
by  the  BU'd  ofchnjl.    So  the  ApolUe  Peur.^  in 
I  i'et.  2.  10.  H  U:i.b  m  tif/ie  pajl  wnc  mt  j  Peofle^  ■ 
but  mm  are  the  People  of  OuJ  ;,  nbu  b  had  mt  oh' 
tjrmd  Aftrcy^  hut  fvjvrhrveobtaineii  AUny.  1  he 
ball  made  a  feartui  bieach  betwixt  God  and 
Mao.   Sin  like  a  thick  Cloud  intercq^ited  all 
the  Beams  ot  Hivino  Fivonr  from  us:  The 
Satisfaftion  ol  Chi  ill  dillol  vcs  that  Cloud, 
Ifa.  44. 22.  /  have  blotted  ;      j  thick  Chudt^ 
Trmi'grrfjions.,  and  as  a  Cloud  thy  Sins:  This 
dark  Cloud  tbos  diiiblved,  the  Face  of  God 
fliines  forth  again  with  chearfiil  Beams  Fa* 
vour  and  Love  upon  all,  who  by  faith  are  in- 
tercfted  in  Jefus  Chrift.  ' 

Sicvmify^  It  includes  the  removing  of  Guik  1 
from  the  Peribos  of  Believers^  by  the  Impu- 
tation of  Chrift'f  RIghteoufncfs  to  them,  Rom. 
5.  1,2.  Being  jujlified  hy  Fahh^  ve  have  Peat* 
with  God  tifrough  our  Lard  Jtfus  Cbrifi By  wkom 
alfo  flw  bmft  accefs  ty  FaiAimi^  Gran  tphifem 
veJliViJ:  For  the  Face  of  G  'd  cannot  fliine 

upon  tlic  Wicked :  1  he  f  eribn  muft  be  ix& 
made  jr^fi«(wir  birfim  it  can  he  mode 

7 ■  Ir  iij-  liidcs  the  Offering  up,  or 
tcodring  of  our  Palbns  and  Duties  to  G<xl  by 
Jcfu8  Chrift.  Accepting  implies  prefttrting 
or  tcndring  :  t?clic,ei  s  indeed  do  prefcn:; 
themfclves  to  God,  Horn.  12.  i.  ButChrill's 
prcfenting  them  makes  tMir  tender  of  thcm> 
felves  accept jMc  in  the  Lord,  Col.i.  22.  /« 
the  Body  of  bis  irl^h  tiiToiigb  Death  to  frcfentjott 
huy^  and  iwWowftiWf,  dMf  tmnfnvuiik  kt  hk 
fight.  Chrift  Ic^s  every  Believer  as  it  were 
by  the  Hand,  into  the  gracious  prefenoe  of 
God^  after  this  manner  befpcaluQgaccepcaBoe 
for  him.    "  Father,  here  is  a  poor  Soul  tliat 

was  born  in  Sin.  hath  lived  in  RdxUioa  a- 
"guafttheeall  huOafs;  he  hath  broken  all 
"  thy  I^ws,  and  defrrvcd  ill  thy  Wrath  ^  yet 

he  is  one  of  that  Number  which  thou  gaveft 
"  mebcforethe  World  was.  I  have  made  full 
"{»ymcnt  by  my  Blood  for  all  his  Sins,  l 

have  opened  hi$  Eyes  to  fee  the  Unfuineis, 
^and  Mifcry  of  his  Condition:  Broken  hb 
"Heart  for  his  Rebellions  againft  Thcc: 
"Bowed  his  Will  in  Ol»dicncc  unto  th/ 
"  Will,"  united  him  to  my  fclf  by  Faith,  as  a 
"  living  Member  of  ray  Body.  And  no-.v, 
"  Lord,  fmce  he  is  become  mine  by  Rcgene- 
**  ration,  let  him  be  thine  alfo  by  fpecial  Ac- 
"cep:;uion  :  I.ct  the  fame  Love  with  which 
"thou  iovcit  me,  embrace  him  alio  who  is 
"  now  become  mhic,  And  fo  much  for  the 
fird  Particular,  What  Aoxi^tioa  with 
God  is. 

5;c<MMi^,  In  the  next  Place  I  muft  (hew  y«l 
how  it  appears  that  Rdirvcrs  are  thus  ingra- 
tiated or  brought  into  tnc  fpecial  Favour  t& 
God  by  Jefus  Chrift.  And  thiftwiDbe  evi- 
denced divers  Ways. 

f/VyJ,  By  the  Tttkt  of  Love  and  cndearcd- 
nefs,  with  wlwJi  the  Lflvd  eraceth  wd  ho- 
DOQieth  fieiiCTorSL  who  «c  ftactimcs  called 

tho 


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icrm.  !  7. 


The  Fowit(un  of  Life. 


•  |.ipics  2.  2  J.  thcJear  ChMetfof  (-nt^ 
tiihci,  5.  I.  ihtpnMliarPt^kofCod.i  Pet.  2. 
9.  ACram^tf  cftiry,  anda  tit^J^n^  in 
the  Hmd  of  their  God,  i/a.  tfa.^j.  The  Ob- 
jsAsofhb  DtUgkHtiA  Pkafun,  PiU.  147.  fo, 
I  r.-  Oil  wbtt  MnMof  q>J<M«>n«fe  dock  GcM 
life  towards  bis  People?  Doth  not  all  thk 
fpcak  thetn  to  be  in  fpedal  Favour  v?ith him? 
Whkh  of  aAthditdlOite  doth  not  Cgniltea 
Pcrfon  hrehly  in  Favor.r  with  CkxI  ? 

iao«ii(y,  riK  gracioos  Manaer  in  which  he 
treics  them  upon  the  Tfttonc  of  Grace,  to 
vhich  h€  aHows  tftcm  to  come  with  baklntrs, 
Jith.  4. 16.  This  allb  i'{)eaks  them  m  the  Tpe- 
cial  Favoor  of  God:  He  allows  theM  tocomc 
I  t  him  in  Prrsyrr,  whh  the  Liberty,  <  onfi- 
^enccana  hluti  Boldncfsof  Chitdnn  t&i}  U- 
tbcr,  Cd,  4.  «■.  J"«r<m^  yt  art  Som,  God  biOb 
jeta  fjifth  ti;c  !^^f>'i*  of  hit  Sm  hfnyoHT  fj^.flts^ 
trytng^  jfib.t^  Fafkcr:  The  faraikar  Voice  of  a 
marChW^  :  Ye;^,  which  is  a  wondcifsf  Dig- 
estion ^nd  Con(kfccn(ron  of  the  great  God' to 
poor  W'fyexmoi  the  Earth,  he  fakh.  /fa.^^.  y  r. 
Tbuf  fdtb  tilt  Lard^  the  Ht)fy  0m  'Mrf 
\ih  AfArr^  ^'k  mr  r<f  xhiftgs  to-csmc  coneerrtrrtg 
my  Sm*^  Mui  LSuLC-r'U'',^  the  mrk  of  my  Hands 
sontmmd  ye  me:  An  Exprcfrion-fe  full  of  Grace 
and  rperii!  Favoar  to  Believctti-  that  it  needs 
gctaL  CauiiMt  in  Reading  and-  lind«rii;andlng 
iKli-ta  Mgh  and  aftonilhing  Ex^n^a :  The 
meaning  is,  that  God  hath  as  xt  were  fubjcftcd 
tlie  Woj  ks  ot  Hands  to  the  Prayers  of  his 
Snots*:  Andic  is^asif  he  h«i6id^  If  my  Glo- 
ry, and  your  Neceffity  ftiatt  require  it,  do- but 
ask  mc  iir  Prayer,  and  whatever  ray  Almighty 
Power  can  do,  f  wiW  do  it  for  you :  How- 
ever let  no  FavoMTirc  of  Heaven  forget  the  in- 
fiflite  diftcince  betwixt  himfclf  andGod.  A- 
brahatn  was  a  great  Favour  itc  of  Heaven,  and 
wu  called  the  Primd  ofCcd^  yet  (ee  with  what 
Hnmility  of  Spirit,  and'  reverential  awe  he 
addrelTcth  to  God,  C  c«.  18.  27,  BeMH  novr  I 
kawt  takanMin  me  to  J^tdt  UMl9  the  Lord,  n4»cb 
am  iNf  Dnji mid  jiflief.  -S*  tbac  yoa  fie  the 
Titles  of  FavMr  alboveHMBtkoed  •feno'ein 
pty  Titles. 

TAn«[lrt,'God''»reBdiiidf  to  grant,  atwen^ 

their  Libet  ty  to  ask,  fpciks  them  the  fpccial 
Favourites  of  God-   1  he  Ficart  of  God  is  fo 
propenfc,  and  Twdy  to  grant  tfie  defim  of 
believers,  thatic  isbotask  and'h;ivc,^-/i/fT^f.7. 
7.  The  DowolGraoe  is  opened  at  the  knock 
w  Poycr:  That  w  «  FiiTOifrite  intfecd,  to 
vihfy.Ts       Kinr  rives  a  blank  to  bfciT  v/iui 
requeil.  he  wiU:  If  yc  t^dt  in  me,  and  »^ 
Weiris abide  inym  \  ye  fhaUaAwtMye im0,  ami 
it  fl>  ill  be  done  ««:  v   ,  Jolin  r^.  7.  Ohblclfcd 
F  ibcity  o(r  the  Sons  ot  God!  David  did  but 
fay.  Lard  nm^Coimfehf  Ahito^l  mtofaoliih- 
ntfs^  and  it  was  done  as  (uon  ■'s  n-;kcd;  2  Sam. 
3»«  Jf/j!^^  did  but  iay,  ThmSiot  Jiand  Jhil 
'  mG^tm,f  And  a  miracnloo*  ftop  was  prc' 
fentlyptit  to  its  Iwift  Morion  in  tlie  I^envcns : 
Nay,  wbirti  is  wondcrfel  to  con»dcr,a  Pi ayer 
•  in«i«  Wohib-,  yetonlbnji  Fmean-concehrtd- 
in  rhe  Hcarr,  and  not  yet  uttered  by  the  I  Ips 
ot  BciievCTs,.  is  often  antidpaced  by  the  pro* 
penfiaefi*  of  Free  Grace:,  lfa.6%.  Z4«.UM  a 
JlhiU  cwt  to  fafs  that  before  tbty  oall  l  w'U  /rnfivfr. 


their  Faces,  Af  il.  z.  3.  But  free  Grace  fip^rrs 
the  Petitions  of  tii€  Swats  more  reaafly.  tt^n 
tk«y  ore  proftnted ;  W«  Mr*  fiot  efiarfHiJ 

dom  loasii,  that  God  hath  to  give :  'Tis  true*  • 
the  anfvrer  of  a  Believers  Prayeii  nm  be  a 
long  time  fafpcndedf  firott)  His  Seiif^  and 
Know!cdi:c-,  hut  every  Prayer  aaotdlniz  to 
the  VV  iU  ot  God  is  prefcntlv  g^Taxtcd  in  Hfea- 
vcn,  though  for  V\  ife  and' ffofv  Eifcb  ihtj 
may  be  hek)  ia  a  ifoiibtfollirfpeulSfiAoirttl^ 
apon  Earth.  ' : 

Fou>!lily,  The  fret  DUcMieVies-of  dte 
crcts  of  G(k!s  Heart  to  Delrevcrs  fpe-As  tHe;n 
to  \ic  hi*  fpecial  Favourites:  Men  open  not 
the  Couiiicls  and  Secrets  of  their  own  Reatt^ 
to  Enemies  at  Strangers,  but  to  thehr  moft  itu 
ward  and  intimate  Friends :  7U  S«mt  of  d» 
Lord  if  TPtth  them  that  fear  him,  amfhe  xtHtlhai 
them  ttis  Cc^emnt,  PHif.  25-.  .4.  When  Godf 
was  about  todcftroy  Sodom^ht  will' do  nothing 
in  that  Work  of  Judgment  till  be  had  acquali^. 
ted  >#rj^dr»w,  ftis  Friend,  with  his  PlTfvcrfi*  . 
therein,  (  en.  iS.  17.  the  Urdfaid^  shuit 
thide  from  Jbrabam  tbat^  thing  aBich  f  da f  M 
/  h«i9  \mft,  &c  So  when  n  Kmg  wa?  Co  btf  - 
eleftcd  for  ilJVjif/,  andtisc  Pcrfon  whoniGo(t 
had  chofen,  was  yet  unknbwn  to  tflt  Kogfe^ 
God  as  it  were  whifpcred  that  Secret  unto  Sa- 
nwd  the  Day  befcre,  t  Sam.  9.  1 5.  A'oai  the 
Lard  had  told  Sarmtel'  in  bit  Eat  .*'  tiaj  befa  t 
Saul  c  tme :  According  to  the  mannesr  of  pjria- . 
ces  with  fome fpecial  Favourite. 

Fifthly,  The  Lord's  rcceivhig  every  fnialt 
thing  that  comes- fromithera  with  Grace  an<t 
Favour,  when  (meAn  while)  he  tcjedh  thtf 
greateft  things  offered  by  others,  doth  car-  - 
tainly  befpeak  Believers  the  fpedal  ir^omm 
of  God.   There  was  but  Oftc  good  Woi  d  ia  a 
whole  Sentence  from  S-n-jib,  and  tBat  very 
Word  isttoted'aad  comaiiendedbfGcx!,,!  Pet, 
3.  «  She-  edfed  bhn  Mard.   There  were  hut 
Ibmc  fmall  beginnings  or  buddings  of  Grace  ■ 
young         and  the  Lord  took  fpedar  no- 
tice of  it,  I  Kntgn^  12,  1kcattfiin'timti)ere 
it  fhund  fome  good  thing  nrtard  the  Lcrd  Cfsdof 
I  Ifrati  in  tbf  Jimtfi  of  Jeroboam.   Let  this  be  an 
lencowngement  to  young  Otics,  in  whom  there 
are  found  nny  brcarlnng  defii  es  after  Chrift:' , 
God  will  not  reject  them  iCaoy  Sincerity  be  ' 
found  in  them  *  aRcret  ChroBtf  ntteredto  God 
insincerity  fhall  nor  1  -  Icfpifcd,  A'ow.  S.  25. 
I  hc  very  bent  of  a  Believer's  Will,  when  he 
harh  no  morrto  offer  mco  God  is  an  axept' 
I'-l  •  Piefenr,  2  Dr.  8.  11.  The  very  futent,' 
aud  Purpofe  that  lies  fcqrttly  in.tHc  Heart  pi' 
laBelicver,  not  ycrexedited;  te  aera^  witii 
him,  I  Kingi%.  18.  WhreMit  xtii  'm  thine  Hearf 
to  iuiid  an  Hmfcto  my  Ndm^tbou.didll  mU  tbat 
ivwatirt^uK-aem.  Tliosifiifln  things offifredl 
to  (lod  by  Believers  find  acceptance  with  him,- 
whiilt  die  greateft  Prefents,  even  folemn-AC' 
femblies  Sabttattts  and'^myeH  froni  ottlm 
arerejrdted  :  Tto  .vc  a  trodk  untome,  (Qith' 
God)  /  am  Iff jQf  to  Ikjt  tfcf w^lla.  i .  1 4, 1 5 .  Fn- 
cenfe  frtjm  SMa,  thtf  (Weec  Cane  ftom  a  far 
(  ounrry  arc  not  acceptable,  nor  Sacrifice*- 
fwcet  unco  God  from  other  Hands,.  Jtr,  6. 3,0* . 
From  all  wl  itli  it  appears  beyond  dbubt,ttiat 
the  Hcrfons  and  Duties  of  Believers  arc  ac- 


and  wtnlfttitey  artyet  fftaldag  ItmUlxar.   Thcl  ccptcd  into  the  fpecial  Favour  ot  God  by  |e- 
piiyen«f  odftniR  te^aMai  ad  Abotnina-|  ftsGlirifti  Wbidi  wastHe  ftcondrthing  to  be' 
•*  fpoKcrt 


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38+ 


Thi  Fountain  oj  Lije. 


Vol  I. 


fpoken  to,  and  brinei  us  to  the  TMrd  Ge- 
neral, viz. 

Ihirdly^  How  Chrift  the  Beloved  procures 
this  Benefit  for  Bdkvets  ?  And  thb  be  doc  h 
four  Ways. 

.  firfij  By  the  Siitisfa3ion  ^l»s  Bloody  Rom,  5. 
to.  IVoen  we  were  Enemes^  weverereamciledto 
God  by  the  Death  of  bis  Son,  No  Ffiendflup 
without  Reconciliation,  no  Reconciliation  but 
by  the  Blood  of  Chrift :  Tlicrefbre  the  new 
and  living  way,  by  which  Believers  come  uato 
God  with  Acceptance,  is  fiidtobe  Conftctra- 
ted  for  us  through  the  Veil  of  Chrift's  Flcf^i; 
and  beoce  Believers  have  boldncfs  to  enter 
Into  the  bolieft  by  the  Blood  of  Jefus,  Heb.  t  o. 
ip,  20. 

Secondly^  The  Favour  ofGod  is  procured  tor 
Bdievers,  hy  tbehr  myflictl  Viiim  wHb  Cbrift^ 
vvlKreby  they  arc  midc  Members  of  bis  Body,  of 
b$$  tl^h^  andcf  bis  Bonet^  £pb.  ^.  30.  So  that 
look  as  Mtmfi  Polleritf  ftood  npon  the  fame 
Terms  that  He  their  Natural  Head  did  ^  fo 
Believers  Ghrift's  Myftical  Members  ftand  in 
tbe  FaTOor  of  God,  by  the  Favour  which 
Chrift  their  Spiritual  Head  hath,  Jdi.  17-  3  3- 
/  in  jkm,  and  tb<m  in  mt,  that  tlxymay  be  made 
perfeS  in  oncy  mtd  that  the  World  m,iy  hum  that 
tbm<  haP  fent  IMT,  W Iw^  kvtdtboi^  M  tbom 
hjji  loved  me. 

Vnrdly,  Believers  are  brought  intt>  Favour 
with  God  hy  Chrifl^s  becoming  their  Jitir,  upon 
which  their  Fcrfonsand  Duties  arc  all  oiibrcd 
Opto  God:  The  Altar  {ao^iiics  the  Gilt, 
Neb.  !3.  10.  And  this  was  typified  by  th.it 
Lcg»l  Rite  mentioned,  iMke  i.  9, 10.  Quilt 
is  that  Golden  Altar  from  whence  all  the 
Prayers  ofrhc  S  iints  afccnd  to  the  Thmnr  of 
God,  perfumed  with  the  Odours  and  in  i.k 
of  his  Merits,  Rev.9.  34.  ylnd  Ofotber  Mfd 
came  and  flood  at  the  jUtar^  having  a  OoUkn 
Cenfer,  and  there  was  given  unto  him  much  In- 
cenfe  that  hefhould  offer  it^  with  the  Prayers  0/  til 
Saints  stfOH  tbe  Golden  Maf  wbieb  wasbi^ethe 
Throne -y  and  the  Snaakt^  the  hteenfevi^  came 
vpitb  the  Prayers  of  the  Saints  ufcendcd  up  before 
Cod,  ma  tbe  Angels  Hand.  And  thus  you 
lee  how  the  PcrfoQs  and  Duties  of  Believers 
.».rc  brought  into  Favour  and  Acccj">tance 
with  god  b;  Jcfus  Cbriit  Tbe  Ufe&ioUow. 
Infereiiee  \ . 

If  .iB  Believers  he  in  Favour  vrltb  God,  how 
c.;r  a  A4&<y  is  it  to  batfe  tbe  PTMcrs  effucb  in- 
^  ,i^ed  on  mr  hdkdf}  Would  we  have  oar  bnli- 
iicii  Ijjccd  in  Heaven,  let  us  get  into  Favour 
with  God  our  felv^  ami  co^ge  tbe  Frayers 
of  Ids  People,  the  Bitoiirites<tf  HeavcD,  for 
us :  fis  unita  ftrtior^  one  Believer  can  do  much, 
many  can  do  more :  When  Darnel  deiigped  to 
get  the  Knowledge  of  that  Secret  hinted  in 
the  obfcurc  Dream  of  the  King,  which  none 
but  the  God  ot  Heaven  could  make  kaowo, 
it's  faid.  Dm.  2.  17.  Then  Dan^  wait  to  bit 
Ihufc,  and  made  the  thing  known  to  Hanania, 
Ahlhaely  and  Azarij^  bis  Companions  j  that  tUy 
would  defire  A&ixiesoJ  tbe  Cod  of  Heaven  concon- 
ing  this  Secret.  'The  benefits  of  futh  Adiftance 
in  Prayer  by  the  help  of  other  Favourites  with 
God,  .IS  plainly  intimated  by  jcfus  Chrift  un- 
to us,  Matth.  18.  19.  //  tiro  0/  you  fhall  agree 
onE'trthas  touching  any  thing  that  they  fhall  ask^^it 
fiali  be  done  for  them  of  my  Father  mmAis  inHea 
V9ik 


Voices,  for  thccarryingof  fomc  Publidt  Mer- 
cy ;  becaufe  he  delightetb  in  tbe  harsumy  of 
many  praying  Souls  \  and  alfo  Loves  tooblige 
and  gratil.e  many  in  the  anfwcr  and  retiunof 
the  lame  Prayer.  1  know  this  ul^ge  is  grown 
too  formtl  and  compleoieatal  among  Pro^P' 
Tors :  But  certainly  it  is  a  great  Advantage  to 
be  inward  with  Litem,  who  are  fo  with  God. 
St.  Senwd  prefcribing  Rnles  for  efieftnal 
Prayer,  Jofcs  tiicm  up  with  this  vs  ifti,  &  cum 
talis  futris^  memento  tnet^  when  thy  Heart  i!»  in 
this  fnonc,  theft  reoember  me. 

Infer  eme  1. 

If  Believers  be  futb  Favom  ttes  m  Heaven  in 
vittr  4  de/^ate  CeeidMen  is  ^  Cat^,  and  thofe 

Pnf  Ji;,  agjtnjl  ufmn  tbe  generality  of  Bdnzxrs 
are  daily  engaged  tn  Prayers  and  Crtes  to  Heaven^ 
Certainly  Rome  fhall  feel  tbe  dint  and  force 
of  the  many  Millions  of  Prayers  that  nre  gone 
up  to  Heaven  froiu  the  Saiuts  for  many  Gene- 
rations: The  Cries  of  the  Blood  of  the  Mar- 
tyrsof  Jefus,  joyned  v.'iththc  Crifsof  ThoQ- 
fandsof  Believers,  will  bringdown  Vengeance 
at  laft  upon  the  Man  of  Sin.   Tis  laid, 
4,     6.  Th.a  tbe  Smoak  of  tbe  Incenfe.,  vbkhcame 
mth  tbe  Praters  of  the  Saints,  afeendeduf  before 
Cod  out  of  the  At^^MoHdi  And  immediafedf 
it  isaddcd,  ver.  ^.  And  the  Angel  took  tbe  Cm- 
fer.^  and  fiiied  it  with  Ftreof  tbe  Altar ^  andcafl  it 
mto  the  Earth,  and  there  were  Winces,  and  Tbun- 
dcrtnjj!^  ami  It  ^hrntyt^i^  and  Earthquakes,  and  the 
/even  Angels,  whuo  bad  tin  fcvm  Trutti^ts,  pre- 
pared tbtmfelvts  to  found.   The  Prayer  of  a 
llngle  Saint  is  fometimes  followed  with  won- 
derful Elfeds,  fjal,  1 3.  6,  7.  In  my  dtjlrejs  I 
called  upon  tbe  Lord,  and  cried  unto  my  Ctd:  He 
heitrd  my  roice  out  of  his  Temple,  and  my  cry  came 
before  hm,  even  into  Us  Ears  :  Then  the  larib 
/}jook  and  trembled  ;  the  Foundations  alfo  cf  the 
Hills  moved,  and  were  fbaken  becaufe  be  was  wroth: 
What  then  can  a  thundring  Legion  of  fuch 
praying  Souls  do !  It  was  bid  of  Lutbtr,  ifte 
vir  potuit  cum  Deo  quicquid  voluit.  that  Maa 
could  have  of  God  what  he  would  ^  his  Ene- 
mies felt  the  weight  of  his  Prayers,  and  the 
Church  of  God  reaped  the  Benefits  thereof. 
The  Queen  of  Scott  profefled  Ihe  was  more  a- 
fraid  of  the  Pravers  of  Mr.  k'mx,  than  of  aa 
Army  of  Tea  Thoulaad  Men :  Thefe  were 
mighty  Wreftlers  with 'God,  howfoever  con-  t^g^ 
tenmcd  and  vilified  aniong  thetr  Eaemics.  i^tnguu. 
There  will  a  time  come,  when  God  will  hear  the  ji«r- 
the  Pnjersof  Ms  People,  who arecootlBoaily  ^ 
crying  m  his  Ears,  Hemht^g^Ltrdtbowkiigi 

hu  Fca  (o  itMic  tbole  prectous  Santnttot Chrift. 

Inference  3,       -  * 
Let  no  BeSevar  bedejeffedat  ^CorOemfttMd 
Sligbtingsof  Men,folong  as  they  flandin  tk  Cruce 
aiitd  Favour  «f  Cod:  it  is  the  Lot  of  the  belt  of 
Mentohavethe  worftufige  in  thb  World; 

Thofe  of  whom  the  World  rrjs  not  rv(jfrtby\  v  c  notPj^'^^ 
thought  wortliy  to  live  in  the  World,  i**.  1 1. 
38.  Paui  and  bis  GoBpanions  were  Men  iiiffweepinp 
choice  and  excellent  Spirits,  yet  faith  he,  1  Cor.  of  the 
4.  13.  Being  defamed  mintreat,  we  are  made  oi  Hoiife: 
tbefitbefOe  World^  and  sf*  tbe  tff-fiouting  </'^'','j^^^ 


inyihinf;:  lyafmut,  thedtrt  that  ftxknfo  the  Sf-oofi:  FaSa.  the  j 
dung  of  lh«  Belly  uihe  S^uck,  Tnnflatei.   The  condemnrd  Mm  i 
,    _  that  wii  (umbird  trom  a        Rock  into  tbe  Set,  »t  aSAcriHce  to  I 

Cod  fomecimes  ftands  njpoa  a  number  of  ( Neptune,  waxaited  «mH*«>m.  futb  Bu^mu,  Sitpre  »tht  pen^em*, 

40 


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— trm.j  


Scrm.  i^. 


Ji0  f0iintdin  of  Li/e^^ 


5»f 


all  things  unto  tbti  Day  :  They  are  Words  lig-  /  fad  ftate  of  Nature  co  the  blelTed  privileged 


nifying  the  Mft^  cootoniubieil  and  mod 

abhorred  things  aitlDDg  Men.  How  is  Heaven 
and  Earth  divided  in  their  Judgments  and  Efti- 
RttCioiisof  the  Stunts  I  Thofe  whom  Men  call 
filth  and  dirt,  God  calls  a  peculiar  Treafure, 
a  Crown  of  Glory,  a  Royal  Diadem.  But 
troable  not  thy  felf  Believer  for  the  anjuft 
Cenfures  of  the  blind  World,  they  fpeak  evil 
of  the  things  they  know  not :  Ik  that  is  fpiritual 
judgeth  M  Ab^s,  ytt  be  himfclf  is  fltdgti  «fih 
Man^  I  Cor.  2. 14.  You  an  difccrntheearth- 
lioels  aiKl  bafenefs  of  their  Spirits,  they  want 
a  facility  to  difcern  the  czceUenqf  and  choice- 
ncfs  of  your  Spirits.    He  that  carries  a  Dark- 
lanthorn  in  the  Night,  can  dilcem  him  that 
comes  againft  hiiDf  and  yet  is  not  difcemed 
by  him  :  A  Cowrtier  regards  not  a  flight  in  the 
Country,  fo  longas  he  hath  the  Ear  and  Fa. 
TOUT  01  his  Prince. 

Infvrmce  4. 

Never  let  Believers  fear  the  want  of  any  good 
thing  natffary  far  tbtm  in  this  World:  The  Fa- 
vour of  God  is  the  Fountain  of  all  Blefllngs, 
Provifioos,  Protections,  even  of  all  that  you 
need.  He  hath  promifed  that  he  will  withhold 
no  good  thing  from  them  that  walk  uprightly, 
/yy.84.  11.  He  that  is  bountitul  to  his  Ene 
mies  wiQ  not  withhold  what  is  good  from  his 
Friends.  The  Favour  of  God  will  not  only 
fupply  your  needs  ^  but  proted  your  Perfons. 
Plafm  5. 11.  thrn  'mtt^ti^llK  Kf^Attwu^  with 
Pavmrwik  thou  compafs  him  as  witi  a  /UcUL 
Inference  5. 

Haute  alfo  it  foRows^  That  the  Shis  ef  Believers 
i&e  very  piercing  things  tothc  l!(x<t  of  Cod.  Thr 
vnkindnels  ot  thofe  whom  he  hath  received 
into  his  very  iBo^,  upon  whom  heliath  fet 
his  fpccial  Favour  and  Delight,  who  are  more 
obliged  to  him  than  all  the  People  of  the  Earth 
beGde,  O  this  wounds  the  very  Heartof  God. 
What  a  melting  ExpoftulatioD  was  that  which 
the  Lend  ufcdwith  Dervid^  2  Sam.  12.  7,8.  / 
anointed  thee  King  overall  IJrael,  and  I  ddtvered 
thee  out  of  the  Hand  of  Saul.,  and  I  gave  thee  tin 
Afaflers  Huufe^  and  thy  Maflers  Wives  into  thy 
Bufum^  andgave  thee  the  ffoufe  of  Ifrael  and  Judae^ 
aitd  if  that  bad  been  toe  littk^  I  muld  moreawf 
have  given  unto  thee  fuch  and  fuch  Things  :  H^here- 
fure  haft  thou  defpifcd  the  CmmtumimKtt  ef  ifo 
Jjard}  But  Reader,  if  thou  be  a  reconciled 
Perfbn,  a  Favourite  with  God,  and  haft  grie- 
ved him  by  any  eminent  Tranfgreffion,  how 
(hould  it  melt  thy  Heart  to  hear  the  Lord  thus 
expoilulating  with  thee :  I  delivered  thee  out 
of  the  Hand  of  Satan :  I  gave  thee  into  the 
Bofom  of  ChriA :  I  have  pardoned  unto  thee 
Millions  of  Sins:  I  have  l)eftowed  upon  thee 
the  riches  of  Mercy  ^  my  Favour  hath  made 
thee  great  \  and  as  if  all  this  Were  too  little,  1 
have  prepared  Heaven  for  thee :  For  which 
of  all  theft  Favoon  doft  thotf  thitt  re^aiu 
me? 

Uov  frtciom  flmld  Jefiit  (Arift  be  to  Believers^ 
wbofe  Blood  they  are  ia^iitiated  mtb  Cod^  and 
by  wbofe  Jntereeffion  they  are^md  fball  for  ever  be 
eontimud  in  bis  Favotor  ?  When  the  Apoftle 
nicnttoiis  the  Iklievers  TranflaiifiB,  from  the 


ftate  of  Grace,  fee  what  a  Title  ifc  beftows 

upon  JefusChnft,  the  Pure'  af.T  of  thatPrivii 
lege,;  calhng  him  the  dear  Son^  Col.  i.  iji 
Not  only  dear  to  God,  bat  exceeding  dear  td 
Believers  alfo.)  Chrill  is  the  Favourite  inHea- 
ven,to  him  you  owe  all  your  Preferment  there  : 
Take  awayChrift,  and  you  haVena  ground  to 
lland  one  Minute  in  the  Favour  of  God.  O 
then  let  Jefus  Chrilt  the  Fountain  of  your  Ho; 
nour,  be  aUb  the  Objeift  of  your  Lovk  and 
Praiie. 

'  Inference  7..    V •. 
Eftimate  tylldttbe  State  and  CmtXlIm  efs  4^ 

ferted  Saint ^  upon  whom  tlie  Favour  of  God- is 
ectipfed.  It  the  Favour  of  God  be  iietter  thaa 
Lire,  the  Udu^  of  it  from  a  Gracious  Soul 
muft  be  more  bitter  than  Dcith  ':  Dcfcrted  . 
Saiats  have  ReaQjn  to  take  tlie  firit  Place  a*  . 
nior.g  all  the  Mouruers  iu  the  World :  "thi 
Darknefs  before  ConverDon  had  indeed  more 
of  danger,  but  this  hath  more  of  trouble.  Dark- 
nefs aner  Light  is  difmal  Uorkncfi,  ■  Since 
therefore  the  Cafe  is  fo  fad,  let  your  prevent- 
ing Care  be  the  more:  Grieve  not tiie  Good 
Spirit  of  God,  yoO  prepare  bbt  for  TOUT.  o«4 
Griefiaib  doing. 

Irifereme  8. 

La^fy^  iMiUi  fir/Me  aU  Afen  to  accept  Je- 

fas  CbriJI.,  as  ever  they  expeff  to  be  .iccef  ted  with 
the  Lord  tlxmfdves.    It  is  a  fearful  Cafe,  for  a 
Mans  Pet  funs  and  Duties te be  rejeded  of  Gpdf 
To  cry  and  not  be  heard :  And  much  more 
terrible  to  be  denied  Audience  in  the  great 
aodteiTible  Day.  Vet  as  fure  as  the  Scriptures 
arc  the  fealed  and  faithful  Sayings  of  God,  this 
is  no  more  than  what  every  ChriiUefsPerlbi;*.'^  **  '^ 
mnft  exped  in  that ^y,  ..y-^rt^^^  I^'^p^. 
I    25.  Trace  the  Hutory  of  ^11  Times,  cyct^'^amUi 
ashighas>in>W,  and  you  (hall  find  ti)at  no}]cbdt  Jerat,  ; 
Believers  did  ever  fhid'Acccpteoc^  with  God :  -H"""* 
All  Experience  confirmsthisgrcatTruth,  thati^i^  * 
tbey  that  are  in  the  Fkfii.canmt,pivaje,Cad.  ,Kt»J^ 
der,  if  this  be  thy  GonditJort,.  iet^me  beg  .• 
thee  to  ponder  tlic  ^  ^  in  a  few  iad 

Thoughts.  '  '  *  .  . 

Coniider  how  {ad  it  is  to  be'rcje^  «f  God, 
and  Ibrfaken  by  all  Creature»attonce  :  What 
a  Day  of  Streights  thy  dying  Day  ts  like  te  be,  . 
when  Heaven  and  Earth  ihall  c»K.:thce  ontto* .. 
gether.    Be  allured  whatever  thy  vain  hopes  ; 
tor  the  prefcnt  quietthee  withal,  this  mull  be  . 
thy  Cafe,  the  door  of  Mercy  will  be  fliut  a- 
gainft  thce^  no  Man  cometh  to  the  Father  but 
byChrid.   Sad  was  the  Cafe  of  5dMi,  when  he 
told  SamuA^  the  PbUiftmet  tiiake  War  agidnft  Mr,- 
and  God  is  departed  front        1  Sam.  28.  15. 
The  Saints  will  have  boldnefs  in  the  Day  of 
Judgment,  i  Jchn^  17.  But  thou  wilt  be  a  . 
coofoanded  Man  ^  there  is  yet,  bleflcd  be  the 
God  of  Mercy^  a  Capacity  and  Opportunity 
of  Reconciliation,  2  Cat.  5.  19.  Jfa.  ii.  5. 
But  this  can  be  of  no  long  Continuaooe.  O 
therefore,  by  all  the  Regard  and  Love  yoa 
have  for  the  Everlalling  Welfare  of  your  own 
Souls,  come  to  Qirtft,  embrace  Chrilt  in  the 
oficrsafthcGofod,  ^hat  yon  may  be  made  ae- 
ccpmdJtt  tfttmovM.* 


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iS6 


7  he  Fmmtaitt  of  Lif  e. 


VoLl 


SERMON  XVIII. 


Trxt.  The 
L  berti,  of 
Belicvcrj 


JOHN  VIII.  j5. 

Jf$he  Soft  thtrefore  fifsil  make j&u  jree^  )e  fiid  ite  jree  imdeed. 


FRom  tkejofb  P'trft  of  thb  Chapter 
unto  nrv  Tc^t,  yo\i  have  an  account 
of  t^e  dittereiit  cHcQs  which  the 
Wordsof  Ghrifl  had  upon  the  Hearts 
of  his  Hearers :  "^ome  believed,  vtrfe  30,  thefe 
he  cocourageth  to  contiane  in  his  Word^wr/i 
0t.  giving  them  this  Encouragement,  l^erfe 
32.  te  /ball  know  the  Truth^  and  the  Truth  /ball 
makejfou  free.  Her  cat  the  unbelieving  Jem 
take  Offence,  and  commence  a  Quarrel  with 
bim,  yirfe  33.  Wi?  J«  Abraham  j/eei,  andvtre 
ttevtr  iu  Bondage  to  any  Man.  We  are  of  no 
llavilh  Extra&ioD,  the  Blood  of  Abraham  runs 
in  our  Vdns :  This  fcornfulboaft  otthe  proud 
Jews ,  Chrifb  confutes ,  verfe  34,  where  he 
diftinguiilieth  of  a  twofold  Bondage  ^  one  to 
Men,  aaother  to  Sin^  one  Gvil,  anocher 
Spiritual:  Whofoever  coromitteth  Sin  is  the 
Servant  of  Sin,  then  tells  them,  rer/ir36.  The 
Smmt  aMt^mim  fbc  H»4t  fiK ever^  but  the 
Sm  far  tver.  Wberein  he  intmuitah 
two  great  Truths,  r/V..  Th:it  i-he  Servants 
^  Slaves  of  Sin  maj  for  a  Time  enjoy  the 
t^ccmal  Privileges  of  the  Hoflfc  or  Church  of 
<^od;  but  it  would  not  be  !oni:,  b. Tore  the 
Afafter  of  the  Uoofe  will  turn  them  out  of 
Doort  But  if  they  were  once  the  adopted 
Children  of  God,  then  they  (hould  abide  in  the 
Houfe  for  ever.  And  this  Privilege  isonly  to 
be  had  by  their  bdieving  in,  and  Union  with 
the  Natural  Son  of  Co.l,  Jefu?  Clu  i!'^ :  WMtb 
brings  ns^rly  to  the  Text  ^  //  tix  Son  tkcre- 
fart  fludl  maktyoHfret^  yefluilbefretmitU,  lH 
which  Wordswe  ha -t  two  Parts. 


^•5 1.  A  Suppotitioa. 
^^11.  AGoncdfioii 

F>>;7,  A  Suppofftim,  Jftbe  Sen  thtrefure  fhaQ 
miAt  jm  free^  q,  d.  The  Womb  of  Nature 
caft  yott  forth  into  the  World  in  a  ftate  of 

IBoodage,  in  that  ftate  you  have  livedaH  your 
Daysi,  Servants  (o  Sin,  Slaves  to  vour  Lulls, 
yctfreedomistobeobtained:  And  this  Free- 
dom i^  ih  -  Prerogative  bclonf^Ing  to  the  Son 
of  God  to  bcltow :  Jfshc  Son  of  God  fhaO  make 
ymfree. 

Secondly,  Cbrifl\  Cor.ccfiion  upon  this Sop- 

Sfition,  Then  (kjU  ye  be Jree  mdeed^  (i,  f  )  you 
lU  have  a  real  freedom,  an  excellent  and 
Evcrl^ing  Freedom-*  No  Ginceit  only, 
as  that  which  yoo  now  beaft  of  is :  if  ever 
tbn^e  yoowin  be  free  Mn  indeed,  belief  e 
in  me.   Hence  Note, 

Doft.  That  Intcrejt  m  Cbrifi  /et$  the  Smi  a* 
Liberty  from  all  that  Boildt^  «i«r«mi»  Hvat 
^jelled  in  its  natural  Jiate. 

Believers  are  the  Children  of  the  New  Co- 
WiaDt,  the  Denizoos  cijerufakm  whidi  are 
above,  which  isFreeandthc  Mother  of  them 
all,  iiol,  4.  16.  The  glorious  Libeity,  vit.. 
that  whith  is  Spiritual  and  Eternal,  is  the  Li- 
berty of  the  Children  of  God,  Rom.  S.  2 
Chrill,  and  none  but  Chrkit  delivers  his  Peo- 


ple out  of  the  Ibndsof  chdr  Enemies^ 

•1.7+. 

la  the  DodrinalPart  of  this  Point,  I  muft 
(hew  you, 

/ifr/.  What  Believers  are  not  freed  from  bf 
JefusChrift  in  this  World. 

SecmSy.,  What  that  Bondage  isfipoin  wUcfj 
every  Believer  is  freed  by  Chrift. 

Tirr<ff/,  What  kind  of  Freedom  that  is  which 
comes  in  upon  believing. 

Fourthiy^  Open  the  exceileocy  of  tbisflate 
of  fpiritual  Freed(»n. 

Fir/f,  What  thofe  things  are  from  which  Belie- 
vers are  not  made  free  in  tins  World:  We  mult 
not  thhik  that  our  fi>lritiial  Liberty  by  Chrift 
prefcntly  brings  os  into  an  abfblllte  libotf 
inaUrefpedts.  For, 

firfr,  Cbrifi  detb  not  fret  Mkvmfhm  Obe£' 
ence  to  the  Afvral  Lav?  "Tis  tn:c  we  are  00 
more  under  it  as  a  Covenant  for  our  Juft^O' 
tion ;  but  we  are,  and  maft  ffiH  be  under  it  as  a 
Rule  for  our  Vheni'n.  The  Matter  of  the  Moral 
Law  !S  unchangeable  as  the  Nature  of  Good 
and  Evil  is,  tm  aomx  be  abcdilhed  except 
thflt  Diftlnaion  could  be  deftiofed.  A/at.  ^. 
17,  >  8.  The  Precepts  of  the  Law  ate  ititt 
urged  nndertheGofpel  to  enforce  Dotiesnp* 
Oil  us,  Fph.  6.  1 2.  'Tis  therefore  a  vain  Di- 
Itin^ioa  ioveoced  by  JJkrtinet  to  fkj  it  binds 
m$sCreatme»isioitMCyr^Hant:  Or  that  it  biodt 
the  unregenerate  part ,  but  not  the  regene- 
rate: But  this  is  a  fare  Truth,  that  they  who 
arefreed  from  in  fmMet,  are  ftill  under  Its 
Pnceptt .  Though  Believers  are  no  more  under 
its  Cm^,  yet  they  are  ftill  under  its  ConduS 
The  Law  fends  us  to  Onrift  to  be  iuft^ed^  and 
Chrlll  fcnd'^  m  to  the  Lawr  to  be  regulated. 
Let  the  Heart  of  every  Chriftiaa  jpin  there- 
fere  irithi>jnttA  in  that  Holy  Wilh,  P/iOm. 
1 1  9. 4,  5.  Thoubafieonmi  mdi  i  us  to  heep  t^y 
Preceftt  diligeatfy^  O  that  my  Heart  were  direStd 
tokeefOf  Statuut.  *Tis  excellent  wheii  Chri- 
ft i jns  bqgin  to  obey  the  I  from  Life,  which 
others  obey  for  life :  Becaufe  they  arejultiHed^ 
not  that  they  may  be  juftified.  When  Duties 
arc  done  in  the  Strength  and  for  the  Honour 
of  Chnit,  which  is  Evangelical  ^  not  in  our 
own  Strength  and  for  oar  own  Ends,  which  is 
fervile  and  legal  Obedience :  Had  Chrifb  freed 
us  from  Obedience,  fuch  a  Liberty  had  bcca 
to  our  Lofs. 

Secondly.,  Chrift  hath  nnr  freed  ndicvcr?  in 
this  World  from  theTemptat  ions  and  Allaulis 
of  Satan:  Even tboA that  are  freed  fVom  his 
Dominion.,  arc  not  free  from  his  Afokjlatkn. 
'l  is  laid  Indeed ,  Rom.  16.  20.  God  (hdU 
fhortly  bmife  Satan  waierymcr  Feet :  But  moui 
time  he  hath  Power  to  bruife  and  buffet  us 
by  his  lnicdioni,2  Cor.  1 2.  7.  He  now  bntUeth 
Chiift's  heel,  Gen.  3. 15.  (i.e.)  bruifethhim 
in  Ms  tempted  and  afBifted  Merabsrs:  Tho*. 
he  caonot  kill  them ,  yet  he  can  and  doth 

afflia 


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Scrni.  I  8. 


Ibe  Fountain  of  Life. 


J87 


ifRi6aod  fright  them,  by  Ibooting  bis  fiery »  of  the  Law  is  broken  o5f  from  their  Ncck<!, 
Darts  cf  Temptation  2"  rnij;  them,  Efb.  and  the  r.vcct  md  ejhe  V'oik  of  jcPis  Cluift 
'Tis  true,  when  the  bauits  arc  got  fafc  j  put  on,  AUi.  i  i  .18  1  nc  Law  lecjuiied  per-* 
kaven,  they  ar«  out  of  G'jn-ihot  ^  there  •  ted  working  under  the  pain  of  aCurfe,  Cd. 


16. 

lotoH 

is  pet  feet  freedom  from  all  Tcmptatr  n.  A 
BcUcvcr  maythcofay,  OthonEDCiuy,  Tem- 
ptations arc  come  to  a  perpccoal  End.   I  am 

now  arrive!  rherc,  where  none  of  thy  fiery 
Darts  can  rcacii  mc  :  But  this  Freedom  is  aot 
yet. 

T7v"  (7;v,  Chriil  hath  not  yet  freed  Iklicvers 
in  this  World  horn  the  Mocions  ot  indwelling 
StA:  Thefe  are  continually  a£kiDg  and  iofeft- 
Jftg  the  hoIi-H  of  Men,  few.  7.  21,  23,  14.. 
Corruptioui  like  (.'druaiita  arc  Itill  left  in 
The  Umd  to  be  Thorns  in  onr  Eyes,  and 
Goads  in  our  Sides.  Tliofe  that  boall  molt  of 
Freedom  from  the  Motions  of  Sin,  have  moll 
eaufc  to  fiifpeifl  tl  enifelvcs  ftill  under  the  Do- 
minion of  Sui.  A (hi  i  !>\ Freemen  arc  troubled 
with  the  ramcLoiiiplaiiiL ;  Who  among  them 
complains  not  as  the  Apoftle  did,  Rom.  7.  24. 
Oh  ■mretched  Man  that  J  am^  nho  fimll  dtHver 
me  from  tie  B'J^  of  rfci;  Der.tb  / 

Fourthly^  jclus  (  hrift  doth  not  free  Belie 
vers  in  this  World  from  inwaid  Troubles 
and  E.Kcrcifes  of  Soul  upon  the  Accooac  of 
Sin.  God  may  iec  loofe  Satan  and  Confciencc 
too,  in  the  way  of  terrible  Accurations,which 
may  greatly  diftrefs  the  Soul  of  a  Believer, 
and  wofuUy  Eclipfe  the  Light  of  God's  Coun 


tenjnce,  and  break  the  Peace  of  their  Souls. 
Job,  Heman  and  Daznd^trc  all  made  free  by 
Qtrifl;,  yet  each  of  them  hath  left  upon  Re- 
cord his  bitter  complaint  upon  this  accouai, 
Job  7.  19,  20.  Pfal.  88.  14,  15,  16.  Ffat. 
38.  unto  verfe  1 1 . 

'  fifthfy^  Chriit  bath  not  freed  Believers  in 
thbWorld  from  the  Rodsof  Affltdion.God  in 

giving  us  our  Liberty  doch  not  abridge  his 
own  Liberty  «  //i/.Sp.Si.  AU  the  Chil- 
dren of  Qod  are  made  free,  yet  what  Son  is 
ti  e:  c  wnom  the  Father  chaftneth  not  ?  Ikb 
1 1.  8.  Exemption  ficom  Afflidion  is  fo  far 
frfm  being  tlw  Mark  of  a  Freeman,  that  the 
Apoftle  there  makes  it  the  Maik  of  a  Slave, 
Baitards,  not  Sons;  want  the  Diicipline  and 
Blcffiogof  theRod:  To  heireed  from  Affi* 
<Mon  would  be  no  Benefit  to  Believers,  who 
tt&i\c  fo  many  Beneiits  by  At&iciioo. 

Six^ty^  No  Believer  nfrccdbfChriftfirom 
thc/2ro.;t  of  Death,  though  they  are  all  freed 
frcftii  jBcytm^of  Death,  Am. 8.  10.  The 
Bodies  of  Beuevers  are  under  the  fiime  Law 
of  Mortality  with  other  Men  ,  H  i.  9.  17. 
Wc  muft  come  to  the  Grave  as  well  as  others: 
Yea,  we  molt  come  to  it  through  thellmie 
Ai^onic?,  Pangs  ;ind  Dolours  thai  other  Men 
do;  The  Foot  of  Death  treads  as  heavy  upon 
the  Bodies  of  the  Redeemed  as  of  other  Men. 
Pclicvers  iadccd  are  diJ?int',ui{hcd  by  Mercy 
from  others,  but  the  diltiaguiftiing  Mercy  lies 
not  here.  Thns  yon  fee  what  BeUevers  are 
not  freed  fi  om  in  this  Wot  Id  :  If  you  lhall 
now  fay,what  Advantage  then  hath  4  Believer, 
or  what  Profit  is  there  in  Regeneration  ?  I 
Anfwer. 

S««iJfr,TliatBclievers  are  freed  from  many 
great  and  rad  MiTerlesand  Evils  by  JcfosChrift, 
notwithlhmdini;  all  that  hath  been  faid.    l  or, 

fifjl^  All  ticUevers  are fi'ced from  the  Rtg- 
inr  and  Cttrftt^  the  Law ;  The  rigoronsYoak 
•  '  Voi.  L 


1.  TO.  Aa-epted  of  no  fhortFnJeivours  ^  ad* 
mittcd  ao  K.ci>catauce  ^  gave  no  Strength! 
It  is  not  (bnow,  proportionable  strength  \% 
given,  Thtl.  4.  1  3.  Sincerity  is  reckoned  ?cj. 
tcfiion,  J^t  I.  ■.  Tranfgrcilion  brings  not 
under  Condemn  li  1 ,  Rom.  8.  i.  O  blcifed 
Freedom  !  When  Duty  become';  delight,  and 
fellings  hinder  not  Acccpuncc :  I  hii  is  one 
Part  of  the  blelfcd  Frccdomof  Believers. 

Secotuity^  All  relievers  are  freed  from  the 
Guilt  or  bin,  it  may  Trouble^  but  it  cannot 
Condemn  thitn^  ^ow,  8.  JJ,  The  Hand-wri- 
ting which  was  againft  us  is  cancelled  byChrifl-, 
nailed  to  his  Crofs,  Cokf.  1.  14.  When  the 
Seal  and  Hand>writing  is  torn  off  from  the 
Bond,  the  Debtor  is  made  free  thereby:  Be- 
lievers arc  totally  freed,  AUi  13,  39.  Jujl,. 
fiedffom  all  timgs :  And  finally  firced,  Jdnt. 
%.  2+.  Tixy  fliall  nevtr  come  mto  Condemnati- 
on. O  blefl'ed  Freedom !  How  fwcct  is  it  to 
lie  down  in  our  Beds,  yea  in  our  Graves  j 
when  Guilt  lhall  neither  be  oor  Bed^foUow^ 
nor  Grave-fellow/ 

Thfrdly,  JcfusChrift  free  all  Believers  from 
the  Dommion  as  well  as  the  guilt  of  Sin.  Sht 
PmH  mt  have  Doma^ozKryouJarye  are  not  un* 
Jer  the  Law^  huttmder  Grace,  Rom.  5.  14.  The 
Law  of  tbe  Spirit  of  Itfe  iriikbis  in  Cbrijl  Jefus 
both  nuile  mt  free  from  tie  La»  of  Sin  and  Death, 
Rom.  8.  2.  Now  who  can  ellimatcfuch  a  Li- 
berty as  this  What  (livery,  wbatan  intolc- 
Table  Drodgery  is  the  fervice of  divers  Lults, 
fronnall  which  Hclicvcrs  are  freed  by  Chrili  : 
Not  from  the  IUf$dew:e  but  from  the  Reign  of 
Sin.  ^Tis  with  Sin  in  Believers  as  it  was 
with  thofe  Beads  mentioned  Dan.  "j.  11.  They 
hadtbtir  Donnmon  taken  avMyyet  tbar  livet 
wereproLugid  for  a  Seafm  omTime. 

fourthly,  Jefus  Chrid  fets  all  Believers  free 
from  the  Power  of  Satan  ^  in  whofe  right 
they  were  by  Natnre,  OS.  i.  13.  they  are 
tranlUted  from  the  Power  of  Darknefs  into 
the  Kingdom  of  Chrilt,  Satan  bad  the  poifef* 
fionoftnem,  asaManofhitownGoods;  bat 
Chrilt  difpolTcfl^jLli  that  ftrong  Man  armed,al- 
ttrs  the  property,  and  recovers  them  out  of 
his  hand,  Lu^  1 1.  ai,  22.  Hwre  are  two 
ways  by  which  Chrift  trees  Believers  out  o£ 
Satan's  Power  and  PolTeiDon,  oamely, 
I.  ByPrict 
1.  By  Power. 


Firfi,  byFrice^  the  Blood  of  Chrift  purcba* 
ihh  Bdievers  one  of  the  fa»d  of  JnlHce  by  la* 

tiifying  the  Law  for  them,  which  being  done, 
Satan's  Authority  over  them  tills  ot  courfe, 
as  the  Power  of  a  Oaoler  over  the  PrtToner 
doth,  when  he  hath  a  legal  Dir^iiar  jc,  Heb. 
X.  14.  For  as  mteh  then  as  the  Children  ate  far-' 
takers  of  Fle(b  mtd  Stood  i  He  alfo  bimfelf  toA 
fart  of  the  f.mc^  that  through  Death  '  c  »r;  h  df 
firey  bim  that  bad  tbtumer  of  Dealb^  that  is  the 
DtvU.  Tbc'cmel  Tyrant  beats  and  bartheoa 
the  poor  Captive  no  more  after  the  Ranfom  is 
once  paid.and  he  adoally  fireed,aad  therefore 
Chrift  delivers  his, 

S::jndly,  By  Porrer.   Satan  h  exceeding  un* 
willing  to  let  go  his  prey  :  Ho  is  a  ftrong  and 
'  t  malKioiKfiiKmy :  Every  reicne  and  deliTc- 
D  d  d  ranee 


* 


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;88 


The  Fount Mn  of  iJfe, 


Volt 


rahcc  oot  of  his  haod,  ii  a  r!orIou4  clTcft  of 
the  Almigbty  Power  of  Chi  lit,  ^<*.  26.  i3. 
X  Car»  I  o.  %.  How  <fid  our  Lord  Jefhs  Chri  It 
grapple  with  Sann  at  his  Death  ,  and  tri- 
ttmpb^  over  him ,  Col.  a.  1 5.  O  glorious 
BalvaHoo,  bkflTed  Liberty  of  tbe  Childrea  of 
God. 

F(/kfciy,  Chrift  frees  Believers  from  the  jx)i- 
fettons  Sting  and  hart  of  Death;  Kill  us  it 

cin,  bxit  hurt  us  it  cmnor,  1  Tor.  t^;.  5;^. 
O  De^ub  where  is  tiy  Sung  f  O  (Jravt  v.ixyi  ts  thy 
VtOory  ?  Tbe  Sting  of  Ve.itb  is  Sin  ,  and  tbe 
Jlrength  of  Sm  is  the  Law  :  But  flunks  k  to  Gixl 
wbitbj^ivetbus  tk-  riHery  through  mr  Lcrd  Jcfus 
Cbrift.  If  there  be  no  Hurt^  there  (hould  be 
no  Horror  in  Death  ;  '1  i<  G\n\t  that  arms 
Death  hoih  with  its  hurting  and  terrify- 
ing Power.  To  die  in  our  Sins,  Jabh  8. 24. 
To  have  our  Hones  full  of  the  Sins  of  our 
Youth,  which  ftwll  lie  down  wnU  ui  iii  the 
diift,  Jcb  aa  Xi.  To  have  Death,  lilte  a 
Dragon,  pnllinp;  a  poor  guilty  Creatore  as  a 
prey  ioto  its  drcadtxil  Den  ,  Pfahn  49. 1 4.  in 
this  lic3  the  danger  and  horror  of  Death :  Bat 
from  Death  as  a  curfe  ,  and  fiom  the  grave 
a&a  Piifon,  Chrift  hath  fct  Believers  at  liber- 
ty, by  fobmittin^  to  Death  in  their  room,  by 
his  Vii.^orioiis  Reforrcftion  from  the  Grave, 
as  tiie  fu  11 -born  of  the  dead :  Death  is  dilarm- 
ed  of  its  hurting  power:  Tbedonlr  of  Belie- 
vers is  but  a  llccp  in  Jefus. 

Tl'irdly^  I  hc  next  thing  to  be  briefly  fpo- 
kento,  is  the  kind  and  nature  of  that  Freedom 
and  Liberty  pardialcd.aiid procured  by  Cbrift 
for  Believers. 

Now  liberty  may  be  confidored  two 
traysifw. 

1.  As  Civil. 

2.  As  Sacred. 

As  to  civil  Freedom  or  Liberty^  it  belongs 
not  to  our  prcfent  bufincfs :  Believers  as  to 
their  civil  capacity  arc  not  freed  from  the  du- 
ties they  owe  to  their  Superiors.  Servants, 
though  Believers,areftill  to  be  fubjed  to  their 
Mafters  according  to  the  flefh  with  fear  and 
trembling,  Epbef  6.  5.  nor  from  Obedience  to 
lawfnl  Magiftrates  whom  we  are  to  obey  in 
the  Lord,  Rom.  13  1,4-  Religion  diflTolves 
not  tbe  boads  of  avil  Relations :  Nor  is  to  be 
ofed  asanoccafioo  to  the  flefh,  i  Pa.  2.  I5. 
TIs  not  a  carnal  but  a  fpiritual  Freedom  Chrifl 
hath  puixliafed  for  us :  And  this  fpiritual 
Freedom  is  again  to  be  conOder,  dther  as, 

1.  Inchoate. 

2.  Confummate. 

The  liberty  Beliercrs  have  at  prcfent  is 
but  a  beginning  liberty,  they  arc  fi  ccd  imt  in 
pwt  from  their  fpiritual  Enemies;  iiotitis  a 

Sowing  lib<;riy  every  day,  and  will  be  con- 
nmate,  and  complcat  at  lafl. 
Tocoadude,  Cbriftian  Liberty  is  eitiier, 
t.  Privative,  or, 
2.  Pofitivc. 
The  liberty  Believers  are  invcftcd  with,  is 
of  bothlUflds:  Theyarenoc  only  freed  from 
many  miferies,  burthens  and  dangers  ^  but  al- 
fi>  inyefted  by  Jefus  Chrilb  with  many  royal 
Privil^es  and  iovalnbte  Immvntties. 

FwrtiAy^  And  this  brings  us  to  the  fourth 
and  laft  thing  ^  namely  the  Properties  of  this 
blefled  Freedom  which  the  Saints  enjoy  by  Je-  i 
fus  Chrift  :  andif  wcooofider  it  diily  .it  wiMl 
be  found  to  be. 


/■'V/f,  A  wonderful  Liberty,  ncTcr  cnoui!h 
to  bo  admired :  How  could'  it  be  imagined 
that  cvcrtholewho  owed  nntoGod  more  than 
ever  they  could  pay  by  ibcir  own  Eternal  fuf- 
rerings,  thole  that  were  under  that  dreadful 
Curie  and  Condemnation  of  tht  Law,  in  tbe 
power  and  ^jfR-fHon  of  Satan  the  flrorg  Man 
armed  ^  ihcfcthat  were  bound  with  fo  many 
Cliains  in  their  fpiritcal  Prilbn ;  their  uiKler- 
llrvlina  boi;nd  with  ignorance,  their  wills 
wui)  obitinacy,  their  hearts  with  impenetra- 
ble hardnefs,  their  affcclionf;  with  a  thoufand 
bewitching  vanities  i  that  flight  their  flate  cf 
llavcry  fo  much  as  induftrioufiy  to  oppofe  all 
inftruments  and  means  of  delivetaicet  For 
foch  Perfons  to  be  fet  at  liberty,  notwith- 
ftanding  all  this,  is  the  wonder  of  wonders, 
and  is  defcrvedly  otarveUous  m  the  Eyes  of 
Believers  forever. 

Secondly ^)\t  freedom  of  Believers  is  a  pecu- 
liar freedom  :  a  liberty  which  few  obtain,  the 
generality  abiding  fti!)  in  bondage  to  Satan, 
who  from  the  multitude  of  his  Subjeds  is  ililed 
the  ^od<f  ait  Worlds  lC«r,^4,  Believers  in 
Scripture  are  often  called  a  remnant,  which  is 
but  a  fmall  jiart  of  the  whole  piece  :  The  more 
caufc  have  the  people  of  God  to  admire  di- 
ftinguilhing  mercy.-  How  manv  Nobles  and 
great  ones  of  the  World  a  1  but  royal  Slaves 
to  Satan  and  their  own  1  ll  ! 

TWr^)',  The  liberty  of  Believers  is  a  liber- 
ty dearly  purchafcd  by  the  Blood  of  Chrift ; 
\\' hat  that  Captain  faid,  Afts  21, 
4  ffeat  fum  obtained  J  this  freedfm  ,  may  be 
much  more  faid  of  the  Believers  freedom : 
Twas  not  Silver  or  Gold  but  the  prccioos 
Blood  of  Chrift  that  purchaied  it,  1  f er.  t. 
18,  '  '  ^ 

Fi.io  :'Ay^  The  freedom  and  liberty  of  Be» 
lievcrs  is  a  growing  and  cncrcafing  liberty, 
they  get  more  and  more  out  of  the  power  of 
Sin,  and  nearer  ftill  to  their  compleat  Salvati- 
on every  day,  JRom.  J  3.  II.  the  body  of  Sin 
died  daily  in  them :  They  are  faid  to  be  cru- 
cified with  Chrift  :  The  (tVength  of  Sin  al^es 
continually  in  them  after  the  manner  of  cru- 
cified Perfons :  Who  die  a  flow  but  fure  Death : 
And  look  in  what  degree  the  power  of  Sin  a- 
bates,  proportionably  their  fpiritual  liberty 
encreafesupon  them. 

F'/f'^/y,  The  freedom  of  Pclicvcrs  is  a  com- 
fortable freedom:  The  Apoftle  comfisrts 
Chriftiansof  theloweAr  Rank,  poor  Servants, 
with  this  Confideration,  i  Cor.  7.  22.  He 
that  is  called  in  tbe  Lord,  beit^  a  fervaat,  is  t£e 
Lords  freeman.,  <f.  d.  Let  nottheMeaonefs  of 
your  outward  Condition,  wliich  is  a  f^atc  of 
Subje^ion  and  Dcpendance,  a  ftace  of  pover- 
ty and  Contempt,  at  all  tronble  you  t  Ton  are 
the  Lord's  Freemen,  of  precious  Account  in 
his  Eyes.   O  lis  a  comfortable  Liberty  ! 

Sixthly ,  and  Laftly.,  *Ti$  a  perpetual  and, 
final  Freedom ,  they  that  are  once  freed  by' 
Chrift  have  their  Manumiffions  and  final  Dif- 
charge  from  that  Hate  of  Bondage  they  were 
in  before.  Sin  (hall  never  have  Dominion  o- 
yer  them  any  more:  It  may  tempt  them  and 
trouble  them ,  but  fliall  never  more  rule 
and  govern  them,  jifh  26.  18.  And  thcs 
you  fee  what  a  glorious  Liberty  the  Liberty 
of  Believers  is. 

The' 


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Serm.  i^i. 


^Ihe  toMitmn  of  Life. 


The  improvmcnt whereof wUl  ucm  ilic  fol- 
lowing Inrerences; 

Inference  i .    iIor»  r  jf  ?  ■ :  (/  n  the  Joy  of  Ch'  i- 
jtians^  jIvvc  tU  JoyuJ  m  uivo  s  m  the  H'orld  '. 
Shall  not  the  Cai-tive  rcjoke  in  his  recovered 
liberty?  The  very  Blnls  of  the  Air  (aso«c 
obferves)  had  raihci  be  at  lilwrty  m  the 
Woods,  though  lean  arid  hungry,  tbanhi  a 
goldcri  Cigc  with  the  riclicft  Fare :  Every 
Creatine  naturally  prizes  k,  ii£>nc  more  than 
Believers,   who  have  felt  the  Burthen  and 
iJondage  ofCorrnption  ;  Who  in  the  days  of 
their  firft  Illuamuiion  and  ConvidVion  have 
poui'ed  out  many  Groans  and  Tears  for  this 
Wcrcy.    What  was  faid  of  the  Captive  People 
of  God  in  B.tlyton^  excellently  lhadows  forth 
theftace  oi  God*s  Peojilc  under  fpiritnal  Bort- 
d  i7c,  u  iiliihe  way  and  manner  ofthcir  De- 
li vcvan.c  II  om  it.  Zech.9.  ii.By  the  Blood  of  thy 
Cmcn.tnt  J  b.^ve  fettt  forth  thy  Prifonm  out  (f  toe 
f  lt^wherdttis  no  Water.  Believers  are  delivered 
by  the  Blood  of  Chrilt  out  of  a  virorfe  Pic  than 
t)cax.  oi  Babylon  :  And  look  as  the  Tribes  in 
their  return  from  chcnce  were  overwhcl.rcd 
with  joy  and  aftoDiOun'ent'Pfalm  titf.  1,2. 
\l/bcn  the  Lord  turned  agMn  the  Captivity  of  Sxowv, 
ve  were  like  than  that  dream  j  then  was  our  Mmuh 
filled  with  lau;>hter^  and  OKT  ToHgttf  with  fi'tg'<ig  ■ 
They  W.vc  overwhelmed  with  the  fcnfe  oftiic 
Mercy  :  So  (hould  it  be  with  the  People  of 
God.    'Tis  faid,  Lt(ke  1 5.  24.  when  the  Pro- 
digal Son  (there  made  the  emblem  of  a  re- 
turning coavc(tiag  SinaeO  was  returned  a* 
g:iin  to  his  Fathers  Honw^  that  there  was 
hcird  Malick  and  Djncing,  !\Iirth  and  Feaft- 
in^;  in  tlut  Houfc.  The  Angels  in  Hravca 
rejoice  v»hcn  a  Soal  1»  recovered  oot  of  the 
PO'.verof  Sutnn    and  fhall  not  the  rccovei  ed 
Soul ,  immediately  concerned  in  the  Mer- 
cy, greatly  rejoice  ?  Yea,  let  them  rejoice  in 
the  ^Lord  ,  and  kc  no  earthly  TrouWc  or 

AlHidtion  ever  luve  Power  to  interrupt  their  indeed.  wh;it  is  it  lei's  when  the  Cofpcl  is 


CO  forfake  Chrill,  and  go  back  agata  into  tiiat 
(ad  Condition. 

hifcvcncc  3.  //air  fuitu'Jr  j>:d  mil  becoming  is 
u  fixc  .sprit  m  Believers  to  thtir  State  of  Ubevty 
and  Freedo  ri  ?  Chrilt  hath  made  your  Condi- 
tion free,  O  !ot  xht  rcmpcr  and  frame  of  your 
Hearts  be  Ucc  alio,  do  all  ihai  you  do  for 
God  with  a  Spirit  of  Freedom  :  Not  by  con- 
ftraint  but  willingly,    .^!td^nlk^ ,  C!i:il!iiin5, 
the  new  Naiurc  tliat  is  \\\  you  ibouUl  ll.md  tur 
aComoiand,  and  be  inftcad  of  all  Arguments 
that  ufc  to  work  upon  the  }  lopcv;  wv.h  Fe  ns  of 
other  Men  :  See  how  all  CrcaLiireb  work  ac- 
cording to  the  Principle  of  their  Natures: 
You  need  not  command  ,1  Mother  to  draw 
forth  her  Brcafts  to  a  fuckiag  Child  :  Nature 
it  fclf  teadics  and  prompts  to  that :  You  need 
not  hid  the  Sea  cbli  or  flow  at  hhc  liatcd  Hours; 
O  Chriftian,  why  fhould  thy  Heart  need  any 
other  Argument  than  its  own  fpiritual  Incli- 
nation to  keep  its  (tatcd  times  and  feafons  of 
Communion  with  God  ?  Let  none  of  God*s 
Commandments  be  grievous  to  you  .•  Let  not 
thine  Heart  need  dragging  and  forcing  to  its 
own  Benefit  and  Advantage.    Whatever  you 
do  for  God  do  it  chcarfully,  and  whatever  you 
fuffcr  for  God  fuifer  it  ehcarfuUy :  It  was  a 
brave  Spirit  which  aftad  Holy  TmA^  I  am  rtor 
dy^  faith  hd,  not  vnly  to  be  bound^  but  alfo  to  die 
at  jtrtifdcm  /«•  ths  Name  of  the  Lard  Jefut^  Afts 
21.13. 

Infcveike  4.  >i)  Afjii  rvoiulrr  at  ib:  Fnmi' 
ty  andOppcfiti'Vt  of  Satan  to  the  rreacbift^  of  the 
(iof;.cl For  by  thcGofpcl  it  U  that  Souls  arc 
iccovercd  oat  of  his  Power,  jids  16.  i8. 
'Tis  the  c.vprefs  Work  of  Minifters  to  tuhi 
Mm  from  Djrhtefs  to  L'^ht^  and  froitt  ^  Pmetr 
cf  S.it.vi  w::.->  C'jil.  Satan  (as  one  faith)  is  a 
great  and  )c4ous  Prince :  He  will  never  cn- 
dure  to  have  liberty  proctaimid  by  the  Mi- 
nir;er->of  rhilil  wichin  his  Dominious:  AaJL 


Joy  for  a  Moment  after*  foch'  a  delivetadce  as 

tins. 

inference  2.  Uotc  unrcafoaable ,  and  rvbolly 
huxciif^  it  ^  Sin  of  Apojlaftt  from  Jcfus 
Chy'ijl  f  What  is  it  but  for  a  delivered  Captive 
to  put  his  Feet  again  into  the  Shackles ,  ^his 
f!and5  into  the  Manacles,  his  Nedc  into  the 
lion  Yoke,  from  which  he  hath  been  deliver- 
ed/ 'Tis  faid,  Mac.  11.  ++,  45-  J^'^'* 
dean  Spirit  is  grtt  ont  of  <f  Man^he  walketh  thsmgh 
dry  Places^  fcckinji  Rck  and  findeth  none :  TIk-i 
befMtb^  J  will  return  tnto  mine  Hmfe  from  wbntcv 
J  Came  out  •,  and  when  he  is  come^  be  fvtdeth  it 
emfty^  M?-       gmvOKcl  ^  t'x'aprtl  Li,  .md 
tJkctb  rritb  him  feucn  oiocr  Saints  mvc  11  icked 
H>»t  U*nfelf,  and  tbcy  enter  in  and  dipell  tfx  y^  and 
the  laji  State  of  that  Man  is  worfe  th.tn  tbt  firjl. 
Even  as  a  Prifoncr  that  hath  efcapcd.  and  is 
again  recovered,  is  loaded  with  double  Irons. 
Let  the  People  of  God  be  content  to  ran  jny 
harvard,  endure  any  dilliculties  in  the  way  of 
Religion,  ratherthan  return  again  into  their 
former  Bondage,  to  Sin  an  l  S.stan.    O  Chvi- 
ftlan,  if  ever  God  gave  ihce  a  U^ht,  and  a  feaH; 
6f  the  Mifery  and  Danger  of  thy  natural  State, 
if  ever  thou  haflfclt  rhc  I'nn^sand  Throes  of 
a  labouring  and  diiirellcd  CoulVicnce,  an 
ter  all  this  i.;rt-:  l  the  unfiKakablc  fweeincfs  of 
the  Peace  and  Kedth.u  l-  in  Chrilt,  thou  •.•.Ik 
rather  thoolctoDie  tea  inoubad  Deaths  tiian 
Vol.  I. 


pre-ached  hi  Poiivet%  biit  as  it  were  by  beat  of 

Drum  and  found  of  Trnmpot  to  proclaim  Li- 
berty, Liberty,  fpiritual  iwcct  and  Evcrlalt- 
ing  Liberty,  to  every  Soul  that  is  made  fen- 
fibleofthe  Bo  vlagc  of  Corruption  and  aucl 
fervitude  of  Satan,  and  will  now  come  over  tO 
jefus  Chrift  ?  And  oh  what  riumbers  and 
multitndcs  of  Prinjhcrs  have  broken  loofc 
from  Satan  at  one  Proclamation  of  Chrift,  AOs 
2.  41 .  But  Sntan  owesth^  Sertnint^  ofChrifll 
fpite  for  thl^  and  will  be  fnrc  to  pay  thciti 
if  ever  they  come  vvithid  his  reach :  Perfecuii- 
on  is  th6  Genius  of  the  Gofnel,  arid  follows 
it  as  the  Shadow  doth  the  Body. 

lufercntc  5.    //aw  careful  fmdd  Ci>rtfiiaits_ 
be  to  tm^ain  their  fpiritual  Liberty  in  all^  and 
every  P-int  tbcri  -'f  Si.t.d  t'.vl   ('iaith  P./ie/)  in 
the  Libo  ty  whetewnhChnp  l>.i*.hiiuiJte  mtrce  \  and 
be  net  4gain  entangled  in  thsyokc  :/  BoncLige^  Gal. 
5.  I.  And  again,  Tc  :jri:  hr.'.ght  mih  .j  Price  ^  be 
notycthi  Strvaiitsof  A/ai.    It's  Chi  ill's  Pre- 
rogative to  prcfcribc  the  Rules  of  his  oviril 
Houfc  •,  he  hath  given  no  Man  Dominiofi  over 
yotir  taiih,  2  Ct/r.  i,  24.  One  Man  i^  no  Rule 
to  another,  but  the  Word  ot  ChriH  aRuletO 
all :  Follow  not  the  hoiicit  of  Men  one  ftcp 
farther  than  tlicy  fulluvv  Cluill,  i  Cor.  1 1.  4. 
Man  i-  an  ambitious  Creature^  naturally  af- 
fcctin  ;.  Lloiv'  irn-  And  Donunion  over  lI  c 
Miud  latlicr  than  over  the  l^od^:  To  give 

04d  i  him 


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The  FmUMH  of  Life. 


VqU 


£afw  to  otltersfeeds  pride  in  himlelf  \  So  far 
ttsaay  Man  brings  tbteWotd  of  Chrifttowar- 
toiC  hU  loionfttoiwi  f«r  we  arc  to  obey,  and 
jio  fetthfr :  Chrift  is  your  Lord  and  Law- 
giver. 

inferences.  L<f^^^  Let  this  tncmtrage  and 
pefftPddeShmers  to  come  to  CfirtJ}^  fx  mh  bim  is 
flUet  Mtyfar  poor  Captives.  Oh  th«t  you  did 
but  know  wh?t  a  bkHcd  ftatc  Jcfas  Chrift 
Wodd  bring  you  into :  Comc  unto  me  (Ciiih 
M)yeM  ybm^  and  are  heavy  hdm  %  and 
what  Encoorag<!incot  doth  he  give  to  comers 
but  this,  «y        is  eafie^  and  ny  burtixtt  it 


li^bt^  The  Devil  pcrfwadcd  you  that  the 
ways  of  Obedience  and  ftrict  Godtineft  are  « 
pcrfedt  Bondage ;  btit  if  ever  God  regenerate 
you,  you  will  find  his  ways,  waysofpleaCiot- 
ncfsl  and  all  his  paths  peace :  Yoa  will  re}<Moe 
in  tnewayoflM*  Comnundment?  ri<,  nnich  as 
in  all  Ricbes  i  ou  will  fiud  the  worft  Work 
Chrifl  pats  yon  about  even  fuffaringWork, 
fwcctcr  thin  all  the  Pleafi'res  that  ever  you 
found  in  Sin.  O  therefore  open  your  Hearts 
at  the  call  of  the  Gofpel :  Cooie  unto  Chrifi; 
thea  finll  yoa  be  free  indeed. 


SERMON  XIX. 


Stm.  t% 

Tttt.  iTie 

Sainti 
coming 
honir  to 
God  by 
Reconali- 


I  PET.  nr.  i8. 


T 


H  E  f«iopeof  the  Ai>oftleinthisPlace 
is  to  prepare  and  fortifie  Chri(Hans 
•for  a  Day  of  Suffering.  In  order  to 
their  chearfiil  fuftaining  whereof  he 
prcfcribcthtwo  cxccllcttC Rules  OT mighty  ufe 
forall  fuffering  Chrillians. 

Firp^  To  get  a  good  Confcicnce  within 
them,  vsrfe  1 6,  17.  bsc  metus  aherteus  efio. 

^ecoHdly^  To  fet  the  Exam])lc  of  Chrift's 
Suffering  before  them,  vcrfe  i  S.  For  Oirift 
hath  once  fulFcred  for  Sinners :  The  Sufferings 
of  Chrift  for  iis,  i^  rbc  great  Motive  engaging 
Chrillians  to fuffcrdicaii ally  for  him. 
In  the  Words  before  us  we  have, 
Firjl^  The  Sufficiency  and  Fulnefs  of  Chrift's 
Suffcringi  intimated  In  that  Particle  [^oncej 
Chrift  needs  to  fuffer  no  more,  having  finifl)- 
cdand  compleated  thTt  whole  Work  r?r  Oir!cc. 

Seconal},  The  meritorious  Cauie  ot  tiic  buf- 
ferings of  Chiift,  and  that  is  Sin,  Cbrift  once 


but  ours : 
iith  is  the 


A<5  it  folluvvi iu  Llic  next  Cbui'c,  w 
third  thing  here  obfcrvable,  w't. 

Thirdly ,  The  admirable  Grncc  and  uncx'- 
ampled  l.ovc  ol  Chrift  to  us  Sinners,  the  jujl 
fir  the  Vnjujl^  in  which  Words  the  Subftituti- 
on  of  Chrift  in  the  room  and  place  of  Sinricrs, 
the  Vice'gerence  of  his  Death  is  plainly  cxprcf- 
fed.  Chrift  died  not  only  nojlro  bom^  Cor  oor 
good,  but  alfo  mflro  loco  in  our  ftead. 

founUy^  Here  is  alfo  the  final  Caufe  or  De- 
lign  and  Scope  of  the  Sufferii^  of  Chrift, 
Which  was  to  Lring  us  to  Cod. 

Fifthly Here  is  alfo  the  IlTue  of  the  Suffer- 
ings of  Oirift,  which  was  the  Death  of  Chtift 
in  the  Fleih,  and  the  quickning  of  Chrift  after 
Death  by  the  Spirit :  Many  excellent  Obfcr- 
vations  are  lodged  in  the  Bofom  of  this  Scri  - 
tture :  All  which  I  mnft  ^fs  in  Silence  at  this 
Time,  and  confine  my  Difcourfe  to  the  final 
Caufe  of  the  bufferings  of  Chrill,  namely  rW 
heU^htkiitgustoGod:  Where  the  Obferva- 
tion  win  be  plainly  and  briefly  this. 

Doct.  That  the  end  of  Chrifl' s  curfed  Death 
and  bitter  Sufferings  w^t  tp  bring  aii  thofe 
for  nbmUmtiunto  CoJ, 


In  die  Explication  and  Preparation  of  tbb 
Point  for  Ule,  two  Thii^  moft  be  fpeieen 

unto.  viz.. 

1.  What  ChriiVsbriagingus  to  God 
hnports. 

a.  What  Influence  the  Death  of  Chrift 
hath  upon  this  Dclign  of  bringing  us 
to  God. 

F/Vyl,  What  Chrift's  bringing  us  to  God 
imports :  And  certainly  there  be  many  great 
and  cxcelteaK  Things  carried  in  this  Expreffi- 
on  :  More  generally  it  Notes  our  State  of 
KecMciliatiun  and  our  Sute  of  CkrtficatioH :  By 
Reconciliation  we  are  brought  nigh  to 
God,  Ephff  y  13.    Te  m  made  mgh^  (1,  e.) 
reconciled,  by  the  Blood  of  Chrift.,  Heb.  11.  21- 
13.  we  are  laid  la  tmeto  God  the  iudger^tiL 
By  Reconciliation  we  arc  brorpht  nigh  unto 
God  now ;  by  Glorificatioa  wc  iball  be  brouehc 
home  to  God  hereafter,! TheC  4.1 7.  We  fbmbg 
ever  »itb  the  Lard:  But  more  particularly  this 
Phrafe,  that  be  miglA  brine  us  to  God.,  imports, 
fflJ/J,  That  the  duefHappnefs  of  Man  con- 
fifteth  in  the  Enioymcnt  ot  God  .•  That  the 
Creature  hath  as  netcllary  dcpendance  upon 
G(x\  for  Happinefs,  as  the  Stream  hath  upoai 
the  Fountain,  or  the  Image  in  the  Glafs  upon 
the  Face  of  him  that  looks  into  it.  Look  as  the 
fum  of  the  Creatures  Mifery  lies  in  this,flfep«'t 
from  me  j  Separation  from  God  is  the  princi- 
pal Part  of  Damnation  So  on  the  contrary, 
the  chief  Happinefs  of  the  Creature  conllfteth 
in  the  Enjoyment  and  Blcfied  Vifion  of  God,  i 
Jofcw  3.  2.  Pfalm  17. 15.  jpiaBbefatiifiedvben 
/  aTPakcaitbtl/y  likanfs. 

Secondly,  It  implies  Mans  Revolt  and  Apo- 
ftafic  from  God,  Ephef  2.  11.  But  now  in  Licet  fa- 
chrifl  Jcfus^  ye  relio  rverc  fotnetime  af  ir  off.,  are  cultattt 
made  nighby  the  Blood  ^  Cbrifi.   Thofe  whom 
Chrift  bringeth  unto  God  were  before  afar  off  J^'Jl  J";, 
from  him,  both  in  State  and  Condition  •,  and  Z^^,,^  %, 
in  Temper  and  Oifpolition  :  We  wei;e  loft  term'ms- 
Creatures,  and  had  no  defiretorecarn  to  God :  thtanu*. 
The  Prodigal  v?as  laid  to  go  into  a  far  Goun- *^ 
try,  lAikt  1 5.  30. 

■Ui'x:in^}j    2<A'ir!.  ticimJigtne  On. 


Jliiiia^ 


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The  tonntain  oj  Life. 


1  hhrdly^  Cin  iP.'i  l)riiv,;ir. us  to  Go*l  implies 
pur  inability  lo  return  to  God  of  oin  I'clvcs : 
We  molt  be  bronght  back  by  Chrill,  oi  i^c- 
ridi  for  ever  in  a  State  of  Scpar,!;i')i;  ticii 
God :  The  lolt  Sheep  is  macic  the  Embtem  of 
the  loft  Siiiiwr,  £»db  i  The  Sbocp  returns 
not  to  the  Told  or  it  felt,  but  the  Shepherd 
fecks  it,  finds  it,  and  urries  it  back  upon  his 
Shoaklers :  And  the  Apoftlc  plainly  tell*  iw, 
Xom.  5. 6.  That  wlieti  nv  vrcrc  mthmtt  St'cngth 
any  ability  to  recover,  helper  lave 
oor  fetres;  indueThm  Cbri/t  Sedfw  ^toi- 
godly. 

t'vttrthly^  ChriJl's  bringing  us  to  God  evi- 
dently implies  this,  that  God*s  imfatislied 
Jullicewas  once  the  ricar.  Bar  betwivt  Him 
aud  iVUn :  Man  can  have  no  accefs  to  God  but 
by  Cht  ift :  Chrift  brings  vs'to  God  by- no  o- 
thcr  way  but  the  way  of  Satlsfaiflion  by  his 
Hlood :  He  hiuh  fuffered  far  Siw,  the  Juft  far  the 
Vftfuji^  that  y  wight  bnnjf  la  toCotl.  Better 
ten  tboiif.nil  Worlds  Ihoiild  pcri'h  f  n  cvlt, 
than  God  flioold  lofc  the  Honour  of  hi»  JuUice. 
Thu  great  Ohtx^  or  Bar  tootr  Enjoyment  of 
God  is  effectually  removed  by  the  Deatli  of 
Chrift  Whereby  it  is  not  only  fully  iatisficd, 
but  highly  hononred  and  glorified,  Ri>m.  3. 
24.  And  fo  the  wayby  which  wc are  brong^ht 
to  God  is  agiain  opened  (to  the  Wonder  and 
jay  of  aH  Believers)  by  the  Mood  aadSuff^* 
Ligs  of  Chrift. 

h/ibfy^  and  Laftl/f  It  0iews  us  the  peculiar 
liappiocfi  and  Privilege  of  Believers  above  all 
People  in  the  World.  Thefe  only  arc  they 
which  (ban  be  brought  to  God  by  jefus  Chriit 
kk  a  recondled  ftste :  Others  indeed  fliall  be 
brought  to  God  as  a  Jud^e^  to  be  condemned 
by  bini :  iielievers  only  arc  brought  to  God 
in  the  Mediators  Hand,  as  a  reconciled  Pmbtr 
to  be  made  blcd'cd  for  ever  in  the  enjoyment 
of  him  t  Every  Believer  is  brought  lingly  to 
GodatMaDeacfa,  Inbttf.  22.  AndallBe.  1 
lievers  fliall  be  jointly  and  Tolcmnly  prcfcnted 
to  God  in  the  great  Day,  CU  i.  22.  Jiuk  v. 
34.  Tbeyfbalibe  all  prdented  fiiultlers  be- 
fore the  prefcnce  of  his  Glory  with  exceeding 
Joy.  Now  the  Privilege  of  Believers  in  that 
Day  willlte  In  divers  things. 

Friji,  That  they  Oiall  be  all  brotipht  to  God 
together:  This  will  be  the  general  Alicmbly 
menttonei,  Heb.  12.22.  There  (hall  be  a  Col- 
lection of  ail  Believers  in  all  Ages  of  the 
World  into  one  biclfcd  AlTembly :  They  (hall 
comcfroTi  the £4/?,  andW'e^,  zadNorth^  and 
South^  and  (hall  lit  down  in  the  Kingdom  of 
God,  Ijduiz»i9.  O  what  a  glorious  train 
will  be  (ben  Mowing  tiM  Redacmcr  In  tbdt 
Day! 

SermuUy^  As  all  the  Saints  iliall  bc  collected 
into  one  Body :  So  they  RuU  be  all  brought  or 
prcfcnted  unto  God,  tanltlcfs  and  without 
blcmiih,  Judev.X^  A  ^lonom  Church  ip/f/>- 
mt  fpot  or  mrhAktrartf  fudt  thin^^  Epli. 27. 
For  this  is  the  j^eneral  AlTembly  of  tlic  Sjiirits 
of  Juft  Men  tliat  arc  made  pufedt,  Heb.  1 2.23. 
All  Sin  was  perfectly  feparatcd  from  them, 

hen  Death  had  fcpumtcd  tbeir  Sotils  and 
Bodies.  ;  • 

TbirOfyyln  this  liesthtPrivilegc  of  Believers 
that  as  they  (hail  be  all  brought  tomhcr,  and 
-thatinaftate  of  abfoiutc  Purity  and  Pcrficdi- 
fotliey  Stall  beall  brought  to  God :  They 


ftijll  fcv  hi-s  Face,  in  the  Vifion  whereof  is  ful- 
nefs  of  jQy,  ~aadat  whole  right  Hand  are  Plca- 
furcsfbr  cvcnnore,  P/*J»w  16.  n.  The  ob- 
jective blclicdnefs  of  the  Saints  coifiil  -ib  in 
their  h  uiiion  of  God,  Pjj'.m.  73.  2  5.  To  fee 
God  in  his  word  and  works,  is  the  liappinelV 
of  the  Saints  on  Farib,  i;T;t  10  fee  him  Face  to 
Face  will  Ik  the  fuhiefs  of  their  Biellednefs  in 
Heaven,  i  yo^w  3.  2.  This  is  thM  intuitive, 
trnnMvjrmini',  and  fati'ifyinj  Vifion  of  which 
the  Scripture  frequently  fpeaks^  PfaL  17.  1^. 
2C*rt^.  28.  Rev.  7.  17. 

FiiurthSy^  To  be  broupjit  iip.co  God,  muft 
needs  imply  a  State  of  pcrfed  Joy  and  higheft 
Delight:  So  fpcaks  the  ApoWe  "Jude  v.\4. 
Chrift  fhall  prcfcnt  or  bring  them  to  God  wiili 
ext-ecding  Joy :  And  more  fully  the  Joy  of  this 
day  is  exprertcd,  Pfal.  45.  i<t.  With  Jvf  taidrt^ 
m  'mg  ftal!  tier  Ic  brought ^  they  fljoU  enter  fwfo 
the  Kitus  Pataee  .•  It  will  be  a  day  of  uaiveriid 
joy,  when  all  the  Saints  are  broogln  booic  to 
Cod  ia  a  i)crfiK\ed  Sutc.  For, 

1 .  God  the  Father  will  rejoice  when  Chrift: 
brings  home  that  predMts  number  of  his'Et^; 
whom  ho  Kcdccmsd  by  his  Blood:  Hcre- 
juiccth  in  them  now  though  imperfed,  and 
under  nmny  diftafMol  Corrbpdonsand  Wealc'- 
nedes,  Z^h.  3.  17,  How  much  more  \y\']  be 
rejoice  in  them  when  Chrift  prefents  them 
withonc  Spot  or  Wrinkle  to  him,  Epbef.^.zf. 

2.  Jefus  Chrift  will  exceedingly  rcjoice/twill 
be  the  day  of  the^adaefs  and  latisiadion  of 
his  Heart :  For  now,  and  not  tin  nbw  he  re- 
ccivcshis  niyfti.alfnlnefs,  Col.  1.24.  beholds 
all  the  bleHed  IlFues  of  his  Death,  which  can- 
not but  give  him  unfpcakable  Oontcntfliei^ 
ID  3.  t  r .  r-fe  (haU  jk oftbt  tnmaef  Ut  ^ 
and  Jhali  be  futisfyd, 

3.  Thcdsty  Mi  whidi  Believers  arc  brought 
home  to  God,  will  be  a  day  of  unfneakaDle 
Joy  to  Uk:  holy  Spirit  of  God  himfelf.  For" 
unto  this  all  his  landifying  DeOgns  hi  this 
World  had  tefpcct :  To  this  Day  he  fealcd 
them :  After  this  Day  he  ftirrcd  up  Dclires 
and  Groaalngs  'tint  eiMiot  he  Htcered  iii 
Hearts,  E^hef.^  30.  Rom.  8.  16.  ThusaU  the 
great  and  blefled  Perfons,  Father,  Son  an^  ' 
Spirit,  will  rejoice  in  the  bringing  home  of 
theEleft  to  God.   For  as  it  is  the  crcateft 
Joy  to  a  Man  to  fee  the  Deilgns  which  hi 4  . 
Hcirt  hath  been  long  projet^ng  and  intently 
fet  upon,by  an  orderly  Condi:(fl,at  laft  brought 
to  the  happy  lii'ue  lie  firft  aimed  at^  much 
more  will  it  be  fo  here  :  The  Cooniel  and 
Hand  of  each  Perfon  bong  deeply  conccmed 
in  this  blefTcd  Dclign. 

4.  The  Angels  of  God  will  rejoice  at  the  " 
bringing,  home  of  Believers  to  him  :  The  Spi- 
rits of  Juft  Men  made  perfeft  will  be  united  iit 
one  general  Aflembly  with  an  innumerable 
Company  of  Anj^cls^  Heb.  2.  22.  Great  is 
the  Attention  atd  Love  of  Angels  to  Redeem- 
ed Ones:  Thcv  e,fcatly  rejoiced  at  the  Incar- 
imion  of  Chrift  for  them,  Luk.i.  13.  They 
greatly  delighted  to  pryinto  the  Myfteryof  • 
their  Redemption,  i  Pit.  1.12.  They  were 
marvclloudy  dcli-htcd  at  their  Convcrfion 
%vhich  was  the  Day  of:  their  Efpo'jfals  to  Chrift, 
iMke  (5.  to.  They  haVebecn  tender  and  care- 
ful over  them,  nnd  very  fervic  ible  to  thcni 

in  this  World,  Htb.  1.  14,  aud  tiiercforc 

caonotbotreioiceeiMetdhJgly  tofeethem  all 

brought 


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VoLl 


brcwehc  home  ia  Ciiety  to  tbcir  taUier's 
Houfe. 

'5.  ToConcltxIc,  Chnft'sbiiniiinghomcot 
«ll  Believers  unto  God,  will  be  matter  ot  un- 
i^^kable  Joy  to  themfdves.  For  whatever 
Knowledge  and  AcqvuiiUancc  tbcy  had  with 
God  here,  whatever  lights  of  Faith  they  had 
ftf  Heaven  and  the  Glory  to  come  in  this 
World;  yet  tlic  licrlit  of  Gcxl  and  ClniH:  tlic 
Rjedeemer  will  be  an  unfpcakable  lurprifc  to 
them  in  that  Day.  This  wHl  be  the  Day  of 
rclicrini;  nil  their  wants  •,  the  Day  of  fatis- 
faction  to  ail  their  Defires :  For  now  they  are 
come  where  they  would  be;  Arrived  at  the 
♦ery  Dcfircsof  their  Souls. 

SectauU/.  Id  the  USc  place,  let  it  be  con- 
Mcni  what  influence  the  Death  of  Chrift 
hath  upon  this  Defign,  and  you  lhall  find  it 
much  every  Way.  In  two  thiog^i  erpecially 
the  Death  of  Chrift  hath  a  blewd  Canfility 
and  Influence  in  this  matter,  wx. 

1.  It  cftcdually  removes  all  Obftades  to 

it 

2.  It  pmxrhaferh  (as  a  pvicc)tlicir  1  itic  to  it. 
Firji^  I  hc  Death  of  Chrift  l  emovcsall  Ob- 
ftades out  of  the  way  of  this  Mercy :  Such  were 
the  Bars  hindring  our  accefs  to  God,  as  no- 
thing but  the  Death  of  Chrilt  could  remove 
and  open  a  Way  for  Believers  to  come  to  God. 
The  (Suilt  of  Sin  barred  us  from  his  gracious 
Prefeoce,  i?«»H,  5.  i,  2,  3  nofea.  14,1.  The 
fSA  of  &la  excluded  us  from  God,  Hak  1. 1 3. 
Heh.  12. 14.  The  Ettmityoi  our  Nature  per- 
feftly  ftopncd  up  our  Way  to  God,  Lot  i. 
2 1 .  Rom  8.  7.  by  rearfbn  hereof  fallen  Mm 
hath  no  Dctlrc  toromc  unto  God,  Jot  21. 14. 
The  Jujltce  of  God  iiKca  tiaming  Sword  turn- 
ing every  Way ;  kept  all  Men  from  accefs  to 
God.'  And  Laftlv,  Sat.in  that  imlicious  aad 
armed  Adverfary  lay  as  a  Lyon  la  tlic  Way  to 
God,2P*r.5.8.  Oh  with  what  ItrongBars  were 
the  Gates  of  Heaven  fhut  againfl;  ov  r  Souls  ? 
The  way  to  God  was  dumed  up  wuh  ilicli 
Difficvltiesas  none  hut  Chrid  was  able  to  Re- 
move ;  and  he  by  Death  hath  efFedually  re- 
moved tliem  all :  The  Way  is  now  Opcn.even 

he  new  and  the  living  Way,confecrated  for  us 
'/  his  blood.  The  Death  of  Cbrift  eftl-auaUy 
removes  the  Guilt  of  Sin,t  /'et.2.24.waftiesoff 
the  Filth  of  Sin,t  Jobn^jS.takcs  away  the  Enmi- 
ty of  Nature, Co/. I.  20,  21.  latisfiedall  the  de- 
mands of  Juftice,  Rom.  3  25,  25.  hath  broken 
all  the  Power  of  Satan,  Col.i.  15.  fjeb.  2.  14. 
and  confeqnently  the  Way  to  God  is  cftcftu- 
ally  and  fully  opened  to  Believers  by  the  Blood 
of  Jcfus,  Heb.  10.  20. 

SectmeBy,  The  Blood  of  CbriH  purchafed  for 
fielievers  their  Right  and  Title  to  this  Privi- 
lege, Gal.  4. 4,  But  nhot  the  fulneft  of  time 
was  cme^  God  fent  forth  bis  Son^  made  0/4  tf^ 
made  wtAr  the  Lam :  To  redeem  nem  that 
iiirc  under  the  Law^  that  irt  m'ight  rtcc-ve  tU 
jidopion  of  Sfms^Q.e,)  both  the  relation  and  lo- 
hentance  of  Sons.  There  w»  vahie  and 
worth  enough  Inthc  precious  Rlood  of  Chi  ifl, 
not  only  to  pay  all  our  Debts  to  Juftice,  but 
over  and  above  the  payment  of  otfr  Debts,  to 
purchafc  for  us  this  invalunhlc  Privilci^,c.  We 
put  this  unfpcakable  Mercy  of  bcmg 
b  St  to  God,  as  my  Text  puts  it,  upon 
\  Hcountand  fcorc  of  tlic  Dcith  of  Clc  ilt. 
I-  y  iciiever  bad  ever  tailed  the  rwecincfs  of 


futha  Mercy,  ifChrilUiad  not  tailed  the  bit- 
tcrnefs  of  Death  for  him.  The  nfe  of  all  you 
will  have  in  the  foOowing  Dcdnftions  of 
Truth. 

Dedndtion  i.  Crait  k  Ae  pneteufnefs  aid 

worth  of  Souls  tbatthelijfeof  Chrip  pmid  be  -.--t;! 
to  redeem  and  recover  them  to  Cod :  As  God  laid 
oat  his  Thoughts  and  Connfel  firom  Eternity 
upon  them  to  Proicd  the  Way  and  Method  of 
their  Salvation  :  So  the  Lord  jcfus  in  purfa' 
ance  of  that  blclTcd  Deflgn,  came  from  thebo- 
fom  of  the  Father,  and  fpik  his  invaluable 
Blood  to  i)ring  them  to  God.  No  wife  Maa 
expends  vail  fums  to  bring  home  trifling 
Commodities.  How  cheap  focvcr  our  Souls 
are  in  our  Eltiroation,  'tis  evident  by  this  ttw^. 
are  of  precioos  efteem  in  the  Eyes  of  Chrift. 

DeduAion  2.  Redeemed  Sotds  muft  expc!}  no 
rejl  or  fatisfaSion  on  this  ftde  Heaven^  and  the 
fuU  Enjoyment  of  God:  The  Life  of  a  Believer 
in  this  World  is  a  Life  of  Motion  and  Expecta- 
tion: They  are  now  coming  to  God,  i  Pet.  fecifiimt 
2. 4.  God,  yon  fee,  if  theCentre  and  Reft  aite,  d 
of  their  Souls,  IId\  4. 9.    A?  thr  Rivers  can- 
not  reft  till  they  pour  themfclvcs  mto  the  bo-  n  ?" 
fom  of  the  Sea,  fo  neither  c^n  renewed  Souls  "JJ"^ 
find  reit  till  they  conic  into  the  bofom  of  ^utefmm 
God.   There  be  four  things  which  do  and  will  te.  kat, 
break  the  reft  and  dilhirl)  the  Souls  of  Belie- C*"^'''- 
vers  in  this  World  ,  Aliiidtions,Temptations, 
Corruptions,  and  Abfencc  from  God  :  if  the  ' 
three  former  Caufes  ofdifquietnefi  wereto- 
t:!!!"  removed,  fothata  Believer  were  placed 
lu  inch  a  Condition  upon  Earth  where  no  Af- 
fii<Jlion  fhould  difturb  iiiin,  no  Temptation 
trouble  him,  no  Corruptivon  defile  or  grieve 
luai  :  Yet  his  very  Abfence  from  God^  mult 
ftill  keep  him  reftlefs  and  unfatisficd,  iCor, 
$.  6.   H'hilft  rre  are  at  home  intbcBody^  we  art 
abfent  from  the  Lard. 

Dednftion  3.  li'bat  fweet  andtleafant  thou^lae 
fhould  J.I  Believers  h.tve  of  Deem) !  When  they 
die,  aad  never  till  tbcy  die  ftiall  they  be  tully 
brought  home  to  God.  Death  to  the  Saints 
is  the  door  by  which  they  enter  into  the  En- 
joyment of  God :  The  dying  Chriftian  is  al- 
moft  at  home,  yet  a  few  Pangs  and  Agonies 
more,  and  then  he  is  come  to  God  in  whofc 
prcfcnccis  thcfulncfs  of  Joy.    I  dcjirc^  faith 
Pauly  todepmmidto  be  with  Chrift^  which  is  fit 
better^  Phil.  f. 23.    It  flionld  not  Ibre  us  to  be 
brought  to  Death,  the  King  or  1  ci  rors,  fo 
long  as  it  is  the  Office  of  Death  to  bring  us  to 
God.   That  dreaming  Opinion  of  the  Soul 
Heeping  after  Death  is  ungrounded  as  it  is  un- 
comfortable: The  lame  day  we  loofe  from 
thisShorc,  we fliall  belauded  upon  thcblcfled 
Shore,  where  we  fhall  fee  and  enjoy  God  for 
ever.   O  if  the  Friends  of  dead  Believers  did 
but  underftand  where,  and  with  whom  their 
Souls  arcjwhilft  they  are  Mourning  over  their 
Bodies:  Certainly  a  few  believing  Thoughts 
of  this  woBld  quickly  dry  up  their  Tears,  and 
fill  the  Honie  of  Mourning  with  Voices  of 
Praifeand  Thank%iving. 

Dcdu^on  4.  f/ow  cmfortaUe  and  fweet 
fhould  the  Converfes  and  Cammmtication  tf  Cht  t~ 

IjliMishi  uith  one  another  in  tiAs  l\'o)!d\  Chrifb  is 
bringing  them  all  to  God  through  this  Vaic 
of  Tears,  they  are  now  in  the  Way  to  him, 
I  allborndtor  Hcavc!!,  goinp  home  to  God  to 
tbcir  EVerlaltiog  Reft  in  Glory:  Every  Da  v, 

every 


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Serm.  1 9, 


Fount ain  of  Life, 


evcryHonr,  every  Duty  brings  theiil  neircr 
and  nearer  to  their  Joiirocys  cad^  Rom.  13. 
11.   Njvf^  &ith  the  Apoftlc,  u  our  Saivj^i- 
6H  ncrer  tiiM  vheii  ^  tetbved,     O  what 
m.inucr  of  heavenly  Comm'.initJiions  :ind  ra- 
vilhing  Dilcourib  ibouki  ^liev«rs  hav«  with 
each  other  as  they  walk  by  the  Way  /  O  what 
plcarinc  and  delightful  "-tories  (hould  they  tell 
0(te  another  about  the  Place  aod  Stai<  «vhi- 
thcr  Chrift  is  brloging  thciii,  and  wher*  they 
fhall  (hortly  bel  What  ravi.hing,  tvjnfporL- 
ing,  traniterining  Vitlonsthej  Qiall  have  chat 
Day  the/  are  brought  home  to  Godt  How 
furpri/iuv  iy  ;;bi  ioo3the  fi&ht  of  Jefus  Chrift 
vviilbcto  chein.  who  diedior  them  to  bring 
tbcm  onto  God<  How  (hootd  f«ch  Difbourles 
a-,  tlicfe  (horten  and  fwcetea  tlicir  Patf;if,e 
(bioiigb  thi$  World  i  ilreagthea  and  encou- 
rage the  dejcAed  and  feeble  minded,  and  ex- 
cc:dii.u'y  Iloaoui  and  Adotn  their  Profeflion ! 
Thus  lived  the  l^elievers  ot  Old,  t^ieb.  if.  9, 
to.    ily  Faith  be  fojomud  in  t6f  Land  tf  Pf^ 
viifi,  iii  in  a  fir an^i  Country ^  ihvcU'mgin  Ttfiw- 
n.i  ki  mtb  Ifaac,  and  Jacob,  tbe  Heirs  vkh  bint 
cf  the  fame  Promife^.  for  be  looked  far  a  City 
whkb  y^thFound.jti  .m^  n  h^fe  Builder  and  Ma- 
ker is  Hod.    But  alas,  molt  Cbrilbiaas  arc  ei- 
cher  eataoded  ia  ttie  Cares  and  TrosUo,  or 
fo  cnfuaicd  by  the  Delights  and  Plcafurcs, 
whid)  alinolt  cootioually  divert  and  take  up 
their  Thoughts  by  the  Way,  that  there  is  but 
Iktk- vooin  for  any  Difcourfes  of  Chrift  and 
Heaven  among  many  of  them:  But  certainly 
tbU  would  be  asnroch  yoor  Intereft  aayoor 
Duty.   When  the  A^^ofllr  h;id  entertained  the 
ThefaladMis  vvtih  a  lovely  Dufcourfe  of  their 
Meeting  the  Lord  in  the  Air,  and  facing  ever 
with  the  Lord,  he  charges  it  upon  themas  their 
great  T/uiy  to  Comfort  one  another  with 

tliofeWoids,  1  71be/'4*t7,  iS« 

Dcduftian  ^.  H     ti}vr  :l^'>nihh-  .ir;  thz  Dt' 

jeSiOiU  of  BeUtvtfs  upn  fix'  account  of  thojc  Trou- 
bks  vpbicb  tbty  meet  with  in  this  World !  Tis  true, 
AfRi^tions  of  all  kinJsdo  attend  Believers  in 
their  Way  to  God  ^  tlirough  many  Tribulati- 
ons we  muft  enter  into  that  Kingdom  :  But 
whit  then  *  Muft  we  defpond  and  droop  un- 
der thciu  a»  other  Man  ?  Surely  no,  if  Afflifld- 
onsbc  the  Way  through  which  you  muft  come 
to  God,  then  never  be  difcouragcdat  Affli^i- 
on.  Troubles  and  Affliaiom  are  of  excel- 
lent ofe  under  the  Blelling  of  the  Spirit  to 
further  Chrill's  sreat  D?l!i:'n  of  brin^irr^  you 
to  God.  How  ntten  would  you  turn  out  of 
that  Way  wb.  li  leads  to  God,  if  God  did  not 
hedge  up  yoi,r  Way  with  Thorns,  Hofca  2. 
6,  Doubtlefs  whai  you  come  home  to  Cod, 
yon  fltaU  find  yon  have  been  as  much  beholding 
(it  mny  be  a  great  dcul  morO  to  your  Trou- 
bles than  to  your  Comforts,  for  bringing  you 
thither :  However  the  fwcetteft  of  the  End 
will  infinitely  more  than  recompcncc  the  Sor- 
rows and  Troubles  of  the  Way  :  nor  arc  they 
\voi  thy  to  compared  with  the  Glory  that 
fliaii  l>e  revealed  in  you,  Fn^rj.  S.  iS 

Deduc'Uon  6.  How  much  are  aU  Bilievers  ob- 
Hied  in  Point  ef  Mer^  to/aUv*  Jifnt  CIrijl 


tberfwverhe goesl  Thus  are  tlic  Saints defci i- 
bed,  Rev.  !4.+.  TbeJearetbeyvhicbfoUowtbt 
Lamb  wbiibcrfnever  be  gettb :  Tbcfe  were  redeem^ 
ed  from  rrnmg  Men  bwig  tbe  firfl-fruHs  wm 
God^  .jpj  fr  ;  lin-L.imb.  If  it  bethe  Delign  of 
Chrift  to  bring  us  to  God,  then  certainly  It  is 
our  Duty  to  follow  Chrift  in  all  the  Paths  of 
Ai*i.'cand  Pairr.-c  Obedience  through  which 
he  AQYi  Leads  us,  as  ever  \vc  expeft  to  be 
brought  home  to  God  at  lall :  H^e  are  made 
PartAvn  of  Chrifi^  ifmbold  the  hcgimilU  ef  WT 
Confideacffife^JftwOo^endtHeb.^.i^.  If 
we  have  foitowed  Mm  through  many  Suffcr- 
int!,?;  add  Troubles,  and  (hall  turn  avvayfirom 
him  at  laA,  we  lofe  all  that  we  have  wrought 
and  fuifercd  in  Religion,  and  fliall  ne\'er  reach 
hometoGodat  I.ifl  .  The  Crown  of  Lifcbc* 
longs  only  to  them  who  are  faithful  to  tbi 
Oeach.  • 

PoJ'K^iiin  7.    Iff      that  defitt  or  ciipeftti 
cme  mo  God  Ixreafttr^  eome  to  Cbrifi  ^  Paitb 
mm.  There  is  no  other  Way  to  the  Father 
but  by  Chrift:  No  other  W.iy  to  Cluif?:  bur 
Faith :  How  vain  therefore  are  the  Hopes  and 
Expe&atioasofallllnbdievaTt?  Beaflnt^d^ 
this  great  Truth,  Death  ftiall  bring  you  to 
Go<:\  as  an  avei^g  Judge,  if  Chrift  do  not 
bring  you  now  QoOod  <s  aredondled  Father  \ 
Without  Holinefs  no  Man  (hall  fee  God  :  Th^ 
door  of  Hope  is  fliut  againft  ail  Chriftlefs  PcT'* 
fons.  John  14.^.  Ih  Mantmmibimtothe  Fit* 
tbtrkutlyme.   Oh  what  a  Avccr  Voice  com* 
eth  down  from  Heaven  to  your  Souls  this  daf^ 
laying.  As  ever  you  cxpeft  or  hope  to  conitf 
to  God  and  enjoy  theblelTcdncfs  that  is  here, 
come  onto  Chrift,  obey  bis  Calls,  give  up 
yonr  ftlwitohit  Qndclft  mJ  Govertmient^ 
a-.i  vou  ftiall  certainly  be  brought  to  God  : 
As  lure  as  you  ftiall  now  be  brought  to  Jefns 
Chrift  byfpiritoal  Union,  fi» fare  Aatt  yon  U 
brought  to  God  in  full  Fruition. 
Blejfid  be  Cod  far  ]efm  Cbrifi^  the  new  and  Hving 
vay  to  the  Father. 
And  thus  1  have  rmilhccl  the  Motives  driwri 
from  the  Titles  and  Benefits  of  Chrift,  fcr- 
vingto  oiforce  and  qnidtenthe  great  GofpeH 
Exbin-tation  of  coming  to,  and  effcftuall  /  ap- 
plying the  Lord  Je^s  Chrift  in  tiie  way  of 
Faith.     O  that  the  Bleffings  of  the  Spii^ 
might  follow  chefe  Calls,  and  fix  thefc  Con* 
hderations  as  Nails  in  fure  Places.   But  fceinM 
the  great  hindrance  and  obftrodion  of  Faith  19 
the  felfc Opinion  and  Pcrfwafion  of  moft  un- 
regcncrate  Men,  that  they  are  already  ia 
Chrift',  mynext  Work  therefore  (hall  be  in  a 
iccon^Vfee^  C6irvi{lionx.o  undecdve  Men  in 
tliat  Matter  •,  and  that  by  Ihewing  them'  the 
undoubted  Certainty  of  thefe  two  Things : 

Firfi^  That  there  is  no  coming  ordinanly  to 
Chri/t  without  the  Applications  of  the  Law  to 
our  Confitaices  in  n  my  ctf  effeftoil 

z«V?/o>r. 

Sccaitdiy^  Nor  by  that  neither  without  the 
Teachings  of  God ,  in  the  way  of  fpiritaal 
Illumination.  The  f^rll  of  theft  will  be  ixSlf 
confirmed  and  opened  in 


SERMON 


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The  Fountain  oj  Li/e. 


Vol  I. 


SER  M  O  N  XX 


Trttr.The 

great  ufc- 

ftjlnrft  of 

1 1  r     A  or 

Will  il  'j'. 
GckJ.  hi  or- 
der to  the 
ApplKaticn 
cf  Cbiift. 


R  O  M.  VII.  9. 

her  1      aitve  mthout  the  LawoKUf  6«t  vthen  the  Contmsttdmtttt  eg  nt^  Sin  revived^ 

*nd  /  dkd. 


T 


H  E  Scope  of  the  Apoftlc  in  this  Epi- 
ille,  and  more  panioilarly  in  chis 
Ch.ipccr,  is  to  Hare  llicdue  Ufc  and 
Exccileacy  of  the  Law,  wliich  he  doch 
aocordiogly, 

F/r/f,  By  denyioL'.toit,  Power  to  juftifie  us, 
which,  is  the  peculiar  Honour  ofChrift. 

Seoiiuty^  By  afcribiiig  to  it  a  Power  tocon« 
vinccm,  and  fo  prepare  ns  for  C  1  ifl. 

Neither  atti  ibuting,  to  it  moi  c  i  ionour  than 
bdocgech  toit.nor  y  r  "drafting  from  it  that 
Honour  and  Ufsfulncfs  which  God  hath  given 
it.  It  annot  make  us  Righteous  5  but  it  can 
convince  us  that  wc  arc  Unrigkeous^  it  can- 
not  heal ,  but  it  can  open  nnd  difcovcr  the 
wouads  that  Sin  haih  givea  us;  which  he 

Swes  in  this  Place  by  an  Argument  drawn 
om  his  own  Experience,  confirmed  alfo  by 
the  general  Experience  ot  hclicvcrs,  in  whofe 
Pcrfons  and  Names  wc  muft  here  underhand 
him  to  fjM^-ik  ^  For  t  ttat  abve  without  the  Lav 
oHce^  but  when  the  Cmmumdmtnt  camtf  Sin  r«« 
fwrn^  mdJdied:  Wfaerdn  dnce  Itetiailars 
ire  very  obfervable. 

'  Fhrft^  The  Opinion  Paul  had,  and  all  unrc- 
geoerate  Men  have  of  tbemfelves  before  Con- 
▼erfion :  /  was  alive  once :  By  Life  undcrftand 
here  livelinefs,  chearfiilnefs,'  and  confidence 
of  his  good  Eftate  and  Condition :  He  was 
full  of  vain  Hope,  talfe  Joy  and  prefomptuous 
Gxihdence,  a  very  brisk  and  jovial  Man. 

Secondly^  The  Scale  and  Opinion  he  had, 
and  all  others  wiU  have  of  themfelves,  if  ever 
they  come  under  the  regenerating  Work  of 
the  Spirit  in  his  ordinary  Method  of  working : 
I.diea.  The  Dearb  be  here  fpcaks  of,  ftaods 
oppoftd  to  that  Life  before  meotionra ;  and 
fip,nirics  the  Sorrows,  Fears  and  Tremblings 
that  feized  upon  his  Soul,  when  his  Sute  and 
Temper  were  upon  die  Change:  The  Ap- 
prchcnfions  he  then  had  of  his  Condition  ftruck 
him  home  to  the  Heart  and  damped  all  bis 
camalMirth :  /  died. 

Thirdly^  The  Ground  and  Rcafon  of  this 
wondernil  Alteration  and  Change  of  his  Judg* 
meat,  and  Apprenhenfion  of  hts  own  Condi- 
tion ;  the  Comtn.mdntent  came^  and  Sin  revived  ; 
the  Comuandmenccame,  (/.  e.)  it  came  home 
to  my  Conicience,  it  was  let  on  with  a  Divine 
and  Mighty  Efficacy  upon  my  Heirt  :  The 
Coimnaiidment  was  come  before  by  way  of 
Promii1|;itioa  and  the  litenl  Knowledge  of 
it :  But  it  never  cime  till  now  in  the  fpiritual 
Senfc  and  convincing  Power  to  liis  Son! : 
Though  he  had  often  read  woA  heard  the  Law 
before,  yet  he  never  clearly  underftood  the 
meaning  and  extent,  hcncvcr  felt  the  mighty 
Efficacy  thereof  upon  his  Heart  before:  it  lo 
came  at  this  Time,  as  it  never  came  before. 
From  hence  the  Obfervatiuns  arc, 

CoSu  1.  that  mr^tntr^tt  Perfm  an  gem- 


raHy  full  of  groundUfs  Confidence  and 
Chearfulnefs^  t]mgh  ^bur  Cenditim  he  fad 

and  miftfahk. 
Dock.  2.  That  there  is  a  might f  Efficacy  in  the 
War  dor  Law  tf  God  to  kiU  vain  Confidaiee 
and  quench  carnal  Mirth  in  the  Hearts  of 
Men,  when  God  fets  it  borne  ufon  their  Con- 
fciences. 

Wc  fhall  take  both  thcfe  Points  under  Con- 
{i^Qxm,oi\  aud  improve  them  to  the  Deiiga 
in  Hand. 

Tiod..  t.  77).7t  tmregenerate  re^fns  arc  gent - 
rally  full  of  grouttdiefs  Confidence  and  Char- 
fulntjs^  though  tbar  Cenditson  k  fjd  a.  J 
miferaUe^  Rev.  3.  1 7.  Fccjufe  thou  f.iyd 
I  am  rich  and  incicafed  uith  goids,  aiid 
have  need  of  nothing-^  andlnowefi  not  that 
thou  art  aretched^and  tnifer aide  and  poor,  a>td 
blind,  and  naked  :  This  is  the  very  Life 
that  nnrcgenerate  Men  do  live.  Intiie 
opening  whereof  I  will  (hew  yon, 

1 .  What  is  the  Life  of  the  Unrcgeoeratc. 

2.  What  maintains  that  Life. 

3.  How  it  appears  thaf  this  is  the  Life  the 

generality  of  the  World  do  live. 

4.  The  Danger  of  Living  fudiaLifeasdiis:' 

And  then  apply  it. 
fir/I,  What  is  the  Life  of  the  nnrcgenerate, 
and  wherein  it  confifts  ?  Now  there  being  a- 
mong  others  Three  Things  in  which  theLitc  of 
the  unregoterate  doth  principally  confiftj-wi. 
Carnal  Security, 
-  PerfumpcuonsHope^  and 
Falfe  Joy : 

Ofthefehriefl  v  In  their  Order. 

Firjl^  There  is  in  unregenerateMcna  great 
AaHofeam^  Stcmity,  they  dread  no  danger, 
ijJte  II.  21.  H^n  ajhong  A  fan  arni'-d  ketpith 
his  Palace^  hisgoodi  are  in  Pease :  There  is  ge- 
nerally a  great  fttlloefsand  Clence  in  the  Con* 
fciences  of  fuch  Men:  When  others  (in  a  bet- 
ter Condition^  are  watdiing  and  trembling, 
they  Oeep  ftcnrely,  fo  they  five ,  and  fo  oft- 
times  they  die  ,  Pfalm  73.  4.  Jhcy  have  no 
Bonds  in  their  Death  ;  Hebrew,  no  i^nnt,  no 
Diflkolties  that  puzzle  them :  *Ti$  true, 
the  ronfcicnces  of  few  Men  are  fo  pcrfeftly 
itnpified,  but  that  fometime  or  other  they 
twmgcand  gird  them,  bnt  it  feldom  Works 
at  that  height,  or  continues  with  them  fo  long 
as  to  give  any  confiderable  Interruption  to 
their  carnal  Peace  andQpietnefs. 

Secondly^  The  Life  of  the  unrcgcnerate  con- 
hileth  inprefumptuous  Hope :  This  is  the  ve- 
ry Fonnoadon  of  their  carnal  Security.  So 
Chrilt  tells  the  7firr ,  John  8.54,55.  Of 
whom  ye  fay  that  he  isyourCod^  and  yet  yc  have 
not  kmwH  iim.  The  World  is  foil  of  Hope 
without  a  Promifc,  which  is  but  as  a  Spiders 
Web  when  a  Urcfs  comes  to  be  laid  upon  it, 
Jpfc  ».  8.  Unregenerate  Men  are  laid  indeed 
* ■  to 


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Sena,  lu 


The  Method  of  Grace^ 


?9« 


to  be  without  ^ope;  Efb,  Z,M.  Bflt  the 
irtcaning  is,  they  arc  witnoot  any  folidwcll- 
groundoi  Hope:  For  irt  Scripture  account, 
vain  Hope  is  no  Hope,  Except  it  be  a  lively 
Hope,  I  Prt.  I.  3.  A  hope. flowing  from 
Uaion  with  Chrift,  Col.  i.  27.  A  Hope 
Botirifhed  by  Experience,  Ram.  5.  4.  A  Hope 
for  which  a  Man  can  give  a  Reafon,  1  Pet.  3. 
1%.  A  Hope  that  puts  Men  opon  Heart-pu- 
rifying Endeavours,  1  John  3.  3.  It  is  in  the 
Account  of  God  a  Cypher,  a  Vanity,  not  de- 
ferring the  Name  of  Hope-  And  yet  fuch  a 
gronndicfs,  dead,  ChrilUefs,  irrational,  idle 
Hope  is  that  which  thenttregenerateLivesupon. 

Thirdly.  The  I.ifc  of  ilic  unregcneratc  con- 
fiftcth  in  ralfe  Joy,  the  immediate  oftrlpring 
of  nngroundcd  Hope  ,  Mat.  13.  20.  The 
Ibony  (ground  received  the  Word  with  Joy. 

There  arc  two  forts  of  Joy  upoa  which  the 
Wircgeneratc  live,  v/t. 
■  ■  ■  •■      I.  A  fcadtivc  joy  uiThings  CrfTH.?;. 

2.  AdclufivejoyinThiDgsS/«ttw/. 
•    They  rejoice  In  Cotn,  Wine  and  Oyl,  in 
their  Eilatcs  and  Children,  in  the  pleafant 
'Fruitions  of  the  Creature:  Yea^  and  they  rc- 
yofcealfont  Chrift  and  the  Promiftvn  Haven 
ail  !  Glory  :  With  s'l  v.hich  they  have  juft 
foch  a  kiod  of  Communion  as  a  Man  bath  in  a 
-Dreatn  -with  9  fnll  F«aft  and  cnricms  Mulkk, 
and  jufl  To  their  Joy  win  vanifh  when  they  a- 
wakcNowthcfc Three,  Semity^  Ho^  and  Jcy^ 
-imkenp  the  livelihoodf  of  die  carnal  World. 

Secondly^  Next  it  concerns  ns  to  enquire 
what  ate  the  things  that  maintain  and  fup- 
port  thisSecnrity,  Hope  and  Joy  In  the  Hearts 
of  nnrcgcncratc  Men,  and  if  wcconfidcrduely, 
weihaU  hod  Church  Privii^es,  natural  Ig- 
norance, £iire  Evidencesof  the  Love  of  God, 
flight  Workinf,<.  of  the  Gofpel,  Self-love,  com- 
paring themCelres  with  the  more  prophane  j 
and  Sacan*s  Policy  managing  all  then  in  order 
to  their  eternal  Ruin  ;  are  fo  many  Springs  to 
fiocd  and  nuinuin  this  Life  of  OeluQon  in  the 
nnrcgenerate.  • 

1.  Ftrjl^  Church  Privileges  lay  the  Fonnda- 
tion  to  this  ftrong  delufion  :  Thus  the  Jews 
deceived  themfelvcs ,  &ying  in  Hearts, 
Weh.rve  Abraham  /(?roM)'/df/«r,Mat.3.9.  This 
propt  up  their  vainHopes  that^/tbroh^sBlood 
tm  in  nieir  Vcin%tlK»gh  yAr<dMm*sFaith  and 
Obedience  never  wrought  in  their  Hearts. 

2.  Secondly^  Natural  Ignorance,  this  keeps 
all  in  peace ^  they  that  Icc  not,  fear  not 
There  arc  but  two  ways  to  quiet  the  Hearts 
of  Men  about  their  fpiiitual  and  Eternal  con- 
temtatnt%VK^tbe»af  ofAffuranctzuA  Faith,or 
the  tpoy  of  //wraifff  and  Self-deceit :  By  the  one 
we  are  put  beyond  Danger,  by  the  other  be- 
yond Fear,  thoagh  the  danger  be  greater.  Sa- 
tan could  never  qoiec  Men  if  he  not  firft 
blind  them. 

3.  ThlrSy^  Falfc  evidence  of  the  Love  of 
GckI  1«;  another  Sprinr,  feeding  this  Security, 
vain  Hope  ,  and  falfe  Joy  in  the  Hearts  of 
Men  ••  See  the  Power  of  it  to  hulh  and  ftill 
the  Confcicnce,  Mat.  7.  22.  Mmy  xetU  fijy  to 
me  m  that  djy  \  Lordy  Lofd^  have  we  mt  pro- 
fbefied  in  thy  Name ,  &c.    The  things  upon  I 
which  they  built  their  Evidence  and  Confi-  1 
deuce  were  external  things  in  Religion,  yet  i 
they  had  a  quieting  power  upon  them  as  if  I 
they  had  been  tbeb^  £vidciu:esin  theWorld»{ 

Vol  L 


4.  FourtiUy,  Slight  Workings  of  the  Go- 
fpel,  rucfi  aretranftem  Motions  of  the  AlFedi- 
ons  under  the  Word,  Mi,  6.  8.  the  work- 
ing of  their  dcfircs  about  f^iritual  Objects, 
7^}.  6.  34.  15.  8.  thcwcternal  Change 
and  Reformation  of  their  Ways,  Mat.  12. 
43*  all  which  ferve  toaourilh  the  TainHopci 
of  tlie  nnregeneta'te.  - 

5.  Fifthly,  Self  love  is  an  app.n  ent  reafon  and 
ground  of  fecuricy  and  hl£s  Hope^Mat.j.  3.  |^ 
makesaMan  to  overlook  greatEvils  in  himlllf 
whilfl  he  is  Iharp-flght  to  difcovcr  and  ccnfur^ 
lefler  Evils  in  others :  Self-love  takes  away  thd 
fight  of  Sin',  by  bringing  it  too  near  the  Eye. 

5.  Sixthly ,  Mens  comp.irinjT  themfclvcs 
withthofe  that  are  more  Prophaac  and  grolly 
Widced  than  thentfeitn,'  ftrves  nbbbly  to 
quiet  and  h'lfh  the  Confcicn  e  aflc^^p;  Co*/,  / 
tbmtktbee^  faid  the  Pharifcc,  Jammt  as  other 
Men^  oratMt  HkSem:  O  what  a  Saiat  did 
he  fcem  to  himfclf,  when  he  ftood  bythofe 
that  were  more  externally  Wi^ed  J      '  -* 

7.  Stvoniify  and  Lafily,  The  Policy  of  Sa- 
tan to  manage  all  thcfc  things  to  the  blinding 
and  ruioio^  of  the  Sonls  of  Men,  is  another 
great  reafon  they  live  To  fecnrdy  and  plea, 
fantlyas  they  do,  in  a  State  of  fomuch  D^.- 
gerand  Mifery,  2  Cor.  3,  4-  The  God  0/ 
this  World  Umdi  the  Eyes  of  them  ri«r  heHeve  not, 

ThircHy^Yovt  haveften  what  theLife  of  the  un* 
regenerate  is,and  what  maintains  that  life ;  In 
the  nextPlace  Illiall  give  youEvidenGethatdilt 
h  the  Life  the  generality  of  theWorld  do  live: 
A  Life  of  carnal  Security,  vain  Hope  and  fklfe 
Joy:  This  will  evidently  appear,{ffredonfider, 

fV»y?,Thcaaivity  and  livelinefsof  MensSpi-* 
rits  hi  purfuit  of  the  World.  O  how  lively 
and  vigorous  are  their  Hearts  in  the  Manage- 
ment of  Earthly  Defigns,  Pfil.^r^  iH^oxeiB 
/hem  us  any  good  ?  The  World  cats  up  their 
Hearts,  Time  and  Strength.  Now  this 
could  never  be  if  their  Eyes  were  but  opened 
to  fee  the  Danger  and  Mifcry  their  Souls  be 
in  :  How  few  Defigns  for  the  World  mn  lA 
the  thoughts  of  a  condemned  Man?  O  if  God 
had  ever  made  the  Light  of  Convidion  to  Ihioe 
i^to  their  Confciences^  certamly  1lieTcni|ita-* 
tions  would  lie  the  quite  contrary  Way ;  even 
in  too  great  a  negled  of  things  of  this  Life 
But  this  briakneu  and  livelioeis  plainly  fliews 
the  great  Swurity  which  is  upon  moft  Men. 

Secondly  y  The  marvellous  quietnefs  and 
Ititlnefs  that  is  in  the  Thoughts  and  Coofiix 
cnccs  of  Men,  about  their  EverlaHing  COn* 
cemments  plainly  Ihewsthis  to  be  the  life  of 
the  unregcneratc:  How  few  Scruples,  Donbci 
or  Fears  fhall  you  hear  from  them?  How  ma- 
ny Years  may  a  Man  live  in  carnal  Families  be- 
fore he  fhall  hear  fuch  a  queftion  as  this  feri- 
onfly  propounded,  Wljat/hjB  I  do  to  be  faird? 
There'areno  oucftions  in  their  Lips,  bccauft 
no  Fear  orSenieof  Dang^ia  then  H  .irts. 

Thirdly^  The  genera!  contefltednels  jni  pro- 
fell  willingncfs  of  carnal  Men  to  die,  gives 
clear  Evidence  that  foch  a  Life  of  Security 
and  V  jin  Hope  is  the  life  they  live  •  Like  Sbeef 
they  are  iaid  in  the  Cfave^  Ffal.  4.9.  14.  O 
howqniet  and  Rill  arc  their  Confciences,  when 
there  arc  but  a  few  breaths  more  between 
thcraand  Evcrlafting  Burnings !  Had  God  o- 
pened  their  Eyes  to  apprehend  the  Confe- 
quences  of  Death,  and  what  follows  the  paltf 
E  c  e  Horfe^ 


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i96 


.1 


H(Mfc/t\6.8Jt  »xic  impofliblc  tnttlnt  etery 
varegenciate  Man  (hoiUd  make  tliat  Dtd  on 
^bich  hc'dics  fluke  and  i;re(nUe4Uidcr  MiH. 

f<)««;./y,and-U/5/y,Thc  Iw  efteem'Mdi  have 
farCliriR,  and  tSic  total  nc^zlcft  of,  st  IcaR 
the  iucser  trifling  with  thofc  Dutici-iii which  he 
is  to  be  foyr.d,  plainly  xlilcoven  fihi»uiipid  fe- 
curcLifetobe  thel  .ik  tiiatthc  gcncrallt/  of  rhc 
World  do  live:  fw.vsfe^lcn  fcniibk  ot\thc 
difcafe  of  Sin,  there  qoow  be  no  quictij^  than 
without  Chrill  the  Phyfician^  I'i^itL  3-  S.  All 
the  bulincfs  they  Ji»re  ^  do  .in  t^s  ;W«rld 
could  never  keep  them  froBa  tftcir  KiKie&,  or 
make  tl\cm  ftr  uigcrs  to  their  Clofeti :  All 
svhic^,  and  nnicb^iuorf  Uiat  nii^cbeXaiii  of 
lii^e  nitiue,  gives  too  faA  and  dcar{iroaf  to 
this  &d  Airci  tioii,  tlut  thisif  ^tCHD- 
f^ejKrate  WoildfiiuicraUvllvinL.  I .   ,  • 

%urthlyJ^xiL  the  laft  Place  I  woiild  fpea*  «  few 
V&rocd&  to  difcovcf  the  ban.a,cf  of  fuch  a  life  as 
hatlibcendcicribod,  ^yvhich  norpiiip  ktt^ 
following  brief  Mnts  be  minded  feriooflf. 

Firji^  By  tbcfc  things  Souh  arc  inevitably 
betrayed  ioCQ  licU  and  £;eraal  iiuia,  this 
blinding  in  Older  to  Damninff,  269^4 
3,  4.  7/  our  Co/pd  U  l  id  ,  (f  II  bidtfi  than  thttt 
art  hjl  i  vtbofe  t^i  j6W  0^  Unt  W^U  bath 
blindtfi:  Tboiethat  aretaraed  ov<t  into  E> 
ternal  Death  arc  thu;  generally  mop'd  and 
hciadwlnkt  in  order  tljqrcjwito,  Jfa.  0.  9,  to. 
Jttdhf  fjid  £0  ifitd  teU  Feofie^  bear  )e  i.t- 
dced  but  under jl an i  mt^  a-id  jccy  :  mdecii  hui  //r- 
(t/V9  mt  :  Maketbc  jh/eartuftius  I'iofkJat^aHd 
m^dirtr  Fart  heavy  ^and/hut  their  Eyes left  thty 
fee  with  tki>-  fyis,  i.ii  lev  m:h  thtir  Ears  itndun- 
fkrfioftd^itb  their  i^ar(s^fMd(«nvtrt^Md  bt  healed. 

Seamdly,  AsDafnoing  is  theefi^t«f  Blind- 
iaz/o  notiiin^'^  makes  Hell  a  more  terrible  fur- 
^nic  t9  the  Soul  tlt^n  this  doth :  by  this  means 
the  \Vrach  of  God  K  felc  before  its  Daiwer  be 
apprehended,  a  Man  is  pnft  all  Hope  before  he 
bL^in&fOj  htvQ  any.I  car :  Hi>  ticrnalRuin  like 
a  breach  read?  to  fiiH,fweUing  out  in  a  high 
Wall  cnmcth  iv.ddcnly  at  an  inlbnt,//^.  30.1  3. 
^odas  it  Damns  furely  and  lurpri/.ingly,  lb. 

Thirdly,  Nothing  more  aggravates  a  Mans 
Damnation  than  to  i-nk  fuddcnly  into  it,  from 
^inidit  fotnany  Hopes  and  high  Confidence  of 
Safety':  For  aMaato find  himfelf  in  Hell  when 
he  thought  and  condtidcd  himfelf  within  a 
ftep  of  Hcavca,  O  what  a  Hell  will  it  be  to 
fnch  Men !  The  higher  their  vain  Hopes  lifted 
them  lip,  the  more  dreadful  niuft  ihtirFall 
.\K.Afut.-j.  22.  And  as  it  Damns furely,  luv- 
pniiagly,  and  with  highclb  Aggravations,so, 

Eourfhly.^  This  Life  of  Security  aad  vain 
Hop?  frulkrates  ^11  the  mcims  of  Recorery 
91^  Salvation  in  the  only  fcafon ,  wherein 
tbei  can  be  ufefnl  and  beneficial  to  us  :  Rv 
xeafimofthefc  things  the  Word  hath  noFower 
tocowriiMt'ldens  Gpolcienccs,  nothing  can 
brui;";  them  to  a  Si;3>htand  Scnfc  of  their  Con- 
Uitioq:  1  berefote  Chrilt  told  the  Self-confi- 
^cpcaod  blind  jews.  Mat.  ii.  21.  Tkat  the 
^ubliCMU  tvui  ffvhts  go  inUi  tie  Kir.^ihm  of  Cod 
icfort  tbtm  And  the  rcafon  is^  bicaufc  their 
Irieartjs  lie  more  ope&aod  fair  to  the  Itrokcs 
^  Convidionaod  CompunAion  for  Sin  than 
thof^do^  whoarc  blinded  by  vain  Hopes  and 
CbnBdences. 

/;;/■-.  I.  f!  this  tlx  Life  th.it  the  wvc^rneratt 
If'uridirjci.''  x  aui  it  it  not  tube  m/mkrtd  m^-kU  tit 


Preaching  of  the  CoffA  batbfo  {little  fucccfs :  •  IVhd 
hnh  I'dwTnihMr  K<.'prt  fXailh  thefrcpbct) 
to  xvi  jtn  IS  tbc  jirm  af  the  Lord  reveskd  ?  lf;«. 
53.  1.  Minifters  ftndy  for  Truths  ^pt  to 
wakcu  and  convince  the  XJonicionces,  of  them 
that  fhqar  them,  but  t^ieir  Words  TCUiru  again 
to  fibcff :  Tliey  turn  to  Cod  and  jMouf a  ©- 
vcr  I  he  Matter,  \ve.ha:vc  laboured  in  V#i(i^wiil 
fpeot  p«r  Strength  for  jjwqgbt ;  ajul  tliis:  is 
the  caufc  of  allSecuiitji,  and  vaia  Hoptis  biv 
taO  the  dooi.s  of  Wen  Hc^itsa^inft  aJl  the 
Conviftious  and  PeiXwalions  of  the  \VV>rd  : 
The  p.rcjtcr  canfe  fwvc  they  to  admir^e  the 
^r.u,c  otOcd,  v.ho]iavo  or  fhalt  Tiud  l^e-OO^ 
vjitions  ot'  the  Word  iliai-jier  than  any  two- 
cd,-ed  Sword,  piercing  to  the  dividwg  aiua- 
derof  the  Soul  dad  Spirit:- To  wiKife  Hearts 
God  brings  hoaKjthejpoaiauodlWIIt-lyrwitlf- 
fcdaaJApiiicatioi.  • 

/>ifcr.  1.  If  tbisbe  tlie  Life  «f  the  tm^eneMte 
IVarld/fb^  dMdty&imdet  «r«  they  tba  nourifb  and 
ftra^^ken  tbt  ^rmmditfi  Cenfideuces  and  vam 
Hofts  tf  Salvitmi  in  A!tn  !  This  the  Scripture 
calls  the  beaiiag  of  tl>e  hurt  of  Souis  fUgbtily, 
by  crymg  Peace,  Peace,  when  ibtrc  is  no 
Peace,  7er.  6. 14.  Thefou  ing  of  PiUows  un- 
der their  Arm  hoki,  13.  18.  Tbac 
they  may  lie  feft  and  ttfie  under  tb^  Miniftc- 
ry  :  And  this  is  the  Dodrine  wiiicKitlK  Peo- 
ple love,  hfH  O  what  will  Cbe  «ad-«if  thefe 
Things  be  /  And  what  aa  aooMmt  fctve  thofe 
Men  to  give  to  God  for  the  Blood  of  thofc 
Souls  by  them  betray^  to  the  EverlAfting 
Burnings !  Such  flattery  b  tbe  greateft  Orad^ 
ty :  Thofc  whom  you  blefs  upon  Eartii-  grill 
curfe  you  in  HelL  and  the  pay  in  whkb  they 
trulfced  tbnr  Souis^to  ypdr  GoMud. 
Infer  erne  3. 

Hove grtat  a  Merry  i$  it  to  btMP^Amed  wt 
thjt  general  Sle»f  40tdSmri^  wiUh  is  feBm  ttfm 
thcH'orldl  You  cannot  cftimate  the  valu«  of 
that  Meiry,  for  it  is  a  peculiar  Mercy.  O 
that  ever  the  Spirit  of  tnc  Lordfliould  give 
thy  Soul  a  jog  under  the  Miniftry  of  the  Word, 
Itartle ,  and  roufe  th¥  Confcience  ,  wbilll 
others  are  left  fnoring  b  tiiedetd  Sleep  of  S&> 
ciirity  round  about  thee :  When  the  Lord 
flwll  deal  with  thy  Soul  much  after  that  rate 
he  did  with  Paul  in  the  way  to  Dsmafcus,  who 
not  only  faw  a  light  Ihining  from  Heaven, 
which  thofc  that  travelled  with  him  faw  as 
well  as  ho,  but  heard  that  Voi^  from  Heaven 
which  did  (he  Woik  upon  his  Heart,  though 
his  Qjuipanions  heard  it  not.  Belidcs,  it  is 
not  only  a  peculiar  Mercy,  but  it  is  a  leading 
introdudive  Mercy  to  all  other  fpiritual  Mer- 
cies that  follow  it  to  all  Eternity  ;  if  God  had 
not  done  this  for  thee,  thoo  hadft  sever  ben 
brought  to  Faith,  to  Chrift  or  Heaven  :  For 
from  this  Ad  of  the  Spirit  all  other  iavins 
Ads  take  their  rife :  So  that  you  have  GaoR 
for  ever  to  admire  tlwGoodnifiofGod  in  filch 
a  Favour  as  this  is. 

li^erenct  4. 

L.iftly, Hence  itfoUom,  that  tlx  generality  of  A§ 
World  are  in  the  direii  Wm  to  Eternal  Uume^  and 
whatever  their  vam  Conpdmut^e,  Aty  samitt 

'■befaved:  Nairoiv  is  the  rr-jy,  attd Jh.iit  is  tlx 
Gate  thjt  U.ukth  iokj  Ufc^  and  few  tihre  be  tbitt 
findit.  Hear  me  all  you  that  live  this  dan£^• 
rou>  Life  of  carnal  Security  and  vaio  Hope, 

{whatever  your  Fcrfwaiioas  and  confidences 

are*. 


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Scrm.  tu 


^Ibe  Method  of  Grace. 


at«;  ffWff  fou  give  them  up  and  get  better 
f  roi  ndTwr  yoor  Hope,  yon  cannoc  be  &ved. 

For, 

f !»;/},  Sixh  HopcsaildConfidcDccsa?yonrs 
are  directly  contradiftory  to  the  cftabliftictl 
Order  of  the  Gofpcl,  which  requires  Rcpcn- 
Caooe,  AEh  5. 3 1 .  Faith,  Ails  13.59.  And  Re- 
generation, Jt/h.  3  3.  In  all  that  {ball  be  fiived : 
And  this  order  (hall  never  be  altered  for  any 
Hlfans  fake. 

Si'.  mJly^  If  fi  ch  as  you  be  fevcd,  all  the 
Thrcacniiigs  in  Sciiptiirc  niiift  be  revcrfed, 
which  lie  in  fuil  Opoofition  to  youi  vain 
Hopes,  Mark\6.  \6.  JabH^  l(S.  *dW.3.8,9. 
either  the  Truth  of  Godin  ihefeThreatnings 
mnii.  fail,  or  your  v;iia  {]opcs  mull  fail. 

Tlirdlyy  If  ever  fudi  as  you  be  faved,  new 
Conditions  molt  be  fee  to  all  the  PnMilifes; 
for  there  is  no  Conditiba  of  any  fpccial  Pro> 


inife found  in  any  unrc.icQcratc  Perfiin.  Com- 
pare yo'.ir  Hcu f';  v;'\\\\  ihcfc Scripture-^,  A'jt. 
5.5,4,5,  5.  /'/(/"i  24.  4.  /'/i/'W  84.  1  i.  6t7/, 
17.  «, ?. 

FowtiAy^  If  ever  fuch  a  Hope  as  yours  bring 
yon  to  Heaven,  then  the  Ihring  Hope  of  God's 
Elcft  is  not  rightly  dcfcribed  to  ns  in  the  Scri^ 
ptures.  Scripture  Hope  is  the  effect  of  Rege- 
neration, I  Pd.  X.  3.  And  Pnrity  of  Heart  is 
the  Eflcft  of  that  Hope,  i  Jo'  x  3.  3.  Njy, 

Fifthiy^  The  very  Nature  of  Heaven  is  mifla- 
kca  in  Scriptnre,  if  fuch  as  you  be  Subiefts 
qiulificd  tor  its  Enioymcnt;  For  AlTunilatiortj 
or  the  Conformity  ofthc.Soul  to  God  in  Hu- 
linefs.  Is  in  the  fcriptnre  acconDt  a  principal 
ingredient  of  that  BlcfTcdncfs:  By  all  which 
it  maoifcltl]^  appears  that  the  Hojpes  of  mo^ 
I  Men  are  Vaib,  and  will  never  brug  tbem  cd 
Hcaf  en. 


SERMON  XXI. 


D  O  C  T.  It 

 \edcy  in  the  Word  or  Law  of  Cody  to  ki/l  v.i/n  CoM^denetf  Mtt 

ir  imfkeHemnfMm,  whem  Qod  ffts  it  home  tifd»  their  Ccii' 


That  there  is  a  w/j 
quench  cartud 
Jeienus, 


ICor  10.  ^^W^  HEWeapms  of  th{  Word  are  note  jrttaVM 
%  ]•         I     mighty  through  God-^  to  tbe  fulling  down  of 

JL  flf^^g  boUs,  cjjling  down  Jma^tnations 
ami  every  high  thing  that  exaUeth  it  ftjf  a^mtji 
t'*  Knowledge  of  (,r;d,  and  bringing  into  Captivity 
tvery  thmght  to  the  Obedience  of  Corifi. 

In  the  opening  of  this  Point  1  (hall, 

1.  Demonftrate  the  Efficacy  of  the  Word 
or  Law  of  God. 

1.  Shew  wherein  the  Efficacy  thereof  lies. 

3.  From  whence  it  bach  all  this  mighty 
Power  and  Efficacy. 

JvfVj?^  I  fhall  ^'u'cyou  fome  Demonftrations 
ofthc  mighty  Power  and  Etikacy  that  there  is 
lathe  Word  or  La  w  of  God :  Which  win  ap- 
pear with  fnllcR  Evidence, 

fir/J,  Froin  the  various  SwfcKflfj  upon  whom 
it  Works  :  SVhz  Hearts  ana  Confciences  of 
Men  of  all  Orders  and  Qiialitics,  have  been 
reached  and  wounded  to  the  quick  by  the  two- 
cdf^cd  Sword  of  God's  Law.   Some  among 
the  j^reat  tfWc/Jjww  iWt  of  the  Earth,  (thongh 
indeed  the  fcwcll  ot  that  laak)  iiave  been 
made  to  Hoop  and  tremble  under  the  Word, 
ASsii-.  i5.  Afjrk6.io.  I         15.  24.  The 
Wifcaad  Learned  of  the  Woild  have  felt  its 
Power,  and  been  In  ought  over  to  embrace  the 
humbling  and  fclf-denying  Ways  of  Chrift, 
yWf  1 7.  34.  Thus  Origen^  Hierom^  Tertidlian^ 
MfMdtpjrSiu^  and  many  more,  came  into  Ca- 
naan laden  with  tAgyftian  Gold^  as  one  (peaks, 
(f.  e.)  they  came  into  the  Chorch  or  God 
abundantly  enriched  and  furnifhcd  with  the 
Learned  Arts  and  Sciences ;  devoting  them  all 
to  the  Service  of  Chrift :  Yea,  and  which  is 
as  (Irange,  the  mofi  fi>npte^  ireak^  and  illiterate 
have  been  woadertiiily  changed  and  wrought 
upon  by  the  Power  of  the  Word:  The  Tejli- 
mmm  tfihe  JLard  m^Ae  wifethe  firt^k.    Men  of 
VoL  1. 


wcnkllndcrf^andinjs  in  all  other  Matters  have 
bcca  made  wife  to  Salvation  by  the  Power  of 
the  Word,  Ahtth.\\,i%.  xCur.x.xj.  Nay, 
the  moll  malicicns  and  obRinatc  Encn^.ics  of 
Chrift  have  been  wounded  and  converted  by 
the  Word.  I  Tim.  «,  x'i.jIQs  \6.  2+.  Thofe 
that  have  been  under  the  Prcjndice  of  the 
worlt,  and  mod  »</>/jfi'a«f£ii<cjfw4,  have  been 
the  Subjeds  of  its  mighty  Power,  jlits  19.  ^6. 
To  conclude.  Men  ofthc  moll  profligate  and 
debauched  Lives  have  been  wonderfully  cban^ 
ged,  and  altered  by  the  Power  of  the  Word, 

I  Car. 6.  io,7 1 . 

Secondly^  The  mighty  Efficacy  of  the  Law  of 
God  appears  in  the  manwr  of  its  Operation 
which  Works  fnddcnly,  flrikes  like  a  Dart 
through  the  Hearts  and  Confci.cnccj  ot  Men, 
^cls  1. 37.  A  wonderful  change  is  made  in  a 
fh.ort  Tinu" :  And  as  it  works  quickly  and  fud- 
denly,  foit  n  oiks  irrcfiftibly,  wiihanuncon- 
trouled  Power,  upon  the  Spirits  of  Men, 
I  T^)ef.  \.  ^.  R»w.  I .  i'^.  l.ctthe  Soul  be  armed 
againft  Conviclion  with  the  thickelt  Ii;norance, 
it rongcft  Prejudice,  or  moft  obUinate  Rcfolu- 
ti'in, "the  Word  of  God  will  wound  the  Hrcall 
even  of  fuch  a  Man  ^  when  God  Tends  it  foith 
in  his  A'lchoriiy  and  Power. 

Thirdly^  The  wonderful  Power  of  the  Law 
or  Word  of  Gad  i>.  evidently  fetfn  in  the  fttang^ 
Eifcfts  which  arc  produced  by  itintbe  Hearts 
and  Lives  of  Vcn.  For, 

FirJ},  It  changes  aild  alters  the  Frame  and 
Temper  of  the  .Mind  .•  It  moulds  a  Man  iato 
a  quite  contrary  Temper,  Gai,  1.  ij.  He  «rWc/j 
pcrfccutedns  in  times  j>afl^  Pfeacbtibthe  Fasth^ 
wh'ub  once  k  cttjlioyid  :  Thus  a  Tyger  is  tranf- 
fi^rmcd  into  a  Lamb,  by  the  Power  of  the 
Word  ofGod. 

Seemdly,  It  makes  the  SotH,  npoa  whidi  it 
£  e  <  »  Works 


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7  he  Method  of  Grace, 


■Vol.  I. 


Works  to  forgo  and  fjnit  the  dcarcft  Intcrcft 
it  hath  in  this  World  tor  Jeius  Chrilt,  Phil.  3. 
7,8,9.  Riches,  Honours,  Self-righteoufncG, 
deareH;  Relations  aic  denied  and  foiHiken: 
Reproach,  Poverty  and  Death  it  feltarc  wil- 
lingly embraced  for  Chrift's  fake;  wbeaoncc 
the  Efficacy  of  the  Word  hath  been  upon  the 
Hearts  of  Men,  i  Tbcf.  %.  6,  Thofc  that  were 
their  CompauioBs  in  Sin  arededined,  reDoun- 
ccd  and  caft  ofl  w  itii  al)horrencc,  1  Vet.  4.  j,4 
In  fuch  thing')  as  tliefc  the  mighty  Power  or 
the  Word  difcovcrs  it  felf. 

Scc<->ndl)\  Mcxt  let  us  fee  wherein  the  I'.fTi- 
Cacy  <?f  the  Word  upon  the  Souls  of  Men  prin- 
cipally confideth :  And  we  find  in  Scripture  it 
c^crtcth  it-v  Power  in  five  diftind  Aas  upon 
the  Soul^  i:y  all  which  it  ftrikcs  at  tlieLife, 
and  kills  the  very  Heart  of  vain  Hopes*  For, 

Ff/?,  It  hath  an  a  wakening  Efficacy  upon  fc- 
cure  and  Oeepy  Sin:\crs.-  It  rouzes  the  Gon- 
Icience,  and  brings  a  Man  toa  fenfc  and  feeling 
Apprehenllon,  ¥-'vh.  5.  13,  14.  The  firft  er- 
fcdtual  jug  or  toucli  of  the  Word  ftartles  the 
droofic  Confcience.  A  poor  Sinner  lies  in  his 
Sins,  as  Ptter  did  in  his  Qiains,  fait  aflccp, 
though  a  Warrant  were  figned  for  his  Execu- 
tion the  next  Day :  But  the  Spirit  in  the  Word 
awakens  hii\i,  as  the  Aogel  did  Peter :  And 
this  awakening  Powrer  of  the  Word  is  in  drdcr 
both  of  Time  and  Nature  antcoed4itt»aU  its 
other  O  peratioas  and  Effeds. 

Secondly^  The  Law  of  God  hath  an  enlight- 
ning  Efficacy  r-pon  the  Minds  of  Men :  'Tis 
Eye-falvc  to  the  blended  Eye,  Htv.  3.  18.  A 
liphc  (hining  in  a  dark  Mace,  xPet.i.  19.  A 
Light  fhining  into  the  very  Heart  of  Man, 
2  Cor.  4.  6.  When  tlvc  Word  comesin  Pa^er, 
all  things  appear  with  another  Face: -The 
Sins  that  were  hid  from  our  E^es,  and  the 
danger  which  was  coacealcd  by  the  Poiicxof 
Satan  from  onr  Sonls,  now  lie  dear  and  open 
before  r.s  Fph.  ^.  ^. 

,  The  Word  of  God  hath  a  convin- 

dag  Eflvacy:  It  lets  Sin  in  order  before  the 

Soul,  Pfd  ^o.  21.  As  an  Army  is  drawn  up 
ia  exaft  order,  fo  arc  the  fins  of  Nature  and 
Fradice,  the  fins  of  Youth  and  Age,  even  a 

^rcHtand  tcrrib!?  Army,  is  drawn  up  before 
the  Eye  of  the  Confcience;  the  Convictionsof 
the  Word  arc  dear  and  full,  1  Cur.  14,  24, 
z%.  The  very  fccretsofa  Sinner's  Heart  arc 
itudc  manifed  ;  his  Mouth  is  Hopt ;  bis  i^ieas 
are  fiUnccd  his  Confcience  yields  to  the 
Charge  of  Guilt,  and  Equity  of  the  Sentence 
of  the  w.  So  that  the  Soul  ftands  mutc,and 
fclf-condenincd  at  the  Bar  of  Confcience;  It 
hnth  nothing  to  lay  why  the  Wrath  of  God 
Ihould  not  come  upon  it  to  the  uLtcrmoR, 
JEom.  3.  19. 

fwrfJj'v,  The  Law  of  God  hath  a  Soul- 
woimdir)?',an  Heart-cutting Eflicacy ;  It  pierces 
int(  1  V  s  1  and  Spirit  of  Man,  jISs  2. 
37.  WurtUhcyUoidthis^  they  9ere frkkcd at  their 
Heans.,  ami  fatdunto  Peter ^  and  to  tberejl  of  the 
jl$oJlles\  AJtn  and  Brethren  what  /hall  vpe  do.> 
A  dreadful  found  is  iiJ  the  Sinner's  Ears,  his 
Suul  ii  ui  deep  Diftrcfs,  he  knows  not  which 
way  to  turn  for  eafc ;  no  Plaifter  but  the  Blood 
of  Chriit  can  heal  thefe  wounds  which  the 
Word  makes:  No  outward  Trouble,  AlHifti- 
on,  difgrace  or  lofs  evettouched  the  quick  as 
the  Word  of  God  doth. 


/•V/rb/y,  The  Word  hath  a  Heart-turninr,,  a 
Soul-converting  Eificacy  in  it :  'Tis  a  regcnc- 
radng  as  well  as  a  convincing  Word,  i  Pet,  1. 
23.  I  Thef.  I.  9,  The  l^w  wounds,  the  Go- 
fpel  cures,  the  Law  difcovcrs  the  evil  that  is; 
in  Sin,  and  the  Mifery  that  follows  Sin :  And  . 
the  Spirit  of  God  working  in  fcUowfhip  with 
the  Word  effcftually  turns  the  Heart  from  Sin, 
And  thus  we  fee  in  what  Glorious  Acts,  tbei 
F'licicv  of  the  Word  difcovcrs  it  felf  npon  the' 
Ileal  Li  of  Men,  aadallthefc  Ads  lie  in'ordcr, 
to  each  other :  For  until  the  Soul  be  awakened 
it  cannot  be  enlightncd,  Efh.  5. 14.  Till  it  be 
enlightnal  it  cannot  be  convinced,       5  1 3. 
Convidtion  being  nothing  elfe,  but  the  Appli- 
cation of  the  Light  that  (hines  in  the  Mir.d  to 
the  CoofcicDcc  of  a  Sinner ;  till  it  be  cuuvin- , 
cedit  cannot  be  wounded  for  lin,  jiQs 
And  until  it  be  wounded  for  Co,  it  will  never 
be  converted  from  fin,  and  brought  efFedually 
to  Jefus  Chrift :  And  tlias  yon  fie  wine  tite 
Power  of  the  Word  is. 

IhifSy^  In  the  laft  Place,  it  will  concern  us 
to  enquire  whence  the  Word  of  God  hath  all 
this  Power;  audit  is  mofl:  certain  that  it  is 
not  a  Power  inherent  in  it  felf^  nor  deriv«l 
fi'om  the  Inflrument  by  which  it  is  managed; 
butfirom  the  Spirit  of  the  Lord  who  commu- 
nicatesioit  all  thar  Power  and  Fflicacy  which 
it  hath  upon  our  Souls- 

Firfiy  Its  power  is  notiaorfiromit  lelf :  It 
WofYsnotinaPE^tfllfSff  asNatural  Agents 
do;  for  then  the  cfTecl  vvould  always  follow^ 
except  ic  were  miiacuiouUy  hindred.  But  this 
fpiritual  Effkacy  is  m  die  word,  as  the  Inal- 
ing  Vertue  was  in  the  Waters  of  '  Joh. 
5. 4.  ^»  Angel  went  dam  at  a  eertam  feafoa  it^9 
the  Pool,  mdtndkdtbe  ITaler  :  Whoever  fbit 
'  /i  :;f  after  the  troubling  tf  th:  UUtcrftep^edin^  was 
made  wbok  oftibi^oever  dtfeafe  be  bad.  It  is  not 
a  Power  iiatnraUy  inherent  bit  at  all  Thnei, 
hat  comraunic-atcd  to  it  at  romefpcdal  Sea- 
Ibns :  How  often  is  the  WordPreadwdyuMioo 
Man  awaked  or  convinced  by  it ! 

Secondly.,  The  Power  of  the  Word  is  not 
communicated  to  it  by  the  Inllruroeot  thatma- 
nagechit,  t  Cor.  3.  7.  NehberisbetbatpUmttA 
any  thm^  ^  ndtbn  he  tlhtt  watereth.  Minifters 
are  nothing  to  fuch  an  Eifec^t  and  Purpofe  as 
this  is :  He  doth  not  mean  that  they  are  ofe. 
Icfs  and  altogether  i;nneccflary,but  infufficicnt 
of  therofelves  to  produce  fuch  mighty  Efieds: 
It  Works  not  as  it  is  the  Word  ofMan,  1  Tbef. 
2.  I  3.  Miniflcrs  may  fliy  of  the  ordinary,  as 
Peter  Ciid  of  tlie  extraordinary  Eltcctsofthe 
Spirit,  y0s  3.  1 2.  Te  Men  of  Jfracl  xvby  marvel 
ye  at  this^or  why  hokye  foearnejlly  on  us.^  at  thmgb 
ly  oicronm  Power  or  Holinefs  we  had  made  this  Aian 
to  walk  ?  If  the  EffoQs  of  the  Word  were  in 
the  Pov\cr,  and  at  the  Command  of  him  that 
Freacheth  it,  then  the  Blood  of  all  the  Souls 
that  perifli  under  our  Miniftry  muft  lie  at  our 
door,  as  was  formerly  noted. 

Thirdly Jf  you  fay,  whence  then  hath  the 
Word  all  this  Power?  Our  Anfwcr  is,  itde-liVn-i 
rives  it  all  from  the  Spirit  of  God,  1  Tbcf.  \ 
\l.  For  thipcauje  tbank  ne  GodmthiUt  ccafing/V'"*' 
lecaufe  vtlm'yefeeaved  the  Word  of  God  vhisbye  a^Ed. 
hfurdof  i«,  ye  received  it  not  as  the  Word  of  Afen^  1  jy. 
but  ( as  it  IS  in  Truth  )  the  Word  of  Cod.,  vfbicb 
cffcSually  mrketh  alfo  in  you  that  believe.  'Tis 
aluccefsful  Inlhunient  only  when  it  is  in  the 

Hand 


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21. 


l^be  Method  of  -Graee^ 


199 


HandoftUc  Spiiit,  without  whofc  infiucmeit 
never  did,  nor  can  convince,  convert,  oi  Tavc 
any  Soul.    Now,  thcSpii  il  of  Cu.!  Iinth  a  U>-  i 
vercigoty  over  ihrcc  l  liin^^  ia  oidei.iu  the  ' 
ConverGon  of  the  Sinncv,  viz. 

t.  Overtime  Word  which  Works, 

au  Ontci  the  Soul  wrought  upon. 

3.  Over  the  Time  aud  Scalcn  of  workin;!. 

Fir/i,  The  Spirit  bath  u  gloviotts  fovereigQ- 
ty  over  the  Word  it  fcU,  vxhoft  tnfhmment  it 
i<,  to  make  it  facccrsftU  or  not  ^  as  it  plculcih 
him,  10,  u,  fat  as  tlx  Rui.i  c  m.th 

d»WH,  and  tbc  Snow  fftOh  Heavot^  \c.  \So  (hall 
my  IVwd  be  th.it  goctb  out  i  f  my  Afoutl :  As  tlic 
Clouds,  fo  the  Word  is  carried  and  directed 
by  Divine  Pleafurc?  Tis  the  Lord  that  jifakes 
thcra  both  give  down  their  Blellings,  or  to 
pafs  away  Fruitlcfs  and  Empty  :  Yea,  'tisfrom 
the  Spirit  that  this  Part  of  the  Word  wbrks 
and  not  another:  ThAfe  thini',s  upon  wliidi 
MiniHers  beftow  greatdt  labour  in  their  Pr/s- 
pararSon,  aftd  from  v^Wch  acxfordingly  they 
have  the  gvratefl  F.x]-c^\atioa  j  thcfc  do  no- 
thing, when  mean  time  fomething  thatdropt 
occ^allV  from  thetn,  like  a  chofen  Slntt, 
ftvikcs  the  Ma>  k  and  doth  the  Work. 

5eeoit</i/,  The  Spirit  of  the  Lord  hath  n  r  lo- 
rioosfoyereignty  oi?cr  the  Souls  wrough*  1  p- 
on^  'tis  his  p--culi;ir  Workfoti/t*  axp,iy  tbcflnny 
Heart  out  of  our  Flejh^  and  to  gi  ve  us  an  Heart  of 
Fk/h^  Ezck.  3fJ.  2tf.  Welnay  Rcafon,  Exhort 
and  Reprove,  but  nothing  will  Ilick  till  the 
Lord  fct  it  on.  The  Lord  opened  the  Heart 
of  Lydia  under  FtfuTs  MHiUhry :  He  opens  eve- 
ry Heart  that  ii  cffl^rually  opened  to  receive 
Chrift  in  the  Word :  If  the  Word  can  get  no 
entrance,  ifyoiir  Hearts  remain  dead  under  it 
ftill,  we  may  C)y  concerning  fiich  Souls,  as 
MiWtba  did  concerning  her  Bwther  I.az.arus ; 
Lard,  if  tbiM  baJft  been  hcre^  my  Brotlter  had  mt 
ditJ  So,  Lord,  if  thon  l^KtH:  been  in  this 
Sermon,  in  this  Prayer,  or  in  that  Couufcl, 
thefe  Sonlshad  not  remained  dead  under  them. 

Thrdly,  ThcSpiiit  hath  Dominion  ovci  the 
Hmcsand  Seaibn:>  of  Convidioa  and  Couvcr. 
{km :  Therefore  the  Day  in  v^  hich  Souls  are 
wrought  upon  i^  c  illuil  the  Day  of  bis  Po^er^ 
Pllil.  "no  3.  1  (mC  IhJii  work  at  one  Time, 
i«hich  had  no  Effiacy  at  all  at  another  Time  : 
Bccav.fc  t.l'i<,  and  not  that  wcis  the  Time  ap- 
poiulcd.  And  thus  you  fee  whence  the  Word 
derives  that  n.i  ;hty  Po(.ver  it  hath. 

Now  this  Woid  of  God  when  it  is  fct  Iiomc 
by  the  Spirit  is  n  it  hty  to  tonvincc,  hi;ml)lc, 
and  break  the  Hearts  of  Sinners,  Johj  \6.  5. 
Toe  Sl>irit  irf.L>:  It  iri  ri'.li  (h.il!  ccnvi>uc  f'.c  IV'r  il 
of  Sin  :  The  Word  lignihcs  Couvictioii  by  fuch 
dear  Oemonftration  as  oompcUeth  Afl'cnt : 
It  nnr  only  c-.nvinccs  "^'cn  in  general  that  they 
are  Sinners,  but  it  convinccth  Men  particular- 
ly of  their  own  Sins,  and  the  Aggravations  of 
them.  So  in  t!  e  Text,  Sinreyived^  that  is, 
the  Lord  rcuved  jii:>  Sin^,  the  very  Circnm- 
fhntces  and  Age/avations  with  which  they 
were  committed :  And  fo  it  will  be  with  us 
when  the  Commandment  comes:  Sins  that  wc 
had  forgotten,  conniutted  fo  far  back  as  our 
Youth  or  Chiidhotxl :  Sins  that  lay  lli^tcd 
in  our  ConfcicnccN,  jlull  now  be  row/'d  up  as 
fo  many  Hcepy  lyo  is  to  affright  an.!  tci  rifie 


theOay  and  vvasaffsaid,  ai  d  hides  it  fclf^  but 
all  will  not  do:  For  the  I  ord  is  come  in  tte 
Word:  Sin  is  hc!J  up  I>  r'uic  the  Eyes  of  the 
Conftiente  in  itsdieadfui  A^^gravations  atid 
foil  fill  r(jnfc'  jiicncc-^  as  toniinitted  againfl  tlife 
Holy  l  aw,  cic.«r  L.i^ht,  warnings  of  Ccn- 
fcitntc,  uunifold  Mercies,  God's  long-futfcr' 
in?.,  Chrift 's  precious  Blood,  many  warnings 
of  Judgments,  the  VV'agcsand  Demerit  where- 
of by  the  Vcrdidt  of  a  Man  sown  Confcicncc^ 
is  Deuh,  Eternal  Death,  Rom.  6.  23.  Kom.  i. 
J  2.  Rom.  1.  9.  Thus  the  Commaudineii^ 
comes,  bin  revives,  aud  vain  Hopes  give  .up 
the,qh<)ft. 

'  .  Inference  i. 
Isihere'ftteb  anttj^lny  Power  in  the  Wt/ri.,  thcA 
cirtaiiily  the  IVcfJ  n  uf  D-  Au'y^  '■' >  ■"  Thei  e 
unnot  be  a  iiioie  clear,  and  ilttisfyiiig  Proof^ 
that  it  is  no'  Hmnane  Invention,  than  the  com- 
mon fcnfc  that  all  Believers  have  of  the  AJ- 
ini^bty  Power  in  which  it  works  upon  their 
Hearts :  So fpeaks the  Apoftlc,  i  V)ef  2.  i^. 

]nje,:  yc  radvcd  the  Word rf  God  whiih yi:  Uard 
of  us^  received  it  not  as  the  ll  Ird  A/.w  lnf( 
(otititinTntA)  AelVardofc  d ;  which  if  cOu^ 
ally  n  orkitoalfo  inycti  that  U  'acvc  Can  i  hr  I'owci^ 
of  any  Creature,  the  Word  of  a  meer  iviaa,  fo 
convince  the  Tonicience,  fo  terrilie  the  Hearty 
fo  difeovcr  the  very  fccret  Thoughts  of  the 
Soul,  put  a  Man  into  ibcb  Tremblings/',  HOf 
no,  a  greater  than  Man  ifioft  needs  he  here.: 
Konc  ()nt  a  God  can  fo  open  the  Eyes  of  the 
blind,  fo  open  the  Graves  of  the  Dead,  fuf 
nuicken  and  enliven  the  Gonidenoe  that  wat 
feared,  fo  bindoverthc  Soul ofaSinnerio the 
Judgment  to  come,  fo  change  and  alter  the 
frame  and  temper  of  a  Man*s  Spirit,  fo  power' 
fully  laifc,  relrelh  and  comfort  a  drooping 
d>ingSoul.  Certainly  the  Power  of  God  is  ia 
all  this^  and,  if  there  were  no  more,  yet  this 
alone  vvcre  fnfficieut  to  make  full  ProcKfofthtf 
Divine  Authot  ity  of  the  Scriptures. 
Infcratee  2. 
yt'.'^f  fyoni  hence  what  an  invahiaUe  Afercy  the 
FveaPAng  of  the  Word  is  to  t'x  IVorld:  Tis  a 
Blefllng  tar  above  our  Eftiraation  of  it little 
do  \\ c  know  u  liat  a  Trealurc  God  commlttcih 
to  us  ia  die  Ordinar.ccs,  yidsi^  zy.  Toyou 
is  the  Word  of  this  Salvation  fent:  *Tis  the  very 
Power  of  God  to  Salvation,  Rom.i.  16.  And 
Silviuion  is  ordinirily  denied  to  whom  the 
Preathiiie,  of  the  Word  is  denied,  Xmt.  i  o.  r  4. 
It'scilLdf^f  frW'/Irf;^PhI!.2.  i<5.  Anddc- 
Icrvcs  to  be  valued  by  every  one  of  us  as  our 
Life:  The  Eternal  Decree  of  God's  Eleftioa 
is  cxccnred  'jy  it  upon  our  Souls:  .A^  many  as 
be  crdaiiied  to  Licrnal  Life  fliall  believe  by 
the  Preaching  of  it.  Great  isthe  ingratitude 
ofthis  Generation  which  fo  flj.dits  and  under- 
values this  invaluable  TrcaUuc .  Which  i^a 
fad  Prefage  <A  the  molt  terrible  Judgment, 
even  in  the  removing  our  CauMefiiMmitof  its 
Pl  .ice,  except  we  Repent. 

InftTcnct  3, 

//f>ip  fare  and  terrible  a  Jud^mnt  lies  upon  tly€ 
Souls  of  tifofc  A  fen  to  whom  no  t^ord  of  Gad  is  made 
pitmrful  imtgh  to  convince  and  awaken  tbem  f 
Yet  fo  (lands  the  Cafe  with  Thoufands  who 
conftantly  fit  under  the  Preaching  of  the 
Word :  Many.  Arrows  are  (hot  at  their  Con- 


For  now  the  Soul  hcari  tite  Voi^s  of  God  ,  fcienccs,  but  none  goes  home  to  the  mirk,  all 
ia  the  Word,  as  /.t^am  hcud  it  in  ihccool  of ;  h\l  Omt  tff  the  end ;  Tbc  Commjndnienc 


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^^be  Method  oj  Grace* 


VoLl 


hathcoiHe  aatotheno  many  thoufand  times,  by 
way  of  Ffomut^^ttim  and  Minifterial  JnctU(atm^ 
but  ncvci  yet  came  home  to  their  Sob!s  by  the 
Spirits  efFcftual  y!i;licjtm.  Oh  Friends,  you 
liavc  often  heard  the  Voice  of  Man,  but  you 
never  yet  heard  the  Voice  of  God :  Your  un- 
dcrftandings  have  been  injlruliid^  but  your 
Conicicnccs  to  tbisday  were  never  rhrouglily 
convinced:  We  hafOe  ntourwd  tmto  you^  but  ye 
have  not  lamented^  M-ttth.  ii.  17-  m-><>  h.ith  U- 
lievtdour  Heparty  and  unto  whom  is  the  arm  of  the 
lord  rafeaUd?  Alas,  we  have  laboured  in 
Vain,  wchavcfpciU  our  ftrength  for  Nought, 
Oor  Word  returns  unto  us  empty ;  butO  what 
a  ftapendious  Judgment  is  lierc  f  Heb.  tf .  7, 8. 
The  Earth  which  Urinhth  vt  F.t'm  th.it  conictb 
o/j  ufon  tf,  and  brhi?etb  forth  Herbs  meet  for  them 

jtiom  it  is  drcffed^  neehntb  Bkjftng  from  God-, 
but  th.it  n  !)'ch  Icirvt'o  Tfcorni  .mJ  HvLtn  is  rejeOed, 
audis  ni^b  tcn:o  cwi  'mg^  vrbofe  end  is  to  bebitnud. 
What  a  fore  JuJi^mentand  SignofGod*sdir« 
plcafurc  would  you  account  it,  if  your  Fields 
were  curfed-,  if  you  fhould  Manure,  Drcfs, 
PloMgh  and  Sow  tliem  i  but  never  reap  the  Fniit 
of  vour  Labour,thc  Incrcafe  being  ftillblafled? 
And  yet  this  were  nothing  compared  with  the 
Bulling  of  the  Word  to  your  Souls:  That 
which  is  a  favour  of  Life  \into  l.ifc  unto  fome, 
becomes  the  fdvour  of  Death  unto  De^tb^  to  0- 
Ibefi,  z  Cor.  1.  16.  The  Lord  affcft  our 
Hearts  with  the  terrible  ftroalcs  of  God  upon 
the  Souls  of  Men. 

1.  Vfe  of  Exbarttttiim.   I  Ihall  conclude  this 
Point  with  a  few  Words  of  Exhortacioa  to 
•  three  fons  of  Men,  wi. 

1.  To  thofe  that  ncm  felt  the  Power  of 

the  Word. 

2,  To  thofe  that  have  only  fck  fomc  (light 
•'     and  cor.  imonEffcfts  thereof. 

'  •  3.  To  thofe  nnto  whofe  vrry  Hmrrs  rhe 
Commandment  is  come  in  k>  citcctual  and 
faving  Power. 

r/o^ ,  Yon  that  never  felt  any  Power  in  the 
Word  at  ail,  I  beg  you  in  the  Name  of  him 
that  made  you,  and  by  all  the  regard  and  va- 
lue you  have  for  thofe  precious  Souls  within 
yon  \  that  now  at  laft  luch  Confiderations  as 
thefemay  find  place  in  yoarSonis;  and  that 
foil  will  bethink  your  fclves, 

Confideration  i.  Whofe  Word  that  is  that 
cinnot  gain  entrance  into  your  Hearts^  is  it 
not  the  Word  of  God  which  yon  defbifeaod 
ili|,ht  ?  Thou  cajleji  my  Word  behind  ^k*, 
Plal.  50,  17.  O  what  an  Affront  and  Pro- 
vocation to  God  is  this!  You  dcfpife  not  Man 
but  God  \  the  great  and  terrible  God,  in  whofe 
Hand  your  Breath  and  S  i  1  i  ThisGonteiDpt 
tans  tai^ier  than  you  imagine. 
'  C0ry^.  2.  Coniider  that  however  the  Word 
hath  no  Power  upon  you,  the  CommaDdmcnt 
cannot  come  home  to  your  Hearts  ^  yet  it  doch 
work^nd  comes  home  wMiFower  totheHearts 
of  others  :  Whilcft  you  archardncd,oihers  are 
melted  under  it :  Wbilsft  you  ikep.  others 
tremble*,  whilft  yoor  Hearts  are  faft  lodted 
lip,  others  arc  opened;  Ho.v  ran  you  choofc 
but  reficd  with  Fear  and  Trembling  upon  thefe 
contrary  Efftfts  of  the  Word  ?  Efpecially 
when  you  confidcr  that  the  Eternal  Decrees 
both  of  Eledion  and  Reprobation  arc  now 
czeoited  upon  the  Soak  of  Men  by  the  Preach- 
\n9  of  the  Word.  Some  believe,  and  others 
are  hardned. 


Confid.  3.  That  no  Judgment  of  God  on 
this  fide  Hell  is  greater  than  a  hard  Heart,  and 
ftupid  Conlcicncc  tinder  the  Word  :  It  were 
much  better  that  the  Providence ofGod  (honld 
blaft  thy  EiUte,  take  away  thy  Children,  or 
dcftroy  thy  Health,  than  harden  thy  Heart, 
and  fcare  thy  C'onfcicncc  under  the  Word: 
So  much  as  thy  Soul  is  better  than  thy 
Body,  fo  much  as  Eternity  is  more  Talna- 
blc  tlian  Time,  fo  much  is  this  fpiritual  Judg- 
ment more  dreadful  than  all  temporal  Ones; 
God  doth  not  affliAamore  terrible  ftroke  than 
this  upon  any  Man  in  this  World. 

O  therefore  as  you  Love  your  own  SouU, 
and  are  loth  to  Rum  them  to  all  Eternity  at* 
tend  upon  every  opportunity  tbatGod  affords 
you,  tor  you  know  not  in  which  of  them  the 
Lord  may  Work  upon  your  Hearts :  Lay  a6d« 
your  prejudices  againP  the  Word,  or  the 
WeaknclTcs  and  Inhrmiiies  of  them  that  Preach 
it :  For  the  Word  Works  not  as  it  istbe  Word 
of  Man,  as  it  is  thus  Neat,  and  Fke  inr,  biit 
as  it  is  the  Word  of  God :  pray  for  the  BldEoiC 
of  God  upon  the  Word,  nr  except  Ms  worn 
of  BlcfTinggoforth  with  it,  itcjn  never  come 
home  to  thy  ^oul :  Meditate  upon  what  yotf 
hear  \  for  without  Meditation  it  is  not  like 
to  have  any  cffeftual  operation  upon  yoo. 
Search  your  Souls  by  it,  and  confider  whether 
that  be  not  your  very  Cafe  and  State  whid( 
it  defcribcs,yoHr  very  danp^-r  whereof  it  gives 
warning  •,  take  heed  left  after  you  have  heard 
it,  the  ares  of  the  World  choke  not  what 
you  have  heard ^  and  caufe  thofe  budding 
ConyiftioDs  which  begin  to  put  forth,  to 
Bialt  and  Wither:  Uir^Uy  attend  to  aO 
tliofc  hems  and  Afemorandums  your  Cnnfri- 
cnccs  give  you  under  the  Word,  and  conclude 
that  the  Lord  is  then  oomenigh  unto  yon. 

c,, ,  I  r«t  this  be  matter  of  ferious  Con- 
luieratioii  and  Caution  to  all  fudias  have  only 
felt  fome  flight,  tranlient,  and  inefFeSual  O- 
pcrations  of  theGofpcl  upon  their  Souls .-  the 
i.,ord  hath  come  nigh  fomc  of  our  Souls,  wc 
have  left  a  Ibrange  Power  in  the  Ordioanoea. 
fomciimcs  tcrrinring,  and  fomctimcs  tranf-' 
porting  our  Hearts  ^  but  alas,  it  proves  but  a 
Morning  Dew,  or  an  early  Qood,  f/of.  6.  4. 
We  rejoycc  in  the  Word,but  it  is  f:  r  a  rcafon, 
7ofc«.  3.  25.  Gal.  4.  14,  15.  1  liey  are  va- 
nifhing  Motions,  and  come  to  nothing.  Look 
as  in  Nature  there  are  many  j^borthes  as  well 
aspcrfed  Children,  fo  it  is  in  Religion :  Yea, 
where  the  new  Creature  is  perfedly  fortnoi  in 
one  foul,  there  be  many  Abortives  and  Mifcar- 
riages:  And  there  may  be  three  Rcafons  al- 
figned  for  ir,  -ivcu 

t  trfiy  11m.  Subtilty  and  deep  Policy  of  Satan, 
who  never  more  dteftoally  deceives  and  de- 
Uroys  the  Souls  of  Men,  than  in  fuch  a  Method, 
and  by  fad)  an  Artihce  as  this:  For  when 
Men  rave  once  felt  their  Coniciences  terrified 
under  the  Word,  and  their  Hearts  at  other 
times  raviibed  with  the  Joys  and  Comforts 
of  it,  they  now  ftem  to  have  attained 
all  that  is  neccfTary  to  Converfion  and 
conflitutive  of  the  new  Creature ;  thefe 
things  look  fo  well  like  the  regenerating 
EfFc.^s  of  the  Spirit,  that  many  are  cafily 
deceived  by  them.  The  Devil  beguiles  the 
Hearts  of  the  unwary  by  Ihch  ftUe  Appear- 
ances: for  it  is  not  every  IMan  that  can  diftin- 

guiih 


Digitized  by  Googl 


It. 


"^Ihe  Method  of  Gract,  ' 


iir8i"¥  trequcntly  fecti  that  cvtn  cavnal  auU  rn- 


-msitrer -upon  wMch  tlie' WijWS  tre.it-^  at'c  rVe 
?wttghc«F^hh}^«if cHe  W6rW  co  whnc :  HH'.Vn 

aiid  WcU'.jre  VciA'  :i  .vN1  aiut  riffer^ihiz  t^hiAf'S, 
•sod  MlWfOacwcU  Heart  i«;  apt  to  thihir  and 

to  pcifwr'.L  a  Man  that  tlicfc  tiiull  ■nco'^s'ic ' 
iwaiiSwrt  tftfediorts,  bccauil*  ^hc\7b|e<'h  iiH)oiit 
-Urti^'-itti^  ^  Cbhver(?)nt  are  fi^iricual. 
Whereas  it  is  ccrthfn,  t!ic  Objeft  of  the  Af- 
icftions  may  be  very  fpiritual  and  heavenly, 


T. 


ncr!lt<d:s<j«l^-  . ,    .. ,;.  .  ...     .,.  .(• 

Finl.  ,  /■'»)'f;-5 "f,  tliat  -^iV^c  'lU'.'JvM-,  die  fii;!!: 
WorV-lhi^i  of  the  Spirit  in  ilie  \V*t)id.y'9/Jct 
' ^  not  I'ecni  ^ j  nij  fcry-op  jmhajipiocfs,^  ybu * 


It 


T:hat  thb/ron]r,\(n<liiKru  lii  tome,  antl^lTyj-if- 

Ulrtiiit  Be  tiiijsdf  cverj|fOi!,,HriteBH  Mercy  for 
voii,  l-ted*  You  n,ou'e;va  iu  cliSt  JtiiigcrousK- 
cnriiy 'y<ii  Vy^^M3  in  bctbv^j^  >'oii  lud  ccf'^aly 
bccnioilfTbr  €ver':.;'GQc!  ImHAoiU  you  ig^t 
■path  th.it  lo  jils  dov.  a  to  idtell,  and  no^e.thnt 
go  in  there  do  e  ver  ixtm'n  agaiii,  or  take  hold 

US  bftrci  to  wwrp, 
than  to  Mourn 


O 


idiftreTTcd  now 


and.  yet  the  vrorkings  of  a  MAi's  Affe^ions  of  the  paths  ot 
abo«tiwTTr,  TTrnytriri  tiTrrrn*  WiYral  way      '  tremble,  aDdTit 

5efo»^,  ^The  <.!i«ipe«in^  Eliicacy  of  the  ;virhont  hope  for  e^?r:   rctf'it  nnc\roiihle 
WorWllsalrnc  nhA  pvdi^r  caufc  of  'thcfe   yo<i  that  Sin  hath  fouhvt  you  ftut^;  yoooyild  nc 
Aboi^o^lis  atfcl  Mrfckria^fci  under  tKc  Word, 
ijAe  8.  12, 13)  14.  There  are  hopeful  and 


pfOWiriAg  beginnings  aridT>udJings  of  A  Kcfti- 
onsin  fomc  Perfon^  cfpccially  in  their  Youth  j 
but  when  pncc  ihsy  come  to  be  cn-'agcd  in  the 
VMfMvvV^W  !bon  arc  tb.cv  dirtip'dand"qiicn- 
ched.'  as  the  Cares  of  a  r«^nii!y  grow  oh,  f6 
docs  the  Care  of  Salvaiion  wear  of:  *Tis  not 
Mi  it  Wh4  ifjoi'it  to  \>c.  What  fhall  \  do  to  be 
sated?  :Ho\V  ff-.m  I  ^rX  intcreft  in  Chrnt? 
But  what  ihaU  {  cat  and  drin^Vjanti  wl.cfcwith- 
hl  milH  itta  Wiihfe  be  ^n^iritaincd  ?  Thi:s  tarth 
jyiflKs  b'H  HtiiveiA,  aiid  the  prcfcnt  Wot  Vd 
drov^ns  ail  thoAjhts  of  tliat  to  come.  Good 
bad  itiJtch  fbfr  raany  Mcff,  they  had  never  been 
tnga*W  (•>  de^^p  in  tht  Wnrl.-I  i%  they  ^re; 
dtcif  Life  but  a  cVinllant  hurry  of  bullncfs, 
ihd  i.  fjcfpetual  divcrflolik  from  (Chiift,.  aoU 
thinp  t^':' -  are  Ete^rtil. 

Tivf.lty.  Liftly,  The  dcceltfiilncfs  and  trea- 
chery of  the  Heart,  which  toqeafdy  gives  way 
to  the  dellgnsof  Sdtan,  ahd  luhersit  f?lftobe 
impofed  ilpon  by  him,  is  not  thfc  l^aft  ciufe 
Why  fi)  than y  hopeful  bfeginnin::'';  come  to  no- 
.  thing,  and  the  effects  bf  the  Wbhl  vanifti. 
-  Pride  4rtd  Self-lo#^  arfe  very  apt  tb  ovcr-vaUic 
trcfy  little  good,  ahd  (liV.l^t  dr  un  lervahic 
every  evil  tlwt  is  in  us :  And  fo  quickly  ehoaks 
th  )fc  convictions  that  begin  to  work  in  our 
Sonls. 

But  oh  that  ftich  Men  Wonld  confider  that 
the  dyin^  away  ot  fliiif  tonififtlon'',  is  that 
which  threaten";  the  i  ifc  of  their  SnilU  for 
tfor :  N6w  hthc  Bud  Withered,  the  tJlo/lb;n 
blafled :  And  i*hat  e<pc6hit!on  Is  there  df  Fmit 
after  this,  c\coj>t  the  }  .ard  revive  them  a^^ain? 
The  Lord  open  NHfn'sEyc^,  to  diiccin  the 
danger  of  fsch  tHng4  si  thftfc  arc,  y->J:  ver,  1  z. 
Heti.  to.  3??.    Yet  I  ileny  rz-r,  rlurcaic 
many  Stands  and  Panfcs  in  the  work  of  Con- 
veruon ;  it  Wrtis  M  die  awiy,  and  then  [re- 
vives ar^.iia  ;  ai.r!  revive  it  mufl,  or  v.  c  rue 
loft  5  But  how  many  arc  there  who  never  rc- 
«nref  It  ihdf^f  ThR  h  a  (bite  Judgment  of 
a  Aolt-liifnMe  cMfeqaebtd     the  $6qb  of 
Men. 

3.  Thirdly,  In  the  Jaft  place.  Let  It  he  a 

word  of  Conivrcl  zr.d  AJvic."  to  thtin  i;pon 
whbm  tSio  Word  works  eifcdually  and  povvcr> 
folty  V  t0  whofe  Heatd^  thfc  ContmandmenC  is 
comchbniii,  td  revive  fm,  and  kill 'their  vain 
hopes  j  aad  thcfcaie  of  Two  fores. 


vCr  ha'.T  l>)i'ftd  niTt  r^tc  ivcmcdy  in  "Chrill,  if 
jou  had  not  found  out  ihcDiR  afc-and-Bangci-, 
by  the  coming  of  the  Coi    ■  1  Imcnt.    And  I 
bcfccci  youcarefidly  ro  obfcrvc  w'nctlicr  the  . 
cfFcftsaqd  pocrations  of  the  Word  upon  yoVr 
V^earfcs  be  decjScr  and  morq  powerful  than  . 
thc^  itvit  fooitd  fo  be  in  fiicli  '^o^ls  mifcarry 
under  it:  The  Com  ^n^ncjnjciit  comes  ooihraip. 
ihA  fticws  them  this  oy,  u«inore.gt%6. aid.' 
ttaVtliti  T,  Sin  ■  Porli  ir  dome  to  you,  3^  fhcw 
yonn<Jt  only  this  or  tliat;  particular  Sin,  bat 
dll  the  F-vils  of  yoUT^eait  ami  Life  ?  The  cor- 
rr'jiti^n  pi  your  Matures,  as  well  as  th."  tranl- 
£r  irions'of  your  Lives  ?  If ib,it  piouiifc^ well, 
a,.d  looks  hoi.*cfuilya'nd  obihfortaldy  loyoil. 


1; 


The  'ConV.-.:nn  '.ni'j-it  comes  to  othcv';,and  (br- 
tlesrbcn  w  i'.h  ihc  icai  &  of  Danuiation  tor  their 
lin:  li  i ! ' ,  I  hem  into  a  grievous  fright  at 
I^e'il,  nnd  ilie£verlafting Burnings;  but  doth 
it  ci:)mc  to  thee  and  difcover  the  infinite  evil 
that  is  in  thy  fin,  as  it  i$committcd  againll  the 
great,  holy,  Tifhtcous,  and  good  God  ^  and 
fo  melts  thy  Heart  into  tears  for  the  wrong 
that  thou  haft  done  him,  as  well  as  the  danger 
into  whiphthou  hall  brought  thy  felf  ?  This  i<i 
a  hbpcful  work,  and  inay  encourage  thee.  It 
comes  tbbthcrs,and  greatly  lhakes,  but  never 
dcftroysand  razes  the  foundation  of  their  vain 
hopes;  if  itfo  revive  fm,  as  to  kill  all  vain 
hopes  in  thee,  and  (hut  thee  up  to  Chrift,  as 
thy  only  door  of  hope,  fcarqot;  thcfc  Trou- 
bles will  prove  the  gfcatclt  Meicicsthat  ever 
befell  thee  in  this  World,  if  thus  they  wdrk^ 
and  cooiiaucto  work  upon  tby  Soid. 

Sec^odly,  Others  there  arc  upon  whom  the 
Wbrdhath  had  its  fullct!c:c  is  to  Converfion. 
O  blcls  God  for  ever  for  this  xMcrcy.^  youcon- 
n  Jt  ruffrciedity  value  it.  God  hath  not  only 
made  it  a  convincing  and  wounding,  liut  a  c  in- 
verting and  healing  word  to  your  ^ools^.  be 
hath  Qotohly  revived  your  tins,  and  killed 
your  vain  hope;,  but  bj^> Htcn  you  again  to  a 
lively  hope  j  fee  that  you  be  Uiaokful  for  tbii 
Mercy,  rfow  roanV  have  fate  wider  the  fame 
Word,  but  never  fJt  fuch  cflfefts  of  it  ?  As 
Chrift  iiiid  ii\  another  cafe,  There  w.ere  many 
Wittows  in  JJrad  in  thetime  of  F/i/jft,  bat  un- 
to noneofthcmwn>thi:Pioj)Iict  (^.ut  lavtunto 
Satqta,  a  Qty  ot  Sidott,  to  a  certain -Widow 
there,  /jAe  4.  45.  So  I  may  fay  in  this  cafe, 
there  were  many  ^^oi'.ls  inihcnimc  Cou/rc'^'a- 
■  tion,  at  the  fame  time ^  but  (into  none  of  tiiciti 
was  the  Word  feat  witH  a  Cbromilfion  to  con- 

tioce 


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40X 


7 he  Method  of  Grace, 


VoLl 


vincc  and  fave  but  fuch  a  one  asthy  fcl  f ,  one 
as  improbable  to  be  wrought  upon  as  any  Soul 
ttwre,  O  let  this  beget  thanltfulrtcrs  in  your 
SOalst  and  let  it  make  you  love  the  Word 
iQOgaS  you  live.  J  mil  never  form  thy  trc- 
fjt  bjf  Aem  ibeu      ^fdekaud  mm,  P&L 

Bot  above  all,  I  bcfccch  you  make  it  appear 
tint  the  Gommandment  hath  come  home  to 
your  Hearts  with  power  to  convince  you  of 
the  evil  of  Sin,  by  your  tcnderncfs  and  care  to 
fbun  it  as  long  as  you  live.  If  ever  you  have 
fcen  the  Face  of  Sin  in  the  Glafs  of  the  Law  of 
God,  if  vour  Hearts  have  been  humbled  aod 
biotat  writ  in  tliedaysaf  your  trouUeand 


diftrefs;  certainly  you  will  clioofe  the  worft 
alHidtion  rather  than  fin  ^  it  would  be  the  great- 
eft  folly  in  the  World  to  return  again  to  ini- 
qnity,  You  that  h:ive  feen  fo  niich 

of  the  evil  that  is  in  it,  and  ihc  danger  that 
foUows  it;  you  that  have  bad  fuch  inward  ter- 
ronrs  and  fears  of  Spirit  aboiit  it,  when  that 
terrible  rcprefcntatioawas  made  you^  willlx 
loth  to  feel  thofe  gripes  and  diftrdTes  of  Con- 
fciencc  again,  for  cJie  bdt  ^njoymcBC  ia  this 
World. 

Bkjfed  be  Cod  if  any  word  have  been  brm^ 
borne  to  our  Hearts  wbieb  bath  been  flgMl« 
mtntal  to  bring  us  to  Chriji. 


SERMON  XXIL 


oftiOdo* 

pcned.  in 
their  Na- 
tive and 
NeoeUkf. 


John  VI.  45. 

It  is  mitten  in  the  Prophet And  thejjhjtll  be  aIL  taught  of  God^  ever)  Msn  thtrifore  thu 
hith  heard^  Mftdhath  learned  (f  the  tatf/er  comet h  tfMo  me. 

HOW  necelTary  to  our  Uoioa  with  Jefus  I  vine  InftrudUoD,  aod  Heavenly  lUuaouutioa, 
Oiriftthe  application  of  the  Law,  or  without  wUch  no  Mm  can  be  bcooght  op  to 


oDming  home  of  the  Commandment 
to  the  Heart  of  a  Sinner  is,  we  have  heard  in 
the  Iflft  Dilcourfe;  and  how  impoQiblc  it  is, 
either  for  the  Commandment  ro  come  to  u?, 
or  for  us  to  come  to  Chrill,  without  illumi- 
nadoa  md  inftra&ion  from  above,  you  (hall 
hear  in  this.* 

This  Scripture  hath  much  of  the  mind  of 
God  in  it,  and  he  that  is  to  open  it  had  need 
himfclf  tobe  taught  of  God  :  in  the  foregoing 
verfcs,  Cbrift  offers  birofelt  as  the  Bread  of 
Life  nnto  the  Souls  of  Men  \  againll  cbjs  Do- 
drine  they  Oppofc  their  carnal  Rcafon,  ver. 
41,42.  Cbrilt  ftrikes  at  the  root  of  ail  their 
Cavils  and  ObieOions  in  his  reply,  ver,  43vH. 
Afurmur  not  am  jngymr  felveSy  no  Man  can  come 
to  OTP,  exseft  the  father  kab  fent  me  drair 
i^m,  f.  4.  yoD  flight  me  becanfe  you  do  not 
know  me,  yon  do  not  know  me,  becaufe  you 
are  not  taaj^ht  of  God;  of  thefc  Divine 
Teachings,  the  Prophets  of  old  have  fpoken 
and  what  they  foretold  is  at  this  day  hilfilled 
in  our  light :  So  many  as  are  taught  of  God, 
and  no  nmrc,  come  unto  me  in  the  way  of 
faith:  "ri^  impoflible  to  come  without  the 
Teachings  ot  God,  ver.^^.  'Tis  as  impoflible 
not  n»  come,  or  to  mifcarry  in  their  coming 


him  and  been  tauelit  by  inm^  as  the 
nnrome,  under  the  iofiuenoeof  thcle^Divmc  j       isinjefus^  Q.e.)  Your  Faith 


the  Terms  of  tfie  Ncv  Covenant. 

Secondly,  We  have  here  the  applicatioo  of    . - 
thcfeTeftifflonies,  ontofthePropheta.  made 
by  Oirift  himfclf,  every  Ma^i  thcrrforc  that  hath 
beard^  andkamedof  the  father^  cotnctb  unto  me. 

In  which  words  we  lave  both  die neceflhy 
and  the  eiHcacy  of  thefc  Divine  Teachings  - 
without  them  no  Mui  can  come,  and  under 
themno  MancumilonTy.  The  wcids  being 
fitly  rendred,  and  the  ftoce  obvioas. 

The  Notes  are, 

I")o^.  I .  That  tf}c  tcjcWngs  of  God  are  abf(^'  • 
ly  neccj[.iry  to  every  Man  that  contetb  unto  * 
Chri/}  in  the  way  «f  Faith. 

DoQ.  1.  A'o  Jfjn  can  mifs  cf  Cbrijl^  or  mif-  ^ 
carr^  m  the  vay  of  Faith,  that  is  under  the  * 
fytciMk^mOiimt  mdttamigt  ^  tte  Fdtiw; 

Dod.  r .  Tha  the  teachings  cf  Cod  are  abfoliae' 
ly  ntctffary  to  every  Matt  fhircwwtt  fatf» 
Chriji  in  the  way  of  Faith. 
Of  the  necefGty  of  Divine  teaLhiiig,  in  or- 
der to  believing,  the  Apoftle  fpeaks  in  Efk  4. 
20,  21.  But  ye  hair  nrt  fo  k  -rr.fd 
Chriff^  if  fo  be  that  you  have  beard 


Teachings,  ver.  45, 
The  Words  rc«ioonlift  of  two  parti, 

1.  An  allegation  out  of  the  Prophets. 

2.  1  he  application  thereof  made  by  ChriR. 
Firft,  An  allegation  out  of  the  Prophets : 

it  is  n  ritteit  in  the  Projhets^  And  they  (hall  be  all 
tju^k  of  God:  The  places  in  the  Prophets  to 
which  Chrift  feems  here  to  refer,  arc,7/d.54, 1 3, 
a-'id  all  thy  Children  fludi  be  ta»^  <f  the  latAfxA 
Jcr.  31.  34.  and  they  fhdt  teach  no  more  every 
Man  bis  Neighbour^  and  every  Man  bis  Brother, 
faying^  know  the  Lard^  for  they  fhall  all  know  me 
from  we  Icajl  of  them  unto  the  greatefl  of  lthcm^ 
faith  the  Jjord:  Thefe  Promiics  contain  the 
great  Udfiogs  of  tiie  New  Covenant, Di- 


2>yi  credunt  p4 

tusa  fatre  ttudism,  at* 
fJir  difcunr  :  qui  auifm 
Hen  cridin. 


muft  needs  be  e^ciual,  both  to  »«« crtauT::^  ton,  duit- 
the  Reformation  ol your  Lives,  '  >«  mudium. 

and  your -Pcrfeverancc  in  ;lie  PrardeiL cip.  8. 

ways  of  Holiaefs,  if  it  be  Toch  a  Faith  as  is 
begotten  and  introduced  into  your  Hearts^ 
by  Divine  teachings.  Now  in  the  Explication 
of  this  point,  i  Iball  fpeak  dU^mdly  to  the  fol- 
lowing Enquiries, 

1.  How  doth  God  teach  Men,  or  what  is 
imported  in  our  being  taught  of  God  ? 

2.  What  thofe  fpccial  LcfTon*  are,  which 
ittfidievers  do  bear,  and  arc  uught  of 
God? 

3.  Ia 


Uigiiizeo  by  Google 


Serm.  it. 


The  Method  of  Graces 


I. 


3.  la  what  mannci  doth  God  teach  thcfc 
things  to  Men,  in  the  day  of  their  Con- 

'   vcrfionto  Chull. 

4.  What  Influence  Gdd'$  teaching  loth  iipOA 

our  believing  ^ 

5.  Why  it  is  imiJoiUblc  for  any  Man  to  be- 
lieve, or  cometoChrift,  withoat  the  Fa- 
ther's teachings. 

Firft,  How  doih  God  teach  Men,  or  what 
is  imported  in  our  being  tauj^ht  of  God  ?  To 
this  I  will  fpcak  both  mgaiveijf  aad  fofaively^ 
for  your  dearer  apprchcofion  of  the  fcnrc  and 
meaaing  of  the  Spirit  of  God  in  this  phrafc. 

Fivft,  The  teaching  of  God,  and  our  hear- 
ing and  learning  of  him,  is      to  be  tinder- 
ftood  of  any  extraordinary  viiional  Appea- 
rance*;, or  Oraculoui  and  immodute  Voice  of 
God  to  Men  :  God  indeed  hath  fb  appieared 
unto  fomc.  Numb.  1  z.  8.  Such  Voices  hi\c 
been  heard  from  UoiTca^  but  now  thefe  ex 
traordinary  ways  areceaftd.  fft*.T.i,i.  and 
we  arc  no  more  to  cxpca  tliein we  may 
fooner  meet  with  Satanical  Delu&oas,  than 
Divine  Illuminations,  in  this  way.  Iremcm 
^bcr  the  Learned  G<t/o»  tells  us,  that  the  Devil 
once  appeared  to  an  Holy  Man  in  Prayer,  per- 
i'fonating  Chrift,  and  laying,  I  am  come  in 
Perfon  to  vilit  thee,  for  thou  art  worthy  But 
he  with  both  baodsQiut  bis  Eyes,  faying,  Noh 
bieChrijlum  indtre,  fatit  eji  Jj^:  ;  m  ^Lnavi- 
ierc^  (i.  (.)  I  will  not  fee  Chriit  here,  it  is 
.  eoough  for  mc  to  fee  him  in  Giory.  We  are 
'.  now  to  attend  only  totheVoiceofthe  Spirit  in 
the  Scriprmes  •  this  is  a  more  Cure  Word  than 
any  Voice  from  Heaven.  2 1'et.  1. 19. 

Secondly,  The  ccacbings  of  God  are  not 
to  be  iindcrftood  as  oppolite  unto,  or  exdu- 
iivc  of  the  teachings  of  Men.  Divine  tead)- 
Ings  do  not  rmder  Minifterial  teadungs  vain 
or  ufdcfs.    Titttl  was  taufiht  of  God,  Gtd.  \. 
12.  and  his  Converlion  had  fomcthing  extra- 
ordinary in  it,  yet  the  Miniftry  of  Ananias 
was  nfcd,  and  honoured  in  that  work,  J&s  9. 
4, 1 7.  compared.    Divine  tcachingsdo  indeed 
cacce/,  but  not  exclude  Humane  tcadiings.  I 
know  iliac  Jcriptwre^  Jcr.  31.  24.  to  which 
Chrill  hcie  refers,  is  objected  agaiaft  the 
neccOity  of  a  (landing  Miniitry  in  the  Church, 
thc\  Pull  tc.ich  m  more  evrry  Af.inhis  Neighbour 
and  every  M,in  bis  Brother^  &c  But  il^ ihofc 
words  ihsuld  be  tandorlbood  abfolutely,  they 
would  not  only  overthrow  all  publick  Ordi- 
nsncci  of  God's  own  inftitution,  tCor.ii.  28. 
and  depriveusof  a  principal  Fruit  of  Cliriil's 
Afcenlion,  £ffc.  4.  n,  12.  but  for  the  fame 
rcafon  would  dellroy  all  private  inllnictions, 
andfratcinil  admonitions  alfo.   Such  afenfc 
would  m.ikc  ilie  Profhct  to  contradift  the  Afo- 
Jllc  ^  and  fpoil  the  confcni  and  Harmony  of  the 
Scriptures:  The  fcnfe  therefore  cannot  be  ne- 
gative hnt  comjiarativc :  It  Ihews  the  excellency 
ot  Diviuc,  but  doth  aot  deftroy  the  ufefulnefs 
of  Hu  mane  teachings.  Subordirtata  non  pug»a»t  .* 
The  teachinpjS  of  Men  are  made  effectual  by 
the  teachings  of  the  Spii  it,  and  the  Spirit  iu 
his  teachings  wlU  nfeasd  honour  the  Miniftry 
of  Man. 

Thirdly.  But  to  fpcak  pofiiively,  the  teach- 
ings of  God  are  nothing  clfc,  but  that  fpiritual 
and  heavenly  Light,  by  which  the  Spirit  of 
God  ftiiucth  into  the  Hearts  of  Men  to  give 


God  in  the  Face  of  Jefus  Chrift,  asthe  ApoIMe 
fpc;ks,  2  C')r.  4.  f,.  and  thouph  this  be  the 
proper  work  of  die  Spirir,  yci  ii  is  tailed  the 
tcacliingsof  the  Father,  bccaufcthc  Spirit  whd 
enrii|,htens  us  is  coinmifllonated,  and  fen t  by 
tlic  Father  lo  to  do,  Job.  1 4.  2d.  Now  thefe 
teachings  of  the  Spirit  of  God|  confiCb  in-  two 
thine,?,        in  his 

1.  Sauctifying  Imprellions. 

2.  Gracious  Afiiltanccs, 
Firft,  In  hisSanftifying  imprcflions,  or  re- 
generating works  upon  the  Soul,  by  vertue 
whereof  it  receives  marvellous  light  and  in- 
fight  in  Spiritual  things^  and  that  not  only  as 
illumination  is  the  firll:  ad  of  the  Spirit  in  our 
converlion,  C(d.  3.  10.  but  as  his  whole  wort 
ofSandificacion  is  illuminative  and  inftrudtivc 
to  the  converted  Soul,  1  Joh.  1.  27.  tbeanoint- 
ing  nbicb  you  have  nui  md  of  him  dbidetb  in  you^ 
and  ye  need  mt  that  any  Aim  teach  y<iu^  but  as 
the fame  amtnting  teadxthyou .-  The  meaning  is  j 
that  Sanftification  gives  the  Soul  experience  ot 


thofe  Myfterious  things,  which  are  contaiaed 
aodi" 


in  the  fe"ipt«res,  and^that  csrpcriencc  is  the 

mott  excellent  Key  to  unlock  and  open  thofc 
deep  Sciipture'MyftericSj  no  knowledge  is 
(b  diftinft,  fb  dear,  fb  fwcet^  as  that  which 
the  Heart  communicates  to  the  Head,  JJ).  7. 
1 7.  If  any  Man  do  ibw  iri//,  be  fhajl  hwm  the  DO". 
Or'me  A  Man  that  never  rod  the  Nature  of 
Love  in  Books  of  Thihp.phy^  nor  the  Tranf- 
porcs  and  Edifies  thereof     Hiftory,  may 
yet  tiraty  delcribe  and  exprefi  it  by  the  fen- 
fiblc  Motions  of  that  Paffion  in  his  own  Soul  j 
yea,  he  that  hath  felt,  much  better  underftaads, 
than  he  that  hath  only  read  or  heard.  O  what 
a  lif  hrdoth  fpiritual  fcnfeand  experience  caft 
upon  a  great  part  of  tlie  Scriptures !  For  in- 
deed Sanftification  is  the  very  Copy  or  TranP'' 
cript  of  the  Word  of  God  upon  the  Heart  of 
Man,  7cr.  3(.  33.  /  mil  vFrite  my  Larp  in  tbeir^ 
heart :  So  that  the  Scriptures,  and  the  expe- 
riences of  Believers  by  this  means  anfwer  td 
each  other,  as  the  Lines  and  Letters  in  the 
Prefs,  anfwer  to  the  Impreflions  made  upon 
the  Paper  •,  or  the  Figures  in  the  ir^tx  to  the 
engravings  in  the  Seal.   Whca  a  Sanfiified 
Man  reads  David'%  Pfalms^  or  PauP^  Epiftkt^ 
how  is  he  furprired  with  wonder  to  find  the 
very  workings  of  his  own  Heart  foexadly  de- 
cyphered,  aocl folly  exprefled  there !  Oh,  faith 
he,  this  is  my  very  cafe ;  thefe  Holy  Men  fpeafc 
what  my  vci  y  Heart  hath  felt. 

Secondly,  The  Spirit  of  God  teacheth 
as  by  his  lanaifviag  imprcnions.,  fo  by  his 
gracious  alfiftar.ces  w  hich  he  j^ivcs  us  pro  re  . 
as  our  need  require?,  Mattb.io.  19.  It  fhallbe 
['  'r'cn  you  in  th.v.  fame  hotcrtpbjtye  fhallffeak  .  Joh. 
1 4.  26.  Hs  bring  all  things  to  your  ramem' 
brance :  He  aflifteth  both  the  Underftanding  in 
due  apprehcnfions  of  Truth,  and  theHcartin 
the  fpiritual  improvements  of  Truth :  Aad  fo 
much  briefly  of  the  firft  particular. 

Secondly,  In  the  next  place,  we  art  to  eri- 
quire  what  thofc  fpecial  Truths  are  which  Be- 
lievers hear  and  learn  of  the  Father,  when 
they  come  to  Chrilt. 

And  there  arc  divers  great  and  liecclkry 
Truths^  wherein  the  Spirit  enlightens  iMeti  in 
that  day.  I  cannot  fey  they  are  all  taught  c- 
very  Believer  in  the  fame  degree  and  order : 


Ibn  Uglit  of  the  knowledge  of  the  Glory  of  hnc  it  is  certain  they  are  tanght  of  God  futh 
Vol.  L  '  t  f  f  fcelTonf 


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y he  Aletliod  of  Grace. 


Vol  I. 


Leffonsas  chefc  are,  whidi  they  never  lb  un- 

dcrftood  before: 

Lejjm  1.  Firft,  They  are  taught  of  God, 
there  is  abundantly  more  t^il  tn  that  finful 
matures  and  atHoHs,  tbau  ever  tbev  dijeemed  or 
mderfiood  before.'  the  Sfira  vbeit  he  eometb/hali 
C07r'jitt(!.  ibe  world  of  Jm^  John  i6.  8,9.  Men 
have  a  |;eoeral  notioa  of  &dl  before;  fo  had 
Pant  when  a  Warifce:  flat  how  vaftly  diffe- 
rcnn  v.  ci  c  his  ajjpi  ehcnfions  of  i'n,  from  all  that 
jMer  he  had  ia  his  Nauiral  (Uic,  whea  God 
'l»roQght  home  theCcNnmuidiDent  to  bis  xtrj 
Heart !  There  is  a  threefold  knowledge  of 
Sia,  vi^  TfiuUtkmifDiSmfnte^sxAlmiative. 
The  Firft  is  in  die  more  rode  and  illiteme 
Multicode.  Tlic  Second  in  more  rational  and 
jknowing  Mai.  The  Third  is  only  fbnndin 
thofetlnt  are  enlightened,  and  taught  of  God: 
And  there  isas  great  a  difference  betwixt  this 
iiatuitive  knowledge  of  iin,  whereby  God 
nu^KS  aSoultodi&n  cbenacoreaiidcvilof 
it  in  a  fpiritujl  light,  and  the  two  former ;  as 
there  is  betwixt  the  light  of  a  ^aimed  Lyon  up- 

00  tbewail,  and  diefigjbtofa  Uving  Lyon  that 
meets  usroarino;  in  the  way.  Tnc  intuitive 
light  of  lia  b  aaothcr  thing  than  Men  imagine 
it  to  be;  ^  fudi  a  figlic  as  wounds  a  Man  to 
the  very  Heart,  j^Bs  2.  j?,  fer  God  doth  not 
only  fh  :w  a  Man  this  or  that  particular  (in,  but 
ia  the  day  of  Conviction  be  JHaall  bis  fins  in 
order  before  hinu  Pfal.  50. 21.  yea,  the  Lord 
Jbewshiin  the  itonilnefs  of  bis  Nature,  as  well 
as  Fraftioe.  Goovi^tion  digs  to  tl)c  Root, 
(hewsand  lays  open  that  Original  Corruption, 
from  whenc:  the  innumerable  cviU  of  the  Life 
do  fpring.  Jam.  i.  14, 1 5.  and  which  is  yet 
more,  the  Lord  fliews  the  Man,  whom  he  is 
bringing  to  Chrift,  the  linful  and  miferable 
Eftatewhichhcis  in  by  rean»ofboch,7o6. 16. 
9  ArA  now  allExcufcs,  Pleas,  and  Defences 

01  Sm  are  gone  j  be  fhews  them  iow  thek  M- 
fMnime  mwikit  Jdbstf.  8,9-  exceeded 
in  number,  and  in  aggravation  of  finfiilncf? ; 
exceeding  many,  and  exceeding  vile;  no  fuch 
Sinner  in  the  World  as  I :  Can  fuch  fins  as  mine 
be  pardoa'd  ?  The  Greatnefs  of  God  grea- 
tcns  ray  Sin,  the  Holinefs  of  God  makes  it 
beyond  meafurc  vile;  the  Goodnefs  of  God 
puts  unconceivable  weight  into  my  Goilt.  O 
can  there  be  Mercy  with  God  for  fuch  a 
Wretch  as  1  ?  If  there  be,  then  there  will  not 
be  a  greater  Exao^leof  the  Riches  of  Free 
Grace  in  an  tbe  World  than  I  am :  Thus  God 
leachcth  the  evil  of  Sin. 

Lejfon  i.  Secondly.  God  teadietb  tbe  S<ad 
anbam IwNt  bringing  to  Corifi^  TvhatAat  wroA  and 
tl^PJfis  whiib  bangs  over  it  in  tbe  threjt>iiij_^s  be- 

tmjfeef  fm.  Scriptore-threatoings  were  for- 
merly Highted,  noir  tbeSovl  trembles  at  them : 
they  once  apprehended  thcinfclves  fafc  e- 
nougb,  IS.  i'M  $o«  21.  they  thought, 
beorafe  they  heard  no  moreof  their  unsj  after 
the  Con:mi'Tinn  of  them,  that  therefore  they 
ibould  never  bear  more,  that  tbe  el&&  bad 
been  as  tradMnt  a  thing  astheaft  of  Sin  wa^ 
or  if  trouble  muft  follow  Sin,thcy  fhould  ^ced 
no  worCe  than  others  1  tbe  generality  of  the 
World  bein^  in  the  finie  oife ;  and  befides, 
tlicy  hoped  to  find  God  more  merciful,  than 
Ibwre  and  precilc  Pracbers  reprefented  him  ^ 
but  when  alight  irom  God  enters  into  the! 
Sovl^  to.dilnver  die  Nacore  of  God  and  of 


Sin;,  then  it  fees,  that  wTiatevcr  Wrath  b 
treafored  up  for  Sinners^  the  dreadful  tbrcat- 
nings  of  the  Law,  is  but  the  juft  demerit  of 
'lia,  the  rccompcnce  that  is  n^cet:  T?*  wages 
affm  it  Heathy  Rom-  6.  ulc  The  P€ml  evil  of 
Damnation  is  bnt'eqnal  to  tite  ^d^evil  of 
Sin:  So  that  in  the  whole  Ocean  of  God's  E- 
tcrnal  Wrath  there  is  not  one  diop  of  In- 
iuftice:  Yea,  the  Sonl  dodi  not  dMy  fee  the 
I  :  I  It  ice  of  God  in  its  Eternal  Darirution,  but 

the  wonderful  Mercy  of  God  in  the  fuipenlioil 
tbereoff  lb  long.  O  what  is  it  that  hani  with- 
held God  from  Damning  roe  all  this  while ! 
How  is  it  that  I  am  not  in  Hell !  Now  do  tbe 
ftartand  awfvl  apprdienfions  of  Eternity  fdze 
the  Sonl,  and  the  worft  of  fenfitive  Creatures 
is  fuppofed  to  be  in  a  better  condicion  Uug 
fiich n  Sonl;  Hefcr  do  Men  treaiU<;nt  the 
Tbreatnings  of  God,  nor  rightly  apprehend 
the  danger  of  their  condition,  until  Sin  and 
Wrath,  and  die  Wages  ofSinnedilloireredto 
them  by  a  Light  from  Heaven, 

Leffon  i.  Thirdly,  Cod  teacbes  fbe  Sout  abom 
be  brtngs  t»  Chrifi^  that  deUvernmee  from  fin  and 
wrath  to  come,  is  the  greattfi  and  mojl  important 
bufhufi  tt  hath  to  do  m  thu  Warid^  A&%  16. 30. 
What  mufi  J  do  to  be  faeved  >  q.  d.  O  dlivd  me 
to  fomccffcfliial  way  (if  there  be  any)  tofc- 
cure  my  poor  wretched  Soul  from  the  Wrath 
of  God.  Sin,  and  tbe  Wrath  that  follows  it, 
are  things  that  fwallow  up  the  Souls,  and 
drink  up  the  very  Spirit  of  Men:  Their 
thoughts  never  converled  with  things  of  more 
confeflcd  Truth,  and  awful  Solemnity :  Thcfc 
things  float  not  upon  their  fancies  as  matters 
of  Hirer  fpeculation,  but  fettle  upon  tbdr 
Hearts  day  nnd  nif^htj  as  the  dcepelt  concern- 
ment in  ali  I  he  World :  They  now  know  much 
better  than  any  meer  Scholar,  the  deep  fence 
of  that  Text,  Mattb.  16.  z6.  m.tt  ts  a  Man 
profited^  if  be /hall  gain  tbe  wMe  World  andiofe 
his  ovm  Said?  Of  nAtt  fhM 4  JUm  fjkft  ut  tx» 
ckaiigefiirbis  S^tU"! 

Five  things  fhew  howweighty  the  thoughts 
and  cares  of  Salvation  arc  upon  their  Hearts. 

f/r/f.  Their  continnal  thoughtfulnds  jnd 
folicitude  about  thefe  things;  if  earthly  Affairs 
divert  them  for  a  while,  yet  they  are  iUli  re* 
turning  again  to  this  folemn  BuHnefs. 

Secondly  J  Their  careful  redeeming  of  timc^ 
and  laving  the  very-moments  thereof  to  cm- 
ploy  about  this  Work :  Thofe  that  were  pro- 
digal of  Hours  and  Days  before,  look  upon 
every  Moment  ofTimeasaprecious  and  vain- 
able  tbhig  now. 

7ls/r.//v,Tlicir  fcir--  and  t ri'mblingslcft  they 
Ibonid  roifcarry,  and  come  ibortat  lalt,  fbew 
how  mndi  thdr  Hearts  ate  fet  upon  this 
Work. 

f«r%.  Their  mqnifitivcnefs,  and  readi- 
nefi  to  embrace  all  the  help  and  aoiftance,  tbsc 

they  can  get  from  other  ;,  e  v  idently  dUcovert 
thi*;  to  bethcir  great  dcligo. 

Fifthly,  and  Laftly,  The  little  notice  thqr 
takeot  all  other  troubles  and  afflidions,  tells 
you,  their  Heans  are  taken  up  about  greater 
things.  This  is  the  Third  Leflbn,  they  are 
taught  of  God. 

Leffen^  Fourthly,  Tiie  Ij>rd  teaihei  the  Soul 
Aat  it  mmtfg  to  Clrifi^  that  though  it  be  AHr 
lAtfv  ftflrivt  to  lir  uttermofi  fir  jMv^lim ;  yet 


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J$erin.  22. 


7ik  MttM  ^f.  Grace 


+65 


ail  puvhigs  in  titcir  oan  firengtb  art  a^^ent 
to  obtain  it.  This  work  is  quite  above  the 
power  of  Nature:  '77x  not  of  him  that  vUletk, 
nar  cf  b$m  that  rutouthy  but  of  God  tlyat  Jfxn  etb 
Mtxcy:  Tlie  Soul  is  biougl.t  ta  a  full  Con- 
viilion  of  this,  by  the  difcovery  of  the  hei- 
nous Nature  of  Sin,  and  of  the  rigour  and  fe- 
vcrity  of  tl.c  Law  of  God :  No  Repentance, 
nor  Reformation,  can  pollibly  amount  unto 
a  iuft  Satis^tion,  nor  are  they  withia  the 
comiuJs  and  power  of  our  Will.  It  was  a 
laying  that  Dr.  //.-/i  often  ufcd  to  Fi  iciius, 
fpcaliing  about  the  Power  of  Man's  Will,  he 
would  lay  his  Hand  upoa  his  Bread,  and  lay, 
Every  M.m  hath  fomtAhig  here  to  confute  the 
Arminian  DoQrine :  This  fally  tak^  o£f  the 
Soul  from  all  expcAations  of  DeHverance 
that  way,  it  cannot  but  ftvive,  tliat  is  its 
duty  i  bot  to  exped  pcliverauoe,  astbc.Rur- 
doK  of  its  own  Strivings,  that  would  be  its 
Sio. 

Leffon  5.  Fifthly,  The  SmU  that  ts  comsttg 
toCbriJi     Faitb^  is  tauglit  of         that  though 
the  (afeit  is  in  le  fad^  yet  it  is  not  dtfptrate  .md 
TemeMcft :  I  here  is  a  Ooor  of  Hope,  a  way 
of  cfiape  for  poor  Sinners,  how  muk  waA 
fcarfal  focver  their  own  thoughts  and  4ppre- 
heaiions  are.  There  is  ufiiaUy,  at  tbu  >ume, 
a  dawning  Light  of  Hbpe  in  the-  S0iil  that 
is  under  the  Father's  Teacliing?,  and  this 
cx>mnK>iily  arifcs  from  the  gcaecal  afid  inde- 
finite Ittcoaragements  and  Proinift> -of  the 
Gofpcl  •  which  though  they  do  not  prefent- 
ly  fccurc  the  Soul  from  danger,  yet  tlicy 
prop  and  mightily  fupport  it  againftDefpair  • 
for  though  they  be  not  certain  that  Delive- 
rance OidU  be  the  event  of  their  Trouble  j 
yet  the  poflibtUttes,  and  mocht  more  tlie 
prokibi'ltics  of  Deliverance  are  a  great  fhy 
to  the  lit|iung  Soul:  The  trmibled  Soul  can- 
not but  acknowledge  it  felf  to  be  in  a  far 
better  cifc  than  the  Damned  arc,  whofc  hopes 
arc  pei  iihcd  from  the  Lord,  and  a  Death- 
pang  of  Defpair  hath  letzed  their  Confciences : 
And  herein  the  Merciful  and  Companionate 
Nature  of  God,  is  eminently  diicovered,  itt 
haftning  to  open  the  Ooor  of  Hope,  atmoft 
as  foon  as  the  Evil  of  Sin  is  opened  :    It  was 
not  loog,  after  Addm\  Eyes  were  opened  to 
fee  his  Mifcry,  that  God  opened  Cbrift  his 
Hcmedy  in  ihatfirfl:  Promife,  Cfw,  3.  15.  and 
Xhc  fame  Method  of  Grace  is  Hiil  coutiaued 
io  hi*Elc£t  Off-fpring,C7a;.  3.  21,12.  Rom.  3. 
21,  22.  Thcfe  liipporting  hopes,  the  Lord 
fees  nccelTary  to  encourage  loduftry  in  the 
life  of  Mc.-.ns :  *Tis  hope  that  ftts  «U  the 
World  iuvori  ;  ifal]  Hope  were  cut  off,  every 
Scvil  would  iiuiownin  a fai'.en  defpair,  yield- 
ing itfelf  for^^ell. 

L.ifon6.  Sixthly,  lU  Utd  tc^^Ks  t^ofc  tkrt 
C  iHic  to  Cfjrift^  that  there  n  a  juinefs  0/  fuving 
/o.'i  tr  in  bim^  abereby  any  Soul,  that  iiAy  rt- 
ccivcshim,  m^^  be  perfeSly  delivered  from  all  its 
Jin  and  mi f cry,  Heb.7. 25.  Col.  i.  19.  Matth. 
18. 18.  This  is  a  great  and  neceifary  point 
for  every  Bclkvcr  to  l^  irn  ■i"A  hear  from  the 
i^iiher  J  for  uiUcisthe  aoi  i  uc  iiLisficd  of  the 
^ads  of  ChriOfs  fiiving  Power,  it  will  ne- 
ver move  forward  towards  him  :  And  herein 
alfothe  GooJneii  of  God  is  molt  fwcctly  and 
leaibnably  manifcftcd  ^  for  at  this  time  'tis 
thegreac  dcfign  of  S  jtan  to  fill  ihc  Soul  with 
Vol  i. 


dcr|)airing  thoughts  of  a  Pardon  ^  butaU  tbolie 
black  and  heavt-Hniting  thoughts yanifb  befote 
the  difcovery  of  Clirill's  all-fufficicncy.  Now 
the  bin-  lick  Soul  £iith  with  that  Woman.^/l/tfC 
9.  21 .  If  I  may  hmt  fwrfr  ihe  hem  «f  Us  Qat' 
ntr,tx,  J  fliall  he  U  ded  :  Ho  \  dc,  p  foever  the 
guile  and  ilain  of  Sin  be,  ycr  the  Soul  witich 
acknowledges  theinfinite  dignity  of  tlie  Blood 
of  Chrlft,  the  ofTering  of  it  up  to  God  in  our 
room,  and  God's  dednrcd  iatis^ioa  in  it ; 
SMft  needs  be  iittisficd  that  QxnR  h  Me  ta 

f%ve  to  the  uttermofl  all  that  come  unto  Cod  by  him^ 
whicb  is(helixtb  LeHon  Belie  vers  are  tangbt 
of  God.  > 

Lejfcn  7.  Seventhly,  Every  Man  that  conr- 
ctb  to  Chrift  is  taught  of  God,  that  tt  can 
wr  ftaf  My  bentfit  by  tbe  Mood  of  Cbrijl,  except 
Le  have  Union  w; tit  the  Per fm  of  Chriji,  i  Joh, 
1 2.  Epb.  4.  r  6.  Time  was  when  Men  fondly 
thought  nothing  wasneceflary  to  their  Sahra* 
Lion  but  the  Death  of  Chrtft ;  but  now  the 
Lor4  (hews  them  thac  their  Union  with  Chrift 
by  Faith  is  as  neceOary  in  theplactof  104^ 
fti'ng  caufe^  as  the  death  of  Chrift  is  in  cm 
placQ  of  a  meritorious  caufe :  The  ^(iv^of  Sai- 
vation  is  an  Ad  of  Chrift  mibeik  m  whilft  we 
are  yet  ?in;.ci-s :  The  appUcation  thereof  is  by 
a  \tOTk  wrought  mtimt  itr,  when  we  are  Be* 
lievcri,  CM,  1.  a?*  In  the  Pnrchafe,  all  the 
LlcQ.  arc  redeemed  together  by  way  of  price. 
In  the  appliation  they  are  adually  redeemed, 
Man  by  Man,  by  way  of  power.  Look,  as  th« 
Sill  of  rli'j  ^iv'i\  JJam  conld  never  huit  us,  un^* 
leii  lie  had  becu  our  liead  by  way  of  Genera* 
tion;  fi»  the  Righteonfneftof  Chrffl  can  ne- 
ver benefit  us,  unlcfs  hebc  our  Head  by  way 
of  Regei^ation.  In  teaching  this  Leflbn  the 
l>ordL'ia  Mercy  nnMcbes  and  blots  oat  that 
dangerous  prindplc.by  which  the  greateft  part 
ot  the  Chriftbnized  World  do  perilh,  Trix^ 
thae  the  Death  of  Chrift  is  in  it  lelfdra&nnl 
to  Sah'aiion,  though  :i  M;i,i  be  never  regene- 
rated or  united  unto  him  by  faving  Faith.     * ' 

Leffon  S.  Eighthly,  God  teaches  the Sotawbtm 
he  is  bringing  to  Chriji,  that  tfhatfcever  is  neief- 
fary  to  be  wrought  in  us^  or  dime  by  tu  in  order  to 
our  Vmon  with  Cbrifi,  ts^he  okthiid  from  him 
in  the  Way  of  Prayer.,  Ezck.  35.  37.  And  it  is 
obfcrvable  that  the  Soul  no  foouer  u>mes  un- 
der the  elfcdtaal  teachings  of  God,  bat  the 
Spirit  of  Prayer  begins  to  breath  in  it,  Aih  9. 
S.  Behold  he  prayeth :  Thofe  that  were  taught 
to  pray  by  Men  befcnrc,  arc  now  taught  of  the 
Lord  to  pray  •,  to  pray  did  I  fay?  yea,  and  to 
pi  a  y  rcrvcatly  too,  as  Men  concerned  for  their 
Eternal  Happbeft;  tO  pray  not  only  with  O' 
thers,  but  to  pour  out  their  Souls  before  the 
Lord  in  fecrct :,  for  their  Hearts  arc  as  Bottles 
full  of  new  Wine,  which  muft  vent  or  break.- 
Now  the  Soul  rcriirns  u])on  its  God  often  iu 
Liicfamc  day^  now  it  can  cxprefs  its  burdens 
and  wants  in  words  and  groans  which  the 
Spirit  tcacherh rhey  pray  and  will  not  give 
over  praying  lui  Ciinik  come  with  complcat 
Salvation. 

LeJfoH  9.  Ninthly,  ylU  that  come  to  Ckrijl 
are  tauglit  of  God  to  ahmdiM  their  former  ways 
and  companion  m  fm  »  «Mr  thgf  sa^iift  M  Ic  iw 
ceived  unto  mercy,  Ifa.  55.  7-  2  CoT.  %.  17.  Sins 
that  wcieprohtableand  pleafant,  as  the  right 
Hand,  and  right  Eye,  mult  now  be  cut  off^ 
Companions  in  tin,  wbowereonG«th«delight 
F  f  f  1  of 


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I 


7 hi  Mtthed  «/  Grace. 


•'■  VoLl 


of  their  Lives^  muft  now  be  caftoflT.  Chrift 
fiothto  theSool  cenceniog  thefe,  as  hefaid  in 

another  cifc,  Jofc.  i8.  8.  tf  therefore  ye  ftekme, 
Ut  Aefe^o  tbdr  way;  And  the  Soul  faith  unco 
Ghriv,  t»  it  ts^  Pral.  1 19. 1 1  f.  Jefonfrom  me 
ye  evil  doers^  far  /  will  keep  the  Commandments  of 
ntyCod:  And  now  pleafimt  fins,  and  Compa- 
Atonsm  fin,  become  the  very  burden  and  fliame 
of  a  Man's  Soul:  CM))eds  of  delight  arc  bc- 
conae  Obje^  of  Pity  and  compaflion :  No  en- 
dowments, naunioD  of  Blood,  no  earthly  ui^ 
terdits  whatfocver,  are  fonnd  ftrong  cno\!;j!i 
to  hold  the  Soulany  Umger  from  Qn  ill :  No- 
thing but  the  cfiedhial  teachings  of  God  is 
found  firHicient  to^BflolTofQch  Mndsof  ini- 
quity as  thcfe. 

h^m\o.  Tenthly,  M  that  comewito  Cbrift 
arc  t.it{^bt  of  God^  that  there  is  fuch  a  bc.iuty  and 
excellency  in  the  v>ms  and  feofU  ofCod^  as  is  not  to 
be  matched  in  tbewMtlVtrU^  Plal.  16.3-  When 
the  Eyes  of  Strangers  to  Chrill  begin  to  be 
opened  and  cnlightned  in  his  knowledge,  you 
may  fee  what  a  dtnngc  of  judgment  is  wrought 
in  them,  with  rcfpcft  to  the  People  of  God, 
and  towards  them  cfpecially,  whom  God  hath 
any  way  made  inftniDcatal  for  the  good  of 
their  Souls,  Cant.  ^.  9.  they  then  called  the 
Spoufe  of  Chrift,  tbef.arefi  ammg  women :  The 
cODtinciog  Hblinefs  of  the  Bride  then  began 
to  enamour  and  afTcft  them  with  a  defire  of 
nearer  conjunftion  and  communion.- .  We  mH 
fiekbimmththec  ^  xvithtbee^  thatha^fo charged 
us ;  that  haft  taken  &>  much  pains  for  the  good 
of  our  Souls:  Now,  and  never  before,  the 
Righteous  appcareth  more  excellent  than  his 
Neighbour.    Change  of  Heart  is  always  ac- 
companied with  change  of  judgment,  with  re- 
Ipcft  to  the  People  ot  God :  Thosthe  Gaoler^ 
ASs  t6.  33.  walhed  the  j^Q/Htt  Stripes,  to 
whom  he  had  been  fo  cruel  before.  >  The-God- 
ly  now  fecm  to  be  the  Glory  of  the  Places 
where  they  lire :  And  the  Glory  of  any  jAact 
ieems  to  be  darkned  by  their  removal ;  as  one 
Aid  of  holy  Mr.  Barrington^  AfethitAs  the  T mn 
is  not  at  ho-Wy  what  Mr,  Barrington  is  out  <f 
Town :  They  efteem  it  1  chdoe  Merey  to  be 
in  their  company  and  acqiiaintanoe.  Zech.  8. 
13.  IVe  tfiU  g»  widt  you^  Jixr  tN  bavt  htard  tltat 
God  is  witbpu :  No  fWfAe  like  tile  People  of 
(Jod  now:      one  faid,when  he  heard  of  two 
Faithful  Friends,  Vtmamtertiut  effem^  O  that 
I  toight  make  the  Third Whatever  vile  or 
io'.T  thoughts  they  had  of  tlic  People  of  God 
betbre,  to  be  Cure  now  they  are  the  Excellent 
of  the  Earth,  in  whom  is  all  their  delight : 
The  Holincfs  of  the  Sainf;  might  have  Tome 
intereft  in  tbctr  Conicieaces  before,  but  they 
■ever  tad  fuch  an  intcreft  Ik  tbdr  eftimatioos 
and  affcaions,  ttUtliisLefbaWMtanghtdiein 
by  the  Father. 

iMffm tt.  Eleveothly,  MikatmmetoCMIt 
are  of  God^  that  wl?atn>cr  difficitlties  they 

Mftbmdirt  Rtligio»j  yet  tbev  mufi  not  upon  pain 
ay  JgjWMCiaM te difiMi^aged wurity,  crretumbaek 
a^iun  to  fm.  Luke  9.  62.  No  Man  having  put 
bsshatid  to  the  pkt^b^  and  loiksng  back^  is  fit  for 
ifo  Kh^dm  ^Hodf  flowfttgworic  is  hard 
work A  ftrong  and  ftcady  hand  is  required 
for  it  1  he  chat  plows,  muft  keep  on,  and  make 
no  balks  of  tfaelardeft  and  toughelb  ground  he 
meets  witii.  Rcllgioa  alfo  is  the  running  of  a  1 
Race,  iASm  ft-  2^  ihere  is  no  Handing  Hill, 


much  lei^  turning  buck,  if  ever  we  hope  to  win 
theprnt. 

The  Devil  indeed  labours  crcry  way  to  dif- 
courage  and  daunt  the  Soul,  by  rejjrefentmg 
the  inraperable  ditlicalties  €»  'RdigiOn  to  k; 
and  young  Beiiinncrs  arc  ljut  too  ipt  to  be  dif- 
couragcd,  and  Fall  under  dcf^ndencyj  but 
the  teacMAgs  of  tte  Rtriief,iare  tAcburaging 
teachings  ^  they  are  cirried  on  from  Ilrciigtn 
to  ftrength  againft  all  the  oppolitions  they 
meet  from  withontthem,  and  the  manydif- 
couratTcmcnts  they  find  within  the/n  :  To  this 
conclufion  ihcy  arc  brought  by  the  teaching 
of  God,  W*  mtfi  have  Chrij^,  we  niufi  get  a 
Fardon^  ve  mtfi  firivffor  Salfatiofi^  let  tlx  di^- 
ctdtietf  trottiks,  and  fufferiHgs  in  the  way  be  rtevef 
^gmtormany.  Ashcfeid,  Neeeffk eflut  eitm^ 
ntn  ut  vivivn :  'Tis  ncc^llary  tliat  I  go  on,  \U 
not  ncccflary  that  1  live  ^  fo  iaith  the  Soul  that 
is  taught  of  God^  'tis  eaiieT  fermctodifpenfe 
withEafe,  Honour,  Relations  \  yea,  with  Life 
it  felf ,  than  to  part  with  Chrift  and  t^e  Hop^s 
of  Eternal  Life. 

Leffon  1 1.  Twelfthly,  They  that  come  to  Cbrijl 
are  tau^bt  of  God^  tltat  whatever  guilt  and  unwor- 
tlmteft  libfy  Sfeowf  m  tbemfelves^  mid  wtidttvu 
ftitrs  ari/i  doubts  hang  ttpfm  their  Hearts^  as  to  par- 
don And  acceptance  -^yet^as  the  cafe  ftands^  it  is  their 
trifiom  and  great  btterejl  to  veHture  themfehes^  in 
the  wop  of  Fatth^  t^y^M  Ckrifi^  vdttitfver  tbe 
iffm  thereof  be. 

Three  great  difcovragements  are  nfitilfy 
found  Upon  the  Hearts  of  thofe  that  oome  to 
Chrift  in  the  way  of  Faith. 

Firfi^  The  fenfible  grcatnefs  of  guilt  and  fin. 
How  can  I  go  to  Chrift  that  am  in  fuch  a  cafe, 
that  haVc  been  fo  vile  a  Wretch  ?  And  here 
meafuring  the  Grace  and  Mercy  of  Chrift,  by 
what  it  finds  in  it  felf,  or  in  other  Creatures, 
I  Sam,  24  1 9.  the  Sonl  is  ready  to  fink  under 
the  weight  of  itsowndlfaMinignig«DdiiiMl|^- 
viag  thoughts. 

SKondly^  The  ftnfe  they  have  of  their  own 
weakncfs,  and  inability  to  do  what  God  re- 
quires, and  muft  of  neceflicy  be  done,  if  ever 
they  be  fived :  My  Heart  is  harder  than  an 
Adamant,  How  can  I  break  it?  My  Willis 
ftubborn  and  exceeding  obftinate,  I  am  no 
way  aUe^  bow  it ;  theframeand  temper  of 
my  Spirit  is  altogether  carnal  and  earthly  \ 
and  it  is  not  in  the  power  of  my  hand  to  alter 
and  dmgeft:  AusLlcamotnifadiieanyone 
corruption,  nor  perform  one  fpiritual  duty, 
nor  bear  one  of  thofc  fufferings  and  burdens, 
whidi  Religion  lays  upon  dl  that  fellow 
Chrift :  This  alfo  pi  oves  a  gnstdilconnge- 
ment  in  the  way  or  Faith. 

Thirdly^  And,  wMd)  is  more  th«n  all,  the 
Soul  that  is  coming  to  Jcfus  Chrift,  hath  no 
aflurance  of  acceptance  with  biro,  if  it  fhould 
advcMoreit  feir  upon  him;  \is  a  great  ba- 
7ard,  a  K,reat  adventure;  'tis  much  more  pro- 
bable (it'  I  look  to  my  felf)  that  Qirift  will 
ftmtthedoor  of  Mercy  againftme. 

Butundersll  thcfodircouragcmentSjthc  Soul 
learns  this  Lellbn  from  God,  That,  as  ungod* 
ly  as  it  is,  as  weak  md  impotent  as  it  is,  as 
fiill  of  fears  and  doubts  as  it  is,  nevcrihelelj 
it  is  every  way  its  great  duty  and  concernment 
to  go  on  in  the  way  of  Faith,  and  make  th^t 
great  ndventiire  or  it  felf  upon  Jcfiis  Chrift: 
And  of  this  tha  Lord  convinceih  tbc  Soul  by 
two  things,  1.  Froiii 


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7h  M^h^i^  (i^^ 


t.  FrQtn  the  abfoju^c  neqcflify  of  <;otiUiii^  tioii  as  tl^'g  i  J'fh  i.  «3f  P^(f<W..rlls'J- 
2.  irm  ^  iocottr^ilng  {n^QjbpbiMiti^iff  i  C«r.  i^.tto^  nu  ^Wi  Kbp  ComutnA^^W 

fpxcding.  '  '  whicli  war  raiHs  the  adipp,. i»id  ^liiWers all  tVc 

.  fir/1,  Tlic  Soul  fcetb  an  abfolucc  neccfciy  of  qbjcdiqas  9t*  u}iwoixhUve.l»-  ac^l,'  py^fnoipfivHi 
coroing  5^  nctelTtty  is  laid  ypoa  it,  t^ei^  is  no  in  them  that  come  toCbrifl:,,i,.7efe.  v  ij- 
bthcr  way,  yiflsi^  iz.  God  hathfhr.t  itijp,by  laflly,  ftoiu  t)ic  icniiblc,  Changes  alrcady-piairc 
a  blea£4  i^e<x{^](,  to  thisoulji  Door  of  clcape,  upoiuhc  tf  lurATatxdftaruc  or  tlvc  FJcart.  TA^qp 
ii.  pun^lovk  lies  \a  the  negl^t  of  wus,  when  I  (lud  no  f^  'Xz  Qftm,  nor  locroV 
Chrill,  Hei.  a.  3.  The  Soul  hath  no  choice  ii^  fprlip  i  ividcircs  afic;  ChiiH:,  nor  hun  t  tp 
tbiscafe.  Angels,  ^liniftcrs,  piuics,  Rcpcn-  Uutiesi  biit  11  not  I'o  with uie  U'->.v.  iaqw 
.  tanoe.Refbrmatiofi  cz;\i\oi  favc  me  ^  Chrift,aRd  ice  the  e^U  of  liii,  fo  as  i  i^-ver  Taw  i(  bsfore>; 
Boncbut  Chvift,  can  deliver  mcfrom  puTcnc  my  heart  is  now  broken  in  the  fcilc  of  tUit 
GoUc,  and  the  Wrath  to  come:  Why  do  I  cvil^  my  dehrcs  bef^in  tol^e9nrianicdaftfr  Js- 
difpote,  dcmufjdelay,  when  certain  ruin  iflufb  fusphrift,  ^  am  not  qt  reft,  nor  where  Iv^CjuW 
inevitably  follow  thf  0^9$  jpf  re^i$d,9£CiQ-,  tiH  \  fierce  Mournini  afiev  the  Lord 
Ifeloftcrs?  •  .!   M^s.   purely  thefj:  ^rc  the  diwniag^ of  ijve 

Stcmidi/,  The  Lord  (hcwcth  thofc^bat  ^fcj  day  o(  Mercy-,  lecinego  on  in  this  W^j^'^t 
tndcrhii  teaching  ti  c  jiKiVxibiliticsof  Meiq-  Ciitb,  as  th^  Jcpcrsat  the  ^»icge  of  .s'.twjr/j, 
for  their  cncouragctpeni  iU  the  way  qf  b^ji^v- 1  2  A7»^.  7.  5,4,  Jt  ll'uy  hcrc,  I  peviflJi  \t\^ 
ln$ ^  and  ^hefc  prpbabilitjcs ^ti«;SQu|  \i eoabled  \  to  Ctifiift,  I  cgn  but  pe^ilh.  Uc»co>'Believei;s 
to  gather  from  the  general  fuidfrcpiav[jtatioDS!|  bear  up  ag^inft  all  objcdled  difcouvagcraents, 
of thcGoQpe),  //(W.  55. 1,7-  4^.  17.  frem  I  Cir;t^  fxitimi  e^mflwffiWJ  fwoto^  'tis  the 
:thocowUi<HJal  proBiirc* of  tbcGofpel,  3fiiA.  ^.  ' 
37.  /l/<jr,'^.  1 1.  i8.  i.jS.  fropi  the  vafl: 
CXLCQC  ot  Grace,  beyond  all  the  (hqughts  and 
hopes' or  Crcaivrcs,  /Jm.  51  8,9.  /At.  7.25. 
from  tne  iacouragiag  Examples  of  other  (ia- 
uers,  wh9  jiave  foiU)d  ^ercy  in  9^  bid  RQadii 


iate  <#Witw9ilN  t^e^oce  of  HcafoA^  td 

;l)3!ii?c  a  certain  forananccrtain  rvinc.  And 


dia.1 

exchange  a  certain  foramJnccrtain 
thus  you  have  heard  wl^^Ui^it;  exceUcot  {^eT- 
foos  are,  which  all  that  ^fifXfi  t9  CMjSt-vi 


«  J."  I  J 


I. 


S  ER  M  O  N  XXUL 


Serm.  i}. 


I"'  'll'Jli 


!■  lilt 


John  VI.  45. 


b  ismri^ttff  in  the  Pft^hets,  Aftd  thty Jbsll  he  all  fsazbf  of  God,  everj  ^fan  therefore  r^at  j^f. 


IN  the  former  Sertoo;^,  ypu  have  been  j 
Taugl,it4»l«grwtT;ittli,  1 
Pod.  in}at  the  teachings  of  Cod  are 

What  the  teachings  of  Cod  import,  hath 
been  fornicrly  opened  ^  and  what  thofe  fpccial 
VefRN)«At^  which  all  Believers  hear  and  learn 
of  the  Father,  was  the  lafb  thing  difcourfed 
that  which  rca\ains  to  be  farther  cleared  about 
.ihisfubicft,  before  I  come  to  the  applicatioo 
of  the  whcjc,  will  be  to  fheW  ypu, 

1.  Vyb^t  are  the  Properties  of  pivine 
Teachings. 

2.  What  Inflivcncc  i^ey.liavp  .{nruiging 
Souls  to  Chrift. 

3.  Why  it  is  impoflible  for, any  Man  to 
come  to  Chril!,  .wij^i^;^hGic  jTcach- 
ings  of  the  Father. 

Fir/l.  WJbst  arc  the  Properties  of  Divine 
Teachings.  Cooccrr.iagthe  Teachings  of  God 
we  a/Tinn  ip  general,  tjiat  iho'  they  cxcUide 
not,  yet  they  vaflly  differ  from  all  Humane 
Teachings:  as  the  foiwr  of, God  ip  effciliHg 
traufceiids.aU,  Hiucwanc  power,  fothc  W^irdpm 
«f  Cod  '»Xtai^  ^cNMsall  M^nmpe  jnjf- 
dm»  .For, 

FirK.  ^Ciod  iTe|diPtb  ^vfffr/tt^ji :  be  fpeak- 
«th  to  the  Soul^iCp  aftrong  fiand  ^  when  the 
Word  comes  accompanied  with  tlie  Spiiit, 
'fis  tvi^ht^  fb(oyij^iGpd^,to  call  down  all  iiiia- 
f^Offuom^  2  Cbr.  io.  4.  iNlow  the  GofpcV 


conuf  mt  inmrd  onhi  (  as  if  wa^  wopt  to  do  ) 
but  in  paw,  I  TTiefs,  i .  '4^  j.  A  powrer  that 

makes  the  Soul  fall  flat  before  it,  and  ackao>»- 


icdge,  that  God  is  in  that  Word,  1  Cor.  1^25. 
Secondly.  The  Teaqhiiags  pi  God  are  fw^ 

T :acbiȣs.  Men  never  rclLTi  the  fwcctpcis  pf 
a  Truth,  rtiU  xlicy  learn,  it.  fivpm  God,  Cant, 
.1 .  3.  His  oame  is  as  an  Oyntmcnt  poured 

forth,  tant.^.  16.  HbMoiith  ismolirweer. 
O  how  ppwerfully,  and  how  r.vcctly  doth  the 
voisc  or  God  Hide  into  the  heart  of  a  poof 
pielting  Sinner  ?  how  jcione,  dry,  andtaillefs 
arc  all  the  Pifcoiu  iics  of  Men,  compare^  with 
the  Teachings  of  the  Father.' 

Tliii  dl  v,  God  T-Miheth  ^U'mly  and  clmlji^ 
lie  not  only  opens  Truths  to  the  underftand- 
ing,  but  itexip^neih.the  fiQderftandingalfo  to 
perceive  tlvcm,  2  Or  3.  16.  In  that  tlaythc 
Veil  i-it^t^n  away  fioa  the  Hcaiiti  a  Light 
fiiincthinto.thcSouli  a  clear  BcamftpniHea- 
vca  is  darted  into  the  Mind,  Luke  45,  Pi- 
vine  Teachiia^s  are  fully  fatisfyinig-,  tJie  Soul 
donbts  no  more,  lfag?crs  and  hcfitatcs  no 
more,  but  ttcquufccs  i;i  tfiat  which  God  teaches^ 
'tis  To  fausfud,  chat  it  can  venture  all  ujipfi 
the  troth  of  '^hat  it.bath  learntfrom  God,  aji 
that  Mjrtyf  fiid,  /  c:nnot  Difpute^  bilt  /  fiaf 
Dii  fjf  cfuiji.    S>c  f/oy.  8. 8, 9. 

Fomrhly,  The  Vcichin::;sof  God  arc 


iilU  foe'., 


nr.  I-.; 


may  nuUiike  and  Icaid  others  intp  the  llu 
niiltakes  witD  thcinfelvei'^  "but  it  is  not  fo 


iiolleft  of  Men 
the  ill  me 
ii 
ihe 


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The  Method  of  Grace 


1111 


ibeuadung^  ot  God.  If  we  caa  be  Hire  that 
'Qod'tctchetli  m;  may  be  as  fure  of  the 
Troth  of  wliat  he  tcacheth  for  his  Spirit 
guidttb  us  into  M  Tmb^  Joh.  i6.  13.  and  into 
nothing  but  Trnth 

Fifthly,  The  1>ichiog5  of  God  are  abiding 
teadungs^  they  make  cvcrlalling  ImprcHions 
upon  the  Sool,  Pfal.  n  9.  9S.  f^y  *'e  fvermtb 
it  •  the  \^'ord5  of  Men  vantlh  ftom  us :  but  the 
woi-ds  of  God  ftick  by  us;  what  God  tcach- 
ttb  he  wriceth  upon  the  Heart,  35. 
and  that  will  abide  •,  litcr.x  fcripu  m.-met.  Tis 
ufual  with  Souls,  whofe  uaderftandiiij^s  have 
been  opened  by  the  Lord,  many  years  after- 
>vard  to  fay,  I  (hall  never  forget  fuch  a  Scri- 
pture that  once  convinced  me,  fucha  Promifc 
thit  once  encouraged  me. 

Sixthly,  The  Teachings  of  God  are  faving 
teachings^  they  make  the  boul  wife  nnto  Salva- 
tion, 2  Tim.  3.  I V  There  is  a  great  deal  of 
other  knowledge  that  goes  to  Hell  with  Men  : 
The  Pavement  of  Hell  (as  one  fpcaks)  is  pitch- 
ed with  the  Skulls  of  many  great  Scfco/.rx,  but 
•Eternal  Life  is  in  the  teachings  of  God,  Joh. 
17.  3.  This  is  Eternal  l.ifc^  fo  knoiv  ,tbve  tin 
€tlfy  true  Cod^  and  Jefus  Chrifi  wtKm  thou  hafi 
fmt.  This  is  dcfcrvcdiv  Ililed  the  Light  of 
Life,  Job.  8.  I  i.  Jn  this  light  me  /hdi  fee  light. 

Seventhly,  The  Teachings  of  God  make 
their  own  way  into  the  dnllelt  and  weakeft  ca- 
pacities Ifa.  32  4,  The  heart  alfo  of  the  rafli 
p>aU  undaftand  knowledge,  and  the  tongue  of  the 
Jtasnmerers  fhaB  be  ready  to  fpeak  plasnfy  :  Upon 
this  account Chrilt  faid,  Matth.x  1.25.  /  thjnk 
ibeCf  O  FiOkir,  Lard  of  Heaven  and  Earth,  be- 
€guf€  Am  ha^  bid  tbefe  things  from  the  vife  and 
prudent,  *ni  haft  revealed  them  unto  Babes  :  "I  1^ 

admirauc  to  ftc  what  clear  iUuminations  fome 
poor  illiterate  ChHftiaas  have  in  the  Myfterics 

ofChrift  and  Salvation,  whichothcrs,  of  great 
abilities^  deep  and  fearching  heads,  can  nc- 
-vcr  dil&ver  with  an  their  LeamiDg  and 
Study. 

Eigiithly,  To  conclude,  The  Teachings  of 
.God  arc  troH^omnng  teachings,  2  Cor.  3.  1 8. 
they  change  the  Son!  into  the  fame  Image  : 
God  calts  them,  whom  he  teachetb,  into  the 
'very  mmild  of  thofe  Troths  which  they  learn 
from  him,  Kovi.6.  17.  Thcfe  arc  the  Teach- 
ings of  God,  and^chas  he  inllructeth  thofe  that 
corae  CO  'Chrift. 

Secondly,  Next  let  ns  fee  what  influences  Di- 
vine Teachings  have  upon  Souls  in  briodng 
them  toChrift;  aod  wcfiuHfiiid  atineo-told 
inflncnce  m  them.  , 

f .  They  have  an  mflnence  upon  the  exter- 
nal Jlfea7:s  by  which  they  come  to  Chrift. 

2.  I'hey  have  an  inducncc  upon  the  Mind, 
to  remove  what  hindred  it  from  Chrift. 

3.  They  have  an  influence  trpon  the  Will, 
to  allure  and  draw  it  to  Chrift. 

Firft,  They  have  influence  upon  the  Means 
by  which  we  come  to  Chrift :  The  bcft  Ordi- 
nanoesarebotadead  Letter,  except  the  Spirit, 
the  teaching  and  quickening  Spirit  of  God, 
work  in  fellowfliip  with  tncm,  2  Cor.  3.  6. 
-The  heft  Mmifter^  lilcethe  DUcipies^forth 
the  Ncr,  bnt  take  nothing,  win  not  one  Soul 
to  God,  till  God  teach  as  well  astbey.  Paul 


is  nothing,  and  ^4^00  nothing^  but  God  that 
giveth  the  increilei.,t  Car.  j.'?/  Let  the  moft 

learned,  eloquent,  and  power ful  Orator  be  in 
the  Pulpit,  yet  no  Man  s  Heart  isperfwaded, 
till  it  horstbe  Voiceof  God';  C^^jtmhi 
coelts  babet  qui  corda  docet. 

Secondly,  They  have  influence  upon  the 
Mbid,  tojemove  what  hindred  it  firom  Chrift; 
except  the  Minds  of  Men  be^lrj^  unraDj^ht  thofe 
Errors,  by  which  they  are  prcjndiLcd  agjainji 
Chrift,  they  will  never  be  perfwadedto  come 
nnto  him  :  A  nd  nothing  but  the  Fathers  teach- 
ings can  uuieacli  thofe  Errors,  and  cere  thofe 
Evils  of  the  Mind:  The  natural  Mind  of  Man 
flights  the  Trnths  of  God,  until  God  teadi 
theraj  and  thcu  they  rieniblc  with  an  awful 
reverence  of  them.   Sin  is  but  a  triflc,till  God 
Ihcwsusthe  Face  of  it  in  the  glafsofthc 
and  then  it  appears  txccedingfinfiU,  Rom.  7. 1 2! 
We  think  God  to  be  fuch  a  one  as  our  ielves, 
Pfal.  5c.  21.  until  hedifcovei  himfelf  untous 
in  his  infinite  Grcatncfs,  awful  Holinefs,  and 
fevere  Jufticc  i  and  then  we  cry,  whocanftand 
before  this  great  and  drradfn!  God  !  Wc 
thought  it  was  time  enough  herrafter  to  mind 
the  concernments  of  another  World,  untiltbe 
l^rd  open  our  Eyes,  to  fee  in  what  danger 
weftand  upon  the  very  brink  of  Eternity ;  and 
then  nothing  fcares  us  more,  than  the  fern 
that  our  time  will  be  finifhed,  before  the  ereat 
Work  of  Salvation  be  GniOied.   W  e  thought 
our  felves  in  a  converted  State  before,  till God 
make  us  to  fee  the  neceility  of  another  man- 
ner of  Converfiticn,  upon  pain  of  Eternal 
DaniiUicion.    We  readily  caught  hold  upon 
the  Promiles  before,  when  we  had  no  right 
to  them;  btrt  the  teachings  of  God  make  the 
prefumptr.o  IS  Sir.ncrlet  go  his  hold  that  he 
may  take  a  better  and  filter  hold  of  them  in 
Chrift.  We  once  thought  that  the  Death  of 
Chrifi,  in  it  felf.  had  been  enough  to  ftcure 
our  Salvation:  but  under  the  teachings  of 
God,  we  diftem  plainly  the  neceffity  of  a 
change  of  Hcnt  and  State;  or  clfethc  Blcwd 
ofChrift  can  never  profit  us.  Thus  the  Teach- 
ings of  God  remove  the  Errors  of  the  Mind, 
by  which  Men  are  withheld  from  Chrift. 

Thirdly,  The  teaching)!  of  God  powerfully 
attraftand  athirethewill  of  a  Sinner  to  Chrift, 
Hof.  1. 14.  But  of  thcfe  d:  i.vinps  of  the  Fa- 
ther I  have  largely  fpoken  befor^  and  there- 
fore fliall  fay  no  more  of  it  in  thts  place,  bat 
haflcntothe  laft  thingpropoundcd,  viz.. 

Thirdly,  Why  it  is  impoffiblc  for  any  Man 
tocome  to  Chrift,  withonttheFatherltaKh- 
ings;  and  the  impoflibilicies  hereof  will  ap» 
pear  three  ways. 

1.  From  the  Power  of  Sin. 

2.  From  the  Indifpofition  of  Mao. 

3.  From  tlie  Nature  of  Faith. 

By  all  which  the  Laft  Point  defigned  to  be 
fpoken  to  from  this  Scripture  will  be  ftilly 
cleared,  and  the  whole  prepared  for  appli- 
cation. 

Firft,  Theimpoffibility  of  coming  to  Chrift, 
without  the  Teachings  of  the  Father,  will  ap- 
pear  from  the  Power  of  Sin,  which  hath  10 
itronganholdfeft  upon  the  Hearts  and  AfTefti- 
onsofall  unrcgeneratc  Men,  that  no  Humane 
Arguments  or  Perfwafions  whatfiwver  can  di- 
vorce or  feparate  them ;  for, 
Firft,  Sin  is  connatural  with  the  SouL  'cis 

DOTH 


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I 


Sofin. 


bora  and  bred  with  a  Mao^  Pfal.  51.5.  Jf.t. 
48. 8.  k  ^ai  natural  j9f;iiiUcii  Man  to  Co  as 
U  is  to  bceaxh. 

Secx>Ddlj,Thc  jkiwcv  of  Sin  hath  been  llrcng- 
tbeoiog  it  ii:if  tiotn  the  be^oing,  by  .aio^ig 
coQtiiiiaed  Cnfton,  which  gives  it  tne  force  cor 
a  fecond  Nitute ;  and  makes  Regeneration  and 
JJortificacioa  naturally  impoOIble,  Jcr.  i 23. 
CmAct^£Hmpij»  Aai^e  bit  skin^  or  tlx  Uofard 
his  ^  ?  Vim  myk  do  ^pod  tlm  iiac- 
atj^amd  ta  do  tuU, 

Thirdly,  Sio  ts  the  delight  of  the  Anoer: 
Jtis  a  f^ort  to  a  Fool  todo  mifchtef^  Prov.  10.  23. 
Carnal  ^Aea  have  no  other  pieafurc  ia  this 
World,  bat  what  arifesfrbm  their  Lnfts;  to 
cut  off  their  Corruptions  by  Mortification, 
were  ai  oooq  to  deprive  them  of  all  the  j^ea- 
fiureoftheir  lives. 

Fourthly,  Sin  being  connatural,  asftomary, 
and  ddightfuL  doth  therefore  bewitch  their 
Afl^ioQI,  aod  iochant  tlietr  Hearts,  to  that 
decree  of  madncfs  and.  ufcination ;  that  they 
rather  chufc  dioinutioo  by  God,  than  Rpa- 
ratidnfrooi  lio :  Tbeir  btarts  are  full)/  fit  m  toem 
to  d'j  evit^  Bcdcf  8.  M.  they  rulh  into  fin,  as 
the  iwr/f  ru/}}(th  into  the  LattU^  Jcr.  8.  6.  And 
now,  what  think  you  an  fcjiaratc  a  Man  firom 
hisbclovcd  Luft,  except  the  powerful  and  ef- 
fectual Teachings  ot  God?  Nothing  but  a 
light  from  HcaVen  can  reftific  and  reduce  the 
inchanted  Mind  ;  no  Power  but  that  of  God 
can  chao^  and  alter  the  Unfiil  bent  and  incli- 
iMtkiB.^chQ  WiU,  tUa  taskabove aU  Crea- 
tnro-powcr. 

Secondly.  The  ur.poflibility  of  coming  to 
Chrift,  muoot  the  Father's  Teachings,  evi- 
dently appears  from  thcindifpofednefs  ot  M3n^ 
the  fubjeiu  of  this  change  ^  the  natwrd  Mm  rc< 
mvttmA*  tkmgt  vhiat art  <^ Goi,  1  Cor.  2. 
14.  Three  things  rouft  be  wrought  upon  Man, 
before  ever  he  can  coroe  to  ChriH  \  his  blind 
Underlfainding  muft  be  enlightncd  \  his  hard 
and  rocky  Heart  mud  be  br<^cn,  and  melted  \ 
his  (lilf,  fixed,  and  obftinate  Will  muft  be 
connuered  and  fubdned :  But  all  thcfc  are  the 
eileasofafupernatnral  Power.  The  illaroi- 
nation  of  the  Mind  is  the  pcailiar  work  of 
God  xCar.^6.  Rev.i.  17.  Epb.^.  8.  The 
breakingand  melting  of  the  Heart  is  the  Lords 
own  work  ;\is  he  that  givcth  repentance,  jt3s 
3 1 .  *Tis  t  he  Lord  that  taies  amay  the  heart  of 
^  o»r,  migivetb  an  heart  if  ^^  Enxk.  3/6.  26, 
'tis  he  that  pooretb  ont  the  Spirit  of  contri- 
tion upon  Man,  Zc:b.  12.  ic.  The  chant!,irtg 
oftheoatnraibeotand  inclination  of  the  Will 
istheLord*slble  Prerogative,  PhU.  2. 13.  all 
tbcfe  things  are  cffcv-^ually  done  in  the  Soul  of 
Mao,  wboi  Cod  tcacheth  it,  and  never  till 
then. 

Thirdly,  Tlie  Nature  of  Faith,  by  wliich 
we  oome  to  Chrilh  plainly  (hews  the  impolli- 
bility  of  ooroing  withoac  oe  Fatherli  teachi  ng. 
Every  thing  in  Faith  is  fupcrnatnral  ^  the  im- 
phnutiuaof  the^dinrof  Faith  is  (b,  kfb.  2.  8. 
xisiiotof  oarfiltei,but  the  Gift  of  God ;  *tis 
not  an  habit  acquired  by  induftry,  but  infufed 
byCracc^  PImI.  i.  29.  The  light  of  Faith,  by 
which  fpiritnal  things  are  diicerned,  is  fnper- 
natural,  Hth.  1 1.  i,  27.  It  feeth  things  that 
are  invtOble.  I  Ik  advcntuiss  of  i-aith  are  fu- 
pematKal^  fofMm^  hope,  a  Man  bclieveth 
h  iKtpv,  giving  Ckff  t9  God,  Kom.  4. 18.  By 


T 


Faith  a  Mail  gocibuMO^rifl^  agoing  all  the 
diftatcsanddilcouragemeots'ot  Natural  Senfc 
and  Reafon.  The  Sdf-dcnial  of  Faith  ib  fiiper- 
natural;  the  cutting  of -of  the  Right  Ijawd^ 
and  plucking  out  of  Riglit  Eye  Sins  mufl  necdsi 
be  to,  Mattk.  5.  29.  .'\\.^ yi(lories  ^vA  Coa,-^ 
qiicfti  of  Faith  do  all  fjicak  it  to  be  fupernitu- 
rali  it  overcomes  the  .ftrongcft  oppofitiont 
fromwidiout,  Hth.  u. 33, 34.  it  fubducthand 
purgcth  the  nioft  obftinatc  and  deep  rooted, 
corruptions  within,  ASs  it.  p.  it  overcoraethi 
an  the  blaodldiments  ana  charming  allure- 
ments of  the  bewitching  Worlds  i  Jt^.  5.  4^ 
all  whidi  conlidered,  i^iw  evident  is  the  ooon 
dufion,  that  'iMiie  caa  fOj^etci  Oirift.wijth^ 
out  the  l«cher*»  tcadu^gB^  Tlie  ufiia.i^ 

I.  Vfefor  Jnft^miaHem  .  yfi  ^ 

Infcrauc  1.  .  .  j. 

Hovp  mtcrm/h  fjlfe  and  aifurd  is  that  DoiMfut  ' 
fbich  ajfertetb  the  fo/fibilitj/  of  believing  xeiihmi- 
the  eff-ary  cf fupcrnatural  Cracel  The  defircof 
rclf-fiifTi  icucy  wasthcruiacof^dM,  aodtht 
conceit  of  fclf-fiiflideocy  is  the  mine  c£  imil-. 
titudcs  of  his  Poflcrity.    This  Doftiineisnot  ' 
only  contradidory  to  the  current  ftream  of 
Scriptures,  P£vl2. 13.  i^okt.  ij.  with  ma- 
ny other  Sciipturcs^  butit  isalfocoiitradido- 
iy  to  the  common  fcnfcand  cxpeiience  of  Bc- 
lievci  s ,  y  c  [  the  pi  idc  of  Nature  will  ftrive  to 
maintain^what  Scripture  and  EjCpericnCf  plailh 
ly  contradid  and  overthrow. 


Inferatce  it 


Hence  n  e  may  alfo  infurm  oUf  felves^  hoxQ  it 
Cometh  to  pafs^  that  many  rational^  mfe^  0td 
learned  Men  fnyi  Cbrijl^  whilji  mean  tirrte  At 
ftmpkand  illiterate^  even  Bahes  in  Natural  Know- 
ledge^ oltain  inter ejl  in  ban  and  Saivation^  binti 
The  reafon  he|wrfii.pbiBjy  giveHosby  Chrift 

in  Mattb.  w.  1  J.  T»you  it  is  given  to  know  tbf 
Myjleries  oftbe  Kingdom  cf  Heaven^  but  tQtbem 
it  is  not  given :  ^Tis  the  droppings  and  dewa<^ 
Divine  teaching  upon  one,  and  not  upon  ano^ 
ther,  that  dryeth  up  the  green  tree,  and  ma* 
keth  the  dry  Tree  to  flourifh.  Many  natural 
Men  have  very  fine  Brains^  fcarching  Wits, 
foiid  judgments,  nimble  Fancies,  tenacious 
Memories  j  they  can  fcarch  out  the  Myfteiies 
of  Nature,  folve  the  Ibjemmaia^  latisne  the 
Enquiries  of  the  moft  Coriotts ;  they  can  mea^ 
furc  the  Earth,  difcover  the  Moiions  of  the 
Heavens  i  but  after  ail  take  up  their  place  in. 
Hell:  When,  iothemieantiroe,  ^Statutes of 
the  I/jrd  (by  the  help  of  his  teachings)  make 
nife  the  fimple,  PfaL  19.  17.  'Tis  no  matter 
how  dun  and  incapable  the  Scholar  be,  ifGoi 
undertake  to  be  the  Tcdcher.  I  remember 
/iuftin  fpcaks  of  one,  who  was  commonly  re- 
puted a  Fool,  and  yet  he  could  not  but  ]ttdg)^ 
him  to  be  truly  godly^  .nd  that  by  two  figns  of 
Grace  which  appeared  in  bim :  one  was  bis  ie-. 
rioofneTs  when  he  heard  any  difixHiTfcs  of 
Chrifl:  j  the  other  was  bis  indignation  mani- 
fcftcd  againil  Sin.  It  was  truly  litid  by  thofe 
two  Carditudiy  (who  riding  to  the  Council  of 
Conjljmt^  ovcr-heaid  a  poor  Shepherd  in  the 
Fields,  with  Tears  bewailing  his  fin)  j'urgunt 
indoQi  &  r/tpient  cteUtm :  The  unlearned  wiQ 
life  and  take  Heaven,  whilft  WC  withaU ttqc 
Learning  ihall  dcfcend  into  Hell. 

Infargncf  3.  jnfer. 
This  a^9  it^nu  $istf  the  tfut  reafcn  of  tlv 

Jlrangt 


3* 


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410 


Ttf  Method  Grace. 


VjoLI 


firfoigt  andvjr'um  fueceffes  cf  tbf  Co^iuPon  the 
5teri!r>^Mi(.'  Here  vire  fee  why  theAfinuhryof 

one  Man  becomes  fmitfiil,  and  ariothm  bar- 
ren; yca^  why  the  labours  of  the  fame  Man 
prorper  «xcedUiigly  at  one  time,  snd  noc  at 
anotlier  :  Thefe  things  arc  according  as  the 
teachings  of  God  do  accompany  our  te^cliings : 
We  4ficn  lec  a  weaker  and  plainer  difcourfc 
blcffcd  with  fncccfs,  whilft  that  which  is  move 
artificial,  neat,  and  laboured,  comes  to  no- 
thing-  St../4H/fn(hath  a  pretty  fimilitudc  to 
illuftratc  this :  Suppofc  (Hiich  he)  tiro  Conduits, 
the  one  vay  plain^  the  otba-  curiouffy  carved  and 
■adtmed  mtb  Images  of  Lyons^  £  'i'fJ,  &c.  the 
Water  doth  not  rejre/h  and  nourifh^  as  it  cometh 
from  fuch  a  curims  Conduit,  but  as  it  ts  WcUer. 
\V1  rc  wc  find  moft  of  Man,  we  frequently 
find  lealt  of  God.  I  fpcak  not  this  to  encou- 
rage carclcRncfs  and  bzincfs,  but  to  provoiie 
the  Difpenfcrs  of  the  Gofpel  to  more  earncft- 
lu  !" ,  and  fervent  Prayer  tor  the  alTiftance  and 
blcHiiig  of  the  Spirit  upon  their  Labours  ^  and 
to  make  Men  lefs  fond  of  their  own  Gifts  and 
Abilities :  Blear-eyed  Leah  may  bear  Children, 
when  beautiful  Rachd  proves  barren. 
.  -  .  Inference  4. 

ija.  4.  igjfnlfetKethetraHjeettdaitexaOeiin^favmg 
J^iritual  Knowledge^  Amt  fhtf  wWw  »  mKtff 
litter a\ and  n  ttur.U.  One  drop  of  Knowledge 
taught  by  Cod,  is  more  excellent,  than  the 
whole  Ocean  of  Hmitiiiie  Knowledge  and  ac- 
qntrcdGi*^L%  Pi»l.  5.  8.  Job.  17.  3.  1  Cor.i.  2. 
Let  no  Man  therefore  be  dejeded  at  the  want 
of  thoTe  Gifts,  with  which  anfinftified  Men 
are  adorned.  If  God  have  taught  thee  the 
evil  of  Sin,  the  worth  of  Chrift,  theneccflity 
of  Regencwtion,  the  myftery  of  Faith,  the 
way  of  communion  with  God  in  Duties  •  t:  0;:- 
blc  not  thy  felf  bccaufe  of  thine  ignorance  in 
fMtnnl  or  moral  things ;  thtni  haft  that, 
Rcadcrj  which  will  bring  thee  to  Heaven  ■ 
and  he  is  a  truly  wife  JVlan  that  knows  the  way 
of&lvatioD,  though  he  be  ignorant  md  un- 
skilful in  other  things:  Thou  knowcft.that, 
which  all  the  learned  DoOors  and  Libraries  in 
.  the  World  could  never  teach  thee,  but  God 
hath  revealed  them  to  thee:  Others  have 
more  fc:euce^  thou  haft  more  favour  and  fweet- 
nds:  Bteft  God  and  be  not  dilcouraged. 
ijift  2  ^-  "^'f^  fi''^  Examination, 

If  there  be  no  coming  to  Chrift  without 
tlie  teachii^  of  the  Father;  then  it  greatly 
concern?  rssroexamine  onr  own  Hearts,  whe- 
ther ever  wc  have  been  under  the  faving  teach- 
ing? of  God,  daring  the  many  years  we  have 
fate  under  the  preaching  of  the  Gofpel.  J  et 
not  the  qiietUon  be  millakcn,  I  do  not  asK 
¥/hat  Books  yoo  have  read,  what  Miniftersyon 
have  heard,  what  ftock  of  natural  or  fpecu- 
lativeknovN  ledge  you  have  acquired  ;  but  the 
queftion  is,  whether  ever  God  fpaketoyour 
Hearts,  and  hath  elfeSually  taught  you  fuch 
LelTons,  as  were  mentioned  in  ourlaft  Dif- 
courfc? O  there  is  a  vaft  difference  betwixt 
that  notional,  ^eculative,  and  traditional 
knowledge  which  Man  learncch  fr-om  Man, 
and  that  fpirItualjOpcrative,and  transforming 
knowledge  which  a  Man  Icarneth  from  God. 
If  von  ask  how  the  teachings  of  God  may  be 
diKcrncd  fi  om  all  other  mecr  him.inc  tcnch- 
ings,  1  anfwer.  it  may  be  difcerncd  and  diflia- 
Teax  SigpM.  I 


Ska  I.  , 

tUttmhmgs  efCodiirevay  kmAm^t^the 

So:({thatis  taught.  Humane  knowledge  piifferh 
up,  I  Cor.  2.  1.  but  the  teachings  of  God  do 
greatly  abafe  the  Soul,  Jobj^.  5.  'J  Me  beard 
of  thee  by  the  hearing  of  the  ear^  but  now  mine  eye 
feeth  thce\  wherefore  I  abhor  my  felf^  and  repent 
indi^  md  afhcs  The  fame  light  which  diwo- 
vers  tons  the  Holincfs,  lufHcc,Grcitncfs,and 
Goodntfs  of  God,  difcovereth  alfo  the  vile- 
nefs,  bafcncfs^  empcineis,  and  total  unwor- 
thinefs  of  Man  ^  yea,  oftJiebeftandlioUeftof 
Men,  I  fa.  6.  5.  . 

Sign  -1. 

Tie  teachings  of  Cod  arc  Jcc;  ?y  .jfefli^i^,  aiui 
im^rcjfive  tetmsmgs  :  they  fully  l  each  the  Heart 
of  Man,  Hof.  2.  14.  /  mil  aUsere  htr^  and  bring 
her  into  the  wildemefs.  and  fpcak  cumjartahly  mto 
her:  or,  as  it  is  in  the  Helrerv^  I  will  Ipeakio 
her  Heart.  When  God  iheweth  unto  Man 
the  evil  of  Sin,  he  (b  convinceth  the  Soiil  that 
no  Creature-comforts  have  any  pleaiurc  or 
fweetnefs  in  them  1  and  when  he  Iheweth  onto 
Man  his  Righteouuiefs,  Pardon,  and  Peace  in 
Chrifb,  he  fo  comforteth  and  refreflieth  the 
Heart,  that  no  outward  affliftions  have  any 
weight  or  bittenie&  in  them ;  one  drop  of 
confolation  from  Heaven,  fweetcns  a  Sea  of 
trouble  upon  Earth,  Ff.:!.  9.1.  19.  In  the  rmd' 
tttude  of  my  tbot^bts  wttbm  nw,  ^  cot^mt  dc' 
tight  my  5oNf. 

Sign  3. 

The  te^iehtngs  cf  Cod  are  fanOifying  and  remt" 
ifig  teachings:  they  reTOitn  and  dnj^ge  the 
Heart,  F-in).  4.  21,  22,  23.  // fo  he  thji  you  have 
beard  htm^  and  been  taught  by  htni^  as  the  truA  it 
in  Jefiis :  that  ye  put  off  emmmg  the  farmer 
cn-.rji  rfition  the  old  rvhich  is  corrupt  accord- 
ing to  the  deceitful  Lufls ;  and  be  renewed  in  the 
fptritofymirmind,  &c.  See  here  what  faolbdS 
and  purity  is  the  effeft  of  divine  teaching: 
Holincfs  both  external  and  internal,  negative 
and  pofitive:  Holinefs  of  every  kind  follows 
the  Father's  teachings:  All  the  difcovcries 
God  makes  to  us  of  hirafelf  in  Chrift  have  aa 
aflimulatin^  quality,  and  dtange  the  Soul  into 
their  owB  UkeiKfs,  2  Cor.  3 . 18. 

Sign  4, 

AU  Coits  teachings  are  praSiced^  running  into 

obedience.  Idle  nnrion'^  nnd  ufclefi  fi'ccuh- 
tionsarc  not  le^iin'd  ham  God.  As  God's 
creating  words,  fo  his  teaching  words  arc  with 
effed:  As  when  he  fiid  ht  rhcrebe  ligkt^  and 
there  was  light i  fo  when  he  faiih  to  theSoul, 
be  comforted,  be  humbled;  it  is  effcftually 
comforted^  //-?.  -^i^,  i it  i<;  humbled  ,  JtA 
410.  4,  5.  A>  God  liath  in  Nature  made  no 
Creature  in  vain,  fo  he  fpeaks  no  word  in  vain : 
Every  thing  which  Men  hear,  or  Inrn  fi-om 
the  Father,  is  for  ufe,  pradicc,  aud  benefit  to 
theSoaL 

Sign  <• 

All  the  teacbittgt  of  Cod  are  agreeable  with  the 
rerttttn  wjrd:  The  Spirit  of  God,  and  the  word 
of  God  do  never  jar,  7afc.  14,  is.  He  fhall  take 
of  mine  and  (hew  k  vmtoyou :  When  God  fpcak- 
cth  unto  the  Heart  of  Man,  whether  in  a  way 
of  convia:ion,  confolation,  or  inftrudion  in 
duty,  he  always  dther  maketh  ofe  of  the  ex- 
prcfs  words  of  God  in  Scripture,  or  fpeaks  to 
the  Heart  in  language  every  way  confenu- 
neons  and  agreeable  to  Scri[ytnre :  So  that 

the 


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Scnn.  1? 


The  Method  of  Grace. 


the  written  word  becomes  ,  the  Stmdard  to 
weigh,  and  try  all  divloe  teachings,  Jfa,  8. 20. 
To  ti)c  Law^  and  (•)  the  Tefiimon^  ^  «/  thty  j]'eal: 
mtacmdittg  to  ths  mrJ,  Hit  beeauje  there  i$  no 
light  (or  morning)  Mrtrm.*  Whatrrerhdir* 
crepant  and  jjn  ing  with  the  Script  m  e,  niun 
not  pafs  for  an  infpiration  of  God,  but  a  dc- 
hiding  Sophiftn  and  infiwation  of  Satan. 
Sign  6. 

The  teachingt  of  God  are  vay  f'^tiifyotg  teach- 
ings to  the  Soul  of  Man  y  the  undcrfhiii^g  Fa- 
culty, likea  Dm/,  is  eiilightncd  widi  the  Beams 
of  Divine  Truth  fluoingupon  it ,  ibis  no  Man's 
teachings  can  do;  Men  an  only  teach  objtQive- 
ly,  by  propounding  Truth  lotheUnderlhmd 
ing  j  but  they  cannot  enlighten  the  Faculty  it 
ftn,  as  God  doth,  i  fob.  5.  20.  hegiveth  Man 
undcrflandiiig,  as  well  as  inftruftions  to  he 
tmdci  flood  ^  he  opens  the  Eyes  of  the  under- 
ftanding,  as  well  as  pn^undcth  t(ie  Obje^h 
Eph.  t.  18.  And  thus  we  iv.ny  difctrnand  dil- 
tingAiiih  the  teachings  of  GoU,  trom  all  other 
teaoiings. 

Vfe  $,  3,  Vfecf  Txlort.nion. 

The  laft  life  I  Ihall  make  ot  this  Point,  fhall 
be  a  word  of  Exhartaim,  both  to  them  that 
ncvT  wore  ycr  cFeftually  Ta\i>^ht  of  God,  and 
to  dicui  alio  tiidt  have  heard  his  voice,  and 
are  come  to  Chrift. 

fiVyl,  To  thofe  that  never  yet  heard  the 
Voice  ot  God  fpeaking  to  iheir  Hearts  5  and 
truly  this  is  the  general  cafe  of  molt  Men  and 
Women  in  the  profcfling  World  ■  they  have 
heard  the  found  of  the  Gofpel,  but  a  hath  been 
a  confufed,  empty,  and  incfFeaual  firaad  in 
their  Ears:  We  have  heard  the  voice  of  Man, 
hot  have  never  yet  heard  the  voice  of  God : 
The  Gifts  and  Abilities  of  Preadiers  have  in  a 
nodooal  and  mcer  humane  way  improved  their 
Underftandtngs,  and  fometimes  flightly  touch- 
ed their  Affcfiiotis:  All  this  is  but  the  effed 
of  Mao  upoa  iMaa.  O  th^t  yon  wonld  look  for 
icMnething  which  is  beyond  all  this:  Satisfie 
not  your  fdvcs  with  what  is  meerly  natoral, 
and  humane  in  Ordinances:  Come  to  the 
Word  with  higher  Ends  and  more  fpiritual 
Defign?,  rlian  to  get  feme  Notions  ot  Troth 
which  you  had  not  before,  or  to  judge  the 
Gifts  and  Abilities  of  the  Speaker :  If  God 
fpcak  not  to  your  Hearts,  all  the  Ordinances 
in  the  World  can  do  you  no  good^  1  Cor.  j. 
7.,0  ireiTicinber  wbat  a  fi>lenm  and  awm 
thing  itistocomc  to  thofc  Oi  dlnances,  and 
attend  upon  that  Mioiftnitioii,  in  and  by  which 
the  Eternal  Decrees  of  Heaven  are  tow  exe- 
cuted upon  your  Souls,  which  mull  be  to  you 
the  favwr  of  Ufe  unto  Life,  or  of  Death  unto 
Death:  Wreftle  with  God,  by  Prayer,  for  a 
BKiTing  upon  the  Ordinance^.  Sr/,  Lord, 
fpeak  thy  felf  to  my  Heart,  let  mc  hear  thy 
voice,  and  fed  thy  fower  in  tbu  Prayer^  or 


in  this  Sermon:  Others  have  heard  thy  voice^ 
caufc  me  to  hear  it :  It  had  been  nracH  beoer 

for  me  if  I  had  never  heard  the  voice  of  Prea- 
chers, except  1  hear  thy  voice  in  them. 

Secondly^  Ixt  all  thofe  that  bate  heard  the 
voice  of  God,  and  arc  come  to  Chrifl  in  the 
vertuc  of  his  Teachings,  admire  the  wonder- 
ful condefccnHottof  God  tothem.  O  charCod 
Hioiild  fpcak  to  thy  Sou],and  be  filent  to  others! 
tlicre  be  many  thoulands  living  at  this  day  on- 
der  Ordinances,  to  whomtbe  Lord  hadi  not  ' 
given  an  Ear  to  hear,  or  an  Heart  to  obey, 
I>eut.  29. 4.  To  Jim  it  itgivat  to  hum  the  My- 
Jleries  of  the  Kingdom  tfHetvm,  but  to  Oem  k 
isnotgwtn^  Matth.  13.  11.  Andlbcfeech  yon 
walk  as  Men  and  Women  that  have  been 
Taught  of  God.  When  S^m  and  your  Cor- 
niptions  tempt  you  to  fin,  and  to  walk  in  the 
ways  of  the  carnal  and  carcicl:,  W  orld:  Re- 
member then  that  Scriotore,  E^h.  4.  20,21. 
Rut  yc  have  mt  fo  learned  Chrift,  if  fo  be  tha you 
have  beard  htm,  and  have  been  taught  ty  him,  at 
the  truth  is  mjefus.  To  conclude,  fee  that  yon 
be  evreediif  bnmblc  and  lowdv  in  Spirit;  hu- 
mility qualities  you  for  Divine  Teachings, 
PfA.  X^.  9.  The  bumble  he  mli  teach :  and  the 
trme  yr  are  tau^  ef  Gad^  the  men  bmMe  jw* 
mU  flill  be. 

And  thus  you  fee,  that  no  Man  can  come  to 
Chrift  without  the  application  of  the  Lav,  and 
the  teacbingf  of  the  Father',  which  being  confi* 
dered.  may  be  very  ufetul  to  convince  us, 
(whicn  indeed  is  the  defign  of  it)  that  among 
the  multitudes  of  Men  and  Women,  living 
under  the  Ordinances  of  God,  and  the  general 
profelDon  of  Religion  i  there  arc  but  few,  very 
lew  to  be  found,  who  have  effefhially  received 
the  Lord  Jefus  Chrift  by  iaving  Faith. 

And  now.  Reader,  I  fuppofe  by  this  time 
thon  art  deurous  to  know  by  what  figns  and 
evidences  thy  Union  with  Chrift  by  Faith 
may  be  cleared  up,  and  made  evident  to  thee : 
And  how  that  great  Qneftion,  Whether  thon 
jiifl  yet  effectually  ,ip|i]icd  Chrift  to  thy  Soul, 
or  no,  may  be  cieariy  decided  ^  which  brmgs 
m  CO  tbeTblfd  Gmealk  lUe  of  thewhoii^ 

Titf  SxmAutiott  cf  our  Interefi  in  Chrift,  by 

1 .  The  Donation  of  the  Spirit,  from  i  Jch. 
3. 24.  ■ 

2.  The  New  Creation,  from  2  Cor.  5.  17. 
i.  The  Mortification  of  Sin,  from  Qd,  5. 

4-  The  hnitatioB  of  Chiifl^  fern  1  JA, 

Of  each  of  thefe  Trials  of  our  Intercfl  in 
Chrift  ifliall  fpeak  in  their  Older :  And,firit, 
of  dwDonatioa  of  tbe  Spirit.  - 


Vol.  1. 


G  g  g 


SER- 


Dlgitlzed  by  Google 


Ths  Method  of  Grace. 


VoLl 


SERMON  XXIV- 


Scnn.  14^ 

Of  dw 

Manner 

and  Im- 

po:  tance 
o^  the  Spi- 
riti  In- 

dwdliog 


T 


JOHN  in.  24. 

A>U iffdy  iv»  it^Av  ths$  he dideth  mus^  fy  tb»  Sfirit  which  hi  hMhitvm  its, 

Sttmdif,  The  trial  of  this  ttnkm,  which  is 

by  the  j^iyiug  of  the  Spirit  to  us :  the  Spirit  of 
Chrilt  is  the  verybuid  of  Union  bctwixc  him 
and  ourSooKIiiKai!  not  that  theTcryPtrlbn  of 
tlic  Spirit  dwcllcih  in  us,  imparting  his  ef- 
Jmtfai  proptrtic^  to  US:  it  were  a  rude  fikfpbe- 
my  fo  to  fpcak,  bat  Ms  fiving  influences  are 
commi.nicutcd  to  us  in  the  way  of  fan<^ifying 
operations:  as  the  Sun  is  laid  to  come  into  the 
Hoitft,  when  his  beams  and  eoniferting  infln- 
cnccs  come  there.  Nor  yet  muft  \vc  think 
that  the  Graces  or  Influences  of  the  Spirit  a- 
bide  in  OS  in  the  lelf-fime  nieafare  andmanner 
as  tlicy  do  in  Chrid  f  r  Ct.J ^ivcthmt  thSfi' 
rit  to  bhnby  nteafiere ;  in  him  all  fuUneTs  dwells. 
He  isanmntcd  with  die  Spirit  above  his  M- 
lows}  bur  there  are  mcarin  csand  proportions 
of  Grace  differently  communicated  to  Belie- 
vers by  the  fame  Sphit ;  and  thefe  comnrani' 
cared  Gnccs  ar.d  real  Operations  of  the  Spirit 
of  Grace  in  our  hearts,  do  undoubtedly  prove 
the  reality  of  our  Union  with  Chrilt;  as  the 
communication  of  the  relf-fuiic  vital  juice,  or 
fapof  the  ftock  to  the  branch  whereby  it  lives, 
and  brings  ferth  fruit  of  the  fame  hind,  cer- 
tainly proves  it  to  be  a  real  part  orroonber  of 
the  fame  Tree. 

Thirdly.  Which  brings  us  to  the  third 
thing  ;  namely  the  certainty  of  the  trial  this 
way,  «♦  »«T«  ytiffMutv  in  tlus,  or  by  this  we 
know:  we  fo  know,  that  we  cannot  be  decei- 
ved.   To  clear  this,  let  us  oonlider  Two 


H  E  Apoftle  in  this  Chapter  is  en- 

ga^ed  in  a  very  trying  Difcnurfc  ■, 
hi^li»pei$to  difcrimiaate  the  fpi- 
Tits  and  dates  of  fincere  Oelievers, 
from  raccrly  nominal  and  pretended  Chrifli- 
apsi  vbich  he  attempts  not  to  do  by  any  thing 
that  is  cnenial,  but  by  the  internal  effeds 
and  operations  of  the  Spirit  of  God 
their  hcjtts.  His  eanuiry  is  not  into  tbofe 
things  which  Men  pnibft,  or  about  the  dnties 
which  they  perform,  but  about  the  frames  md 
tempers  of  their  beart&,  and  the  Frincipics  by 
whi;Jt  they  are  aded  in  Religion.  Accord' 
ing  10  this  Teft  he  puts  Believers  npon  the 
fe?(rch  and  ftudy  of  their  own  hearts:  calls 
them  to  refled  upon  the  effisds  and  operations 
of  the  Sijirii  of  God  wrought  within  their 
own  SouU:  alFuring  them  that  thofe  gracious 
el^As  and  firnhDs  of  the  Spirit  in  their  hearts 
will  be  a  folid  evidence  unto  them  of  their 
QOioo  with  Jefiis  ChriO  \  amounting  to  much 
morethan  a  general  oonjedural  groqnd  of  hope, 
under  which  it  is  impoffihlc  there  may  fuheffe 
falfum^  lurlt  a  dangerous  and  fatal  millake  : 
pnt  th^  gradovs  effcas  of  the  Sfxrii  of  God 
within  them  ,  area  foundation  upon  which 
they  may  build  the  certainty  aud  alfuiance  of 
their  Union  with  Chrifl: :  Hereby  we  knom  that 
he  :licicth  inut^  ly  tkt  Spirit  which  he  h.ith  ^iva 
fu.  la  *biih  v«oidi  we  have  Three  things  to 
(XMifider,  viz.. 

I.  The  thing  to  ba  tried,  our  Union  with 
Chrift. 

2:  The  trial  of  it,  by  the  giving  of  hb  Spi- 
rit to  ir. 

3.  The  ctrtainty  of  tlic  trial  this  way  : 
hereby  we  imm. 

rirfl.  The  thing  to  be  tried,  which  is  in- 
deed the  grcateil  and  weig,iaiell  matter  that 
can  be  brought  to  tryal  m  this  World,  or  in 
that  to  come,  namely  our  union  with  Chrift, 
csprelFcd  here  by  bts  abiding  m  Mi,  a  phrafe 
clearly  exprcflinu,  the  difference  betwixt  thofe 
that  b  1  lofcninn  and  common  cllimation 
ppfilor  Lhrilluns  among  Men,  though  they 
Iwveno  other  union  with  Chrift,  but  by  an 
external  jdkflvi  to  bini  in  th&outlide  duties  of 
Religion:  and  ihoPs;  whofc  union  with  Chrift  is 
rcal^  viu!  and  permanent,  by  the  indwelling 
of  the  Spirit  of  Chrift  in  their  Souls,  Job.  i  <;. 
^,  <i. .  Opens  the  force  and  importance  of 
this  phrafe,  /  anCtttvine^  ye  arc  tti*  kmcbes  • 
he  th  it  diJesb  in  wf,  and  I  m  bim-^  the  fame 
bri>i^cih  forth  much  fruit :  if  a  Matt  Mde  not  in 
be  it  cajl  f  rth  a  branchy  and  is  Tpitbcred  : 
the  thing  then  to  be  tried,  is,  whether  we 
Hand  in  Chrift  as  dead  branches  in  a  living 
ftock,  which  are  only  bound  to  it  by  c  acmal 
iig^m  cs ,  or  bonds  ,  that  hold  ihco}  for  a 
while  together:  or  whether  onrSauh  have  a 
vital  union  and  coal'r  ion  with  Chrift,  by  the 
partici^xition  of  the  living  fap  of  that  bklled  i 
root. 


things  in  Grace,  vif.. 

f .  ■  Somewhat  Conflttutive.  7  {  ,  • 
2.  Somcwhat.l-W/f/irtr/7 :.  l^'  '^^  "^'"S- 
There  is  fomething  in  Grave  which  iselTcn- 
tial  and  conftitutive  of  its  being  \  and  fome- 
what  that  flows  from  Giace,  and  is  tnamfejla' 
five  of  fach  a  Being:  we  cannot  immediately 
and  hituitively  difccm  the  elTence  of  Grace,  as 
it  is  in  its  limplc  nawrc.  So  Cod  only  dif- 
cerns  it,  who  is  the  Author  of  it :  but  \\c  may 
difcern  it  mediately  fecmdarify  by  the  cfTetts 
and  opcratiotH  of  it.  Could  wc  fee  the  fimple 
eflcncc  of  grace,  or  intuitively  defcem  our 
union  with  Qirift,  our  knowledge  would  be 
dtntonfirative  ^  a  prirri  ad  pfjirri'.'j ^  by  feeing 
cffefts,  as  they  ajc  lodged  in  ihtii  uulc  :  but 
we  come  to  know  the  being  of  Grace,  and  the 
reality  of  our  nnion  with  Chrift,  a  poflcriori^ 
by  jfcending  in  our  knowledge  from  the  eflecf  s 
and  operations,  to  their  true  caufe  and  being. 

And  accordingly  God  hath  furnifhed  us 
with  a  power  of  fclf-intuition  and  reflciftion  .• 
whereby  we  are  able  to  turn  in  upon  our  own 
hearts,  and  make  a  judgment  upon  our  felves, 
and  upon  our  own  Ads.  The  Soul  hath  not " 
only  a  power  to  f  o;f<?,  but  a  power  alio  to 
refkil  upon  its  own  anions,  not  only  to  pot 
forth  a  SrtB  aB  of  Faith  upon  Jcfus  Chrift, 
but  to  judge  and  difcern  that  adt  alfo,  2  7im. 
1 .  12.   /  kmm  tfhm  J  have  bebevcd :  and  this 

is 


1 


uiyiii^cu  Dy  Google 


Serm. 


The  Method  of  Grace. 


/  is  the  way  io  which  Believers  aiuia  their  cer- 
]    tainty  and  knowledge  of  their  Uaion  with 
;    Chrift:  f.nm  hence  the  ObR-wjtion  wil!  Ik-, 
DiB.  ;       Do^tr  l  b  it  interefi  in  Cbrijl  mjy  k  i.€t  iM>i- 
fy  gjAirtd^  and  concluded  from  the^ift  of  the  ffU 
I     rittotts:  no  Mm  (Taiththc  ApoHle)  hjth  fn:: 
I      O'jd  at  aty  time-^  if  wc  lave  oiic  amlher^  God 
\     JveB^mm^midbiMloveuferfeCledinus:  btrehy 
'\    hwa  roe  that  we  dwtU  in  h'tm^  and  he  in  jcf.  It.- 
caufe  be  bath  given  us  of  bis  Spin:  ^  i  John  +.  i;, 
13.   The  being  of  God  is  inviGbl«,  but  the 
operations  of  his  Spirit  in  BeSicvers  arc  fen 
libJc  and  dirccnidl>lc.    The  SuuU  union  wiih 
Cbri&  isa  fttpcrnatuval  Myftcry,  yet  is  it  dif- 
covcrablc  by  the  effcQ:^  thcieof,  which  arc 
very  \)crceptible  in  and  'jy  Bclicveri.  Two 
things  require  Explication,  and  Confirmatittil 
in  the  Doctrinal  part  of  this  Point. 

J.  What  the  ^ving  of  the  Spirit  iniporu 

and  Gg^ite. 
2.  How  it  evidences  the  Sools  iocereft  ia 
Jefus  Chrift. 

*•  FtntAstochc  importance  of  this  phrafe^we 

are  to  enquire  what  is  meant  by  theSpiric,aiKi 
what  by  the  2;iving  of  the  Spirit. 
Now  theSpiritis  takeninScripture  twoways.««^- 
EfTentially :  Or  Perfooally. 
In  the  ft  fit  fence  it  is  pot  for  the  God-head, 
I  Tim.  3.  16.  Jujiificdm  the  Spirit^  (i.e.)  by 
the  power  of  his  Divine  Natur^  which  raifed 
him  from  the  Dead,  fn  the  wcoml  fm^e  it 
denotes  the  third  Pcrfon,  or  fubiidcncc  in  the 
gbrious  and  blelTed  Trinity,  and  to  him  this 
word  Spirit  n  attributed,  fooKtimes  prof>criy 
in  the  fence  bcfore-mcntion'd,  as  denoting  his 
ferfmalin ;  at  other  limes  metonymiealiy^  and 
Chen  it  IS  pot  for  the^i^s,  finuts,  graces  and 
gifts  of  the  Spirit,  CottOliimcated  by  him  unto 
Men,  £ph.  <.  11.  Stjftfikd  with  the  Spirit, 
New  the  firoits  m      of  ue  Spirit  are  cither, 

1.  Gomroon,  and  aflifting  Gifts:  Or, 

2.  Special^  andSanaifying  Gifts. 
Inthefaift ftnceand  ligniRcation,  itimftbe 

taken  in  this  place:  for  as  to  the  common, 
alUftine  and  minttoing  gifts  of  the  Spirit,  they 
arebeflfowed  pramUcooufly  upon  oneasweH 
as  another.  Such  gifts  in  an  excellent  degree, 
and  Urge  meafiire  are  ibond  in  the  u&regenc- 
nte,  ami  therefore  an  never  amonntto  a  fo- 
lid  evidence  of  the  Souls  union  'vith  Chrift : 
but  bis  fpedal  ian&i^ing  giftk,being  the  pro- 
per effeft  and  oonfeqnenc  of  that  Union,  Muft 
needs  ftrongly  prove  and  confirm  it.  In  this 
fenfe  therefore  we  are  to  underftand  the  Sfi- 
fir  in  this  place:  and  by  giving  the  Spirit  to 
us,  we  are  to  undcrftand  more  than  thecomw 
^'  riw  ffirit  upm  us :  the  Spirit  of  God  is  laid 
tocofflenponMeninatnnliencway,  for  their 
prefcnt  afTiftancc  in  fome  particular  fcrvic-e, 
though  in  themfelves  they  be  naiiiadiiicd  Per- 
fons:  thm  thtf^irit  of  God  came  ttpon  Bdaant^ 
Numb.  24..  2,  Enabling  him  to  Prophefieot 
things  to  come  and  although  thofe  extraor- 
dinary gifts  of  the  Spirit  be  now  ccifed,  yet 
the  Spirit  ceafeth  not  to  give  his  ordinary  af- 
liftaaces  unto  Men,  both  regenerate  and  unre- 
generate,  i  Cor.  11.  8,  9,  10,  ji.  Com- 
pared :  but  whatever  gifts  he  g,ivcsto  others, 
he  is  faid  co  hegiven^  to  dmll  and  to  avide  only 
in  Believers,  i  Cor.  3.  \6.  Knotej^e  not  that 
y?  arc  the  T empk  of  God^  and  that  the  Spsrit  uf 
ijod  dweUetb  mjfoui  Au  exprefiion  denoting 
VoL  I. 


both  bisfpecialprotaicty  iotlicm,  and  p,r.r.i. 
ous  familiarity  with  them:  tlwrc  is  aVrcac 
d itfercncc  bet wi.vi  the  i/iifli/'^  a ; 1. 1  ilic mdweHi  -" 
of  the  fpirii :  the  one  n  tra  Jicnt^  the  other 
ftmummt.  That  is  a  good  rule  the  School- 
men give  us,  iUa  tantum  dicuntur  i>:c'Ji-^  qu* 
infimtftr  tnodnm  quutij  :  thofc  things  are  only 
faid  to  be  in  a  Man,  which  are  in  him  by  wav 
of  1  eft,  and  permanency,  and  fo  the  it  it  ii 
in  believers:  therefore  they  arc  faid  to /»•  <• 
in  tbeffirit,  GaL  5.  25.  TobeJftJ  by  tbefpmt; 
vcr.  !  S.  To  id-  in  tU  fjinr^  and  the  fjiii  it  to 
dwell  in  them,  Rom.  8.9.  And  io  mucli  uf  the 
'irft  thing  to  be  opened,  vik^  what  we  are  to 
underftand  by  the  giving  of  thcfpirit. 

Secondly.  In  the  next  place  wc  are  to  en- 
quire and  fatishe  our  feltres,  how  this  giving 
of  the  fpirit  evidently  proves,  and  Ihongly 
concludes,  that  Souls  inccrclt  la  Chiilt  unto 
whom  he  is  givenrandthis  will  evidently  appear 
by  ihcconi-dcration  ofthcfc  Five  particulars. 

f  irli:.  i  lie  fpirit  of  God  in  Believers  is  the 
very  bond  by  which  they  are  united  nnto  ChriR: 
if  therefore  wc  find  in  onr  felves  the  bond  of 
union,  we  may  warrantabiy  conclude  that  wc 
have  union  with  jcfus  Chrift :  this  is  evident- 
ly held  forth  in  thofc  words  of  jcfus  Chi  ill, 
John  17.  12,  23.  Tlje  £hry  which  thou  ga- 
vefl  me,  /  have  given  them  that  they  rmry  be  OMf,  ' 
even  01  we  are  one.  J  in  tbem^  and  thou  in  mc^ 
that  they  may  be  made  ferfeQ  in  o«f,  and  that  the 
narld  may  hum  that  thou  baji  fent  mr,  and  bafi 
Iwedthem  as  thou  haft  l<md  me:  'Tis  the  glory 
of  Chrift  s  humane  nature  to  be  united  to  the 
God-head:  this  glory  (laid  Chrift)  thou  ga- 
veft  me,  and  the  glory  thou  gavcft  mc  \  ha  ve 
given  them  (f.  e  )  by  mc  they  are  united  uiito 
thee:  and  how  this  is  done  he  (he weth  us  more 
particularly,  /  in  tinm ;  there  is  Chrift  in 
vi%.  myfticdly  and  tbm  he  me,  there  is  God 
inChrifl  vl/.  Hy^^ofiaiicaUy  ;  fo  that  in  Chrift 
Cod  and  Believers  meet  in  a  blelfed  onion.  'Tis 
Chriltsglory  tofae  one  with  God  ^  *tis  our  glo- 
ry ti:)  \,t  o[ic  with  Chrift,  ;^nd  \vith  God  by 
biffl^  but  bow  is  this  done  certainly  ooo- 
tber  way  but  by  the  giving  of  his  Spirit  onto 
US;  for  fo  much  tlut  phrafe  /  in  tvem  muft 
needs  imiiorti  Chrift  is  in  os  by  thelkndi^ing  . 
Spirit,whicbtstbekM(lof  o«r  union  widhhiiii*^ 

Secondly.  The  ScripT.ire  every  Where' 
makes  this  giving  or  indwelling  of  the  S^lris 
the  great  mark  and  tryal  of  onr  imcrw  is 
Chrift  ;  concUiding  from  thcprefenceof  it  ifl 
mpojitiveiy^  in  thcTextjand  trom  tbeabfeooe 
of  it,  negatively ,  as  in  Rom.  8.  ^  Namifa* 
ny  wan  have  not  the  fprit  of  Chrift^  tlx'  fume  is 
none  of  bis^  Judc  ver.  19.  fenfud,  not  having 
the  Sfirit-,  this  nark  therefore  agreeing  to  all 
bcliercrs,  and  to  nono  but  Believers-  and  that 
always,  and  at  all  times  j  it  muft  needs  dearly 
infer  the  Souls  union  withCbrift  in  whomlbe' 
ver  it  is  found. 

Thirdly,  That  which  is  a  certain  mark  of 
our  freedom,  from  the  Covenant  of  Works, 
and  our  Title  to  the  Privileges  of  the  Cove- 
nant of  Grace,  muft  needs  alio  infer  our  Union 
w  kh  Chrift,  and  fpecial  intereft  in  him ;  but 
thepivinp  or  indwelling  of  the  fand'cifying  fpi- 
rit in  us,ib  -  cci  L.un  mark  of  our  freedom  frora 
the firfCuvcnantyVitiAia  which allChriftlcfs  per- 
ro!i<  fl ill  nand-jandourTitleto  thcfpecialPrivij 
icgcs  or  the  fec<)nd  Covenant  in  which  none  but 
G  g  g  2  the 


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Tht  Method  of  Grace. 


VoLl 


'  ihc  Members  of  Chrift  are  intcrcRcl ;  jnd 
confcqucntly  it  folly  proves  our  Union  \Yiih 
the  Lord  )efi».  This  is  plain  from  the  jlpo^ 
(Hcs  vcafoiiinr^,  Cal.  4.  (7,  7.  j1»d  becaufe 
f$  arejais^  (jod  hath  fmt  furtb  the  Switcfhis  Son 
into  yo6r  hearts^  cry  ing  jMtt  Father  4  wherefore 
thou  art  no  iiic  rc  a  fr  a.mt^  but  a  fan  y  and  tf  a 
ftm^  that  an  bctr  of  Cod  tbrmtgb  Cbrtfl.  The 
Sjpirit  of  the  firft  Goveoaac  was  a  fervile  Spi- 
rit, a  Spirit  of  fear  and  bondage,  and  they 
that  were  under  that  Covenant  were  not  Som 
hoicStrvants  .,  butthe  Spirit  of  the  New  Cove- 
nant is  a  free,  ingenuous  Spirit,  atting  in  the 
ftrcngth  of  God,  and  thofe  that  do  fo  arc 
the  Children  of  God :  and  Children  inherit 
thcbkfTcd  privileges,  and  royal  immunities 
contained  in  that  great  Charter,  the  Covenant 
of  Grace;  they  arei^nrio/c^oif^mdche  evidence 
of  this  their  inheritance  by  vertue  of  the  fc- 
cond  Covenant,  and  of  their  freedom  from  the 
lervitude  and  ^jondagc  of  the  firft  Covenant, 
is  tlx  Spirit  of  Cbrtfl  in  tttir  heartt  crying  Mh.i 
father:  bo  Gal.  5.  1 8.  If  ye  be  ltd  by  the  S pi- 
fit  ye  are  not  under  the  La»» 

Fouithly ,  It  the  eternal  decree  of  God's 
eLtting  love  be  executed,  and  the  vertuesaiid 
bcneiics  of  the  death  of  Qirifl:  applyai  by  the 
Spirit,  rnro  every  Soul  in  whom  he  dwellcth 
asaSpivir  of  Sauaification  ^  then  ftch  a  gi- 
ving of  ihc  Spirit  unto  us  muft  needs  be  a  ccr- 
tsin  mark  and  proof  of  our  fpecial  intereft  in 
Chi  Ul :  but  the  decree  of  God's  eleifting  love 
i>  executed,  and  the  benefits  of  the  blood  of 
Chi  ill  arc  applyed  onto  every  Soul  in  whom 
he  dwelleth  as  a  Spirit  of  SaoAification.  This 
is  plain  from  i  Pet.  i.  2.  £fcd?  according  to 
the  foreknovledMofCtd  ^  Fa^  through  SattOi- 
pcatioH  of  the  SfirH  tMo  cbedtetKe^  andffrinklhtg 
of  the  Shod  ff  ycfus  Chrijl :  vvhci  c  you  fee  both 
God's  election  executed,  and  the  Blood  of  Je- 
fosfprinkled  or  applyea  iintom  *y  the  Spi- 
rit, which  is  eivui  to  us  as  a  Spirit  of  lanui- 
feuaoa.   There  is  a  blclTcd  order  of  working 
•hferveS  us  proper  to  each  pcrfoo  in  the  God- 
head-, tl'o  h;t!:cr  elcctcth,  the  Son  redecm- 
ecb,  the  Spirit  fandifictb.   The  Sjartc  is  the 
laft  eflrcient  in  the  work  of  onr  filirttion :  what 
the  Father  dcaccdaud  thcSon  pcrchafcd,  that 
the  Spirit  applycth ;  and  lb  puts  thelaft  hand 
tothe  conip)c3t  Silmiofi  of  believen  And 
this  feme  Divtnts  pIvc  as  the  reafbn  why  the 
fmag^inft  theSpirit  isunpar(luiuble.becaorehe 
beiiigthe  laft  agent  in  order  of  wodtiag,  if  the 
heart  of  a  Man  be  filled  with  enmity  againlf 
the  Spirit,  here  can  be  no  remedy  mr  foch  a 
fin  ■,  tWe  is  no  looking  back  to  the  death  €f 
Chi  in-,  or  to  the  love  of  Cod  for  remedy^ 
this  fm  againlt  the  Spirit  is  that  obex  ii^iermdtf 
fhedcadly  ftopandW  to  the  whole  work  of 
Salvatioi^  •,  opjK-titcly,  where  the  Spirit  is  re- 
ceived, obeyed,  and  dwellcch  in  the  way  of 
Sandincation  \  into  that  Soul  the  etemalkyve 
of  God,  the  inclVmiablc  benefits  of  the  Blood 
f»f  Chrift  nm  freely  without  ftop  or  interrU' 
ption;  and  confcquently  the  intereftoffoch  a 
So^il  in  jefus  Chrift  is  beyond  all  difptitc. 
-  Fifthly,  The  giving  of  the  fpirit  to  us,  or 
hts  refidingin  us  as  a  fihftifying  Spirit,  is  c- 
very  where  in  Scripture  made  the  plcdj;cand 
rirudl  of  eternal  Salvation,  and  confequcnt- 

.tv  ntnft  abundantly  confirm  and  prove  the 
Soiih  intcic2i  ilaCliriftV^Fhi  t.13,  14. 


(r>J«*w  uffti  jfter  thjt  yt  helitved^  ye  n>ere  fealed 
mth  that  holy  Sprtt  of  fromtfe  ^  vhicb  is  the  tar- 
nefi  i^Mf  JhAerkmue^  ftc.  So  2  Cor.  u  12. 
:>-'j  .  I  itb  ,s!fo  frnlci  iir^  and  given  the  earue/l  of 
tlx  Spirit  in  our  hearts.  And  thus  you  have  the 
point  opened  and  ooofirmed.  The  Ufe  of  all 
followcth. 

Vfe.  Now  the  only  Ufel  (hall  make  of  this  ti 
ptrint  fliall  be  that  which  lyeth  diredly  bocb 
in  the  eve  of  the  Text,  and  of  the  defign  for 
which  it  was  cbofen  ^  namely,  by  it  to  try 
and  examine  the  troth  of  our  iotereft,  and  the 
validity  of  our  claim  to  Jefus  Chrift.  In 

{)urfuaace  of  which  defign  1  fliaU  firft  lay  down 
bme  general  ruiei»  and  then  propofe  Ibme 
particular  tryals. 

Firft,  I  ihall  lay  down  fome  general  rules 
for  the  due  infornration  of  our  minds  in  tlds 
IK)int  upon  which  fo  great  n  wcicht  hangs. 

Rule  I.  Tlmgh  the  Spirit  oj  Ood  begvoen  to 
us  and  worketh  in  yet  be  mrketh  ttot  a$  MtuUH" 
r.tl  and  mcvll'rry  hut  M  a  free  and  arbitrary  agent  : 
he  neither  aliiUs  nor  fan^tifics  as  the  fire  bum- 
ct  ,  i  lult'matm  fui  foffe^  as  much  as  he  can 
afliit  or  (anaifie,  but  as  much  is  !ic  pleafcrh  : 
Dividing  to  every  man  fever as  he  will^  1  Cor,  ' 
12.  11.  Beftowing  greater  mealbres  of  gifts 
and  graces  upon  fbme,  than  upon  others  ^  and 
aflifting  the  &me  pafoo,  more  at  oneScaiba 
than  another:  and  all  thb  variety  ofopentm 
floweth  from  his  own  pood  plcaltjre :  his  gncc 
is  his  own,he  may  ^vc  it  us  he  pleafeth. 

Rule  2.  There  is  a  great  difference  m  the  mast- 
ner  of  the  Sfaritt  working  before^  and  after  the  work 
of  regmratiott:  whilctt  we  arc  unrcsencrate,he 
works  upon  us  as  upon  dead  Creatures  that 
work  not  at  all  with  him  ^  and  what  motion 
there  is  in  our  Souls,  is  a  counter-motion  to 
the  Spirit :  but  after  regeneration  it  is  notfb, 
be.  then  wc«ks  opon  a  complying  and  willing 
mind:  w«  work  and  he  adifts,  Horn.  8.  26. 
Onr  Confcicnce  witnefleth,  and  he  beareth 
witaefiwitbit,X0m.8.itf.  It  is  therefore  an  Er- 
foor  of  dangerous  confeqoeoce  to  think  that 
fantftified  perfons  are  not  bound  to  ftir  or  Itrivc 
in  the  way  of  duty  without  a  fenfible  impulfe 
or  preventing  mcMOll  ofthe  Spirit,  /fa.  64.  7. 

Rule  3.  Though  ! he  St'irit  ct Ccd  he  ^^izvn  t9 
believers^  and  warketh  in  tbetn^  yet  believers  theat- 
fehret  may  do^  or  omit  fuch  things  as  may  obfirwS 
the  n  orkiK^^  : il  fiWe  the  very  being  of  theSfti-  ' 
ritofGodtnthem;  itatm  traOat,  tit  d  nobis tro' 
BMms  he  dealcth  witft  n  in  his  erideacing,and 
romforting  work,  aswcdcal  with  him  in  poinj 
of  tendemefs  and  obedience  to  his  didates ; 
there  is  a  griering,  yea,  there  b  aqnoKiiiog 
of  the  Spirit  by  the  lufts  and  corruptions  of 
thofe  hearts  in  which  he  dwdljetb:aiid  thoogb 
he  will  not  fiMfihelns  halntttioB  as  a  Spirit 
of  fanftification,  y?t  he  may  for  a  time  dcfeirt 
it  as  a  Spirit  of  confolatioo.  Ffd.  %u  11. 

Rule  4.  Thofe Mngsxckadadifcwv^miHt^S-- 
ling  of  the  Sfirit  in  believers  are  )iot  fo  much  the 
mater  ef  their  duties^  or  fiAfiance  of  their  aitwt*  j 
mtbtmorefecretffrings^  hidyaimsy  andSpiHtmti 
manner  of  their  doing,  or  performing  of  them., 
'tis  not  lb  much  the  matter  of  a  prayer^  tho 
neat  and  orderly  cxrrcfiwns  in  which  it  isnt- 
rcrcd  ;  as  theinwaid  fcnfe,  and  Spiritual  dc- 
lign  ofthe  Soul:  'tis  thechotcc  of  elegant 
words  whereby  our  conceptions  arc  ckntbtd, 
or  tbo  copioaUMf*  of  the  BMCter  wish,  wbkb 

ire 


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4^1  i 


twt  ire  fuiniftied  ^  for  even  a  poor  ftammer- 
fag  toafne,  arid  broken  language  may  have 
more  of  the  Spirit  ot  God  irt  it.    This  made 
Lutber  fay,  he  faw  more  e  vcellcncy  in  the  duty 
of  a  plain  mftick  Chriftian,  than  in  all  the 
Triumphs  of  Ce/jt-,  and  /Hcxjudn  •  the  beauty 
and  excellency  of  Spiritual  duties  is  an  inward 
MddefltMbg. 
<     Rule  5 .  Jil  the  motions  and  vperatnns  of  the 
Sfirit  are  doavs  harmmcd  and  fidtaUe  to  the 
Irrittea  word :  Ifa.  8.  20.  To  the  Latu^  and 
to  the  Tejlimmy ;  if  thry  ffeak  not  according  to 
this  word^  it  is  becaufe  tijere  is  no  light  in  them. 
The  Scriptures  are  by  the  infpiration  of  the 
:  Snrit,  therefore  hi$  ihlV>irations  Into  the  hearts 
[  of  believers  mnft  ciUier  fubftantially  agree 
with  the  Scriptures,  or  the  brpirations  of 
the  Spirit  be  felf  repugnant,  andcontftldiAory 
to  one  another.    It  is  very  obfcrrabk  thit 
( the  works  of  grace  wrought  by  the  Spirit  in 
\  the  hearts  of  believer*  are  rcprefented  CD  us  in 
iScripiars  a  a  tranlfcript  or  cony  of  the  Written 
jimA\eti i .3  j./a><tf  vritt  n^Lm  in  their  hearts. 
(  Now  as  a  trnecopy  aafwersthe  original,  word 

•  (  for  word,  letter  for  letter,  point  fbr  point  j 
t  the  works  of  the  Spirit  m  our  Souls  har- 
'  niai^  with  the  di&ates  of  the  Spirit  iit  the 

Satetores:  whatfoevcr  motion  therefbrefbdl 
bemad  repugnant  thereunto,  mull  not  be 
fitthered  npott  the  Spirit  of  God,  but  laid  at 
the  door  of  Its  proper  parents,  the  Spirit  of 
errour,  and  corrupt  nature. 
^  "  Rule  6.  Although  the  xwks  ef  the  Spirit  in  all 
^  fanOified  perfons  do  fuhparitialfy  agfeiy  iflf*  with 
lie  #fi*tCT»  nwrf,  and  mth  one  another  (ai  tcr. 
Hkt^imd  co^genned  from  one  original  nu^  needs 
«fne  wftWw  tbemfclvcs)  yet  as  io  the  ritmtm  ef 
ii^ufion,  and  opera: ion ^  there  are  found  m,nty  cir- 
tm^anlial  differences:  the  Spirit  of  God  doth 
not  bold  one  and  die  iaibe  method  of  working 
upon  all  hearts :  the  work  of  grace  15  intro- 
ddoed  into  fome  Souls  with  more  terrour  and 
tiMlileftt-  flfl  than  it  Is  bothers.  He  wought 
tuttttatil  one  way  ^opon  Lydia  in  another  way: 
•lie  'liolds  fooieiDOcb  longer  under  tcrrours 
fliift  trbi^iles  than  be  doth  ocben:  inveteitte 
and  more  prophanc  finncrs  find  ftrongcr  trou- 
bles for  fra,  and  are  held  longer  under  them, 
CbauMfe  are  Into  whoft  hearts  grace  is  more 
early  and  infcnfibly  infofed  by  the  Spirits  blcT- 
ftog  opon  religions  education  :  but  as  thofe 
lure  leB  tfooMe  (han  the  others  at  firft,  fb 
CdailDonly  they  have  lefs  cleafncfs,  and  more 
ddobtland  fears  about  the  work  of  the  Spirit 
afterwards. 

^      Rule  7.  7l)tTe  "  (t  g>'tat  tSfferenee  found  be- 

•  tvixt  the  jiPiOtfying  and  the  comforting  twfkences 
tftbe  fprit  ufon  betttvirs  in .  reffdi  of  confianiy.^ 
and  permanency:  his  fan^^ifying  influences  abide 
ferr  ever  in  the  Soul :  they  never  depart ;  but 
bis  comibrfilig  Influences  cofne  and  go,  and  a- 
bidc  not  lone;  upon  the  hearts  of  believers. 
Sandificatioii  belongs  to  the  Lrmg  of  a  Chrifti- 
aa, 'CbAfolatkm  only  to  his  wtii-^g:'  the 
firft  therefore  is  fixed  and  abiding,  Che  latter 
Tarions  and  inconftant.  Sanftification  brings 
vs  to  tlAiven  hereafter,'  confolation  brings 
Heaven  into  us  here  .•  our  fafety  Kes  in  the 
former ,  our  cbccrfulmfs  only  in  the  latter. 
There  aretimes  and  fcafons  in  the  lives  of  be- 
lievers wherein  the  Spirit  of  God  doth  more 
iignally  and  cmiacatly  fcai  their  Spirits  and 


ravilh  their  hearts  with  joy  unfpeakable :  but 
wliat  Fernitrd  fpcaketh,  is  ccitalnly  true  in  the  J^mbd* 
experience  ofChriftians:  [r  isa  fwcet  bnin,ind  '■^^«*«'_ 
it  is  but  an  hour:a  thing  of  Ihortcontiiuiancer.he 
rdifh  of  it  is  exceeding  rweer,but  it  is  not  ofren  juli/'njmf^ 
thatChriftians  tafte  it.  Andfbtnuch  may  feffkc  fed  gufH- 
for  the  general  rules  about  the  in-bcing,  and  r»if- 
workings  of  tbe  Spitit  in  bclicvett,  w  ^fim»2m. 
better  information  of  our  underftandings,  and 
prevention  of  miftakes  in  this  matter ,  I  ihall 
next^ujcordingto  promife,lav  down  the  parti- 
cular marks  and  tryals  by  which  we  may  dif- 
ccm  whether  God  hath  given  us  his  Spirit  or 
no :  by  which  grown  Chriftians  when  they  are 
in  a  due  compofed  frame,  may,  by  the  afllft- 
anceoftbe  Spirit  of  God,  (for  which  tberefoi  e 
they  are  bound  to  pray  ;  difcerti  fail  faidllrdA 
ling,  and  working  m  therofellres. 

Evidence  1.  In  rrfhomfotvet-Ae  Spirit  of  Clriji  ^ 
is  a  Spirit  of  fanOtficatim^  to  tfcif  moH  rir  teomnii 
be  bath  been  fame  nkha  Spirit  tffmviOim  fid 
hmlSSaim :  this  is  the  order  Witich  the  9[iiW 
conflantly  obfervcs  In  adult,  or  grown  eon- 
verts.  John  16.  8j  p.  And  vhen  he  is  iom9 
he  Till  reft  dfnHi^  Worn  i^/iny  andofrighteoufntfs^ 
and  of  Judpment:  of  ftn  hecaufe  they  Mieved  not 

on  me.  This  voo  foe  is  the  ioethod  he  obfervci. 
iffl  tirt  World  of  er  t  he  Mil  ttp^arh  or  eon-* 

vincc  the  World  of  fin.  Conviction  of  SA 
hath  the  lame  reiped  unto  fanftificacion.  at 
the  bloSbriis  of  trees  ban  to  the  frtritstfiaf 

folfow  them  ;  a  blolfom  is  but  firuiJus  im- 
Perfeihis^  &  ordtnabilig an  imperfed  fruit  in. 
It  felf,  and  in  order  to  a  moi^  perfefi  and 
noble  truit  -,  where  there  are  no  bloflbm?,  wc 
can  exped  no  fruit,  and  were  we  fee  nocon-* 
Visions  of  fin,  we  can  c.^pcd  no  converfibfl  td 
Chrifl-.    Hath  tficnthc  Spirit  of  God  beenji 
Spirit  of  convidion  to  thee?  hath  he  more  par<* 
ticularly  convinced  tbee  of  fin  becanfe  tbon  ba/^ 
not  btUevedonbim}  (i.  e.j  hathhefllewnthctf 
thy  fin  and  (niforv,  as  an  Unbeliever?  Hot- 
only  tertffleo  and  aflfKghtcd  thy  Confbience 
with  this  or  that  more  notorious  aft  of  fin,  but' 
foUy  convinced  thee  of  the  ftate  of  fin  that- 
thou  art  in  by  reafon  of  thy  unbelief;  which 
holding  thee  from  Chrift-.  mnit  needs  alfo  hold 
thee  under  the  guilt  of  all  thy  other  flns.  This 
gives  at  Icaft  a  Itrong probability  thatGod  hath ' 
given  thcc  his  Spirit,  cfpecially,  when  thii 
convidion  remains  day  and  night  upon  thy 
Soul,  fo  that  nothing  but  Chrift  can  give  it  teft, 
and  cohfequently  the  great  inquifttion  of  tbf 
Soul  is  after  Chnil,  and  none  but  Chrift. 

Evidence  2.  jfs  tbt  Spirit  of  God  bath  been  A 
convincing^  fobeu  a  iptickening  Spirit  to  aH  thofe  ■ 
to  whom  %t  is  given ;  Ro^n.  8.  2,  The  lat»  ef 
the  Spirit  oftife  in  Chrifi  Jefus  bath  made  me  free 
fi-om  the  La9  of  fin  and  death  ^  he  is  the  Spif  is 
of  life,  (i.  <•>  the  principle  of  fpiritua I  life 
in  the  Souls  whom  he  inhaoiteth;  for  uniting 
fhcra  to  Chrift,  he  unites thefii  to  the  fountain 
of  life  i  and  this  fpiritual  life  in  believers  ma- 
nifcfts  it  fclf  as  the  natural  life  doth  in  vital 
adions  and  operations.  When  the  Spirit  of 
GokI  corhes  into  the  Soul  of  a  Mm  tluc  was 
dead,  and  fcnlilers  under  fin,  O  (  fiirh  lie  ) 
now  I  begin  to  feel  the  weigtitand  load  of  fin, 
Kom.  7.  1+.  now  I  begin  to  hunger,  and  thirft 
after  Chrift  and  his  Oidinancc^,  i  Pet.  2.  2. 
now  I  begin  to  breath  after  God  in  fpiritual 
prayer,  Aifs  9.  it.  Spiritual  life  hath  its 

fpi. 


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The  Mctbud  oj  Grace* 


Vol.  1. 


fpifitad  fenTes,  and  fulcable  opentumi.   O  , 

diink  upon  this  you  that  cannot  feci  nnvbur- ' 
then  in  fin,  you  that  lave  no  imogeriD^sor 
thiriUngs  after  Chrift  ^  how  can  the  Spirit  of 
God  be  in  you?  I  do  not  deny  b'lt  thrre  may 
atfome  times  be  rouchdcadnds  and  kuitiefiicfs 
upon  the  hearts  of  Chriftiaos,  Imt  this  is  their 
difcarc,  not  their  nature-,  it  is  but  at  forae 
times  not  always,  and  when  it  is  fo  with  them 
they  are  bnrthencd  with  it,  and  complain  of 
it  as  their  gieateft  affliftion  in  this  world  j 
their  Spirits  are  nor  calic  and  at  reft  in  fuch  a 
ODDdition  as  yours  are,  their  Spirit  is  as  a  bone 
out  of  joint,  an  Arm  diflocated  which  cannot 
move  aoy  way  without  pain. 

Evidence  3.  Tfeo/e  to  whom  God  gheth  bis 
Spirit  h  tvt  a  tender  fympatby  with  «B  we  ittterefi 
and  concernments  of  Chrift ;  this  mnft  needs  be 
fo,  if  the  fame  Spirit  which  is  in  ChriH  dwel- 
Icth  alfo  in  thy  heart :  if  thou  be  a  partaker  of 
his  Spirit,  then  what  he  loves,  cnoo  loveft^ 
and  what  he  h3teth,thou  hateft :  this  is  a  very 
plain  cafe  ^  even  in  nature  it  ieif  we  find  that 
the  many  members  of  the  finne  natural  body 
being  animated  by  one  and  the  fame  S\'iul  of 
life  :  wbether  me  member  fuffet^  oil  the  members 
fiifer  with  it ;  or  we  menAr  he  hemuredy  A  At 
tnemhtrt  rejoin  TTj.'b  it :  now  ye  are  the  body  of 
Cbrift^  and  members  in  Mrticular,  1  Gor.  l^. 
25,27.     Inokas  Chrift  the  head  of  that  body 
is  touched  with  a  tender  fcnfc  and  feeling  of 
the  mifcries  and  troubles  of  his  people :  he  is 
perfecutedfWheD  they  are  perfecuted,  jlff^.4.fo 
they  that  have  the  Spirit  ofChrift  in  them,can 
not  be  with  out  a  deep  and  tender  fcnfeoithe 
reproaehaDd  dilhonours  that  are  done  toChrift: 
this  is  44  rf  were  a  fmrd  in  their  fcM«,Pral.42.3.  If 
bis  publick  worihip  ccafe,  the  alFemblies  of 
bis  people  fcattercd,  it  cannot  but  go  to  the 
hearts  of  all  in  whom  the  Spirit  of  Chrift  is: 
tUy  Will  be  forroafui  far  the  fokmn  ajfembties:  the 
reproMb  of  them  win  be  a  burthen,  Zxph.  3.  18. 
Thofc  that  have  the  Spirit  of  Chrift  do  not 
more  earncilly  long  atter  any  one  thing  in 
this  world,  than  the  advancement  of  Chrifts 
intcrcfl:  by  convcrfion  and  reformation  in  the 
Kingdoms  of  the  earth,  tjM.  45.  3,  4.  Paul 
conld  rejoice  that  Chrift  was  Pre3cficd,though 
his  ow n  afflidlions  were  i ncrc*  fed , Phil,  i .  1    1 8. 
and  >fcM  could  rejoice  tliat  Clirift  encreafed , 
though  he  himfelf  decreafed^yet  therein washis 
joy  falfi'lcd,  7p'^.  3.29X0  ccrtninly  the  roncem- 
nicnu  ot  Chriit  nuifl,aad  will  toucii  iliai  iicart 
which  iithehabitation  of  his  Spirit.1  cannot  de- 
ny bwt  even  a  f,ood  Earucb  may  oe  under  a  tcmp- 
utioa  to  feck  great  things  for  himfelf,and  be  too 
much  fwallowednp  in  his  own  concernments, 
when  God  is  plucking  up,  and  breaking  down, 
Jer.  45.  4,  5.   But  this  is  only  the  influence 
of  a  temptation :  the  true  temper  and  Spirit 
of  a  believer  inclines  him  to  forrow  and  motirn- 
ing  when  things  arc  in  this  fad  pofture.  Ezech. 
j>.  4.   Go  tbroufb  the  midft  of  the  City,  tbroueh 
the  midft  of  Jemulem  j  and  fet  a  mark  upon  the 
foreheads  of  lAr  mm  tha  figb^  and  that  ay  f.r  all 
tite  ahminationt  that  be  done  hi  the  midft  thtreof, 
O  Reader,  lay  thine  hand  upon  thine  heart : 
Is  it  thus  with  ibee?  d<rfl  tnon  fympathi/c 
with  the  affairs  and  concernments  of  Chrift  in 
the  world?  or  carcft  thou  not  which  way 
things  go  mjAi  the  i>eople  of  God,  and  Go- 
fpd  of  Chrift  \  lb  long  as  thine  own  affiiirs 


profper,  and  aU  things  are  viell  v.ith  thee? 

Evidence  4.  IVhcrc-ever  tic  Sprit  of  G  d 
dacUetb,  be  dtith  in  fome  decree  rr.orufie  and ji-.l- 
due  tlx  evils  andmruftions  cf  the  foil  in  wl/nij  ',-Jt 
reffdes:  this  Spirit  liiflcih  a^afnft  die  flcfti. 
Col.  5.  1 7.  and  bclicvcia  through  the  Spirit  do 
mortifie  the  deeds  of  the  body,  Rom.  8.  1 3  this 
is  one  fpecial  part  of  his  fandifying  work.  1  do 
not  lay  he  fo  kills  and  fubdues  fm  in  beUevers, 
as  that  it  (ball  never  trouble  or  defile  tbeni 
any  more :  no,  no,  that  fireedom  belongs  to 
the  perfect  ftatc  in  Heaven,  but  its  dominioft 
is  taken  away,  though  its  life  be  prolonged 
forafeafon:  it  lives  in  believers  ftilL  but  not 
npon  the  provifion  they  willingly  make  to  ful- 
fil the  Liilft  of  it,  Jiom.  1 3.  ult.    The  defign 
of  every  true  believer  is  co-incident  with  the 
defign  of  the  Spirit  to  dcftroy,  and  moi  une 
C01  i  iJption  :  they  loag  after  the  extirpation 
ofit  j  and  are  daily  in  the  ufe  of  all  gn^ificd 
means,  and  inftrnments,  to  fubdue  and  de- 
ftroy  it^  the  wot  ;.uif;s  of  their  corrapCUHU 
are  the  afflidioos  of  their  Soidsi  Rom.  7.  24. 
O  vrddinf  MMM  tlkrt  tamwbofb^  deliver  me  from 
tlx  body  of  this  death  ?  and  there  is  no  one  thing 
tliat  iweetens  the  thoughts  of  death  to  belie* 
T«rs  (  except  the  light  and  foil  eoioymcnt  of 
Cod )  more  than  tndr  cxpeQeddairenuce 
from  fio  doth. 

Evidence  5.  Whefe-^ver^  Spirit  (^CoddwO' 
leth  in  the  way  of  funSifkatim ,  in  all  fuch  be  is 
the  Spirtt  of  prayer  mdfMpUcatiotti  Rom.  $.26, 
Likewife  the  Spirit  alfo  belptib  mr  itifirmtkt^  fbr 
we  Incw  mt  irbjf  w-:  /JrjuU  f  r.rv  for  as  ought  ; 
but  the  Spirit  it  felf  maketh  uuercejfum  fat  ut  tpttb 
gjnaringM  wUA  eamut  ht  uttered:  Where-evcr 
he  is  poured  out  as  the  fpirit  of  grace  ^  he 
is  alfo  poured  out  as  the  S[»rit  of  fiMUcation : 
Zeeb.  12.  10.  his  praying,  and  bis  finfi^- 
fying  influences  are  undivided.  There  Is  a 
threefold  alliftance  that  the  Spirit  gives  unto 
fanOified  perfons  in  prayer :  he  hdps  them 
before  they  pray,  by  fctting  an  edge  upon 
their  dcfircs,  andaflcflions:  he  helps  them  in 
prayer  by  fupplying  matters  ofrequeft  to  them, 
teaching  them  what  they  fhould  ask  of  God : 
he  aOiilcth  them  in  the  manner  of  Prayer,  fup- 
plying to  them  fuiiable  affcftions^d  helping 
them  to  he  fmcerc  in  all  their  delircs  to  God : 
'tis  lie  that  humbles  the  Pride  of  their 
hearts,  diflolves  and  breaks  the  hardnefs 
of  their  hcans  :  out  of  deadnefs  makes 
them  lively  i  out  of  weaknefs  makes  them 
itrong:  he  aflift<^i  the  Spirits  of  Better- 
crs  after  Prayer,  helpint^  them  to  Faith 
and  Patience,  to  believe  and  wan  ior  there- 
turns,  and  anfwers  of  their  Prayers.  O  Rea- 
der, rcfleft  upon  thy  Duties,  conCder  what 
fpirituality,fincerity,  Humility,  Brokcn-hcar- 
tcdnefs,  and  Melting  AfFedions  after  God  arc 
to  be  found  inthy  Duties.-  Is  it  fo  with  thcc? 
or  doft  thou  fliuflle  over  thy  Duties  as  an  in- 
terruption to  thybnfuiefsand  plcafures?  Are 
they  an  ungrateftil  taskimpofcd  upon  thee  by 
God,and  thy  ownConfcience?Are  tncrcnoHun- 
gerings  and  Tbirftings  after  God  in  thy  Smd? 
or  if  there  be  any  pleafure  arifing  to  thee  out 
of  Prayer,  is  it  not  from  the  oftcntation  of 
thy  Gifts?  if  it  be  lb,rcflcd  fidly  upon  the  car- 
nal ftate  of  thy  heart,  thefe  things  do  uot  fpcak 
the  Spirit  of  Grace,  and  fupplicaiion  to  be 
given  thee. 

Evidence 


Digitized  by  Goo^ 


Scrm.  1^ 


The  Method  of  Grace, 


Evidcace  6.  IJ 'here  ever  tlx  Spirit  of  Grace 
tlxre  is  an  hiuih>!!y  jYti  itKu!  fr.tme  of 
Alnidj  accumfanying  una  t  yidouin^  tbe  Jitdwel- 
Spirit  Rom.  8.  ^,  6.    Far  tbey  that 
Wc  after  tlx  firjh  do  mind  the  tlAngs  of  the  flrfh ; 
but  thty  that  ive  after  the  hfirit^  tbe  things  of  tbe 
Spirit :  for  to  be  cjr».tllymtUkd  vs  death ;  but  to  he 
ffirituj'Jy  minded  ts  hfe  and  peace :  by  the  Mind, 
uiidciilaLid  the  miiuags,  rcafonings,  y«a  and 
the  caics,  fears,  delights,  and  pleafures  of 
the  5onl,  which  follow  the  workings  and  mc- 
Oiiaiions  of  the  Mind  ^  as  thcfc  are,  (b  arc  wc; 
ifthefc  Le  c  idinaiily,  and  habitually  taken 
t;p,  and  excrcifcd  about  earthly  things,  then 
is  the  frame  a;id  ftatc  of  the  Man  carnal,  and 
earthly  :  the  workings  of  every  creatwrc  fol- 
low the  being,  and  nature  of  it  .•  If  God,Chrift, 
Heaven  and  the  World  to  come  engage  the 
thoughts,  and  affections  of  the  Soul,  the  tem- 
per offu.ha  Soul  isfpiritual;  and  the  Spirit 
of  God  dwcllerh  there  \  this  is  the  life  of  the 
regenerate,  Phil.  3.  20.    Our  converfation  is 
in  J/tavoi'f  and  fuch  a  frame  of  heart  is  bft 
ztid  Peace-  afcrcnc,  placid,and  raoftcomfof' 
table  life:  no  pleaf>irc  upoa  earth  j  no  L'ra- 
tifications  of  the  fences  do  iclitb,  and  iavour 
as  fpiritiial  thin^sdo.Confider therefore  which 
■way  they  heait  o;  Ji.vii  ily  works,  (.•fjuxially  in 
thy  Solicudt>,  and  hours  of  retirement :  thefc 
things  will  be  «i  great  evidence  for ,  or  a. 
gainft  thy  Soul.    /).•»:'/(/ could  fay,  Horcfreei- 
vu  are  tly  tbomiAs  mto  me  OGodl  How  great  ig 
rte  fttmm  of  mm !  if  I  fhoM  eoiaft  them^  th<j 
are  more  in  number  than  tk  fand\  whm  I  avoj'<t 
J tmJliU  with  tbet^PjaU  i  i9. Ydt  it muft 
be  ackaowledgea  for  the  relief  of  nveaker 
Chrifliiiu,  that  there  is  great  odda,  and  va- 
riety found  ia  this  matter  ainoag  tb^  Peopk 
of  God  t  for  tli«  ftrength,  fteadioefi,  and 
conftancy  of  a  fpiritual  mind  refults  from 
the  depth  and  improvcmeqt  ofSandilicatioa: 
the  more  Grace,  Hill  the  more  eveonefs,  fpi< 
riiualitv,  and  conftancy  there  is  in  the  moti- 
ons of  d)c  liearc  after  Ood.   The  Minds  of 
weak  Chrilliafisare  more  eafily  entangled  in 
earthly  vinitics,:3nd  more  frcqoentlv  diverted 
by  inwaid  corruptions,^  yet  Itill  there  is  a 
fptricoal  p-jmHus^  incltnaeion  and  bent  of  their 
Hearts  towards  God,  and  the  vanity  and  cor- 
Tujition  vvhtcW  hinders  tl^r  coininnnioa  with 
him,is  their  grcatell  grrcf  and  burthen  voder 
which  they  groan  in  this  World. 

E,vidcnqc  7.  Tti'-'fc  to  whom  the  Spittt  of  Grace 
is ghmt^  are  kd  by  tlx  Spirit,  Kom.  %.  14.  At 
vtany  are  led  by  the  Spirit  of  Cod,  they  are  the 
Sons  if  Cod:  Sanctified  Souls  give  thcmfeives 
up  to  the  government,  and  oonlnft  of  the  Spi- 
nt  i  they  obey  his  voice,  bctz  his  dircaion, 
follow  his  rootioos,  deoy  the  iblliciutions  of 
the  flelhand  bloody  in  obedience  to  him^  Gal. 
I.  r*^.  And  they  that  do  To,  they  arc  the 
Sun-iof  GckI.  'Tis  the  Orticc  of  the  Spirit  to 
j^uiJe  us  into  all  trHtb-,  and  'tis  our  great  dnty 
to  follow  his  guidance.  Hence  it  is  that  in  all 
entcrprizcs,  and  «ndertaken\cnts,  the  Peo- 
ple of  God  fo  eavncftly  beg,  diredion  and  coun- 
krl  from  him  ^  Lead  Wf,  0  F./jrd^  in  thy  righ'e- 
oufv.efs,  (faith  Dayid)  nu^e  thy  ifoy  firaight 
hi  fire  my  face,  Plal.  8.  «;.  They  dare  not,  in 
doubtful  cafes,  k\r,i  to  their  own  imdcrftand- 
in^s^  yea^  in  points  of  duty,  and  iopointsof 
fin,  ihcy  dare  not  negle^  the  one,  or  cotti- 


mit  the  other,  agaicft  the,  coQvid:ions  and 
perfwafions  of  their  own  Confcicnccsi  though 
troubles  and  fulferings  be  uDavoiddfelc  in  that 
[Kth  of  duty ;  when  they  have  balaotad  di|« 
ties  with  fufferings  in  their  fcrimis 
thoughts,  the  concluCou  aud  refuk  will  ftill 
bo,  it  is  better  to  obey  God  than  Man,  the 
dilates  of  the  Spirit  rather  than  the  Coiuifels 
of  flclh  and  blood.  .....      '  * 

But  before  I  leave  tliis  Point,  I  rcdcon  my 
felfa  debtor  unto  weak  Chriftians,  and  fliali 
endeavour  to  give  fatisfaction  tofooie  fpccul 
doubts  and  fears  with  which  their  Minds  axx- 
ordinarily  entangled  in  this  matter  ^  for  it 
is  a  very  plain  cafe,  that  mat^y  Souls  hav  e  the 
prcfence  and  Sandification  of  the  fpirit  with- 
out the  evidence  and  comfort  thereof.  Divers 
things  are  found  inBclicvers,which  are  as  foma- 
ny  FountainsofFears,and  doubts  to  them.  And, 

Firft.  1  greatly  doubt  the  fpirit  of  God  is  Obj,  f . 
not  in  me  (  faith  a  poor  Chrillian )  becaufc 
of  the  great  darkncfs  and  ignorance  which 
clouds  my  Soul  j  fori  riwd,  ijob.  2.  27.  that 
he  enligntncth  the  Sow!  which  he  inhabiteth  •, 
Tlx-  anointut^  which  yc  have  received  of  Ifimabid- 
etb  in  wh^  and  ye  mtd  apt  that  aay  Man  teadj 
ycu^  bit  as  ^  fame  amimhtg  teaaxthyou  of  all 
things^  &c.  butalas,  myund^rftandingisweak 
and  cloudy,  1  have  need  to  learn  of  the  mean- 
eft  of  God*«  People ;  this  only  I  know,  that  I 
know  nothing  as  I  ought  toknoiv. 

Two  things  are  to  be  refpeaftcdin  fpiritual  StL 
knowledge ;  tnz.  the  ^nantity  and  the  e^cacy 
ihcrc'f:  your  condition  doth  not  To  iv.uchdc- 
}x:nd  upon  the  mcafurcs  of  knowledge,  for 
haply,  vor  are  under  many  natural  d!(^ 
adv-ifitag'",  ari:!  want  thofc  helps  and  means 
of  injcrtaii.ig  Knowledge,  which  others  plcn- 
tifoUy  enjoy :  it  may  be  yoo  have  wanted 
the  helps  of  education, or  hsvo  been  oncupihrcd 
by  the  neceflities  and  cares  of  the  World:  which 
have  aUowed  yon  but  little  leafore  for  the 
improvement  of  your  Minds :  hv.t  if  that 
which  you  do  know  be  turned  into  pra&ioe 
and  obedience ,  ToL  1.  9,  to.    If  it  have 
influence  upon  your  licarts,  and  transform 
your  aftedions  into  a  fpiritual  frame  and  tem- 
per, £  Ow.  5.  17,  iB.  If  your  ignorance 
humble  you,  and  drive  you  to  Cod  d^ily  for 
the  increaie  of  knowledge :  one  drop  of  fuel) 
knowkdge  of  Chrift  aiid  foor  felves  as  this, 
is  more  worth  than  a  Sea  of  Humane,  Moral, 
Uniandified,  and  Speculative  knowledge: 
though  yon  know  but  little,  yet  that  little 
being  fanftificd  is  of  great  value :  though  yoo 
know  but  little,  time  was  when  ye  knew  no- 
thing of  Jefiis  Chrift,  or  the  ftate  (rf  your 
own  Sonh.    In  a  word,  though  yon  know- 
but  little,  that  little  you  do  know  will  be  ftilt 
encreafrng,  nimm(  Ughty  -Miibfli^tb 

mare  and  more  unto  the  f erf (h  d:^^  Prov.  4.  18. 
If  thou  knoweft  fo  much  as  brings  thee  to 
Chrilt,  thou  Ihalt  fliortly  he  where  they  know- 
ledge (hall  be  as  the  li  hr  at  noon  dny. 

I  fbnictime  find  my  heart  raifcd,  and  my  Ohj.  3. 
affeftioas  melted  in  dnties,  bat  I  donbt  it  it 
in  a  natural  wav,  and  not  from  the  Spirit  of 
God :  could  I  be  alliired  thofc  motions  of  my 
heart  were  from  the  Spirit  of  grace,  and  not 
mccrly  a  natvral  thinsr,  it  wonld  wi  fingpUr 
comfort  and  fetisfedion  to  me, 
Tiift,  GonGder,  Vrbether  thi»  be  not  the  S</. 

Firft, 


Digitized  by  Google 


1 


The  Alcibod  oj  Grace. 


VoLl 


SoL 


gcosiid  of  your  far  and  doabdog,  becanfe  Thirdly.  Though  it  be  often ,  it  is  not  fo 
yoii  are  fain  to  take  p^ins  in  the  way  of  mc-  d^ays  with  thee:  there  arc  feafons  \vher?ia 
ditation,  prayer,  and  otlier  duties  to  bring  the  Lord  breaks  in  iipon  thy  heart,  cnbtgcs 
your  hearts  to  fenfe  and  favour  the  things  of  thy  afTlctlons :  and  (ets  thy  Soul  at  libeny; 
God:  whereis,  it  may  be  you  expcS  your  to  which  times  thou  wilt  do  well  tobaveaa 
Spiritual  enlargements  and  comforts  fhould  eye,  in  thefe  dark  and  cloudy  days, 
flow  in  upon  yon  fpontaneoufly ,  and  drop  But  the  Spirit  of  God  is  a  Comforter  as  well 
from  heaven  immediately  of  their  own  accord ,  as  a  SoH^ifier :  be  doth  not  only  enable  Men 
without  any  jwiiis  or  induftry  of  yours:  here  to  believe,  but  after  they  believe  healfo  fcals 
may  be,  fand  probably  is)  a  great  miftakc  them,  Epk  i.  13.  but  I  valk  in  darkncf^ 
in  this  matter  i  for  the  Spirit  of  God  works  and  am  a  ilra^er  to  the  fealing,  and  corn- 
in  the  natural  method,  wherein  affections  ufe  forting  work orthc Spirit t  How  therefore  can 
to  be  raifol,  and  makes  ufc  of  fuch  duties  as  I  imagine  the  Spirit  of  God  fliould  dwell  in  mc. 
Meditation  and  Prayer,  as  inftnimeat»  to  do  ;  who  go  from  day  today  in  thebitternefsofmy 
that  work  by,  Exjech.  16.  37.  So  David  \  Soul,  mowmiag  as  withoQt  the  Sun  > 
was  forced  to  reafon  with,  and  chide  his  own  '  Tlicrc  is  a  two-fold  fcaliii^,  andatwo-fold 
heart,  P/a/.  42.  5.  Thy  comfort  and  enlarge-  comfort:  the  Spirit  fealeth  both  o6;e<?/?/e(y  in 
mentmay  neverthdefibethe  initoftfaeSpi-' the  work  trfSsndifiaition,  and  farmally  in  gi- 
rit,  bccaufc  God  makesicfpringVIi,  and  grow  \  vine  clear  evidence  of  cliui  work:  thou  mayeft 
upon  thy  Duties.  i  be  tealed  in  the  firft,  whiieft  thou  art  not  yet 

Secondly.  Take  this  as  a  fore  rule,  what- 1  fialed  in  the  feoond  ftofe:  if  fo ,  tliy  con- 
foever  rifes  from  felf,  always  aims  at,  and  dition  is  fafe,  although  it  be  at  prefent  uh- 
tcrminates  in  felf  j  this  Itream  cannot  he  car- !  comfortable.  And  as  to  comfort,  that  aUb 
ryed  higher  than  the  Ibitmain,  ifthereibre  b  of  cwolbm,  fmuna.  or  aOiutf  in 
thy  aim  and  end  in  llriving  for  affections  and  '  the  root,  or  in  the  fruit:  Light  is  fvxcn  for  tU 
enlargements  in  duty,  be  only  10  win  a^pkufe 
iirom  Men,  and  apixar  to  be  what  in  rea- 
lity thou  art  not,  this  indcctl  is  the  Fruit  of 


righteous  P(al.  P7.  1 1.  though  the  harveft  to 
reap  aj».  gather  in  that  Joy  and  Comfort  he 

 ,  ,     ....           ^.  not  yct  come;  and  there  arc  many  other  ways 

Aacure,  and  a  very  corrupt  and  hypocritical  belides  that  of  joy  and  comfort,  whereby  the 

Stare}  but  if  thy  heart  be  melted,  or  defire  1  indwelling  of  the  Spirit  may  evidence  it  fclf 
be  melted  in  the  fenfe  of  the  evil  of  fin,  in  1  in  thy  Soul :  if  lie  do  not  cnnblethceto  rcjoycc, 
order  to  the  farther  mortification  of  itj  and  .  yt-'t  if  he  enable  thee  lincerely  to  mourn  for  linj 
under  the  apprehenfions  of  the  Free  Grace  and  I  if  he  do  not  enlarge  thy  heart  in  Gomfbrt,  yet 
Mercy  of  God  in  the  pnrdon  of  Sin,  in  order  |  if  he  humble  and  purge  thy  heart  by  forrows  j 


to  theengiagingof thySoul  more  hrmly  to  him.* 
Iftfacfeorfodi  like  be  thy  ends  and  dcfigns, 
or  be  promoted  and  furthered  by  thine  enlarge- 
ments and  Spiritual  comforts,  never  rejeft 
them  as  the  meer  fruits  of  nature  ^  a  carnal 
root  cannot  bring  forth  fuch  fruits  as  thefc. 

Upon  the  Contrary,  Spiritual  deadnefs, 
and  indifpofcdnefs  to  duties,  and  to  thofe  e- 
fpecially  which  are  more  fccret,  Spiritual,and 
ftlf-deuying  than  others,  is  the  ground  upon 
which  many  thoufand  Souls  who  are  yet  truly 
gracious,  do  doubt  the  indwelling  of  the  Spirit 
in  them.  O  faith  fuch  a  Soul,  ifthe  Spirit  of 
Cod  he  in  me.  Why  is  it  thus  ?  Could  my 
hciirt  l>c  fo  dead,  fo  backward,  and  a^'erfe  to 
Spiritual  duties?  no,  no,  thefe  thiols  would 
be  my  meat  and  my  drink;  the  delights  and 
pleafures  of  ray  life. 

Firft.  Thcfe  things  indeed  arc  very  fad, 
and  argue  thy  heart  to  be  out  of  frame,  as  the 
Body  is  when  it  cannot  rclifh  the  molt  defirea- 
.   ble  Meats,  or  Drinks :  but  the  qneftion  will 
jJJ^J^  be,  borv  thy  Soul  behaves  its  fcif  in  fuch  a  con- 
&  mabim  dition  as  this  is ,  whether  this  be  eafic  or 
mm  vnit ,  burthcnfome  to  be  bom  by  thee :  and  if  thou 
(/>?i^/Mm  complain  under  it  as  a  burthen^  then  what 
fZZji  P"l°*  fell^  and  get  rid 

vu  tBtHw  ctnaittjeemid  omU,  mrnunftum  ex  $ffirmkM*  Uud 
ifutdM9  dtffUctt,  Darenant. 

Secondly.  Know  alfo,  that  there  is  a  great 

difference  betwixt  Spiritual <ilp<ifib,  and  Spiritu- 
al deatkefs :  the  former  is  the  flate  of  the  (in  re- 
generate:  the  latter  is  the  difeafe  and  complaint 
of  many  thoufand  Regenerate  Souls :  if  David 
hand  ot  feltit  as  well  as  thee,  he  would  never 
have  cryed  out  nine  rimes  an  the  compafi  of 
ooKPffdm^  Qjdditn  mr,  ^fudimme,  BtBdct, 


if  he  deny  the;  thcaffUrance  ofFaith^nd  yet  give 
thee  the  defeiidsrtce  c/  Fiutb^  thou  hafl  no  reafiNI 
to  call  in  queftion,  or  deny  the  in-dwdling 
of  the  Spirit  in  thee  for  that  caufe. 

But  the  j^jlle  faith,  Thty  that  ipjft  ht  ^ 
Spirit  do  not  fulfil  the  Lujls  rf  the  fif/h,  Gal,  5. 
t6.  But  I  find  my  felf  cntangicd,and  frequent- 
ly overcome  by  them,  therefore  f  doubt  the 
Spirit  of  God  is  not  in  me. 

Tis  poflible  the  ground  of  your  doubting 
may  be  your  (miftake  of  the  true  fenfe  at>d 
meaning  of  that  Scripfjrc :  it  is  not  the  Apoll- 
les  meaning  in  tiiat  place,  that  Sin  in  Believers, 
dodmot  work,  tempt,  and  oftentimes  over- 
come, and  captivate  them:  forthcn  he  wnnld 
contradift  himfelf  in  Horn.  7.  23.  where  he 
thus  COmpUins,  but  /  fee  amther  Law  in  my 
memhers  xpgrringagAtnfi  the  Law  of  nty  mmd^  and 
brittgitig  me  into  caftivtty  to  the  Law  of fin  which  is  m 
my  members :  but  two  things  are  meant  by  that 
expretfion,  you  fhaU  not  fulfil  tht  U^fls  ofthefi^. 

Firft.  That  the  Principle  of  Grace  will  give 
cheque  to  (in  in  its  firib  motions,and  caufe  it  to 
mifcarry  in  the  Womb  like  an  untimely  Birth, 
before  it  comes  to  itsfiill  Maturity:  it  (hall 
never  be  able  to  gain  the  full  confentof  the 
will  as  it  doth  in  the  Unrcgenerate. 

Secondly.  If  notwithftanding  all  the  oppofi- 
tion  Grace  makes  to  hinder  the  Birth ,  or 
commiirioaof  it,  it  do  yet  prevail,  and  break 
forth  into  ad  j  yet  fuch  ads  of  fin  as  they  are 
not  committed  without  regret^  fo  they  are  fol- 
lowed wuh/hMue^  farrow^  and  true  repentanee: 
and  thole  very  fnrprizals,  and  captivities  of 
fin  at  one  timc,are  made  caution^,aiid  warnings 
to  prevent  it  u  another  time ,  if  it  be  lb 
with  thee,  thou  doft  not  fnlhll  the  Lnfts 
oftheileOi* 

And 


Digitized  by  Googk 


Scnn*  25< 


The  Method  of  Grace^ 


And  now.  Reader,  upon  tbc  whole  ^  if 
tqxm  extmiDodfln  of  thy  heart  by  thcTe  nlet, 

the  Lord  ft)all  hclptlicc  to  difccrn  the  faving 
work  of  the  Spirit  upoa  chy  Soul ,  and  thereby 
thiac  Intcreft  in  Ghrift,  What  a  happy  Man 
or  Woman  art  thou .'  What  pleafurc  will  a- 
rileto  thy  Soul,  fromfiichadifcovery!  Look 
tfpoo  the  finiine  of  thine  heart  abfiAutely  as  ic  is 
ia  it fdf  acprcfcnt,  or  con^aratlvety  with  what 
once  it  was,  and  others  (lill  arc,  and  thou  i 
wilt  find  enough  to  tranfport  and  melt  thy 
heart  within  thcc  certainly  this  is  the  moft 
glorious  j^ece  of  Workmanihip  that  ever  God 
wrought  10  the  World  upon  any  Man,  Ejh,  2. 
TO.  The  Spirit  of  God  is  come  down  from 
Heaven,  and  bath  haUowed  thy  Soul  to  be  a 
Temple  for  himlelf  u»  dwell  in;  as  he  hath 
faid,  /  will  da-dl  in  thtm^  and  vr.ilk  in  tbem^  and 
I  wiU  k  tlxir  6W,  and  they  fliaH  he  my  Peo^^  2 
Cor.  7.  16.  Moreover  this  gift  of  the  Spirit 
is  a  fure  pledge,  and  carnclt  of  thy  future 
Glory :  time  was  when  there  was  no  fuch  woik 
upon  thy  Soul,  and  confiderin^  the  frame  and 
temper  of  it,  the  total  avcr&tion,  ftrong  op- 
poiition,  and  rooted  enmity  chat  was  in  itv  l 
It  is  the  wonder  of  wonders  tbnc'  cfver  fiieli  d 


work  as  this  Ihould  be  wrougbc  upon  fuch  an 
heart  as  thine*,  diatever  the  Spirh  of  God, 

whofe  nature  is  pure,  and  jjcrfcifl^  holinefs, 
ihould  chufefucbaA  unclean,  polluted,  aty>mio 
nable  heart,  tofiRanie  aB  habitation  for  himfelf 
there  CO  dwell  in ;  to  fay  of  thy  Soul  ( now 
his  Sjjiricual  Ten^  J  as  he  once  laid  of  the 
material  Tmfk  at  jtmfdmK,  Mai.  132.  1 3, 
14.  Tlye  Lord  hath  cbofen  if,  hr  h.tih  c/e/iicd  u 
for  his  habitation-^  tins  is  my  mfi  for  ever,  here 
will  I  dwell,  farrkatn  dtfindU,  O  what  hath 
God  done  for  thy  Soul ! 

Think,  Reader,  and  think  again-,  Arc, 
there  not  many  thouaimds  in  the  World  m 
more  ingenuous,  fwcct,  and  amiable  difpofi- 
tions  than  thy  fclf,whom  yet  the  Spirit  of  God 
paflcth  by,  and  leaveth  them  as  Tabernacles 
for  Satan  to  dwell  in?  fuch  a  ©nethou  lately 
waft,  and  hadfl:  ftill  remained,  if  God  had 
not  wrought  for  thcc,  beyond  all  the  expeda« 
tlon,  and  dcfires  of  thine  own  heart.  O  blefs 
God  that  you  have  received  not  the  Spirit  of 
the  world,  but  the  Spirit  which  is  of  God ; 
that  \";  might  know  the  thing;swhicharefree« 
ly  givcu  uuto  you  of  God. 


S  ER  M  O  N  XXV. 


S*rm.  %$. 

T«l. 
Of  the  fw 

ture  and 

Creature. 


4  C  O  R.  v.  17. 

Tberefure  if  My  Mjatke  mChrifi^  heisd  NtwCrestmrg :  oldtkmgs  are  ^a([eel  atvay^  hhoU, 

mU  things  are  htome  netr. 


YOU  haTefcenonetryalofaAintercIl 
in  Chrid  in  our  laft  DifcoQr&pame- 
ly,  by  the  Dooati(»i  of  the  Spirit: 
we  have  here  another  Tryal  of  the 

fame  matter,  fi-om  one  of  the  grcatcH^,  and 
moft  noble  ct^s  of  the  Spirit  upon  our  Souls; 
namely,  Ms  work  of  renovsitioa,or  new  treati- 
m :  if  jny  m.tn  b(  in  Chriji^  he  is  a  new  Cre.ttitrt. 
The  ^foflks  fcope  in  the  immediate  context, 
btodiflwade  Chriltians  from  a  carnal,  finfbl 
partiality^  io their  refpe^ts  to  Men:  not  to 
difpcnfe  them  after  the  manner  of  the  World, 
according  to  the  external  diilerences,  but  the 
real  internal  worth  and  excellency  that  is  in 
Men.   This  the  Apoftlc  preflcs  by  two  Ar- 
guments; one  drawn  from  die  end  ofChrifts 
death  ,  verfe  1 5.    which  was  to  take  off 
from  thofe  felfifh  dcfigos,  and  carnal  ends  by 
which  the  world  is  fwayed.  Secondly,  firom 
the  new  Spirit  by  which  believers  are  afted : 
they  that  are  in  Cbrift,  arc  to  judge  and  mea- 
fnre  all  things  by  a  new  mie :  i/ figr  man  U  m 
Cbrijl,  he  is  artirsp  Cre.tture :  eld  things  iore  ^jjfed 
awta    q.  d.  we  have  done  with  that  low 
felnlh  Spirit  of  the  World  whidi  was  wholly 
governed  by  Carnal  interctt'  •,  we  are  now 
to  jr.dpc  by  a  new  rule,  to  be  afted  from  a 
new  principle,  aim  at  a  new,  and  more  no- 
ble end  i  hch'Ad  all  tVvAgs  at  become  tjetv. '  In 
thefe  words  we  have  three  general  parts  to  be 
diftindiyconfidercd.  viz.. 
t.  The  great  qucflion  to  be  determined,  if 
am  man  be  in  Cijrijh 
Vol  I. 


Tbe  Ride  by  which  it  may  be  dstermin- ' 

ed,  viz.  be  is  a  new  Creature. 
This  general  rule  wore  particularly  ex- 
plained, old  things  arc  fajjed  away^  bebM 


jH  things  are  become  ncv 

Firil,  Wc  have  here  the  great  qucllion  to 
be  determined,  Whether  a  Mhn  he  in  Chrift  ? 

a  qucftion  upon  the  determination  whereof 
wc  muft  Hand  or  fcill  for  ever  \  by  {,beit\g  i» 
Cbrifi'}  the  Apoftle  doth  not  toe  mean  the 

general  profelfion  of  Chriilianity  which  gives 
a  Man  the  reftttation  of  an  incereft  in  him  ^  but 
by  being  in  Chrift  he  means  an  interdt  in  him 
by  vital  imim  with  his  pcrfon,  and  real  par- 
ticipation of  bisbcnehts^  now  Uiis  is  the  quefti- 
on  to  be  determined,  the  nuner  to  be  tryed ; 
than  which  notliing  can  be  more  fotemn,  jud 
important  in  the  whole  World. 

Secondly,The  rule  by  which  thisgreat  qucfU* 
on  may  be  determined,  viz.  IIjc  nvv>  Crea- 
tim  j  //  any  man  he  m  Chrijl  be  is  a  »tnv  Creature  j 
by  this  rule  all  the  titles  and  claims  made  to 
Chrifl  in  the  profcfling  world  are  to  be  exa- 
mined: yf  any  man']  be  he  what  be  wilLhigb, 
cCrlow;  great,  or  fmall;  learned,  or  lUite^' 
rate;  yonng,orold^  if  he  pretend  interclbin 
Chriil ;  this  is  the  Ibandard  by  which  he  muft 
be  tryed  ^  if  he  \<  in  Chrift,  he  is  4  mm  Crea^ 
ture ;  and  if  he  be  not  a  new  Creaticre^  he  is  not 
in  thnp  ^  let  his  cndovvmcuts,  gitts,  confi- 
dence, and  reputation  be  what  it  will  be :  [a 
new  Octt'trcl  not  new  Pby/ic.iUy  ^  he  is  the 
iame  Pei  ion  he  was,  but  a  new  Creature,  that 
H  h  h  is, 


2. 


Digitized  by  Google 


The  Method  of  Grace* 


VoLl. 


NU 
fimfUc, 


w,  a  creawre  rtaetred  by  gracious  prkidt)l« 
newly  infufcd  into  him  from  above,  which 
fway  him  and  goide  him  in  another  manner, 
and  tbanoiher  end  thin  ever  headed  before: 
ind  thefc  gradous  pttnciyks  ttol  being  educed 
out  of  any  thing  whidr  «a»  bre-exiftent  in 
ta,  hotftifeiUirHfeift^rbmeBoveereChere' 
fore  called  in  this  place,  a  nenr  creature :  this  h 
the  ruk  by  which  our  claim  to  ChriA  muil  be 

|.       Thirdly ,  This  general  mle  is  here  rtiore 
panicularly  explaincd/W  ffengf  are  fajfedaim}^ 
bebtid  «#  Hm^t  ah  kimm  new :  he  faitsftes  not 
fcknfelf  in  Isy  down  this  rule  concifetj^  or  ex- 
pfcfe  it  in  Rcncral  terms  by  letting  ds  the  Man 
UlGiiHft  maft  Vet  new  Cr^urc,  but  more 
jpatticoHirlT,  he  ihcws  ns  what  this  new  Crca- 
ttlre  isy  add  what  the  {j^rts  thereof  are,  vit^ 
I.  Pritativc  part,  oli  things  are  pfftimfgf. 
l.PofitiTe  part  thereof,,  i/itfewff  arc  become  tim. 
By  old  things  he  means  all  thofc  carnal  prin- 
6ples,  felfen^  flefhly  lads  belonging  to  the 
carnal  ftate,  or  the  old  Man :  all  thefe  are 
fafedarvajf^  not  fimply,and  perfcAly,  but  on- 
ly in  part  at  prefent,  and  wholly  in  hope,  and 
cxpe<frucion  hereafter.   So  much  briefly  of  the 
privative  part  of  the  new  Creature :  o/d 
feae/fti  onftigpdmMSf,  A^dertwomuft  befpoken 

frtim  re,  of  pofjtive  pjrt^  a!l  tbin^t  are  become  uerv. 
i*"^.  He  means  not  that  the  old  faculties  of  the 
^^I^KUnu  g^yj  ^j.^  abolifhed^  and  new  ones  created  in- 
their  tooni:  but  as  our  bodies  may  be  faid  to 
be  new  bodies  by  rc  ifon  of  their  new  cndow- 
r I  ts,  and  qualities  fuper-induced  and  be- 
Itowcd  upon  thcra  in  their  refurrcftion  •  fo 
our  Souls  arc  now  renewed  by  the  iufuiioa  of 
MW  IflKibas  fifidtlfilcs  into  them  in  the  work 
of  regeneration.  Thefe  two  parts,  Wi,  the 
privative  mrt,  the  palling  away  of  old  things^ 
add  VSbfij^ti^  (Mrt,  the  renewing  of  all  things, 
do  betwixt  theft  tompriz*  the  whole  nature 
of  ftfi^iTteatidR,  WW*h  in  other  Scriptures  is 
frxprefTed  by  equivalent  phrafes:  fometimes 
by  putting  off  the  dd,  and  potting  on  the 
rCwMan,  jFpS.  4.24.  Sorfictimej by  dying  un- 
tb  un,and  livinc'  unto  ri^ihtcoufnefs,  Rom.6,t  1. 
Tlhich  is  the  fclf-fame  thing  the  Aoollle  here 
ifttciKlsbt  the  pafTing  away  of  old  things,  and 
making  a''  ihin  ^s  ncw^  and  bccnife  this  is  the 
moll  e.xcelleQt,gl6riousyaad  admirable  work  of 
the  Spirit  \»hich  h  or  cah  be  wrought  upon 
Man  in  this  World-,  therefore  the  Apofllc 
aflcrls  it  with  an  £cc»,  a  note  of  Ijpcciai  re- 
intiYjite  ftfid  obfei  vatiMi  MdM  40  tinfM^t  are 
tecmctKrc^  II.  (I  behold  and  adnnirc  this  fur- 
prizing)  marvellous  change  which  God  bath 
made  epon  Men  •  they  are  come  out  of  dark' 

nep;  into  hi*  marvellous  light,  i  Pet.  2.  9. 
oat  ot  the  old,  as  it  were,  into  a  new  World, 
bdM    tbhigs  aft  btmmt 

Mcncc  AVff, 
Do&.  That  Cod's  creating  of  a  new  fuptrnatU' 
IM«      rdmrkif  gtatt  htVbt  Akii  <^ any  Afan^  is  that 
Af.ni^fvrc  ami  mfe^Kit  tVkkm^4faVM£  iHte- 
rejt  in  Jejtts  Chrtfi. 

SirftfeUe  iielren'iito  aft  thoft  words  of  the 
ApofMe,  Eph.  4.  7e,  21,  22,  23,  24.  But 
yt  bxve  not  jo  karned  Cbrijijif  fo  be  that  ye 
fcrtv  Iteatd  oHd'hAft  iufi  hap^bt  by  bittt 
otHtetnithU  /«  Jcp.U  :  th.Tt  yt  put  &jf  CAUimhsg 
Aefbrmer  eonverfation  tbt  old  Man  ivimb  vs  cor- 
f»fiiKair£i^t^4milftdb^s\  and  bertnetniXin 


"Why  the  regenerating  work  oiF  the 
IS  called  a  new  Creation :  this  ihuft:  be 


t. 


the  Spirit  of  your  ruhuf',  akd  A^T  pjMwrthe  nem 

A4sn  whirh  after  Gid  r  created  rn  righfcK'ffyfs  and 
trHeholineJi:  where  we  have  iaothei*  words  of 
the  fifMe  importance,  the  very  felf-^Me  de- 
(cription  of  the  Man  that  is  in  Chrift,  which 
the  Apoftle  gives  us  in  this  Text.  Now  for 
the  dpening  and  ftating  of  tUn  point,  it  will 
be  ncceflary  that  I  (hew  you, 

1.  Why  the  regenerating  work  of  the 
Spirit  is  called  a  ne«^  Creation. 

2.  In  what  refpeils  every  Soul  that  is  in 
Chrill  is  renewed  or  made  anew 
Creature. 

3.  What  are  the  remarkable  properties, 
and  qualinics  of  this  new  Creature. 

4.  The  necciCty  of  this  neif  Greation  to 
all  that  arc  in  Chrift. 

5.  How  this  new  Creation  evidences  our 
JntereftinChrift. 

6.  And  then  Apply  tbe  whok  in  the 
proper  ufes  of  it. 

Firft. 

Spirit 

our  firft  enquiry :  and  doubtlefs  the  reaion  of 
this  appellation  is  the  ytiatogy^  ptotxtrtion, 
and  firailitude  which  is  found  betwixt  the  work 
of  regeneration,  and  God's  work  in  tbe  firlt 
GreKton :  and  cheif  agreement,  and  propor* 
tion  will  be  found  in  the  following  particulars, 

f  irlt.  The  fame  Almighty  Author  who  cre- 
ated .the  World,  createth  aUb  thialrark  of 
grace  in  the  Soul  of  Man,  2  Cor.  4.  6.  Cod  it/jo 
commanAed  tbe  Itgbt  to /hue  out  of  darkwfs^  hath 
fhmed  into  our  bearts^togivetbe  li^ht  of  tbe  knorr  ledge 
of  tbe  glory  ofCod^m  the  fice  of  Jefus  Cbrifi:  the 
feme  powerful  word  which  created  tbeNatural,  ... 
createth  alfo  tlic  Spiritaal  light;  it  is  equally  *  jj"^ 
abfurd  for  any  Man  to  lay,  I  make  my  k!f  to  i  mnum, 
repent,  or  to  believe,  as  it  is  to  lay,  1  made  ^''-» 
my  felt  to  cxift  and  be.  '  " 

Secondly,  The  firft  thing  that  God  created 
in  the  natural  World  was  light,  Cen.  i.  3. 
and  the  firit  thing  which  God  createth  in  the 
new  Creation  is  tbe  light  of  Spiritual  know- 
ledge, Col.  3.  10.  A»d  have  fut  on  tbe  new 
man  which  U  renewed  in  hmMlgtefierAe  iim|fr 
ofbim  that  CreatedbkH, 

Thirdly,  Creation  is  oat  of  nothing  ^  it  re- 
quires no  pre-exillcnt  matter  j  it  doth  nocbrii^ 
one  thing  out  of  another,  but  fomethme  out 
of  nothing^  it  gives  a  being  to  that  which  be- 
fore had  no  being.  So  it  is  alfo  in  the  new 
Creation^  I  Pet.  2.9,10.  Ulxi  batb  caOedjm 
out  of  darknefi  intb  hit  nurveUois light ;  ivMdb  m 
ttmr  pjfl  vrirc  mt  ,tfc'op/f,  but  are  now  the  ftofk 
of  Cod vbkb  bad  m  oitMned  mercy ^  Uit  nam 
birot  ekdned  mercy ;  the  work  of  grace  is  not 
educed  out  of  tiic  jwwcr,  and  principles  of 
nature  ^  but  is  a  pure  work  of  aeatioo. 
Tlie  heathen  fhilofopbers  toM  neither  ander- 
ftand.  nor  acknowledge  the  creation  of  the 
World,  becaufe  that  notion  was  rq^gnant 
to  this  ttaitiflle  of  rcafon,  ex  mtOit  n^l  fit, 
out  of  dolhing,  nothing  can  be  made  •  thoa 
did  they  infattire  aun  ratioae^  befool  CheiofeiTet 
with  theil-owb  tiafonhigs ;  and  aftdrthe  fine 
manner  foiiie  great  pretenders  to  rcafon  a- 
mong  us,  voting  it  an  abfurdity  to  affirm, 
that  the  Woit  or  gi^  is  not  nrcnally,  and 
potentially  contained  ia  oaturc^  the  new 
Creation  in  the  old. 

Fourthly,  It  was  the  vtrtiK^  and  eificacy 

of 


uicjiuzca  by  Google 


Scrm.  25« 


I!' he  Method  of  Grace»  t 


of  the  Spirit  of  God  which  gave  ihc  natural 
World  its  being  by  Creation,  O'cn.  i.  2.  the 
Spirit  of  God  moved  opon  the  face  of  the  Wa- 
ter?- it  hovered  over  the  chMs ,  as  the  wiij?s 
of  a  Bird  do  over  her  eggs,  as  lUc  iiime  v%  01  d 
isrendrcd,  £>eM.  32.  11.  cheri(hing  as  it 
were  by  incubation,  that  nvl  •  mnf^  by  a  fl-ci  ct 
quickening  influence,  by  vrhith  ii  drcvT  all  the 
Creatures  into  their  {cvcral  forms,  and  par- 
ticular Natures,  So  it  U  in  tVc  new  Creation  : 
a  qv.ickning  influence  mull  conic  from  the  Spi- 
rit of  God,"  or  clfethe  new  creation  Cttl  never 
be  formed  in  us,  Joitn  3.  8.  So  is  every  one 
th.7t  V5  b  r.i  cf  the  Sprit :  and  ver.  6.  That 
rvlmh  is  hni  of  tlx  Sprit  «  Sfirit. 

Fifthly,  The  word  of  God  was  the  inflru- 
meot  of  the  full  creation,  Pfal.  33.  <5,  9. 
Bf  the  mird  of  the  Lord  verethe  Heavent  mtde^ 
and  aS  f '  e  h.:fi  cf  them  by  the  breath  of  bis  nmtbt 
jcrbefbj'it^  Mtdttwasaom  ;  he  commanded,  and 
h fiood  faft-^  the  word  of  God  is  alfo  the  inftru- 
mcnt  of  the  new  Creation  or  work  of  Grace 
in  Mao,  i  Pec  l.  23.  Being  bom  a^a  n  not  6f 
camtftible  feed,  hut  cf  mcorruptibk  iy  the  word 
of  Cod  vrhiih  livethj  and  tdtideth  for  ever.  So 
James  1.18.  Of  bit  omn  wiB  be^^at  he  uf^  mth 
ihtoordoftrtah-.^ofht!  otrn  "''f  ti  :*!:  was  the 
mfulfivt  emf*\  with  the  word  of  truth^  that  is 
^h^^rmtmtd confer  great  refpeft  and  bonoiir, 
love  and  delight  i^  due  to  the  word  upon  this 
aooount,  chat  it  is  the  inftruoient  of  our  re- 
generation,  or  new  Creadon. 

Sixthly, The  Time  power  which  created  the 
World,  Hill  uader-props  and  fupports  it  in 
its  being  t  the  World  owes  its  confenrarion, 
as  well  as  its  exillence  to  the  power  of  God, 
without  which  it  coald  not  fabfilt  one  moment. 
Jdft  fb  it  h  with  the  new  Creation,  which 
entirely  depends  upon  the  puTevTing  power 
which  firlt  formed  it,  Judc  ver.  1  Perfarved 
in  Chriji  Jefus',  and  I  Pet.  t.  f.  iW»  were 
kept  by  the  power  of  God  through  faith  unto  falva- 
tian as  in  a  oatitral  way  we  live,  move,  and 
hxm  emr  hat^  m  Gody  Ads  17.  18.  ib  in  a 
Spiritual  way,  we  continue  believing,  repent- 
ing, loving,  and  delighting  in  God ;  without 
whole  contmoed  inflnence  upon  oor  Souls  we 
could  do  ndthcr. 

Seventhly,  In  a  word^  God  furveyed  the 
firft  Creation  with  complacence  and  great  de- 
light:  he  bclieldt!-e  works  of  fii'i  hands  and 
approved  them  as  very  gootl,  C  tn.  1.  31.  fo 
is  it  alio  in  the  fecond  creation  ^  nothing  pleaf- 
cth,  and  dcliehts  God  mere  than  the  works  of 
grace  in  tlic  Souls  of  his  People ;  it  is  not  any 
outward  privilege  of  Nature,  or  gjft  of  Pro- 
vidence which  commends  any  Man  to  God : 
CmumciCion  is  nothing^  and  unarmncijhn  is  no- 
ffcwi/,  but  atm  erenmre.  Gal.  6.  15.  And 
thus  you  fee,  rpon  wh.it  f'jounds  the  work  of 
regeneration  in  Man  is  Itiled  a  new  Crcjture, 
which  was  the  Brft  thing  to  beopened. 

."^condly.  Next  we  muft  cnt.uirc  i.i  what 
rcfpcfts  every  Soul  that  is  in  Chrill  i$  renew- 
ed ;  or  made  a  new  Creature :  and  hen  we 
fliall  find  a  threefold  renovation  of  every  man 
that  is  in  Ghrilt,  y/c. 

I.  In  his  ftatc  and  C'«i^'.*'OW. 

a.  lohis  frr^n^'-  :-:d  Confliturur,;. 

3  In  his  pvaciicc  ar.i  Ccwytiyrff.ojJ. 
Filft,  I'x  is  renewed  in  his  Rate  and  condi- 1 
tioo,  for  he  pailcth  from  death  to  iife^  ia  kit  | 

Vol.  I. 


Jnflificuion,  i  Job.  7,  14.  he  was  condcm- 
I  ncj  by  the  Law,  he  is  now  JuPuficd  heeiy  by 

1  grace  through  the  redemption  which  is  iji 
Chi  id  :  he  was  under  the  cnrfe  of  the  firft 
Covenant ;  he  is  under  the  blefling  of  the  new 
Covenant:  he  wasafaroiKbnt  isnownMle  nigh 
unto  God  :  an  alien,  a  It  ranger  once,  now  of 
the  houlholdcifGo<J,£/4  2.  12,  13.  Oblcfl'cd 
change  from  a  fad^  to  a  fwoecand  oominttablo 
condition !  Jltne  ti  thmtmre  mw  nocondemnatiott 
tothemvilMcb  arem  Cytjl  jefm,  Rom.  8.  I. 

Secoodl^j  Every  Man  in  Chrill  is  renewed 
in  his  frame,  and  confUtution^  all  the  facnl- 
ties  and  aHciiioas  of  his  Soul  arc  renewed  by 
regeneration;  his  undtrftjudmg  was  dark,  iMC 
now  is  lif'.ht  in  tlie  I  oid,  F'/o.  5.  8.  his  con- 
fcience  was  dead  and  iecut  c,  or  full  ot  guilt  and 
horrour;  but  is  now  become  tender,  watch- 
ful, and  full  of  pea^e,  /fcb.  9.  'a-  his  wiU 
was  rebellious,  llubborn,  and  iiifie,\iblc  j  but 
is  now  made  obedient,  and  complying  with 
the  will  of  God ,  Pf.d  tio.  2.  bh^ defr  et 
did  once  pant,  and  fpend  thcmfelves  in  the 
piufuit  ot  vani'tics,  now  they  are  fct  flpon 
God ,  Jfa.  x6.  8.  liis  Love  did  fondly  dote 
upon  enfiiaring  earthly  ob)eds,  now  it  is  fwal* 
lowed  up  in  the  infinite  excellencies  of  God^ 
and  Chrift,  PfaL  1 1 9.  97.  his  jty  was  ome 
in  trifles,  and  things  of  nought;  now  his  rc- 
ioyingis  in  Chrift  Jefns,  Phil.  3.  3.  his /«?<»•* 
once  were  verfant  about  noxiou»  crcatureiy 
now  God  U  the  objeft  of  the  fear  tifrwerence^ 
^7    3  r  and  fin  the  objeft  of  the  fear  of  caution^ 

2  Cor.  7.  II.  his ktjvf  and  expedations  were 
only  from  the  World  prefent,  but  now,  from 
that  to  come,  //ff  .  6.  19.  Thus  the  Soul  in 
its  faculties,  and alfedioDs  is  renewed^  which 
being  done,  the  membert  and  ftnftar  of  thi 
body  mild  needs  be  dcfllnatcd,  and  imployed 
by  it  in  new  icrvices ;  no  more  to  be  the  wea- 
pons of  unrighteoufnefs,  bat  inftmmenCs  of 
fervice  to  Jefiis  Chrill-,  Pom.  6.  19.  and  thus 
all  that  are  in  Chrift  are  renewed  in  their 
frame  and  oonftitotion. 

Thirdly,  The  Man  in  Chrift  is  renewed  In 
his  pradicc  and  Conversation:  the  manner  of 
operation  always  fellows  the  nature  of  beings : 
now  the  regenerate  not  bein2;whattb^y  were, 
cannot  walk  and  ad,  as  once  they  did :  Eph. 
2.  I,  2,  3.    jtnd  you  hath  he  tpuckntd,  dhtr 
xrere  once  dead  ir,  trrfptffts  ani  ftr<s-^  wherein y^ 
mlkid  according  to  the  (ourfe  of  th$s  World.,  &c 
They  were  carried  away  like  water  by  the 
ftrength  of  the  tyde,  by  the  influence  of  their 
own  corrupt  natures,  and  the  cuftoms  and  j 
examples  of  the  World  but  thecanfe  is  now 
altered.    So  in  i  Cor.  6.  rr.  the  Apoftle 
fliews  belie/ers  their  old  companions  in  fin, 
and  tells  them  fuch  rrere  fome  of  you,  llttye  an 
faKftififclj  xi-:c.  q.  il  the  World  is  now  well 
alceicd  V.  ith  you,  thanks  he  to  the  grace  of 
God  forit  This  wonderful  change  of  prafticc 
which  is  fo  univerfal,  and  remarkable  in  all 
the  regenerate,  and  immcJiarcly  confcqucoc 
to  their  convcvi  na  ,  fcts  the  World  awon* 
diingatthem:  i  Pet.  4.  4.   Wlicrein  they  thnk 't^,;;  t^fi, 
it  firan^e  thjtycu  run  7totn  ith  them  to  the  fame  ^si?*.* 
cxcrfs  (f  rint_^  /;f.ftmjf  evil  of ynu  :  they  think  C^y'"^* 
it.ftuinj'c,  Ihc  word  tirniric',  to  ftand  at  ga7e,/^'«"«' 
as  the  Hca  doth  which  hath  brooded,  and^^^^ 

fptQeeidum,  Bflta.  Ih  ft  erunent  tms  ntMVttn.x  &  ttmm  em 
unatartamJh, 

H  h  h  >  batcl  etl 


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The  Method  of  Grace. 


VoLl 


batched  i»«rtrMige£xg*,whca  (be  fccih  the  Chick- 
«n  vriiidi  ftebadr  brought  forth,  take  the 

vftne  an'!  flv  aw  ^v  from  her :  thus  do  the  Men 
of  the  Woi  ld  Itaad  atiLued  to  fee  their  old 
ttmpniions  in  On,  whofe  language  nncc  was 
vain,  and  earthly  ;  it  may  be  prophanc,  and 
filthy  \  now  to  be  praying,  fp«aking  of  God, 
Heaven,  and  things  Spiritual;  having  no 
more  to  do  with  them  as  to  fin|  except  by 
way  of  repiehenllon  and  admonition :  vea%  a> 
may.cs  the  World ,  and  makes  them  look 
with  a  ftrange  admiriog  eye  upon  the  people 
ofGod. 

Thirdly.  In  the  next  place  let  us  enquire 
into  the  properties,  and  qualities  ot  this  new 
Creature^  andlhew  you,  as  we  are  able,  what 
they  arc:  yet  Reader,  cxpcft  not  here  an  ex- 
ad  and  accurate  account  of  tliat  which  is  lo 
greata  myftery :  for  ifqueftiont  may  be  moved 
about  a  filly  fly,  which  may  puzzle  the  grcatcl! 
Fbilofi^Kr  to  refolve  them^how  much  more  may 
we  conceive  this  great  and  marvelloas  work 
of  Cod,  the  mofl:  mvflcrioiis,  and  admirable 
of  all  his  works,  to  iiirmouac  theunderltand- 
bgs  of  the  inoft  Wuninated  Chriftiaos?  O 
how  little  do  weknow  of  the  nature,  proper* 
tics,and  opeiatioosof this  new  Creature!  lb 
far  asGod  bath  revealed  it  to  our  wcakunder- 
itandings,  we  may  fpcak  of  it.  And 

Firft.Thc  Scripture  fpcaks  of  it  as  a  thing  of 
greacdifficulty  to  be  conceived  by  Man;  Joh.  3. 
8.  The  lfiHdUofrcthnl>ne  it  lijleth^and  tfaoK  besffcji 
the  found  thereof^  but  atnji  not  uU  whence  it  cottt- 
cti,  and  vbitber  tt  goeth  :  fa  is  every  one  that  is 
horn  of  the  Sftrir.  Ti  c  original  of  winds  is  a 
queftion  of  great  diiliculty  in  Philofo^hy  :  wc 
nor  the  voice  of  the  wind,  feel  its  mighty 
force,  and  behold  its  ftrangc  cffefts;  but  nei- 
tlici  kxiow  whence  it  comes,  or  whither  it 
goes:  ask  a  Man,  Do  you  hear  the  wind  blow? 
yes :  do  yon  feci  it  blow  ?  yes,  very  fenfibly : 
do  you  fee  the  cfFefts  of  it  reniding  and  over- 
turning the  trees?  yes,  very  plainly;  but 
can  you  delcribe  its  nature,  or  declare  its,  o- 
riginal  ?  no,  that  is  a  myftcry  which  I  do  not 
undcrltaod ;  who  fo,  Julb  fo  it  is  with  him 
that  is  bom  of  the  Spirit  ^  the  holy  Spirit 
of  God,  whofe  nature  and  operatKms  we 
underftand  but  little  of,  comes  from  Heaven, 
quickeoSt  aodiofiueoccsour Souls,  beatsdown 
^ad  mordfies  oar  lirihby  Msalmighty  power ; 
thefc  cfTccVs  of  the  Spirit  in  us  wcexpcrimental- 
i^feel,  and  fenfibly  difcern ;  but  how  the  Spi> 
m  of  God  firftentred  into,  and  quickned  our 
Souls,  and  i'.  o.'i  cd  thisncw  creature  in  them, 
wenoderlland  little  more  of  it,  than  how  the 
bones  do  grow  in  the  Womb  of  her  that  is 
with  Child,  £cckf  if.  Therefore  is  the 
life  of  the  new  creature  called  a  hidden  life, 
CiH.  3.  3.  the  nature  of  that  life  is  not  only 
hidden  totally  from  all  carnal  Men,biitina  ve- 
ry great  meafureit  is  an  hidden  and  nnlmown 
life mii»S|dritial Men,  thoughthemfelves  be 
the  fubjeds  of  it. 

Secondly.  But  though  this  life  of  the  New 
Greatnre  be  a  great  Myftery  and  Secret  in 
fomc  rcfpefts,  yet  fo  fir  as  it  is  known,  and 
appears  unto  us,  the  New  Creature  is  the  mofl 
hautifiiL  and  lovely  Creature  that  ever  God 
made:  for  the  beauty  of  the  Lord  himfclf  is 
upon  it:  the  tievo  Man  is  created  e^er  Cod^ 

Epb.  4.  24.  as  tiwFiAareisdnimiaftnrdie 


Man  :  it  is  a  draught  of  God  liimfclf,  dtlinca-: 
ted  by  the  Spirit,  that  admirable  jlrtijl^  upoa' 
the  Soul  of  Alan :  Holincfs  is  the  hcanry  and  ■ 
glory  of  God:  and  in  holincft  the  New  Crea-  ^ 
turc  is  created  after  God's  owi!  1  ma 2,e,  Cd. 
10.  the  Regenerate  Soul  hereby  becomes  iio- 
ly,  1  Jolj.  3,  3.  not  ejftntially  holy  as  God 
is,  nor  ycL  efficiently  holy  :  for  the  Regenerate 
Soul  can  neither  make  it  felf*  nor  others  hols- ; 
bat  the  Ufe  of  the  New  Creature  may  be  iaid 
to  reremblc  tiic  Life  of  God  in  this,  that  as 
God  lives  to  himfclf  fo  the  New  Creature 
wholly  lives  to  God :  as  God  loves  holinels, 
and  hatestlic  <.  mtrary,  fodoth  the  New  Crea- 
ture :  'tis  in  thefc  things  formed  the  image 
ef  Goi  Aat  enatedit-  when  God  creates  tms 
creature  in  the  Sonl  of  Man,  we  arc  laid  tbea 
to  be  fartiAers  of  the  Dtvine  Nature,  x  Pet  I. 
4.  (b  that  there  can  be  nothing  comnranicatcd 
unto  Men,  whidi  bcautifici  and  adorns  their 
Souls  as  this  new  creation  doth:  Men  do 
not  refemMeGod  ashhey  arenoble,affil  as  they 
are  rich,  but  as  they  arc  holy :  no  gift,  no 
endowment  of  nature  imbcUilhes  the  Soul,  as 
this  New  Creature  doth :  an  awfol  Majefty 
(its  upon  the  brow  of  the  New  Creatur  e  om- 
nianding  the  greateft,  and  worft  ot  Men  to  do 
homage  to  it,  Mark  tf.  aa  yea,  fbch  b  the 
beanty  of  the  New  Creature,  that  Chrift, 
its  j^utbor^  is  alfo  its  Admirer^  Cant.  4.  9, 
Vmi  b.ifi  ravifhedmine  heart  vriA  eneeftbhie  eyes. 

Thirdly.  This  New  Creattirc  is  created  in 
Man  upon  the  higheft  deiign  that  ever  any 
work  of  God  was  wrought :  the  end  of  its  cre- 
ation and  infufion  is  high  and  noble :  Salvation 
to  tlic  Soul  in  which  it  is  wrought;  this  is 
both  the  fims  operU.  and  the  finis  o^a-anHt:  it  is 
the  defign  both  of  the  work  and  of  the  work- 
man that  v.'rought  it.  When  wc  receive  the 
end  of  our  Faith,  we  receive  the  fulvation  of 
our  Souls.  Salvation  is  the  cod  of  Faith,  as 
death  is  the  end  of  Sin,  lb  life  eternal  is'thc 
end  of  Grace.  The  New  Creature  doth,  by 
the  inftindl  and  fteady  dirciftioii  ot]  its  own 
nature,  ukaitscourfca^  dircdly  to  God,  and 
to  Heaven,  the  place  of  his  fiill  enjoyment,  as 
the  Rivers  do  to  the  Ocean ;  it  declares  it  felf 
to  be  made  for  God,  by  its  rcftlefs  workings 
after  him.  And  as  falvation  is  the  end  ot  the 
New  Creature,  fo  it  is  the  cxprefs  delign  and 
end  ofhim  that  created  it,  2  Cor.  5.  5.  Nm 
he  that  hjth  wrought  ui  fur  the  felf  fitm  ikhig  ig 
God;  b^  this  workmanlhip of  his  npon  our 
Soalsheisnowpolilhing,  preparing,  and  »m» 
ling  than  ,v;t  cf  to  be  partakers  of  At  mefitMte 
the  Haints  in  It^,  Col.  1.  12. 

Foarthly,  Tlie  New  Creation  is  the  moll 
nccclTary  work  that  ever  God  wrought  upon 
the  Soul  of  Man  ^  the  eternal  well-being  of  his 
Son]  depends  upon  it ;  and  without  it  no  Man 
(hall  fee  God,  Jhb.  12.  14,  and  Jot.  1.  3,5. 
Except  ye  be  regenerate,  and  bern  again,  ye  can- 
not ft9  the  Kingdom  of  Cod ;  Can  ye  be  favcd 
without  Chrift  ?  you  know  you  cannot :  Can 
you  haveifltereft  inChiiU  without  the  New 
Greacnre?  my  Text  cxprcfly  tells  you  it  can 
never  be;  for  if  tvi}  man  be  in  ChnjlJ.^  h  a»c» 
treature.  O  Reader,  whatever  llight  thoughts 
of  this  matter,  and  with  what  a  carelefs  and 
unconcerned  eye  focvcr  thou  rcadcft  thefc 
lines  i  yet  know,  thou  rouft  citlver  be  a  New 
Crature^  or  a  mi&rable  and  damnM  creatnre 


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Serm.  15* 


The  Method  of  Grace. 


foe  ev  er.   If  civility  widiont  the  New  Crea- 
ture could  favc  thcc,  Why  arc  not  the  wwrai 
Heathens  fevedallb  ?  if  ftrktocfs  of  Life,  with- 
out the  New  Creature,  conki  fere  thee^  Why 
^  it  not  Civc  the  Scribes  and  Pbjrifees  alfo  ?  if 
an  high  pro^iiioQ  of  Religion,  without  the 
New  Creature,  can&retliee,  Why  did  itiwt 
iiytJudafjHymeHieus^aad  PWefwalfo'  Nothing 
is  more  evident  than  thii,  that  no  repentance, 
obedience,  felf-denyal ,  prayers,  tears,  re- 
formations, or  ordinances,  wiT^olIt  rhc  New 
Creation,  avail  any  thing  to  the  Salvation  of 
thy  Soul  i  the  very  Bkiod  of  Chrift  himfelf 
without  the  Nc\v  Creature,  never  c]i  1,  and 
iiever  will  £ive  any  Man.    Oh  how  necellary 
a  woric  is  the  New  Creation?  Ciraimcifion 
nivalis  nothlnf^  and  UndrcBllicifiOit  nochiog, 
but  a  New  Creature.  • 

Fifthly,  The  ncwCrtaturc  is  a  marveUoitt 
and  wonderful  crcatnre:  there  are  many 
wonders  in  the  firit  Creation ;  the  Works 
of  the  Lord  arc  great ,  fought  out  of  all 
them  that  have  pleafure  therein,  Ppl-  m 
I,  but  there  arc  no  wonders  id  nature , 
lite  thofe  ki  grace.  Is  it  not  the  grcatelt 
wonder  that  ever  was  fccn  in  the  World 
(except  the  Incarnation  ol  ilic  Son  of  God) 


Seveorfity,  ThcNew  Creature  is  an  heaveH' 
ly  creatuTL :  'tU  not  bom  offle/h^  nor  of  Bloody  or 
of  the  miUofMoH^  hut  t^God^  Joh.  1.13.  its 
defcent  and  original  is  heavenly,  it  is  fpirit 
born  ofSpirit,  Joh.  3.  6.  its  center  is  Heaven, 
and  thither  areali  its  tendencies,  PfaL  63.  S. 
its  proper  food  <m  which  it  lives  are  heavenly 
things,  Pfal.  4.  6,  7.  It  cannot  feed  as  other- 
creatures  do  upon  earthly  things ;  the  objeif^ 
of  all  its  delights  and  teves  is  ra  Hrarcn^  PfM. 
73.  16.  IVhom  have  J inhcaven  hut  thvc  r'  The 
hopes  and  expeftations  of  the  New  Creature 
are  all  from  Heaven  it  loolts  for  little  in  this 
World,  but  waits  for  the  coming  ofthcLord. 
ITie  life  of  the  New  Creature  upon  earth  is  a 
life  of  patient  waiting  for  Chrift:  hisdelircs 
and  longings  arc  after  Heaven,  Phil.  \.  23. 
The  fleln  indeed  lingers  and  would  delay,  but. 
die  New  Crcatnre  haftens  and  would  ma.  he 
gone,  1  Cor.  5.  2.  If  is  not  at  home  while  it 
is  here  ^  it  came  from  Heaven,  and  cannot  be 
quiet,  norfufFcr  the  Soul  in  which  it  dwells  to 
be  fo,  until  it  comes  thither  again. 

Eighth ly,The  New  Creature  isand^iz^tand 
laborious  Creature :  nofooncr  it  is  bora,  but 
it  is  aftiiig  in  the  Soul,   A>.^s  9.  6.  behold  be 


to  fte  the  nature , 


and  temper  of  Man , 
fo  altered  and  changed  as  it  is  by  Grace 
to  fee  Lafiivum  ContOi^ans  ^  and  Idolatrous 
£fbe/laia  beoone  mortiftBd  and  Heavenly 
Cnriftians    to  fee  a  fierce  ,  and  cruel  Per- 
feauor.  become  a  (glorious  Confeffar ,  and 
lUfecer  for  Chrift ,  6«i.  i.  23.  to  lec  the 
carnal  inind  of  Man,  which  was  lately  fully 
fit  iaa  llrong  bent  to  the  World,  to  be  whol 
I7  eaten  off  from  itslufts,  and  fet  upon  things 
that  arc  Spiritual  and  Heavenly :  certainly  it 
was  not  a  ^leaicr  Miracle  to  fee  dead  Laxjmu 
comeout  of  his  Sepukbn.,  that  it  is  to  fee  the 
Dead  and  Carnal  Mind  coming  out  of  iu 
Lufts,  to  embrace  JeTus  Chrift,   It  was  not 
a  greater  wonder  to  fee  the  dead  dry  bones 
in  the  Vally  to  move,  and  come  together, 
man  II  is  to  fee  a  dead  Sool  movingaftcr  God, 
and  moving  to  Chrift  in  the  way  of  Tiith, 

Sixthly,  The  new  Creature  is  an  ammtal 
Creature^  a  creature  that  fhall  nc?er  ftc  death, 
John  4.  14.  it  is  in  the  Soul  of  Man  a  Well  of 
Water,  fpringing  up  unto  Eternal  Ufe.  X 
will  not  adventureto  fiiy,  it  isinunortal  in  its 
own  nature,  for  it  is  but  a  creature,  as  my 
Text  calls  it^  and  we  know  that  elFential  iu- 
terminabilityistheinoonmranioible  property 
of  God:  The  New  Creature  hath  Iwh  a  be- 
ginning, and  (iicceilion,  and  therefore  might 
alfo  have  an  end,  as  lo  any  thing  in  it  felf,  or 
its  own  nature:  experience  alfo  mews  us,  that 
k  is  capable  both  of  increafing  and  deaeaTmg ; 
and  may  be  brought  nigh  unto  death,  Mtv.  3. 
2.  the  works  of  the  Spirit  in  Relievers  m^iy  be 
rea^  to  (itci  but  thoogh  its  pctpetuity  flow 
not  out  of  itsown  Mutirr,  it  flowsont  ofGod's 
(\j:-cj:jnt  ^  and  Promifcs,  which  make  it  an 
immorul  Creature :  When  all  other  excellen- 
cies in  Matt  go  away,  as  at  Death  diey  will. 
Job  4.  i\.  thiscxccllcncy  only  remains:  our 


prjycth !  Activity  is  its  very  nature.  Gal.  <. 
25.  //ire  lizre  in  the  Spirit  kt  ui  walk  in  the 
Sp:   ■  ■  •  ^  <      '    '    .     .     •  - 

be  d 


It.  Nor  it  to  be  admired,  that  it  fiiould 
ways  active  and  Itirring  in  the  Soul,  fee- 


ing aftivity,  in  obedience,  was  the  very  end 

for  which  it  was  created,  For  ire  .vc  his  work- 
manPiip,  created  m  Chrijl  Jvfus  unto  good  works 
Eph.  2.  to.  and  he  that  is  nctcd  In  the  du-  ' 
ties  of  Religion,  by  this  Principle  of  the  New  • 
Creature,  or  Nature,  will  ^  fo  far  as  that 
Principle  afts  him  )  delight  to  do  the  Will  of 
God^  rcjoyce  in  the  way  of  his  Commandments ; 
and  find  the  fwectcft  pleafure  in  tlie  paLhs  of 
duty. 

Ninthly ,  The  new  creature  is  a  thriving 
mature.,  growing  from  ftrcngth  to  ftrcugth, 
I  Pet.  2.  1.  and  changing  the  Soul  in  which 
it  is  fubicdcd  from  glory  unto  glor  y,  z  Cor.  3. 
18.  The  vigorotK  tendencies  and  conftant 
ftrivings  of  this  New  Creature  is  to  attain  its 
juft  perfedionandmaturicy,  PbiL  ^.11.  It 
can  endnre  no  fHnts  and  limits  to  its  dciires 
fhort  ofPerfcciion:  every  dc;;rccof  fbrcngth  it 
attains^  doth  but  whet  and  Iharpcn  his  delires 
after  MKher  d^rees:  vmon  this  account  it 
greatly  delightsmtheOrdinanccsofGod,  Du- 
ties of  Religion  and  Society  of  the  Saints  ^  as 
they  are  helps  and  improvements  to  it,  in  or- 
der to  its  grrat  dcdgn. 

Tcnthly,  The  new  Creature  is  a  creature  of  snti* 
wonderful  frefirvoAm:  there  are  many  won-  uectttMli- 
ders  of  Divine  Providences  in  the  prcfcrvation 
of  ournatuiallives,bat  none  like  thofe  where- 
by  thelifcof  the  new  Creature  is  preferved  in  J^'v.?^;!*- 
our  Souls:  there  are  critic.il  times  of  tempta-  titur . 
tion  and  dcfertion,  in  which  it  is  ready  to  die.  aiim  o-. 
Rev.  3.  2.  The  degrees  of  its  ftrength  and 
livclincfs  arc  fomctimes  fadly  ab.ncd,  and  its 
fweet  and  comfortable  workings  intermitted,  JJ^^  * 
Km*  X.  4.  the  evidences  by  which  its  being  in  'ftr* 
to  be  difcovercd.  may  l)e,  and  vertttur. 


us  was  wont 

Gi^  may  leave  us,  our  Friends  may  leave  us,  j  often  arc  darkned,  z  Pet.  1.9.  And  the  Soul 
oor  Efhn»s  leave  us,  but  our  Graces  will  never  |  in  wh^  it  is  may  draw  very  lad  conclufions 

Icare  us:  they  afccnd  up  with  the  Soul  0^\c„t„ur,nontxcut,tHr;dffun,j.H'd:,<,  Uu,r..::u:: 
which  they  inhere)  into  Glory,  when  uitlfiejui^tttfi^f^wr^fiMMii^HfKatwmdtffaivisur.  smJn(glBri«. 
ftfoteofDcadileniratcsitfiromtlieBody.  I 


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abnrt  the  i (Tut  and  event  ^  con^lnrting  its  life 
not  only  to  be  hazarded,  but  quite  cxtia^uiai- 
ed,  Pfd.  <i.  10,  II,  12.  but  though  it  be 
ready  to  die,  God  wonderfully  prefenrcs  it 
from  death  t  it  hath  as  well  its  reviving  as  its 
feinting  feafons.  And  USQI  you  fee  what  arc 
the  lovely  and  eximions  propcrtio  ofcbe  new 
creature.  In  the  next  place, 

Foiirthly,Wc  will  demonftrate  the  netefftty  of 
this  new  Creation  to  all  tlnr  ai  c  in  Chriit,  and 
by  him  expedu)  attain  Sahaiioo:  aii(i  thfine- 
ceflir/  of  ube  new  Csttmit  will  afipardjnrs 
way*!. 

Fiifl:,  From  the  pofitivc  and  exprefs  will  of 
Ood  revealed  iaScnpCuxe  touching  this  mattcn 
fpjrch  the  Scriptures  and  you  lhall  find  God 
haih  liidthc  wliolc  fti  cis  and  weight  of  your 
eternal  bappule&  by  Jcfus  Chrift  upon  this 

)i  k  of  the  Spirit  in  your  Souls.  So  our  Sa- 
vioui  tells  iV/coiewKJ,  John  3.  5.  Ferily^  ve- 
rily.  Ifaytmtotbee,  except  ama>tbe  bofnnfwater^ 
and  ef  the  Spirit^  be  camot  enter  oUo  ^Hkigdom 
ef  G"o</.-agrceable  whcreunto  are  thofe  woms  of 
the  Apoftle  Hcb.  12.  14-  IVitbout  bolinefi 
/})aa  fee  the  Ijord,  And  whereas  fome 
may  think  that  their  bhtb-right  privileges, 
injoymcnt  of  Ordinances  and  profcflion  of  Rc- 
\xsjm  may  comaieDd  them  to  God's  acceptance 
wkhont  this  new  Creadon*,  be  fliews  them 
how  fond  and  ungrounded  all  fuch  hopes  are. 
Gal.  6,  1 5.  /^or  in  Oxrt}}  Jefus  mitter  cmum- 
eifioH  avtiktb  any  things  nortmiSrmncifim^  but  a 
new  creature :  Chi  ift  and  Heaven  are  thegitts  of 
God,  and  be  is  at  liberty  to  beftow  them  upon 
what  temts  and  conditKns  he  plea&th  and 
th\>  is  the  way,  the  only  way  andftated  me- 
thod in  which  be  will  bring  Men  by  Cbrill:  on-' 
to  Glory:  Men  may  lafb  ont  the  impreflioos 
of  thefe  things  from  their  own  hearts,  but 
ti^  can  never  alter  the  fetled  coorfe  and 
method  of  Salvadoa:  dther  wenniftbe  new 
Creatures,  as  the  Precepts  of  the  Word  com- 
mand us,  or  loft  and  damned  creatm  es,  a&  the 
Threacmngs  of  the  Word  plainly  tell  us. 

Secondly,  This  new  Creation  is  the  incho- 
ative (art  of  that  great  Salvation  which  we 
expeft  tbongji  Chriil,  and  therefore  without 
this  all  hopes  and  expeditions  of  Salvation 
mult  vaniih :  Salvation  and  Renovation  are 
infeparably  connefted.  Our  Glory  in  Hea- 
ven ,  if  we  r!P,htly  nnderfiar.rl  its  na- 
ture, conlleth  in  two  tilings  1  namely,  our 
aflimilatiou  to  God,  and  our  nruitlon  of  God  : 
.ind  both  thefc  take  ihcir  beginning  and  rife 
from  our  Renovation  in  this  World:  here  we 
bqgia  to  be  changed  into  his  Imagein  fome 
degree,  2  Cor.  3.  t8.  for  thr  rcw  Man  is 
created  tif:cy  God^  as  was  ogcnoi  above,  la 
the  work  of  Grace  God  is  faid  t»  htpn  ^Mtgood 
vork  v>  l.ich  is  to  be  fimfhtd  or  conn>mmatcd  in 
thcdjy  of  Chrift,  Phil.  \.  tf.  Now  aoihing 
Cilh  be  more  irratiooal  than  to  imagine  that 
ever  that  defign  or  work  Ibould  be  hniihedor 
perfcdlcd  which  never  had  a  beginning. 

•Thirdly,  So  neceflTary  is  the  new  creation 
to  all  tliat  expeft  Salvation  by  Chrilb,  that 
without  this  Heaven  would  beuo  Heaven,  and 
the  Glory  thereof  no  Glory  to  us,  by  rcafon 
of  the  unfuiublcnefs  and  averlaticn  of  our 
carnal  Minds  thereunto;  tht  carnal  mind  is  en- 
tnity  againji  God  Rom.  8.  7,  and  enmity 
h  exduUve  of  all  complacent  aiid  delight : 


There  is  a  ncccffity  of  a  f-iii  iblc  nnd  agreeable 
flame  of  he:ii  L  to  God,  in  order  to  tliat  com- 
placential  reft  of  our  Souls  in  him :  and  thl» 
agreeabk  temper  is  wrought  by  oar  new  Cre- 
ation, iCor.  «.  5.  He  that  bath  mou^ht  ui  for 
the  felf-fitm  tbk^.isGod.-  Renovation  you  fee 
h  the  w  orking  or  moulding  of  a  Mtin\  Spirit 
liiio  an  agreeable  temper  J  ora&it  isia  CqI.  i. 

12.  the  nuking  of  us  tmtt  §ox  the inheritanco 
of  tiic  Saints  in  light. 

From  all  which  it  follows,  that  feeing  there 
can  be  no  complacence  or  delight  inGod  witb> 
out  fttitableners  and  conformity  to  bim^  as  is 
plain  from  i  Job.  3.  2.  as  well  as  from  the 
reafoaand  natareof  the  thing  it  icli;  either 
God  auift  became  lake  us  fnitable  to  oor  fin- 
fill,  corrupt  and  vain  bbarts,  which  were  but 
a  rude  blaiphcmy  oacc  to  in.jdnc  •  or  clie  we 
mnit  be  made  agreeable  and  fuitable  to  God, 
whidi  is  the  very  thing  I  am  now  proving 

the  n'viCiTivy  <;f. 

f  ourU&ly^  There  i%  an  abff^iite  neoelD^  of 
die  neWCifentnfOto  all  tint  txptBt  inlcreft  in 

Chrift  and  the  glorv  ra  tome  ■  finu:-  ai1  the 
chara&crs,  matks  and  ltgn$of  iuch  an  intcreft 
are  conftuitS^  taken  §nm  the  mmt  Creature 
wrouplit  hi  Look  overall  the  mark,  and 
ligns  of  intcrdt  m  Cbrift  or  ialvatioa  by  him 
whkh  are  difperTed  titroogli  the-  Scriptures, 
nud  you  (hall  ftill  find  purity  of  heart.  A/^mfc.  5. 
8.  Uoline£&  both  in  Principle  and  Praaice, 
f*k  la.  14.  MortifiGalioD of  ^n.  Mm.  9. 

1 3.  longing  for  Chrift's  appearance,  2  T/w. 
4.  S.  withmultitndcsmorcoftheianKnatitre, 
tobecooflandymidethe  nkarband  figntof 
oer  Salvation  by  Chrift.  So  that  cither  wc'^' 
muft  harea  mop  iMe^  ot  a  turn  Hemx  for  ilii 
thefe  Scriptores  bethetrneand  ilkhlbl  words 
of  God,  no  unrenewed  Creatnre  can  fee  his 
iaix  j  which  was  the  Fourth  thing  to  be  open'd. 

Fifthly.  The  bft  thing  to  be  open'd  is,  how 
the  ne  v  Creation  is  an  infiillible  Proof  and 
Evidence  of  the  Souls  intereft  in  Chrift  ^  and 
this  will  appear  diverfe  ways. 

Firft,  Where  all  the  faving  Graces  of  the 
Spirit  are,  there  intereft  in  Chrift:  muft  needs 
be  certain  j  and  where  the  new  Creature  1$, 
there  nil  the  faving  Graces  of  the  Spirit  are: 
For  what  is  the  new  Creature,  but  the  frame 
or  Syfitm  of  all  fp«aal  faving  Graces?  It » 
not  this  or  that  particular  Grace,  as  Faith,  or 
Hope ,  or  Love  to  God,  which  conftitutes 
the  new  Creature,  for  thefearebot  as  fo  many 
parricuhr  limbs,  or  branches  of  it:  but  the  ' 
New  Creature  is  coraprehenfiveofall  the  Gra- 
ces of  the  Spirit,  Gau  .5.  22,  23  The  fmt 
of  the  Spirit  is  l(ruc^  ^.ice,  joy^  lo>jg-fufferittg^ 
icntknejs^  goodnefs^  /.iif 6,  me^aufs^  ttrnferante^ 
&c.  any  one  of  the  faving  fpecial  Gi-aces  of  the 
Spirit  gives  proof  of  our  mtercft  in  Chrift: 
How  mudi  more  then  the  New  Creature,which 
is  the  complex  fnme  or  of aU  the  Gra-^ 
CCS  iopetlicr. 

Secondly,  Tococtludci  Where  all  ttie can-  • 
fesof  an  intereft  in  Chrift  are  found,  and  all 
theeffedts  andfniitsofan  intereft  I r.  Chrifl-ia 
appear  j  there  undoubtedly  a  real  uiccidl  lu 
Chrift  is  foud :  but  where  ever  you  find  a. 
new  Creature,  you  find  all  the  auics  ind  all 
tlw  cfTeds  of  an  intereft  in  Chi  ift  j  for  liicre 
yen  ihaS  find, 


uiyiiizcG  by  GoOglc 


Serm.  16. 


ma  t . 


^he  Method  of  GracCi 


+i5 


Firft,  The  mM^ifm  ca^t^  vit.  Tbeeleft- 

iog  Love  of  God,  from  rhidi  rlir  ncwCtci- 
tore  ift  iofeMrable,  i  Pet.  t .  2.  with  ihc  new 
Oremre  illb  tiic  imHmkmy  effkim  and  final 
caofcs  of  Intcrcft  in  Chrift,  and  Union  with 
him  ate  ever  found,  Eph.  2.  10.  Mfb.  r.  4, 

Secondly,  All  theEffeft?  and  Fmits  of  in- 
tercll  ia  Chrift,  are  found  in  the  new  Crea^^ 
tore)  there  art  aU  the  Fruits  of  Obedkhct.' 
iot  we  are  created  in  Chrift  Jcfiis  unto  good 
Works,  Epb.  2.  10.  Ront.  7.  4.  there  is  true 
IfxritMl  oppofitiontoSin,  1  jjbh  5.  18.  He 
thitt  is  begotten  cf  God  ietpeth  inmfelf\  ^  ^^"^ 
wicked  Mf  touckcth  him  rtot :  There  is  lore  to 


the'  People  of  God,'  1  Jdb.  4.  7,  £{/m 
that  tovcthts  bm  n  of  God.  There  is  a  conlcicn- 
tious  refpcd  to  the  Danes  of  both  Tables 
fbr  the  New  Creature  K  cr^ed  afr^  6o<f  {A 
rigltteoufncfs  and  true  holincfs,  E[h.  4.  2^ 
there  i«  jKiTcvcraocc  ia  the  >vays  ot*  God  to 
the  very  end,  and  rlftory  over  all  Tempca.« 
tions  ;  for  whofocvcr  is  born  of  Godovcr- 
cometh  the  World,  i  Joh.  5.  4.  \i  were 
eaCe  to  inA  over  all  other  ixtrticolar  Fruits 
of  our  Union  with  Chrift,  and  /hew  you 
every  one  of  them  in  the  New  Crcatate. 
And  thnsffluch  of  the  DeMial  Part  of  thi< 
Point  * 


Serm.  %6. 


SER  MON  XXVI. 


VoO, 


A 


2  COR.  V.  17. 

V;t'  Crearure: 
l>eho/d,  all  thtfi^s  are  become  wjr. 


OU  thiitgtire  fdgid 


Fter  the  expltcatioa  of  the  Scnfe  of 
this  Scripture  we  obfenred. 


X/fi  1. 


of  Re^eticration.  So  Chrift  fpeaks  of  Judati 
that  Son  of  Perdition,  Mark  14.  ii.  Good 

hid  it  been  for  that  A  fart  if  I:  kid  never  hem  horn 
For  what  is  a  Being  without  the  comfort  of 
it  ?  What  is  Life  without  the  Joy  and.PIe*- 
fure  of  Life  ?  A  damned  Being  is  a  Bcuig 
without  comfoi  t,  no  glimpfe  01 Light  Ibifles 
into  that  C^kncfs  ^  they  fhall  indeed  fee  and 
imdcrftand  the  felicity,  light,  and  joy  of  the 
Saints  in  Glory  j  but  not  partake  in  the  leaft 
meafitre  of  the  comfortL  Luke  13.  28.  TTiigf 
Pull  fie  Jhr<J)am^  and  //wf,  and  Jjrif,  in  the 
Kingdom  cf  God^  but  tlMj)l  tbctttftlves  Jhut  out  : 
Such  a  firlit  IS  To  far  from  givhig  any  oonfort, 
tli.it  it  will  be  the  aggravation  and  increafe  uf 
Torniciu.  O  'tis  better  to  Jave  no  Kcing  at 
all,  than  to  hare  a  Being  only  to  capacitate  a 
Man  for  mifevy  ^  to  delire  Death  while  Death 
flies  from  him,  /ir:/.  4,<5.  The  Opinion  of  the 
will  never  pafs  for  found  Doftrine 
among  the  damned  :  Think  on  it.  Reader, 
and  lay  it  to  thiuc  Heart,  better  thou  l;adlt 
died  from  tlK  Womb,  belter  the  Knees  Iwd 
I  prevented  thcc,  and  tlic  BrcaRs  which  thou 
\  haft  fucked,  than  that  thou  (houklll  live  and 
die  a  Stranger  to  the  New  Birth,  or  that  thjr 
Mother  fliould  bring  thee  foith  o!>ly  to  en-." 
a  cafc  and  fill  up  the  niunber  of  the  damned. 

Infenace  x.  /^yi^' 
jfrid  on  tlie  cotttrnry  we  may  hence  leOrn^  Ttlmt 
CMtfe  rejfcmratc  Souls  have  to  blefs  Cod  for  tbe 
d.ty  wbaem  they  were  b  jrn.  O  what  a  privileg- 
ed ftatc  doth  the  New  Birth  bring  Men  into? 
Tis  polUblc,  for  the  prcfcnt,  they  imdcrftand 
it  not  i  for  many  Believers  are  like  a  grca£ 
fJeir  lying  in  tbe  Cradle^  that  knows  not 
to  what  an  Eflatc  and  Honour  he  is  born : 
Nevcrthelefs  on  the  fame  day,  wherein  we 
become  new  Creatures  by  rqkcneration,  we 
have  a  firm  Title,  aiid  Iblid  aaira  10  all  the 
Pri/ilegcs  of  the  Sons  of  Cod,  Jch.  i.  ii,  13. 
God  becomes  our  Father  by  a  treble  Title,- 
not  only  the  Fadier  rf  our  Beings  by  Nature, 
which  wa»  all  the  xiiledon  wc  hcd  to  him  be- 


Doft.  That  Coits  creating  of  a 
MM  fkpefnamral.  work  ef  Grace  in  tbe  Soul 

of  aity  M<m.^  rr  'dnat  Man's  fiere  j^i  in  fit- 
Itbk  evidtnce  of  a  faying  imerejl  in  ftfut 

You  have  heard  why  the  rcpcncnting  work 
of  die  Spirit  is  called  a  new  Creation ;  in 
what  relpcft  CTC17  Sorl  in  Clirifl:  is  renewed  ; 
what  the  eximious  properties  of  this  New 
Creature  are ;  the  inditpcnfiblcnefi  and  nc- 
cedlty  thereof  h«th  been  nlfo  proved  :  And 
how  it  evidences  our  intcrcft  in  Chrift,  was 
ileired  in  the  Doftrinal  Part,  which  we 
mvf  come  to  improve  ia  the  fevcral  Ufcs 
fcrving  for  out 

f.  informatton. 

2.  Convidion. 

3.  Examination. 

4.  ExhortatTOD, 

5.  Confolation. 
I .  Vfe  for  Infafmaiion. 

Ifthe  Wew  Creature  the  fore  and  infallible 
Evidence  of  our  faving  intereft  in  Chrift  .^ 
From  hence  then  we  are  informed. 

Inference  i. 
Hew  miferablc  and  deplarMc  an  eOatt  dU  ttn- 
retiewedSouh  are  in  :  who  can  lay  no  claim  to 
Ctoift,  during  that  ftatc,  and  therefore  are 
vmdcT  m  impoflibiliry  of  Salvation.  O  Rea- 
der,if  tiiis  be  the  ftatc  of  thy  Soul,bctter  had  it 
been  for  thee  not  to  have  been  God's  natural 
woiH^manfhip  asa  yi/;w,cxcept  thou  be  his  fpiri- 
tnal  workmaalbtp  alfo  as  a  nerv  Man.  I  know  the 
5cj»o/mcndetermine  other\virc,andlayth3tdam- 
nadon  is  rathcrTo  be  cbofcnthan  annihilation : 
"  A miftrableBcingts  better  than  no  Being:  And 
It  is  very  mic,  with  refpDft  to  the  Glory  of 
God,  whofe  Jufticeihall  triumph  for  ever  in 
the  damnation  of  the  tinTcgcn;ratc^  but  with 
rcfpcft  to  OS,  'tis  much  better  never  to  have 
l>cen  his  Creatures  in  the  way  of  Generation^  \  fore,  but  our  Father  bj  .^MioMandby  JR^^ 
than  uot  to  be  his  new  X^rcaniics  in  tiic  way  ne-athn :  Whi^  ki  nrach  meeter  and  more' 

tonK 


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Tie  Method  of  Grace. 


Vol  I 


comfortable  rctauon.  la  that  day  the  Image  1 
of  God  isrcftorcd,       4.  »+•  thwis  both  the 
health  and  beaiiey^  of  the  Soul.  In  that  day  wc 

are  begotten  agflin  to  a  lively  hope,  i  Pet.  i. 
4.  A  hope  more  worth  than  ten  thoufand 
Worlds,  m  the  troubkt  of  Ufi^  and  in  the 

flrjftscf  Death this  is  a  Creature  which  lives 
for  ever,  and  will  make  tliy  Life  happy  for 
CVef.  Some  have  kept  their  Birth-day  as  a 
Fe/lival,  a  day  of  rc)oicInp,  Init  none  have 
roor^caufe  to  rejoice  that  ever  they  were  boi  n, 
than  thofc  that  arc  new  bora. 
Jk^,  3.  Jnftremr  3. 

ImtH  from  hence  that  the  watk  of  Grace  is 
fufertutuTd  ■  'tit  a  Creation^  and  Crea- 
tku-Trnrt:  ss  .ji^ryc  the  power  of  the  Creiture;  No 
fowcr,  but  that  which  gave  iking  to  the 
World,  an  give  a  Being  to  the  New  Crca- 
tiire :  Almlgnty  Power  goes  forth  to  f^tvc  Bc- 
iiig  to  the  New  Ci<.Jtiii  c :  This  Creature  is 
not  bom  of  Fleih  or  of  Blood,  nor  of  the 
Will  of  Man,  but  of  God,  J<^.  1.  13.  The 
Nature  of  this  New  Grcacuic  (bealcs  its  Ori- 
f^gui  to  be  above  the  Power  of  Nature  •,  tJic 
very  notion  of  a  New  Creation  fpoils  the 
proud  Boafts  of  the  great  Aflertcrs  of  the 
power  and  ability  of  the  Will  of  Man.  When 
God  therefore  puts  the  Quedion.  who  mak- 
cth  thee  to  differ  ?  And  what  halt  thou  that 
thou  haAnot  received?  Let  thy  Soul,  Reader, 
anfwer  it  with  all  humility  and  thaokfiilaersi 
*tis  thou.  Lord,  thou  only,  that  madeft  me 
to  differ  from  another,  md  what  I  have  rc- 
ceiT«L  1  have  received  from  tliy  Free  Grace. 

Jftfx  wori  of  Grace  he  a  Nesv  Creation^  kt  not 
the  Parents  and  Friends  of  the  totre^eneraie  utterly 
deffdir  tf  tie  vmtnrfum  oftbarRdatkms^  how  great 
foever  their  prefent  difcouragementt  jrc  ■  If  ii  lud 
been  pofiibK  tor  a  Man  to  have  feen  the  rude 
and  indigefted  Chm  before  the  Spirit  of  God 
moved  upon  it.  would  he  not  have  faid.  Can 
foch  a  bautifui  order  of  Beings,  fuch  a  plea- 
fint  vari«?  of  Creatores  fpring  oat  of  this 
dark  lump  r  Surely  it  would  have  been  very 
hard  for  a  Man  to  have  imagined  it.  It  may 
beyoD  fcenodirpofitions  or  hopefsl  indina- 
tions  in  your  Friends  towards  Godandfpi- 
Fh»al  things^  nav,  poilibly  they  are  totally 
oppolite  and  hlled  with  enmity  againft  them^ 
they  deride  and  jeer  all  ferious  piety,  where- 
ever  they  behold  it ;  this  indeed  is  very  iad  ^ 
but  yec  TemembcT  the  work  of  Grace  is  Crea- 
tion-work j  though  there  be  no  difpofltion  at 
•  all  in  their  Wills,  no  tcndcrncfs  in  their  Con- 
fticnces,  no  light  or  knowledge  in  their  Minds^ 
yet  God  that  commanded  the  light  to  (hine  out 
of  darkncfs,  c^.m  Ihine  into  their  Hearts  ^  to 
give  them  the  light  of  the  knowledge  of  the 
Glory  of  God  in  the  Face  of  Jcfus  Chi  if! ;  he 
can  fiy  to  the  di7  Bones,  live  •,  to  the  proud 
and  Ihibborn  Heart,  come  down,  and  yield 
thy  Tclf  to  the  Will  of  God ;  and  if  he  com- 
mand, the  work  is  done.  God  can  make  thee 
yet  to  rejoice  over  thy  moft  uncomfortable 
Rcl  mons,  to  fay  with  the  Father  of  tlic  yio 
digal,  Ltdte  1 5.  24,  This  my  Son  was  t/tu  j,  and 
ktliit  i^Mt^  bi  mat  loft  and  is  found  ^  ,ind  tiny 
heganto  berrttrry^  difliailtiesare  for  Mcri,  but 
not  for  God  ^  lie  works  in  converiion  by  a 
Power  whkh  is  able  to  fubdve  all  things  auto 
itfclf. 


Inference  ^.  infer,  - 

1}  mnc  but  N/w  Creatuns  k  m  Cbnfs^  lam 
fmall  a  remnant  among  Men  belong  to  Chrijl  in 
this  IVurld!  Amon^  the  multitude  of  rational 
Creatures  inhabiting  this  World,  how  icir 
how  very  few  arc  New  Creatures?  TTs  the 
oblervationofthr  If^irncd  Mr.Sriermod^  that 
if  tlvc  World  be  divided  into  thirty  parts 
nineteen  parts  are  heathenifh  Idolaters ;  fix 
[arts  A/ jlmmrtjfif^  and  only  fivcoutof  thirtv 
which  may  be  in  a  large  fcafe  called  Cbrijliiou- 
of  which  the  far  greater  part  is  ovafprcad 
with  Popilh  Darknefs;  fcpa rate  from  the  re- 
mainder- the  multitudes  of  prophanc,  meerly 
civil  and  hypocritical  ProfelTors  of  Religion  • 
and  how  few  will  remain  for  Jcfiis  Chrill  iu 
this  World?  Look  over  the  Ctties^  Towns 
and  Parifkes  in  this  populous  Kingdom  j  aM 
how  few  flail  you  find  that  fpeak  the  Lan- 
guage, or  do  the  works  of  New  Creatures  ? 
How  few  have  ever  had  any  avnkening  con- 
vidions  on  them  ?  And  how  many  of  thofe 
that  have  been  convinced  have  mifcarried  and 
never  come  to  the  New  Birth?  The  mote 
caofc  have  they  whom  God  hath  indeed  rege-  ' 
otntKdf  to  admire  the  riches  of  God  s  diHio. 
gaUhii^  Mercy  to  them. 

//  the  OMmgt  }y  Grace  be  a  new  Creation^  ioip 
ttnivcrf.il  ana  nuirvdlous  a  change  dotb  regene* 
ration  make  tifm  mnl  The  new  Creation 
fpeaks  a  marveHoas  and  iaiiverial  alteration 
both  upon  the  Hate  and  tempers  of  Men  j  they 
come  out  of  darkocls,  gjofij  hellifli  darknefs, 
into  light,  a  manrelloQs  and  heavenly  light 
I  Pet.  2.  9.  Eph.  5.  8.  their  condition,  difpo! 
fitionand  convcrlation  (as  you  have  heard  >  is 
all  new ;  and  yet  this  marvellous  change,  as 
great  and  univciH:!  as  it  is,  is  not  alike  evi- 
dent and  dcurly  diiccrnibie  in  aU  New  fea- 
tures; ADdtheRcaibosare, 

Firft-,  Bccaufc  the  work  ofGraccis  wrought 
in  diverfe  methods  and  manners  in  the  Pmple 
of  God.  SOmearedianged  from  a  ftate  of  no- 
torious prophancnefs  unto  ferious  God linefi* 
tlicre  the  change  is  confhicuoos  and  very  evi- 
dent ;  all  the  neighbonroood  xm^  of  it  -.  But 
in  others  it  is  more  infcnfibly  Jif^iiled  in  their 
tender  years,  by  theBlefDagof  God  upon  re- 
ligious Education,  and  there  it  is  more  indif- 
ccrnible. 

Secondly,  Though  a  great  change  be 
wrought,  yet  much  natural  corruption  ftiU 
remains  tor  their  humiliation  and  daily  cxer-  ■ 
cifc ;  and  this  is  a  ground  of  fear  and  doubt- 
ings :  They  fee  not  how  foch  corniptions  are 
conllUcnt  with  the  New  Creature. 

Thirdly,  In  fomc  the  New  Creature  Ibews 
it  felf  moftly  in  the  affeftioijatc  part,  b  delires 
and  breathings  after  God  ;  and  but  little  in 
the  clearncfs  of  their  undcrftandiogs,  and 
ftrength  of  their  judgments  j  for  mnt  of 
which  they  arc  entan^ed|and  kept iAdaikneft 
moft  of  their  days. 

Fourthly,  Some  Ghriftlans  are  monetrytd 
m  !  cxrercifcd  by  temptations  from  S.<f.«f  than 
oLlici  i  arc,  and  thefe  Clouds  darken  the  work 
of  Grace  in  them. 
_  Fifthly,  There  Is  great  difference  and  va- 
riety found  iu  the  natural  tempers  and  con- 
ftiuitions  of  the  regenerate.  Some  are  of  a 
more  mtMckdjf^  fearfiil,  and  fofpidous  tem- 
per, 


u^yui^cd  by  Google 


Serm.  i6. 


The  Method  of  Grdc^* 


i«/er.  7. 


troables  for  Convidion  U  a  commoa 
work  of  the  Spirir,  both  upon  the  Elect  and 
Reprobates  i  but  the  nev?  Creature  is  formed 
only  in  Gotl's  Elcf>.  ConvicHons  may  be 
blailcd,  and  vanifti  away,  and  the  Man  i!i3t 
was  under  troubles  for  Sin,  may  return  again 
with  the  Dog  to  his  Vomit,  and  the  Sow 
that  was  waflicd  to  her  wallowing  in  the 
Mire,  iPet.i.  21.  but  th«  pew  Creature  ne- 
ver perifhcs,  norcancoolift  with  iiich  a  return 
onto  Sin. 

Thirdly,  That  crceflcot  Gifts  and  Abilities 

fitting  Mentor  Scrvkcin  the  CSunxh  of  God, 
may  be  where  the  new  Creature  is  not,  tor 
thcic  are  promircuoanydirpcnfed  by  the  Spi^ 
rit,  both  to  the  regenerate,  aiid  unregenerate^ 
Matth.  7.  22.  Many  will  jay  unto  me  in  that  day^ 
Lord,  Lord^  bavemnot  propbtfiedin  thy  Namet 
Gifts  arc  attjiiublo  by  Study,  Prayer  and 


y/e  2. 


per,  than  others  arc,  and  arc  therefore  much 
longer  held  under  doublings,  and  trouble  of 
Spirit.  Ncverthclefs,  w  hat  differences  foevcr 
thefe  thiogs  make,  the  change  mad^  by  Grace 
is  a  marvellous  change. 

Inference  7. 
Laftly,  H"Tf  incongruous  are  carnal  ways  and 
courfes  to  the  Spirit  of  Cltriftims  ?  who  bein^  New 
Creatures  can  never  delight  or  find  pleafure  m  their 
former  finfut  Comp.iKions  iPid  Pr  Mines'^.  Alas, 
thofe  things  are  now  molt  uufuicable,  loaib- 
fomc,  and  deteftable,  how  pleafant  Iberer 
they  once  were-  that  which  they  counted 
their  Liberty^  would  now  be  reckoned  tbeir 
greatelt  Bmd.igc ;  that  which  was  their  Glay 
is  now  their  Shamc^  Rom.  6.  21.  What  fruit 
badje  then  in  tbqfe  things  xvixreof  ye  are  rum  a- 
fhmuA^  ftribeeMof  thofe  thingsts ditt^h  {  they 
need  not  be  prcfTed  by  others,  but  will  freely 
coofds  of  thcmrelves  what  Fools  and  Mad- 

tnen  i2ie7 once  were;  hone  can  ceornre  their  |  nerationls  wholly  fupematvral 
former  cfflQvcrfatioa  more  fcvcrely  thanthem- 
felvcsdo,  I  Tm  1. 13,14.  I 
2.  Vfe  fiit  CmotSm. 

If  none  be  in  Cbrill  but  New  Creatnrcs,  and  I 
the  aew  Creation  make  fuch  a  change  as  hath 
been  delcribed.  This  may  convhioe  us,  how 

many  of  us  deceive  onr  felvcs,  and  run  into 
dangerous  and  fatal  miitakcs  in  the  grcatelt 
conceritment  we  have  in  this  World.  But  be- 
fore I  fjll  into  this  ufe,  I  defire  none  may  make 
apcrvcrfc  and  ill  ufe  of  it  \  let  not  the  wicked 
cooelode  iirom  hence,  that  there  is  no  fuch 
thin;:  a?,  tmc  Religion  in  the  World,  or  tliat 
all  who  do  pi  ofefs  it  are  but  a  pack  of  Hvpo- 
criicf^  neither  let  the  godly  injure  themfelves 
by  that  which  is  dcficncd  tlieir  benefit-, 
let  none  conclude,  that,  lecing  there  are  fo 
many  miftakes  committed  aboat  this  New 
Creature,  that  therefore  afTaranccmvirt:  needs 
be  iinpofliblc,  as  the  Papijls  alTirra  it  to  be. 


The  proper  ufe  that  fliould  be  made  of  this 
Doctrine  is,  to  undeceive  falfe  Pretenders, 
and  to  awai^en  all  to  a  more  deep  and  thorough 
fiarch  of  their  own  conditions  j  which  being 
precautioncd,  let  all  Men  be  convinced  of  the 
following  Truths. 

t,       Firft,  That  the  change  made  by  civility 
upon  fi^ch  as  were  lewd  and  prophane,  is  in 
its  whole  kind  and  nature  a  different  thing 
from  the  New  Creature ;  the  power  and  effi- 
cacy of  moral  Venue  is  one  thing,the  influence 
of  the  regcncmting  Spirit  is  quite  another 
thing;  ho.ever  fome have  ftndicd  toconfound 
them.   The  Heathens  excelled  in  moral  and 
beat^tical  Virtne*.    Pkto,  Ariflides,  Seneca^ 
and  multitudes  more  have  or t vied  n-uny  pro- 
fefrcdChriitian$in.JuXticc,  Temperance,  Pa- 
tience, ^e,  yet  were  pernd  Strangers  to  the 
new  Creation.    .\  ^!an  may  be  very  rtri£taad 
temperate,  tree  from  the  grofs.  pollutions  of 
the  World  ^  and  yet  a  perfeft  Strange  to 
Rc;?,encration  nil  the  while.  Job.  3,  tc. 

^  Secondly,  That  many  Itrong  convidions 
and  troubles  for  Sui  may  be  fStmnd  where  the 
New  Trciture  is  never  formed.  ConviL+ion 
indeed  is  ananteccdcnt  unto,  and  preparative 
for  the  new  Creature,  as  the  Bloflbms  of  the 
Tree  arc  to  the  Fmit  that  follows  them  ^  but 
as  1  rait  doth  not  always  follow,  where  thofe 
BloRbmsand  Flowers  appear ;  fo  neither  doth 
thooew  Creature  follo'\v  all  convictioiis  and 
Vol.  1. 


Prcacliing  are  raluced  to  an  art  j  but  Rege« 

Sin  in  doi- 

minion  isconfilfent  with  excellent  Gifts,  but 
wholly  incompatible  with  the  new  Creature. 
In  a  word,  thefe  things  are  fodifierentin 
tiirc  from  the  new  Creature,  that  they  oft 
times  prove  the  gre^teit  bars  and  obftacleSj 
in  the  World  to  the  Regenerating-work  of» 
the  Spirit.    I.cr  no  Man  therefore  tniJl-  to 
things,  whereby  multitudes  deceive,  anddc- 
ftrey  their  own  Souls.   Reader^  it  may  coff 
thee  many  anakhi^  bcMl  to  obtain  Gifts,  but 
thou  wilt  find  an  akmg  heart  tot  Sin,  if^ ever 
God  make  thee  a  new  Creature. 

Fourthly,  Be  convinced  that  multitudes  of 
Reli^,ious  Duties  may  be  performed  by  Men^ 
in  whom  the  new  Creature  was  uercr  formed. 
Thouirh  all  new  Creatures  perform  the  Duties 
of  Religion,  yet  all  that  i)ci  lorm  the  Duties 
of  Religion  arc  not  new  Creatures:  Regene- 
ration is  not  the  only  root  from  which  the 
Duties  ot  Religion  fpiing,  Ifa.  58.2.  Tettbey 


feck  me  d.iily^  and  delight  to  know  my  v^pis^  at 
a  Nation  tlut  did  rigbteoufnefs^  and  forfook  not 
the  ordinances  of  tlxir  Cod^  they  ask  of  me  the  or- 
dinances of  Jujiice^  they  take  delight  in  apfroo^ 
ing  fo  God.  Thefe  are  but  weak  and  flippery 
Foundations  for  Men  to  build  thetr  Confidence 
and  Hopes  upon. 

i  ■  Vfe  for  Examination. 
Next  therefore,  let  me  pcrfwade  every 
Man  to  try  the  ftate  of  his  own  Heart  in  this 
matter,  and  clofety  conGder,  and  weigh  this 
great  quellion.  Am  t  really  and  indeed  a  new 
Creature,  or  am  I  an  old  Cretlture  (fill,  in  the 
new  Creatures  drefs  and  habit  ?  Some  light 
may  be  civert  for  the  difcovery  hereof  from 
the  conlidcration?  (  !  ' 
I.  Antecedents 

1.  Concomitants  Vofdiel^^  CrMtion^ 

r  ronf:  [nents  ^ 

FivA,  Weigh  and  coniidcrvvcU  the  Anteec-' 
<j!0tf»oftheflew  Creatnre)  have  thofethings 

pnft  upon,  your  Souh  which  ordinarily  make 
way  for  the  new  Creature  in  whomibcver  tha 
Lord  forms  it? 

Fit  ft,  Muh  the  Lord  opened  the  Eyes  of 
your  nndcrftanding  in  the  knowledge  ^  Sin^ 
and  ofChrtft?  Hath  he  (hewed  you  both  your 
Difeafc  and  Rancdv,  by  a  new  Light  (hining 
from  Heaven  into  your  Souls?  Thbsthc  Lord- 
doth  whorC'everhe  forms  the  oew  Creature, 


I  i  i 


S«condly^ 


Digitized  by  Google 


1 


The  Metbtd  Grace. 


VoL  L 


Secondly,  Hath  he  brought  home  the  word 
with  Diis^hty  power  and  efficacy  opon  your 
iilearts,  to  convince  and  humble  ihcm :'  Thi5 
is  the  method  in  which  the  new  Creature  is 
produced,  Ro'ff.  7-  9.  '  Tfxf.  i .  5. 

thinJJy,  Have  thcfe  convidions  ovcrti^i  n- 
cdvofir  vain  confidences,  aiid  broajaht  you  to 
a  p\  cat  pinch,  and  inward  diftrefe  of  Soul, 
ni iking  you  to  cry  vbat  /hill  n  c  do  to  be  favcd? 
Thcfc  are  the  ways  of  the  Spirit  in  the  for- 
mation of  the  new  Creatnre,  ABs  itf.  19.  Mt 
2.  37.  If  no  fuch  antecedent  works  of  the  Spi- 
rit have  palTed  upoa  your  Hearts,  you  have 
no  ground  for  yoor  confidcDce,  that  the  new 
Creature  is  formed  in  yow. 

Secondly,  Conlider  the  smemin^iit  frames 
*id  workings  of  Spirit,  which  ordinarily  at- 
tend the  produdtioa  of  the  new  Creature,  and 
judge  impartially  betwixt  God  and  your  own 
Sooh,  whether  they  hare  been  thevery  frames 
and  workiru^'^of  your  Heart?. 

Firft,  Have  your  vain  Spirits  been  compo- 
fed  to  the  pvcateft  fenonfheTs,  and  moft  fo- 
Tcmn  conrKU-niuon  of  things  Eternal,  as  the 
Hearts  of  all  tbole  are  whom  God  Regene- 
rates? When  the  lx)rd  is  about  thi*  great 
VV'oi  k  iijio;!  the  Soul  of  Man,  wliatcm-  va- 
nity, levity,  ami  finful  jollity  was  there  bc- 
f9Fe«  it  is  baailbed  from  the  Heart  at  this 
time;  for  nnw  Heaven  nnd  Hell,  Life  and 
Death,  arc  before  a  Mao's  Eyes,  and  the  fe  are 
the  moft  awful  and  folemn  thmgs  that  ever 
our  thoughts  convcrfcd  with  in  this  World: 
Now  a  Man  of  the  moft  airy  and  plcafant  con- 
ftitution,  when  brought  to  the  fight  and  fcnfe 
of  thofe  things,  faith  of  Lighter  it  it  Mad^ 
and  of  Mtrtb^  What  doth  it  ?  Ecclef.  2.  2. 

Secondly,  A  lowly,  meek,  and  hMrablc 
frame  of  Heart,  accompanies  the  new  Crea- 
tion ;  the  Soul  is  weary  and  heavy  laden, 
Mattb.  11.18.  Conviftions  of  Sin  bath  pluck- 
ed down  the  Pride  and  l.oftinefs  of  the  Spirit 
of  Man,  emptied  him  of  his  vain  Conceits ; 
thofe  that  wore  of  k>fty,  proud,  and  bhiaer- 
inf,  Hiimonrs  before,  are  mcekencd,  aiKi 
bt ought  down  to  the  very  duft  now:  It  is 
withthem  (tofpcakallufivcly)  as  it  was  with 
Jif.vy.im,  tliat  lofcy  City,  Ilk,  2 p.  1,4.  Wq 
'ti  ^rid^  to  Aruly  Oit  Cfty  where  David  dmlt-^ 
lbon9iaUbe  brought  down,  and  fiktlt  fpCiA  out  of 
the  ground,  md  thy  Jpeecb  /haU  he  km  otaoftbt 
dufi.  Ariel  li^ifies  the  Lyon  of  Cod,  fo  Jeru- 
fakm  in  her  Profperity  was,  otiicr  Gties 
trembled  at  her  Voice ;  but  when  God 
Lioaght  iKr  down  by  humbling  Judgments, 
then  (hewhifpcredoiicofthcdaft:  So  it  is  io 
this  cafe. 

Thirdly,  A  longing  tWrfting  ffWMe  of  Spi- 
rit accompanies  the  new  Cit  itioa;  thcdcfires 
of  the  Soulare  ard«it  after  Chrift  j  never  did 
the  hireling  long  for  theihadow,  as  the  weary 
Soul  dotli  for  Chrifl",  and  rcll  in  him ;  it  no 
fuch  frames  have  accompanied  that  which  yon 
take  for  your  new  Birth,  you  h«re  tbegvfatcft 
reafon  in  the  World  to  fiifpea  your  Mt*  x^- 
deracheat.  _  „ 

Thirdly,  Weigh  weU  the  effefih  and  cm- 
fequents  of  tlie  new  Creature,  and  coniider, 
whether  filch  Pniits  as  thefe  are  found  in  your 
Dearts  and  Lives. 

Firft,  Whether  the  new  Creature  is  form- 
ed|  thece  a  Man's  courfe  and  couverrarion  is 


changed,  Eph.  4.  22.  That  ye  put  off  concern- 
ing  Or  fartHer  tmmr fatten,  the  old  Man  wbtch  ts 
corrupt,  according  to  the  deceitful  Lufts^  and  be 
renewed  in  the  Uptnt  ofjfourMind:  The  new 
Creature  cannot  but  Molh  and  be  alhamed 
of  the  old  Creatnret  converiation,  Rom.  6. 
It. 

Secondly,  The  new  Creature  continually 
oppofes,  3nd  confiicls  with  the  motions  of 
Smin  ihc  Heart,  Gal.  5.  17.  The  Spirit  lufleth 
agiUHfi  tht  Flefh :  Grace  can  no  more  iiuorpo- 
rarp  wi:h  Sin,  thah  Oyl  with  Waters  cen- 
tral 1  ^  uimot  confift  in  the  fame  fubjea  lon- 
ijcr  tiian  they  are  hghting  with  each  otiier ; 
it  there  be  no  coofU^  with  Sin  in  thy  Soul^  oc 
it  that  tooflift  be  only  betwixt  the  Confiaeaoe 
and  Aficftions,  Lij^ht  in  the  one  ftrugling  with 
Luji  in  the  otlier  ;  tboa  wantcft  that  fruit 
which  fhould  evidencethceto  bea  newCrta- 
turc. 

Thirdly,  The  Mind  and  Affe&toos  of  the 
new  Creamre  are  fit  «{K»  heavenly  and 
ritual  things,  Col.  3.  1,2.  Epbef  4.  23.  Rom. 
8. «.  If  therefore  thy  Heart  and  Atfe^ons 
be  habitually,  earthly,  and  wholly  intent  v»> 
on  things  below,  driving  eagerly  after  tM 
World,  as  the  great  buOaefs  and  end  of  tbf 
Life :  Deceive  mX  thy  felf,  tUl  is  not  tte 
Fruit  of  thfl  new  Cracnrc^  00c  coolifiaic 
with  it. 

Fourthly,  The  Htm  Creatnre  is  a  Praying 

Creature,  livjog  by  its  daily  Communion 
with  God,  which  is  its  livelihood  and  fub- 
fiftcnce,  Zech.  12.  10.  Ms  9.  ir.  Ifthert- 
tore  thou  be  a  Praycrlcfs  Soul,  or  if  in  all  thy 
Prayers,  thou  art  a  Stranger  to  Cotnmunion 
with  God  \  if  there  he  no  nrakennefs  of  Heart 
for  Sin  in  thy  ConfefUon^,  no  melting  affedv- 
ons  for  Chrift  and  hoiiacis  in  thy  fupplicati- 
ons  •  furcly  5«*wi  doth  but  batile  and  delude 
thy  over-credulous  Soul,  in  perfwadiog tbce 
that  thou  art  anew  Creature. 

Fifthly,  The  new  Creatnre  is  reftlefs  after 
falls  into  Sin,  until  it  have  recovered  Peace 
and  Pardon,  it  cannot  endure  it  fclf  in  a  fiate 
of  dcfikncatand  pollution,  Pfal.  5 1 . 8, 9,  to,  , 
1 1, 12.  It  is  with  the  Confcicncc  of  ^  nrw 
Creature  under  Sin,  as  it  is  with  the  Eye  when 
any  thing  olfends  it,  it  annot  letve  twinki 
ling  and  watering,  till  it  have  wept  it  oi>t ; 
and  in  the  very  fame  refUels  ftate  it  is  under 
the  hU&bg  of  God's  Face;,  tnd  Divine  with- 
drawments,  dmt.  ^.  2,  4,  7,  S.  If 
therefore  thou  cai^ft  lui,  and  lui  again,  with- 
out fuch  a  burtbtofome  fenfe  Sin,  or  reft- 
lefnels,  or  folicitudc  how  to  recover  Purity, 
and  Peace,  with  the  light  of  God's  Counte- 
nance fliiniag  as  in  days  paft  upon  thy  Soul; 
delude  not  thy  fclf,  thou  halk  not  the  fignsof 
a  new  Creature  in  thee. 

4.  Vft  of  Exhortation.  Vfa  ^ 

If  the  new  Crc'Tion  l)c  a  found  evidence 
of  our  iniercft  in  Ciinlt,  then  hence  let  me 
perfwade  all  that  arc  in  Chrift  to  evidence 
tbemfclvcs  tobe  fo,  by  walking  atit  becomes 
new  Creatures. 

The  new  Creature  isbamfram  above,  all  its 
tcrdfnrirs  are  Hcaven-ward ;  accordingly, 
fet  your  ajVccuons  on  things  that  are  abovcw 
and  let  your  conrcrfation  oc  in  Heaven :  If 
you  live  earthly  and  fcnfual  Lives,  as  others 
'  doi  yoB  mv^  cvofs  yoor  new  Natute  tt>ctei^ 


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Scrm. 


27. 


The  Method  of  Grace. 


And  can  thofc  Actshcplcafant  unto  von  which 
arc  done  wich  ib  ranch  regret  ?  VVlicrcin  you 
mnftpuca  force  upon  yom  own  spirits,  and 
oflfer  a  kind  of  violence  to  your  own  Hearts; 
Earthly  delight*  and  fbnows  are  fuicable  e^ 
nough  to  the  unrcgcncratc  and  fcnfnal  Men  of 
the  World  ^  but  exceedingly  contrary  unto 
that  Spirit  by  which  ywi  arc  renovated,  ff 
ever  you  will  aft  becoming  the  Princi[)ies  nnd 
Nature  of  new  Creatures,  then  feck  eartlily 
things  with  fubmiflion,  enjoy  them  with  fear 
and  caution,  rcfign  them  with  chcerfulncfs  and 
Tcadinefs ;  and  iXmlttymtr  moderation  be  knon-n 
uMo.ill  Men^  Phil. 4, 5.  Let  your  Hearts  me- 
ditate, and  your  Tongues  difconrfe  alx)ut  hea- 
venly things,  be  exceeding  tender  of  fin,  Ih  i  ct 
and  punftual  in  every  duty  ^  and  hereby  con- 
vince the  World  that  you  arc  Men  and  Wo- 
men of  another  Spirit. 

5.  Vfe  far  Confaiatkn. 
Let  cvcrv  new  Creature  be  chearfol  and 
tliankfbl;  If  God  hare  renewed  your  Natures, 
and  thus  altered  the  frame  and  temper  of  your 
Hearts  j  he  hath  bellowed  the  richeft  Mercy 
vpoo  yon  that  Heaven  or  Earth  aflbrds:  This 
isa  work  of  greateft  rarity,  a  new  Creature 
may  be  called.  OneamongaTboolaad:  'Tis 
allb  an  ererlalnng  work,never  to  be  deftroy  ed, 
as  all  other  natural  works  of  God  (how  excel- 
lent  foever)  mull  be,  'tis  a  work  carried  00  b| 


\  A  oiiglity  Power,  through  unrpeakablc  difll- 
•culties,  and  mifhty  oppolitions,  Eph-f.  ,  ,2 
I  1  he  exceeding  gi  eatnefs  of  God's  power  goes 
'<>rth  to  produce  it;  and  indeed  no  Icfs  is  re 
qmred  to  enlighten  the  blind  Mind,  break  the 
rocky  Heart,  :ind  bow  the  Ihibborn  Will  of 
and  the -farac  Almighty  Power  which 
at  hritcitMed  it,  is  necelTary  to  be  continued 
every  moment  to  prelcrve  and  continue  it 
I  J'tt.  1 . 5.  the  new  Creature  is  a  Mercy  v.- Inch 
draws  a  train  of  innumerable  and  invaluable 
Mercies  after  it,  Ffh  z.  ,3,14.  ,  Cor.  3.  12. 
when  God  hath  given  us  a  new  Nature,  then 
>c  dignifies  tn  'wlth  axhp  tf^mie,  Rtv.  i.  17 
t'rinP.s  us  nno  a  ncvo  C,^vount,  Jer.  51.33.  'be- 
gets us  agam  toa  wcw^f,  i  pet.  j.  3.  intitles 
us  to  a  nemnibaritaHce,  Joh.  1.  t2,  13.  'tis  the 
new  Crcarurc,  which  through  Chrift  makes 
our  Perfons  and  Duties  acceptable  with  God 
0\il  6.  i  ^.  In  a  word,  it  is  the  wonderful 
work  of  God,  of  which  we  may  fiy,  Tbjg.u 
tlx  Ljyd's  dom^^  and  it  is  marvellous  in  our  Eyes  • 
there  arc  unfcarchable  wonders  in  Its  General 
t'on,  in  Its  Operation^  and  in  its  Trrfavat.on 
1  ct  all  thcrefbrs  whom  the  Lord  hath  thus  re- 
ucvvcd,  tall  down  at  the  Feet  of  God,  in  in 
humble  admiration  of  the  unfcarchable  Riches 
of  Free  Grace,  and  never  open  their  Mouth* 
to  complam  under  any  adverfe  or  bitter  Pr^ 
Tideoces  <tf  God.'    -  - 


SERMON  XXVII. 


  i  ,1 

GAL',  Y. 


».    24.  • 


TW  O  great  Tfyalsof  onr  tntcrefti 
in  Chrift  are  finilhed,  we  now! 
proceed  to  a  third,  namely,  ifcc 
mmificatim  of  fm:  they  that  ate 
Chriji^s  have  crucified  the  Flefh.  The  fcope  of 
the  Afojile  in  this  context,  is  to  heal  the  un- 
chriftian  Breaches  among  the  Galatians^  pre- 
vailing by  the  inftigation  of  Satan^  to  the 
breach  of  brotherly  love :  To  cure  this  he 
urges  four  weighty  Arguments. 

Firft,  From  the  great  Commandment,  to 
love  one  ^/utbeTf  upon  which  the  whole  liw, 
(i  e.)  allthfe  Dntidof  the  Seoond  'Ribla  do 
depend,  ver.  14. 

Secondly,  He  powerfully  dilTwades  them 
from  the  confideration  of  the- lad  events  of 
their  bitter  CooteftSjCalumnies,  and  Detmc^i- 
oos,vi^  mutual  ruincand  deftrudion,  vcr.  1 5 i 
Thirdly,  He  dilTwadesthem  firom  the  con- 
fideration of  the  contrariety  of  thcfe  praftices 
onto  the  Spirit  of  God,  by  whom  they  all  pro- 
fefs  themfelmto  be  gjovemed,  fromtmr.  1% 
to  the  23. 

■  Fourthly,  He  powerfully  diflwades  them 
from  thefe  Animolities,  from  the  inconiillen- 
cy  of  thefe  or  any  other  LaHs  of  the  Fle(b  with 
AintereftinChnft;  Th^^  be  cbrifis  have 
(rucifiedtk  FU/J'^^c.  q.  d.  you  all  profcfs  your 
felves  to  be  Members  of  Chrift,  to  be  Fol 


Serm,  r-f. 

Tcxr.  of 
the  Na- 

thefe  praaiees  to  fuch  a  profefDon  ?  Is  this  the  IH.?' 
Fruit  of  the  Dove-like  Spirit  of  Chrift  ?  ArcfSJ/r^T 
thefe  the  Froits  of  your  Faith,  and  profeffed  ofMortiti- 
Mortincatlbn?  Shall  the  Sheep  of  Chrift  Ciari  «<>«i- 
and  fight,  like  rabid  and  furious  Beafts  of 
Prey?  Tantarte  ammis  cockaihta  hrs  ?  O  how  .- 
repugnant  kfe  thefe  praGiccs  with  the  Ihrdy  cutaccum 
of  Mortification,  v/hich  is  the  ?,rcat  ftudy  and 
endeavour  of  all  that  be  in  Chnft!  They  titt 
are  Cbrifii  hame  'crikified^  F^  -  with  the  Af.  T^'J"* 
feilkw  Md  Lujls.    So  nuicli  fm  tlic  order  of  u^l" 
the  words  i  the  words  themfclves  are  a  Pre-  Fr^iuthu 
po/rtion^  wherein  we  haretdtOttGder both  tlie  ' 
••    •  ■  1.  Subjca.        u-  i  . 

Predicate, 

I 


Firft,  Tht  ^fr>tf  of  thirt»ropofltion,  they 
that  arc  ChrW's,  viz..  true  Cht  iftians  real ''""'C^** 
Members  of  Chrift^  fuch  as  truly  bclone  to^'';'^' 
Ghritt,  fUdiiis  have  given  themRlves  up  to  l,c  numZ'iu 
governed  by  him,  and  arc  indeed  aded  bv  his  «<»/  V' 
Spirit  -,  fuch,  all  fuch  Perfons  (fov  the  indcfi^  Jfei'dtde- 
nite  is  equipollent  toannnlvcrlal)  all  fuch,ani 
none  but  fucfr.  Pol; 

Secondly,  The  Predicate,  tf}(y  have  ci  ucified^^"^* 
the  Flcfh^  with  Ae  jtffe&iom  and  Lufis By  Flefh 
we  arc  here  to  nnderftand  carnal  Conuipi- 
fccnce,  the  workings  and  motions  of  corrupt 
Nature  -,  and  by  the  Afftaibns  We  are  to  tfn- 
derftand,  not  the  natural,  but  the  inordinate 


lowen  of  him  %  but  how  incongruous  are,'  AiFeftionsj  for  Chrift  doth  not  aboUlh  and 
V***-  I  i  i  »  deftroy. 


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Vol  I 


deftroy,  but  corrcft  and  regulate  the  Affisfti-  ] 
ons  of  thofc  tlutarc  in  him  :  And  by  crucify 
ing  the  Flc(h,  we  arc  aoc  to  uadcrfiand  the 
toul  cxtinftion,  or  perfeft  robdutog  of  cor- 
rupt Nature,  biitonl  ,  t!;cdcpormgofcorn^p- 
cioa  from  its  regency  and  domioion  in  the 
Soul-,  its  dominion  is  taken  away,  thongh  its 
Life  be  prolonged  for  a  Seafood  but  yet,  as 
Death  fureiy,  Uiough  fiowly,  follows  crod- 
fixion,  (the  UfcoFcradfied  Perfonsgradaalty 
departing  from  tbcm  with  their  Blood,)  fo  it 
U  juft  fo  in  the  Mortification  of  Sin  ^  and 
therdbre  what  the  Apofbk  in  this  place  calls 
crucifying,  he  calls  in  Rom.  8.  1 3.  mortity- 
iagi  Jf^tbraiigb^SfiritJo  nurtifie,  ^t/An^ 
if  ye  put  to  death  tbe  deeds'of  tiie  body :  But 
he  choofcs  in  this  place  to  call  it  crucifying,  to 
ihew  not  only  the  conformity  there  is  betwixt 
the  Death  of  Qirlft,  and  the  Death  of  Sin,  in 
refpcQ-  of Ihamc,  pain,  and  lingriag  (lowncfs  • 
but  to  denote  alio  the  principle,  means  and 
inftroment  of  Mortification,  mic.  the  Death 
orCrofs  of  Jefus  Chrift,  inthcvertuc  where- 
of Believers  do  mortifie  the  corruptions  of 
tWr  Flefh  v  the  great  Arguments  and  Pcrfwa- 
fivesto  Mortification  being  drawn  from  the 
fufFcrings  of  Chrift  for  Sin.    In  a  word,  he 
doth  not  lay,  they  tliat  believe  Chrift  was 
crucified  for  Sin,  arc  ChrilVs  y  but  they,  and 
they  only  are  his,  who  fed  as  well  as  profcfs 
the  power  and  efficacy  of  the  fufTerings  of 
Chrift  in  the  mortification,  and  fubdnin!:  of 
their  Lulls  and  finfiil  Affeaiohs,   And  lo 
much  briefly  of  ^  Fam  .and  Senfe  of  the 
Words. 

The  Qbfervatioo  followeth. 
IMK,     Doft.  That  a  favlng  interefi  in  Chtift  may  k 
regulttrly  cmdfirmgly  inforredwid  concbtded 
from  tbe  mortification  of  the  Fkfhy  vntb  the 
jlffeSions  and  Lufis. 
This  point  is  fully  confirmed  by  thofc 
,    ,  •  words  of  the  Apoftlc,  J?(»fii.6.'5, 6,  7, 8.  Fnr 
if  ve  boTfe  been  filxtted  together  imthe  iikemfs  of 
bis  Deatb^ .  m  (hall  be  Mlfo  in  ti»  ^emft  <^  bft  re- 
fumSm\  Imovrtnt  this^  that mrm  Aim «r  cru- 
cified  viio  bim^  that  ihc  Body  of  Sin  might  be  de- 
firy/ed  j  tkfb^furthwe  f build  not  ferve§iu  -^ 
jbrbethat  udtjiiiitfree  fromSk:  ikmifwhe 
'     dc  id  Kith  Ckr^^  MUiwtba  W^  fiuUdfo  live 
with  bim.  .  .       ■    "  '  /_  . 

.  Mark  chefbnseofthe  Apdlle*sreafoaliig; 

if  we  have  been  planted  into  the  likcnefs  or 
lus  Death,  vti^  by  the  mortificat^oa  of  Sin, 
which  relcmble%  or  bath  a  Jikenefi  to  tfaf 
" "  kind  and  manncj  of  Chrift's  Death  ('as  was 
Doted  atx>ve^  then  we  (hall  be  aifo  in  tbe  like* 
nebof his  ReTorreCdoa ;  and  vK&y  iTot,  but  be- 
canfc  this  mortification  of  Sin  is  an  undoubted 
evidence  of  the  Union  of  fud^  a  Soul  with 
Chrift,  which  is  the  very  ground  work  and 
principle  of  that  blelled  and  glorious  Refiu- 
rcciion  :  And  therefore  he  fikli,  -mfe  1 1 . 
Reckon  ye  alfo  your  fclves  to  be  dead  indeed  unto 
fin.^  but  alive  MHto  Cod  th-oiigb  J'tfus  Chrifl  our 
Lard^q.d.  rcafon  thus  with  yoiu  fclves,  ihcfc 
Dionifying  influences  of  tbe  death  of  Chrift 
arc  tinqocHionablc  prefages  of  your  future 
fcldlcdncfs;  God  never  taking  llus  courfc 
with  any  but  thofc  who  are  in  Chrift,  and  arc 


I. 


Pcith 


dcfigncdtohc  glorified  wir''  hitTi: 
ot  your  Sin  is  as  evidential  as  any  diui^  m  the 
World  can  bi^  of  your  ^ritual  LifeliMrtlie 


preRnr,  and  of  yoor  eternal  Life  with  God 
l;cre:ifi  1.  r.  Mnrrificition  is  the  Fruit  and  Evi- 
dence of  your  Union,  and  chat  Union  is  the 
firm  gTOund^work,  aod  certain  ptedg$<^yonr 
Glorification  ■,  and  fo  you  ought  to  reckon 
or  reafon  the  cafe  with  your  fclves,  as  the 
word  there  fignifies.   Now  for  the 

ftatinc;  and  eKplic  iTi  :-  of  this  part,  Ifhallin 
the  dodrmal  pome  labour  to  open  and  con- 
firm  theft  fife  things. 

r.  What  the  Mortification  or  CnKafixkm 
of  Sin  imports. 

a.  Why  this  Work  of  tbe  Spirit  iscxptcf- 
fcd  bv  crucifying. 

3.  Why  all  that  arc  in  Chrift  muft  be  fo 
Omcified,  orMortified  unto  Sin. 

4.  What  is  the  true  EvangdiGal  Principle 
of  Mortification. 

5.  How  the  Mortification  of  Sin  CTtOOCS 
our  intercft  in  Chrift. 

AikI  then  apply  the  whole. 

Firft,  What  the  Morttficatioii  or  Orvcift- 
xion  of  Sin  imports. 

And  for  dcariicfs  I'aKc,  I  lliall  fpeak  to  it 
both  negatively  and  fofttively Ihc  wing  yott 
what  is  not  intended ;  and  what  is  princi- 
pally aimed  at  by  tiie  Spirit  of  G<^  in  this  cx- 
prelTion. 

Firft,  The  Crucifying  of  the 
Flclh  doth  not  imply  the  total  Mmifiuritt 
abolition  of  Sin  in  BeFievers,  or  "*"':^T 
the  deftruftjon  of  its  very  Bemg  ^\  „^ 

and  Exiuencc  in  them  for  the  pre- 
fent :  Sanctified  Souls  fo  put  off   tfiovcu,  qued  ,n  cv- 
thcir  Corruptions  with  their  Bo-  f*rt  mtrntbujufmm 
dies  at  Death:  This  will  be  the  ST^'"* 
ctfcdof  our  future  Glorificntiorj, 
not  of  our  prefent  San&ificatidny  it  doth  exift 
in  the  raoft  mortified  Believer  in  tbe  World, 
Rom.  7.  17.  it  ftill  afteth  and  lufteth  in  the 
regeaeraK  Sod, .      5.  17.  yea,  notwith- 
ftanding  its  crociiixion  io  Believers,  it  ftiU 
may,  In  refpeft  of  finglc  aifts,  fiirprize  and 
{^a^ivate  thcai,  fftk  6$.  3.  Rom,  7. 23.  This 
therefore  is  doe  die  'intention  of  tlw  Spirit  of 
God  in  this  exprcfDon. 

Seaxidiy,  nor  doth  the  Cmcifixion  of  Sin 
jQonfifl:  in  the  fiipprelBon  of  the  lexcemal  aAs 
.of  Sin  only,  fir  Sin  niayrfign  over  thcSouls 
pf  Men^  whilftic  doth  not.  break  forth  into 
their  lives  in  grofi  and  open  aOioas,  1  fat.  i, 
20.  Math.  I  i.  43.  Morality  in  the  Heathens 
(as,  Tertultiiot  .well  oUinveO  did  ^cmdere^ 
Jed'wom  d^mim.  ivUfa^  fiUr.them,  when  It 
could  not  WW  them:  Many  a  Mao  fhews  a 
white  and  ^r  band,  who  yet  hath  a  very  fool 
and  bhdtheaM.  ' 

71  irdly,  The  Crucifixion  of  the  Flefli 
doth  Qoc  confift  in  tbe  o^tixu  ofthe  cxter- 
1^1  ad  of  Sin  ^  for  in  that  reQMftchcInibi  of 
Men  may  die  of  their  own  accord,  ercna  kind 
of  natural  Death.   The  Members  of  the  Body 
are  the  Weapons,  of  uori^teoufnefs  as  the 
/^i^jfWe  calls  ihcm  j  Age  or  Skknefs  may  fo 
blunt  or  break  thofe  Weapons,  that  tiie  Soul 
cannot  ufe  them  to  ftcb  finfol  purpofes  and 
fer  v  ices,  as  it  was  wont  to  do  in  the  vigorous 
and  healthful  >feafon  of  Ufc  not  that  there 
\  is  lefs  Sin  in  the  Heart,  but  becaufe  ther« 
\%  Iff;  ftrenpth        a'Hvtcy  in  the  Body.. 
,  juit  as  it  IS  with  an  uia  Soldier,  who  hath  as 
I  mnch  skill,  poliqr,  and  ddignt  as  ever  in: 

'  ntiltcary 


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Serin.  17. 


The  Method  of  Grace. 


4?  I 


iiiiliury  actions  j  but  Age  and  hard  Services 
have  fo  infccbled  htm,  that  he  cm  no  longer 
follow  the  Camp. 

Fourthly,  The  Crucifixion  of  Sin  doth  not 
conlift  in  the  fevere  calligations  of  the  Body, 
and  penancing  it  by  ftripes,  foiling,  and  tirc- 
fome  Pilgrimages.    This  may  pafsior  Morti- 
fication am  on  3  I'afijls^  but  ncrerwas  any  lull 
of  the  Flclh  deftroyed  by  this  rigour.  Chri- 
ilians  indeed  are  bound  not  to  indulge  and 
pimper  the  Body,  which  is  the  Inftrumcnt  of 
^in,  nor  yet  muft  we  think  that  the  fplritual 
corruptions  of  the  Soul  feel  thofe  ftripcs  which 
are  inflicted  upon  the  Body  :  See  Col  2.  23. 
'tis  not  the  vanity  of  fuperftition,  but  the  po- 
wer of  true  Reli^on  which  crucifies  and  de- 
ftroys  corruption  ;  'tis  Faith  in  Chrift's  Blood, 
not  the  finlling  of  onr  own  Blood ,  which 
gives  fin  the  Mortal  wound. 
1,    Secondly,  But  if  you  enquire,  what  then  is 
implied  in  the  mortification  or  cnKifixion  of 
Sin,  and  wherein  it  dothconfift?  I  anfwer, 
Firftj  It  neceflarily  implies  the  Soul's  im- 
plantation into  Chrift,  and  onion  with  bim^ 
tn^tniflkn^ur.    wWHWt  wfcldl  it  b  Uttpoffible  that 
"  CAr»-   any  one  corruption  mould  be  nior- 

tttfmt  tified.  thn  tm  are  {Ckrifit}  have 
(nte^tbcFkfhi  The  tttcmpts 


rtpHtmt  ^•«f- 
rw  mm^stimt,  ewm 
iiMMtH  «d  carnem  frjt- 
cifme  4Ut  tnftriaretn 
SHtmjt  fftem,  fed  *d 
tmtmem  &  wluntdtm, 
muximt  pertinett.Oa- 
icnMinColoir. 


and  endeavours  of  all  others  are 
vain  and  ineflfcctual ;  IVbenwewere 
m^fkfk  (faith the  Apoftle)  the 
mottoni  (f  Cm  which  rccrc  by  tit  Larv 
did  n>ork  m  our  Members  to  bring 
forth  fhut  M(p  it/Ay  Rom.  5.  7. 
^in  was  then  in  its  full  dominion, 
no  abftinencc,  rigour,  or  outward  feverity : 
nopurpofes^  proorifoor  lUemoTOws  ooold 
mortifie  or  dcftroy  it  •,  there  mud  be  an  im- 
plantation into  Qirift,  before  there  can  be  any 
cfiednal  crucifixion  of  sin :  What  Believer 
almofl  hath  not  in  the  d-iys  of  his  firfl  con- 
vidions,tryed  all  external  mahodsand  means 
of nwrtifying  Sin^  and  fmnid  it  inexperience 
to  be  t»  •$  little  purpofe  as  the  binding  of 
SanqfoH  with  green  Witbs  or  Cords  ?  But 
whn  be  hath  once  come  td  aft  Faith  apbn  the 
Death  of  Chrift,  then  die  dcllgn  of  Mortifica- 
tion hath  profpered  and  fucceeded  to  good 
pnr^Te. 

Secondly,  Mortification  of  Sin  implies  the 
ageiuy  oftlt  fpirtt  of  Gnd  in  that  work,  without 
vrhofeaffidanccs  and  aids  all  our  endeavours 
muftneedsbe  fruitlcfs:  Of  this  work  we__may 
lay  as  it  was  laid  in  another  cafe,  Zech.  4.  6. 
Not  />  nugbt,  n»r  by  fower  j  but  by  my  fpirit^ 
fnith  'the  Lord.  When  the  yfff^/r  therefore 
would  Ihcw  by  what  hand  this  work  of  Mor- 
tifiestion  is  performed,  he  thus  exprefleth  it, 
RomL  8.  1  ?.  //  ye  through  the  Sfirit  do  mortifie 
the  deeds  of  the  Body^  je  Jhall  live  :  The  Duty 
is  ours,  but  the  Power  whereby  we  perform 
it,  is  God's  :  The  Sjiirit  is  the  only  fuccefs- 
ful  Combatant  againft  the  Lnfts  that  war  in 
our  Members,  GoI.k.  17.  *tis  true,  this  ex- 
cludes not,  but  implies  oar  endeavours  j  for 
it  is  we  thfough  the  Spirit  that  mortifie  the 
deeds  of  the  ^dy  but  yet  all  our  endeavours 
without  the  S]^rit*s  (dd  and  inflnence  avail 
nothing. 

Thirdly,  The  Ci'adfixion  of  Sin  necelTarily 
irapiies  the  fubverfhn  elf  hi  dominion  in  the  Soul 
A  mortifidl  Sin  cannot  bea  reigning  Sixi,  Ri>m 


6.  1 2, 1 3, 14.  Two  things  conftitute  the  do- 
minion of  Sin,  viz.  the  fiilnefs  of  its  power, 
and  the  Souls  fubjcftion  to  it.  As  to  the  hil- 
ncfs  of  its  power,  that  riles  from  the  fuitable- 
nefsit  hath,  and  plcafure  it  gives  to  the  cor- 
lupt  Heart  of  Man  :  it  fcems  to  licasncccf- 
fary  as  the  Richt  Hand,  as  ufefiil  and  pleafant 
as  the  Right  Eye,  Mattb.  ^.  29.  but  the  mor- 
tified Heart  is  dead  to  all  pleafurcsand  profits 
of  Sin  -,  it  hath  no  delight  or  plcafure  in  it ; 
it  becomes  its  burden  and  daily  complaint. 
Mortification  prefuppofes  the  illumination  of 
the  mind  and  conviction  of  the  Confcience ;  by 
reafon  whereof  Sin  cannot  deceive  and  blind 
the  mind,  or  bewitch  and.  enfnare  the  Will 
and  Affeaions,  as  it  was  wont  to  do,  and  con- 
fcquently  its  dominiMi  over  the  Soul  is  de- 
ftroyed and  lolt. 

Fourthly,  The  crucifying  of  the  Flefli  im- 
plies a  gradual  veakning  of  the  ^oa  rr  of  Sin  in  the 
Soul.  FbeDeath  ci  the  Crofs  was  a  flow  and 
lingering  Death,  and  the  cmcified  Periba 
grew  weaker  and  weaker  every  hour;  fo  it  is 
in  the  mortification  of  Sin The  Soul  isftiil 
cleanfing  it  felf  from  all  fiithttufs  of  the  Fl^  Md 
5p(r(f,  oHd  ferfeOing  hAincfs  m  the  fear  of  God^ 
2  Cor.  7. 1.  And  as  the  bod^  of  Sin  is  weak- 
ned  moreand  more;  fo theiowatdMni,  or 
the  new  Creature  is  nmmd  day  by  day.,  2  Cor. 
4.  1 6.  For  SondificatipA  is  a  progrefiive  woric 
of  the  Spirit:  And  aibolmdl  Incrcafts,  and 
roots  it  fclf  deeper  and  deeper  in  the  Soul ;  lb 
the  power  and  intereft  of  Sin  proportionably 
abates,  and  finks  lower  and  lower,  wttil  at 
length  it  be  fwallowed  up  in  Viflory. 

Fifthly,  The  crucifying  of  the  Flefh  notes 
to  us  the  Believers  dtfigici  gffUeatioH  of'  eA 
ffiriiud  means.,  and  fanffified  inflvuments  for 
the  deftru^on  of  it :  Thei  e  is  nothing  in  this 
World  which  a  Graciona  Heart  more  vehe- 
mently defircs  and  longs  for,  than  the  death 
of  Sin,  andjicrfect  deliverance  from  it,  Xom* 
7. 14.  the  uncerity  of  whi^h  defires  doth  ac- 
cordingly manifellit  felf  in  the  daily  applica- 
tion of  all  God's  Remedies,  fuch  are.  daily 
watching  againft  tteocoalioos  of  Sin,  job  31.1. 
I  have  made  a  CovU0Kt  with  mint  eyes  -.,  more 
than  ordinary  vigilaocy  over  their  fpecial  or 
proper  Sin,  Plal.  18.  23.  I  kept  my  felf  fnm 
mine  inuputy :  Earncft  cries  to  Heaven  for  pre- 
venting Grace,  Pial.  19. 13.  Keep  back  tbySer' 
vant  Mo  from  fnfimfmmt  >fiw,  kt  them  not 
have  dommon  over  me :  Deep  humblings  of 
Soul  for  Sins  paft,  which  is  an  excellent  pre- 
ventive unto  niturc  Sins,  rCor.  2.  n.  in  that 
he  forroxted  after  a  Godly  fart.,  ttbat  carefulnefs  it 
wrought  ?  Care  to  give  no  turtherance  or  ad- 
vantage to  the  defign  of  Sin,  by  nuking pit>» 
vifionforthe  Flclh,  to  fulfil  the  l.ufts  there- 
of, as  others  do,  Aom.  13.  13,  14.  willing- 
nefs  to  bear  the  dne  reproofc<rf  Sin,  Pfal.  141. 
5.  Let  the  righteous  frmte  me.,  it  fhatt  be  a  ktnd- 
nefs:  Thefe  and  fuch  like  means  of  mortifi- 
cation, regenerate  Souls  are  daily  ufing , 
and  applying,  in  order  to  the  death  of  Sin. 
Andfo  mochof  thefirft  particular,  what  the 
mortificatioaofSin,  oroTKifyliigof  ciieFltfb 
implies. 

Secondly,  In  the  next  place,  we  flail  exa- 
mine  the  reafons.  why  this  work  of  the  ^>irit 
is  exprelTed  under  that  7V(^,  or  ficarative 
[  expieflion,  of  erucifying  the  Fl^.   NOW  the 

ground 


Dlgitized^y  Google 


T he  Method  of  Grace. 


VoLl 


ground  ami  rcifon  of  the  afe  of  this  cvprcfTion,  vlndiation.  Glory,  and  Honour  of  hh  God : 
is  the  rcferablance  which  the  mortiftcation  of  As  Davtd  was  content  to  be  move  vile  ftill 
Sin  beaiVaiito  the  Death  of  the  Crofi :  And  for  God,  ib  it  plcafcth  the  Heart  of  a  Chri 


this'appear<i  In  five  particr.hr? 

Firft,  1  he  Death  of  the  Crof$  was  a  painful 
Death,  and  the  itiOftUicatioii  of  Sin  is  very 
painful  work,  MtOtb.i^.  2g».  'tis  the  cutting 
off  our  Right  Hands^  and  plucking  out  our 
SLight£ye»;  itwittcoftiiianythoufandTcars, 
and  Groan?,  Prayers  and  ftrong  Cries  to  Hea- 
ven, before  one  Sin  will  be  mortified.  Upon 
theaoooant  ofthe difficulty  of thU  work,  and 
mainly  upon  thisaccocnt,  the  Scriptiirrf 
narramu  tlx  nay^  and  fir  jit  is  the  £afe  that  tcid- 
«tfr  unto  Life,  mdfcvp  there  be  that  findit,  Matih. 
■J.  14.  and  that  Uie  righteous  tbemfclves  are 
fcarcely  faved. 

Secondly,  The  Death  of  tbeCrols  wasM«« 
vrrfxUy  *>amftd,  every  Member,  every  Scnfc, 
every  Sinew,  every  Nerve  vv^is  the  Sent  and 
Sobjeft  of  tormenting  pin.  So  is  it  in  the 
mortificntion  of  Sin  \  'tis  not  this  or  that  par- 
ticular Mciubcr,  or  Ad ;  but  the  whole  Body 
«fSm  that  is  to  be  deftroycd,  Rom,  6.  6.  and 
accordingly  the  conflift  is  in  every  Faculty  of 
the  Sonl^  for  the  Spirit  of  God,  by  whofc 
hand  Sin  is  mortified,  doth  notcorabate  with 
this  or  that  particular  Lull  only,  bi*t  v  ith  Sin 
as  Sin  ^  and  for  that  reafon  with  every  Sin,  in 
every  Faculty  of  the  Soul.  So  that  tlicre  are 
(Xtofiids,  and  angiulh  ia  every  part. 
Thirdly,  The  Death  of  the  Croft  was  a 

fim  and  lingring  De^Ab;  denyin  '  unto  them 
thiC  fufiered  it  the  favovr  of  a  quick  dilpatch. 

Jtift  fo  k  is  in  the  Death  w  Sin, 
Martijuatit  fiecMi  thoug!i  the  Spirit  of  God  be  mor- 
mn  fit  uw>  "»«»"•'*.  tifyine  it  day  by  day  1  yet  this  is 
1  '^Vtu^'  It  a  TrSh  fenled  bytlM^  escpc- 
f,M/tit4bimt,otnor.   riencc  of  all  Believers  in  the 

And  if  we  adc  a  TeaTooiof  tlJsilSt 

penfation  of  God,  among  others, 
this  feems  to  be  one ;  corruptions 
io  Mievers,  like  the  Cmuamtts 
in  the  I  and  of  Ifrael,  arc  left  to 
prove,  and  to  excrdfc  the  People  of  God,  to 
keep  us  washing  and  praying,  mourning  and 
believing;  yea,  wondering  and  admiring  at 
the  riches  of  pardoning  and  preferving  Mercy 
ail  our  days. 

Foiirtiily,  The  Death  of  the  Crofs  was  a 
very  o^fraSffiiMt  and /hameful  Death ;  they  that 
died  upon  the  Crofs  were  loaded  with  igno- 
miny i  the  Crimes  for  which  they  died  were 
ejtpofcd  to  the  publick  view^  after  this  man- 
ner dicth  Sin,  a  ittxy.  (hameftil  and  ignomi- 
nious  DtMth,  Fverv  trne  Reliever  draws  up 
axhar^  agauiit  it  m  every  Prayer,  aj^ravatcs 
and  ooKtemns  it  in  every  Confeflion,  bewails 
rhc  evi!  of  it  with  multitudes  of  Tears  and 
Groans,  maKiag  Sin  as  vile  and  odious  as  they 
can  fmd  words  to  exprefs  it,  though  not  fo 
vile  as  it  is  in  its  own  Nature.  O  my  Cod 
(laidi  Evra )  I  am  t^htimd^  and  evert  blufh  to 
look  uf^  unto  thee,  Ezra  9.  6.  So  Daniel  in  his 
ConfcUion,  Dan.  9.  7.  O  Lord,  right eoufnefs 
belon^eth  unto  tbee,  bat  fMt»  Hf  cmjfvfim  of  Faces, 
rti  a  this  d.[y.  Nor  can  it  grieve  any  Believer 
in  the  World,  toaccnfe,  ooodcmn,  aod  Ihame 
himfclfforSin,  wldlftheremenibenandcon-> 
fidefs,  il  r.t  :;!!  that  fhamc  and  confiifion  of 
face  vrbidi  be  takes  to  hixafclf,.  goes  to  the 


tijicatienis  nefirg,  tn 
frogrejju  tabefdt  j  ai 


mtrttwPra,  alu^tbt- 
tut.  Ongeninppift. 

ad  Koui- 


ftian  to  magnjfic  and  aclvuKi;  the  Nan-e 
an«l  Glory  of  God,  by  exjx)iing  his  own 
(hame,  in  humble  and  broken'taurted  con- 
fcnions  of  Sin. 

Fifthly,  Inawui  d,  liic  Death  of  the  Crofs 
was  fjot  .1  nutur^l^  but  ,j  vioknt  Death:  Suchal- 
fo  is  the  Death  of  Sin  :  Sin  dies  not  of  its  own 
accord,  as  Nature  dieth  in  old  Men,  in  whom 
t  he  Balfamum  radicate,  or  radical  moifhire  is 
confumcd  ;  for  it  the  Spirit  of  God  did  oot 
kill  it,  it  won  id  live  to  eLcunty  in  the  Souls  of  . 
Men ;  'tis  not  the  cvcrLiliag  burnings,  and 
all  the  wrath  of  God  which  lie-;  upon  the  dam- 
ned for  ever,  thatcaudellroy  Sm.  Sm,  like 
a  Salamander,  can  live  to  eternity  in  the  Fire 
of  God's  wrath  •,  fotbat  either  it  mnft  die  a 
violent  death  by  the  hand  of  the  bpii  it,  or 
never  dieth  at  all.  And  thus  you  fee^wby  the 
mortification  of  Sin  is  Tropc^  ejtjjtreflbd  by 
the  crucifying  of  the  Flefh. 

i.  Thirdly,  Why  ail  that  are  in  Chrift 
muft  be  lb  aucified.  or  mortified  unto  Sin: 
And  the  nccelfity  or  this  will  appear  divert 
ways. 

Firft,  From  the  inconiUteacy  and  contra- 
riety thatthere  is  betwixt  Chrift  and  unmor- 

tified  l.iin:,Gal.5.i  7,  Theft  are  ctntraty  the  one  to 
the  other.  There  is  a  threefold  inconfiftency 
betwixt  Chrift  and  (hdi  Corruptions ;  they 
are  not  only  contrary  to  the  Ijolirtcfs  of  CBri^^ 
I  job. 3.6.  UTjofoeveraliidetbinbimfimetbm^ 
:rh}fotvtrftnnetb  hath  mtfeenUm^  fi^Aertmtm 
him^  (i.  e.)  v.hofocvcr  is  thus  ingulphed  and 
plunged  into  the  lulb  of  the  Flclh,  can  have  no 
comnranioo  widi  the  pure  and  holy  Chrift; 
but  there  is  alfo  an  inconfiftency  betwixt  fuch 
Sin  and  the  Homer  of  Cbrifi^  2  Tim.  2.  19. 
Let  eveyoHt  AttnmmA  m  NmUt  cfcbnfi^ 
dcp.trtfrom  huquity :  As  jikx^mdir  {■  ■id  to  a  Sol- 
dier of  bis  Name,  reardare  nonunu  Acxmdri^ 
remember  thy  Name  is  jtttxmiiir^  and'do  no* 
thing  unworthy  of  that  Name.  And  uomor- 
tified  Lufts  are  alfo  contrary  to  the  Dcmman 
and  Goremmcnc  of  Cin)l,  Lnke  9.  23.  // 
any  Man  mil  came  after  me,  kt  hhr.  deny  Intnfelf 
and  take  ttp  bis  Crofs  dmly,  ard  joiiow  mc :  Thcfc 
are  the  lelf-denying  terms,  upon  whidiatl 
Men  are  admitted  into  Chrift's  fervicc :  And 
without  Mortification  and  Self-denial  hcallows 
no  Man  to  call  him  Lord  andMafter. 

Secondly,  The  ncccffity  of  Mortifieiatioa 
appears  from  the  nccelfity  of  conformity  be* 
twixt  Chriil  the  Head,  and  all  the  Members 
of  his  myftieal  Bodv:,  for  how  incongruous 
and  uncomely  would  it  be  to  fee  a  holy  hea- 
venly Chrift,  leading  a  Compny  of  unckam, 
carnal,  and Tenfual Members Matth.  11  ig. 
Take  myyoiA  uponyou,  and  ka>  n  of  me,  far  J  am 
meek  and  My,  4.  d.  it  wouid  be  monftrous  to 
the  World,  to  behold  a  company  of  Lions  and 
IVblves  following  a  meek  and  hai  iiikli  L.inib  : 
Men  of  raging  and  unmortificd  l  ufts,  pro- 
fcfllng  and  owning  mc  for  their  Fiead  of  Go- 
vernKicnt :  And  again,  1  Job  2.  6.  He  that 
ftith  he  abidelh  in  him,  ought  bimfelf  alfo  fo  to 
walk^  even  as  be  walked,  q.  d.  either  imitate 
Chrift  in  your  rradtce,  or  never  make  preten- 
tions to  Cln  ill  in  your  Profejfion:  This  was 
what  the  ^i<4l<  complained  of,  PbiL  3.  1 8. 

for 


Digitized  by  Gof">';;lc 


Serm. 


^7- 


The  Method  of  Grace. 


4-;  5 


tor  nU'iy  waik  cf  wbotn  f  havt  told  yon  oftm^  f 
md  m»  Ullym  cvtn  wcepk^y  that  tUy  are  the  ; 
Enemtt  of  th«  Crofi  of  Cbrili :  Men  cunnoc 
liudy  to  put  a  greater  diflionour  and  i  cpvo  Kli 
upon  Chrift,  than  by  making  his  Nainc  and 
ProfcfltoQ  a  cloak  and  cover  to  their  hkby 
Lutts. 

Thirdly,  The  neccflity  of  crncifyinf,  the  j 
Flcfh,  appears  from  the  nu'ihod  of  «<alvatiou  | 
as  It  is  itatcj  in  tlie  Goft'Cl.    God  c^'Cl  y  i 
where  ra]nirc<;  the  {M'a£t!ce  of  Mortification  | 
tioder  pain  of  Damnation,  Matth.i  8. 8.  Where- 
fore  tftoy  boHd  eirtkf  foot  ajfoidthiCy  cut  tbtm  efi\  ■ 
ami  cafi  them  from  thee ;  it  is  better  far  thee  to  en-  I 
ter  into  Life  hdt  or  mjimed  -^  rather  than  having  j 
tm  hands y  or  two  feet ^  to  he  caji  into  everlafiirtg  ' 
Fke  :  The  Gofpcl  iegitinmtes  no  hop«  of 
Salvation,  but  foch  as  are  accompanied  with 
fiariooscndeavours  of  Mortification,  i  Joh.  3. 
J.  £tf€ry  mm  that  huh  this  hope  in  him  purifieth 
bimfelfj  tvtm  M  bt  k  fare :  'Twas  <«€  fpc> 
cial  end  of  CkrifIN  comiof;  into  the  World, 
to  fax  hs  Peofk  from  their  Shts^  Matth.  r.  2T. 
Bor  wiil  he  be  a  Saviour  nnto  any  who  remain 
under  the  dominioii  of  their  owit  Lifts. 

FonrtMy,  The  whole  ftream  and  csrreat 

of  the  Gofpel  puts -us  imtler  the  nccefficy  of 
Mortificatioa.  Gofpel-frtctpfi  have  refpcd 
onto  this.  Col.  3.  %.  Morcpc  ym  Memert 
thrrcf  rc^  rvlkh  arc  uj;m  y  irdj^  t  Pet.  l.  15. 
Be re  holy  for  lam  tioly.  Qoi^KX-Prcfidsais  have 
tdpcAuDlothis,  Heb.  12.  1.  Vfmt^  feting 
ve  dlf:  rc  com^'.ijjed  about  Kith  jii  ^■■i;^.:  -  f' 
witnejjes^  let  its  a/ide  evoy  Wit^bt^  und  I  'oc 
wfeM  de/A  fe  befit  us^  &c.  Go^i>c\- threat- 
niji^s  arc  written  for  thi';c'.u!,  and  do  all  prcfs 
Mollification  in  a  ihimdriug  dialeif,  Roni.  8. 
13.  If )t live  after  the  FUfliye  fh.ill  die^  Rom.i. 
18.  The  syath  ([(-od  is  nvL.ikJ  from  Heaven 
ggainfl  tiil  UM^odlintjs  and  umij^iilei/ufmfs  0/ 
Men :  The/V«»ij/!r>of  the  Gorjxl  are  written 
dcfignedly  to  promote  it,  2  Coi  .7.  i .  iL-rymg 
theicfuve  tlxfc  Promifes^  dijrly  kUrmd^  Us  us 
eleanfe  cur  [dues  fram  ail  filtJunefs  of  fUPi  and 
Spirit^  f  frf:--7:>; ,  '  _  ,f;  in  (be  fear  of  God :  Bot 
in  vain  ave  ^li  ih.lc  Precepts,  Prefidents, 
Threatni figs  and  Pi  omircs  written  in  the  Scri- 
pture, except  Mortification  be.  tbedailyftody 
and  pi.icticcot  Frofdlbrs. 

Fifthly,  MmificttioiilstbeTery  (cope  and 

ainj  o!"  our  Regeneration,  and  the  infution  of 
the  principle} of  Grace :  Jf  we  hvt  im  the  5^. 
w,  fe»Kx  waAmtbtS[^irit,  Gnl  5.  25.  tnwun 
were  the  habits  of  Grace  planted,  if  the  Frnits 
of  Holtotis  aod  Mortificatioa  be  uoc  podoocdi 
yea,  MorttfioitkHi  b  not  calycbc  odi|R  «Ml 
aim^  but  it  is  a  fpccial  pir^  efcntleflM 
haii  of  our  bandtification. 

Sixthly,  If  MortiftcatioD  be  not  the  daily 
pradice  and  endcavonr  of  Belir>trs,  then 
(be  way  to  Heavea  no  way  anfwers  to  Chrid's 
defcriprion  of  it  in  the  Gt)rpel :  He  tells  us, 
Matth.  7. 1 3,  14,  Wiitii  tkegate^  and  broad  » 
tlw  tbtt  kadt^  to  definUhm^  and  many  tfjtre 
betbat^o  rarWe^r ;  beeaufi ftftat  is  the  gatt^  and 
narrow  tt  tU-  rray  rvlith  leadtth  unto  /.;/t ,  anti 
few  tbert  U  that  find  it  Well  then,  either 
Chrift  mnft  be  imftaken  in  the  acoovnt  he 
gave  ;,f  the  vTay  to  Glory,  or  clfe  all  uamor- 
tified  Pci  fops  are  out  of  the  way  ^  for  what 
makes  the  waf  of  Salration  narrow,  but 


the  difficulties  and  feveritics  of  MortiBca« 

tion  ? 

Seventhly,  In  a  word,  he  that  denic;  the 
nfcc(Ti:y  of  Wortification,  confounds  all  dif- 
criniinatinp;  marlcibttw  ixt  Saints  and  Sinners  5 
P'.i'.ls  down  tl.c  Pale  of  diiMi;''icn,  and  lets 
tl;c  World  into  the  Churtli,  and  the  Church 
into  the  World  •  'lis  a  g,rcat  delign  of  the 
Gofpcl  to  prcfcrve  the  bf)i:n(1:!rie%  betwixt  the 
one  and  the  other,  Afom.  2.  7,8.  Ront.S.  i, 

4,  ^,  6,  1 3.  lUit  if  Men  may  be  Cbriftians 
witijout  Mortir.cjtion,  we  may  as  well  go 
into  the  Xrverns^  ^k-horfisy  or  Brothel- 
biiufts^  among  the  roaunj;  or  fottifti  cfcw  of 
Sijincrs,  and  fay,  hci  c  be  ihofc  that  arc  re- 
deemed by  the  Blooil  of  Chrift  ;  here  l>c  his 
Difciplcs  and  Followers  j  as  go  to  feek  thcni 
in  the  porcft  Churches,  or  mofl:  -ftridly  re- 
ligions FamiKes  ^  by  all  which  the  nccellity  of 
Mortificition,  unto  all  that  are  in  Chrift,  is 
abn:idanr!y  evidenced. 

Fourthly,  la  the  next  place  we  are  to  en-  41 
quire  into  the  true  primiile  of  Mortification: 

'Tis  true  there  arc  many  ways  attempted  by 
Men  for  the  Mortification  of  Sin,  and  many, 
rules  laid  down  to  guide  Men  in  that  great 
work  -y  fonic  of  which  are  very  trifling  and 
impertinent  things ;  fuch  are  tbofe  prelcribed 
by  Pop-fh  Notaries  ^  but  I  (hall  lAy  down  this  as 
a  furc  conclufion,  that  the  fanififyii:^  5;.>  it  it 
tiK  (oUy  effeOud  frincitle  of  Mortiiieation  j  aa4 
without  Timi  no  Relolutions,  Vows,  Abfti* 
nenccs,  Caltigations  of  the  Body,  or  any  o- 
ther  external  endeavours  can  ever  avail  to 
the  Mortification  of  one  Sin :  The  nwrat  Hea- 
t^JCKs  have  prcfcrihcd  many  pretty  rules  and 
helps  for  the  iupprcllion  of  Vice  :  jinflides^ 
Stneca^  and  Cm»  were  renowned  among  them 
upon  this  account :  Bnt  yet  ns  l.a&antius  well 
obfcrvcs,  moral  Jbihfnphy  did  rather  ahfcon- 
dere  vtiiay  (fttam  Mfunderey  hide  it.  rathv 
than  kill  it  j  formal  Chriftians  have  alfo  gone 
tar  la  the  vcformatiaa  of  their  Lives.,  but 
could  never  attain  true  Mortification  j  for- 
mality pares  olf  the  c.vcr  cfcencics  of  Vice,  but 
acvcr  kills  the  vooi  of  it^  it  ufualiy  reco-f 
vers  it  fclf  again,  and  their  Souls  like  a  Bo* 
dy  not  well  purged,  rclapfe  into  a  worH-  con- 
dition than  before,  Matth.  12.  43,++.  zict. 
2.  20. 

This  v.or-  of  Mortification  is  peculiar  to 
the  Sj  ii  it  ot  God,  ^Atn.  S.  13.  0'<i/.  5,  17. 
and  li  e  Spirit  becomes  a  prlndplti  of  Morti- 
fication in  Believers  two  ways,  namely, 

1.  By  the  implaaution  of  contrary  Ha- 

bits. 

2.  By  aHilting  thofc  imptodtcd  HaMts  in 

ll.c  liii.cs  of  nvcd. 

Firft,  Tlie  spirit  of  God  irr.plaitts  ITibits 
of  a  contrary  Nature  which  arc  dcJh  utuvc  • 
loSio,  and  are  purgative  of  corruption,  i  J^. 

5.  4.  yf(7i  1  s.  9.  Grace  is  to  Corruption  what 
Water  is  to  i  ire-,  Wtwixt  which  there  is  both 
a  jo^nui  and  tjf  Oivc  cfpofititm;  atootrariety 
both  in  M:st'ire  and  Opcnition,  (7.//.  5.  17. 
1  hcic  lb  a  lincetuld  renuikable  advantage 
given  I'.sby  Gi  acc  for  the  dcftm£Hoiiand  mor^ 
tifwaiion  of  Sin.  For, 

Firft,  Grace  gives  the  Wind  and  Hcarx  of 
Man  8  contrary  bent  aod  indinatioQ  j  by  rca- 
*  foni 


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T/;e  Method  of  Grace.  VolL 


lit 

Ibn  wtortof  f^ttntiul  and  heavenly  tbmgs  be- 
come connatiu  a!  to  t!ic  regenerate  Soul,  Rom. 
7, 22<  For  I  di.  light  m  itx  Law  of  Cod  aft  it  the 
itmet  Aim:  S;incli(i:ation  is  in  the  Soul  as  a 
living  fprin;^  running  with  a  kind  of  CCM(/'.'/ 
force  Heaveu-ward,  "jah.  4.  14. 

fiecor.dly,  Holy  Pmicipics  dcftroy  the  in- 
tcrcd  that  Sin  once  had  ia  the  love  anu  ucliglic 
ot  the  Soul;  the  faadiiicd  Soi.i  t^aaoi  r.3kc 
pleafiircin  Sin,  or  find  delight  in  that  which 
giievcs  God,  as  it  v.  a"?  wont  to  do  ^  hvx  ih:,t 
which  was  the  objecc  of  dcli{:hi,  hci  cijy  be- 
comes the  objcft  of  grief  and  baued,  Rm,  7. 
15.  WhjtJh.i':^  that  I  do. 

ThivJ!  ,  Fioiu  both  thcfc  follow  a  liiiid 
fldvanuiLC  for  the  mortification  of  Sin,  in  as 
niiicl'.  as  Sin  being  contrary  to  the  new  Na 
lure,  and  the  objcck  of  grief  and  hatred,  can- 
not jwHlbly  be  committed  without  rcludiancy, 
and  very  fcniible  regret  of  Mind  ^  and  adioas 
done  with  regret,  arc  neither  done  frcquent- 
'MytJd.-  ly  nor  eallly,    Ihc  cafe  of  a  ioi;ciierate  Soul 
under  the  Surprizals,  and  particular  Victories 
.  of  Temptation,  being  like  that  of  a  Captive 
JJ',f''jJ^' in  War,  w  ho  nvifches  not  with  delight,  but 
tfvMt/ii-  by  cnnftraint  among  his  Enemies.   So  the 
turi,  me  jtpofik  ex'ptffftth  Wmfelf,  Rom.?.  23-  But  J 
fe  caffienti  j'gg  juothcr  Law  in  my  Mi  fuhrs,  rv.7rrt>iji  agamfl 
t^^t"'  the  Law  cf     Mind  .,  and  bringing  me  imp  caj- 
^        ttvity  unto  ne  Lm  of  fin^  vm  ismtu^  Mem- 
bers: Thus  the  Spirit  of  God  promotes  the 
deftgn  ot  fulntificauoii  by  the  implantation  of 
contrary  Ihbits. 
Secondly,  By  afTifting  thofc  Gracious  Ha- 
3U     hits  in  all  the  times  ot  need,  which  he  doth 
many  ways^  lbina;imcs  notably  awakening 
and  rou/.ing  Gncc  out  of  the  dull  and  fleepy 
Habit,  and  drawing  forth  the  aftivity  and 
power  of  it  into  adioA  and  fnccefifal  reuftan- 
cc^  of  Temptations,  a?  Gen.  39.  9.  How  cm 
J  do  tbts  great  mckednefs^  and  fin  agdnfi  Ood  t 
Holy  fear  awakens  firft,  and  raifes  all  the  po- 
wers of  Grace  in  the  Soul,  to  make  a  vigo- 
rous reiiftancc  of  temptation:  1  he  Spirit  alio 
ftronghchem  weak  Grace  in  the  Soul,  2  Cor. 
12  9.  -.^/y  ^^"^^  "  fuffcient  for  thee.,  fur  my 
flrnt^th  is  nude  ferfeO  in  wtahtefs :  And  by  rca- 
fon  of  Grace  thus  implaittcd,  and  thus  aflllled, 
he  ro  rf  ff  f-m  of  God  keefOb  bimfi^.,  and  the 
ip;tAr;j  QUti  foutbtihhim  not. 

Fifthly,  The  lalt  Qnery  to  be  fatisfied,  is, 
ho, V  Mortification <>f  Sin  folidly  evinceth  the 
Soul  s  latercftrn  Chrift^  and  this  it  doth  di- 
vers ways,  affording  the  mortified  Soul  many 
found  evidences  thereof.  As, 
Evidence  1 . 
Whatfocvcr  evidences  the  indwelling  of  the 
Holy  Spirit  of  God  in  us,  muU;  needs  be  evi- 
dential of  a  laving  interclf  in  Chrift ;  as  hath 
been  fully  proved  before;,  but  the  uionifi- 
eation  of  Sin  doth  plainly  evidence  the  in- 
dwelling of  the  Spirit  of  God  for  as  we 
proved  but  now,  it  can  proceed  irom  no  o- 
thcr  Principle^  there  is  a  Arong  and  infepa- 
raUe  cnaneaeioa  Utwixt  Morctfication  and 


the  Spirit,  as  betwixt  the  Eficft  and  its  pro- 
per Caurc,and  the  Tclf-la me  connexion  betwirf- 
the  in-bcmg  of  the  Spirit,  and  union  with 
Chrift.  So  that  to  rcafon  from  niOTtifiea- 
tion  to  the  inhabitation  of  the  Spitii,  ji-d 
horn  the  inhabitation  of  the  Spirit  to  onr 
union  with  Chrift,  isaftrong  Scriptunl  way 
of  reatbning, 

EviiUnce  2. 

That  which  proves  a  Soul  to  be  under  the 
Cyve».-mt  of  Grjcv.^  evidently  proves  it<;  intc- 
rcft  in  Chrift ,  for  Chriit  is  the  Head  of  that 
CuvtiiMU.^  and  lionc  but  foutd  Eelievers  ate 
under  the  lilcllings  and  Promifcs  of  it  •  but 
mortification  oi  Sm  is  a  found  evidence  of  the 
Soul's  being  under  the  Covenant  of  Grace,  as 
is  plain  from  thofe  words  of  the  ^/n/yJ/t-,  Roro. 
6.  12,  13,  14.  Letnotfnt  thtricf ore  reign  m your 
mortal  Body.,  tfjat yefhotddtbey  it  in  the  Ittfi  mn- 
of  ^  neither  yield  ye your  MenAers.,  f^iflruments 
of  umighteoufnefs  unto  fin^  bitt  yidd  yoi<r  ftk/et 
unto  Codj  as  thjfc  that  are  alive  from  the  dead 
and  your  Jl/emhers  as  in^ruments  of  ri^eou^ 
nefs  tofto  God;  for  fin  fhall  not  have  damimifn. 
'-'■I'cr  you  ;  for  yc  are  ttot  itttdtr  the  La»y  Tntt  tou 
da  Craitt:  Where  the  Afojlle  prcfTeth  Belie- 
vers onto  Mortification  by  this  cucoDraj^c- 
mcnt,  that  it  will  be  a  good  evidence  unto 
them  of  anew  Coveoantr-intereft  ^  forail  legal 
ditties  and  endeavours  can  never  mortifie  Sin : 
Tis  the  Spirit  in  the  New  Covenant  which 
produces  thisj  whoever  therefore  hath  his 
cormpcions  mortified,  faath  liis  uttereil  in  the 
Covenant,  and  confejwatly  in  Gvift,  6r 
cleared  unto  him. 

Evidence  3, 

That  which  is  the  Fruit  and  Evidence  of 
faving  Faith,  muft  needs  be  a  good  evidence 
of  our  intercft  in  Chrift;  but  Mortification  of 
Sinisthc  Fruit  and  Evidence  of  Tavlng  Faith 
Acts  15.  y.  Purt^mg  their  Hearts  by  faitbl 
I  Joh.  5: 4.  7l)M  «  «6  P^Oay  whereby  we  oevr- 
coote  the  H  V/J,  even  our  Fait'" Faith  over- 
comes both  tiie  alluremeius  of  the  World 
iipon  the  other  hand ;  by  mortifyingtheHeart' 
and  Affcftionsto  all  earthly  thii:gs :  A  mor- 
tified Heart  is  not  eafily  taken  with  the  en- 
fnaring  pleafurcs  of  the  World,  or  nradi 
moved  wirl!  the  diftraces  lofTes,  and  fuffcr- 
ings  it  meets  with  from  the  Worldj-and  fo 
tlic  itrength  and  force  of  its  tenpCatioBSis 
broken,  and  the  mnrtiSed  Soul  becomes  vido- 
riousover  it,  aud  aii  this  by  the  inff rumen- 
taltty  of  Faitik 

Evidence  4. 
In  a  word,  there  is  an  intimate  and  indiilb- 
luble  connexion  betwixt  the  mortification  of 
Sin,  and  the  Life  of  Grace,  Rom  6.  11.  Rk' 
kon  ywr  felves  to  be  dead  indeed  unto  Sin,  but 
live  unto  Cud  through  Jefus  Cbrip  r  And  the 
Life  of  Chrift  muft  needs  involve  a  faring  in- 
tereft  in  Chrift ;  by  all  which  is  fuUj  proved 
what  was  aiTcrted  in  the obfervation firom this 
1  Text.  The  Appliation  foUowa  lA  tlw  ikxc 
Sennos. 


^Ihe  Mstbod  of  Grace. 


SERMON  XXVIII. 


"I  : 

^  th 


GAL. 

it.    JbU  thef  tha  »9  Cbr^s  kave  (ri/e^ed 
our  Obferraaon 

thSt.^  ■  '  '%Hat  a  faving  intereji  in  CJjrijl 
■  m.Ty  le  regtdarlj  and  ^rmgiy 
inferred^  and  amcfuded 
the  Mortification  of  the  Flcfl}, 
with  hi  j^eOimt  and  Lufis. 
Having  opened  the  Nature;  and  necdficy 
of  Mortification  in  the  former  Sermon,  and 
(hewn  how  regularly  a  Javingincereft  in  Qirift 
nay  beoondndad  fromic^  wc  now  proceed 
to  apply  die  wholc^  by  way  of 

1.  Infermatioii. 

2.  Exhortation. 

3.  nirc.^ion. 

4.  Examiuacioo. 

5.  Goofolatioo. 
yfg  ,^                I.  Vfi  for  Infomiatim, 
jlfLf  .  Inference  i. 

If  they  that  be  caitiift  have  cnicificd  the 
Flcfll,  Then  the  Life  of  Cbr  'MoHS  is  noidk  r  :.j ; 
Life :  TbecorruBtions ofhis Heart contmually 
fill  hb  I^kts  Widi  work,  with  work  of  cbc 
nioft  difficult  niTtirc,  fin-crudfying  work, 
which  the  bcrjpiure  calls  the  cutting  oft"  the 
Right  Hand,  and  plucking  out  of  the  Right 
Eye  :  Sin-crucifying  work  is  kird  work,  and 
ic  is  conltant  work,  throughout  the  Life  of  a 
ChriftiaD ;  there  b  no  time  or  plaoe  freed  from 
this  conflift^  every  occafion  ftirs  comrption, 
and  every  ftirringof  corruption  calls  for  raor- 
tificiiion :  GomptioDs  work  in  our  very  heft 
Duties,  Rom.  7.  23.  andputtheChrilH  in  iiixin 
mortifying  Labours.    The  World  and  lIic 
Devil  are  great  Enemies  and  Fountains  of  ma- 
ny Temptations  to  Kclicvcr":,  but  notlikcthc 
corruptioas  of  uui  own  Hearts  j  tiicy  only 
UmpcdftOivd/  a  nd  extenudly  \  but  this  tempts 
tnternatly,  and  therefore  much  more  danscrous- 
they  only  tempt  at  Timci  aud  Scafoas  j  this 
oootianally  at  all  Times  and  Seafons :  Bdides, 
whatever  Satan  or  the  World  attempts  upon 
us,  would  be  altogether  ineffedual,  were  it 
not  for  our  own  corruptions.  Job.  14.  30. 
So  that  the  corruptioas  of  our  own  Hearty 
as  they  give  us  moft  danger,  (b  they  oraft 
give  US  more  labour  j  our  Life  and  this  labour 
roufl:  end  together  •,  for  Sin  is  long  a  dying  in 
the  belt  Heart :  Tbofe  that  have  been  many 
years  excrcifed  in  the  ftudy  of  Mortification, 
may  baply  fieel  the  lame  conupciou  tempting 
Ind  troobling  them  now,  which  put  them  in- 
to tears,  and  many  times  to  their  Kacc^  twen- 
ty or  forty  year»  agOb  It  may  be  iaid  of  Sin 
aeitwasof  MnncM,  thatadiveCncmyithat 
it  will  never  be  quiet,  wliether  conquering  or 
ooncjuered  ^  and  ttatil  Sih  ceafe  working,  the 
Chrtftian  mnft  not  ceaft  mortifying. 

/w/er.  1.  Inference  z. 

If  roortifiation  be  the  great  work  ota 
Chriftian.  ihm  etrtainljf  tbofe  that  givt^uit- 
ruptioin  nf  Cfjrijiians  an  occ^pm  to  revive^  muft 
needi  do  them  a  vey  ill  O0fe :  They  are  not 
our  bcft  Friend  w  ftir.  ;lie  Cridc  of  dnr 
Vol.  I. 


V.  24, 

the  Fid^ty  viththe  J//a?MMf  W  U^t, 

flfedrt*  by  the  flattery  of  their  i/>f.  The  Gra- 
ces of  God  in  others,  Iconfcfs,  arc  thankfully 
to  be  owned,  and  under  diftoungements, and 
contrary  temptations,  to  be  wi^y  and  mo- 
deftly  fpokcn  of  ^  but  the  Itrongeft  Chriftians 
do  fcarcely  Ihew their  own  weaknefsin  anyone 
thing  more  than  they  do  in  bearing  their  own 
Prailes.   ChriHi  ui,  tho,.  knowcft  thou  car- 
ried Gunpowder  about  thee,  delire  tbofe  that 
carry  Fire  to  keep  at  a  diftance  from  thte ;  *tis 
a  dangerous  Crijts  when  a  proud  Heart  meets 
with  nattering  Lips,  dx/crte  igncm,  &C.  take 
away  the  Fire  (laid  a  Holy  Divine  of  Gematry^ 
when  his  Friend  commended  Iiim  upon  his 
Death-bed)  for  I  have  yetcombuitible  matter 
about  me:  Faitbfiil,  leafonablc,  difireec  re* 
proofs  are  much  more  fafc  to  us,  and  advanta- 
gious  to  our  mortifying  work ;  but  alas.  How 
few  have  the  boldnefs  or  wifdom  dulv  to  ad- 
miniftcr  them?  'Tis  faid  of  Jltxandtr^  that 
he  bid  a  Pbilofiifber  (who  had  been  long  with 
him)  to  be  gone    for,  lidd  he,  (b  long  tlraa 
haft  been  with  me,  and  never  Reproved  me; 
which  mult  needs  be  thy  foulci  for  either  thou 
lawcft  notMng  in  me  worthy  of  Reproof, 
which  argries  thy  ignorance;  or  elfc  thou 
durft  act  Reprove  me,  which  argues  thy  un- 
iaithfulnefs.    A  wife  and  feithful  Reprover  i« 
of  fmgular  ul'e  to  him  that  is  heartily  engaged 
in  the  delign  ot  mortilicationj  fuch  a  faith&l 
Friend ,  or  fome  malldous  Enemy,  muil  be 
helpfot  to  us  in  that  work. 

Inference  3.  Infer. 
Hence  it  fellows,  that  manifold  and  JtKce/^e 
affiiBions  are  no  mare  than  h  tiKrlf.iry  for  th"  lift 
ofCbrifliam ;  the  monifiaition  of  our  Lulis  re- 
qnirc  them  all,  be  they  never  fo  many,  1  Pec 
I,  ^.  if  need  he^ye  are  in  beavinefs  •  'ti^  no  more 
than  need,  that  one  lofs  (hould  tolluw  ano- 
ther, to  mortifie  an  earthly  Heart  i  for  fo  in- 
tcnfely  are  our  AlFe^ionsfct  upon  the  World^ 
that  it  is  not  one,  or  two,  or  many  checks  ot 
Providence,  that  will  fuflketo  wean  and  alie- 
nate them.  Alas,  the  carthlincfs  of  our  Hearts 
will  take  all  this,  it  may  be  much  more  than 
this  to  purge  them:  The  wife  God  fees  it  but 
neceQary  to  permit  frequent  difcoveries  of  our 
own  wcakneiTs,  and  to  let  loofe  the  Tongues 
of  many  Enemies  upon  us,  and  all  little  enough 
to  pull  down  the  Pride  and  Vanity  that  isia 
our  Hearts.  •  Chriftian,  how  diflicolt  foever 
it  be  for  thee  to  bear  it  ^  yet  the  pride  of  thy 
Heart  requires  all  the  Scoffs  and  Jeers^  all  the 
Calomnwi  and  Reproaches,  that  ever  the 
Tonfiuci  or  Pens  of  thy  bittcrcft  Enemies,  or 
miftaking  Friends,  have  at  any  time  thrown 
upon  thee.  Such  rank  Weeds,  as  grow  in 
our  Hearts,  will  require  hard  Frofts,and  very 
iharp  Weather  to  rot  them  ^  the  ftraying  Bui' ' 
hck  needs  a  -  heavy  dog,  ana  Cb  doth  «  CMv' 
ftian,  whom  God  will  keep  within  the  bounds 
and  limits  of  bis  Commaikments,  Pfal.  119.^ 
p%  Dm  '4t.it.         .  i. .  .       :  ■ !  : ' 
K  k  k  Itiftr, 


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1  he  Metlyod  of  Grace. 


Vol.  1 


J'w/er.  4.  Inference  +. 

N<w  fft       If  tiiey  that  be  Chrift?  luivc  crurificd  the 
!»v4tut    flcfh-  tfcc«  th6  number  of  rcM  (  Injitj  s  it  vtxy 
1'""^.    frmA\  'tb  tree,  if  all  tlwi  («:ni  to  l>c  nicck, 
4u?nonrJl  hujTiblc  aod  bcavcoLy,  tuu;lit  pat  for  Lhrifti- 
eraeifixM  ans,  the  number  would  be  ^reat :  but  if  no 
imCtrifi*  more  mun:  beaccounicd  Chriltiaas,chan  thofc 
fidnmtfl  y^f^Q  ci  ucificthc  flcfli,  with  its  atFcdions  and 
JSJJ^'."'"  lurts,  O  how  fraall  is  the  number  !  For  O 
ffjhii,   how nwny  b«  there  under  ilie  On  h\  lan  name, 
that  paorper  and  indulge  their  lufts,  that  fc- 
cretly  hate  all  that  fciihfuUy  reprove  them, 
aad  really  afted  oone  but  fuch  as  feed  their 
lutts,  by  praidng  and  adaaaring  them?  How 
many  tliat  make  provifion  for  the  flefli,  to 
fulfil  ic»  Idb?  who  cannot  eodiire  to  have 
their  corruptions  croft  :  How  many  arc  their 
that  iccm  very  meek  and  humble,  uniill  an 
oocalion  be  given  to  ftir  their  pjifion ,  and 
Ctwnyoa  fluil  fee  in  what  degreethey  are  mor- 
Cifkd :  the  Flint  is  a  cold  ftone,  till  it  be  ftruck, 
andtbenMsall  Fiery.  I  know  the  bellofChrifti- 
ansarc  mortified  buciftport.-  and  ftrrag cor- 
ruptions are  ofttimes  found  in  rery  eminent 
ChrUlbns-,but  they  love  them  not  fo  well  as  to 
purvey  for  them,toprotect,defend  and  cookc- 
nancc  them :  not  dare  they  fea  ctly  hate  foch  as 
faithfully  reprove  Lh<.m;^is  many  thoufands  that 
go  under  the  Dame  ot  Ciuilttana  do.  Upoa 
the  account  of  fnordlication  k  is  (idd,Miitilk  7. 

I  3.    Narrow  is  tht  n\iy^  mi  J  jlrait  is  the  gate 
that  kadttbmtolijt^  andftw  tbertbi  tbatfindit. 
Infer.  5.  fitfirtnee.  <. 

If  they  that  be  Chrilfi  nave  crucified  the 
Fkfh^  ( i.  e. )  mortification  is  their  daily  work 
and  ftndy  ;  then  horpfalfely  are  Cbriftians  charged 
06  trouUcrs  of  the  Jf  w  /J,  ,tnd  diflttrbcrs  cf  tlx  ci- 
vil feace  and  trantpdh^  cf  the  tkau  and  pUces 
A^livem?  Juftly  may  they  retort  the  charge, 
as  EUjiii  did  to  yih.ih^  It  is  not  I  that  trotd/le  Ifra- 
df  laa  thou  and  tb/  tMhers  bwfe  :  It  is  not  the 
holy,  meek  aiKfliomble  Chriilians  that  pot 
the  U'or!(.!  into  confullon  ;  this  is  done  by  the 
Prophaue,  aud  AtlKiUical  j  or  by  the  delign- 
ingaad  byiworitical  Wor)d,and  laid  at  the  in- 
nocent Chriilians  door :  as  u\\  the  publick  Ca- 
kmitieSy  which  from  the  immediate  hand  of 
God,  or  by  iFordgpi,  or  domcftick  enemies 
hi-r'  l  ^"Wf,   were  conR:'.nt!v  chartTcd  v\x>ti 
Qniltians-,  and  they  condemned  and  ptiniihcd, 
fer.wlMC  the  ri;4Hcous  hand  of  (»od  infiicfted, 
or  the  wovkin  ;-heads  of  the  enemies  erf  that 
Slate  witltout  theiir  piiviiy  contrived.  The 
Apclkic  Jtnues  prapovnds^  and  anfwers  a  ve- 
ry pertinent  (jcellioo  unto  thb  difcotirle,  James 
4.  I,   front  wixncecome  ran  and  fightings  n- 
nmtgym%  ttm  thrjr  mt  htnce^  even  of  ymr  iufis 
tihit  w,ir  in  your  vtemkers}  O  if  all  Men  did  but 
Iludy  movtihcatiun  and  fclf-dcnial,  and  live 
as-much  at  home  in  the  conilant  work  of  their 
own  hearts,  as  feme  Men  do ;  What  tranquil- 
lity and  i^acc,whatbleflcd  halcyondaysftiould 
wecjukkiy  Ice!  'Tis  true.  Chiiftians  arc  al- 
ways fighting  and  quarrellbg,  but  it  is  with 
thcinfcWet  and  their  own  corrupt  hearts  and 
afTcifiioas  :  they  hate  no  enemy  but  ftn.  they 
thirll  for  the  Blood  and  ruine  of  none  but  of 
that  enemy :  they  are  ambitiousof  no  victory 
but  what  is  over  the  corniptionsof  their  own 
hearts   they  carry  no  grudge  excejit.  it  be  a- 

Sinft  thi»  eoemy  lin,  and  vc|:;th«ft.iirc  the 
m  who  are  the  molt  fnQwcKdi  audi  duiigied 


Infer.  6. 


of  dill urbing  the  times  they  live  in.    foft  as 

the  IVolf  acciifcd  the  himb^  which  was  below 
him,  for jpudling  and  defiling  the  Ih  earn.  But 
there  wM  Be  a  day,  when  God  will  clear  up 
the  innocency  and  integrity  of  his  miftakcn  and 
abufed  fcrvants^  and  the  World  lhall  fee  ic 
was  not  Preaching  and  Praying,  but  Drinking, 
Swearing,  Prophanenefs  and  enmity  unto  true 
Godlinefs,  which  dillurbs  and  breaks  the  tran- 
(]uility ,  and  qaietiiefi  of  the  times }  mean 
lime  let  innocency  commit  it  felf  unto  God 
who  will  proced,  and  in  due  time  vindicate 
the  fame. 

Inferentc  6. 
If  they  that  be  Chrift  s  liave  crucified  the 
aeib,  tbcH  wktl^Mwr  IMgm,  Of^Am  ar  DoO- 
rine^  doth^  in  its  own  name  countmmce  and  en- 
courage fin ,  is  not  of  Cbrijl  ^  the  Oodrine  of 
ChriU;  eveiy  where  teacheth  mortification: 
the  whole  ilream  of  the  Gofpcl  runs  againit 
fin;  the  Dodirinc  ic  teacheth,  is  holy," pure 
and  Heavenly  ^  ic  hath  no  tendency  to  extol 
corrupt  nature,  and  feed  its  pride  by  magni- 
fying its  freedom  and  power  ^  or  by  ftampbg 
the  met  ic  and  dignity  of  the  Blood  of  ChriK 
upon  its  workaand  pcrfbrraances ;  it  never 
makes  the  death  of  Chrift  a  ehak  to  cover  fio, 
hut  an  iuj}>-umc»t  10  dcftroy  it  ^  and  whatlbever 
Doctrine  it  is,  which  nourilhes  the  pride  of 
nature,  tothcdirparagemcnt  of  Grace;  orin- 
courages liccr.rio  itncfs  and  flefbly  lulhis  notthe 
Dodirine  of  Chriftibuta  fparious  off-ipring.'bc- 
gottcn  bySatan  upon  thecorrapc  nature  ofMan. 

Inference  7.  r  f  m 

7.  If  mortification  be  the  great  bufine&  ''' 
andcharader  of  a  Ghriftiao,  ftoi  fiatemuBtwH 

is  niofl  eligible  and  deftrable  by  Chrifiians^  which  is 
Ue^  of  aU  expofed  to  Temftatiai^  Prov.  30.  8. 
Give  m  wemer  poverty  nm  rid^s,  but  feed  me 
with  food  cnnvertinn that  holy  judicious  man 
was  well  aware  of  the  danger  lurking  in  both 
eicreams ;  and  hoir  near  they  tMMer  upon 
deadly  temptations,  and  approach  the  very 
precipice  of  mine,  that  ftaod  upon  either 
groond .-  few  Chnfthus  have  an  head  ftrong 
and  ftcddy  enough  tofhnd  upon  the  pinacle  of 
wealth  and  honour,  nor  is  it  every  one  that 
can  grappk  with  poverty  and  contempt.  A 
mediocrity  is  the  Cnriflians  beft  external  fc- 
curity,  and  therefore  moft  ddiraUe,  and  yet 
how  do  the  corruptions,  the  pride  and  igno- 
rance of  «M-  hearts  grafp,  and  covet  that  con- 
dition which  only  fervesto  warm  and  nouriib 
oor  Uifh,  and  make  the  work  of  Mortification 
much  more  diffiailt?  'Tis  well  for  us,  that 
our  wifcFaihcv  leaves  us  not  to  our  own  choice, 
thathcfrcqnciuly  dafhes  our  earthly  projcfts, 
and  diHippoints  our  fond  exiieftations.  If 
Children  were  left  to  carve  for  thcmfclves, 
how  often  wnold  they  cut  their  owh  fingers  f 

Inference  8.  ;  f  o 

rf  Mortification  be  il>e  great  bufinefs  of  a  '"f^'  ^ 
Cbtiftian,  tken  CfjrifHan  feUoieffMp^  and  fociety 
duly  managed^  and  imp^ovtd^  tnuj}  ttrrds  be  of 
f  'mgular  ufe^  andJpa$.U  adi/M>ttjge  to  the  Peobie  of 
God.   For  thereby  we  have  the  frientHy  lie^ 
and  alUftance  of  many  other  hands,  to  carry  on  * 
ouf  great  delign,  and  help  us  in  our  moft  diffi- 
cult  bulincfs ;  if  corhriAioas  be  too  hard  for  us, 
others  this  wayoome  in  to  our  afliftancc,  Col. 
6.  I .    Bretbuien  if  d  than  be  overtaken  m  a  fault 
yewki^m  Sfiriitfar^Unfiitb  mimhibeStU 


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h'f  of  meainefs.  If  tempt Jtions  prevail,  anil'  fciencC,  when  ihm  liaf^  fikhfnlly  repcHeci 
over-bear  us  that  vvc  fill  under  lia,  a  lj;cti-  i  tcmptuiions,  fitcccfsltilly  relilled  and  dvcrconic 
Id  mercy  to  have  the  reproofs  andcoanrds  of;  thy  corniptions.'*  Doth  not  God  fmilc  iii>on 
our  brethren,  who  will  not  fnflcr  tin  to  reft  '  ' 


upon  us,  Levit.  19,  17.    WhiUt  we  arc  fliig- 
eilh  and  (leepy,  others  are  vigilant,  and  carc- 
riil  for  ovir  fLifcty:  The  humility  of  another, 
reprover  and  movtificsmy  piidc:  ThcaOivity 
•lid  livelincfs  of  another,  awakens  and  quick- 
ens my  deadncfs:  The  prudence  and  gravity 
of  another,  dctciSs  and  aires  my  levity  and 
Canity:  The  Heavenlinefs  and  Spirituality  of 
another,  may  be  exceeding  ufefol  both  to  re- 
prove, and  heal  the  earthlinefs,  and  (enfuality 
of  my  heart.   Two  arc  better  th  i;i  one,  but 
wo  onto  him  that  is  alooc.   The  Devil  is  well 
aware  of  this  great  advantage,  and  therefore 
ftrikcs  with  fpcdal  malice  a;  unfl  embodied 
ChriftianSi,  who  are  as  a  well  difcipliaed  army, 
whom  he  therefore  more  eTpedallfendeaTOiirs 
to  rout  and  fLaiterby  perfccutions,  that  there- 
by particular  Chnftiaos  may  bedeprivcdof  the 
fweec  advantages  of  mutual  foctecy. 

Inference  9. 

Jtf^,  9.     //0V  decflf  both  /in  fixed  its  roots  m  our  corrupt 
nature  tba  it^joulUe  the  toi^m  ifork  qf  4  Chrifii- 

u'fi'.iV  /f/c,  to  mortifie  and  dejtroy  it  ?  God 
iuth  men  usmaoy  cxccDent  helps,  his  Spirit 
vfithin  us,  Tariety  of  oirdinances  and  duties 

arc  alfo  appointed  as  inftrumcnts  of  ^^ortif^- 
catioD:  And  from  the  very  day  of  Rcgcocra- 
tioo  onto  the  laft  moment  of  dtflbtntion  the 

Chriftian  is  daily  at  work  in  the  ufc  of  all  lan£ti- 
ficd  means  external  and  internal,  yet  can  never 
dig  up,  and  deftroy  corruption  at  the  root  all 

his  lire  long.  The  mofl:  eminent  f  :hri{lians  of 
lon^eft  Itanding  in  Religion,  who  have  Ihcd 
Millions  of  tears  for  fin,  and  poured  ontmany 
thoiifand  Prayers  for  the  MortiHcition  of  it  ^ 
do  after  all  iind  the  grudgin-s  of  their  old 
difcafe,  that  there  is  ftill  life  and  ftrength 
in  thofe  corruptions  which  they  have  gi- 
ven fo  many  wounds  unto  in  duty.  O  the 
depth  and  ftrength  of  fin  !  which  nothing  can 
fcparatc  from  ns,  but  that  which  fcparatcs 
our  Souls  and  Bodies.  And  upon  that  account 
the  day  of  a  believers  death,  is  better  than 
thcdayofhis  birth.  Never  till  tlicn,  do  vvc 
put  off"  our  armour,  ihcath  our  Ivvord,  and 
cry  vidory,  viftory. 

2.  Vfc  fr.r  Exhoftat'iy-n. 

yfex.  If  they  that  arc  Chrilh  luvc  crucified  the 
flcfti,  &c.  Then  as  ever  we  hope  to  make 
Cood  our  claim  to  Chrifl:,  let  us  r,i\'e  all  di- 
ligence to  mortifie  Cn,  in  vain  clfc  arc  all  our 
jiretences  unto  Union  with  him.  This  is  the 
great  work,  and  difa  lmin  itinr  tharafter  of  a 
believer.  And  feeing  it  is  the  main  bufincfs 
of  life,  and  f  rcat  evidence  for  Heaven,  I  fhall 
thcretorc  prefs  vou  to  it  by  the  foliowiug  Mo- 
tives and  Confiderations. 

MU,%,      •  A/crf'^/f.  And  firft,  mcthinks  the  comfort 


thcc  y  confi  icncc  inconrage,  and  apprdvc  thee? 
Haft:  thou  not  an  heaven  within  thee?  whiui 
others  feel  .t  kind  of  hell  in  the  deadly  gripes^ 
otbitter  accu&tions  of  their  own  confc!cnccs,iic 
covered  with  fliamc,  dnd  filled  witii  hoi  rours. 
But  then,  conlidcr  it  alfo  as  an  evidence  of  thd 
SonUiotcrcft  in  Chrilt,  as  my  Text  conlidcrs 
it;  and  what  an  heaven  upon  earth  muft  thea 
be  foimd  in  Mortification!  Thcfe  indeavonrsof 
mine  to  fubdne  and  mortifie  my  corruptions, 
plainly  fpeak  the  Spirit  of  God  In  mc,  and  my 
being  in  Chrift^  and  O  what  is  this  !  What  ' 
heart  bath  iargeacfs  and  ftrength  enough  to 
receive  and  contain  the  joy  and  comfort  whicH 
Hows  fiom  a  clca' cd  hccrclf  in  Jcfus  Chrift! 
Certainly  (  hriftiatis,  the  tranquility  and  com- 
fort of  your  whole  life  depends  opon  it:  and 
what  is  life  without  the  comfort  of  life,  Ront. 

T  3.  If  ye  tbroueh  the  Spirit  do  mmifie  the  deed 
of  the  My.  ye  ffuM  live.  (i.  e.)  yon  lhall  live  a 

life,  " 


and  rwcetncfs  rcfulting  from  Mortification 
fhould  eficftually  pcrfwade  every  believer  to 
more  diligence  about  it.  There  is  a  double 
iweetneis  in  Mortification,  one  in  the  nature  of 
the  work,  asitisadnty,  a  Tweet  Chriftian  dn- 
tV;  another  as  It  haili  rcfpift  to  Cliri!!',  and  is 
evidential  of  our.  Union  with  him.  In  the  firit 
confideratton  there  is  a  wondcrfini  rwectncf's  m 
Mollification,  for  doft  thon  not  feel  a  bklTed 


calrooefs.  cbeariae&ajidtraQ(|uilityiAthy  con-  (the  Enemy  witlmt  the  Walls,  labooriogfior 
Vol.  I,  I    Kkk  a  fetM 


fercnc,  placid,  comfortable  life,  for  It  IS  cor- 
ruption unmortified  which  clouds  the  face  of 
God,  andbreaksthepcaceofhb  people,  and 
conrcqnerttly  imbittct'  the  lifcofa  Chriftici. 

2  Motive,  As  the  comfort  of  your  own  lives  ^ 
which  is  ronch,  fo  your  inlhminentalfitneg  for 
thcfervicc  of  God  which  is  much  more,  de- 
pends upon  the  Mortification  of  your  finsi 
i  Tim.  1.  It.  If  a  tmm  .therefore pirge  him^ 
frr  m  thrfc,  ht  fhaU  be  a  veffel  unto  honour ;  fan^ii- 
fudund  meet  for  the  majters  ufe^  and  frefared 
unto  every  go^d  work.   Where  is  th*  mercy  of 
life,  but  in  the  urcfnlncfs  and  ferviceablcnefs 
of  it  unto  God  ?  It  is  not  worth  while  to  live 
fixty,  or  feventy  years  irt  the  world,  to  cat 
and  drink,  to  buy  and  fell,  to  lin2;h  and  cry, 
and  then  go  down  to  the  place  of  filencc.  SO 
far  as  any  .Man  lives  toOod,an ufefol  ferviceable 
life  to  his  praifcand  hondiir-,  fo  fai  orlly,  and 
no  farther  doth  he  anfwerthe  end  of  his  be- 
ing. But  it  is  the  purged  noftifiedSdtitwhicH 
is  the  vcflcl  of  honour,  prepared,  and  meet 
for  the  Mafter's  ufe.    Let  a  ptond  ot  ad 
earthly  heart  l3c  imnloyed  in  any  fervlcc  for 
God,  and  you  (b  ill  mid  that  fuchan  heart  will 
both  fi)oil  the  work,  by  managing  it  for  a 
felf-end  as  "jAn  did  5  and  then  devour  thd 
praifeof  itby  a  prond  boaft:  Come^  fee  my 
zxal.   When  the  Ixjrd  would  employ  the  Pro-* 
phet  IfaiJ}  in  his  work  and  fervice,  his  Iniqui- 
ty was  firft  purged ;  and  after  that  he  wa,  im- 
ploycd,        6.  6,7,  S.    Sin  is  the  Soul's  fick- 
nefs,  a  confumption  upon  the  inner  Man;  aad 
we  know  that  languilhing  confnmptlve  pcr- 
fons  are  very  unfit  to  be  impioyed  in  difficult 
and  ftrcnuous  labours :  Mortification  fo  hr  at 
it  prevails,  aires  the  difeafe,  recovers  our 
ftrcrtoth,  and  inablisUs  forfervice  to  God  id 
our  GciiL'v.ilions. 

3  Motive.  Yonr  ftablliiy,  and  lafcty  in  the  Mtt,ft 
hour  of  Teraptition  depends  npori  the  fuecefs 
of  your  mortifying  Crtdcavonrs.  Is  It  then  a 
valuable  Mercy  in  your  eyes  to  be  kept  up- 
right and  ftedfaft  tfi  tiie  critical  feafon  of 
Temptation,  when  Sitan  fhall  Iflc  Wrcftling 
with  you  for  the  Crown,  add  Pri7.c of  eternal 
life?  Then  give  diligence  to  mortifie  yonfoor- 
nnuions.    Teinptation  is  a  Sic^c,  Satan  is 


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force  «a  entrance,  natanl  comipttoiis  are  the 

Traytors  within,  that  hold  corrcfpondcacy 
.  wUb  th«  eaemy  without:,  aadopca  thc^te  of 
tlK  SooltOTCoeive  him.  It  was  the  covetonf- 
ncfsof  7"'^  " 'lis  whichovcrtlii  ew  him 
In  the  boor  of  Temputtoa.  They  are  our 
.  fldhly  lofts  which  go  orer  unto  Satan  in  the 

day  of  Battel,  and        a^.tinjl  mr  /  in'r,  i  Pet. 
a.  II.  the  corruptions  (orinfedious  Atoms 
which  fly  ap  and  down  the  World  in  times  of 
rfirt.».*io.  Tt;mptation,  as  that  word /«<t^/^-m  imports) 
arc  through  lufts,  2  Pet.  1.4.   *Tii  the  lult 
wkhin  which  gites  a  luflre  to  the  vanities  of 
the  world  without,  and  thereby  makes  ihcra 
*:ttT(ii]g  tempuiions  to  us,  i  Job,  1.  itf.  Mor- 
tifie  nierenre  your  oon  uptions  as  ever  you 
•   cxpcCi  to  maintain  yonr  ftation  in  the  day  of 
trial :  cut  otFthoi'e  advantages  of  your  enemy, 
left  liy  them  he  cut ofFyoar  Souls, and  all  your 
hopes  from  God. 
Ale/m4.    ^Motive.  As  Temptations  will  be  irrciini- 
ble,  fo  Affli£Koiiswillbc  unfupportablc  to  you 
without  mortification.    My  friends,  you  live 
in  a  mutable  world^  FroviUcacc  daily  rings  the 
changes  in  all  the  Kingdoms,  Cities,  and  Towns 
all  the  world  over.    You  that  have  Husbands 
or  Wives  to  day,  may  be  left  defolateto  mor- 
inow :  You  that  have  Eftates ,  and  Children 
now.,  may  be  bereaved  of  both  before  you  are 
aware,    Sicknefs  will  tread  upon  the  heel  of 
health,  and  death  v.  ill  afiarcilly  follow  life, as 
the  night  doth  the  day.    Conlldcr  wirh  your 
felves,  arc  you  able  to  bear  the  lofs  of  your 
fweet  enjoyments  with  patience  ?  Can  you 
think  upon  ti  c  parting  hoi;r  withont  fome 
tremblings"!'  O  get  a  heart  mortified  to  all  thefc 
things,  and  you  will  blcfsa  takiug  as  well  as  a 
giving  God.    'Tis  the  living  world,  not  the 
crueihcd  woikl,  tluii  raiies  fuch  tumults  in  our 
Souls  in  the  day  of  AtHi^ion.   How  cheerful 
was  holy  Paul  under  all  his  fufferings!  and 
what  ihiukyou  gave  him  that  pcace,aiid  cheer- 
tulncfs,  but  his  mortification  to  the  world  ? 
fbiL  4.  1 2.  7  know  both  boa  to  be  abajed^  and  I 
bmm  him  to  abound  ^  every  nhtre^  and  in  all  tbiH£s 
I  am  mjlYtUled^  both  to  be  fuU^  mH  to  be  buHff^y 
both  to  abound^  and  fuffer  need.   Job  was  the  mir- 
ror of  patience  in  the  greateft  fliock  of  Calami- 
ty,  and  v.'hat  made  him  fo,  but  the  mortified- 
ncfs  of  his  heart  in  the  fulieft  eojoyment  of 
earthly  things '  70^131.2^. 
iktivt  f.     <{  Motive.  The  reputation  and  honour  of 
Keiigioa  is  d^ply  concerned  in  the  monihca- 
tionof  the  Profeflbrs  of  it:  For  onmortified 
ProfelForswillfirftor  laftbe  thefcandals,  and 
reproaches  of  ic.   l*he  profidCon  of  Religion 
may  gi  ve  credit  to  you,  but  to  befure  you  will 
never  bring  credit  to  it.    All  the  fcandals  and 
reproaches  chat  fall  upon  the  name  of  Cbrilt  in 
this  world,  flow  from  the  feontain  of  unntor* 
tified  corruption.    Judas  and  Doras.^  Hymtm- 
us  and  Fbiietus^  jbia^aas  Aod  S^^ira  ruined 
'  thetnfelves,  and  beoune  rocks  of  offence  too- 
thcrs  by  this  means.   If  ever  you  will  keep 
Reli^^n  fweet,  labour  to  keep,  your  hearts 
ffiorttfied  and  pare 

6  Motive.  To  conclude,  what  an  hard  tug 
will  yob  have  in  your  dying  hoar,  except  you 
get  a  heart  morciftedto  this  world,  and  all 
tiiar  is  fn  it  ?  Your  parting  liour  is  like  to  be  3 
dreadful  hour  without  the  hclpof  mortifiution. 


ftlons  to  the  world,  and  how  hard  will  it  be  (or 
filth  a  Man  to  be  feparated  by  death?  Owhit 
a  bitter  and  doleful  parting  have  carnal  hcu  ts 
from  carnal  things!  whereas  the  rocuificd 
Soul  can  receive  the  mglTengers  of  death  with- 
out trouble,  and  as  cheerfully  p;!t  offrhe  body 
at  death,asaMan  doth  his  clothes  at  aighcxieatli 
need  not  pull  and  hale  ^  fuch  a  Man  goes  half 
way  to  meet  it,/>W.  1 . 23.  Jdefvc  to  k  i!:[rj!y*d^ 
MdtobewitbChrift., rvhicb  is  f.xr  ktur.  Ch l  il!  i  ui; 
wouldft  ihou  have  thy  death-bed  foft  and  c  I'lef 
wouldA  thou  liavcan  o^^KtaU.  as  the  Pb:hfo. 
pbir  de^red  for  himfelf,  an  culie  death  with- 
out pain  or  terrour;  then  get  a  mortified 
Heart  .•  the  Cbirwpems  knife  is  ftarce  felt,  when 
itcQtsoffamortuied  member. 


Ailr  1* 


JMiakft6. 


id.  Vfc  fur  DircOion. 
Are  you  convinced  and  fully  fatisfel  of  r'c 
excellency  and  neceflityof  Mortifkatioii,  aiul 
inquifitivc  after  the  means,  ia  theufe  whereof 
It  may  be  attained  ?  then  for  your  help  and 
encouragement  I  will  in  the  next  place  offer 
my  beflraflUtance,  inlayingdownthe  folcsfbr 
this  work. 

1.  RhU.  If  ever  yon  wifl  fiicceed  and  pro-  jm,  , 

fpcr  in  the  work  of  Mortification,  then  get  and 
daily  excrcife  more  Faiih.  Faith  is  the  great 
inRrument  of  Mortification.  7Wj»  the  Fiaary 
(or  fwoi  d  by  which  the  viftory  is  won,  the 
inllrument^  by  which  you  overcome  the  world  e- 
ven  your  faitb^  i  5.  4.  By  Faith  alone 
eternal  thmgs  arc  difcovercd  to  our  Souls  in 
their  reality  and  excelling  glory,  and  tbde 
at  e  the  ineponderating  things  toe  the  fikc 
whereof  fclf-denial  and  Mortification  becomes 
eaHe  to  l  )clicversiby  oppoling  things  eternal  to 
tlim;  ^  temporal  we  refill  Satan,  t  Pet.  5.  8. 

ns  is  the  Hiicld  by  which  we  quench  the  fie- 
ry darts  of  the  wicked  on«L  £pb.  6.  16. 

2.  Ruk.  Walk  in  daily  communion  with 
God,  if  ever  yon  will  mortifie  the  corruptions 
of  Nature,  that  isthc  Apoftlesown  prefcrip- 
tion,  Ca}.:.\6.  This  I  fay  then  walk  in  the  Spirit 
a}xdye{h.ill  Mot  fulfil  tk  lujltofthefiejh.  Spii  itual 
and  frequent  communion  with  God,gives  mani- 
fold advantages  for  the  Mortification  of  0n:as  it 
is  a  bright  glafs  wherein  the  holinefs  of  God 
and  the  exceeding  finfulnefs  of  fin,  as  it  is  op- 
pohte  thereimto,  arc  mod  clearly  and  ^Gb^ 
difcovercd,  than  which  farce  any  thing  can 
fet  a  keener  edge  of  indignation  upon  the  Spirit 
of  a\lan  againftSin.Befid«,aIl  communion  with 
God  isalTimilatinp,??  rmnsformative  of  the^oul 
into  his  image,  it  leaves  alfo  a  heavenly  reliih 
and  favour  upon  the  Soul :  it  darkens  the  luftre 
and  glory  otall  earthly  things,  by  prefcnting 
to  the  Soul  a  Glory  whicli  c.vcelleth.  It  mar- 
veloafly  improves,  and  more  deeply  radicatei 
Sanaification  in  the  Soul,  by  all  which  means 
it  becomes  lingularly  ufcful,  and  fuccefsful  in 
the  work  of  Mortification. 

3.  /{ule.  Keep  your  Con fciences  under  the  Rule 
awe,  and  in  the  fear  of  Cod  continually,  as 
ever  yon  hope  to  be  fuccefsful  in  the  .Moniiic»>' 
tion  of  Sin.   The  fear  of  God  is  the  great 
preftrvative  from  Sin,  without  which  all  the  ' 
external  rules  and  helps  in  the  world  lignifle 
nothing.   £y  the  fear  of  tU  Lord  vu>i  Jtpjrt  frwi  • 
cvil^  Prvo.  16.  6.    Not  only  from  external 
and  more  open  evils,  which  the  fear  of  Men 
as  well  as  the  fear  of  GoJ  may  prevent,  but 


Tow  comiptions  like  glcw  Men  your  aTe-/ from  the  reoftfecret,  and  inward  evii^,  whidi 


IS 


Digitized  by  Googb 


Berm.  it. 


^Ihe  Method  of  Grace, 


is«^l^p«rtof  Mnrtificstkia,  Ixwt.  i«.  14. ,  the  pwrginqof  om-cmTuption?,//j.2T.5.  tbit 
It  kcei>s  Men  from  dwfc  evils  which  no  eye, !  {'^cy(.J:>rc  fljllth  miquitytf  j^v^ 


nor  car  o£  Man  can  poflibly  diicover.  Thc  tear  ^ 
efthetonlltradei.  Tsnptattom  bticed  <?  ith 

pleirirc^v.  ith  profit  &  with  rccrcJic.  fn:iv.-ord, 
if  ever  yottbecltanfcd  from  all  filtiuiKfs  ot  iklh 
&Spiat,itniiiftbebythcfearof  God,»C(r.7.t" 
^.f    4,  Adr.  Study  the  vanity  of  the  Creature, 
,      and  labour  to  get  tmc  notion"?  of  the  cmpiincfi 
iH    tad  tnmfitorliiefs  thereof,  it  ever  voo  will  at- 
hifc  I  (rue  tain  to  the  Mortificuioii  of  your  aftcctioi;?.  to- 
°^  .  wards  k.   'Tis  the  fallc  picture  and  image  of 
JlJli^d  *  ^  World  in  oar  fancy,  that  crucifies  lis  with 

"jniiy"of  ^""^"y  ^'^'^  rolicitudc!;  jboiicit: 

the  cm  aod  it  is  the  tnic  pidnre  and  image  of  the 

Mr,  and  world,  reprcfented  Co  OS  kl  tfce  glafs  of  the 

Mamor-  word,  which  greatly  hdps  to  rrncific  onr  af- 

f^rions  to  the  worW.   O  if  we  did  but  know 

ibeworfJ;      belicrethree  things  about  die  world,  we 

now  ij  thr'  would  nevOT  be  fo  fond  of  it  a-s  w  c  atxr, 

time,  for  the  fading,  dehling,  and  dcitroyinj^uannc  of 

"     it:  the  beft  and  fweeteft  enjoyments  of  the 

dmoeof  '""^      fbdini;  fliuvcr%  and  withering 

God  iMthgrafe,  Jfa.  14.  6.  Jams  1.  10,  11.  Yea, 

withe«d  it  is  of  ■  defiling  as  weH  as  a  fading  nature,  1 

MAKbid- John  5.  tp.    It  lies  in  wicked nefs,  it  fpreads 

"•8        univerial  infection  among  all  Maakind,  iPtt.i. 

SrtWyde-  ^-  dcftroys,  as  well  as  defiles  mul- 

lights,  and  tinides  of  Souls,  dromtinf  men  in  ftrdition^  i 

ihr*ed    Ti>v.  6.  9.    Millions  of  Souls  will  wifh  to 

youihe    ctcrniry  they  l.ad  acver  known  the  riches,  plea- 

woridf     {xixci  or  honoursof  it :  were  rhi-^  Helicved,  how 
tock  parts, 


parting 

from  you 

Muk  5. 


Kult  6. 


would  Men  li.ick  their  pace,  and  cool  them- 
fclves  in  the  violent  and  eager  purfuit  of  the 
world !  This  greatly  tends  to  promote  Mor- 
tification. 

5.  AtJr.  Becarefiil  tocnt  off  all  theoccifi- 
ons  of  Itn,  nnd  keep  at  the  greateft  diftance 
from  temptations,  if  ever  you  will  mortific 
thedcedsof  the  body.  The  fuccefsafid  pre- 
vailcncy  of  (In  miinly  depends  upon  the  wiles 
and  Rrata^cms  it  m  ikes  ufe  of  toenfnare  the 
incantelous  Soul,  rhct  eforethcApodle  bidsus 
kecpofFat  thegreaieitdiilaocc,  t  Thef.^.  12. 
jtbjlain  from  ali  affearanets  of  evil.  Prov.  8.  8. 
Com  mtm^  unto  tlx  door  of  her  houfe.  He  that 
dares  venture  to  the  very  brink  of  fin,di(covers 
but  little  light  in  his  undcrftanding,  and  lefs 
tcndcrnefs  in  his  confcicnce,  he  ncitl  er  knows 
liOfOor  fears  it  a»  he  ought  to  do :  and  'tis  ufual 
with  God  tochaftife  felf-confidencc  by  (hame- 
fiil  Linfesiutolin. 

6.  Xult.  If  you  will  fuccefsfuUy  mortihe  the 
oorruntiofis  of  your  Natnre,  never  engage 
againu  tlicm  I;i  vour  own  finpleftrength, 

6.  10.  When  the  Apollic  draws  forth  Chri' 
ftians  into  the  field  agiiinft  fin,  he  bids  them 
le  prong  irt  tlx-  l/frd^  and  in  thtprtr  rf  Us  ml,'  t. 
O  rcn^ember  what  a  meer  feather  thou  art  in 
the  gulls  of  Temptation.  Ca&  to  mind  the 
height  of  A  iL'f's  cor.!liicricc^r^;o«^fc  all  mm  for  fake 
thte^  ytt  will  »«r  /,  and  the  dcj;>th  of  his  fall, 
fluneandforrow.  A  weak CHrtitian trembling 
inhimfelf,  depending  by  f  iith  v.ponGod,  and 
gracioufly  aililtcd  by  him,  ihali  be  able  to  ftand 
againft  the  (hock  of  temptation  ,  when  the 
bold  and  confident  refohitions  of  othcr«i  ( like 
fftidUm  in  our  Englilli  Hory  )  (hail  nit^.taway 
as  wax  before  the  ftimes. 

7.  Rtile.  Set  in  With  the  mntl'  .iiig  dcfir.n 
ofGod  io  the  day  of  thine  atiii^ion  Sauctitied  af- 
ffidioBs  artordered  &  preRfibed  inHeavcnfor 


M  all  thefrmtto  take  mf^  m fin.  'Tis  a  fair  crhft 
to  reprefentthceTi!  offm,  and  the  vanity  of 
theci-eatiui:,to  imbitrcv  the  world,  and  tlir'ofb 
thy  afcaions  towards  it:  fall  in  therefore  with 
the  gfadoiK  ddfgn  oifOod,fb!low  home  every 
altiic'tion  witli  praver,  th  it  tJoi  would folloar 
It  with  his  bklling.  God  kills  thy  comforts 
outofnootherdcfignbnttokfl!  thy  corniptions 
with  them.  \V\ints  arc  ordained  t:i  kill  vvaii# 
tonnels :  Poverty  is  appointed  to  kill  Pride 
RcproHcbes  are  permitted  to  pull  down  Amhi- 
tioQ:  Happy  is  the  M  m  wlio  nnderftands  ap- 
provos,  and  hcirtily  lets ici  with  the  dcfign  of 
God  ill  fnchflffli(ff im?  providences.  •  b^j^  0. 

5?.  ^it/c.Bend  thc  flrcti  .rh  c.fyourdiuiesand 
endca  vom  ers  a^infl;  your  proper  and  fpecial 
lin.  Tis  in  vain  to  lop  ofFbranChes,  whilft 
this  root  of bitternefb  rosiuin;  n:,touched :  This 
was  i^j-w^f spratcicc,  fjal.  t8.  23,  IftMalfa 
upright  him,  and  I  kept  tny  felf  from  mine 
iMtquity.  VVc  obfcr^T  in  Natural  Men,  thit 
one  ticuky  is  more  vigorous  than  another;  We 
ti  nd  I II  nature  that  one  Ibii  ftits  with  thi*  feed^ 
rather  than  another  :  and  every  believer  may 
hnd  his  nature  and  conltitution  inclining  hint 
toQoe  fin  rather  than  another.  As  graces.  To 
corruptions  excel  one  another  even  In  the  re- 
generate. The  power  of  fpecial  corruptions 
arifesfiromcfrirconftitotimis,  Mucatioo,  com- 
pany, cuftom,  callings,  and  fuchlikeoccafions. 
but  tiom  wheucefoever  it  coines,this  is  the  Sip 
that  moil  endangers  us,  raoft  calilybcftis  nSj 
and  accordingly  to  the  progrcfs  of  mortificati- 
on iiuhut  im,  we  may  lately  eft miatc  the  dc- 
f  icci  of  monification  in  other  flns:  llrike 
there! ore  at  the  life  and  root  of  yonr  own 
iniquity.  Xuk 

9.  Jiule.  Study  the  nature  and  gteaClmpbr-  .  * 
taoce  of  thoL-  tl,lng^;\vh:ch  ar  oto  be  won  or  loft 
according  to  the  liiccefs  and  iliue  of  this  coo- 
fli^ :  yoorlife isasatac^etemaligikify is tb^ 
prize,  once  and  corruption  are  thcantago- 
nifts,  and  accordingly  aseither  finally prevws, 
eternal  life  is  won  or  loft,  t  Cor. -p.  24="  Kkol 
jfe  not  that  they  nhich  run  in  .1  r.icc^  run  ^lU^  hut 
we  recmietb  the  pnzx  :  So  run  th.u^e  tnay  ohtjin. 
Thisconltderation  will  makemortrficjtionapr 
pear  the  mod  rational  and  ncccfTary  thing  to 
you  in  the  whole  W  orld.  Shall  ( iofc  Hea veji 
tor  indulgingihcFlcfh,  and  humouring  a  i(ranf 
ton  appetite  {  God  forbid.  /  hep  under  my  bo- 
dy (faith  Px*/)  andbrintic mtofidfjfSioni  leaft 
that  by  any  meant^  wbm  ngveFreaOed  to  others^ 
Ifty  felfiiMiid  beaeajt-may^  1  Cor.  9.  t.^.         ■  , 

to.  J^ule,  Acaiflom  your  thoughts  to  fuclj 
Medications  as  are  proper  toMortifie  Sin  iip 
jour  atfedlions,  cife  all  endeavours  to  Mortific 
It  will  be  but  feint  and  languid.  To  this  pur- 
pofc  1  ii  ill  recommend  the  folio  wing  Med  itati- 
ons,aspropcr  ineanstodcftroy  the  iniereftoflin. 

I .  Meditatiat,  Confidcr  the  evil  that  is  iu  ^  . 
Sin,  and  ho  a  terrible  the  appearances  of  God  '* 
will  one  day  be  againfl  thofe  that  obey  ir,  in 
the  Inft  thereof,  Rom.  i.  18.  77«  math  cf 
Cod  iarcve  tltdfrom  Heaven  againfi  all  tmgoi&- 
nejs  and  unri^bteonfnefs  if  min^  i  Thcf.  1.  7, 
8,  9.  TheLcrJ  JefusfhaU  be  revealed  from  bca- 
■jcn  with  his  mighty  yftigels  in  fl.iming  fire^  taking 
vtngeofue  on  tUm  that  know  not  Cod^  and  that  0- 
bey  nM'tbeiSoficl  cf  m  Lordjefus  Ckrijl  ;  mbd 


Digitized  by  Google 


Th$  Method  of  Grace. 


VoLt 


piall  he  ^unifHd  mth  tvetlafiing  dcflruSion  from 
the  frcJeiKt  0/  the  Lard^  and  from  thi^glury  of  his 
poirtr.  Let  your  thoughts  dwell  much  \ipon 
the  confuJcrrttion  of  the  fvv.h'i  confajiientcs 
of  Sin:  U  l^ows  itJ  laiieit  lidc  to  you  m  the 
hour  of  tempcatioo.  O  but  confider  how 
vsill  look  upon  you  in  the  day  of  affliftion, 
Is^umb.  11.  23.  In  inaL  day  your  S;n  will 
find  yoQ  out :  think  what  its  afpcct  will  be  in 
a  dying  hour,  i  Cor.  1 5.  ^6.  The  {iing  of 
death  is  Sin.  Think  what  the  frightful  rcmcni- 
biances  of  it  will  be  at  the  bar  of  Judgment, 
when  Saun  fhall  accufe,  Confciencc  (hill  up- 
braid, God  null  condemn,  and  evcrlaftiog 
burniogs  ftiall  avenge  tl)e  evil  of  it:  fuch 
thoughts  as  thefc  are  mortifying  Uwughts. 

Afel  *•  AfcditJt'm.  Think  what  it  coft  the  Lord 
fcfiis  Chrift  to  expiate  the  guilt  of  Sin,  by  the 
fofFcring  the  wrath  of  the  gruc  and  terrible 
God  for  it  in  our  room :  The  Medications  of  a 
crucifiedChrift,ai  c  vei  y  crucifying  Meditations 
vnto  Sin,  Gid.  6.  14.  He  fuftered  uafpeak- 
able  things  for  Sin:  it  was  CKviaewrath  which 
lay  upon  his  Soul  for  it:  that  wrath  of  w  hich 
thePro^ct&iiJi,  Nab.  1.  ^ ,  6.  TUnmn- 
tahtt  qMie  tit  him^  and  Ae  bus  m»lr,  IVho  can 
fioHdhrfjre  bis  indigitatiiyn ?  And  vb>  cart  abide 
in  thefiercaufs  of  bis  anger}  iatfury  is  poured  out 
likefire^  atidthneh  oretiimndomfybhH.  It 
was  the  unmixed,  and  unallaycd  wrath,poured 
out  in  thefulaefs  of  it,  even  to  the  kit  drop^ 
And  flull  we  be  fi>  eauly  drawn  to  the  Com- 
mifllon  of  thofe  tins  which  put  Chrift  under 
fuch  fufFerings .''  O  do  but  read  fuch  Scriptures 
asthefe,  Luke  21.44.  2<5. 3d,  37.  Mgrk 
1 4.  33.  And  fee  what  a  plight  i>in  put  the 
Lord  of  glory  into :  how  the  wrath  of  God 
pQthim  intoa  fore  amazement,  a  bloody  fweat, 
and  made  his  Soul  heavy  even  unto  Death. 

-jj.        3.  Meditation.  Conlider  what  a  grief,  and 
^*  wwind  the  Ons  of  bclievet»ate  to  the  Spirit  of 

Cod,  F^h.  4.  30.  Ezsk.  \6.  43.  /fa.  6^.  ic. 
O  how  It  vexes,  frets,  and  grieves  the  holy 
Spirit  of  God!  Nothing  'is  more  contrary  to 
his  nature.  O  do  Ttst  th.it  ji^mi-idle  tf»ng  wfcicfc 
J  hate,  faith  the  I.ovd,  Jer,  44,  4.  Nothing 
obftrufts  and  crolles  tlie  lanftifying  defign  of 
the  Spirit  as  iin  dntli,  dcfncin;^  and  fpoiling 
the  moft  rare,  and  adnmablc  vvorknianfllip 
that  ever  God  wfOU^t  in  this  World,  viola- 
ting all  tlic  engagements  laid  upon  us  by  the 
love  of  the  Father,  by  the  death  of  his  Soa,  by 
theoperations  of  his  Spirit,  in  all  bis  iHoiDina- 
tion<!,  con  visions,  compunftions,  renovation, 
prefcrvatioa,  obli^iiatioo,  and  manifold  con- 
folations.  Lay  this  Meditation  upon  thy  heart 
believer,  and  fay,  Sune  reftndij}  Dok  thou 
thus  requite  the  Lord,  O  my  ungrateful  heart,  j 
for  all  his  goodnefs?  Is  this  the  fruit  of  his 
temporal,  fpiritual,  coroiUM),  and  peculi»r 
Mcrcies,  which  are  withoot  number? 
Aied  4  Confider  with  your  felvcs, 

that  no  real  good,  cither  ofproQtor  pleafure 
cm  reflilt  from  lin,  you  can  naye  no  plealbrc 
in  it,  whatever  others  may  have,  it  being  a- 
gainlt  your  new  nature^  and  as  for  thatbru- 
tifli  pleafure,  and  evanid  joy  which  othen  have 
in  lin,  it  can  be  but  for  a  iTiuiii':[;t,  t'ov  either 
they  mud  repent,  or  not  repent:  if  they  do 
repent,  the  plearureoflin  will  be  turned  into 
the  gall  of  /*/>f  here,  if  they  do  not  repent,  it 
will  termioatc  in  evcrlafting  howUng^  hcreaf- , 


ter  :  that's  a  fmarl:  qucHion,  Rom.  6.  21. 
Ifoj;  p-uit  ijjdjic  s,i  tLoJe  things  whereof  /e  iDt  nov 
ttfhamed,  for  the  end  of  thofe  ibu^  it  death.  You 
that  are  believers  nvift  never  cxped  any  plea- 
fure in  lin,  for  you  can  neither  commit  it  with- 
out regret^  nor  reflect  upon  it  without  fbame 
and  confulion.  Expcd  no  better  confcquent"; 
of  fin,  .than  the  woundmgs  of  Lonlcience,  and 
difmal  cloudings  of  the  lace  of  God ;  that  is 
all  the  profit  of  fuu  Q  let  tbefe  tb^  link 
into  your  heart. 

5.  Meditation.  Confider  what  the  Oamaed  Mfd,  5^ 
fuffer  for  thofe  lias  which  the  Devil  now  tcmp- 
tcth  yon  to  commit :  it  liath  deprived  them  of 
all  good,  all  outward  good,  iMke  16.  25.  all 
Spiritual  good,  Matth.  25.  41 .  and  of  all  hope 
of  enjoying  any  good  for  ever.  And  as  it  hath 
deprived  them  of  lil  rood,  fu  it  hath  remedi- 
lelly  plunged  chcm  into  all  polidre  mifery.  . 
Miiery  from  without,  the  wnth  of  God  being 
cou.c  iijjo[i  tlic[ii  to  the  uttermoll,  and  mifery 
from  within,  for  their  vmrm  divtb  (not,  Mark  9. 
44.  The  memory  of  things  paft,  the  fenfc 
ot things  prefent,  and  the  fearful  expectation'; 
of  things  tocoine,  are  the  niblioigs  aod  biting 
oftheworm  ofConfiaencegat  every  Mte  wbere^ 
of  damned  Souls  give  a  dreadful  (hrick,  crying 
out,  O  the  worm.'  the  worm!  Would  any 
man  that  is  not  forfilEen  bf  reafbo,  im-  die 
hazard  of  thofe  eternal  milcfiesforiiiebrniilb 
Pleafures  of  a  moment  ? 

6.  AMtatim,  Bechbic  yoar  ftlTes  what  >^  ^ 
incvcuCiblc  hypo<n"ilie  it  will  be  in  yon  to  in- 
dulge  your  felvcs  in  the  private  fatisfadionof 
your  Infts,  nndera  contrary  profefllon  of  Relt- 
p;ion  :  Yon  arc  a  people  that  pru!-Vr=  holinefs, 
and  profcllcdly  own  your  felvcs  to  be  under 
the  Government  and  Dominion  of  Chrift.  And 
m;:!lr  the  worthy  Name  of  Chrift  be  only  nfed 
to  cioak  and  cover  your  luits  and  corruptions 
whicharefohatefoltohim?  God,forbid.  Ton 
daily  pray  againft  fin,  you  confefs  it  to  God, 
yon  bewail  it.  you  jxiur  out  fupplications  for 
prdoningand  preventing  Grace.  Are  vouin 
)cft  or  carncn:  in  thefc  folemn  duties  of^  Reli- 
gion? Certainly,  if  all  thofe  duties  produce 
no  mortific3tioQ,  you  do  but  flatter  God  with   iff4  Je- 
your  lips,  and  put  a  dreadful  cheat  upon  your  ''S-*  & 
own  Souls.   Nay,  Do  you  not  frequently  cen-  ^f** 
fcrCt  and  condemn  thofe  things  in  others,  and-^j"^ 
dare  you  allow  them  in  ynnr  felvcs?  What  y  J/j,,^ 
horrid  hypocrilie  is  this  -  Chriilians  art  dead  cent  Dt*, 
to  Sin,  Rom.  6.  i.   Deadtoit  by  profelIkHi,/f''<»'^"' 
dead  to  it  by  obligat  ion,  dead  to  it  by  rehstion  /^/^*« 
to  Chrift  who  died  tui  n ,  And  how  ftall  rhey 
that  are  fo  many  ways  dead  Co  fin  lr>  c  any  ferfmum. 
longer  therein  >  O  think  not  that  God  hates  Dmowt, 
fin  the  lefsin  you,  becaul'c  you  are  his  people :  wCqL  t. 
nay,  the  very  cooOdeiatioii  aggnvates  it  the 
more,  Amos  3.  2. 

7.  Meditation.  Confider  with  your  (elves  ^ 
what  hard  things  fomc  Chriltiansbave  cholen 
to  endure  and  fuficr^  rather,  than  they  would 
defile  themfelves  with  guilt  ^  and  (hall  every 
fmall  temptation  infnare  and  take  your  Souls? 
Read  over  the  Bevemh  C^fCcr  to  the  Hehrem.^ 
and  fee  what  the  Satntithave  endnred  to  efcapc 
fin  :  no  torments  were  fo  terrible  to  them,  aS 
thedifplcafure  of  God,  and  wounding^  of  con- 
icienee  \  and  did  God  oblige  them  more  by 
his  grace  and  favour  tlnn  lie  hath  obliged  yw)  ? 
O  Chriftians  how  an  you  that  have  found 

foch 


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441 


fuch  mercies,  mercies  as  free,  pardons  as  full 
as  ever  any  S(»«ls  feoad,  ftw>«»  lefs  care,  lefs 
fear,  Kfs  tcndcrnefs  of  grieving  God  than  o- 
tbert  have  done  ?  Ceruinlf^  if  you  did  fee  iin 
with  the &me  eyes  they  &w  ic,  you  would  hate 
it  as  deeply,  wurch  ajiinft  it  as  carcfoHy,  and 
reliit  it  as  vigorouily  as  any  of  the  Saints  have 
done  before  yoo. 
Med,  8.  S.  Mcdh.i'.ion.  Confidcr  with  your  feU'c? 
whatfwect  pleafure,Tactoaal  and  folid  comfort 
htobe  fomu  in  the  Mortification  of  lin :  Tis 
not  the  fulfilling  of  your  liilTs  can  give  you  the 
tboufandth  part  of  that  comfort  and  contcnt- 
flientthat  the  rciiltanteof  them,  aodviAory 
over  them  will  give  yon.  Who  can  e.tprefs 
the  comfort  that  is  to  be  found  in  the  chcaring 
teftiinmir  of  an  acqnittiiig  inl  abfblving  con- 
Cdencc  >  2  Cor.  1 .  M.  Remember  what  fa- 
tt$£^ion  and  peace  it  was  to  Hcuki/A  upon 
Ills  ftppofed  death-bed,  when  he  turned  to 
the  wall  and  faid  Remanber  mw  O  Lord,  I  bc- 
feech  thte  hovf  I  have  rralked  before  thte  in  trutb^ 
and  xfith  a  ferfea  heart  j  and  have  4om  that 
wtiAis^inthyff^ht,  Ifa.  38.  3. 
ZJfe  4,  4tfc.    Vfe  jor  Mxanuttation. 

ta  the  next  place  thb  point  naturally  puts 
us  npon  the  Examination  and  trial  of  oor  own 
hearts,  whether  wc  who  fo  confidently  ehinv 
a  foecial  intereft  in  Chrift  have  crucified  the 
fltfh  vrith  its  affc^lions  and  lufb ;  and  becaufc 
two  forts  of  Pcrions  will  be  concerned  in  this 
Trial,  wt.  the  weaker,  and  the  ftronger 
chriftians  •  I  fhall  therefore  lay  d^n  .two 
forts  of  Evidences  of  Mortillaation,  onC  re» 
fpeding  the  fmccrity,  and  truth,  the  other  rc- 
rpc^\ing  the  ftrcngth,  and  progrcft  of  that 
work  in  confirmed  and  grown  Cnnftitns,  and 
ioth  excluding  falfc  pretenders. 

Fir  ft  There  are  iome  thin^  that  are  Evi- 
dential of  the  troth  and  fincemy  of  Rtoriifiai- 
tion,  evcninthcwcakeftChriftians:  as, 

Firft.  True  tendcrnefs  of  Confciencc  in  all 
known  Sins,  one  as  wdlas  anodier,  is  a  good 
lign  Sin  hath  loft  its  Dominion  in  the  Soul  ^ 
O  'tis  a  fnedal  mercy  to  have  a  heart  that  (hall 
fmltc  and  reprove  ns  for  rtioft  diittgl  %liat  o- 
thcrsmakc  nothing  of.*  to  check  and  admonilh 
ns  for  our  fccret  Sins  which  can  never  turn  to 
our  reproach  among  men  ■,  this  h  a  good  5ign 
that  V.X  hate  Sin  as  Sin:  however,  through 
the  wcakncfsof  the  flclh  wc  may  be  cnfnarcd 
by  it,  Rom.  7.  15.  I  bate,      J  do, 

Secondly.  The  llnccrc  and  carn^ft  dcCres  of 
oor  Souls  to  God  in  prayer  for  heart-nurging 
and  fin-mortifying  graft,  is  a  good  fign  our 
Souls  have  no  love  for  fin.  Canft  thou  fay, 
poor  believer,  in  thee  troth  of  thy  heart  ^  that 
&God  would  give  thoethy  choice,  k  would 

£lcare  the  better  to  have  (in  caft  out,  than  to 
ivc  the  world  caft  in  i  that  thy  heart  is  not 
fo  eameft  with  God  for  daily  bread,  as  it  is 
forhcart-pine,ing  grace?  this  is  a  comforta- 
ble evidence  that  tin  is  nay  led  to  the  Cvofs  of 
Chrift.    •  ^  , 

Thirdly.  Do  yon  mnkc  Confcience  of  guard- 
inga^inlt  the  ottJlions  ot  fm  ?  Do  you  keep 
a  daily  watch  over  your  hearts  and  fenfcs,  ac- 
cording to  I  5 . 1 8.  Job  31,!.  This  fpcaks  a 
tmedellgn  and  purpofe  of  .Mortification  alfo, 
fourtfly.Do  you  rcjoycc  and  blcfsGod  from 
your  hearts  whnithc  Pi  ovidcucc  of  Gcd  or- 
ders any  mcajis  tor  the  picvcntioa  of  fia  ? 


Thus  did  David,  i  Sam.  25.  33.  Md  Da- 
vid /aid  H  Abigail,  mefed  be  th*  Lurd  Ged  of 

ffrael  irbicb  fen!  thee  this  day  to  meet  me^andhkjf- 
ed  k  tbf  adoice,  and  hieff'ed  be  tboit  which  ba/l 
keft  me  Ms  day  from  coming  to  fhed  Bhod,  and 
from  (tvenging  my  felf  rrith  tny  own  h  md. 

Fifthly,  in  a  word,  though  the  thoughts  of 
death  may  be  terrible  in  thcmfelvei,  yet  If 
the  cxpcftation  and  hope  of  your  deliverance 
h  orn  Sin  thereby,  do  Iwectea  the  thoughts  of 
it  to  your  Souls,  it  wilt  torn  ontoyov  for  4 
teftimony  that  you  are  not  the  fcrvants  and 
friends  or  Sin.  And  fo  much  briefly  of  the 
firft  fort  of  Evidences. 

Secondly.  There  are  other  ligns  of  a  more 
deep  and  through  Mortificatioo  of  Sin  in  more 
grown  and  ooanruNd  Bdievtrs^  andfiidiare 
thefc. 

Firft.  The  more  fubmillivc  and  quiet  any 
Man  is  under  the  will  of  God  in  fmart  and  &t- 
flifting  Providence?,  the  more  that  Man's  heart 
is  mortified  unto  fWj  PfaL  119.67,71.  Col. 
t.  II. 

Secondly.  The  more  able  anyone  is  to  bear 
the  reproaches  and  rebukes  of  his  Sin,  the 
nnore  nionificatk»  thneisiitchat  man^  PfaU 
•4».  1. 

Thirdly,  the  more  cadly  any  man  can  relign 
and  give  up  his  dcarcft  earthly  comforts  ac 
thecal]  and  command  of  God,  the  more  pro-' 
grefs  that  man  hath  made  in  the  work  of  mor- 
tification, Heb.  1 1 .  1 7.  2  S.im.  1 5.  2^. 

Fourthly.  The  more  power  any  man  hath 
to  relift  (in  hi  the  firft  motions  of  it,  and  fti- 
fleitin  the  birth  j  the  greater  degree  of  mor- 
tification that  man  hath  attained,  jRom.7.23,24.' 

Fifthly.  If  great  changes  upon  our  outward 
condition  make  no  change  for  the  worfe  upon 
our  Spirits,  bat  wc  can  bear  profperousaod 
adverieProvidenoes  witbancqaalinifldidieil 
monification  is  adfanced  far  in  oor  Sonh^ 
Phil.  4i  1 1,  12. 

Shctnly.  The  ihotv  fixed  and  ftcady  our 
hearts  are  with  God  in  duty,  and  thclellthef 
are  infcfted  with  wandring  thoog^hts  and  flMth-  . 
ly  intcrpofitions^  the  more  mortificatlbDdhere 
is  in  that  (bul.  And  fo  mnchbrldly  of  the 
Evidences  of  Mortification, 

5fk  Z'/efor  Cotffolatim.  7 '/»  * 

ItaolyivBiiiiM.  Iti«l(hittiip41  wAakm  wordtof  v 
coniblatiaaiiMdldwweMdirtbt  iBanilyigqginfla* 
cooecfilwSMrit  Mncb  mi|^  te  &U  fwibscMnfart 
offedi.  InWpf. 

Firft.  Mortitirdiln  fTuHncftrbc  yourruinc:  'tijon- 
iy  rat^ifing  Im  that  urMwwfin,  ^m.  8.  13.  Mot^ 
tififd  111  11,  andPainHrt  farftili—  tyaihiwowiihat 

Second))-.  It  Sin  be  d;"f,  your  Souls  mt  Ufmigi  for 
dying  unto  Sm,  and  liring  uolo  God,  art  infcpirably 
oonnaitrd,  l{cm.  6.  n. 

Thirdly.  ihiabedyingbM.  kitOBtaindutChrift 
died  for  you,  aai  ym  emtaot'mmtkmm  EvUfoceaf 
it,        4.  f,  <. 

Fourthly.  If  Sin  he  dying  uixJerthe  Mortifying  influfn- 
CfS  otilie  Sj,inf,  im\  it  be  yonrdjify  JaSoiir  ty  rciiit  .md 
ovfTCyn.r  it,  you  are  then  in  the  dircCt  way  to  Hearcn, 
and  ctn  rul  S.ilvjiii>n;  whicfaftir,  Vliy  f^WiktllCWfltU 
RsM  tmd,  Lukf  i)  14  .; 

Fii'tiity.  To  (but  UD  »U,  it  you,  tlvongb  tlie  Sarit,  be 
daily  uwrtityiiv  (be  dixidi  of  the  Body,  then  thede.i(h  of 
Chrift  it  cflcaually  appKed  by  the  Si»rit  unto  you^  SouIl 
and  your  intcfefttahmb  omaeffipiMbk:  ferifarV  dnl 
«reChiilliht«t  CrusAI  il»ncdi  «iib  ^mtgeO^mi 
hiftt,  and  they  that  bm  feQadMihtnelb  ^ftbili 
4ticdK«i«(Kl  tuft,  are  Chrittt 

ai^tdke  God  fir  a  Ctac^kiQbr^, 

SER.- 


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The  Method  oj  Grace. 


VoLl 


SERMON  XXIX. 


Strm. 
Text. 
Ofthe 


19- 


I  JOHN  IL  6, 

He  tkst  fikb  ke  MJtth  m  hHH^  Mgffe  bmfelf  elfofoto        evrntstke  mi&tL 


in  Holinefi 
of  hit  Life, 
and  the 

n<ceifi»y 
of  it  in  i\\ 
Selicrai. 


I. 


THE  cxprcfs  and  principal  dcfign 
of  the  Apolilc  in  lliis  Chapter,  is 
to  propouud  marks  and  Cgns  both 
N^gttive  and  Pofitive^  for  the 
trial  and  examination  of  Men's  Claims  to 
Chrift  y  amongft  which  (not  to  fpcnd  time 
•booc  the  Coherence)  my  Text  is  a  principal 
— "    n  trial  of  Men's  intcreft  in  Chrift  by 


one 


then  imitauon  of  Chrift.  It  is  fuppofed  by 
fomcExpofitors,  that  the  Apoftle,  in  laying, 
down  this  mark,  had  aQ>edal  deligp  to  over- 
throw the  wicked  Doftrtne  of  tlie  Carfocra- 
tiansy  who  Taught  (as  rpiffc^ww  relates  it) 
that  Men  might  hive  as  much  Communion 
with  God  in  Sin,  as  In  Oity,  In  fiill  oppo- 
fition  to  which,  the  Apoftle  lays  down  this 
Propofitioa,  wherein  he  aflerts  the  necef- 
fity  of  a  dirift-iike  coiiferfiitioa.  In  «ll  tint 
claim  Union  with  him,  or  intcreft  in  him. 
The  Words  rtfolve,  themfcl?es  into  two 
parts,  viz. 

1.  A  Claim  to  Chrift  fuppofed. 

2.  The  only  way  to  iiavc  oar  Claim  war- 
ranted. 

Firft,  We  have  here  a  Claim  to  Chrift  fup- 
pofed j  if  OHf  man  fay  be  abideth  in  him :  Abid- 
ing in  Chrift  b  an  cxprcflion  denoting  proper 
and  real  intcreft  in  Chrift,  and  communion 
with  him  for  it  is  put  in  oppofition  to  thofe 
temporary,  light,  andtranfient  elFefts  ofthe 
Gofpel,  which  arc  called  a  Morning  Dew,  or 
an  early  Cloud  j  futh  a  receiving  of  Chrift  as 
that,  Matth.  13.  21.  which  i*  rot  a  prefcnt 
flalh,  a  fuddcn  vimfhing,  panp  •  nbjHinr  in 
Chrift  notes  a  foliU,  Juiiiilc,  and  eilettuai 
work  ofthe  Spirit,  throughly  and  everlalting- 
ly  )oininc;thc  Soul  to  Chrift.  Now,  if  any 
Man  whofocver  he  be  (  for  this  indefinite  is 
equivalent  to  an  univerfel  termj  let  him  never 
think  his  Claim  to  be  good  nnd  valid,  except 
be  take  this  courfc  to  adjuil  it. 

Secondly,  The  only  way  to  have  this  Claim 
warranted ,  and  that  muft  be  by  fo  vatking 
even  ai  walked  j  which  Words  carry  in  them 
the  ncccffity  of  our  imitation  of  Chrift.  But 
it  is  not  to  he  underftood  indifferently  and 
univer&Uy  of  all  the  Works  or  Adions  of 
Chrift ,  fomc  of  which  were  extraordinary 
and  miraailous ;  feme  purely  mediatory  and 
not  imitablc  by  us :  In  thele  paths  niT  Chri- 
ftian  qin^ow  Chrift  ;  nor  may  fo  much  as 
attempt  to  walk  as  he  walked.  But  the  words 
point  at  the  ordinary  and  imiwble  Ways  and 
Works  of  Chrift ;  therein  it  mnft  be  the  care 
of  all  to  follow  him,  that  iprolcfs  and  claim 
intcreft  in  him ;  they  mnft  fo  walk  as  he 
walked ;  this  [fo]  is  a  very  bearing  Word 
in  this  place ;  the  Emphafisof  the  Text  fccms 
to  lie  in  it ;  however,  certain  it  »  cbatthis 
fo  doth  not  imply  aa  eqoatity  with 


Chrift  In  Hollncfs  nnd  Obedience;,  for  as  he 
was  filled  with  the  Spirit  without  meafure, 
and  andnted  with  that  CHI  of  GladiH^  abore 
hisFellows,  fo  the  purity,  bolincfs,  and  obe- 
dience of  his  Lite  is  never  to  be  matched  aod 
ec^ualized  by  any  of  the  Saints.  But  tbb  Ji 
ir<irtii»^only  notes  a  finccre  intention,  deGgn, 
and  endeavour  to  imitate  and  follow  him  in 
all  the  paths  of  Holinefs  and  Obcdienceacoord- 
ing  to  the  different  mcafnrcs  of  Grace  recei- 
ved. The  Life  of  Chrift  is  the  Believer's  co- 
py, and  thoagh  the  Believer  cannocdrawooe 
Line  or  Letter  cxaft  as  hi?  ropy  is,  yet  his 
Eye  is  ftill  upon  it,  he  is  looking  unto  Jefus, 
Hfb.  1 2.  2.  and  ubooriDg  to  draw  all  tihe 
Uoes  ot  h  i  s  1  .ife,  as  agreeaUy  as  he  is  able  m-  • 
to  Chrift  his  Pattern. 

Hence,  the  Obfcrvation  is, 
DoA.  Thjt  n'ffy  Mm  is  bound  to  the  itnit.t-  jym 
tion  of  Cbriji^  wider  feruliy  of  forfeiting  Us 
claim  to  Cbrip. 
The  Saints  imitation  of  Chrift  is  rUr.n.^:  ^  run 
folcmniy  eujoincd  by  many  great  Mufmm,(i 
and  exprefs  Commands  of  theGo-  oftrte  frtttum  eft,  m 
fpclj  fo  you  find  it,  1  Per  t.  15.    jScvt  Jimt  herdJes  wt- 
But  M  k  that  both  called  you  ts  Holy^  ^  *"**' 

fobeye Hlym  all numer  of ctmyer-  2J'S!^«tf  ^ 


fationx  SoEph.5.  1.2,  Be  ye  there- 


j«..v™.  v.^. 

fore  FolUmeri  of  Utd  as  dear  Childrm^  and  rraOk 
in  hve^  as  Chrifi  alfo  bath  loved  us.  Chriftians 
(faith  5mMr<i)  receive  this  Name  firom  Chrift; 
and  it  is  very  meet  that  as  they  inherit  bis 
Name,  fothcy  (hould  alfo  imitate  his  Holinefs. 
Now  to  ftate  the  method  of  this  Difcourfe,  it 
will  be  needfiil  to  dilcols  and  open  three  things 
in  the  DoArinal  jjart. 

1.  What  the  Saii^s  imitation  of  Chrift  fop- 
pofesand  compriies. 

2.  In  what  )iarticular$  they  are  dpedaHy 
bound  to  imitate  Chrift: 

3.  Why  nodaiiD  CO  Chrift  bvafidwtdiODt 
this  imitation  of  him. 

And  then  apply  the  whole  in  divers  U&s. 

Firft,  What  the  Saints  imitatloD  of  Chrift 
fuppofcth  and  comprizeth.  Now  there  are 
divers  great  and  waglbty  Troths  fuppofed  and 
implied  b  tins  imitatioa  of  Chrift ;  or  walk- 
inu,ashc  walked,  viz.. 

Firft,  It  fuppofcs,  that  no  Chriftian  is  or 
may  ^pretend  to  be  a  Role  to  hlm^f,  to  aft 
according  to  the  di(f>atcs  of  own  Will  and 
Flcafure  \  for  as  no  Man  hath  Wifdom  enough 
to  direft  and  govern  himfdf ;  (b  if  Ids  own 
will  were  made  the  rule  of  his  own  anions,  it 
would  be  the  highcft  invafion  of  the  Divine 
Prerogative  that  could  be  imagined  .■  /  fotoip, 
0  Lord,  f fi i'h  T  'c/ny)  that  the  way  of  Man  vs 
not  sn  himjiif^  11  u  not  in  him  that  tvalketb  to 

dirtO^i  oven  /ifp,  jfeK  la  2  J.  We  may  as 
well  pretend  to  be  our  own  Makers  as  out 

own 


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Tie  Method  of  Grace, 


own  Guides.    It  is  a  pretty  obfervation  of  'to  tread  cxaftly  in  rlic  footflc|is  of  his  holy 


Afiuim^  that  if  the  Woikmaa's  Hand  were 
tM  Rde  of  his  Work,  it  were  impoflible  he 

Ihould  ever  err  in  working:  And  if  the  Will  of 
Maa  were  the  only  Law  and  Guide  of  his  way, 
we  miglic  then  fiy  no  Man  would  fin  u  his 
walking.  The  Apoftle  indeed  iaith  of  the 
Heathens,  Rom.  i.  14.  that  tbey  arc  a  law  to 
tbmfetves ;  but  it  b  not  his  meaning  that  their 
Will  is  their  I  jw,  but  the  Law  of  God  en- 
graven upon  their  Hearts^  the  light  and  di- 
lates of  their  own  ConfiiaiGe^  did  oblige 
and  bind  them  as  a  Law. 

Secondly,  This  imiution  of  Chrift implies  , 
that  as  no  Man  is  oir  may  pretend  to  be  his 
own  Guide,  fo  no  mccr  Man,  how  wife  or 
holy  focvcr  he  be,  may  pretend  to  l)C  a  Rule 
to  other  Men  •,  but  Chrift  is  the  Rule  of  c v  cry 
Man's  way  and  walking.  *Tis  true  indeed, 
the  Apoftle  faith,  IVe  Jbould  be  tulhwcrs  of 
tbem^  who  tliroiigh  Fmtb  and  Patience  inherit  the 
Tromfet^  Hcb.  6.  1 2.  And  again,  James  5. 
10.  T Ae  my  Brethren  the  frofbett  who  have 
J^oken  in  the  Name  of  the  Lord  for  an  example 
°f  f'^'^'**£  affliSion  and  of  Patience  \  but  you 
muft  always  "remember  that  there  is  a  two- 
fold Rale. 

1.  Regular eguUms^  the  Rule  ruling. 
1.  Regdaregulata^  the  Rule  ruled. 
The  wifeft  and  bolteft  among  Men  may  pre- 
tend no  higher  than  a  nded  Xule.   The  great 
Apoftle.  though  filled  with  as  great  a  mea- 
fiircetfuie  Spirit  of  Wifdom  and  Holinefs  as 
ever  was  pofTcfled  iby  any  meer  Man ;  yet 
goes  no  higher  than  this,  i  Cor.  11.  i.  Be 
ye  F oUoreers  of  nte^  as  I  alfo  am  of  Cbriji.  The 
belt  of  Men  are  but  Men  at  bell  \  they  have 
their  Errors  and  Dcfefts  which  they  freely  ac- 
knowledge ^and  where  they  differ  from  Chrift, 
*tis  our  duty  to  dilfcr  from  them ;  we  may  not 
pin  our  Faith  npon  any  Man's  Sleeve,  for  wc 
know  not  where  he  will  carry  it.    It  was  the 
commendation  which  Paul  g^ve  of  the  Tbeffn 
.  kmmSf  1  TheC  t.  6.  Aidye  beeaim  Ftmm 
sf  IK,  and  of  tU  Lord.    The  Noble  Bnm 
jVto  tgt   were  alfo  commended  for  fearching  the  Scrt- 
#»,  mee  lu  ptures,  and  examining  the  J^jlles  Doftrine 
— g*^/^    by  it-,  and  it  was  a  good  reply  of  the  Father^ 
^irn^  ^''^  ^  clamorous  L}i|putant,  crying,  hear  me, 
ctrsfium.  hear  me,  I  frtftfldther  hear  thee;  nor  do  thou 
hear  me  \  but  let  us  both  hear  Chrift. 

Thirdly,  The  ixnUation  of  Chrift  implies 
the  neoeflity  of  Sandification  in  aO  bis  Fol- 
lowers ^  forafmuch  as  it  is  impoflible  there 
ihould  be  a  pra^cal  contormity  in  poiot  of 
ObedDbMe,  where  there  is  not  a  oombrmity 
in  Spirit  and  Principle  -  all  ex tcrnar  confor- 
mity to  Chrift's  pradioe,  depends  upon  an  in- 
fom  conformity  to  Chrift  in  the  Principle 
and  Spirit  of  Holinefs.  *Ti5  very  plain  from 
ful.li.  19.20.  that  a  new  Heart  muft  be 
gjvcn  us,  ana  a  new  Siuric  put  vaxo  ns,  before 
wc  can  walk  in  God's  Statutes^  wc  rauft  firft 
live  in  the  Spirit,  before  wc  can  walk  in  the 
Spirit,  Gd.  5.  25. 

Fourthly,  The  imitation  of  ChiiiT  plainly 
holds  forth  this,  that  Chriftian  Religion  is  a 


and  heavenly  Example.  Propbaaencls  and  li^^ 
cendonfiieis  therenire  can  find  noihelter  of 

protcdion  under  the  Wing  of  the  Gofpcl  ^ 
this  is  the  uuiveriai  Rule,  laid  upon  all  the 
ProfefRMTS  of  die  Chriftian  Rdi^on:  Leteptrj 
one  that  nameth  the  Ntvtte  of  Chrift ^  depart  from 
iniquity^  2  Tim.  a.  19.  (i.  e*)  let  him  either 
put  on  the  Life  of  Chrift,  or  pntolfthe  Name 
of  Chrift^  let  him  (hew  the  Hand  of  a  Chri- 
ftian in  works  of  Holinefs  and  Obedience,  or 
clic  the  Tongue  and  Language  of  a  Oirilciaa 
muft  gain  no  belief  or  credit. 

Fifthly,  The  imiution  of  Chrift  neceltarity  \ 
implies  the  defcftivencfs  and  irai)crfcftion  ot 
thcbeft  Men  in  this  Lifc^  for  if  the  Lifco? 
Chrift  be  our  Pattern,  the  bcft  and  hoUeft  o]f 
Men  muft  confcfs  they  come  ftiort  in  cverf 
thing  of  the  Rule  ofthcir  Duty.    Our  Pattern 
is  itiil  alx)ve  us  ^  the  belt  of  Men  arc  afhamed 
when  they  compare  their  Lives  with  the  Life 
of  Chrift.   'Tis  true,  a  vain  Heart  may  fwell 
with  Pride,  w  hen  a  Man  compares  himfel^ 
with  other  Men ;  thus  meafurmg  our  fcUea 
by  our  fclvcs,  and  comparing  our  fclvcs  a-« 
mong  our  fclvcs  wc  (hew  our  folly,  and  nou-^ 
rifhonr  jn-idc;  but  if  any  Man  will  compare 
his  own  Life  with  Chrift  s,  he  will  find  aoun- 
dant  caufc  at  every  time,  in  every  thing  to  Ix! 
humbled.   Puu/wasa  great  proficient  in  Ho- 
linefs and  Obedience:  he  had  been  louf^  ftrlv- 
ing  to  come  up  to  the  top  of  Holinefs  ^  yet 
when  he  looks  up  and  fees  the  Life  of  Chrift, 
and  Rule  of  Duty  ib  far  above  him,  he  reckons 
himfclf  ftill  but  at  the  Foot  of  the  Hill,  Phil, 
3. 1 2.  Not  at  Aot^b  I  had  already  attamedj  ei* 
ther  were  already  pe^eO,  but  I  foUoa  i(^«f,  if  that 
1  may  apprehend^  that  for  which  alfo  I  am  alptrt» 
bended  of  c!»  if}  jefus^  q.d,  Alas  lam  not  come 
up  to  my  duty;  I  am  a  great  way  behind,  but 
I  am  following  after,  if  at  laft  I  may  attain  it  ^ 
]xrfc<flioii  is  lu  my  c.\pC(ftation  and  hope  at 
laft,  not  in  my  attainment  here. 

Si^Mhly,  The  imitation  of  Chrift,  as  our  g'*^*  . 
general  Rule  and  Pattern,  ncccltarily  implies  ^^1^ 
the  tranibending  Holtnc^of  the  Ijord  JcCus.  um4i»- 
Bis  Holhieft  is  greater  than  the  Hoimefi  of  qutgimri 
all  Creatures  ^  for  only  that  which  is  firft  and  fft 
bcft  in  every  kind,  is  tlie  rule  and  flieafiireof  ^  '"'"J""- 
all  the  reft.  Tis  the  heighth  of  Sklmsamhi- « 
tion  to  be  made  conformable  to  Chrift,  Phil. 
3. 10.  Chrift  hatha  double  per fe&ion,  a  per- 
fedion  of  Being ,  and  a  perreftion  of  tVcrSng  .* 
His  Lifcwasaperfeft  Rule,  no  blot  or  cn  or 
could  be  found  therein  ^  for  he  was  holf,  harm' 
lefs^  undefiledy  fcparate  from  Smiers  f  Andfech 
an  High-Pricft  became  us,  as  the  Apoftle 
Ipcaks,  /Jeb.T.  26.  The  conformity  oiPro- 
feflbrs  toChnft^s  example,  isthe  teft  andmea- 
fureof all  their  Graces:  The  ncaicr  any  Mjrv 
comes  to  this  Pattern,  the  nearer  he  ap- 
proaches towards  perfection. 

Seventhly ,  The  Chriftians  imitarion  of 
Chrift,  under  penalty  of  \oin\f  his  claim  to 
Chrift ,  nccclliirily  implies  fanftifitjtion  and 
obedience  to  be  iliv  iviJ.'-ac:^  ofour  idllifici- 
vnd  imcrcil  in  Cluill^  alliiraiicc 


tion 


i>  UK- 


very  precile  and  ftrift  Religion;  no  way  coun-  attainable  without  obedience,  wc  tan  nc<  cr 

tenancintj  licentioufners,  or  indulging  Men  in   ho  comfortable  Chriilian^,  except  we  iic  llii'-t 


their  Lulls  ^  it  allows  no  Man  to  walk  loofcly 
and  inordinately^  but  rc)cdts  every  Mans 
daim  to  Chrift,  who  ftudies  and  kboars  act 
Vol.  L 


and  regular  Qirilliiiis,  G  il.  6.  16.  tnj»y 
iti  itiJk  aecardhig  to  tlfit  Ruky  Pe  ice  be  on  thent^ 
and.Aiefey\  anduyon  the  tfmlyfCiod.  Alootc 
L  1  i  and 


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The  Method  of  Grace, 


and  carclcfs  convcrfation  can  never  be  pio- 
dudive  of  true  Peace  and  Coi>rolauoii,  iCor 
I.  11.  rihk  m  rejoicing,  tkrejiimorty  of  our 
Confcimic  ,  thjt  >n  limptuity  and  ^o  n^  fmertty; 
mtmbficfl^W'fihfn,  im:  hy  the  O^ace  ofCod; 
we  havefmd  our  amverfatioii  th<  World.  Let 
Men  talk  what  thcv  wiU  of  the  immediate 
Sealings^and  Comforts  of  the  Spint^  without 
«ny  regard  to  Holinef^,  or  wfpefk  to  Obe- 
dience: Sure  I  am,  whatever  dflnfion  they 
mecttviUi  in  that  way;  tiue  Peace  and  Con- 
Iblttkmisonly  tobc  cxpcftedand  found  here: 
7l7f  fruit  of  ri^htiovfn(fi  ftiall  be  Macf,  and  tlx 
effeO  of  rishteoufmfs  qmctnefs^  and  ajfurance  for 
ivtrf  We  have  it  not  foronr  HoUncf%  but 
w  e  alwavs  have  it  in  the  way  of  HoUncfs. 
And  fo  much  of  the  fivft  particular,  namely, 
what  the  mimloA  «f  Chrift  implies  kod  com- 
prires  in  ir. 

Secondly,  la  the  next  place,  we  arc  to  en- 
nnire  in  what  things  all  that  profcfs  Chrift 
arc  obliged  to  the  iinit^ition  of  him ;  or  what 
thofe  excellent  Graces  in  the  Life  of  Chrift 
were,  which  are  propoonded  as  Rrttei'iis  to 

the  Seines.  c^wl       i  •  • 

The  Life  of  Chrift  was  a  I  aving 

Law-,  all  the  Graces  and  Vcrtncs 
of  the  Spirit  were-  reprcfcnted  in 
their  Glory,  and  brighteft  Wftfc, 
in  his  couvcrfation  uj^on  Liith: 
Never  Man  fiiake  as  heljpakei  ne- 
ver any  lived  as  he  livea :  We  bc- 
beldhiiChiy  (faith theEvair^clirt) 
jis  the  Glory  of  the  oiHj/  begotten  of  the 
Fathtr,  full  of  Gtaet  Mi  Ihtth^ 
14.  But  to  defccnd  to  the  partiailar 

•  _  ?  ,  I       ^£  fi  in. 


SviJ  vein  cttmvir- 

tutl'v:!S    (jut  III  tut  ft 

Chiijli  ■?>  ^- '  V- 

dentil,  nifi  in  Cbri/ii 
dofinuti  V'-'t  T'fr* 
temferatitii,  "'j'  "' 
Chnpiwaf  Vh  vt- 

oud 

Job 


iniital)le  cvccllencies  iu  the  Life  of  Chrift, 
which  arc  high  Patterns^  and  enellent  Rnles, 
for  the  converfations  ot  iiis  People,  we  flTill, 
from  atrtong  many  others,  liogle  out  the  ten 
following  Particulars,  which  we  are  obliged 
to  imitate. 

Pjtttrn  I.  And  firfl:  of  all,  the  Pvintyand 
Holinefsof  the  Lifeof  Chrift,  is  propofcdas 
a  Glorious  Pattern  for  the  Saints  imitation, 
1  Pet.  1.15.  jisbc  TPhicb  hath  cjUed  }vu  is  hcjy, 
f'>  beyeholyinammcrofcoHVerfatioH  :  «-  wq- 
litlnfeff',  in  every  creek  and  turning  of  your 
lives.  There  is  a  twofold  Holinefe  in  Chrift ; 
the  Holinefs  of  hb  Nature,  and  the  Holincfs 
of  bis  Fraaice  •,  his  holv  PcinS,  and  bh  holy 
WorJting ;  this  obligeih  all  that  nrofels  inte- 
reft  in  him,  to  a  twofold  Holincfs,  viz..  Ho- 
linefs  in  adu  primo,  in  the  Principles  of  it  in 
their  Hearts  i  aod  HoUack  in  aSu  fatotdo,  in 
the  praftice  andexercire  of  It  in  their  conver- 
Citions :  *Tis  very  ti  nc,  wc  cannot  in  all  1  e- 
lijcils  imitate  the  Holincfs  ot  Chrilt ;  for  he 
is  eifintially  Holy  ;  proceeding  by  Nature,  as 
a  pure  Beam  of  Hnlincrs  fi  om  the  Father  ■  and 
when  he  was  incarnate  he  came  isito  the 
World  Immacntate,  and  pure  from  the  leaft 
ftain  of  pollution-,  therefore  it  wasTaid,  Ltike 
1 .  2f  '  ^  f^^l)'  "^"i  nhicb/hall  bt  born  of  thee, 
fhaUbecalM  tbe  Son  of  God  .-  In  this  we  can 
never  be  like  Chrift  in  the  way  of  our  pro- 
dudion  i  for  ^ho  cm  kirg  a  dean  thing  out  of 
thsttM>is  imUan?  mt  one  The  Lord  !c- 
fu':  \v.i<;  alP.'i  cfFtionly  holy,  (/.  f-)  he  makes 
others  holy^  tiievtfore  his  fiitilriaa,s  and 
Bloodiirecatled  a  Fountain  opened /or yi«,tf?ii 
/flf  mOeamKfi^  (i.  f.)  to  cleanfe  other  Meo's 


Souls,  Zecb,  13. 1,  in  thisChriil  alio  is  inimi- 
table: No  Man  cin  make  himftlf  or;  others 

holv.  TI'aT^  a  j'l  Oal  tnith  though  it  will 
hart! iVjgo down  with  proud  Nature,  minus  tfi 
tcfccijfc  hminen'^quamfaiichm^vicitiaj  ihooer 
make  onr  fclvrs  {o.  be  V.cn  th  ;n  to  be  Siints, 
Bcfide,  Chrilt  is  infmitcly  holy  as  he  is  Cod^ 
and  there  are-no  ftintsor  meanires^  fee  to  his 

holincfs  as  Afedi  '.lir^  Jo^.  3.  34.  for  Godgiv- 
eth  not  the  S^rtt  by  meajure  unto  him.  But  not- 
withftanding  thele-excepted  refpo^,  the  Ho- 
linersof  Chrift  is propodadedasiaP^tccm for 
our  imiution  lix  ways.      .  . 

ffrft".  He  was  Iwfyand  fmerely  ho1y,without 
fidion  or  limnlation  ;  and  this  appeared  in 
the  grcatclt  trial  of  the  truth  of  Htilinefs  that 
ever- was-made  In  this  World,  Jolui  14.  30. 
'TIjc  Prince  of  thisH^orldcometb,  and  hjib  mjUn^ 
m  me-:  When  he  was  agitated  and  lhaken  witU 
thegreateft  temptations,  no dr^s appeared; 
he  was  like  pure  Fountain-water 
in  a  Cryftal  Glafs.   The  Hypo-    Odsxu  e^^ 
crite  makes  (hew  of  more  Holinefs  ^r;X«.. 
than  he  hath  •,  but  there  was  more  pr.^  ex.guitju  ad  n> 
Holinefs  in  Chrift,  than  ever  ap-  fr„m  4feclitm  A- 
pcarid  to  the  view  of  Men.   We  i^^'dc  pervemre  «- 
may  fav  of  the  way  of  Chrift,  what  V'J^' »  . 
the  Pb,hfoph^  faith  of  the  milky  ^'^.^^^^T 
n>.ty  in  the  Heavens-,  that  thofc   ^  eskfimSH^Q^ 
faint  Ihcams  of  light  which  wc  fee  fiimb.deMclMr.ap4. 
there,  are  nothing  clfc  but  the  rc- 
tlcaion  of  innumerable  Stars  which  (hinethen; 
though  they  he  invifible  to  u?:  There  was 
much  inward  beauty  in  him,  and  fo  there 
ought  to  be  in  allhis  Followers:  our  liolinefe, 
like  Ghrifts,  muft  be  finccre  ana  real,  i:pb.  4. 
24.  (hining  with  inv.ard  Beauty  tov.aids  God, 
rather  than  towards  Men. 

Secondly,  Chrift  was ««(/br»»/y  holy,  atone 
j  time  as  well  as  another ;  in  one  place  and 
!  company  as  well  as  another;  he  was  ftill  like 
hiirfelf,  an  Holy  Chrift  ■  cue  and  tiie  fame 
tcuour  of  Holincfs  ran  throu^ihout  his  whole 
Lifis,  from  firft  to  laft ;  fo  muft  it  be  with  all 
his  People,  Holy  in  all  manner  of  Convcrfa- 
tion. Chriftians,  look  to  your  copy,  and  be 
fure  to  imitate  Chrift  in  this;  write  nir  after 
your  Copy  -,  let  there  not  be  here  a  Word 
and  there  a  Blotj  one  part  of  your  Life  hea- 
venly wad  pure,  and  another  earthly  and 
dreggy;  or  fas  one  cxprclfes  it)  now  an 
heavenly  rapture,  and  by  and  by  a  tlefhly 
frolick. 

Thirdly^  Chrift  was  fXtfwf/jr/^  holy  j  a 
Pattern  of  Holinefs  to  all  that  come  nigh  him, 
and  convcrfed  with  him.  O  imitate  Chrift 
in  this.  It  was  the  commendation  of  the  7li</- 
falani.tns,  that  they  mre  enfmt^Us  toMlIha  w- 
lieved  in  Macedonia  and  Aehaia,  and  that  in  every 
place  their  F.titb  to  God-vard  VMt  fgrtad  t^oad^ 
i  Thef.  1 .  7,  8.  Let  no  Man  go  out  of  yonr 
company  without  convictinn  or  edification ; 
fo  exemplary  were  the  primitive  Chriftians, 
P]}il.  3.  17. 

Fourthly,  Chrift  was  ftriQly  and  preciftly 
Holy :  Whicb  ^you  convinceth  me  of  ftn  ?  The 
moft  cnvionsand  obfcnring  Eyes  of  his  great- 
eli  F.ncmies  conld  nor  pick  a  hole,  or  fmd  a 
tkjw  in  any  of  his  words  or  aftions :  '1  is  our 
Duty  to  imitate  Chrift  in  this,  Phil.  j.  15.  TiaJ 

ye  may  he  blamelefs  and  h.trmkfs,  the  Sons  of  God 
i^bimt  reimkejn  tbe  midjl  of  a  erovkei  and  fer  verfe 


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The  Method  of  Grace. 


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■Natum,  antoMg  tpbum  yc  fimt  for  tbc  word 
may  be  renUved  impcriitivclv,  dmang  jrinm 
JUueye)  as  ligbtsm  t^World.  Tlius  ithocomes 
the  Followers  of  Chrlft  to  walk  circumrpcctl y 
or  l^ctifely,  for  fo  it  th  WHlofGoil^  that  nith 
vrU  Joinjoe  may  fut  to  ftlcnce  the  i^mrance  of 
fciUih         1  Fct.  2.  1  V 

Fitthly,  Cbrift  was  pcrfetrcringly  Holy, 
Hdl  y  to  the  laft  breach  ;  «s  he  began,  fo  he  fi- 
niOicd  his  whole  Life  in  a  conftant  conrfe  of 
UoUnefs),  in.  (his  alio  he  i»  our  great  Pattern  '■> 
it  b«x)fniM  not  any  of  his  People  to  bc[;in  in 
the  Spti  it,  and  end  in  the  Flcih  \  but  on  the 
cotttwry.  their  lafl;  works  ihmild  be  more  than 
tlieir  firll  kttim^it  hoi)  U  kh  fitfi^  Rev. 
a2  It. 

Sixthly,. la  ^  word,.. the  ddi^c  of  Chrill 
was  only  m  holy  tbingii  and  holy  perfonsv 

they  wet c  liis  tiiorcn  Companions-,  even  fo 
it  hccometh  his  Fcople  vo  have  all  tbcir.  de- 
li j!,ht&  in  the  Saints  andmthe«xoeUeacofche 
Earilia  Pfa!.  \6.  3.  1  hus  (  hriltians,  be  yc 
Foll')vveri>of  Chriltin  hi$Boline&:.  God  hath 
decreed" this  conformity  to  Chrlft  in  all  that 
fhill  be  fivcd,  Rotn  8.  29.  he  biiiilicth  all  un- 
holy Ones  from  his,  gracious  prcfcnce  tor  ever, 
1  Cor.  6.  9.  IX.  1 4.  ThedcfignofChrifl 
ill  d  )  ing  for  yon ,  was  to  make  you  ptire  and 
holy,  F.^.  5.  25,  26.  O  then  ftudy  Woli- 
ncfs^  eye  your  P-ttcrni  and,  as  dear  Chil- 
dren, be  yc  FoUowersoiyoor  moft  holy  Lord 
Jcfus  Chrill.    ,  . 

Pattern  1.  The  fMknce  of  Chrift  to  his  Fa- 
ther's Will  is  n  !'attern  for  the  imitation  of  al! 
(hriftians-,  'tis  laid  of  Chrift,  Heb.  5.  8.  th:xt 
ht  learned  (Aediencc  by  the  things  which  he  fuffered  : 
aTc\twhich  i..Vv:)nrs  under  rnmc  diffiailttc<; : 
Chrift  kavucuol>cdie«jcc,  and  yet  was  not  ig- 
norant before  of  what  he  learned  afterward: 
He  wasntrfca  In  knowledge  -  and  yet  the  A- 
poftic  (peaks  of  him  as  a  pro6dent  in  the 
School  of  Wifilom.  But  we  tnnft  oooGder 
there  arc  two  way  of  learning,  viz^  by 

1 .  TIk  Coiiiprchenlion  of  the  Mind. 

2.  By  the  Exijcrkoce  ofthcSenfe. 
Cln  lit,  as  God,  was  perfect  in  knowledge  ^ 

nothing  could  be  added  to  him  :  But  when  he 
hecame  Man,  then  he  came  to  unckrftand,  or 
learn  by -fun^si  inr":  ,  -is  the  Apoftlc  here  fpeaks; 
which  though  ic  added  nothing  to  his  know- 


ledge yet  it  was  a  new  method  and  way  of 
knowing.  Now  the  ol>cdicncc  of  Chrin:  is  our 
Faitern,  wherciHUo  vx.-  avc  obliged  (as  ever 
we  will  warrjQt  our  claim  of  intereft  in  him) 
to  conform  our  felve&  in  the  foUowing  pro- 
perties of  it.  • 

Firft,  Chrift's  obedience  was  free  and  vo- 
lantary,  not  forced  or  compalfory  ^  it  was 
fofrom  the  very  firft  nodercakement  ot  the 
work  of  our  llctlcmption,  Prov,  8.  30,  31. 
Tbm  V4S  I  bim  as  one  hrought  up  with  him^  and 
tWM  dxly  his  delight^  rejoicing  aixmys  befii  e  him  ^ 
rejoicing  in  thehjbitMt  pgrt  of  his  Earth  i  and  my 
df  tights  were  with  the  imtojf  And  when 
the  fotaeTsof  time  waseome  for  execinlng  that 
bleiTed  delign,  which  had  been  in  proff/cct  from 
aQ  eternity,  how  cheerfully  did  die  vViiiuf 
Chrift  echo  to  his  FarherH  call,  P/al  40.  7. 

Then  fjiJ  Ij  I  S9>n«^  m  tlje  volume  of  tlx  hook 
it  is  written  ofwe^  I  delight  to  do  thy  u>Ht,  O  my 
Cod,  ytu^  thy  A^wis  vt^faw  n^Wr.  Nor  was 
this  aflouriih  hv-fore  became  into  tiie  Field, 
.    Vol.  I. 


and  fawthe  Encmv  ;  foi  hclaiddown  his  Life 
with  tbegreatelt  cheaVfulneis  and  rix)ntaheirv 
that  could  be,  Joh.  to.  17,  t8.  Therefore  dtah 
nty  /.jj'/c''  hve  mc^  becaufe  J  lay  dovm  my  I  fc^  tktt  ' 
I  rmght  tjke  it  again  ;  no  Mantaketbitfromm^ 
but  Hay  it  dawn  if  my  felf:  And  indeed 'the  vo^  • 
liititJiiiiefs  of  Chriif,  in  his  obedicnc-  linto 
Doitli.  gave  his  Death  the  nature  and  forma- 
lity of  a  SaeriSce ;  for  fo  alt*  Sacrifices  oilglit 
to  beofTci  ed,  I  cy.  1.5.  and  fo  Chi  in\  Sacri- 
fice was  oticrcd  unto  God,  Epk.  5. 2.  It  was  .'. 
asgratefo!  aworJc  to  Chtifr  to  die  for  hs 
it  waste  Afofcs  his  Mothct  to  take  lim  ta 
Nurfcfrora  the  liand  of  l'hjr.iM  %  Danghtcr. 
O  CbriftiaoS)  tiead  in  the  fteps  of  Cbriil*$ ' 
Example do  nothing  grnd^iniily  for  Gotl.lct  •- 
not  iiis  commands  be  grierousj  1  Job.  5.  3. 
If  yon  da  any  ihinf.  for  God'  wiUlngly,  yon 
hare  a  rewaid  ,  if  othrrwifc,  a  difpcnlati on  . 
only  is  committed  to  yon,  1  Cor,  9.  7.  Obe- 
dience in  Chrift  was  an  abaletnehc  to  film,  but 
in  you  a  very  great  honour  and  advancement, 
you  have  reafoii  therefore  to  obey  withcltcar- 
falners. 

Secondly,  The  obedience  of  Chnfl  wa<? 
univei  lal  andcomplcat,  he  was  obedient  toall 
the  Will  of  God,  making  ho  dehrat  to  the 
hard  eft  Service  impofcd  by  the  Will  of  God 
upon  him,  Ihtl  2.  8.  He  kcame  ohedi^ituntd 
deatb^  ewH  the  death  of  the  Cn-fs :  And  thon^ 
its  true  the  humanity  of  Chrift  recoiled  and 
ftaggered,  when  that  bitter  Cup  of  the  wrath 
of  God  was  givta  hinto  drink ;  yet  how  fooit 
wasriiat  innocent  averfition  overcome  in  him, 
by  a  pettccf  fuboiiirjon  ?  ncverixkjs  not  mj 
WiUJmt  thinebe  done^  Mattb.  16.  39.  Chriftiaris 
here  is  your  Pattern :  Happy  art  thou,  Rea- 
der, if  thou  can  ft  fay,  when  God  calls  thee  lO 
fullering  and  I'elf-deflying  work,  I  am  filled 
with  the  Will  of  God.   S^iicli  was  Pjur?.  of>c- 
diencc,  A(hli. » 3.  /  «w  rcat/jr  not  only  to  be 
bound,  buttoditat^^rtifalemfi^the^Jimeeftbe 
!j)rd  Jcfur. 

Timtlly,  The  obedience  of  Chrift  was  hn-  , 
cere  and  pure,  without  any  bafcor  by  end^J 

purely  aiminpat  the  Glory  of  God,  j'h.  1 -. 
4.  1  have  glorified  ti'ceon  £ar!h^  I  hayc  Jimfjcd 
the  mrk  mu  gavefl  me  to  do.  He  fought  not 
Honour  of  Men.  Tl  i^  w  is  the  great  delirc  of 
his  5oul,  Job.  1 1.  2$  I'a'.'oer  f^lorifie thy  Name i 
And  truly  thcchoiarft  jxirt  of  your  obedience 
confifts  in  the  purity  ofyor.r  cr<d<,  ar.d  in  this 
Chiift  is  propounded  as  your  Pattern,  I  bil.  1. 
3,4,  5- 

Fourthly,  Tbc  ftreamsof Chrift'sobcdiencc 
flowed  from  the  Sprint^  and  Fountain  of  ar- 
dent love  to  God,  7t>4  14.  31.  But  that  tie 
iporld  miiy  faiov  that  I  love  the  Father ^  and  as  ti)e 
Father  gave  metmmatidmiH.jnftHfo  I  do:  Thus 
let  all  your  obedience  to  God  turn  upon  the 
hinge  of  love  ^  for  luve  is  the  fUifiUmg^  of  the 
Law.,  Rom.  13.  t6.  Not  as  if  no  other  duty 
but  love  were  lequircd  in  the  I^w  ;  but  bo- 
caufc  no  ad  of  obedience  isaocept^ieto  God^ 
hot  that  which  h  performed  in  love. 

Fifthly,  III  a  wrud,  The  obcdicuc  of  Chrift 
wasconlijint,  he  was  obedient  unto  the  dcath^ 
he  was  not  weary  bf  bis  work  to  tlfe  htt.  SncH 


ixinent 


conti  lii  vi:  c  in  w  c'l-doin;/.  is  one 
part  of  your  contormi'.y  to  Chrift,  Som.  2.7. 
'tis  laid  v[on  yon  by  his  own  exf^refs  cont^ 
maod,  and  a  commaiid  biick*d  with  thcf  ihoft 
i,  1  1  2  incuuraging 


•r«.t.J 


Digitized  by  Google 


44^ 


The  Mttbti  <^  Grace. 


VoLl 


j^mtfi  fbt  dtafh^  and  I  mil  gvvt  tijet  the  crown 

P.iit^fi  I.  The  fd/'dtm  tl  of  Chrift  is  the 
Pattern  or  Believers,  and  their  cootormity 
nncoit  ii  their  tadifpcoiable  docy,  Pbil.  2.  4> 

i«     /f:  foTfi       Ckrift^  that  though  be  wm  rkb.  y^ff^ 


inJmtH 

rufts  tX' 
eij*  iatf 
brut.  I'rx 


fit  aiji 


iitnum. 


•  jmtrfi^tbe  btcame  peot,  tia^t  yt^  rira^b  \nt  fo- 
2f  '^^  verty^  niii^k  be  ricf}.  Jefus  Chrift,  for  the  Glo- 
•gj'/'Jn  ry  ot  God,  and  the  love  he  bare  to  the  elcd, 
Umintt  denipd  himfctf  all  the  delights  and  pleafurcs 
of  this  World,  Mattb.zo.  iS,  The  Son  of  A/an 
fitertfrre  camenot  tot>emiHiJlre4  ta&o,  hut  to  ttthujier^  and 
tc^u  P,ft  ^j^g  if,/,  aranfm  for  many  ^  he  was  all 
his  life  long  ia  the  World  a  Atm  4  fif">^i 
and  Mquaiifted  with  griefs  Ifa.  53. 3.  nore  un- 
provided of  oonifoTcable  acoomroodatioos, 
than  the  Bitfis  of  the  Air,  Of  Beafts  of  the 
Ear?h,  ij<t«9.  58.  The  Foxn  kkty  md 
the  Birdiof  the  have  nefts^  but  the  Son  of  Mm 
Lxr/i  iioi  t^herfto  \m  hit  bead,  Ve(  this  was  the 
Iqall  part  of  Chtift'*  felf-deni?!  t  What  did  he 
no'  dmy  when  heleftthc  Bcn^m  of  his  Father, 
^ith  the  in^^abl^  duligkts  aod  plea£ire$  be 
there  enjoyed  mtoi  Eternity,  and  inftead 
thereof  to  drink  the  cp,  thcbitter  cupof  his 
Father's  vvrath  for  our  iakc$  1  O  Chriiliam. 
.  look  to yom'  Pattern;  and  unitat?  your  felt 
dcnyiiv^;  Saviour.  There  is t tlirc»-fbl(t  Solf 
you  are  to  deny  for  Gl^riil. 

firfV,  Deny  yoiir  MUmmI  Ibr  him', 
iM^e  14.  16.  Hate  your  own  Lift  in  oompeti- 
tioya  \i«iib,  bU  Qlorjf,  fs  aa  your  Natwal 
Lulls,  tSbN!  2.  liu 

Secondly,  Deny  yo  jr  Civil  Sdf  for  Chrift  \ 
vrbetb^r  tJ>cy  be  G^if  the  Miod,  Phtl,  3. 8. 
^ryoardeimftRetaticMns  it  tliB  World,  Udu 
14. 

Thirdly,  Deny  your  mor4  andrtligtpus  Self 
fi>r  Cbrif^,  y^nr  own  righteoalhcfs,  HU,  3. 
TO.  Deny  imful  Self  abf^^^  Gol.  3.  4,  5. 
Deny  Natural  Self  condttktuMy  (i.  e.)  ra- 
4y  t»f9«&ke  ics  iatereftt  at  the  all  of  Ood. 
Deny  yoiir  Religious  Self,  even  your  own 
Graces  eomforativefy ,  aoj,  in  ti»c  notion  oi 
bll(  la  Cbe  no^igo  ^f  rightepufnefs  i  And 
toc&ciMintge  ffnitk  Hm^iS/oain  wokJe,  oMii- 
dar. 

'  Firft,  What  great  duofiClirift denied  Ibr 
yo»,  and  wha(fii|a]^  wimfovlwrtto  dtty 

for  hioi. 

Secondly,  How  readily  he  denied  all  for 
your  fakes,  making  no  (AjeftiOBa  agpiolt  the 
difficulceft  Commands. 
Thirdly^  How  nncapable  yoo  are  to  put 

any  oblip:!rion  upon  Cbrift  to  dcay  himfelf  in 
the  IcaJt  tor  you,  and  wiiat  itioog  obli^- 
tioosCbriltlinli]^  you  under  to  deny  your 
lelves  in  you^  SfrcMcft  iiiierefts.npMi.  fiuth 
for  him. 

Fourthly,  Refpember,  that  your  felf-de- 
nial  isa  condition  confcnbcd  to,  and  fabicribed 
by  your  fetvea,  ii  ever  you  icceived  Chrift 
aright. 

Fifthfv,  Tn  a  word,  OonGder  bow  much 
your  11:1  ucui.U  for  Chrift  makes  for  your  ad- 
Tautagc  in  both  Worlds,  Lukt  t8.  29.  O 
therefore  look  not  every  Man  upon  bis  own 
things,^  hat  upon  the  things  that  are  of 
Cbo»,  ki  not  that  be  jnllly  charged  (upon 
yoo,  wbich  waachaigct^apoa  them,  fbtf,  a. 


21.  ja  fuk  tkekmm^  m  ^Ams  m 

Cbrifts. 

Fatterti4^  The  ^fi^/^/f^and  d^eMrecifChrift 
ui  fiaifliing  the  work  ot  Ood,  tvhich  wa9  com. 
ndttedto  him,  was  a  Pattern  for  all  Believers 
to  imitate.  'Tis  faid  of  him,  ASt  to.  3^. 
He  veta  about  dohtgpood-  O  what  a  great  and 
gloriDirs  work  did  Chri(t  finilh  in  a  little  time ! 
A  woi  r.  t )  l^ecclcbratcd  to  all  Eternity  by  the 
Praifcs  of  the  Redeemed.  Six  things  were  ve- 
ry rennrloMein  tliediiigenceof  Cbrift  about 
his  Father's  V\'oi  k 

Firlt,  Thut  his  Heart  was  intently  fet  upon 
it,  Pfixi.  4.  8.  Thy  Law  is  ht  ifc  mdfi  0/  ny 
Hearty  or  boweh. 

Secondl]f,  That  he  never  feinted  yoder  the 
many  great  diftoo/ageaicnis  lie  frequently 
met  withal  in  ch^^t  work,  J^m,^  4.  ih'fiM 
mtfml^  ptr  be  Sffowaged, 

Thirdly,  Tint  the  fliortaeft  of  his  time 
provoked  him  to  t!'i?  ercatcfl  diligence  Jfefc, 
S.  4.  /  nmfi  tfork  the  v{;rk  0^  bim  tM  ^  mm> 
pMeit  it  for  the  night mhmA  wknm  Mm 
can  Tfcrt. 

Fourthly,  That  he  improved  all  ooportu- 
nilits,  contpaaies,  aod  ocenrrtnceB  to  nrtlier  . 
the  great  work  whidi  was  vadcf  Ms  knod, 

Job.^4^  lO. 

Fifthly,  Nothing  more  dirpleafed  hint  than 
when  he  mer  with  difT.v  ilinns  ant!  liifcooragc- 
meats  in  his  work ;  upon  that  account  it  was 
that  he  gave  frtirfo  lharp  a  cheek,  Atattb.  9. 
33.  Get  thee  khind  nse  S.Ttan. 

Sixthly,  Nothing  rejoiced  his  Soul  more 
than  the  prof^rity  aod  fnoeeft  of  Us  work, 
Luke  10.  20,  a  I.  When  the  Difdp^cs  made 
the  report  of  the  fuccdsof  their  Miniftry,  it 
is  (aid,  In  that  hour  JefMrejoicedmSfint,  And 
O  whatatrinunphaatfhout  was  that  upon  :fic 
Crofa,  attheaccoiapli^hnientofbisworkjjab. 
19.30.  itkfiMifML 

NoWj  Chriftian^,  eve  your  I*iittern,  look 
untoj^is,  trifle  not  away  your  lives  in  va- 
nity. Chrift  midlllgeDC,  he  aoeyoafleth- 
ful.  And  to  encoortge  yoii  in  your  imita- 
Etoa  ot  Chrift  in  labour,  and  diligcocc,  con- 
fider, 

Firft,  How  preat  an  Honour  God  pat?  npon 
youm  employing  you  for  his  fcrvicc  :  Every 
Vd&lof  fcrvicc  is  a  VeM  of  iMMIoor,  iTtm. 
2.  2t.  The  .^fcfik  was  very  arabitioos  of 
that  honour,  Rom.  15.  20.  It  was  the  Glory 
of  EUakim  to  be  ftlbed  as  a  Nail  in  a  fure 
place,  and  to  have  fMsy  People haqg  v^a 

him,^  JJa.  Zi.  33.  bum 

Secondly,  Your  diligence  In  the  work  of^t^eb^ 
God  wiU  be  your  great  feajrity  in  the  hour 
of  temptation,  for  the  Lard  if  with  /qm,  while 
you  are  with him^  2Chron.  r;.  2.  The5c6iMf- 
men  put  the  qucftion :  How  the  Saints  in  Hea- 
ven become  impecable?  And  refolve  it  thus, 
that  tbey  are  therefore  freed  from  Sin,  bc- 
caufc  tbey  are  continnaUy  employed  and Iwal- 
lowednp  in  theblefTed  Vifions  of  God. 

Thirdly,  Diligence  in  the  work  of  Godts 
an  excellent  help  to  the  improvement  of 
Grace.  For  though  gracious  habits  are  not 
acquired^  yet  they  are  greatly  m:po2;cd  byfie- 
qoentadv  To  bim  that  hatb  fiudi  be  etveti, 
lAm\\.  25.  29.  It  is  a  good  note  of  iii^. 
Fides  ^ngaefik  tftfUm^  faitii  ii  nnde'  fit  hy 
Obedience* 

FoottMy, 


uiyiii^ed  by  Google 


"SiUiA.  29. 


»  - 

7 he.  Method  of  Grace ^ 


44-? 


pMTtMy,  DiiiBBOoeMthcwork  ofGlbdU 
'Aediix^  to  thcatftrancc  of  the  love  of 
..God,  2  fit.  i'^.  to.  This  path  kad^  you  into 
'  iHuvcD  opto  Earth. 

Fifthly,  DilK;cncc  in  obedience  i"?  t  ^'imt 
.  iccttricy  agaiaft  back  Uwitiig :  Smail  rcnuniont 
id  dtt3ry.«nd  Uccle  iqi^si;  liertafe  de- 
grees unto  great  Apoh;itic*,  yoo  m;iy  fee 
.  iiMv  dtat  dHcalc  i<  bred,  by  tivc  method  pre- 

wiHu. 

SbctWy,  In  a  word,  taboricyns  diltgcflce  ia 
tfac  day  of  Lilc  will  be  yow  (Mgulff«idlfo^ 
when  the  Night  of  death  overtakes  you^  ft  Atf. 
.  1.  li.  2  Kmgi  20.  3. 

Pattrrif  ^ .  DtU^U  in  God^  zttd  iti  fi»  fenice;, 
was  emuicQily  cosfpiomat  in  the  Lift  ot 
Chrift,  and  is  ■  cntfMttrnfor  fitlkrrcn 
iioitatian,  !3^.  4.  93, 54.      fc^  fiud  tm^them 
Jhaotmeat  f  rat ^ yt kmmntt my  titejtis 
to  do  the  will  of  him  that  ftrtt  mc^  and  t0firtifh 
kU  Wwk.  1  he  deUgb»  of  Chrift  wtreall  in 
Heavca.   The  Son  of  Man  vias  in  Heavvn  in 
,  iffped  ofdeligfitinGod,  while  he  con^edtfd 
'  here  annong  ftkn.    And  if  you  be  Chrilb's^ 
heavenly  thii«s  will  be  the  ddlghtof  yom* 
SoalsalAx   Now  fpiritua)  delight  is  nothing 
,  dfe  batlW  e$mfkKtii^  and  mO-pkafidtufi  v^a 
'  renewed  Heart  m  catverfing  vith  Gody  tikd  H4 


this ;  irirftd  tticoorage  y6«,'t  <vill  b^^flv'  l^mt 
a  few  things.  i 

Firft,  Scarce  any  thihg.can  be  more  Clrictrfi- 
tial  of  finccrity  thaB  a  ftAirt  delightmgiil 
God,  and  the  will  of  God.   Hypoaitft^o  as 
far  as  others  in  the  material  part  of  PiJtl^s, 
but  hei-e  they  arc  dcfeftivt,  they  have 
liglit  ill  God  and  things  fi)lritii3l  j  b«t  do  wtiAo'- 
focver  they  do  in  Rcligioti  fyoro  the  con^pul>- 
lions  of  Coolclwce,  tft  iicoorrtdiodaclDDi  ti 
ftU  ends. 

Secondly,  An  Heart  delighting  in  God  •• 
will  be  a  choke  help  arid  nleans  to  perfeve* 
raooc.  Tht  reafon  why^nidny  fo  cafily  part 
With  Religion  is,  becatjft  thcif  Soiih  never 
failed  the  iWcctncrs  of  it :  tiity  ncvci:  delight*. , . , 
ed  fti  it,  tmt  the  Chtillian  who  delights  in 
the  !,aw  of  God,  will  btf  meditating  day  and 
night,  and  fhall  be  like  a  Tree  planted  by  a 
River  of  Wiiter,  wfaofi  U^i!ulecblu}LJ'M 
».  2,?.  •    •■  • 


Thirdly,  This  will  rcpfcfcfltRchgioii  very 
beaiJtifDlIy,  artd  takingiK  to  fuch  as  arc  yet 
kftiftgm  to  It ;  yon  xvill  tbCfl  he  able  to  in- 
vite- thetn  to  Cbiifl  by  your  Example,  the 
I^Qgoagewl-.ercot  will  be  like  tbac^-^ht^Si 
O  taflg  oMcffet  Ait  Cidit  good. 

FomtMy,  This  will  make  i\\  your  fef vices 
to  God  very  fitealingaod  acceptable  through 
,  „  ,  CWft,  yod  «rfll  now  begin  to  do  the  Will 

things  cf  Cod-^  reyuUing  from  the  agreeablenefs  of  oi  Ood  on  Earth,  as  It  is  done  in  HeavcUj 
tb(m  M  tijt  f/inaid  tatifa  «f  Us  Afntd  Four  ?(Mr  Duties  are  fo  far  AHgebCid  as  f hey  are 
things  At-e  c(afidcnri)te4dxiR  fpirhuil  de^  perfomitd  in  the  ftreogtli  of  delight  in 
lights.  Cof. 

Rifty  The  li!atute  of  it,  vrhklt  Gonfiilctb  But  may  aota  iiocetcChiiftianad  iii  duty 
iatfcr  coniplBcenc>  ,  reft,  and  fitislMPion  of  »ltK«it  iwfglwrf  Yea,  may  her  dot  (feel  foflae 

kind  of  v^rarincfs  in  Duties. 


thcnnit>.l  in  Goi,  and  Ipiritml  thin^.s  The 
Head  of  aCtoilUa*  i»ceacrcdy  it  is  where  it 
vrasldbe  *,  it  is  grarUicd  in  the  h)^ft  in  the 
■ftki^s  forth  of  f  iith  jnd  Love tpon  God;  3<i 
tfaetaHc  isgrotifud  with  a  foiuMe  delicious 
reltib,  Pfsl.6y  5,6.  Pfak  It 9.  14,24,  Pfal. 
17.  iS. 

SccQodly,  The  Olfit&  of  fpirict»l  ddight, 
wMdtis  God  Mnfeir,  iod  the  thin^  which 

iclate  to  bim.  He  i?  f he  Bkffcd  Ck:nn  into 
wtucli  ail  cte  fif  canK  of  fptritual  delight  do 


poar ibciufciiwBa,  Pfid.fi.t^.  Whm%Mt!im  tlKlVttMttf  Money.  AtoA.  1$.  ±1.  TheCbit- 


Ycs,  dottbtlcfs  he  niay,  but  then  idod 
dUlingnifhr  bctwf  1ft  ifte  TWiWr  Md  bifien^ 
ofa  renewed  Heart,  the  bcft  tle«Hs«eifOt 
al  ways  m^bdr  right  frartie.  ' 

PidtdMf.  tUtiMfferftiktieJiiiffHeUteef 
Cfrrift  upon  Earth,  is  an  cttellent  Pattern  to 
aft  his  People  j  heixiiarcd  aotie,pSeaded  none, 
but  «a»  my  tnS  Nrttfefk,  the  AfaSk 
fjxraVs,  //ffi.  t.  21^.  He  dffnied  his  own  liberty 
cor  avoid  occalioo  of  oflfeace  ^  as  in  the  caie  of 


Stk 


beitvo%  but  tlue^  toidon  ftf^ihmi*^  mmilbdt  1 

Tfeisdly^  TheMjMidffeiritNlddfghty 

which  is  a  rcncired  Icarc,  and  that  only  fo  far 
as  it  is  renewed,  Rom.  7.  22.  IdeDght  in  the 
■Lam  <^0lMl<4|Vr  rtr  inDmm^Mm. 

Fo\n-thly,  The  PrimipU-  ami  Spritlgof  this 
ddigtac,  which  is  die  ugr^cablencfs  of  ipiri- 
<aal  driinn  to<  the  temper  and  frame  ofa-  re- 
newed mind.  A  fenricive  pleafin-e  arifes  fpom 
the  TuicaiaieBarS'Of  the  Faculty  and  Obje^.  So 
■r  is  loe^  iiadetidott»fwe«to«r»  cmi  be  To 
phaiaBC  to  the  ufte,  ©r  bcautlifiil  colours  to 
theEyv^  or  aiciodious  foumh  to  the  Ear,  as 
fttrinal  vUma  to  the  fsoMcd^nl  becaufe 
^IritUBl.  $«n(e&.8R  dfcUax«,  aaA  thc  ob^s 
Bor&excallenc. 

But  my  buGoe&here  is  not-fif  much  to  open 
its  Nocure,at:prcfs  you  to  the  praftice  thereof 
iir  cootoranity  t»  yonr  grcac  Patrem,  whole 
lilirfitt.i»  Life  (K  delight  hf^Gbd,  and  whofe 
wonkiwas  performed  with  the  {»reareft  delight 

for  God*  /  dcUgUt- tij  dotijj  mli-^  O  ny  Cod. a  nuuuui  isbuubvin^u  m  u(.|;uii.iijviu  j- 
O  OvUtiaM  ftriva  id  ImhaH  your  Fattvm  ia  |  i^yoar  fliftitfg^  in  tlitt  WOTld'gi\r«  |ii(lr  niitlEer; 

n 


drenarefrce^  nowhlj^dndingkfi^e  /h^.uld  offend 
themgo.  &:c.  So  crrcomlbC'ft  was  ChrilL  and 
fnoffenfite  among  afl  Mtii,  thsit  tRoagh  hie 
Enemies  fonght  occafionagamfthim,  yet  could 
they  find  none,  Luke  6.  7,  Look  unio  Jefus^ 
O  ye  hrofeffbrs  of  SLeligioH,  imitate  him  iff 
thisgradoos  ctcellency  of  Ms  Life,  according 
fo  hi*  command,  Phil.  i.  1 5.  That  ye  ma/  ie 
iatmtefi  and  blameleft^  th<;  Soni  ofCod^  vfithwt 
rebuke  in  the  midjt  cf  .1  cfooied  artd  ptr  verfe  Na- 
tion. You  arc  indeed  allowed  the  cxercile  of 
yoQT  prudence:,  but  not  »  pt  tUtXM  than'  vt'A 
cortfift  with  yonr  irmocencc.  Be'  ye  rtife  m 
Serpents.^  Md  hjimlifs  as  Daves.  Tis  the  rule 
of  ChrifT,  thtt  you  offend  flAdc(«  1  Cm*.  iq» 
32.  i  Cfir.  6.  3.  And  to  engage  yon  t6' tlie 
imitation  of  Chfift  in  this,  I  will  briefly  prefs 
it  with  a  few  eticonrapements,  which  methinKs 
fhoiild  ptevaii'  with^y  Wxtt  that's  tru^  gr»>^ 
cious,  . 

Fivf^,  For  the  HonoUf  of  Jefus  Chfiit,  W 
yon  inoffcrtftvc,  his  Name  Is  ca'.lcd  upon  v,ou, 
his  Honour  is  concerned  in  youi  dcpui  taicnii 


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44^ 


Tbt  Method  jofGtact* 


Votl. 


ttJtiHftti'*  ifttmtdi 

fi  MMrfWj  rjfe  mufrda, 
nibilomifim  vtmurnur 
tuftditMibusjitii.  Cy 


of  oRence,  Chrift's  worthy  Name  will  bcblaf- 
phctncd  thcrcb/i  Jaitta  z.  7.  Your  jooircnlive 
carnage  is  the  onlTineaitt  to  ftopthe  months 

of  DctmrTOi  s,  T     f.  I.  I  ^. 

■  Secondly,  J-or  th^  fake  of  Souls,  the  prc- 

doos  immonal  Sdiils  of  others  be  wary  that 

yofl  c,ivc  no  offence:  Wo  to  the  HV/</,  faith 
Chrih,  bccaufe  of  affmus^  Mattb.  13.  7.  No- 
thing was  more  commonly  objcftcd  agdinft 
Chvfit  and  Religion,  by  the  Heatl.cn  in  Cy- 
frtans  lime,  than  the  loofe  and  i'caiiUaloub 
lives  of  Profeflbrsr  Behold,  fay 
they,  thcfe  are  the  I\Ica,  wiio. 
boafl:  ,thcmrelves  to  be  itdccmcd 
from  the  tyranny  of  Satan,  to  be 
dcadfo  the  Worlf!  •  nevenhelcfs 
fee  how  they  an  ovcrcoiu<.  by 
their  own  Lufts.    And  much  alter 
the  (amc  rate  Salvian  brings  in  the  Wicked 
of  his  time,  fturablingat  the  looUicrsot  Pro- 
fcflbrs,  and  faying.  Where  is  that  Catholick 
Law  which  ihey  believe?  Where  are  the  E- 
xamples  of  Piety  and  Chaftity  which  they 
havclearncJ,c!rc.  O  Cliriftuns,  draw  not  the 
r  iU  of  other  Men's  eteroal  nuoe  upon  your 
bo'ls.  ; 

Thirdly,  In  a  word,  anfwcr  the  ends  of 
God  in  your  iaodi&catioa»  and  providential 
difpofc  in  the  World  this  way  ^  by  the  holi- 
ncfi  and  harmlefinefs  of  your  lives,  many  may 
be  won  to  Chrilt,  1  Pet.  3.  1.  What  the 
ticathens  faid  of  Moral  Vertoe  (which  they 
called  v^rticordi.i,  turn-heart)  that  if  It  were 
buc  vifiUc  to  mortal  Eyes,  aU  Men  would  be 
eitamonred  npon  it,  will  he  much  more  true 
of  Rclii  ioti,  when  you  fhall  reprefoit,tlie 

beauty  of  ic  in  your  coovcriations  

Pattrnt  7.  The'  bkmiit^  and  lowliiiels  of 
Chrill  ib  propounded  by  himfclf,  asa  Pattern 
for. his  Peoples  imitation.  Maub.  ii.  z^, 
tt/m  of  /nir,  fur  I  »m  meek  and  lovlyi,  HtCOOkt 
abafc  and  empty  himfclf  of  all  his  Grl(>ry,  Phtl. 
i.  5,  <y,  7.  He  could  ftoop  to  the  meaocll: 
Office,  even  to  wafti  the  DirdplesFeci.  U  e 
rod  but  of  one  trlunipli  in  all  the  Life  of 
Chrilt  upon  Earth,  when  he  rode  to  Jtrufa- 
km,  the  People  brewing  branches  in  the  way, 
and  the  very  Children  in  the  ftrccts  of  Jeru- 
faltm^  crying,  H'fanna  to  the  Son  of  Davrdy 
Hofiinrut  in  the  bi^htjl  ^  and  yet  with  what  low- 
linefsand  humihty  was  it  performed  by  Chrift, 
Matth.  11.  5.  B^ld  thy  Kin^  eomitb  unto  tbee 
tneA  Md  Imfy,  The  humihty  of  Chrift  ap- 
peared in  every  thing  he  fy.?'-:':^  or  did.  Hr.- 
rnility  difcovcrcdit  fclf  in  his  l^a^uagc,  Jjai. 
11.6.  famavorm^  and  no  Matt.  lahisAdi- 
on%  not  rcfuling  the  meancH  Office.  Job.  1 3. 
14.  In  hiscondelccnGons  to  the  worft  of  Men, 
upon  which  ground  they  called  him  a  Friend  of 

Pid!::  !fi<  iind  .'^Imtrs^   iValtll.  II.  19.    But  e- 

fpaialiy,  and  above  all,  in  Hooping  down 
Iran  all  bis  Glory  to  a  ftatc  of  dccpeft  con- 
tempt for  the  Glory  of  God,  and  our  Salva- 
tion. Chrift ians  here  is  your  Pattern,  look 
to  your  nicckand  humble  Saviour,  and  tread 
in  his  ftcj»s,  be  you  ckathd  with  humility^ 
I  Pet.  y  Whoever  arcambitjousto  be  the 
World's  grett  onts^  let  it  be  enough  for  you 
to  \xOxt'itL\Uuk(met.  Conviace  the  World, 
that  (ince  you  knew  God,  and  your  felves, 
your  Pride  hath  been  dying  from  that  day. 
Shew  your  humility  ia  your  Li^i^x,  i  tet.  3.  3. 


I  Tim.  2.  9, 10.  In  your  anrwy^  not  con- 
temning the  meaneft  and  ]>ooreli  that  f^'r 
the  Lord,  Pfd.  15.  4.  Kom.  12. 16.  In  yolir 
UngHiige^  that  Stdeii  befits  your  I Jp^,  F^h.  3. 
8.  kfs  tbm  the  Itafl  of  all  Saiitts  ;  but  eibecially 
in  the  low  value,  and  humble  .tlwii^itt  y«ii 
have  of  your  felvc«,  t  Tim.  1.  tVi^v^Aad  li» 
picis  thi$  I  bcfccch  you  to  confider.       '  " 

Firft,  From  how  vile  a  root  Pride  fprings. 
Ignorance  of  God,  and  of  your  felves,  gives 
viicand  being  to  this  Sin:  They  that  know 
God  will  be  hamhle,  //a  tf.  .iAod  they 
thai  know  tbemfelvesomibt  he.ptreqd.  Rem. 

Secondly,  Coafider  the  raifchicvous  efTc^ls 
it  produces  j  it  ellranpeth  the  Sorl  from  Cod, 
?fal,  I  3S.  6.  It  pvovoltcs  God  loiay  you  iow, 
fw).  40.  11,11.  It  goesbeforedcftnftioA,afid 
a  dreadful  fall,  pr^j,  10.  18. 

Thirdly,  As  it  is  a  great  /in,  fo  it  is  a  bad 
ftgru,  Hab.  2.4.  BtktU  to  h w<  ^kmJiftUMf^ 
is  not  ufrigbt  in  him. 

Fourthly,  How  unfuitablc  it  is  to  the  fenfe 
you  iuye,and  the  complaints  you  make  of  yonr 
own  corruptions,  and  fpiritual wants,  and, 
^bove  all,  how  contrary  it  is  to  your  Pattern 
and  Example :  Did  Chrift,  fpcak,  aft,  or  think 
as  youdo  ?  O  learn  humility  from  JefiisChrift^ 
it  wtU  make  you  preapm  iathe  Eyesof  God, 

Pattern  8.  The  OootcaUlteu  of  Chrift,  in 

a  low  and  mean  condition  in  t'  c  World,  is 
an  excellent  Pauern  for  his  People's  imitatioo. 
His  lot,  in  this  World,  fell  upon  d  condition 
of  deepcft  Povci  i ,  ^  Contempt :  Vet  how 
well  was  he  iaiisiied  and  contented  with  it ! 
Hear  him  «?cpreflkig*himrelf  aboat  it,  HA.  t6. 
6,  71*  Imes  are  fJUn  unto  mt  in  pkafant  flacei 
jfea.  I  ba^a^oodhf  l»eritiue.  The  cogtentatimr 
of  nis  Heart,  with  a  fvlnriogeoaditioi},  cri- 
dcnced  it  fetf  in  his  lilena,  under  the grcatcll 
fufferings,  ifa.  53.7.  He  waiOffrefetL  and  he 
itvu  affliQed  ^  yet  he  opemd  wot  m  wmn!  He  tt 
kuii^ht  ji  a  I^mb  tome  fUu^ttXy  and  as  a  Sheep 
before  the  Jhearers  is  durnb^  fo  be  ofenetb  not  bu 
moutk.  O  that  in  this  alfo  tl»  poorell  CSiri- 
Riaus  would  imitate  their  Saviour,  and  learn 
to  manage  an  aiHidcd  condition  with  a  con- 
tented Spirit:  Let  there  be  nomurroQrs,com- 
plaints.,  or  tool ifh  charges  of  God  heard  from 
you,  wlutcvcr  ftrait  or  troubles  he  bring  you 
into  :  For, 

l-irft,  The  mcaneft  and  moft  affiiaed  Chri- 
itian  is  owner  of  many  rich  invaluable  Mercies, 
Efb.  I.  5.  t  Cor.  3.  9^,  bSb  fantoned,  and 
God  reconciled  ?  then  never  opcayiNirMoathi 
anymore,  E^ck.  16.63.  .  .' 

Secondly,  You  have  many  precious  Pn»> 
mifcs,  that  God  vs  ill  not  forfakc  you  in  yonr 
lhaits,  Htb.i  i.  //j,  4t.  17.  And  your 
whole  Life  hath  been  a  Life  of  experiences  of 
the  faithfulnefs  otGod  in  hisPromifcs.  W  hith 
of  you  cannot  Ciy  with  the  Church,  Lam,  3. 
23.  Hit  Mercies  arentm€V^mrmi^^midpat 
is  his  faitbfubteft. 

Thirdly,  How  ufeful  and  beneficial  are  all 
your  afflictionsto  you?  they  pnrgeyoitr  Sins, 
|)revcnt  your  Temptations,  wean  yoti  fromtliQ 
World, and  turn  to  your  Salvation :  And  hoir 
unreafonablc  then  mvft  yonriUlcMieatediiefff 
at  (hem  be  ^ 

Fourthly, 


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¥r9 


Monrcliif,  Tb&ttsneof  your  relief,  and  full 
deliTcrenceirwn  all  your  troubles  is  at  hand* 
the  time  is  but  (hort  that  you  (hall  have  any 
concernment  about  tbele  things,  i  Cor.  7. 
If  the  Candle  of  yovr  earthly  comftyrt  beMoWft 
out,  yet  remember  it  is  but  a  little  while  to 
the  break  of  day,  and  then  there  will  be  no 
need  of  Candles.  Befides, 


Fifthly,  Your  Lot  fells,  by  Diving  directi- 
on, upon  you,  and  as  bad  as  it  is,  i^is  much 
ealier  and  fwecter  than  the  conditiOitV)fCh)n[ft 
in  this  World  was :  Yet  he  was  comtented, 
A  nd  Vvhy  cannot  you  ?  O  that  we  conM  Ic-ac^ 
contentment  fiom  Chrift  in  every  condition. 
And  thus  I  have  laid  before  you  fonic  excellent 
PittWllos  tathc  Life  of  Chrift,  for  yonr  Imi- 
tationi  '1  V  .  v  . 


S  E  R  M 


TcM. 


Do^fc. 


1. 


(HESE  Words  having  been  refohr^ 

into  their  parts,  and  their  Scnfc 
opened  in  the  former  Sermon: 
'Hie  Obfer  nation  was  this: 
Doft.  That  every  AfM  is  bound  to  tJx  imt.:- 
tion  of  Cirrift^  under  ^etuAty  of fixrfeidng  its 
tiaim  toChrtfi. 
In  prof  c\  tion  of  this  Point,  wc  have  al- 
ready Ihewn  what  the  Imitation  of  Chrift  im- 
ports, and  what  the  iroicriileeKceUcncies  in 
the  Life  of  Chrift  arc  :  It  now  remains  that  I 
ftjew  you,  in  the  next  place,  w  liy  all  that  pro- 
ofs Chrift,  are  bound  to  imitate  hb  example, 
and  then  apply  the  whole.    Nn-.v  tlie  neoelTity 
of  this  imitation  of  Chrift  wiil  convincingly 
appe^ir  divers  ways, 

Firft,  From  the  clbiWilhcd  order  of  Salva- 
tion, which  is  lixcd  and  unalterable :  God  that 
hath  appoilitcd  the  cnil,  hath  alfo  eftablift.ed 
the  0Kans and  order  by  which  Men  fhallattjin 
the  ultimate  end-  Now  Conformity  to  Cln  lit 
is  the  cftablifhed  method  in  which  God  will 
bring  Souls  to  Glory,  Rom.  8.  29.  For  whom 
be  did  foreknow^  be  d/oSdfndeJiifiate.  to  beam- 
formed  to  the  im^tfhU  5wi;  tfctf  er  might  he 
the  fir -horn  among  many  Brethrm.  The  fame 
God  who  hath  predcftinated  Men  to  'salva- 
tion, hath,  in  order  thereunto,  predeftinat- 
ed  them  unto  Conformity  to  Chnift,  and  this 
Older  of  Heaven  is  never  to  be  rcverftd , 
wc  may  as  well  hope  to  be  (aved  without 
CI  rill,  asto  beiavcdwicho«icCoafi»iiiity  to 
Chrift. 

'Secondly,  The  Nature  of  Chrift  myftical 
requires  this  Conformity,  and  renders  it  in- 
difpen&bly  ncccDary.  Otherwife,  the  Body 
of  Chrift  muft  be  htterogeneom of  a  Nature 
different  from  the  Head:  And  how  roon- 
ftrous,  and  uncomely  would  this  be?  This 
would  rcprcfcnt  Chrift  to  the  World  in  an 
Image,  or  7W<  -(,  much  liicethat,  Dan.  2.  32, 
3?.  Ttxhtad  ij  jm  gUd^  the  breaft  0ldamtef 
jilverjbe  thighs  of  Lrjfs^  tlx  legs  ofiron^  the  fea 
furt  uf  iron^  part  of  tUy.  Chrift  the  Head  is 
pure  and  holy,  and  therefore  very  nnfuttable 
to  ll-iu'ijjl  arid  canlilv  Members.  And  there- 
fore the  Apoftlc  in  his  dcfcripiion  ofmyftical 
Chrift  defcribesthe  Memhersof  Oiriftra«  they 
oi!ji,ht  tobc )  of  the  Himc  Nature  andQ)iality 
with  the  Head,  1  Cor. -15.  48.  it 


^enhj  fuch  are  tbcf  iOfb  that  art  heaven^ 'y  'Md  A 

ire  Lave  born  the  image  of  the  earthy^  fo  ire  fhall 
alfo  hear  the  im.t^t  i  f  tf>e  That  i mage 

or  rcfemblance  of  Chrift  which  Ihallbc  coni- 
plcar  and  I'crfi.'^  after  the  Rcfurrcftion,  niuft 
be  begun  in  its  fuft  draught  here,  by  the  wui  k 
of  Regeneration. 

Thirdly,  This  rclcmblanci  and  conformity 
CO  Chrift  app^rs  ncccflary  from  the  commu- 
nion, which  !l1  Delivers  have  with  Chrift  in  the 
fame  Spirit  of  Grace  and  Holincfs.  Believers 
arc  called  Chrift's  FeUv^s  or  Co-partners, 
Pfil.  45.  7.  fromtheir  participation  witli  him 
of  the  fame  Spirit,  as  it  is,  \  Thef.  4.  8.  God 
givcth  the  fame  Spirit  unto  us,  which  he  morp 
^entifully  poured  out  upon  Chrift.  Now 
where  the  fame  Spirit  and  Principle  is,  there 
the  fame  Fruits  and  Operations  muft  be  pro- 
duced, according  to  the  proportions  and  mea> 
finfs  of  the  Spirit  of  Grace  communicated ; 

nil  Is  icafon  is  farther  enforced,  by  the 
/cry  lIcIi^:  1  ind  end  of  God  in  the  iofiiflon  of 
the  Spirit  of  Grace  ;  for  it  i<;  pl'jin  frn!»^  F :  i:k. 
16.  27.  that  pradical  i^oliucis  and  Obedience 
is  the  fcopc  and  deligit  of  that  infiifionofthe 
Spirit.  The  very  innate  property  of  the  Spi- 
rit of  God  in  Men,  is  to  elevate  their  Minds, 
and  fet  their  Affe^ions  upoa  heavenly  things, 
to  purge  their  Hearts  from  earthly  drof<, 
and  fit  them  for  a  Life  of  Holinefs  and  Obe- 
dience :  Its  Nature  alfo  is  aflimilating,  and 
changeth  them  in  whom  it  \\  into  the  fame 
image  with  Jefiis  Chrift  their  heavenly  Head, 
2  Cor.  3.  18. 

Fourthly.  The  neccfltty  of  this  imitation  of 
Chrift  may  oe  argued  from  the  dcfignandend 
of  Clii  iff's  exhibition  to  the  World  in  a  Body 
of  Flefi].  For  though  we  deteft  that  Dodrine 
of  the  StdtStm^  which  imltes  the  exemplary 
Life  of  Chrifl  tobc  upon  the  m.ittci  ,tl.c  v,  hole 
end  of  his  Incarnation  \  .  yet  wc  muft  not 
nm  fo  far  firom  an  Error  as  to  lo!e  a  precious 
Truth.  We  fiy  the  fitisfi^'tir/n  of  his  Hlo/tJ 
was  a  main  and  principal  end  of  his  Incaina- 
tion,  jKcordmgto  MaA  20.  28.  Wcaffinh 

alfo,  that  it  v.as  a  p,icat  delii'il  and  cid  of 
the  Inarnation  of  Chrift,  to  fee  before  us 
a  Pattern  of  Holinefs  for  mx  imitation  t  For 
fo  fpeiksthe  Ajioftlc,  i  Pct.i.  21.  h,ith 
kft  tu  an  ^xatiifk^  that  we  fimld  lo!ion>  Us 


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The  Method  ofGrace^ 


Vol  I. 


"J  ft  I 


Ptfs.    And  this  Examine  ot  CluiSL  greatly 
obliges  Believers  to  his  imitation,  Phtl.  z.  5. 
iUi  mhd  hebtjm        alf9  vai.  m  Cbriji 

Jcfus.  ".  f  ■ 

Fifthly,  Our  imitation  of  Chrift  is  one  of 
tliofe  great  Articles  which  every  Man  is  to 
fubfcribe,  whom  Chrill  will  adroit  into  the 
number  of  bif  DiCctpln,  lafct  14,  27.  it^fo- 
cvc  d'^th  mt  come  iiftif  we,  camot  be  my  Difcipk, 
And  again,  joh.  12.  2^5.  If  any  Manfervt  me, 
let  Imn  follow  me.   To  this  condition  we  have 
ruhmitrcd,  if  we  be  finccrc  Believers,  and 
thcrctorc  arc  ftriftly  bound  to  the  imitation 
of  Cbrift,  not  only  by  God's  comm.md^  but 
by  mr  own  confm.   Bi»t  if  we  proftfs.intc- 
reft  in  Chrift,  when  our  Hearts  never  con- 
fentcd  to  follow  and  imitate  his  Example^ 
then  are  we  fclf-dccciving  Hypocrites,  wholly 
difagrceing  from  the  Scriptore-charafter  « 
Believers,  Rom.i.  i.  Tlic   tl  i-  -.rc  Chrill's 
being  there  defcribed  to  be  fuch  as  walk  not 
after  the  Flcfli,  but  after  the  Spiric:  And 
CaL  %.  2^.  If  wt five  mtbt  Sgirit^  ktMwOtm 
tbt  Sfirit. 

Sixthly,  The  Hononr  of  Chrift  accefCtaces 

the  conformity  of  Chriltians  to  his  Example, 
elfc  what  way  is  there  left  to  ftop  dctraoing 
Mouths  and  vmdicace  the  Name  of  Chrift 
fiori  tl  rc  [roaches  of  the  World?  Howcjn 
wiidoinbe  jullilied  of  her  Children,  except  it 
lie  this  way  ?  By  what  means  (ball  we  cot  off 
occjiion  from  fuch  as  defire  occafion,  but  by 
regulating  our  lives  by  ChrUl's  Example  '*  The 
World  hath  Eyes  to  fee  what  we  praifife^  as 
well  as  Ears  to  hear  what  we prufefs.  There- 
fore either  (bcw  the  conOftency  betwixt  your 
ProfefGon  and  Prafiia,  or  you  can  never 
hope  tn  vindicate  the  Name  and  Honour  cf  the 
Lord  Jcfus.  The  ufcs  follow,  for 

1.  Infermation, 

2,  Exbortatioa. 
J.  Goofolatioii. 

I.  Vfii  fir  Ii^miutm. 

//  aU  that  ffofifs  inUrefl  in  cUifl  be  Jhiciiy 
hotmd  to  imt4^ws  Htiy  F.xampU^  tktnit  foilowt^ 
thjt  Ftli^ion  is  verv  lo'.  ufJly  ch.T-j^rd  by  rbe  World 
with  tbcfcjndals  and  evtis  0/  tbcm  that  frefefi  it. 
N(»hin|i  can  be  more  iiniull:,  and  hrracional,  if 
we  conlidcr, 

Firft,  That  CluiUun  Kciigion  fcvcrely 
cenfures  loofe  and  fcandalous  actions  in  all 
PrnfcSlnrs  •  and  therefore  is  not  to  be  ccnfiircd 
for  tlicm.  'l  is  abfurdto  condemn Rcli^on, 
for  what  it  fclf  condemns  J  Loofenefs  no  way 
flows  from  the  Principles  of  Chriftianity, 
but  is  moft  oppofioc,  and  contrary  to  it. 
Tit.  2. 1 1,  12.  For  the  Grace  of  Cod  that  hrhtS" 
etb  Salvation  bath,  appeared  to  a&  Men  :  teach- 
ing us^  that  denying  trngodUnefiy  and  twldiy  lujls^ 
wefbould  live  fibet^^  rjffcen;^,  ^&^jft  m 
tbisprcfent  Wurld. 

Secondly,  It  is  an  argument  of  the  excel- 
lency of  Chriftian  Religion,  tliJt  even  wicked 
Men  themfelves  covet  the  Name,  and  Pro- 
fdnon  of  it,  though  they  only  doak  and  co- 
ver their  evils  i:ndcr  it.  I  confcfs  it  is  a  i^rcat 
abufe  of  fuch  an  excellent  tiling  as  >R.elj^0Q 
is,  bat  yet  if  it  had  not  an  awtbl  reverence 
paid  it,  by  the  Conn.'ciiLcs  of  all  Men,  it  would 
never  be  abuTcdio  tliis  purpofe  by  Hypocrites, 
as  it  is. 


Thirdly,  According  to  this  rcafooing  there 
can  be  no  Religion  in  the  World,  for  name 
me  that  Religion  which  is  not  fcandalizcd  by 
the  Pradices  of  fomc  that  profefs  it.  So  that 
this  pradice  hath  a  natural  tendency  10  A- 
tbeifm,  and  is  no  doubt  inooma^  by  the  De- 
vil for  that  end. 

Inference  1. 
JfM  Men  firfm  their  claim  to  Cari^  teho  en- 
ieavem  tut  to  imitate  Km  in  the  b^nefs  of  bit 
/J/lf,  tkn  boTV  fnull  .3  ;j;<  ?»;!er  of  re.il  Cbrifiiant 
are  there  in  the  iVarld  i  indeed  if  Ubend  tak- 
ing without  accnrace  walking,  if  common  Pro- 
fcluon  without  ;.oI .'  P.  hl^Ilcs  were  enough  to 
oipilitnte  a  Chriftian,  then  this  Qpartcr  of 
the  World  would  abonnd  with  ChrilHans. 
But  if  Chrift  owns  none  for  fuch,  l  ut  tliofc 
that  trod  in  the  ftejps  of  his  Exam^e,  then  the 
number  of  real  Chnftians  is  very  Imall.  The 
generality  of  Men  that  live  i.nucr  the  Gu  i- 
ftian  Name,  are  fuch  as  walk  after  the  f  Idh, 
Jfonr.  8.  2.  According  to  the  oonrleof  thb 
World,  they  yield  their  Members  as  InHru- 
ments  of  unrigbteoufneis  onto  Sin,  Rom.  6, 
1 3.  ftrid  godliufi  is  a  mcer  bondage  to  thcm^ 
nai  row  is  the  way,  and  few  there  be  that  walk 
therein. 

h^eremt  % 

W^jjt  BUiT,  d  Times fhould  wf  all  fee  iftmc 
Ugim  did  once  generdhr  obtain  and  prevail  m  the 
mrUl  How  wovid  it  hnmUe  die  Proud, 
mceken  the  Pallionatr,  and  fjiiritnahVc  rbofe 
that  arc  Carnal !  The  pcrvcrfc  World  char- 
ges Rdif^  with  all  the  Ttmnlnand  Diftur- 
nances  that  are  in  it,  when  as  nothing  in  the 
World,  but  Religion,  advanced  in  the  power 
of  it,  can  heal  and  core  thefe  Epidemical  EvilSw 
O  if  Men  were  once  brought  under  the  power 
of  Religion  indeed,  to  walk  after  Chrift  in 
holincfs,  obedience,  meckncis,  and  felf-de- 
uial  ^  no  fuch  niifcrics  as  thcfc  w  n'.ild  he  heard 
of  anioug  us,  Jja.  11.  8,  9.  The  fucking  Cbtld 
fluU  flay  upon  the  bole  of  the  y^,  and  a  iveancd 
Child  fh.tU  p<t  hish.mA  on  the  Cockatrice  den^tbey 
fhali  nut  hurt  nor  dijiroy  in  all  my  holy  mmttMt : 
for  the eartkfiuMhefiiUefthehM^tftk Urd^ 
as  tfcr  iMfy  cover  the  fea. 

Inference  4.  Ji^er.  4. 

Hence  it  aifo  foOows^  That  red  Chrifiiant  are 
tlx  frrerteft  cmpamans.  *Tis  a  comfortable 
thing  to  wa\k  with  them  that  walk  after  the 
example  of  Chrift.  The  holinefs.  hcavenli- 
humility,  fcU-dcnial,  and  diliecnce  '■- 


ncfs, 


in 

obedience  which  was  in  ChriftJs  in  Ibnie  mca- 
fureto  be  found  in  all  fmcere Chriftian s.  They 
flvcw  forth  the  Virtues  of  him  thjt  c;i!!cth 
thenu  The  Graces  of  the  Spin;  do  raoi  c  or 
Icfs  fhine  forth  in  them.  And  oh  how  endear- 
ing, fwcet,  and  engaging  are  thcfc  things^ 
Upon  this  very  account  the  jlpcpic  invited  o- 
thers  intothcFellowihipofthe  Saints,  i  Job. 
I.  3.  That  ye  may  have  fe&mfbip  mth  us^  and 
truly  our  fetlcm/hifiswitbtiie  Father,  and  vpithiis 
Sm  Chrift  Jefm :  And  is  it  not  fweet  to  have 
Fellowlhip  with  them,  who  have  Fcllowlhip 
withCbrift  ?  O  let  all  yoor  delights  be  in  the 
Saiiu";,  and  in  the  Excellent  of  the  Eirth,  u.5-o 
excel  in  Vcrtnc,  ff^  16.  3.  Yet  millake 
not,  there  is  a  great  deal  of  dilferente  be- 
twixt one  C.initlian  and  another,  and  even 
tlte  beft  of  Chriftians  ai  c  fauvlitiui  but  iu  part. 
If  there  be  fomething  IWeet  and  engaging, 

llicre 


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7he  Method  o/Gme^ 


45  i 


there  is  alfo  foiDCthins  bitter  and  ihftaftfulin 
thebeftofMen.  IfthercheRHnethingtodraw 
forth  vour  delight  and  love,  there  is  alfo 
(bmechiilg  to  exercife  vour  pity  and  patience. 
Tec  tbh  {$  moft  certain,  ctuc  notwicbftand- 
ftartdin*?;  all  their  infivnutics and  corrnption$, 
diey  are  chc  belt  aud  fweeceft  Company  this 
World  afibrds. 

il^a.  J.     ittalwiy  i/w  Man'i  Cijim  to  CUij}  ie  w.ir- 
TMUd^  tar  tfcnri  ih^  walk  at  be  walked^  Hovp 

vain  jndiiroHndlfs  tbet:  the  hofet  and  expcfla- 
tions  of  all  unjaniitficd  Men  who  malk  after  tieir 
«im  [Mfis?  None  arc  more  forward  to  claim 
the  privileges  of  Religion,  than  chofe  that  re- 
)cd  the  dutici  or  it^  multitudes  hope  to  be 
laved  by  QiriR,  who  yet  rcfufe  to  be  govern- 
ed by  him.  B'Jt  fuch  hopes  have  no  Sci  i  pnn  c 
warrant  to  fnpport  them.  Yea,  they  have 
mmj  Scripttire  Teftimonies  againib  them, 
iCof.  tf.  9.  Knotf  ye  not  th.st  tic  uijri^hiious 
flmUmt  hiberit  the  Kingdom  0}  Cod/  Be  di- 
CMWri,  neiAer  ftnueators^  mot  idolaters^  nor  adul 
tertrt^  mr  efftrmnate^  nor  abyfirs  of  thcmfilves 
mth  matikimi     N</r  thieves,  nor  covetous,  mr 


not  only  your  SouLs  fhaU  be  like  hiiti,  bpt  youi; 
very  Bodies^  even  liiofe  vife  Bodies  i^ycnrs 

be  ch  mgid,  that  tky  niM  h:  f:::hoMedUe  ««- 
to  his  Ci'lmmt  Body.  How  forcible  a  Motivq 
is  this  to  brin^  Men  into  cooformitf  with 
Chrift  here!  el|>ecial!y  focintj;  our  conformity  ■  -  ■ 
to.  hiiu  in  HoUncfs,  i*  tlie  evidence  of  our  con- 
fbrniity  to  him  in  Glory,  Fiom.  6.  5.  2  Pet.  3* 
n  .  O  ProfcfHirs,  as  ever  yon  look  to  be  with 
Chi  ift  in  Glory  hereatter,  fee  that  ye  waUt 
after  Chrift*s  Example,  in  HollnefsaodObe* 
dicncc  here. 

3.  Muiiui'i  The  Cooforroity  of  your  iiye^  Mttive  3; 
to  Chrift  your  Pattern,  isyourhighcft  ejtcd^ 

lency  in  this  World  j  the  ineafurc  of  your 
Grace  is  to  be  cftimatcd  by  this  Rule.  I  ho 
cxceHency  of  every  Cieatare  rifes  higher  aod 
higher,  according  as  it  approaches  ftUl  nearer 
aud  ucarct  to  its  oii^inal  i  the  more  yourer 
femblc  Chrift  in  Grace,  oie  more  ilhtftrloua 
and  rcfplcndcni  will  yoareoDTerlaUoiis  tieia 
true  f])iritujl  Glory. 

4.  A/otiye.  So  fir  as  you  imitate  Chrift  in  4* 


drunkards,  nor  reviUri . 


I. 


thieves^  — 

nor  extartimers  ^  jhaU 
inho-it  the  {.iw^  J"; '/  God.  O  how  m;tny  thou- 
fand  vain  ho[)csare  laid  in  theduft  and  how 
inanr  thoufand  Soybaie  fentencedio  Hdl  by 
this  one  Scripture. 

'  1.  Vfe  for  Exhort atloH. 
If  this  be  fo,  it  naturally jprefles  all  the  Prn- 
fcflbrs  of  Chriftianity  to  ftrift  Godlinefs  in 
their  coQVcrfitions,  as  ever  they  cxpeft  be- 
nefit by  Chrift.  O  Profcdbrs  l)c  ye  not  con- 
formed unto  this  World,  but  be  ye  tranf- 
fornied  by  the  renewing  of  your  Minds.  Set 
the  Example  of  Chrift  before  you^  and  la- 
bour to  tread  in  his  iteps.  This  is  the  great 
bufincfs  of  Religion  \  the  main  icope  of  the 
Gofptl.     Give  ni6  leave  therefore  clofcly  to 

prefs  it  upon  your  Hearts  by  the  foUoning 
Motives. 

I.  Motive.  Chrift  hath  conformed  himfclf 
to  yoa  by  his  abafin^  Incaroation :  How  rea- 
fonable  therefore  is  it  that  you  conform  your 
felvcs  to  him  in  the  way  of  Obedience  and  San- 
dificatioa  ?  He  came  as  near  to  you  as  ispof- 
UWe  for  him  to  do,  ftrive  you  therefore  to 
corneas  near  to  Chrift  as  it  ispofliblcfor  you 
to  do.  He  hscti  taken  yoar  I^atare upon  htm, 
H^.i.  14.  yea,  aud  with  yowlflatarehehath 
taken  yonr  weaknelTcs  and  infirmities,  Rom.  8, 
3.  and  not  only  yoor  Natures,  and  your,  in- 
fimitic%  but  yoar  coodiMn  alfi> ;  ftii,  ht 
came  under  the  Law  for  your  fakes,  c/<i{.  4.  4. 
He  conformed  himfelf  to  you,  though  he  was 


your  lives,  and  no  farther,  you  will  he  bene- 
ficial to  rlie  World  in  which  you  live,  bo  fcir 
as  God  helps  you  to  follow  Chrift,  you  will 
he  helpful  to  bring  others  to  Chril!-,  or  ii^ild 
them  up  in  Chrift  \  for  all  Waa  arc  forbiddeo 
by  the  Gofpcl  to  follow  yoU  ode  ftep  farther 
th-in  you  follow  C!  ;  )fK, :  ^  -  t  r.  t.  and  when' 
you  have  finilbed  your  couric  ia  liiis  World^ 
the  remembrance  of  your  ways  will  bono 
farther  fwcct  to  others,  than  they  are  ways  of 
Holincfs  and  Obedience  to  Chrift,  i  Cor.  4. 
1 7.  If  you  walk  according  to  the  courfc  of  thi» 
World,  the  World  wilinoc  be  the  better ftr 
your  walking. 

5.  Motive.  To  walk  as  Chrift  walked  is  a 
walk  only  worthy  of  a  Chriftian  j  this  is  to 
walk  worthy  of  the  Lx>rd,  1  Tbejf.  2. 1 2.  Col, 
I.  10.  bv  worthinefs  the  Apoftle  doth  not 
moaamritorioi^mft^  bMt comeumfs^  orth^t  '/f- 
earum  which  befits  a  Chriftian,  as  when  a  .Mafl 
walks  fuitably  to  bis  Place  and  Calling  iatbci 
Wocld,wc  (ay  beads  like  himfeifi 
So  when  you  walk  after  dbrift's 
Pattern,  yon  then  afl  like  your 
fcivcs,  like  Men  of  your  Character 
and  PrdMBon.  This  is  eonfomant 

toyoiir  vxMtion^  Eph.4.  i,   f  be- 
feecb  you  that  y<»  walk  tvortby  of  the 
vxatitm  lAenwitb  jm  art,  calkd. 
This  walkin:?,  fuits  with  your  ob- 


do  you  conform  yonr  felvcs  to  him,  who  arc 
infinitely  bcaest^  him,  chat  will  be  yoiirad* 
v«ncemcn(  ^  his  confoniiity  to  you  emuicd 
him  of  hrt- Glory ;  your  conformity  tohim 
will  &ll  you  with  Glory :  He  conformed  him- 
ftlf-HoT  yoii^  though  you  153  ho  obligation 
upon  him :  Will  not  yon  conform  your  fclves 
to  him,  who.  lie  under,  intioite  obligations  fo 

2.  Motive.  You  (hall  be  conformed  to  Chrift 
in  Glory:  How  reafonabic  therefore  is  if  yo? 
JhoUld  now  conform  your  felvcs  tohioaiB-bo- 
lincfs?  The  Apoftle  fiitb,  *  Job.  a.  2.  IVe 
/ball  U  like  hhn  i  for  veefiiull     A'"'  *^ 


li^atiott^ 


Z  Cor. 


liiih  in  fetifturitt  M* 
I'rmpev  dmtat  exa- 
S4m  froftrtMnem 
futlifatis  rtidd  rem, 

Jed  miatiJam  CD.-ceni^ 
eiitiam  (J  deui>tnim 
qiut  teStt  rePupiM- 
ttam,  Divrniiit.  kt 
dot  p.ta.' 


^     ,  _  _     ^  _  J.  For  Kisto 
hveunto  him  wto  died  for  usi.  This  walking 

only  fiiits  with  your  dtfl^natkn^  Eph.  1.  ie«' 
Fvtyou  are  created  m  Chrifl  Jefks  wito^^oyi  works^ 


in<inite|y.abo!ve  you  ,  that  was  his  ahalemaBt^  dUw  6td  Avifft  iefifre  vrdmied  ve  fhould  autt  i» 


them.  Tn  a  word,  fuch  walking  as  this,  and 
fiichonly,  becomes  your  f-x:fefiF</t/(?«j  zP^s^ 
14,  IVlitrefan  tleCMmT)  feeing  thatymUekfsf 
fuch  things  ^  hi       ent  that  ye  may  be  found  ef^tli 

in  feace  iPrtbout  fpot  ottd  Uamelefs,  -   

6.  Motive.  How  oomfonable  will  thedoft  Uanft^t 
of  your  Life  be  at  Death,  if  you  have  walked 
after  Cbrift's  Pattern  ai«l  Example  ia  ^hi,s  . 
World !  A  comfortable  Death  b  ordiifiirily 
the  clofe  of  a  Holy  l.ifc,  f/?/.  37  37.  .^f.irk 
tbe  ferfeti  mm,  and^hoid  ih:;  u^i^ht  ^  ft/r  tbi  vnd 
ifpM  man  it  ftace.   A  loofe  cai  elefs  Life  pntf 
many  terrible  ftings  intodnth.    As  Worms 
in  the  Body  are  bred  of  chc>  pvtrcfedion  ther<^;  ' 
M  m  »  <h 


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The  Method  of  Grace, 


fo  the  Worm  of  ConH-iencc  is  bred  of  the 
Moral  Putrefa^tioa,  or  Corrupcioo  chat  b  ia 
ow  NwtiiTS  and  Conrerfetlons.  O  then  be 

f>rcvailc<i  nUh  by  all  ihcfc  Confidcrations  to 
mitatcChriit  in  die  whole  courfe  aad  couipaTs 
of  your'  Con  wferion*. 
Vjjk  %,  Vfe  for  CmfolatioH. 

Lailly,  1  would  leave  a  few  Words  of  fup- 
port  and  coinfMt  to  (lich  as  finoerely  tbdy  and 
endeavour  according  to  the  tendency  of  their 
aiiw  Nature,  to  follow  Chrilt's  Exaniplc^  but 
being  weak  in  Grace.and  meeting  witD  ftrong 
Tcinptarioni,  are  ncqucntly  carried  bcHdc 
the  holy  purports  and  delignj|  of  their  bonefl: 
tAeanIng  neaits,  to  the  great  grief  and  dif- 
conragenicnt  of  their  Souls  They  heartily 
wilh  and  aim  at  holinefs,  and  fay  with  David^ 
ffal.  n  9.  5.  O  thatrm  vaj/s  wtre  direOed  to  keep 
Hn  jiatutes.  They  rollow  after  cvjdhu  f-;  in 
holineCsas  Paul  did^  Phil.  3.1  2.  //  iy  atty  means 
Uiejf  mgla  atUm  tt.  But  finding  how  (hort 
the;  come  in  all  thinss  of  the  Rule  and  Pat- 
tern, they  mourn  as  he  did,  Rom,  7.  2+.  O 
wretaxd  man  that  I  ./m,  nho/haU  diiiver  na  from 
the  body  of  this  doth  }  Well,  w  ell,  if  this  be  thy 
cafe,  be  not  difcoiu  agcd^b  u  h:arlten  to  a  few 
words  of  ftipport  and  ocmfort^  ifrith  which 
1  (hall  clofe  this  point. 
tSiffin:  '  I  •  Support.  Such  dctcds  in  Obedience  make 
no  jRjw  in  your  Juftification.  For  your  Jufti- 
fcation  is  not  built  upon  your  Obedience,  but 

EChrift's,  Rom.  3.  24.  and  how  iiicom- 
and  defedive  foevcr  yon  be  in  your 
5,  yet  at  the  fame  inftant,  jre  complcjt 
in  Ijtm  which  is  the  he.id  of  all  pincipj'.itjf  and  po- 
»pfr.  Col.  2.  I  o.  Wo  to  AbrjAojn^  Akfes^  Da- 
vid, Paul  and  the  moft  eminent  Saints  that 
ever  lived,  i(  their  Judification  and  accepta- 
tion with  God  had  depended  upon  the  per- 
fc^Uon  md  compleavtcu  of  tbeir  own  Obe- 
dience. '  '  " 
xSt^trt.  2.  Support.  Your  deep  troubles  for  the  de- 
hOavntk  of  your  obedience,  doth  not  argue 
yDttttfbelefSj'but  ihore  fan£tified,  than  thofc 
who  make  no  fuch  complaints ;  for  this  proves 
you  tu  be  better  qcqnainted  with  your  own 
Hearts  tlianotlrerfare,  to  have  a  deeper  ha- 
"  ti  ed  of  Sill  than  others  have,  and  to  love  God 
With  a  more  fervent  lovctb^  others  do  j  the 
noft  eminent  Sana-  have  fliadeche  hitterc^ 
complaints  up  ok  dtbaoooont,  ffiL  6$,  3. 

xom.  7. 23,^'  -*  •     ■  ■  ; 

i.Sufp»rt.  3-  Support.  The  Lord  makes  ercenenttifta 
even  of  your  infirmities  and  failings  to  do  yon 
good,  and  makes  them  turn  to  yoor  uncx- 
vfeflMd  advantage:  For  by  thc(%  dcfbAs  hci 
hides  pfide  from  your  Eyes;  he  b«ats.  you  off! 


TT 


from  felf-depcndancc  •  he  makes  you  to  ad* 
mire  the  riches  of  Free  Ciracej  be  makes  yoi| 
to  long  morcirrdently  for  HcaTeo,  and  enter* 
tain  the  fwcctcr  thoughts  of  Death  :  And  doth 
not  the  Lord  then  make  bl^^  Fruits  to 
rpring  up  to  yon  fromfnchafaitierTOOt^  O 
the  blcllcd  Chymiftry  of  Heaven^  to  «tl»ft 
fuch  Mercies  out  of  fuch  Mifcries.' 

4.  Support.  Tour  bewailed  infirmities  do  not  l-i^fv* 
break  the  Bond  of  the  everlafting  Covenant.  • 

Tb(p  Bond  of  the  Covenant  holds  firm,  not- 
withlbnding  your  defefts  and  weaknefl^, 
Jcr.  32.40.  Iniijuities  prevail  againfl  w;e,  faith 
Vavidy  yet  in  the  fiune  breath  he  adds,  « 
for  our  tratijjmffim  than  fiult  purge  them  away^ 
PA/  65.  3.  HcTsftia  thy  God,  thy  Father  for 
all  this. 

5.  51^^.  Though  tlwdeftds  of  yonrobe-  _ 

dicQcc  are  grievous  to  God,  yet  your  deep  i-^f^f' 
for  rows  for  them  are  well-^eailog  in  his 
Eyes,  Pfai.  $k  it.  The  faarifieet  «fGo4inM 
Irokcnfpirity  a  brokm  and  a  contrite  hearty  OCod^ 
thou  niU  wt  defpife.  E^aim  was  never  a  more 
pleafant  Chi|d  to  his  Father,  than  when  he 
moaned  hlmfclf,  and  finotc  upon  his  Thigh  as 
thou  doll,  Jer.  31.20.  Your  Sios  grieve  him, 
but  your  fbrrows  pleafe  him. 

6.  Support,  Tiiough  God  have  left  many 
dcfe&s  to  humble  you,  yet  he  hath  given  ma- 
ny  things  to  comfort  you.  This  is  a  comfort, 
that  the  dcfire  of  thy  Soul  is  to  God,  and  to 
the  rcmcmbi ante  of  his  Name.  Thisisacom- 
foi  t,  that  thy  Sins  are  not  thy  delight  as  once 
riiev  were  \  but  thy  (hamc  and  forrow.  This 
is  a  comfort,  iliat  thy  cafe  is  not  lingular  j  but 
more  or  lefs  the  lame oompUdnts and  forrows 

[are  found  in  all  gracious  Souls  through  the 
World  1  and,  to  fay  all  in  one  word,  this  is 
the  comfort  above  all  comforts,  that  the  time 
is  at  hand,  in  which  all  thcfc  defeSs,  infir- 
mities and  failings  ihall  be  done  away,  1  Cor. 
13.10.  iVbm  tbflt  tpbich  is  ptrfttt  ut^mfi,  lUm 
that  which  it  in  part  /hall  be  done  avay. 

For  ever  \Aeffedbe  Cod  f»  Jefus  Ckrifi- 

And  thus  1  have  iiniihed  the  third  Geofcal 
tife  of  Examination,  whereby  every  Mui  ii 

to  try  his  Intcrcft  iu  Chrift,  and  difcern  whe-i 
thpr  c.Ycr  CbriJQ:  hath  been  ejfeftually  apfiliadL 
ta'hts  Scnl.  That  which  remains  i« 

"  Wherein  then^efaUe,  and  moidwretdwd 

Hate  of  all  thofe  to  whom  Jefus  Chrift  is  not 


S-rm.  J*: 

Tfit.  Of 
the9M«>« 

ofSpwi- 
twd  Death 
and  the 

Mikry 
ttteraotl 


SERMON  XXXI 


#•411* 


BPHES.  V.  14. 

Wherefore  hejxith,  Amke  thgu       Pf^fit       r^f«  from  ihe  desd^  and  Chri^^hA 


THis  Scripture  repiefatmnttm  the  mi> 
fcrable  and  lamentable  ftate  of  the  un- 
regeaerate,  as  being  under  the  power  of  fpi- 
ritoal^catb,  vhifi.ii  dwcndenBdiMa  nf 


911  other  MUMes.'  from  hence  theitfbre  \ 

fhall  make  the  firft  Difcovery  of  the  upful  and 
wretched  State  0/  ihen^  that  apply  not  Jefus 
Chrift  to  their  om  Souk 

The 


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Scrm.  }i. 


'  l^he  Method  of  Grace, 


1. 


The  seotieisf  the  j^lt  in  this  CtMtit^  is 

to  prcfs  Pcllcvcrs  to  a  drcumfpcft  and  holy 
Litci  to  walk  Ay  ChiUftH  of  Light.  This  Kx- 
hortatioo  is  laid  down  in  vet.  8.  and  prcdcd 
by  divers  Argoments  is  die  Mowing  Verfcs. 

fSr/t,  From  thi  tendency  of  holy  Principles 
unto  holy  Fruits  and  PraQices,  wr,  9,  lo. 

Secondfy^  From  the  convincing  ciiicicy  of 
f  raftical  GodlineTs  upon  the  Confcienccs  of 
the  wicked,  ^/w.  1 1 , 1 2, 1 3.  It  awes  and  con- 
vinces their  Confcicnccs. 

TTbirt/Zy,  From  tl'.c  co  incidence  of  fuch  a 
Convcri-icion  with  the  great  dcficn  and  drift 
of  ihc  Scriptures ,  which  is  to  awaken  Men  by 
regeneration  out  of  that  fpiritual  Sleep,  or 
rather  Death,  which  Sin  hath  call  them  into : 
And  this  is  the  Argument  of  tlic  Text,  Vl'Urc- 
fore  he  faith.,  /Iwake  thou  that  fieepeft^S^c.  There 
if;  Fomc  difTiailty  in  the  reference  of  thcfe 
Words.  Some  think  it  refers  to  Jfa.  16.  1 9. 
Awake  and  ftng ye  that  dmU  in  the  Duft.  Others 
to  I  ft.  60.  1.  -^rife,  fhinc^  far  thy  Ugbt  it  cotr.e^ 
<frc.  But  moft  probably  the  Words  nehhcr  re- 
fer to  this  or  that  particularly,  but  to  the 
drift  and  fcopc  of  the  whole  Scriptures,  which 
were  infpirw  and  written  upon  this  great 
Defign  to  awaken  and  quicken  Souls  out  of 
the  ^te  of  fptricoai  Deacb.  And  in  them 
we  are  to  connder  theft  three  things  more  di- 
ftinaiynnri  pirticularly. 

1.  The  mifcrablc  State  of  the  Unregcoe- 
rate  •,  they  are  afleei  and  dead. 

2.  Their  doty,  whidii$tO«Mlc',Mr/f4n</ 
uffrom  the  dead. 

3.  The  Power  enabling  them  therctmto; 
6mfi  fhaU  g've  thee  Light. 

Firjl^  The  mifcrable  Sutc  of  the  unregcae- 
T8te,  Tcpreftnted  under  the  Notions  of  fleep 
and  df.tt!^-^  both  cx'prcfTton^  intending  one  and 
the  fanrc  thing,  thongh  with  Ibrae  variety  of 
Notion.  The  ChriftleTs  and  onregenerate 
Wm  1;1  i<;  in  a  deep  fleep  ;  a  Fpirit  of  number, 
fenlelefsnefs  and  (ccurity  is  fallen  upon  them, 
though  they  lie  ex^ofed  immediately  to  etcr- 
ni!  Wr.iih  and  Mifery,  ready  to  drop  into 
Hell  every  moment.  Jnll  as  a  Man  that'is 
htt  afleep  in  a  Hoofe  on  Fire,  and  whilft  the 
confumin '  Flimcs  arc  round  about  him,  his 
Faocy  is  Iponing  it  fclf  in  fomc  plcafant 
Dr«am;  thtris  a  very  lively  t  Lf  in'il  ince  of 
the  unrcf,cncvate  Soul.  But  yet  he  that  flceps 
hath  the  principle  of  I  tfe  entire  in  him,though 
hisSenfcs  b;  bound,  and  the  a£^ions  of  I.ife 
fuFpcnded  by  deep.  Le  ft  th  c  rcfore  we  fhould 
think  it  tsonly  fo  with  the  unregenerate,  the 
Exprclllon  is  dcTignedly  varied,  and  thofc  that 
were  lai:'  to  be  j-y/rrp,  :tr>i  p o< a ively  affirmed 
to  be  dead  .,  on  pui  pofc  to  inform  us  that  it 
is  not  a  liisple  fuffenftm  of  the  ads  and  excr* 
cifc,  but  3  total  privatim  of  the  principle  of 
fpiraival  Life,  which  is  the  mifery  of  the  un- 
regcnerate. 

Secondly^  Wc  have  hcrethe  doty  of  the  un- 
regcucraLG,  which  is  to  awake  out  of  fleep.,  and 
Ofi^  frtm  the  dead.  This  is  their  great  con- 
ccrmnent :  No  D\uy  in  the  World  isof  greater 
ncctlliiy  and  importance  to  them.  Sfrwe((iHlh 
Chvill)  ta  mtcr  ;«  ..r  f  .>  jhutt  Gate.,  Luke  13. 
1 4.  A  ml  the  order  of  thcfe  Duties  is  very  na- 
tural. Fird  awake,  then arife^  9t»rtlingand 
tonliiig  Gonviaions  maka  my  for  fpirtttMl, 
Vol.  I. 


Life^  till  God  awaice  US  by  Convifttons  of 

our  mifery,  we  will  never  be  rcrfuadc.i  tD 
arife,  and  move  towards  Chrill  for  Remedy 
and  Safety. 

Thirdly.,  But  you  will  fay,  ifun-  3. 
regenerate  Men  be  dead  Mco,  to 
what  pnrpofc  is  it  to  perfwade  Ittir  ^tu.  primm ,x. 
them  to  arife  and  ftand  np^  The    cuari,  djitrf^tn,  d.-- 

Veiy  Exhortation  fuppOlCS  fomc  fHamtnart  ;  /«- 

l>owcr  or  ability  in  the  unrege»e>       "^'■'  'zefdum  eft, 

rate ;  elfe  in  rain  are  they  com-  ::::Z'''SfiL^. 

manded  to  arife.    This  DifEculty  RoLmLocT 

is  folvcd  in  thlsmy  Text,  though 

thrc  dutv  be  ours,  yet  the  power  is  God's. 

God  commands  that  in  his  Word,  which  oi^ly 

his  Grace  can  perform.  Ciri^  fhilt  give  thee 

/.i^h-.  popifh  Commentators  would  build  the 

|)owcr  of  brcc-w  ill  upon  this  Sciipture,  by  a 

very  weak  Arg,umeut  drawn  from  the  order 

wherein  thefc  thing?  arc  here  exprelTcd  •,  which 

is  but  n  weak  foundation  to  build  upon,  tor 

it  is  very  nfual  in  Scripture  to  put  the  Effeft 

before,  and  theCaufe  after,  as  it  is  here,  fo 

in  /fa.  16. 1 9.  AiPake  ttnd  jmg,  ye  that  dwell  in 

the  Duji.   But  I  will  not- here  intanglc  my  dif- 

courfe  with  that  Controverfie,  that  which.  [ 

aim  at  is  plain  in  the  Words,  vi:^ 

t)oet.  That  all  Cbrijllefs  Souls  are  undtr  the  Dogt 
fower  of  Spiritual  Dej^b^  tbeyan  mtbe 

"   State  if  the  de^d. 

Multirudc>  of  Tcfli monies  arc  given  in 
Scripturcto  this  Truth,  £j>fe.  2.  1,5.  Touhath 
he  atdthiwJ  who  were  dead  tn  trejfajfct  and  fint. 
Col.  2.  13.  Aid  you  Id  dead  in  your  fins.,  and 
the  undrcwmifm  of /our  fi^^  bath  he  <juickened 
togeilvr  with  with  many  other  places  of 
DiTc  ini[t)rtancc.  But  the  Method  in 
which  i  ifaaU  difcourfe  this  Foint  wiil  be 
tW$}  • 

F/VjT,  T  win  fhcw  yon  in  what  fence  Chrift- 
kfs  and  uoregeaerate  Mea  are  iaid  to  be 
deadi 

5(T«N^,  What  the  Stilte  of  SplritQal  Death 

is. 

Thirdly.,  How  it  appears  tfcjlt  all  nnrcgene- 
rate  Nlcn  arein this MdStatr«  Andthenapo 

ply  it. 

'  Pitp.,  In  what  fenfe  ati  Oiriltlefi  and  unre-  t 

generate  Men  faid  to  be  dead  Men. 

To  open  this,  we  moft  liaow  there  is  a 
threefold  death,  vIa.-    ' ' 

1.  Natural.     '  '  ' 

2.  Spiriruali 

'.'  3.  Eternal.  - 
Natural  Death  is  nothing,  clfo  but  the  pri- 
vation of  the  principle  of  Natural  Life,  or  the 
reparation  of  th<^  Soul  frort  the  Body,7«iiw*  2/ 
z6.  Tt.  Body  without  the  Spirit  w  dtjJ.  Spiii- 
tual  Heath  is  the  privation  of  the  Principle  of 
Spiriiiial  Life,  or  the  want  and  abfcnce  of  the 
quickning  Spirit  ot  God  v^aI-.c  Soul  ^  the  Soul  • 
is  the  Lite  of  the  Body,  and  Cunlk  is  the  Life 
of  the  Soul  J  the  abfeoce  of  the  Soul  ii  death 
to  the  Body,  and  theabfencor  want  ofChrilt 
is  death  to  the  Soul.    Eternal  Death  is  the 
reparation  both  of  Body  and  Soul  hom  God, 
which  is  the  Aifery     the  Damned.  No;^ 
Chriftlds  and  onregenerate  Men  are  not  dead 
in  the  lud  fenfe;  they  arc  naturally  alive,." 
though  they  are  dead  while  they  live :  Nor' 
are  they  yet  dead  in  the  laft  ftnfc,  ctcrnaily 
feparated  fro  n  God^  by  an  irrevocable  Sen- 

M  m  ffl  z  tence* 


Ijigiiizeo  by  Google 


^bt  Method  of  Grace. 


Vol  I 


tcoce  as  the  damned  arc  •  but  they  are  dead 
ta  the  fecond  fenfe,  they  are  fpiritually  dead, 
whilft  they  arc  fntmnUy  alive,  and  this  fpiri- 
tiial  dcith  is  the  Forc-ninncr  of  eternal  death. 
Now  fpiritual  death  is  put  in  Scripcure  inop- 
pofitkm  CO  a  two-fold  fpiritnal  Lin.  ck. 
I.  The  Life  of  Juftification. 
a.  ThcLifeof  Sanftification. 
Spiritoal  death  inoppoQtion  to  the  Life  of 
tiiilification  is  nothing  clfc  but  the  gi'.ilt  of  fiti, 
bringiagus  under  the  Sentence  of  death.  Spi- 
licm  P^h  in  oppoficioa  to  the  Ufe  of 
Sanflification  Is  the  Pollution  or  Dominion  of 
Sin.  In  both  thcfc  fciUes  un regenerate  Men 
4re  Attd  McD;  but  it  is  the  lalt  which  I  am 
properly  concerned  to  fpe^k  to  in  this  place : 
And  therefore, 

Secondly,  Let  us  briefly  confider  what  this 
Spiritual  death  is,  which  as  before  was  hinted, 
is  theabfcnce  of  the  quickening  Spirit  of  Chrift 
from  the  foul  of  any  roan.   That  Soul  is 
a  dead  Soul  into  which  the  Spirit  of  Chrifl: 
is  not  infufed  in  the  work  of  regeneration, 
and  all  its  works  are  dead  works,  as  they  are 
called,   f/(b.  9.  14.    For,  look  how  it  is 
with  the  damned,  they  live,  they  have 
fcnfeand  motion,  and  an  immortality  in  all 
thefe  yet  bccaufe  they  are  eternally  feparated 
from  God,  the  life  which  they  live,  defcrvcs 
not  the  name  of  life,  but  is  every  where  in 
fcriptuic  llikd  death:  So  the  unrcgencratc, 
they  arc  naturally  alive ;  They  eat.  and  drink, 
they  buy,  and  fell,  they  talk,  and  laugh,  they 
rcjoyce  in  the  creatures  j  and  many  of  them 
fpend  their  days  in  plcadnes,  and  then  go 
d  w  n  to  the  grave.    This  is  the  life  they 
live,  but  yet  the  fci  ipture  rather  calls  it  death 
than  lilt  ■,  becrafe  though  they  live,  yet  it  is 
wiilif  rir  God  in  the  World,  Eoh.   2.  ii. 
Jbofigh  they  live,  yet  it  is  a  life  ^aUei^ed 
from  the  life  of  God,  Epb.  4.  18.  And 
thcrcf nrc  v.hiie  they  remain  naturally  alive, 
they  arc  ia  fa'iMarebidtQ  renumtM  dcatb^  t 
yofcif  3.  14.  and  to  be  detd  while  they  live^  i 
Tim.  5.  6.    And  there  is  great  realon  why  a 
Chriftlefsand  unregencrate  itate  Ihould  be  re- 
vriftnted  in  fcriptnre  vnder  the  nodm  of 
death-,  for  there  is  nothing  in  naCBre  which 
more  aptly  reprefents  that  mifml^  ftateof 
thcSoDi  thasnatnrd  death  dpch. ,  The  4ead 
fee  and  difcern  nothing,  and  the  natural  man 
perccivcth  not  the  things  that  arc  of  God.  The 
dead  have  no  beauty  or  defirablonefs  in  them  ; 
Bury  my  dcai^  faid  Alrjham^  out  of  my  fight: 
Neither  is  there  any  fpiritual  lovelineis  in  the 
nttf^goierate.  True  it  is,  fome  of  them  have 
fweet  natural  qualities,  and  moral  c.vccHen- 
Ucs,  which  are  taking  things ljuc  thcfc  are  as 
fo  many  flowers  decking  and  adorning  a  dead 
Corpfe.    The  dead  are  Obicfts  of  pity,  and 
great  lamentation ;  Men  ufe  to  mourn  for  the 
Dead,.  £cckf.  12.  5.    Man  goitb  to  bis  long 
home^  and  the  A  loKrmrsgo  about  tU  flra  ts.   D 11 1 
unrcgencratc,  and  ChriHlcfs  fouls  are  much 
nore  the  Objeds  of  pity  and  iainentation.  How 
arc  all  the  People  of  God  (  efpecially  thofe 
that  arc  naturally  related  to  them)  concerned 
to  mourn  over  them,  aud  for  them,  as  yH/r.t- 
h:tm  did  for  ipimacl.  Gen.  i-^.  18.    O  that 
Ijhmael  might  live  before  thee.    Upon  thefe,  and 
many  other  accounts,  the  ftate  of  unregcncra- 
isreprefeu^fl         the  aotios^  ofP^tb. 


Tiiirdly,  And  that  this  is  the  Hate  of  all 
Chriftlcfs  and  unCiniTtificd  perfons,  will  un- 
deniably appear  two  ways. 
^   I.  The  canfes  of  fpiritual  Ulfe  have  not 
wrought  upon  tbcm. 

2.  The  effe^s  and  Ogns  of  fpirit\ial  life  do 
not  appear  in  them  ;  and  therefore  they  are 
in  the  Itate,  and  under  the  power  of  fpiritual 
death. 

Firjiy  The  caufcs  of  fpiritual  life  have  not 
wrought  upon  them.  There  are  two  taufes  of 
ipititual  life. 

1.  Principal  and  internal. 

2.  Subordinate  and  external. 

The  principal  internal  caufc  of  fpiritual  Ufe, 
is  the  regenerating  fpirit  of  Clu  ift,  K'm.  8. 
2.  Tlx  law  of  the  Spirit  of  life  m  Chrijl  Jejus^ 
hath  made  me  freefran  the  km  of  Sin  and  Death, 
*Tis  the  fpirit  as  a  regenerating  Ipirit  that 
unites  us  with  Chrilt  in  whom  all  fpiritual  life 
originally  is,  J(hfi  5.  25,  atf.  Tm^,  1  fttf 
totto  pm,  that  the  hour  it  eomni,  and  now  is^ 
nhm  iht  deadfitaU  hear  ibe  voice  of  the  Son  of  God-, 
and  thty  that  bear,  fhall  live :  far  as  tl?e  Father 
bath  life  in  himfelL  fo  batbbejiiTfen  to  the  Son  to 
have  Ufe  in  bimfelf.  As  all  the  Members  of  the 
natural  Body  receive  Animation,  Senfc,  and 
Motionbjr  their  Union  with  theirnatural  bead; 
fo  all  bcUevers,  the  members  of  Chrift,  re- 
ceive fpiritual  life  and  animation  by  their  Uni- 
on with  Chrift  their  myftical  head,  Epb.  4. 

15,  t6.  Except  we  oome  to  him  and  be  uni- 
ted u  itli  him  In  the  way  of  faith,  we  can  have 
no  life  in  us,  John  5.  40.  Te  wiu  not  come  unto 
me  that  ye  may  have  life.  Now  the  Spirit  of 
God  hath  yet  exerted  no  regenerating,  quick- 
ning  influences,  nor  beaotten  any  fpecial  fa- 
ving  ^Ith  in  natural  midlnQified  men ;  what 
ever  he  hath  done  for  them  in  the  way  of  na- 
jtural,  or  fpiritual  common  gi^.  yet  he  hath 

notquickned  them  with  thelBeofdirift.  And 

as  the  fubordinatc  external  means  of  life,  w*. 
the  preaching  of  the  Gofpel,  wbich  is  the  in- 
ftrument  of  the  fpirit  in  tms  glorioos  work, 
and  is  therefore  called  He  word  ofhfe^  rhil.  2. 

16.  this  word  hath  not  yet  been  made  a  r^e- 
nerating  quickning  worn  to  their  (bnU.  Pof- 
fiblyit  hath  enlightened  them,  and  convinced 
them :  It  hath  wro4ght  upon  their  minds  in 
the  way  of  common  illnmioMioii,  and  upon 
their  confcicnces  in  the  way  ofconviftion,  but 
not  UDon  their  hearts  and  wills  by  way  of  et- 
feduaJ  oonverfioo:  To  this  day  the  Lord 
batb  not  given  them  an  hcatt  opening  it  fe^ 
in  the  way  of  faith  to  receive  Jefus  Chrift. 

Secondly^  The  cffe&s  and  ligns  of  fpiritnal 
Ufe  do  not  appear  in  them  :  for 

firjiy  1  hey  have  no  feeling  or  fcnfe  of  mi> 
fery  and  danger.  I  mean,  no  foch  ftnle  as 
throw) y  a-.vakens  them  to  apply  ChriH  their 
remedy.  1  hat  fpiritual  judgment  lies  upon 
them,  Jfa.  6.  f,.lp.  Atd  he  faid,  go  and 
tcH  th'ii  ptoph\  f/rtjyye  ituiecd  Lul  unJerJlanJ  not; 
andjetye  indeed,  but  feruive  not;  make  tbebeart 
of  tinsfu^fat^  mdMfMrt  htiftff^  mi  (but 

t'Kir  eyes, 

Sa  mdly^  They  have  no  fpiritual  motions  to- 
wards Chrill,  or  after  things  that  arc  fpirito* 
al  i  all  the  Arguments  in  the  World  cannot 
pcrfwade  their  wills  to  move  one  ftep  towards 
Chrift  in  thv  way  of  laith,  Jtkn  4^  40.  I'e 
*iRmi  c0Mieffffi*fw:  Were  there ajtriitciple 

of 


Digitized  by  Google 


0 


Scrm.  3 1. 


Ibe  Method  of  Qracd. 


45* 


of  fpiritoal  life  in  their  foul),  they  would 
move  Chiift-ward,  and  Heaven- v. aid,  ^obn 
4.  14.  it  would  ))c  in  thqna  well  pf  water 
fpringing  up  into  eternal  life.  The  natuni 
tendency  of  the  fpiritual  life  is  upward . 

fbfr4^f  The  unregeneraic  bav.c  no  appetite 
unto  fpintqal  food,  they  favour  not  things 
that  are  fpiritual ;  ihcy  on  go  from  week  to 

time  witjiout  any  comniqnloo  betwixt  God 

and  their  fouls,  and  feel  no  need  of  it,  nor  a- 
ny  hijnserings,  nor  thirftings  after  it,  which 
eonl^  neyerl;ie  if  a  prindplc  of  fpiritual  life 

were  in  them  •,  for  tficn  tlicy  would  ej}emt  the 
w«rds  of  Co4s  moutk  vmrn  fh4H  thetr  nctcjfvy 

food.  Job  3O;  12. 

Fourthly^  Tlicy  have  no  beat^  or  fpijitual 
warmtb  in  tiwir  atfcikions  to  God,  and  things 
above  ^  tbcir  hearts  are  as  cold  as  a  Itone  to 
fpiritual  Objcds.  They  are  Ivircd  indeed  by 
their  lulls aiuiaficdiofts  to  the  world,  and  the 
things  o^tficvorld  \  but  O  how  cold  and  dead 
arc  they  towards  jcfta  Orillk  ai^i.  Qj^ritnal 
excellencies! 

Fifthly  Thpibreatbenot  fpiritually,  there- 
fore  they  live  not  fpiritually.  Were  there  a 
lV>iriiHal  piiociple  of  lite  in  them,  their  fouls 
would  bfeath  after  God  in  fpiritual  prayer. 
^ffs  9.  II.  Behold,  k  prayed.  The  lips  oi 
the  unregeoeraic  may  aaovc  in  prayei^  hot 
their  hearta  iBid4elii)t»donqttiyawi  ma  pill 
after  God. 

Sixthly^  They  have  no  care«  or  nars  tor 
felf-freftrvjtien^  which  is  always  the  effect  of 
life ,  the  puoreft  Ayxur  fdUc^  worm  will  Ihun 
daoficr  .•  The  wr«h  of  God  hangs  over  them 
ill  the  threatningJ,  but  they  u  emblc  not  at  it. 
iieil  is  but  a  little  bctoire  tbem,  they  are  up- 
on the  very  prctlpicc  of  eternal  ruinc;  yet 
will  ufc  no  means  to  avoid  it.  How  plain 
therefore  is  this  iad  cafe  which  I  iiave  under- 
taken hmtode|Donftrtte,«k.llncGliriftlds 
and  unrcgeneraK  ioidsaKe4leid  £tab?  The 
ufisfoUow. 

If  all  ClxrtfUefs  and  wve^ciir.itf  fnuh  be  dead 
JwdSy  then  how  tittle  pltafure  cm  ChnJiioHs  take  in 
the  Jocitty  cfthe  UMTtgnurate  ? 

Certainly  'tis  no  pleafare  for  the  living  to 
converfe  among  the  dead.   It  was  a  cru^  tor- 
ment  i'nvraced  by  Mnjmtim  Ac  Tyrant,  to 
•  ^iT/  ^"^  ^  '^^'^^      living  man  together :  1  he  plca- 
J^'fj'^^fure  of  fociety  vifes  from  the  barmwiy  of 
propiu^ua  fpirits,  an^  thebc^esiof  mntnal  enjoyment 
memkra   in  the  World  to  come;  neither  of  which  can 
firrtttcitm  fwcetcp  the  focicty  of  thcgpdiy  with  the  wick- 
juMm0^  cd  in  this  World;  Tis  trw»  there  is  a  ne- 
j»ri^rilm  ccnary -civil  convcrfeHftttch  we  muft  have  with 
tlic  ^ipgptUy  herei'Or  eHe  (a-;  the  Apoftle 
9t  dmi-  'Speaks  )  -^e  muft  gpout  of  the  Vi'or  Id.  1  here 
arc  alfodmics  of  relation  which  muft  be  faith- 
,f tflly  ji^d  t^udcrly  paid  cvai  to  the  imuegene- 
tTstt*!  -But  eertainly,  where  we  have  our  free 
cleiiion,  wc  iluii  be  ir.nch  wantin,^  both  to 
our  duty  and  ioiulott,  if  wc  make  not  the 
people  of  God  our  chofcn  compnioos.  Ex* 
celle^tly  to  tb i>  pui  pole  fi-oks  a  Modern  An- 
^tfjour  *Art  tliou  a  godlyiiialler  .''  wlicnthou 
takcll  a  Servant  into  thine  honfc,  choofc  for 
fclf.    A  f,odly  fei  vant 
tiiink  on :  He 


cam 

sBts  «VM 

confuttu- 
di  rtcm. 
Xcrtul. 
advcrf.  Va 
lent  in. 
Gurnab 
GliriAiin 
anriow, 

»#7- 


*  God,  as  v.  cU  a<:  t 

*  is  a  greater  bl 


raaftersgood.  Gen.  1^.  -tTL  O  UiAO^^ 

'  my  vinjlir  Abraham,  I  pruty  thee  fe^'.dme  goal 
'■  fpetd  this  dajy  atud fhev^  ktndne^  unto  t^y  nuifier, : 

*  And  fure  lie  did  his  raafter  as  much  fervice 
'  by  his  prayer,  as  by  his  prudence,  in  that 
'  journey.  Holy  Davtd  obicrvcd  while  he  was 
'  at  Sauls  GQurt,  the  roifchief  of  having  vtUjk- 

*  cd  and  ungodly  fervants,  (  for  witiifuch  was 
*that  unhappy  Kingfo  compallcd,  thatD^z/ii 

*  compares  his  Court  to  the  prophane  and  bar* 
*barous  heathens,  among  whom  there  was 
'  fcarcc  more  wickedncfsto  be  found,  Pfal.  1 20. 
^  6.  IVo  is  mc,  that  I  fojourn  in  Mefheck^  ^ui 
'  /  dwcU  in  the  Tents  of  Kedjr^  ( i.  r.  )  among 

*  tboji;  vyho  were  as  prodigioufly  wicked  a*  any 

*  there)  .aad  no  doubt  but  this  made  thisgra- 
'cious  man  in  his  banifhmcnt  before  he  c-amc 

*  to  the  Crown  (  haviat;  iccn  the  evil  ofa  dif- 
'  ordered  houfe  )  to  refolve  what  he  would 
Vdo  when  God  Ihould  make  him  the  head  of 
'  luch  a  Royal  Family,  iykJ.  loi.  7.  He  that 
*'  iporktth  deceit  fltall  not  dtreU  within  my  houfe  j  hi 

*  tbattelleth  lies,  fball  not  tarry  in  my/ij-bt. 
*  Art  thou  godly?  fhew  thy  felt  fo  in  the 

*  choice  of  husband,  or  wife.  I  am  fure,  if 
*Jfpm^  (and  thofe  godly  alfo)  could  bring 
'joootfaer  teftimoniai  for  their  godlinefs  thaii 
^thec^rethey  have  taken  in  this  particular, 
St  jnigfacioftly  be  caDed  into  queftion  both 

*  by  thanflbivei  and  odieri.  There  is  no  one 

*  thing  that  gracious  perfons  (  even  thofe  re- 
*QOfmA  la  Kripcore  as  well  as  others )  have 
'fliewtt  their  ^knefs,  yea,  ^iven  ofi^nc6 
'  and  fcandal  more  in,  than  in  this  particular. 
*■  The  fons  of  God  fm  that  the  daiigiOers  of  men 

*  mre  fair^  Gat.  6. 2,  Onewonld  hare  thought, 
'  the  fons  of  God  Ihould  have  looked  for  grace 
^  in  .the  heart,  rather  than  beauty  in  the  | 

*  lnit  wiec,  even  they  iboiettmes  torn  id  ait 
'  the  fiireft  lign ,  without  much  enquirlitt 
^  what  Grace  is  to  be  found  dwelling  withu. 
Look  to  the  roIeO  ChrifHan^f  thou  aWx  keejf 
the  power  of  holinefs  .'  That  is  clear  as  a  Sun- 
beam written  in  the  Scripture  j  benotttae^yiy 
ydtedtcgeAerwiAZMelievmy  iCcir.  tf.  i+.  Infer, 

Inference  2. 
HemgteaX  and  wbotiy  ftfematural^  marveOm 
and  vmderful  is  Ant  ebmg*  iriacb  Re^enerMck 
m.tkes  upon  tf)e  Souls  of  Menl  It  is  a  chjnpe 
from  death  to  life,  JMe  15.  24.  Ti^f  >ny 
SonrvasJeaif  midUMVu^tin.  Regdieratloa 
is  life  from  the  dead.  The  mod  excellent 
life  from  the  moll  terrible  death.  *Tis  the 
lifi:  of  God  re-infinred  into  a  fotvl  alienated 
from  it  by  the  power  of  Sin,  Fpii.  4.  18, 
There  are  two  llupendioiis  changes  made  upon 
the  fouls  of  Men,  which  jufUy  cmtteogei  |i^h- 
eft  Admiration,  viz..    That,  . 

1.  From  bin  to  Grace.  ■• 

2.  From  Grace  to  Glory. 
TheCliangc  from  Grace  to  Glory  is  acknow- 

ed  by  all,  and  that  juftly,  to  be  a  wonderful 
change  for  God  to  take  a  poor  Creature  out 
of  the  Society  of  finful  Men,  yea  from  under 
the  burden  of  many  finful  Inhrniities  which 
made  hiro  groan  firdm  day  to  day  in  this  world- 
and  in  a  Moment  t®  make  him  a  cum  pi  cat  ?.na 
pcifcct  Siiul,  Ihlningin  the  Beauties  of  Holi- 
ocfs,  and  lining  him  as  a  Vdlel  of  Glo:  y  with 
the  iinrpciikabfc  and  unconcciviible  joys  of  hi? 
rn„,-r.  JO  turn  his  grojuuiigs  into  tiiuni})hS| 


•IS  a  greater  bUlnng  tiun  wc  think  on:  HCiPrcicncc,  to  turn  his  groaiungs  into  tiiuun)hS| 
•  onwork,  and  fet  God  on  work  alio  for  his  I  nis  figbings  inio  Songsof  Pratfe  ]  This  I  fiy  is 

»  mar* 


Digitized  by  Google 


he  Aicthod  of  Grace. 


V  ol.  I. 


Infer.  3. 


imwdlous,  and  yet  the  former  chanf.c  from 
im  to  grace  is  no  way  infcTior  to  it.  Nay,  in 
fotnerefped  beyond  it;  for  the  change  which 
Glory  makes  upon  the  rcgcnciatc,  ii  bur  a 
gradtuil  change,  but  the  change  which  rcgcnc- 
ndon  iDikes  upon  the  ungodly,  is  a  jpccifical 
change.  Great  aixl  ^i  lmirable  is  this  work 
of  God,  and  let  it  for  ever  be  marvellous  in 
•ur  Eyes. 

Inference  3. 
If  tmrtgmenac  fouls  be  dead  fouls,  what  a  fa- 
td  finke  dotb  Jkath  give  to  iodrff  of  at 
uwregmeratt  Men?  A  Soul  dead  in  Sin,  j"  1  i 
Body  dead  by  vertue  of  the  Curfe  tor  Sin, 
and  both  Soal  and  Body  remaining  for  ever 
under  rhf  Power  of  eternal  Death,  is  fofuU 
and  pcrk£l a  Mifcry,  as  that  nothingcan  be 
addal  to  make  it  more  miferable:  Tis  the 
Comfort  of  a  Chriftian,  that  he  can  fiy  when 
Death  comes  now  omms  mariar ,  F  (hall  not 
wboOydle^  there  is  a  life  I  live  which  Death 
cannot  touch,  Rom.  S.  13.  The  Boefy  ts  de.u{ 
becaufi  of  SmJ/ut  tlx  S^ftt  ts  life  buaufe  of  R)gh' 
temifntfs.  Blefled  and  holy  ishe,  that  hath  part 
in  the  firll:  Rcfuvreif^ion,  on  ftich  the  fccond 
Death  hath  no  power.  As  Death  Lakes  a  Be- 
liever from  amidit  many  forrows  and  troubles, 
and  brings  him  to  the  viiion  of  God,  to  the 
general  Allembly  ot  aii  Uic  ptrfcdcd  Saints,  to 
a  Sute  of  compleat  FreedcMn,  and  ftill  Satifo 
£idion ;  fb  it  dra^s  the  unregenerate  from  all 
hisfenfitiveDclights  and  Comforts,to  the  plate 
of  Torments,  it  buries  the  dead  foul  out  of 
the  Prefeoce  of  God  for  ever.  'Tis  the  King 
of  Terrors,  'tis  a  Serpent  with  a  deadly  fling 
to  every  maB  th^n  is  out  of  Qirift. 
Infer.  4.  Inference  4. 

If  evcy  unregenerate  foul     a  dead  fotd^  hom 
fjd  15  the  c.ife  of  Hyfccrites^^andtem^raryBtUevers 
pboart  twice  dead  t  Thefc  arc  thofc  curfed  trees 
of  which  the  Jipoflk  Jude  fpcaks,  Jude  ver.  1 2, 
Trees  vchoff  Fruit  rrithireth^  vnshmt  Fruity  tmce 
dead^  plucked  up  by  the  Roott,   The  Apoftle  al- 
ludes unto  dying  trees.  Treesthatare  dying 
the  firll  time  in  the  fpring,  they  then  fadcj  de- 
cay,and  cafi:  their  Leaves,  when  other  trees  are 
fragrant  and  floorilhing.    But  from  this 
firlt  death  they  are  fonKtimcs  recovered  by 
pruning  and  drefiing,  or  watering  the  roots : 
Bntif  in  .^Artiofmthey  decay  again,  which  is 
the  Critic-il  and  Climalfericul  time  of  trees  to 
difcover  whether  their  difeaTe  be  mortal  or 
not  \  if  then,  they  wither  and  decay  the  fecond 
time,  the  Fault  is  .-ifc /Mfr^j,  the  root  is  rotten, 
there  is  no  hope  of  it.   The  Husbandman  bc- 
no  more  labour  about  it,  except  it  be  to 
root  it  up  for  Fcwei  to  the  fire.    Jiift  thus 
ftands  the  Cafe  with  falfe  and  hypocritical 
Prafeflbrs,  who  thoi^h  they  were  ftin  under 
the  power  of  fpiritual  dcnth,  yet  in  the  begin- 
ning of  their  profeflioo  they  feemed  to  be  alive: 
They  fh.cwed  ihe  World  the  fragrant  l.eaves 
of  a  fair  ProfcfTion ;  many  hopeful  buddings  of 
Aife^lioa  towards  fpiritual  things  were  Veen 
in  them,  but  wandnga  root  of  r^geaeratioo, 
they  quickly  began  to  wither,  and  caft  their 
untimely  Fruit.   However,  by  the  help  of 
Ordinances,  orfomeroozbg  and  awakening  1 
Providences  they  fieem  lo  recof  er  themlelres  J 


.V'liuv^  but  all  will  not  do,  the  Fault  is  «^ /Kfr^ 
from  the  want  of  a  good  root,  and  therefore 
at  iaflr  they  who  were  always  once  dead^  for 
w  mt  of  a  principle  of  regeneration  •  are'now 
become  tmce  dead,  by  the  withering  and  de- 
cay of  their  vain  profeflion.  Snch  trees  are 
prepared  for  the  fcvereft  flames  in  Hell.  Mat. 
24.  51.  Their  Portion  is  the  fadeft  Portion 
allotted  for  any  ofthe  Sonsof  Death.  There- 
fare  the  /fpci/?;?  Fctcr  tells  us,  2  Pet.  2.  20, 
21.  For  if  ef  ter  they  have  efca^ed  the  PoOutiim 
ef  Ae  Wertd  ihmgh  the  Knemkdge  of  the  Lord 
.vid  S.tviour  Jefus  Chrip.^  tUy  jre  j^mh  intangled 
tlKrern^  md  overcome  j  f/f  htter  end  it  worje 
vith  them  tbm  ik  Beginning.  For  hhiid  heen 
better  for  them  not  to  have  knoxcn  the  way  of  Riph. 
teoufneft^  than  t^er  they  have  known  it,  to  rim 
from  the  holy  Commandment  ddhend  mto  t^m. 
Double  mcafurcs  of  wrath  feem  tobepreptr- 
cd  from  tltcm  that  die  this  double  death. 

If  this  be  fo.^  then  unregenerate  perfonsJefcrv 
the  greaufi  Lamentsiom.  And  were  thi* 
trutH  Iheanily  believed ,  we  could  not  bat 
mourn  over  them  with  the  moft  tender  Com- 
panion, and  hearty  forrow.  I  four  Husbands, 
Wives  or  ChiMren  be  dying  a  natural  death 
how  are  our  hearts  rent  in  pieces  with  pity 
and  fan  ow  for  them.>  What  Cries,  Tears 
and  wringing  of  Hands  difcover  the  deep  fenfo 
we  have  of  their  Mifery  !  O  Chtilli  ins,  is  all 
the  fove  you  have  for  your  Relations  fpenc 
upon  their  Bodies  .<>  Arc  their  fouls. of  no  va- 
lue in  your  Eyes?  Is  fpiritual  Death  no  mifery 
Doth  it  not  defcrveatear?  The  Lord  open 
our  Eyes,  and  duly  affcft  our  HeutS  with 
fpiritual  Death  and  foul  Mifcrics. 

Confidcr  my  Friends,  and  let  it  move  your 
Bowels,  ( if  there  be  bowels  of  afftfrior.  in 
you)  whilll  they  remain  fpiritually  dejd 
they  arc  ilfeleft  and  wholly  unfcrviceable  unto 
God :  in  the  world  .is  to  any  fpedal  and  accept* 
able  fervice  unto  him,  zTm.  2.  21,  They 
arc  nncapable  of  all  fpiritual  Comforts  from 
God     t'  LV  cannot  taJle  the  leafl:  fv.cctncfs 
in  Chriit,  in  duties,  or  in  promifs,  Horn.  8 
tf.   The  have  no  beauty  in  their  fouls  ^  liow 
comely  focver  their  bodies  be,  'tis  grace  and 
nothing  but  grace  that  beautifies  the  Inner 
man,  EzA.  \6,  tf,  7.   The  dead  have  nei- 
ther comfort  nor  beauty  in  them  •  they  have 
no  hope  to  be  with  God  in  Glory,  for  the 
Life  of  Glory  b  begun  in  Grace,  PbiL  i.  6. 
Their  Graves  muft  fhortly  be  made,  to  be- 
buried  out  of  the  Sight  of  God  for  ever 
in  the  lowcft  Hell,  the  Pit  digged  by  Jufticc 
for  all  that  are  fpiritually  dead ;  the  dead 
mult:  be  buried.   Can  fuch  Confidemtions  a$ 
diefe  draw  no  pity  from  your  Sonh,  nor  exdte 
yonr  Endeavours  for  their  regeneration?  Then 
'tis  to  be  feared  your  Souls  are  dead  as  well  as 
theirs.  O  pity  them,  pity  them,  and  pray  for 
them  i  in  this  cafe  only,  prayers  for  the  dead 
are  our  duty ;  who  Icnows  but  at  the  bft  God 
may  hear  your  Cries,  and  yott  may  (ay  with 
Comfort  as  he  did,  Thn  m)  Sen  Trjf  dc::ul  but  is  a- 
Hvt'^  vat  iofijBut  It  famd-f  and  they  began  to  bt 
Mwvjr,  Luke  is* 


SEH- 


Digitized  by  Google 


Scsnu ;  %. 


The  Metbad  Grace. 


+^7 


Bern  lu 


test.  Hie 
Condem- 
nation of 
Unbeiie- 
»ers  open- 
ed and  «• 
plkd. 


SERMON  XXXII- 


Batbttkm  Mmrift  imt  i!r  Cmdmmi  Mntdf^  ittsafi  he  hstk  not  Eelw^t-d  m 


C 


H  R I  ST  kavtog  difcouried  iWw- 1  Bed  by  the  rentcncc  of  God^  coDdcmoing  him 
dtmm  in  the  begmoiog  ©f  tfcit  Cba-  »  an  Vmlnliever^  for  QJghtiog  aqd  lewOina 
peer  about  the  necefliiy  of  RtjSene-  the  Grace  offered  in  the  feonitf  Co*«iaot  Stf 

the  Unbeliever  is  already  virrually*  con- 
demned by  both,  as  he  is  a  (inner,  and 


ration,  proceeds  callMW  i»  diM  €ol 
lo^iag  Oiicourfe  tbortalboatid  aromd  why 
ilmeneratiw)  ivd  Faitiiara  fa  iodiJ^eiiftbly  M- 
oe09Ty»  9oca«rc  there  n  do  other  way  to 
fee  M^a  fr«e  from  the  Curfii  and  CoodenDa- 
tion  of  the  Law,  The  Curfe  of  the  Uw>  Wke 
th^  6ery  S(rp^nt«  ia  the  Wilderstll,  hath 
imittfo  every  Sinner  with  a  deadly  <lw>ke  and 
fting,  fpr  vbicb  there  13  no  Cure,  but  Chrift 
ifUcflVpip  thff  Qolpcl,  4U  Mo&s  ^ttdnftht 
SerfemmtkeWii4eraefi,  ver.  14.  Neither  doth 
Chrifl:  cure  any  but  thole  that  belicvingly  ap- 
ply hia)  tbcir  Qwa  Souls.  The  refuk  end 
oondiffioo  ofall  yoo  havein  my  Text,  M  tb/u 
kcUveib  vt  him  tf  not  tm4tmned  \  bat  he  that 
bttkvcth  not  is  c«tuUnmcd  MLcMdy^  he.  In  this 
Oiafe  49Mch  I  bavr  pitched  apoa>  we  6ud 
Uiefe  three  parts. 

I.  T^(  $iiR  tbr«|t'iii(i,  ctw  UDboUeC 
1.  ThePoQiihgieat  inflifted,  «k  Condetn- 
naiion. 

•.  3:  The  ipuacdiate  ralaiioQof  the  one  to  the 
other;  hciseoMleanedtlreidf. 

Fir/f,  l.c:  us  take  into  con (ideration  the. Sin 
iflHcttis  here  thrcaCned,  t/U.  VnbttM,  This 
B»|MMoi  or  If f«ii«ofa»  enlted  «M  ¥Knred 
Jffns.  Uxibniief istifofold,  Ntgstiv^j^-or 
Politive.  Neg<afvt  Unbelief  is  ihe ,  Sin  of  the 
||«at|if||i,  who  new  had^^he  Gofp^  atnong 
thv-m,  nor  the  Offers  of  Chrift  made  to  them  j 
thcii;  cjMiiiQt  believe  oa  itim,  of  whom  they 
NvcBfthmnl.  HflimVtxk^Mfi\Btm^ 
Mcnapd  Wonjfn  under  the  Gofpcl,  to  whom 
Chfi(t  il  nAtially  opcSHd  and  offered  by  the 
pcfKllta8«r  the  Golpd;  hot  they  niirlw  light 
pfii,  negkftthe  great  Sanation  -,  ttceivenot 
Chriii  into  their  hearts,  •norconreoC'tcr  the  fe> 
vere,  and  (elf-<lnffagfdHMi^«vludi'heis 
offered.    This  is  the  Sin  threat'jied. 

S(cois£lfy,  puAiQwent  inHiAcd,Haiid  that 
i$  C ondfmfi^im :  A  MvioTilcf p  inA^kfsMA 
fignificvton ,  appcqring  in  thjj  Te«  as  the 
b^nd^^rc iciig  upuo  tbf  plaiOer  of  the  ««an  un 
tp  F<^g44in,  D«r.  5.  <f..  A  vorivrlioQ^  deep 
fenfe  i^nd  fmpiiaf'S  ii  fully  ondorflood  in  Hell. 
Cooikm^m  ts  the  judgment  or  icncenceofGod 
cv«di)apii«9  Mao  tobesr;ite:fMiMki:  of 
his  eternal  «r9tii  for^,  tlioliMAttVrJttli^=df 
ail  i«P'ii9fli*  .  .  i  •  ■  u  . 
K  f*k4^k  TteiiMBiiiH  TOledoo,  artctfeea 
this  pmJiflimtBt  hath  to  that  fln  of  Unbelief. 
TheUntjcljevcr  is  condemned  alraadf  («.  he 
is  wripaHy  condemoed  bythe  La#  of  <6od: 
Aiiftfwi*t  is  already  made  for  F-fcI!,  he  is 
CMdep^cd  as  4  jwner^  by  ibt  breach  of  ihe 
Ijtft  Covensotj  l>uc  tlwr  condtmrnfiop  liitd 
%ffr  jMotiiit  (iiiM,  iioeiH  k  Mibeca  rati- 


isao  Unbeliever,  as  he  hath  tranfgrefTed  the 
tawr,  and  as  he  hsth  rcfufed  the  Golpc!,  as  be 
h«h  contraftcd  fin,  tbc  mortal  dtfeMft^  and  re- 
fcfed  Chrift,  the  only  cffeaual  toB^dy.  He  is 
wrtually  condemned  now,  and  will  be  fenten. 
tially  condemoed  in  thcjudgcneoc  of  tbeereac 
day.  Uhbeiief  is  ^js great  fin,  and  cointraiiii. 
tion  is  his  great  milery.  Hence  ihe  obferva- 
tion  will  be  this : 

Dod;  tU*  ii  Vnbtlitxtrj  are  prcftnily  anA 
imm4i4tefy  under  the  jnfi  axd  duMafnl  ftniena 
of  God's  Condemnation.  John  12.  48.  He  thai 
rtft&eih  *«f,  and  receive th  not  my  words ^  hath  one 
thai  iudgetb  him:  The  word  that  J  have  /pok{n^ 
the  fame  fhaBjndie  him  in  the  la  (i  day.  Johns. 
^6.  He  ihmhwtvetb  not  the  Son^  /JUA  not  f(4 
Hfe^  hut  the  wrath  of  Cod  Mdah  on  him. 

Three  Things  arc  to  be  opened  in  the  Do- 
Arinal  part  of  this  point. 

I.  What  Uribelief,  or  the  HOC  recciviiUEof 
Jefiis  Chrift  is.  ^ 

1.  What  CQodeiBiHitiod  tlie  panilbmeat  of ' 

this  fill  iy.' 

3.  Why  this  punifhnicnt  unavoidably 

lows' that  fin. 
■  JRr/fj>  What  the  fin  of  Unbelief,  or  not  re- 
ceiving thrift  is.  by  Unbelief  we  arc  not 
I  here  to  und^ftaod  the  reliques  or  remajos  of 
Chat.fiil  b*tiifc'  peqple  of  Qod  which  is  mixed 
wfihtlieif  fhtperfifft  Faith,  for  thfre.  is  (owe 
Unbelief  fti^l  mingled  with  Faith  in  \M%  Jo^ 
hearts.  He  that  cap  ,  Lord  I  ^Jievt  , 
hath  (aafe  enough  to  cry  ojjt  witij  tjf^fj,  hiU 
thou  my  nnkelitf  How(ev<^  ,  tb^  bqI 
bring  the  Soul  uodftr  copdc^o^tion,  or  into  the 
llMet)FlvfaiA.Tfie1)rard  condemi)^  this  Uji- 
bdief  in  them,  hut  doth  not  condemn  their  ptr- 
foDS  (qt  this  Unl^Iipf.  Buf  the  Unbcjicf  bere 
Tpolvn  (if,  fs  the  iit;§re(Hng or  icfuflne to  tals 
Chrift  upon  the  tei  pts  of  the  Gofpcl,  and  fo  is 
exclofi»cof  tjie  fawing;aj;k  and  effc^s  of  Faith. 

Fir/t^  k  is  eadwifiif'of  the  faviog  sit  of 

Faith,  v.h'uh  (aS hath  teen  already  d?cl^red) 
is  the  dnc  receiving  of  Chrift  offered  in  the 
GofpcV  confciviiig  tbttlcc  him  upon  bis  own 
terms.  This  ilic  liribclicvcr  will  by  rvp  meapf 
be  pcrfvfad^d  to  do,,  H|>  vyiU  ^jc  perfwaded  to 
accifiH;  the  prbmifes  df  C^ift.  bpt  not  19  ac- 
cept the  pcrfon  of  CKHft :  is  willing  to  ac- 
cept Chrift  in  pan,  a  divided  Cfarift,  oot- 
toafcrpt  C(irift  entirely  in  all  htspfficv). '  Nt 
will  accept  the  righieonfiicfs  of  Chrift,  incoji-. 
junftiqn  with  his  oWn  righteonfnef?  i,  but  he 
wtUno^  accept  the  rigbteopiiiers  otchii^,  m 
the  ibie  natter  of  hH  Jafiifiatioi  eKcJnDTe  of 

W 


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The  Method,  of  Gtmc, 


•VoU 


his  owD  righteoutoers  j  be  is  williog  to  wear 
the  CrowDof  Chrift,  batcamocbe  perfwaded 

to  bear  the  Crofs  of  Chrift.  Thus  Clnft  and 
Unbelievers  paic  rppa  terms  ^  God  will  come 
downno lower,  aodtbellitelicfer  will  COOK 
Up  no  higher.  God  will  not  alter  his  terms, 
and  the  Untielicvcr  will  not  alter  bis  refolucion, 
and  To  Chrift  is  refbfed,  Salfation  oegle^ed, 
and  in  the  cffeft  the  Unbeliever  chyfeth  rather 
to  bcdaii  ned,  than  to  comply  with  the  fevere 
terms  of  felf-denia],  morcificatioD*  and  bearing 
the  Crofs  of  Chrift,  TbOS  ic  excludes  the  fa- 
ving  Aft  of  Faith. 

Secondly^  It  is  cxcIuHvc  of  the  iaf  jllg frilitS 
and  cHefts  of  Faith.  Faith  produces  love  to 
God,  but  the  Unbeliever  doth  not  truly  iovc 
hioi.  But  I  know  yoH  (faith  Chrift  to  Unbelie- 
vers) thdt  tht  love  of  God  it  not  inyou^  Jeh.^  42 . 
Faith  purifies  the  hcatt  of  a  Believer,  but  tbe 
hearts  of  Unbeliefersaie  fall  of  all  ioiparitf. 
The  Believer  overcomes  the  world,  the  world 
overcomes  the  Unbeliever :  Faith  makes  the 
Crofs  of  Chrift  fweet  and  eaCetothe  Belie  ver  i 
Unbelief  makes  Chrift,  becaule  of  the  Crols, 
bitter  anddiftaftfol  to  the  Unbeliever.  Thas 
Uobelief  exdddes  both  the  fav  ng  aCt  and  fruits 
of  Faith  \  aud  confeqnently  bars  the  Soul  from 
tbe  faviog  brncfits  and  privileges  of  Faith,  vU. 
Joftilication  and  Peace  with  God. 
1.  StemuUy,  Next  let  ns  conCder  the  puni  le- 
nient of  this  lift,  which  is  condemnation.  Con- 
demnation in  the  general  is  tbe  ientence  of  a 
Judge  awarding  a  muldl,  or  penalty  to  be  in- 
lifted  upon  the  guilty  perfon.  There  is  a 
twofold  Condemnation. 

1.  Rt/uSnCiiifdj  inrefpeftof  tbe  Fault, 
a.  XifftSmPmi4,  in  refpcA  0/  the  PuniA- 
menr. 

Fi/I,  Condemnation  with  refped  to  the 
iaiilti  ftthecafttng  of  the  perfon  as  gailty  of 

the  Criric  charged  upon  him.  Condemaa- 
tioo  with  rcfpea  to  tbe  ponilbmeQC,  is  the 
Icnteocing  of  tlic  conriCted  Offender  to  unckr- 
gofuch  a  puniihmcnt  for  lu  1.  u  fault,  to  bear 
a  penal  for  a  moral  evil.   This  fortnjici  vvord 
Coodemnatioo,  is  here  applied  nato  the  cafe 
nf  srniFry  Sin.'icrcalT  at  the  Bar  ofGod,  wfeere 
Che  ffzit  IS  clearly  proved*  and  tbfi  Patyfti- 
Dcnt  righteoufly  awardcd.Tlienart  aaUnbelie- 
vcr;  for  this  fin  thou  fhalt  dicetcrr^IIy  Con- 
demnation with  refpea  to  tbcfiiult,  ftaads  op. 
poredtojuftificatioo,  Xo«.  5.  16.  Condemna- 
tion with  rcrpcd  to  the  punilhrnent,  fJsndsop- 
polcd  to  Salvation,  AUr.  iff.  jff.   Mpre  jar- 
ticnlarly, 

firfit  Condemnation  is  the  fcntcDce  of  Godj 
tbe  great  and  terrible  God,  the  omnifcient, 
omnipotcnr,  fupreme,  and  impartial  Judge; 
at  whofc  Bar  the  guilty  Dnner  ftands.  "Tjs 
tbe  La,w  of  God  that  coodemju  him  ooyv :  He 
iiacb  oMdnt  judgetb  him  ;  a  great  and  terri- 
ble one  too.  'Tis  a  dreadful  thinf^  ro  be  coa 
democd  ai  Man's  Bar:  But  the  Courts  of  bi« 
mane  Jodicttim,  iiow  awAI  and  folciiiii  Ibe- 
vtT  they  are,  arc  but  rriflfs,  and  children? 
play  to  this  Court  of  Heaven  and  Confciencc  i 
wherein  tile  Uobelievcr  is  arraigned  aiMl  coo- 
demned. 

ScconMy^  'Tis  tbe  fenteoce  of  God  adjudging 
the  Unbeliever  to  eternal  death  j  than  which 
nothing  is  more  terrible.  What  is  a  Prifon 
to  Hell  ?  What  is  a  StatFold,  and  an  ,  A^,  to 


Co  «  aurftd  into  everlaftin^ 
Gafiews  and  a  Hakcr  tu 

ings " 


^ei  What  is  a 
ci'crlafting  Bnrn- 


Thirdlj^  Condemnation  is  the  final  fcntence 
of  God;  the  fupreme  Judge,  from  whofe  Bar 
and  Judgment  there  lies  no  appeal  for  the  Uo- 
beiicvcr,  but  Execution  certainly  follows  Coo- 
demiiaWon;  Ltitf  19.  27.  if  Man  condemn. 
God  may  juftifie,  andfave:  Bat  if  God  coc- 
demn,  no  Man  can  fave  or  dciivrr.  if  the 
Law  caft  a  Man  at  a  finncr,  the  Goibcl  may 
fave  him  as  a  Believer  :  But  if  tbe  Golpel^caft 
him  as  an  Unbeliever,  a  Man  that  fijially  re- 
je(fls  Jeliis  drift  whom  it  offers  to  bim,  all 
tiie  world  cannot  favc  that  Man.  O  thea  whtt 
a  dreadful  wotd  is  Coodetooation  !  Alt  tbe  e- 
vils  and  nifaieB  of  tiiie  life  are  ootbiog  to  it : 
Put  all  affliOioiis,  calamities,  fuffisriogs,  and 
miferies  of  tbit  world  into  one  fcafc,  and  this 
feotawofGod  imo  the  other,  and  they  wiB 
all  be  lighter  than  a  feather. 

Thirdly t  In  tbe  next  place,  1  (ball  (hew  voo 
that  this  pmilllraient ,  vix..  Condemnation . 
mnfl  unavoidably  foHow  thyt  iio  of  Unbelief 
So  many  unbciieviog  ^erioos  as  be  io  tbe  world* 
fo  many  coodcawed  perfooa  there  are  io  the 
world  \  and  this  will  appear  two  ways. 
1.  By  coofidering  what  Unbelief  exdndesi 
Mao  from. 

1.  By  con(iderii«iiiatUMieflgciadeii 
Man  under.  .  . 

Fi>fi,  Let  vs  coQgdcr  wlnt  Unbelief  exdodes 

a  Man  from  and  it  will  be  found,  that  it  ex- 
cludes him  from  all  that  nay  help  and  jawKm 

For, 

Firfi^  It  excludes  him  from  the  pardon  of 
fin,  Job.  8. 24.  ]fyt  Mieve  av  thM  J  mm  he, 
M  Sius.  Now  be  that  diet  under 

tbe  guilr  of  all  hu  fins,  mufl  needs  o'iein  a  ftatc 
of  wrath  and  condemnation  for  ever.  Fw<te 
w^u^  finiideMib.  Xom,6.iilt,  If  a  Mu  My 
be  f^vcd  without^  pardon,  tlRliiaw  the Wa- 
believcr  hope  to  be  iavcd. 

SetmMy^  Unbelief  cxclodea  a  Mm  fromaQ 
the  iaving  benefits  that  come  by  the  f^crifu  e  oc 
death  of  Qirift.    For  if  Faith  be  the  only  in- 
ftntfoent  that  applies  and  brings  heme  to  die 
Soul  the  benefits  of  the  blood  of  Chrift  as  un- 
qucftionaUy  it  is :  Then  Unbelict  muftofne- 
ccffityexdodea  Man  fkom  aU  thofe  benefits, 
and  confeqocntly  leave  him  in  the  ftate  of  death 
and  condemnation.   Faith  is  the  applying 
caufe,  the  inftrument  by  which  we  receivocbe 
fpedal  faviflg  benefit  of  the  blood  of  Chrift, 
y.  1  J.  WhoM)  Cod  IsMh  fu  fmh  t»  he  m 
profitiMitH  throtfgb  fmtb  i»  bit  blood.  £ph.  2. 8: 
grtet  »e  ye  ftvtd,  tbrmfh  fwb.    So  then, 
if  the  Unbeliever  be  atquuted  and  laved,  it 
inaa  be  without  the  benefit  of  Chriil's  Oadi 
and  Sacrifice}  which  is  Dtrerl^  impoflible. 

^^^^t  Unbelief  excludes  a  Man  from  the 
fevinpefficacy  and  operation  of  the  Gofpel,  by 
Qllittiiw  upthe  heart  sg-iinfl  ir,  3rd  crofllog 
tbeoiaio  drift  and  fcopc  oi  it  which  is  to 
bring  ui»  Men  to  tbe  terms  of  Salvation  i  To 
pcrfwade  them  to  believe  j  this  is  its  great  del 
fign,  the  fcope  of  all  its  Comtnaodt,  1^3. 
2  i  1  /.  rl-  1 .  1 4, 1  y.  John.  I  a.  'Til :  the 
fcopc  of  all  Its  Promifes;  they  are  written  ta 
encourage  Men  to  believe,  30.  o  3  5, 37.  s« 
then,  il  the  U  .believer  cic^ 'omdcmnstion. 
It  mpit  be  iii  a  way,  naknowa  w  w  by  the 

Gofpel: 


Uigiiizeo  by  GoOglc 


SeritL 


'Ibe  Method  of  Grace. 


-I  ^ 


Gofpel :  Yea,  contrary  to  the  eftablilhed  or- 
der tberein.  For  the  UnbJicrer  obcveth  not 
thegreatcommandofthcGory  cl,  ijoh.  3  T7. 
Nor  h  he  uoder  any  one  favm^  piomife  of  ii, 
<7«/-3. 14,32. 

f0mr$Uf,  Unbelief  excludes  a  Man  from 
mitoa  WiBiOirift,  Faith  being  the  bond  of  that 
iniicn,  Efb.  3.  17.  The  Unbeliever  therefore 
may  as  rearomUy  expcft  to  be  faved  without 
Cki^,  M  to  be  ftv'd  withoot  Faith.  Tims 
Tfco  fee  what  Unbelief  excludes  a  Man  from. 

SommUj/^  Let  otnext  fee  what  guilt  and  mi- 
UobeJief  ioclndes  Men  under  j  and  cer  t  aiii- 
ly  It  •ai  be  found  to  be  the  grvtteft  gnik  and 
niicryia  the  world:  For, 

Fr/,  It  is  a  fin  whkh  refleas  the  greateft 
diniooouroponO  x^,  i  Joh.  5.  10.  Htttmbt- 
tUvtth  OH  tht  SoH  •fGU,  k4ik  the  WMft  mkim- 

lur  ■  bfcv^fe  he  Mkmkmtthf  nurd  wlwib  Gtd 
g*vc  of  Itu  Son, 

SteanMf^  Unbelief  makes  a  Man  guilty  of  the 
vileft  conrempcof  CI  rift,  and  the  whole dcfign 
of  Rcdeoipiloo  managed  by  bim.  Ail  the  gio- 
riooi  Attributes  of  Ood  were  fignalJy  mamfe- 
ftcdin  the  work  of  Redemption  by  Chriftj 
rhererore  tlje  Apoftle  calls  bun  the  Wifdom  of 
Cod^dthc  PomertfGtd,  1  C«r.  1.23,  i^.  bu: 
what  doch  the  carelefs  nerrlrtH:,  ?.nd  wi'iul  rc- 
jcftion  of  Chrill  fpeak,  but  the  weakncls  and 
folly  of  that  dcfign  of  Redemption  by  him  ? 

ThirJ'y,  Unbelief  includes  m  it  the  foreft 
fpiritual  judgment  that  is  or  can  be  inflidted  in 
this  world  upon  the  Soul  of  Man :  Even  fpiritn- 
al  blindorfs,  and  the  fatal  darkeningof  the  un- 
derftanding  by  SacaOj  i  Cor.  4. 4.  of  v.hicb, 
more  hereafter.  ^ 
Fot^thly,  Unbelief  include?  a  Man  tnidcr  the 
curfc,  and  fhuts  him  up  under  all  tbe  threat- 
niogi  that  arc  written  in  tlie  Book  of  God  ;  a- 
mongft  which,  thac  isanexprefs  and  terrible 
one,  A/*rk,t6.  10.  HithMtMievuhnot.jhaibt 
dMuud.  So  that  nothing  an  be  more  evident 
ihaothis;  th<itConderT)tiacion,  ncce/Tarily  fol- 
lows  Unbelief.  Tins  Sin,  and  that  Puniftiment. 
arc  faftaed  logetber,  wltb  Cbaim  of  Ada- 
maat. 

•    *■    ■         Tbe  Ulls  foUow.  "» 
JnfertHtt  \,  > 
If  this  be  fo,  then  how  great  a  number  of 
Mms.  are  vfftbiy  in  theftatc  of  Conden,;ia- 
tion!  So  many  Unbelievers,  fo  many  condem- 
ned Men  a!Kl  Women.  That's  a  fad  complaint 
of  the  Prophet,  /fa.  ^3.1.  Who  h*ih  btlitvtd 
9itr  refort,  and  to  whom  tt  ihe  /irm  of  tht  Lard 
rtveaUd  ?  Many  there  be  that  talk  of  Faith, 
and  many  that  profefs  Faith ;  but  they  only 
talk  of  and  profefs  it:  There  arc  but  few  in  the 
.  world  uato  whom  theArm of  tbcLord  bath  been 
'  .  rcfeabd-nothe  work  of  Faith  with  Power : 
.:  'Tis  put  among  thcgrcat  MyHcrics  md  Won- 

•  <•««  of  tbf  World,  I  Tim,  3,  nj.  That  Cbrift 
-isbeliend  on  in  theworld.  O  wliat  a  great 

•  and  terrible  Day  v,  :i:  t!  c  D-y  of  Chrift's  com- 
ing  to^  Judgment  be,  when  fo  fflany  Millions  of 
Unbelievers  (ball  be  brooi^  10  bis  Tt^m^l 

-  to be  folemnly  frntencrd  !  They  are  (as  my 
Textfpeaki)  €mdi!m,>td  ttb^ but  then  that 
dreadful  Sentence  will  be  foledndy  prohoonced 
by  Jciiis  Chriff,  whom  they  have  dtfpifcd, 
s:k,  ftjedledj  1  ben  fti.ill  that  Scripture  be  ful- 
n»ed,       1^17.  Thtfh  iiH»tf  gtmiimt  rbAt 

Vol.  I. 


/fifcrtKce  t. 

leaft  rteaforeof  favin<;  fai.h  .s^  for  ihe  jcaft  ^ 
mcafurc  of  rn,c  Faich  unites  the  Soul  to  jX 

Uinlt  i  and  then,  there  is  h„  cof,dfmnMton  'o 
*'>fmthM^  in  Chrifi'jcfHj,Ro,H  8.  ,.  Nor 
one  Sentence  of  God  againft  them.    So  jISi 

^  ^^^'"f  ^'  /V-'^W  from 

f  '^"tf'V  The  weakfft  Believer  h  as  C 

<lf««,nce,  Even 
R[^hfOuf>:cf.  Of  Gcd  which  u  by  F^ub  of  Ckri/f 
^t/*/  Mndt,fon4lltbtm  th^t  Idtkc  ;  Z 

'^re  tj  n94bf,nwe.  'Tis  not  in  in,pu:cd  aiit 

L're  H  rT  'i^'''^'^^^^^  ■■  '^^^  Man  h:t^ 
moteHol.nefs  than  another.  The  Faith  that 
rcccivcyhe  righteooftefs  of  Chrift,  ni.v  be- 
very  different  in  d6.'recs  of  ftrcngth  :  but  the 
received  K-ghteouinef.  is  equal  upon  ail  Bc^ 

m1'"o°^.'  ^hild,  .sit  i,  i.  the  hand  Si  I 
Fakb  !        ^^"'^'""fi  prccioufaefs  of  iasiog 

I»fer.  3. 

How  dreadful  a  fm  is  the  iia  of  Unbelief.  I„ftt  it 
wh:cii  bangs  Men  under  the  condeinnaiion  of  * 

lu'er  :  Ijs  a  Cu  that  doth  not  affright  th« 
Coni  lence,  as  fbme  other  lins  do,  but  it  kills 
the  SouI  more  certainly  than  any  of  thofe  Hps 
coow  do :  For  indeed  other  lias  couW  aot 
damn  us,  were  it  not  for  UnbeUe^  *bidi  Ht^ 
ttie  guilt  of  them  all  upon  our  perfons.  Thi* 
istne  Condemnation.  Unbelief  is  the  Oo  of 
m  '  ■  r  ^  when  the  Spirit  comes  to  confined 
Mcnofaa,  he  begins  with  this  as  the  cankal 
Un,  7^  Ttf,  9.  But  more  particularly, 
Ftrfi    ERmztc  the  evil  of  Unbelief  fh»ni 

ISL  •'^S-  ^jf  ^<:f*"'^ne  of 

tne  moft  excellent  and  wonderful  Ptrlon  in 
Heaven  or  Farth.  The  fid»cial  Vifion  of  Cbrift 
IS  the  joy  of  Saints  on  Earth;  the  f^ci.,l  Vi- 
fion of  ChHfb,  is  the  happincfs  of  Saaas  ti 
Heaven.  'Tis  a  d>  fp  ling  of  him  who  is  alto- 
g.therlovciy  in  himfdf,  wbobatb  loved  ns< 
ard  given  bimfeif  for  os'  ' 
'Tis  the  rcjetTling  o-"the  only  A^edumr hetwixt 
God  and  Map  j  after  the  rcjeaing  oTwhoiil 
there  remains  noSacTiiice for  fin.  , 

Sttondjy^  Let  the  evil  of  Unbelief  be  valned 
bythc  ofler  o<  ChriHto  pur  Souls  in  the  Go- 

Tav  ^r"  Sf"«  i^Jyftcry  of 

Godhnefs  th  >t  Chfifl  RioUld  ,be  preached  to 
the  Gcntiles,  iZi-.  That  the  Word 

or  this  Salvation  Oionld  be  lent  to  us.  JSs  1 3. 
.6.  A  Mercy  denied  to  the  faHen  Angels,  and 
tl:e  gteatelt  part  c/  jMankiud*  which  a«. 
gravates  the  evil  of  this  l?n  beyond  aQ 
ima^^ination.  So  that  in  refudng  or  ncgUaing 
jcfiis  Chfirt,  is  found  vile  Ingraiitade,  high- 
eft  contemfrt  of  the  Graccand  Wifiiom  of  G«! . 
and  in  the  rvenr,  the  lofs  of  the  only  ftafon 
and  opportunity  of  Salvation,  which  is  neref 
more  10  be  tecovered  coall  eternity. 

/nfrrtfJce  ^. 

If  this  be  .  he  caufcof  all  Unbeiicvcs,  it  is  /.fir  ^ 
not  to  be  admired,  th^t  Soob  midef  tbe'llrft  ^ 

i  convidtions  of  thc;r  miurr.ble  condition,  are 
1  pluiig'd  into  foch  deep  diarcllcs  of  Spirit.  lc'« 


Digitized  by  Googie 


^60 


7 he  Ms/kod  of  Grace, 


fsid  of  them,  jiilsx.  57.  Thm  they  xttrt  fr'wl^i 
M  the  hearty  Md  criti  Outy  Alcn  and  Brcth/cn^ 
wa4t  fh*llwe  do  i  And  fo  tlic  Jailor,  tJc  cMinc 
in  tremyiin£  *ttd  jflmifhtdt  and  /aid.  Si  /,  wh^t 
mujf  Id}  to  ke  Uvtd  f  Certainly,  if  Souls  ap- 
prehend themleives  under  the  Condemnation 
■od  Sentence  of  the  great  God;  all  their  tears 
and  tremblings,  the?r  weary  da^sand  reliefs 
nights,  are  not  without  juftaufe  and  fcafou. 
Thole  that  never  fair  their  own  mir;.rable  con- 
dition by  the  light  of  a  clear  ai.d  full  cOTVt- 
^Ijon,  may  wonder  to  fee  oU>er6  fo  deeply 
diftrelTed  in  Spirit.  They  maf  misjudge  the 
cafe,  and  call  it  melancholy  or  madnefs:  bujt 
ipiritual  troubles  do  not  exceed  the  caufe  and 
groond  or  tlum.  let  them  be  as  deep  and  grea^ 
as  they  will  -.  And  indeed,  it  is  one  of  the  great 
myfteries  oi  Grace  and  Providence ;  a  thing 
much  unknown  to  Men,  how  fuch  poor  Souls 
are  fupporied  from  day  to  day  under  (och  Icars 
aad  forrows  as  are  able  in  a  few  hours  to  break 
the  floutcll  Spirit  in  the  world.  Luther  was 
a  Maa  of  ucat  natural  Courage  \  9od  jrf 
when  God  let  in  fpirimal  troubles  upon  hii 
Soul,  It  is  noted  of  htm,  n'  t>tc  vox^  ntc  cdlor^ 
mc/Mj^Mu  fnf€rtfjet  5  he  had  aetcher  voice*  nor 
bear,  nor  blood  appcanng  io  bin. 

Infticnce  5. 

if$ftr.  5.    Hpw  groundlefa  and  irrational  is  the  mirtb 
aad  iollicyof  ^11  carnal  and  onrcgenerace  Men? 

They  fcaft  in  iheir  Prifon,  and  d^nco  in  their 
Feuers.  O  the  madaels  (hac  is  in  th?  hearts  of 
Men  I  If  Men  did  \m  fee  their  Matiimu  made 
for  Hcfl,  or  believe  they  arcrondcmr.ed  alrea 
dy,  i^  were  impofllble  fqr  them  to  live  at  thjic 
rate  of  vanity  they  do ;  And  h  their  condition 
Icfs  dangerous,  bccsnf:  it  is  not  i:"t'crflood  ? 
Surety  no;  bat  much  moie  dangerous  lor  that. 
O  poor  Siiimers,  yon  have  found  oot  an  eflfe- 
Aual  way  to  prevent  your  prcfcnt  troubles ; 
it  were  well  if  you  could  6nd  out  a  way  to  pre- 
vent your  eternal  mifery:  But  *tii  calier  for  a 
Man  to  ftifle  Convtftion,  than  prevent  Dam- 
nation.   Your  Mirtb  hath  a  twofold  mtfchief 
nuit;  it  prevents  refM^otance,  and  increafeth 
your  future  torment.    O  what  an  Hell  will 
your  Hell  be,  who  drop  into  it  out  of  all  the 
fenicive  and  finful  plcafures  of  this  world ! 
If  erer  Man  nny  frry  of  Mirth  ,  that  it  is 
mad  i  aod  ot  l^u^hici ,  wiiat  dotii  it  'i  He  m^y 
layJbiDChiscaife. 

Infere/:ct6. 

Jnftr,  6.     Lailiyi  what  caufc  bavcthcy  to  rciaice,  ad- 
mire and  praife  tJ^  Lord  to  Eternity,  who 

have  a  well  grounded  confidence  that  (bey  are 
freed  koti)  Oods  Crondcmaaiion  ?  .0  gjtvt 


tbrndtt  tothe  f4ihcr  who  bath  dtUvereJ  you  from 
ihe  pomr  of  Du  '  -.f/",  4nd  trMrpitted  ytmintf  the 
K^ugdoM  of  Ui  dcMT  Son,  CoL  1 .  1  Rejoice  aad 
be  exceeding  glad);  fm  if  you  be  freed  from 
Conrtemnationj  younre  riitof  SaCio's Power, lie 
hath  no  more  any  Uomuiion  over  yott.  The 
Power  of  Satan  over  Men  comes  ioby  viitaeof 
[heir  Condemnation,  as  the  Power  of  tht 

or  ExtQMmcr  ovtrr  liu;  bodies  oi  coudcointd 
Prifoners  doth,  Hth.  2.  14.  If  you  be  freed 
from  CondriiMi  irion,  the  flinf,  of  death  (ha!) 
never  touch  you:  Kor  tiic  itmgui  de^lmiccs 
tbe  bowlis  of  Men  with  a  deadly  VtnlUt  only 
by  virtue  of  God's  condemnatory  Seateoce. 
I  Cor.  15  5),  ^6.  Tkt  fitMi  of  dtmhis  fm^  tttd 
tkt  ftrngtbtf  fai  k  tkt  iMt.   If  you  be  freed 
from  Gondemwtion  now,  you  (hallftand  with 
Comfort  and  Boldnefsat  the  judgment- feat  of 
Chrift  in  the  great  Day ;  and  verily  in  this 
thing  is  the  Love  of  God  perfitded,  i  Jth.  4. 
17.   O  'tis  a  Privilege  io  wbicb  tbe  Grace, 
Mercy  and  Love  of  God  doth  (hine  forth  ai 
clearly  as  tbe  Sun  when  it  Oupetii  in  iu  foU 
ftreogth.  And  ctf taioly  yoo  wiO  find  onfe  eo 
lie  at  the  Feet  of  God  pftoiiilVcd,  and  over- 
whelmed with  tbe  fCDfit  of  tbis  Mercy,  when 
you  fliall  find  your  it^yeiftitd  lirMn  tne  Cbn. 
demnation  of  God,  hillt  many  others  as  good 
as  yon  wer«  >  arc  iltU  under  Condemoation. 
Yea,  yoar  film  freed,  and  many  of  your  So- 
periori  in  the  world  ft  ill  uudcr  the  oirfc,  i  Cer. 
f .  X6.  Yea,  ypur  felves  ftecd,  and  o0era  thai 
fite  wider  tbt  laoc  ineam  of  Grace,  and  had 
the  fame  external  advantsf^es  yo«  had,  ftill  in 
Chains,  2  Cor.  a.  1 0.  O  ^retiiren  1  this  rs  a 
Riarrellont  JXUveraoce ;  lookoo  it  irhicfa  way 
on  will,  your  Ranfom  is  paid,  and  not  a  peny 
of  it  by  you  i  i(  coft  you  nothing  to  procure 
your  Patdoo.  Yoor  Pardon  la  tnllt  and  hoc  . 
one  (in  excepted  out  of  it  that  yon  ever 
miicedp  Yon  af «  fr«^,  and  Jdfua  CbrUI  < 
demoed  in  yonr  ftead  to  procure  your  di& 
charge  J  your  Pardon  is  iealed  h  his  Blood, 
and  a  irrevocable  for  ever,  fo  that  you  ihall 
never  any  more  come  iitto  ci>nderooatioo.  hk 

tbilt  htare;k  fry  Tnyrd,  ^vd  helitvexh  tS'j  him  th^ 
frnt  wr,  h*ii}  evirUfiirg  i^t/e,  Mid  finti  mu  ctmt 

mo  CwidbMMuijaM,  Im  U        pm  Otitb  fa 

L  fe,  Joh.  5.  J4. 

Let  tbem  lb.it;  arc  io  diilivercd  fpeud  their 
days  on  earth  in  praife  and  cbearfui  obcdieoee ; 
and  when  they  die,  let  tbem  not  (brink  flway 
from  death,  nor  be  afraid  to  t.ikc  a  by  the 
cold  hand,  it  can  dq  tbem  do  harm.  Yea,  ki 
them  clofe  their  dying  Ufa  with«  Thttki  na 
CodfVje/MCbrip^ 


SERMON  XXXIIL 

•  JOHN  in.  19.  ' 

Attd$}jiiis  the  Loftdnmnattvny  Out.  i.iffht  if  come  imo  tU  yVvrld^.juid.Mm  lov^  Dsrk' 


OU  T  of  the  fore-gofag  Verfe  it  was 
fully  proved  in  our  Ia(t  Sermon,  that 
all  Cbriftieis  and  vsatf^mt  Mm 
ate  nobetter  than  dc9d  Mep,  faciQgJW#M8»^ 
«A:rfd^  Oar  Saviow  pr0ORc4».  is  ^Vetlc 


to  aggravate  themifiiry  oftbofticliarnfiiieaBd' 

defpifc  him  -  yet  faitlier,  snd  to  let  them 
l<now,  that  cbofe  who  remain  in  Unbelief,  and 
tbe  Stale  of  Unregeneracy,  msft  expt^t^  fooier 
gieaeernd  fiver  vraih^lhaa  othfr  fiet  ^  not. 

only 


Tc«t.  Of 

tbe  Af  gra' 
«jtion  of 
the  Sin  and 
PuoUh- 
mentof 
Unbdicf 
under  dtt- 
Light  of 
tbcGofpcL 


ed  by  Google 


Serm. 


The  Method  of  Gratt^ 


only  a  itmplc  Condemoatiou,  but  an  ag^ava- 
ted  and  peculiar  Condemnation,   fidt  it  the 

Cmdeimutioa^  th.is  I,'ghtU  comc^  6:c. 
In  the  Words  we  fiad  thefe  Three  Parts. 
1.  the  AggraTacion  of  Sin,  by  theabofcof 

Gofpcl-light.    Light  h  c  mu^  £cc. 
i.  The  AggrafatioQ  of  Mifcry  io  propor- 
tioAto  that  abnfe  of  Light,  fiuit  tbe 
Cmidemn.nion. 

The  Caufc  aad  Occafion  drawing  Men 
Into  this  Sin  aid  Mifcry ,  / 1  ticir 
deeds  were  evil. 
I.       Firfi^  Wc  have  here  the  aggravation  of  On 
hf  the  ahafe  of  Gofpcl-light,  Ugbt  is  come. 
By  Lig^t  wc  are  to  undcrlland  the  Knowledge, 
Diftovcry  and  Manifeitatioa  of  Cbrill,  and 
Redemption  by  him  in  thcGofpel.   Heis  the 
Son  ot  Rightcoufnefs  that  arifes  in  the  Gofpcl 
upon  the  Nations,  Mai.  4.  i .    W  hen  he  came 
in  tfie  fled),  then  did     day-ff  ring  from  m  bigb 
viftt  w.  Lake  1 . 73.  And  the  Ugbcmay  befwl 
CO  come  two  ways,  cither, 

Firft^  In  the  means  by  which  it  is  conveyed 
tousj  OT  Secmdly^  ia  the  cfRaicy  of  it  upon 
oar  micds,  when  it  afcually  Ibincs  into  our 
Soals.  Light  may  come  among  a  People  in 
the  means,  and  yet  they  a£tually  remain  in 
darknefs  all  the  while.  As  ic  is  in  nature  j  the 
Sun  may  be  up,  and  a  very  glorious  Morning 
fer advanced,  whilft  many  thoufmdsare  drou- 
zing  upon  their  Beds  with  their  Curtains 
drmra  about  them.  Light  in  tiie  nicans^  we 
may  csH  potential  Light.  Light  in  the 
mnd,  wc  may  call  adital  Light.  It  is  but  itl- 
domtittt  Light  comes  in  the  means,  and  con< 
tinne?;  Iring among  Men,  but  T^mc  l.i^ht  mi  !*- 
needs  af'^urrllv  Ihine  into  their  Souls  alibi  uia 
Chis  afliial  I  i['.hl  is  rvvofuld, 

1.  Coramnn  and  iateUe£lcual  only  to  Cmvi- 

flitm^  or, 

2,  Special  and  efficacious  Light,  bringing 
the  Sonl  to  Chrifl,  by  real  CoH-r/cr/zow. 

Gill  d  iu  I  Co/.  4.  6.  —  God  /Wmiw^  into  tbe 
Heart.  Where  ever  Light  comes  in  this  lafl: 
fcnfc,  it  is  impofTible  that  fuch  Men  fhould  pre- 
fer darkncf*  before  it :  but  it  may  come  in  the 
means,  yea,  it  may  adually  (hine  into  the  Con- 
fciences  of  Men,  by  thofe  means,  and  convince 
tbcm  of  their  Sins,  and  yet  Men  may  hate  it, 
and chtife  Darknefs  rather  than  l.ieht.  And 
this  is  the  fcnfeof  this  place.  Light  was  come 
in  the  Gofpel-Difpcnfation  among  them ;  yea, 
it  hath(hir4cd  into  mnw;  of  their  Conn.ie:K:cs, 
^edy  and  reproved  tbcm  for  fin,  but  they 
hated  It,  and  had  rather  be  without  fuch  a 
troublcfomc  lnrr;3cc.  In  a  word,  by  the  com- 
ing of  Light,  w  c  are  here  to  underftaod^  a 
more  clear  and  open  Mantfeftation  of  Chrift 
by  the  Gofi->el  ilian  ever  was  made  to  the 
world  before ;  for  we  are  not  to  think  that 
there  was  no  Lifht  in  the  world  Mil  Ghrill 
came,  md  the  GofncI  was  publiriied  ia  the 
world  by  thcApofties  Mmiftry.  For  jlka- 
fcfwfiw  Cfirift's  day,  Johyt  8.  ^6.  and  al!  the 
faithful  before  Chrill  faw  the  Promifcs  (j.  t.) 
their  accomplilhmeut  in  Chrift  afar  olt,  tieb. 
It.  13.  for  k  was  with  Chrift,  tlie  Soa  of 
Rightcoufnefs,  as  it  is  with  the  n  ittiral  Sun, 
which  illuminates  the  fjtmtfpbere  bcforeit  adii- 
ally  rifcs,  or  fhewt  its  body  above  the  HtnuM; 
but  when  it  rifes -.ind  (hews  it  klf,  the  l  .i  -ht 
trhm  ^  tti^(^^  clearer  ^  fo  it  wasiit  this  ulc.  The 
Vol.  L 


Sal  non- 
ttutn  cm- 


greater  therefore  was  their  fin,  that  rebelled 
againft  it,  and  preferred  Darkncfs  to  Liahtj  ' 
this  was  their  fin,  with  its  fearful  asfiravation. 

Skoo^^  In  a  moltjult  proportion  to  this'  2« 
fin  we  have  here  the  aggravated  Coivicama-' 
tion  of  them  who  finned  againit  fuch  clear  Go-  " 
fpel-iight:  This  is  the  Ojr.demmti^n^  this  is  the 
Judgmentof  all  Judgments,  the  greatc/l  and 
niofl  intolerable  Judgment  ^  a  fcvercr  Sen- 
tence of  Condemnation  than  ever  did  pafs  a- 
gainft  any  others  tlwt  linricd  in  the' times  of 
i^noianccand  Darknefs ,  ihcy  that  live  and 
die  impenitent  and  uare^^enerate,  iiow  fevv 
foever  the  means  of  Salvation  have  beert  which 
they  have  enjoyed,  mufl  be  condemned;  yci, 
the  PagM  world  who  have  no  more  but  natu-  " 
ral  Light  to  help  them,  will  be  condemned  \ff  '  '■ 
thntl.ipjht-  \mx.this  is  the  C-nJouutim^  (i.e.) 
fu.h  finning  as  this,  isthecaufcof  thegreateit  ' 
condemnation,  and  foreft  pnnilhmait,  as  it*5 
called,  Hd.  10.  19. 

'fhtrdljf^  The  Caufc  and  Occafion  drawing  3; 
Menr  iiiito  diis  fin  and  mifcry ;  becimtfi  H>eirdeeM 
TTfTf  tvi!^  (i  e. )  the  convincing  Light  of  Truth 
put  a  great  deal  of  vigour  and  a^tvity  into 
their  Confciences  which  they  conld  not  endnre; 
The  accufations  and  condemnation"^  of  r-n-  ' 
fciencc  are  very  irkfome  and  trcubkromc 
thin^^s  to  Men-,  to  avdd  this,  they  were  wiU 
ling  to  be  ignorant.    An  enl)2;htncd  Confcl- 
ence  gives  an  interruption  alio  unto  Men  id 
their  linful  courfcs  and  pleafures  j  they  cannot  • 
fin  at  fo  calie  a  rate  in  the  I  .ight,  as  they  did  iri  ' 
Darknefsi  and  this  made  them  iiate  the  Light  ' ' 
as  a  very  troublefomc  thing  to  them.  Tmti 
vni?  fee  what  was  the  Sin,  and  what  the  Pa-  •  • 
ad  what  the  Caufc  of  both^         '  ' 
Hence  theOblervation  is. 
-  Doft.  V).it  the  grc.itrr  and  dearer  tie  li^k  j}^, 
«,  undtr  which  tht;  tntpemtent  and  mregena au  do 
live  in  this  World ;        tnnch  gyejtcr  j,:d  Ixavier 
mil  their  CmdmaOm  andMfay  bthitiit  World 
to  come. 

Mat.  1 1.  21,  22.  Wo  unto  tbee,  Choradn,  teo 
tmto  tfcre,  Btthfaidj-,  for  if  the  rrnglrty  works  vbieh 
tpere  done  in  /ok,  had  been  done  in  Tyre  and  Si'  " 
don^  they  would  brve  repented  long  ago  m  ficW  • 
dot^  and  aftxs :  but  J  fay  unto  jroti,  it  p$aU  be 
nart  t^Me  for  Tyre  and  SiioH  at  the  day  of 
judgmnt^  th,:>t  for  you.  Two  things  require- 
explication ,  in  the  dodrinai  part  this 
point,  w?*.  • 

1.  How  1  ,i,i;lit  puts  a  deeper  gdiltauid  tg- ' 
gravation  into  Sin.  ' '  . 

2.  Why  Sin,  fo  aggravated,  makes  Men  lia^' 
blc  to  greater  Condemnation. 

Firjly  We  will  enquire  into  the  groundt  I. 
and  reafbfts  why  greater  and  clearer  Light 
gi  catens  and  aggravates  i>roportionably  the 
tins  thtitare  committed  under  it  ^  and  it  will 
appear  that  it  doth  fo  tpon  divers  accounts. 

Firfi^  .AH  Li2,ht(erpccially  Evangclical-light) 
is  a  great  prefcrvativc  from  fin.  and  an  e.vcel- 
lent  means  to  prevent  it :  Tis  the  property 
of  l.i^'ht  to  inform  the  judgment,  and  re*ftifie 
the  miltikcs  and  errors  of  it  and  thereby  to 
givediedc  to  the  afieffions  in  the  phrlbie  of 
finful  defigD?  and  courfc? ;  'Tis  a  plain  cifc, 
that  many  Men  would  never  do  as  they  do,  if 
their  noderft.indings  were  better  informed^ 

I  Cor.  2.  8.  H'hich  r.oiie  ^ftbt  Priucrs  cf  this  rer>rld 
biefe  j  for  had  they  knom  ity  tUj  would  nut  have  * 
Nnn  2  pfu^i 


Digitized  by  Google 


The  Method  of  6  face. 


Vol  I 


cruci&d  the  Lord  CUrji  .*  It  was  waoi  of  11^ 
and  better  iaformatlon  wfiidi  drew  them  nnider 

that  horrid  and  unparalkrd  guilt.  Our  Sa- 
viour alfo  ruppofes  io  the  place  befbtc 
deed,  That  if  TyremA^dm  had  enjoyed  the 
lame  lit!,hL  and  means  of  Gric:  that  Clwudn 
and  Seibfaida  (Ud^  they  would  never  have  been 
fofinfiil  asthey  were:  li^dilcovers  danger, 
and  thereby  ovcraws  and  Hops  Men  from  pro- 
ceediQg  ferthcr  in  thofe  paths  and  com  fe$  that 
will  ran  tton  into  it. 

Secondly^  Sinning  under  and  aga'mfl:  the  light, 
fuppofcs  and  involves  in  it  a  greater  contempt 
and  deTpice  of  GodH  Aathority  than  finning  in 
ip,no>ancc  and darkncfs  dorh :  Every  Manthat 
breaks  the  Law  of  God.  doth  not  in  the  ianic 
degree  defpiCbaod  fliglit  the  authority  of  the 
Law-maker :  Bot  when  a  Man  hath  light  to  dif- 
eover  the  evil  and  thcdaDger  of  what  he  doth, 
and  yet  wilt  dare  to  do  it  ^  what  is  this  but  the 
treading  of  God's  Authonty  under  foot  ?  The 
cafttagof  his  word  behind  our  backs  i  Wilful 
finning  is  a  defpitefiil  finning  againib  God^ 
//  .''  I -.25  it  rtrp-^c;  a  low  and  vile  cftccm  of 
the  Law  of  God  which  is  reverent  and  holy:  and 
by  fo  much  the  more  k  makcth  linto  be  ex- 
ceeding finful, 

T^nrdly,  Sinning  under,  and  againfl  the  Light 
admits  not  of  Lhofc  e.vcufcs  and  pleas  to  exte- 
nuate the  oftcnce :  which  fins  of  pure  ignorance 
do.  Thofc  that  live  without  the  found  of  the 
Gofpel  may  fay,Lord,weaewbeard  of  Chrift 
and  the  great  Redemption  wron^by  hi  11  ^  if 
we  had,  we  would  never  have  lived  and  aded 
as  we  did  :  And  therefore  Chrift  (kith,  Job.  1 5 
11.  If  Ihjd  not  come  and  fpoim  unto  tixrm^tbey  had 
ftot  bad  yi»,  but  mm  the)/  li^vc  no  cloak  for  thetr  fin. 

The  meaning  is,  that  if  the  Gofpel-light  had 
not  fhincd  among  them,  their  fin  had  not  been 
of  that  deep  guiit  that  now  it  is :  For  now  it  is 
fi)  inland  heinousby  rcafon  of  the  light  under, 
'  and  againd  which  it  is  committed,  that  they 
have  no  pretence  or  excufe  to  extenuate  or  mi- 
tigate it. 

iFoffltUy,  Evangelical  light  is  a  very  rich  fa- 
vour and  mercy  of  God  to  Men  \  one  of  the 
choiccfb  gifts  beftowed  upon  the  Nations  of  the 
World;  and  therefore  it's  laid,  Pfal  147.1^ 
io.  Hefhewetblusmfdmtojacoh^ins JiOuttsmA 
his  judgments  unto  Ifrael :  He  batb  not  dtalt  fo  mtb 
mttff  NatkHf  dnd  as  far  Ini  wdgmaiti  tbgf  boot 
nof  hwwn  wm.  Other  Nations  have  Corn  and 
Wiiir,  Gold  and  Silver,  abundance  of  earthly 
delights  and  plcafures :  But  they  have  not  a 
beam  of  heavenly  light  (hining  upouthem.  We 
m^y  :icrount  this  ni';i  cy  fmall,  biJt  GoJ  '.vho  is 
hcQ.  able  to  value  the  worth  of  it,  accounts  it 
great,  Hof9. 12.  I  hnfe  vrittm  MMfo  (tiNitl* 
great  I'^m^  s  f  my  Lm.  ChriR:  reckoned C(iper- 
mum  to  be  exalted  unto  Heavenby  theiViini- 
ftry  of  the  Gofpel  ia  that  place.  Now  the 
greater  the  mercy  is  which  the  light  of  truth 
brings  with  it  j  by  fi)  mncb  the  more  horrid  and 
heioom  nraft  the  abuling  and  defpifing  of  it  be. 

Fifthly^  Sinning  againft  the  light,  argues  a 
love  to  fin,  as  fin^  to  naked  fin  without  any 
dilgmreorcovat.  It  is  nothing  fo  bod  for  a 
Man  to  fin  through  a  miftake  of  judgment, 
when  he  thinks  tlut  to  be  lawful  which  is  in- 
deed finful }  he  doth  not  now  clofe  with  fin,  as 
fin ;  but  he  cither  dofcs  wirh  it  as  his  duty,or  at 
L  ji:  his  Ubeny.  'Tis  hard  for  Satan  to  peTftiiide 


i':-.,ri 
ftiUium. 


many  Men  to  embrace  a  naked  Sin  j  and  th»  e-. 
forehedoathstt  in  the  habitc^aduty  or  li- 
berty, and  thereby  deceives  and  draws  Men  to 
the  commiUion  of  it.  But  if  a  Man  have  liglit 
Ihtning  into  hi»  ConfiieKe,and  convincing  taim 
that  the  way  lie  is  in,  is  the  way  ufim  quite 
contrary  to  i  be  revealed  will  of  God  j  Itrippinii 
the  fin  naked  befoietbe  eye  of  hbCoafdenoe; 
fo  that  he  hath  no  covert  or  excufe,  and  yet 
will  perltftin  it:  This  I  lay,  argues  a  Soul  to 
be  in  love  with  fin,as  fin.  Now  as  for  a  Man 
to  loveGracc,  as  gracc,isa  folid  argument  to 
prove  the  truth  of  bis  Grace ;  fo  on  the  contra- 
ry, for  a  Man  to  love  fin,  as  fin,  doch  not  only 
argue  him  to  be  in  the  llatc  of  fin,  but  to  br  in 
the  fore-front,  and  among  the  highett  rank  ^ 
finners. 

Sixthly ^Thf^  pvc:!ter  nnd  clearer  the  light  is, . 
under  andagainlfc  which  IVlcn  ointinue  infin,the 
more  mult  the  Confciences  of  fucb  finners  be 
fuppofcd  to  be  wafted  and  violated  by  fuch 
a  way  of  finning :  For  this  is  a  fare  rule,  that  i^^udm 
the  greateH^  violation  of  Conicience  istbe  grea-  vi»km 
tcft  fin.   Confcience  is  a  noble  and  tender  part  e-^dtm- 
of  theSonl  of  Man:  it  is  ia  the  Soul  as  the  eye 
in  the  body,  very  icniible  of  theleaft  injury;  '"''^ 
and  a  wound  in  the  Confcience  is  like  a  blow  ""^ 
in  the  eye:  But  nothing  gives  a  greater  blow 
to  Confcience,  nothing  fo  much  viraftes  it  and 
deftroysitas  fins  af^aiufl  the  light  do:  This 
puts  a  plain  force  upon  the  Confcience,  and 
^vesa  drcadfiil  ftab  to  that  noble  Powcr.God's 
Vicegerent  in  the  Son  1 ,    And  thus  you  fee  the 
firft  thing  made  ^ood,  that  Light  puts  deep 
guilt  and  aggravation  into  fin. 

Second^,  In  the  next  place  let  us  examine 
why  fin  fo  aggravated  by  the  light,  makes  Men 
liable  to  the  greater  Condemnation:  For  that 
it  doth  fo,  is  beyond  all  debate  or  queftion,  elfe 
the  Peter  would  not  have  faid  ot  tbolc 

finners  againft  light  as  be  doth,  2  Pet.  2. 21. 
Tbat  it  had  been  better  far  them  mt  to  have  twcnm 
the  way  of  Rightemfnefs  :  Nor  would  Ghrifl:  have 
told  the  Inhabitants  of  CboraxJtt^  or  Bethfaida 
that  it  fbould  be  more  tolerable  for  T/re  and 
Sidnt  in  the  day  of  judgment,  than  for  them. 
There  is  a  two-folJ  rciionof  this, 
I.  Ex  forte  Dei^  pfi  God's  part, 
a.  Ex  forte  Peccatmt,  on  trie  Stnoen  part. 
F/V,H,  r.r Dtv',  on  God'i  p.irt,  who  is 
the  righteous  Jnd£e of  the  whole  Earthy  and 
will  therefore  render  nnto  every  Man  accord- 
ing as  his  works  fhall  be :  For  (hall  not  the 
Judge  of  the  whole  Earth  do  right?  He  will 
judge  the  World  in  righteoiirners,  and  righ- 
tcoufiirfs  requires  tli  it  difference  be  made  in 
the  puniiluDcnt  of  Sinners,  according  to  the 
difrerentd^reeslof  their  fins.  Nowmt  there 
arc  different  degrees  of  (in  is  abundantly  clear 
from  what  we  have  lately  difcourfed  under  the 
former  head;  where  we  have  fliewed,  that  the 
light  under  which  Men  fin,  puts  extraordinary 
aggravations  upon  their  fins;  anCweiabk 
whereonto  will  the  degrees  of  punilhment  be 
awarded  by  the  righteous  Judge  of  Heaven  and 
Earth.   The  (?mt//«;  who  had  no  other  light 
but  that  dimn  light  of  Nttar^  wiD  becondcm- 
ned  tor  difobcyingthc  Law  ofGod  written  up- 
on their  hearts:  But  yet  the  greater  wr^uth  is 
reiervedforthemwhofin  both  againft  the  light 
of  Nature,  and  the  light  of  the  Gofpel  alio  ; 
and  therefore  it  is  faid,  £om.  z.  s>.  Tribitiattm 

0td 


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The  Method  of  Gracei 


diidju^uifh  upon  every  joul  ofAf.r.;  th.it  dot'b  evil  •, 
cftite'Jcm firfi^  and  alfo  of  tbt  Gtntile.  Inipcni- 
ttac  Jews  and  Gentiles  will  all  be  coridcinnccj 
at  the  Btr  of  God  :  but  with  this  ditlci  cnce  to 
the  Jew  filft,  (»  e.)  principally  andcfpccwUy 
becaufe  the  ligiit  and  merey  which  he  abafcd 
and  violated,  were  far  creatcr  ib.ni  thof:  bc- 
ftowed  upon  lite  Gentiles,  icauije  unto  thim  mre 
commitPed  the  Orades  cf  Cod  \  and  God  had  not 
dealt  with  any  Nation  as  with  that  Nation.  In- 
deed in  the  rewards  ot  obediencethe  famcrca- 
Jbn  doth  not  bold :  He  that  came  into  the  Vine- 
yard at  the  laft  hour  of  the  day,  may  be  equal 
in  reward  with  him  that  bare  the  heat  and  bur- 
then the  whole  dsy,  becaufe  the  reward  is 
of  grace  and  bounty,  not  of  debt  and  merit-, 
but  it  is  ootfo  here,  jullicc  obfervcs  au  cxad 
.IKoportian  indidributing  puniflimeticsaccord' 
ingtothedcgrccs,dcrrTts  and  mcafurcs  of  lin  • 
and  therefore  it  is  did  touccrning  Bjh/h».,K&y . 
1 8. 7.  ifow  much  (he  had  glorified  her  felf\  and 
li  ved  deliomfy^  ft  naiA  Mimm  mii  ^irrtm  geve 
btr. 

Seemdly^  Ex  forte  Peccatoris,  upon  the  ac- 
count of  finners  it  rouft  needs  be,  that  the 
heavieft  wrath  and  rooft  intolerable  torments 
fiioaldbethe  portion  of  them  who  have  flnned 
vnder  and  apinft  the  dcareft  U|;bC  and  means 
of  Grace  •,  for  we  find  in  theSCriptore-account, 
that  ?  principal  and  fpecial  part  of  the  torment 
of  the  damned  will  arife  fr<un  their  owaCoo- 
rciences,  Mtrk  9. 4+.  Where  Aar  Worm  £eH>  not^ 
aHdtbeFireisHOt<iiienckcJ:  And  noihins^is  n:orc 
maufeft  than  thU.  that  if  Confi^cace  be  the 
Tormentor  of  tiieai]Biied,thai  fianers  againft 
I  Jght  miift  needs  have  the  gteateft  Torneots. 
For, 

FiVyJ,  The  wore  knowledge  any  Man  had 
in  this  world,  the  more  was  hisConfcicntc  vi- 
olated and  abuf^ihere,  by  Goaine  agaialt  it: 
And  O  whae  work  will  theft  vtoWBons  and 
abufes  make  for  a  tormentitig  Confcience  in  Hell ! 
With  what  rage  and  fury  will  it  then  avenge 
it  felf  npoa  the  moftftoat,  daring  and  impu- 
dent (inwcvf  The  more  gnilt  now,  the  ttiore 
rage  and  fury  cbca. 

Secondly,  The  more  knowledge  or  means  of 
knowledgcany  Man  hath  enjoyed  in  this  world, 
fo  much  the  more  matter  is  prepared  and  laid 
up  for  Confidence  to  t^M  Um  with  in  the 
place  of  Torments;  and  the  iipbraidings  of 
Conicieacearea  fpKial  part  of  the  T  orments 
ofthedamoed.  O  what  aPeal  will  Oonfiicncc 
ring  in  the  ears  of  fuch  finners/  Did  not  1 
warn  tbee  of  the  UToe  of  fuch  Cos,  undone 
wretch  ?  How  often  did  I  ftrive  with  thee,  if 
it  had  been  pofTible  to  take  thcc  off  from  thy 
courfeof  finning,  and  toefcape  this  wrath? 
Did  not  I  oiten  cry  ont  in  thy  bofom,  flop  thy 
cor.rfc,  finncr  ^  Hearken  to  my  coimn.!,  turn 
and  Uvc  j  but  thou  wouldil  not  hearken  to  my 
voice.  I  forewarned  tbee  of  this  danger,  bat 
thou  flighted!!  all  my  warnings;  thy  lufts  were 
too  (trong  for  my  light ;  and  now  thou  fecil 
whither  thy  way  tended,  but  alas  too  late ! 

Thirdly^  The  more  knowledge  or  means  of 
Knowledgcany  Man  hath  abufed  and  ncglcfted 
in  this  world,  fo  many  fair  opportunities  and 
great  advanta^'es  he  hath  lofl  for  Heaven  •  a:xl 
tlie  more  opportunities  and  advantages  he  hath 
had  for  Heaven,  the  more  intolerable  will  Hell 
be  CO  ttiat  man  ^  as  the  Mercy  was  great  whieh 


was  offered  bytliem,  fo  tli^  Torment  will  be 
unfpeakable  tl*t  w.iii  arife  from  the  lofs  of 
them.  SinncrSjvdn  hare  no w  a*  wtiiutad  open 
door,  many  blclicd  oppoi ciiitics  of  faivaiion 
under  the  CJof^Jtl,  it  hath  put  you  in'ataii'  way 
for  everlafting  Happincls.  Many  of  you  are 
not  kt  from  the  Kingdom  of  God  ,  there  will 
be  time  enough  in  Hell  to  icflccc  upon  thisioli. 
What  think  you,  will  it  not  be  fid  to  think 
there?  O  how  fair  was  [once  for  Heavci,  10 
have  been  withGo^l  and  among  yonder  Saints ! 
My  Conlaence  was  once  tom  iriccd,  and  my 
AfFcdions  melted  under  the  Gofijcl.  1  was  al- 
moft  perfwadcd  to  be  a  Chrilbaa  indeed,  the 
Bargain  was  almoft  made  betwixt  Chrift  and 
my  Soul  •  there  were  but  a  fc;v  points  in  dif- 
ference bcivvixt  us;  bsit  wrctd)tliai  I  was,  at 
thofe  points  the  Bargain  (h  uck,  and  there  the 
Treaty  ended,  to  my  eternal  mine.  I  could 
not  deny  my  lulls ;  I  could  not  live  under  the 


ftrid  Yoak  of  Chrift's  Government ;  bot  now. 
I  muftUve  under  the  infupporrable  wrath  of 
the  righteous  and  terrible  God  fur  ever ;  m.d 
this  Torment  will  be  peculiar  to  fuch  as  periih 
under  the  Gofpel,  The  Heathen  who  enjovrd 
no  fuch  means,  can  therefore  have  no  fu^.i  re- 
flexions; nay,the  very  Devils  thcmfolvcSjWho  ' 
never  had  fuch  a  Plank  after  tli*  ir  Shipwrack,  I 
mean  a  Mediator  in  their  Nature,  <n  fuch  terms 
of  reconciliation  offered  them,  will  not  rcfleft 
upon  their  loft  opportunities  of  recovering  as 
fodi  Sinners  muft,  and  will ;  this  therefore  is 
tlx  conde  tmation,  that  light  U  come  into  the  world  j 
but  ma  loved  darkneft.  rjtker  than  light. 

loftr.i .  f/enee it foams^that  ttehkr  Knowledge^  In(er,  U  " 
nor  the  hep  mans  of  KnowkJ^r  a:  e  in  tbemfiives 
fu^cHtto  fecure  men  from  uratb  to  come.  Light 
in  icfclf  is  a  ehoitt  Mercy,  and  therefore  the 
means  that  bcpat  and  enacafcd  it,  mull  be  jR> 
too  ;  but  yet  it  is  a  Mercy  liable  to  the  grea- 
teft  abuie,  and  the  abafe  of  the  beft  Mercies 
brings  foirh  the  grcatcft  iMiferies.  Abs,Cliii- 
ftians,  your  Duty  is  but  half  learnt  when  you 
know  it;  Obedience  to  Light  makes  Light  a 
Blcfling  indeed,  Joh.  13.  i-^.  if  yc  know  tkcji 
thifigi,  bifpy  0-eyt  if  yon  du  tiiem,  Happincft 
is  not  entailed  upon  limple  knowing,  but  upon 
doing;  upon  obedience  to  our  krio'.vlcd>i,e  •,  o- 
therwife  he  that  increafeth  knowledge  doth  binc 
increaie  Ibrrow ;  /ar  tbatfirvaHt  wfi'db  tnev  M» 
Lords  mll^  and  prepared  net  hi  mftf.^  nor  did  accat- 
dmg  to  his  mllf  fiiaU  is  beaten  with  tnary  flrifet^ 
Luke  I 47.  And  to  bim  thM  hwmxb  to  do  good, 
andd  'h  H  n<''t.^  to  him  it  is       Jam.  4.  17.  We 
are  bound  with  all  thankfulncfs  to  acknowledge 
the  Bounty  of  Heaven  to  this  finf^l  (oenmtion, 
in  furnilhing  ns  with  fo  many  excellent  means 
of  Light  beyond  many  other  Nations  and  Ge- 
nerations that  are  pall  ;  but  yet  we  ongfic  tst 
rejoice  with  trembling  when  we  ccnfider  the 
abnfcsofLighcinthis  wanton  age,  and  wtata 
difmal  event  Is  like  to  happen  onto  many  thon- 
finds  among  us.   I  fear  the  time  is  coming 

I when  many  among  us  will  wilb  they  had  never 
fet  foot  upon  Englilh  Ground.  God  hath  blef-  ciertudnt 
fed  this  Nation   ith  many  famous  burning  and  g^icium 
iTiining  Lights ;  it  was  once  fuid  to  the  ho-  ^j^f'j. 
nour  of  this  Nation,  that  the  EngVfh  Mini/try 
rvjs  tk  W  rkfs  J  Vonder ;  and  when  a  V.:v.\  of  anr--  p,^-*^ 
thcr  Nation  bct  auto  preach  OKthodicaily  and  ww/Car 
convincingly, they  were  once  wort  10  fay,  We  kommtm 
ftrmm  rfw  Mm*  butb  ban  in  BtiglarJ-^  thc/«#»» 

gv  cater  '^"i"* 


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445+ 


l.he  Method  of  Grace. 


Vol  I 


^i;  eft 
m 
tdt 


greater  will  our  account  be  for  abufing  fuch 
Light  and  rebelling  againft  it  j  the  clearer  oor 
Light  is  now,  the  thicker  will  the  mifts  ot 
Darkflcfs  be  hereafter  ^  if  wc  thus  waiitoni/c 
under  it,  and  rebel  ag^oft  it.  The  Devils 
have  more  I  ight  than  we,  and  therefore  the 
more  Torment  V  ottlicmitisfaid,  Jam.  2.  tp. 
The  Devils  alfj  believe  and  tremble  ^  the  Horror 
of  their  Confciencc$  is  anrwerabic  to  tlicir  II- 
Inmiitation,  tiny  tremble,  the  word  ^lufjcs  the 
rorc  of  t  lie  Sea,  or  fuch  a  murmuring  dreadful 
TJv!,'  n»'MthctcropeftuousScasufcto  make  when 
they  break  thcmfelves  agaiolt  the  rocks. 

Inter.  Jf  the  ahufeof  light  thus  aggravates  fin 
andmi^efj/^thm  times  of  great  tempt  i:,n  are  like 
»  be  tmes  rf  deep  guilt.  VVo  to  an  ialightucd 
knoiving  Gcnci.icion  when ftrong temptations 
befalthcra.  How  do  many  in  fuch  ticncs  im- 
prifoo  the  known  tmrb^to  keep  thcmfclvcs  out 
of  Prifon  ?  offer  vmlcau  o  their  own  Conici- 
cnccs,  to  avoid  violence  irom  oj  ;  r  hands  > 
•  Opficem  *  Plato  was  convinced  of  the  I]  i :  y  of  God  but 
««it»rr>  durll  nor  ov.-n  liisovvn  couv;  ions;  but'faid 

^J^'Tr         *  ^'"^'^  aor  C»fe  to 

f.,c,ic,  And  even  -|-  Smew,  the  renowned  Mo- 

ifu«/- '■•^'•'t.  was  forced  by  temptation  to  dijleiiibie 
///•/J ;.;  his  conviftion,  of  whom  ♦  ^itgufiin  faiil'  hr 
t  ,Cw?-<>- vvorfnipped  what  Wmlclf  reprehended  and 
"^  ^"^^  ^''"^'-"'^ reproved  ■  ar.d  even  a  great 
\i.,u.nwi  ^'"'"J'  °*  l*i"cr  uiues,  was  heard  to  lay  as  he 
iv;  ;;^  going  to  Mar$,  Mamttt  ad  eommmem  erro- 
non  /.uif-  rcw,  I  ct  US  JO  to  the  common  Error.  Ohow 


"*  tf'"'^.  ^^^1     kecpConlcicnce  pure  and  pcacea 
ft;,  .t     t   "  temptetioa !  donbtlefs  iTis 

-  ■      ^lercytomany  weak  and  timorous  Chrilh'ans 


.  •  Coiebat 
jt.ii  rt- 
frthtttiil' 
tatt 

fSHtS*  i»roineHeia,  aiicryTi 
j>aiyrt4o-  fcfTorsofthisAge;  bi:t  w 


have  no  wifdom,  if  you  cxpeft  Salvation  vpon 
any  other  or  caficr  terms,  than  the  moftiHitt- 
rate  Chnftian  finds  it.  It  was  a  fad  Obrerva. 
tion  of  the  Father,  fwgmt  indoQi  ^  rapiunt 
eeebuu,  the  unlearned  rife  and  take  Heaven. 
What  a  pity  'tis  that  Men  of  fuch  excellent 
Tarts  ibould  be  enllav'd  to  their  Infts !  tliat  e- 
vcr  it  (hould  be  laid,  fafimes  fapiertter  defien- 
dunt  m  Cehertnmi^  their  l  earning  doth  but 
hang  in  their  light,  it  doth  but  blind  them  in 
fpintual  things,  and  prepaivch  them  for  the 
greater  mifery. 

Ii.fcr.  4.  Henctn  a'Jofollotri,  tl.it  the  worl^  Cm  r^g- 
^^rj;on  ,j  arery  a't^cuU  tP.?^;  ri:;  j^,,!  u  jCArcth  ludf 
rt'oi  tnChri/},u'U'i  Satjn  /j  .-.j/f  our  of  the  under Jl4ndt,» 
.-r  ,!h.rr„n»t,'n,.  The  Ucv;l  lu;(i  drrply  intrenched  bim- 
ftlr,  ami  llrongly  rorubcd  every  taailly  of  theSoulaMinft 
amlt.  The  UnderjUoding  inderd  u  the  firft  ttAtmS'Wto 
'^'^?o"'•'^o"^°f'^»»P«ulrthe  tfofteniime,  npulfed 
by  light  and  corir«2ion,*rhid»fcB»iloil«ke  a  great  change 


uponaMm.  NowtebeOKIWalVofeirof }  oow  het.kc* 
«iptheO«wofR«1f|noii.  «nd  pfTc  up  and  down  ,be 
Wwld  for  aCorvmj  buc  jI  -j,  n;-!  ,11  the  while  Satan 
k«pj  the  Fort  royal,  thche.irtjnd  will  in  hif  own  Poflef- 
(ion;  and  this  ri  a  work  of  more  difficulty.  The  Weaponf  of 
ih.it  vvartjre  n  ui*  ^f^^  d  be  mighty  through  God,  which 
do  net  only  [  .  ^  imaginations,  but  bring  e?erT 
thought  ot  the  he.ut  liito  Captivity  to  the  obedience  of 
Chriit  1  Co/,  'o  4.  J.  While  the  heart  lUoihoat.tbough  the 
undcrftandmg  be  taken  in,  theSoulrawintin  S^f.n',  pof- 
fciioa;  i!»  a  greater  Work  fand  wedii(y  find  it  fo]  to 
win  one  heart,  than  to  co»i»mcc  twenty  undcrllandiniri. 

Infer.  J.  Htnet  ffo  mc  ftta,  Uam  arh^t  Jlrtngth      Infer  < 
ptmtr  there  ts  m  the  h.fl,  ^Mcn,  hfau,,  wh.citre  thlt  * 
t»  betr  down  ft  ftrong  convtHion,  of  the  Cimt'c$eme  before 
them  ;  ilijt  I  agi  Mi  truth  flio*  a  very  fad  ooc,  EccM  8.1 1 
loe    art  ,f  thr  io7u  0/ men  iifuiij  ftt  m  tbtm  tedatni 
J  T       '"^ '    f'fy  day.  "kI  in  etery  place  tofie 
MtoJi-tJrrdmg  thtir  fouli  to  f.fijfie  their  lulti '  Erery  Man 
faith  tlie  Prophet,  turntih  to     courfi,  4,  the  borferu/h^ 


harms  way,  to  bcdiAmdcdby  a  merdfil  Pro-  »H«t«ihi.C»...,ei„o«Kd  bT.Kij  S 


vidcnce  before  the  heat  of  the  n  ittcl.  cklfl 
and  yfnticbrifl  fecm  at  this  day  to  be  drawing 
into  the  F.eld,  a  fiery  Trial  thrcacens  the  Pro^ 

,   Ktlors  of  this  Age ;  b\:t  wlicn  it  comes  to  a  clofe 

r^but.  grapple  indeed,we  may  ju:!  ly  tremble  to  think 
how  many  thoufands  will  break  their  way 
through  thcconviaiocfsof  their  own  Confci- 
cnccs  to  fave  ihcir  Flcfh.  Believe  i^  Sirs  if 
Chrilt  hold  you  to  himfelf  by  no  other  tyc 
tjan  the  (lender  thread  of  a  fingle  conviction 
If  he  have  not  Intcreft  in  your  Hearts  and  Af- 
fta.ions,  as  well  as  in  your  Underftandings  and 
Confcicnces-  if  you  be  Men  of  great  Light  and 


Triiinp«ti«Hliboat>  of  Armies,  he  breaks  he  tdion*  into 

c!;T  -ft  f^fh  be  before  hitn. 

Such  h.;>iffrrr,),  nnd  hodlnns  Lulh  are  lound  in  many 
enligbt  tied  Vt.\(om;  iliojg'- -  ' 


their  Confciencei  Kprdenr 
ifd  they  win  mfll,  Ifaoa^ 


Damnation  before  them,  on*;)  „,„  „^ 

God  be  lolt,  iind  a  precious  ^1  undone  for  cm. 

In!er  6.  Tocondude,      ever  you  mtSttttU the  deep-  J»{tr  K 
efiguUt^and  efe.pe  tLe  heav.efl  Co,.demmS!^ of!n,eL  ^' 
heart,  ,0  ohey  andfraBtfe  trhatfoei>tr  Gad  bath  opened 
J*urT^^.dttflMd,ng,andCo,,fciences  10  receive  of  his  re- 
vealed  IVtll ;  obey  the  Light  of  the  Gofpel  while  you  have 

u^rwTl  1°"'^  itJ  this  was  the  great  Counfcl  giren 
by  (  b,  lit,  job.  I  a.  3  f .  ,6  nt  a  Vrr.v  trh^l,  ,h,  iX  u 
trubyou,  traJKmbilllyo^  h.n^r  rk  ,  ,  .  J-^'^./Tc^^, 
up<n  m.  The  msnifrftition  of  Clirjll:  in  the  Gofpel  is  tbe 
Lifht  of  the  World ;  ,11  the  Nations  of  the  earth  that  want 


Inftr,  3. 


fl™.gp.mo„iSed L.itn if^ollp^ofer^arm 

with  your  tongue5,and  worfhip  the  world  with  "      ''-""^ '      «"«  »nder  itTr«  miMit^ 
your  h«rt8i  a  Man  may  fay  of  you  without  the  '     ^f"  "  «;«*^..and  wl»tem  Ruieoce  God  auv 
Gift  of  Prophecy,  wliatthc  Prophet  laid  of  'Zl^^'i^  JT^         r^"^*'  >'«  commonly 
ff.tz.Ml-  I  know  what  ve  will  Ari„Jl.j      ^^^5*11!^'!?^'*      '^'^P'^"*  °^  'h"  l-^FMithe 
ofl^mptai^on  ""^'^^^^'^ i ^'iilS 

mcnti 

mutObeduKt. 

J  -  ^  _  .1    .  -j^- .. ,.  ..«.  •i.wi  V  ,  jy^>  "ui  iw  a  ureal  ;  your  lime  lAort  *  I  

ffthaopportQ- 

you  cmnot  fin  at  fochc^pr'ratcas  others  do  • ;  '9^'  -^^^^^^^ 

Knowledge  in  a  wicked  raanTlikrhr  ii  t'  ea^e  //T^^^^^*'*''*'  ^'7' '^f^^ >  Z'^"'^- 

in  ■  MlnAU^Ui.   y'-r^         /"^^  "'i    liKttle   IJ  tbou  badfl  ^»,«r  «  cveu  tieu,  at  !eall  tn  tht  tU  da* 

in  a  WindHorfe,  doth  hot  the  fooucr  preci-  \  'be  th„>^.' "-hM,  bdo^g  u.uotb,pea»,  iJniw  .Zyare 
riwte  hiin  into  mm.    You  may  know  much  ''if P  -^s  Cl,rifti,thi«atnmgthefe  Nations  with 

more  than  others  j  but  if  ever  you  come  to  '^'''"''^'•'"^''  '^"•t'f' he  hath  toMndlmtarid 
Keavcn,  it  mnftbein-the  litmc  wav  of  Fairh  ";'"["'™^"'"  ^''"""^is.  /--/.w  huh  becninkindea 
and  Obedience,  -Morrifi"  ti"  LTself  dr.      Sh  '  T^V'^"^^"*  «W  the 

in  whirl,  r! ...^.L.,  a  )>u  -a-  3«"-aeni4!,    Light ;  thttU,  unto  God,  depart  from  ut,  H-e  dtfire  rttt 

~ll-r  fJ;^^  '  '   ,''^'>*/«fc'*/ ChnlV  «iU„o't,r:y  vvlr  r 

Whatever  knowledge  you  have,  to  be  Ui  rc  you     "  "«  wJoonie  j  who  would.ilut  h^th  any  whuhet  eiie 


Digitized  by  Google 


bcrm. 


The  Method  of  Grace, 


SERMON  XXXIV. 


5rrm  14, 

Text. 
The  b»id 
m  Pob- 
ciei«f  S> 
tan  opened 
as  the 
ciiifc  of 
Unbrlirf. 
■nd  Fore 
nmierot 
dtftmSi- 


2  COR,  lY.  J,  4.  ■  ;■  ' 

B.v/  if  our  Gojhd  he  hid,  tt  ts  hid  to  iffemtkst  mahout  ^aiftksWM 

hith  blinded,  the  minds  of  them  rrhtch  helieze  nm^  left  the  l^h  tf  ihrgkntm  ^'^Mtf 
Lhrt^f  who  is  tin  Image  ofGody  foould  jhtne  unttt  them.  r  p 


T 


HE  Avcvnitions  of  Men  from  Jcfiis 
Chrilfc  their  only  remedy ,  is  as 
much  to  be  admired,  as  bmcatcd  \ 
one  would  think  the  News  of  De- 
livcnincc  ftiould.  make  the  Hearts  of  Captiva 
kapfiwjoy,   Thelyatbgsttfa  Saviour  Ihould 
trMofpoit  tlie  Hfflrt  of  a  loft  Sinner.    A  Man 
wculd  chUik  t  Uttle  gheterick  might  fuflicc  to 
perfwade  the  "wAed  Soa!  «f  a  Sinner  to  put 
on  the  rich  Robes  of  Chrifl's  Righteotifncfii, 
which  cDft  hioi  nothing  but  Acceptance^  or 
tlto  f«riffiloft  farviog  Sihier  to  atcejit  the 
Bread  ofCiod  •■,iilch  coiTictli  down  from  Hea- 
ven, and  givcth  Life  unto  the  World-  This 
h  the  great  Defign  I  fane  managed  in  this 
whole  Difcoiirfci  the  Centre  to  which  aU 
^  thefc  lines  are  drawn  ^  many  Arguments  have 
/  been      ;  tai  inahy  Wayt  attempted  to  pre- 
/  viil^itll  Men  to  a^ply  and  put  on  Chrin:,  and 
IttB  dcdi  all  too  little.  J  have  bat  labour- 
«d1ff  vrftt,  «i«d  {fftat  liiy  ftrength  fat  rionght ; 
aUthefc  Dircnnrrc$are1)6t  the  beating  or  the 
•ir,  and  few  if  ^twHl  be  pcrfwadcd  to  come 
'TOCaChrift,  H*o  m clearly  opened,  and  free^ 
ly  offei-cd  in  the  Oofpcl  to  them.    For  a'.ni;, 
tvhilft  I  am  Tcafmm£^  Satan  is  blinding  their 
mind!r-tnth  firile  Reafbnfaigs  and  contrary 
Pcifw.ifrons ;  the  God  of  this  World  turns 
away  t!>c  Ears,  and  draws  away  the  Hearts  of 
rimoffi  the wh<Me  World  fiwrn  Ofrift ;  ttx  O'od 
'  of  this  fVorld  hath  hVmd'-d  the  AltAdt  0/  tljtm 
which  believe  mt^  leji  the  Light  of  the  glorimu 
tfCMJ^wbo  is  the  hS^^  God^Jhm^ 
-  flme  wtto  ihent.   Satan  h  a  great  and  jealous 


courfe,  by  way  of  Frokp/is ;  he  had  been  fpcak- 
ingin  the  former  Ch.ipta-  of  the  tranfccndent 
Excellency  of  thcGofpcl  above  the  Lawj  aod 
among  other  t-efpccts  he  prefers  it  to  the  Law 
in  point  of  clcM  ncfs.  The  La\Y  was  an  ob- 
fciire  and  cloixly  Difpcnfation,  there  was  a 
Veil  ujwn  tl.c  Face  ot  Afofes^  and  the  Heart* 
of  the  pcople,th;it  tluy  could  not  fee  to  the  end 
of  that  which  isabuliflicd^  but  under  the 
Gorpcl  we  all  with  open  Face  behold  as  in  a 
Glafs  the  Glory  of  the  Lord.  Againft  this 
DiCxJnrfc  the  jlfople  forcfaw  aud  obviated 
this  Objcfkion.  If  your  Go^  be  lb  dear, 
whAt  is  the  reafon  that  many  who  live  under 
the  miniftration  of  it  (  and  they  none  of  the 
meaneft  neither,  for  wifdomand  underftand- 
ing)  do  yet  fee  no  Glory  nor  Excellency  in 
it  i*  To  this  he  returns  in  the  words  1  have 
rc^d  i  if  our  Cofpel  be  htd^  it  is  bid  to  them  that 
are  lifl^  wbofe  eyes  tlie  Cod  of  this  World  hath 
blinded  &c.  q  d.  *Tis  true,  multitudes  there 
arc  who  fee  no  Glory  in  Chrift  or  the  Co- 
fpel, but  j^e  Fault  is  not  in  either  ^  but  in  tbd 
Minds  of  thrtn  that  believe  not  The  Sun 
fhincs  forth  in  its  Glory,  but  the  Blind  fee  nO 
Glory  ii}  it^  the  Fault  is  not  in  the  Sun  but  in 
the  Eye.  ih  the  words  thcmrdve*  we  have 
three  parts  to  conlldcr. 

f.  A  dreadful  Spiriti^lJ^udgmentioflidted. 

I.  The  wicked  Inftnnnentl>y  whom  it  is 
inflicf^cd. 

3.  The  politick  TSbs^i  ia  which  be  doiih 

it» 

Fiyfl.  We  have  here  a  very  dreadful  SpJ- 


J 


Prince;  artd  is  well  aware,  that  fo  many  of  ritual  judgment  inflidcd  upon  the  Souls  of 
Dis  Mibjeas  as  (hall  be  broup,ht  to  let  tlie  Mifs-  |  Men,  wc.  the  hiding  of  ttwGofpel  from  them- 

ry  of  their  Condition,  will  never  Cndiirc  to  if  our  Gofpel  be  hid.  Forthcfc  words  ^ 
abide  any  longer  in  Subjection  to  him;  'tis  i  b ,  areaConcellion,  that  fo  it  is)  a  very  fad 
therefore  his  gteat  Policy  to  put  out  their  1  but  undeniable  truth.  Many  there  afe  that 
eye<;,  thit  lie  mny  fecure  their  Snuls to  dar- 1  fte  no  Beauty  in  Chrift,  nor  nccellity  of  him  • 
ken  their  Undei-ftandin"s,  that  he  nvjy  keep  tho'.igh  both  arc  fo  plaiBly  and  evideqtly  rc- 
his:  intercft  firm  and  intlrc  in  their  Will;;  and  i  vcalcd  in  our  Gorpef;  ifcurCo^H  bid-  'tis 
Affcaions',  and  this  makes  the  effcdu.tl  Jpfli-  'called  oKtGofpd;  not  as  if  f.w/and  the  other 
eatkti  ofCbrifl  fo  great  a  DiHiculc  v ;  that  w^n  '  Preachers  of  it  were  the  JutLors  and  Invcniers 
die  contrary,  rt  is  juft  Mattel-  of  Admiration  of  it  ;  but  our  Gof|3cl,  bccaufc  we  are  the 
that  any  Sonl  is  pcrfwadcdand  prevailed  with.  Preachers  and  Difp^nl'-rs  of  it.  We  arc  put 
to  quit  the  Service  of  Satan,and  come  to  Chrilt.  in  trult  with  the  Oorpcl,  and  though  we 
And  therefore  ia  the  Lift  place,  to  difcover  Preach  it  in  the  demonHration  of  the  Spirit 
the  grtat  Difficulty  of  Conycrfion,  abd  fhcw  and  of  Power,  ufing  all  plainncfs  of  Speech 
yteii'Wftert;  itisthatart  Ouf  Endeavoiirt  llick  'to  make  men  undcrftand  it:  yet  it  is  hid 
artd  fet^  lb  that  we  can  move  the  dcfign  no  fiom  many  under  our  Mintftry.  'Tis  .hid 
litfthcr,  with  all  oar  tugging  and  ftriving,  from  rhcir  llndei  flandings,  they  fee  no  Cfory 
itafiming  and  perfwafding;  as  alio  to  mourn  in  it;  and  hid  from  their  Hearts,  they  fed 
over  and  bc\V  lil  the  Mifcryof  Chrifllcfs  and  no  Power  in  it.  Our  gofiKl  notwithffand- 
mm^crtcratc  Souls,  with  .Whom  we  miift  part  ing  all  our  Endeavours  is  a  hidden  Gospel  un- 
■pon  tlae'vAtiHt  ttrtrts;  I  hare  chol^n  this  to  Ibmc-,  this  is  the  lorcll  and  moft  dreadful 
SbiipttH-e^,-  which  is  of  a  moft  awakening  na-  Judgment. 

turei  ifhaply  the  Lord  at.laft  may  perfwade  j    Stcondly^  We  have  here  an  Account  of  that 
fliiy- lodl  to cMntovtr*  to  Chrift  thereby.  ,      '  wicked  Inftrument  by  vUiorn  this  Judgment 
Theft  Wdrds  cotot  into-  thcf  Jffnpkt  tM-  ^  is  iaflifted,  tnt,  Satai,  catted  here  <  by  a 


Digitized  by  Googit: 


^66 


The  Method  of  Grace, 


Vol  I 


Mhnt/ls)  tht  God  of  this  World not  fimply 
and  properly ,  but  beaufc  he  challenges  to 
himfelf  the  Honour  of  a  God  ^  rules  o7cr  a 
vaft  fmpfi'f,  and  hath  multitudes  of  foviU, 
etfeti  the  far  greater  part  of  the  World  iu  Sub- 
jedion,  and  niind  Ofaedienoe  to  his  Govern- 
ment. 

Tfcfr<^,  Here  alfo  we  have  an  Account  of 

the  politick  manner  of  his  Government,  how 
he  maiataios  bis  domiaioa  amooK  mca,  and 
keeps  the  World  tnqoiec  Snbjefhon  to  him; 
namely,  by  blioding  the  Minds  of  all  them 
that  believe  noc^  (Hitting  out  the  Eyes  of  all 
MsSubjefts,  dflrkningtma  noble  faculty,  the 
Mind  or  llndcrfianding^  the  thinking,  confi- 
dering  and  rcalboing  Power  of  theSovd  whidi 
the  Pbihpfbers  truly  call  ■>*  ^vSww.  the  l«d- 
iog  and  dircaing  Faculty;  for  it  is  to  the 
Soul  what  Eyes  are  to  the  Body,  and  it  h 
therefore  oiled  rte  />«  of  theXMderJl  mdtng^ 
£ph.  I.  iS.  Thefc  Eves  '■atan  blinds  (».  e.) 
he  darkens  the  Mind  and  Uaderl>andiDg  with 
Ignorance  and  errof,  lb  that  when  men  oome 
to  fee  and  confidcr  fpiritual  things,  tbey  fee 
indeed^  hut  ^aeivt  not^  Ifa.  6.  9^  10.  Tbey 
have  ibmc  general  confiifed  notibns,  Iwt  no 
diftin<i>,  powerful  and  cfTcftual  apprchcnfi- 
ons  oftbofc  things:  And  this  is  t^c  way  in- 
decd,nonc  like  it ,  to  bar  men'  effeSuaUy 
trom  Jefus  Chrift,  and  hinder  the  application 
of  the  lent  fits  of  redemption  to  their  Souls.  'Tis 
true,  the  righteous  God  permits  all  this  to  be 
done  by  Satan  upon  the  Souls  of  Men  ^  but 
vrhcrcfoever  he  finally  prevails  thus  to 
blind  them,  it  is  as  the  Text  fpeaks,  «-  t«i< 
imyy.:uknn  in  than  thit  are  loft,  or  appointed 
of  God  unto  perdition.  The  eled  ofGod  arc 
all  blinded  for  a  time,  but  Chrift applieth  un- 
to them  his  Eye-falve :  EfFcftnally  opens  the 
eyes  of  their  imderftandings ,  and  recovers 
them  thereby  out  of  Satans  power  and  domi- 


thc  Gofpel.  The  latter  is  the  cafe  of  the 
Cbrtftian  World.  The  grcateft  part  of  them 
that  li?e  within  the  found  of  the  Gofpel  being 
blindedby  the  God  of  this  World,  iHi/rt.  y, 
10.  jiifd  hefaid^  60,  and  (ell  tins  People-,  beta- 
ye  indeed^  but  mderfland  not  ^  ir  fee  ye  indeed 
but  perceive  not:  Afake  the  heart  of  this  ftofkfui\ 
and  make  their  ears  heavy  ^  and  Jim  tbetr  eyes 
kit  tbey  fee  mth  their  eyes^  and  bear  v^itb  thw 
em,  aadtmderftanditHh  their  hearty  and  convert 
Md  be  bciOed,  Thus  when  the  Son  of  Righte- 
ourncfsaauallyarofein  the  World,  itisfaid 
I.  J.  The  li^bt  fhined  in  darkneft.  ha 
the  dgfhneft  cmtprAmded  it  not.  So  we  may 
fay  of  all  that  li-ht  which  is  in  the  underftand- 
ing  of  all  unbelievers,  what  Jot  fpeaks  of  the 
Graven  10.  22.  TUtf  tbe^gbt  there  u  an 
darknefs.Eat  more  particularly  to  open  the  m- 
ture  of  thisSniritaal  biiadae£g  will  fliewTOo. 

1.  Whatitlsnotoppofedunto. 

2.  What  it  is  oppofcd  unto. 

Firft^  Let  us  examine  what  Spiritual  blinds 
nefs  or  the  hiding  of  theGofpd  f^om  the 
mmds  of  Mot  is  noc  oppofed  unto:  And  we 
Ihallfii^ 

FiV^^Thatitis  not  oppofed  unto  natural  wif- 

domja  Man  may  be  of  an  ac  ute  and  clear  under- 
ftandiog;  Eagle  eyed  to  difcem  the  mylteries 
ot  Nature,  and  yet  the  Gofpel  may  be  hidden 
from  him.  Who  were  more  fagacious  and 
quick-fighted  in  natural  thin^  than  tte  hea- 
then Pbilofophert^  renownedfer  Wimom  in 
their  Generation  ?  Yet  unto  them  the  Gofpel 
was  but/oo/y/JwK//,  I  Cor,  i.  lOw  ai.  S,  jbf 
gufttne  confeflcth  that  before  his  QwferTwi!, 
he  was  filled  with  offence  and  contcmj  t  of  the 
firaplicity  of  the  Gofpel.  DedigMabar  ejfe  Panm. 
lusj  faith  he;  I  fioni'd  to  beoome  a  Child  a- 
gam.  And  that  zrcatBradrvardine^thc  profound 
Ih^or^  w  ho  wzs  learned  uft^ue  adjiuporcm^  e- 
ven  to  a  wonder ;  profelFed  that  when  hefirft 


nion:  But  as  for  thofe  who  ftill  continue  thus '  read  ?i«<rs£>yi;«,  hedefpifc  J  them,  hraufc 


blinded,  the  Symptoms  and  CharaSers  of 
eternal  death  appear  upon  their  Soal$  ^  the^ 
are  a  company  ot  loft  men. 

Ooct.  fkatAemiderftandin^sofaSwAdivers 
are  bltttdcd  by  S:itMts  foUott^  M  wifT  tO  ^dr 
€verla/Hn£  perditiim, 

Fonruwigs  nmft  be  opened  in  the  Dodrt- 
nal  part  of  this  point. 

fiiyi.  What  the  blinding  of  the  uoderHaod- 
iag,  orhtdmg  of ^e  Gofpel  from  tiieunder- 
ftanding  is. 

Stcondlj,  I  (hall  demoaltrate  that  the  under- 
ftandings  of  many  are  thus  blinded,  and  the 
Gofiicl  hidden  from  them. 

Thirdly,  I  fball  flicw  what  policies  Satan 
tftstoniod  the  minds  of  Men. 

Fourthly^  That  this  blindnefs  is  the  forcft 
lodgment,  and  in  order  to  Mens  evcrlalling 
Peraition. 
FifV'lyy  And  then  apply  the  whole. 
Firfi^  We  fhall  enquire  what  the  blinding 
of  the  mind,  or  hidingof  the  Gofpel  from  it, 
is.  Two  fortsof  Menare  thnsblindcd  in  the 
World. 

t.  Thofo  that  want  the  means  ofiUnmi- 

nation. 

2.  Thofc  that  have  the  means,  but  are  deni- 
ed the  bleffing  and  efficacy  of  them. 
The  former  is  the  cafe  of  the  P.i^.r:  ff' r/j', 
who  are  in  midnight  darknefs,  for  want  ot 


he  found  not  in  them  Met^Wkum  m^omm^ 
thofe  Mctapbrficii  Notioas  wlttch  he  tt^eBuH 

Upon  this  account  \i  was  that  Chrift  brake 
forth  into  that  PatlicLical  gratuiation  of  hisFa- 
thers  love  to  the  elcft.  Mat,  11.  25,  jt 
that  time  Jefus  anfwcrfd^  etr.d  fai,!^  Itliank  tiee^ 
O  Father^  Lard  of  Heaven  and  Earth-  bauaUe 
t'^M  hjjl  hid  tbefe  things  from  the  Wife  oMiPradm 
iftd  baft  revtaki  mm  unto  Hjla. 

Strmfy^  lt  h  not  oppoied  to  all  light  and 
knowledge  in  Spiritual  truths,  A  man  maf 
have  a  true  uodcrftanding  of  the  Scriptures, 
give  an  Or^ox  expofition  of  them,  and 
enlighten  the  minds  of  others  by  them:  and 
yet  the  Gofpel  may  be  hidden  from  hirafclf, 
Mitth.j,2Z,  Many  will  fay  unto  me  in  that  D^, 
Lird^  lard,  him  we  not  p-opljefied  in  tbf  A'dw  f 
So  Rom.  2.  rp.  jind  are  confident  that  thou 
thyfelfart  a  guide  of  the  bUnd.  a  Ueht  to  them 
\hat  fit  '     '    '  " 


that  fit  in  d.irknefs,  &c.  A  man  may  fticw  o- 
thers  the  way  to  Chrift  and  Salvation.  whiUt 
both  are  hid  from  himftlf. 

njirifly.  It  h  not  oppofed  to  all  had  of  influ- 
ences upon  the  afl'edions  1  for  it  is  pofFible  the 
Gofpel  may  touch  theafledions  thcmrelves,and 
caufe  lomc  fweet  Motions  and  Raptures  in 
ihem ;  and  yet  bean  hidden  Gofpel  totbeSottL 
I/eb.  tf.  5,  9. 

S:rc?:Ji)'^  But  iftlieft  three  thingi  may  con- 
nil  wtthipiiitualbliiidueis,  unto  vybatUiqiis 


Digitized  by  Googl( 


Scrm. 


34- 


  -  ■  ■   ■  '  -  ■  lai 


It  oppofed  ?  To  which  I  auhvcr,  thatSplricual 
bhndncfs  ftands  only  oppofed  unto CliatiB vine 
IWaaifeftation  of  Jefus  Cln  ill  in  the  Gofpcl  by 
the  Spine,  whereby  the  Soul  is  regeiiera- 
tcJ,  and  cftcftuaUy  changed  by  a.  r«iit  Cl«- 
vcrGon  unto  God :  Where  ever  the  Go- 
fpel  thus  comes  in  the  demonlbration  of  the 
Spirit,  and  ot  l  ower;  producing fich  an'cf. 
««a*th«iQtheSoul;  it  is  no  lorr^cr  an  hid- 
den Gofoel  to  that  Soul,  chonfih  (uch  pcrfons 


do  not  ^ c  clcarlv  all  that 
vcakd  by  the  Gofpel ;  tl 


loi  V 


whicD  h  re- 
t'  y  know 


«       ±  1.1  u     i    t  ■  y  Know 

but  m  pBrt,  and  fee  darkly  tiiroui' h  a  Gbfs  • 
yet  the  eyes  of  chcir  underftandings  are  opcn- 
ed>  and  the  things  which  belong  to  their  mm» 
are  not  hidden^^  them.  *^ 
Sccmdfy,  But  though  this  be  the  happioefs 
otfomeMcn.  yctit  isdcmonftrable,  that  the 
^•cs  of  many  are  Winded  by  the  God  of  this 
World  and  the  Gofpcl. is  an  hidden  Gofoel 
.from them;  for,  ^ 

Flrfi^  Many  that  live  onder  the  Gofpel  are 
fo  entirely  fwatlovvcd  up  in  the  af&lrs  of  this 
World  that  they  allow  themfelves  no  time 
to  ponder  the  gr«t  concernments  of  their 
-Souls  in  the  World  lo  come,  and  judge  von 
wluL  ever  the  gifts  and  knowledge  of  thcfj 
Mca  arc,  whether  the  God  of  this  World 
hath  not  blinded  their  eyes.  It  it  were  not 
lo.  It  were  impoffible  that  ever  they  (honld 
tnns  waft  the  moflr 


let  the  hopes  arid  Teafons  of  SaK-tion  mf. 

fuch  a  wori  and  'vhirper  but 

raiien  mto  the  hre,  and  is  dyine.  liuce  von 

yw  St  ftiH  after  fuchan  inforraatioii  ?  much 
f         ■]  -^'^"^^PPrchciids  hls  6wd  So^lhi 
toX  ^'tP'"/     ev'crlalting  burning  . 
fn.nm!l^\  ■'^^'^  ^^""'K  confidences  and  pi  c- 
fumptuous  hopes  Men  have  of  Sal  vation,  wh  lit 

Kirerrcr'^nf  '  '  l''"  ^f"^""cand  unr  I 
bHnd^^hV  P'^'"'>,.^'^^^'^,  tti^r  minds  to  be 
Diindcd  by  the  policy  of  6tao.   This  nrc 
fumption  is  one  if  rhofc  -.^Jl^a.  i^, 

no  «fe  tonropound  that  conc^Tyl^^t^^^^ 
fete ;  ancf  why  fo  ?  but  bccaufe  yio  HTZ 
Hfiht,  your  Confciences  are  qnietS  fe^^^S 
your  eyes  are  blinded  wxame 

es  Of  Kchg.on,  pb.nlv  difcovcrs  the  blinds 


swaft-ite'iKF;;dSS^  ^  tli:^'!^.  P'-^ivdif^vcrs^biilS. 

Sa  vation,  upon  which  their  c  -edaftinl'T^ll  IdedE     ^^''''T''  and  un- 

be.agdei.nds,  and  rpendUmeatthedoorof^^S^^^^^^^^^  7"'^  never  play  and 

Eternity,  about  trifles  whidifo  little  concirn  of  (Ld  aVrhi  folemn  Ordinances 

them    Vctchisisihecafeofthe^reaLrn^"  „eJ?6ii4  o^^^^^^^  >f  ^^eir  eyes 

ber  that  go  under  tl»e  ariftian  name    The  "Tra^  Til'  'i'^^y         '"^  in  carneft 
Earth  hath  opened  her  month,  andrwallowed  doffittentToa  S^i^  •''"t^"^"^ 
up  their  t.„K,  tho.,.ht,  flndi^s,andftrengtb.  fp^    T^^^^^^^^^^  the  Go. 


t^theirti..^  tho.^i^r^s^"^^^  ^i™a!^:^^iort;oft^;T 


JJ  -   ^    ^  , 

Th^lifft ' Seei^;  ;;d"':;;^,;"drz;??' '  Subncf '  ^  somrviihk 

the  vWiolc  of  their  time  is  dcmed  to  Jh^  fa !  Nev  r  dVr he°r.      f^'"^  ^uhj eft 

viccof  the  World ;  for  even  at  that  very  t  me  '  t  o  Ch  it  t'^^r^^''  <^me  fo  clofc 

when  they  prefcnt  heir  bodieilSref  iSf  orH  im^.r  ^ ,  '^'^  ^'^H*^"*  asthevdo 


inthc  duties  of  his  ^■.■orlhrp;'tircrr  hcartrare 
wandering  aker  vanities,  and  poinp  after  their 

ZTjT^'f\ifrx'  f«<lg*  whether 

the  God  of  this  World  hath  bUadcd  thefc  Men 
or  no,  who  can  fee  fo  much  beauty  in  the 
\V  odd,  but  none  in  Chrift,  and  pot  fach  an 
abrolutc  neceflity  upon  the  vanities  of  this 
World,  but  none  upon  their  own  Salvation. 
It  tl  1 1  >  be  not  fpiritual  blindnefs,  what  h ? 

wi^  A  ■'^^^  ^^^}  ^'^'^'^^  quictncfs  of 
MensConrcicnces  under  the  raoft  ronzine  and 

thatthftGod  pf  this  World  hath  blinded  thci, 
eyes.  For  did  Men  fee  and  apprehend  the 
dancerousc  oiidition  they  arc  invsstbewofd  re- 
prefcntfitj  nothing  in  the  World  could  qui- 
et them  but  Chi  ift.    As  foon  as  iVlens  eves 

kl^^U^if't  '^^f'^"^'^^'  It  is  not  per: 
fible  rhat  a  Man  fbould  hang  over  Hell,  Vce 
Chud  aiKl  the  hopes  of  Salvation  going  and 
iheday  of  patienceending,and  vet  t5  quiet  O 
itannot  be,  that  Conftience  Ihould  kt  them 
J^h'^",!" -"clU'^^^'^^'  '^'t  where  not  blinded 
??/  ^"'"^^  ^hc  Cod  of  tl,. 

Wot  Id.  that  nrnu.j  f^.^  — .  ji 


«  tZl^  \7-   A  ^  Illumination.  When 

tjrce    surely  tfcfc'vcn  uere  more  in 
came  I  that  wonid  receive  no  repulfe,  "  ifj^ 
denial  but  even  force  themfelves  tii'roui  a? 

Jo^^'teS'^^^^^^^^^^  -ould  it  Ath 
you.  If  the  Gcd  ofthis  World  had  not  blind- 
cd  your  mmd^,  you  would  never  pray  with  fo 
much  unconccrncdncfs,  nor  hear  wi  Hfo  m«S 
Ofcitancy  and  Curclefnefs;  pray  '  as  ifT^u 
prayed  not,  and  hcjr  asif  yo?  h^rd  not  ^  1 1- 
IS  with  many  of  our  HearJs,  as  it  was  with 
^fatle^  who  after  a  quaint  Or  t ion  *^ade- 

laid  he,  I  did  not  hear  it;  for  I  was  ihiLhul 
all  the  While  of  another  Matter.  ^ 
fjlthl}'.  This  alfo  is  a  plain  kvidenrt  thaf 
thcGod  of  this  world  hath  bliaded  mWrna. 
eyes  among  u.,  tor  that  ihcy  fear  not  to  SS^ 

TlflT'  .r**"  HaSvdTand 

Tioubles,  wh.ch  a  I  the  World  could  never 
pcrfwade  them  to  do,  if  thev  H  ere  nor  iVr^I-i 


alt  bis^cods  j.;     !,cjce,  iMc  i  i    m  •   XffJjl  l^ii  i   r     .  ^'c  Gl , fs  of  Cm^I's  I  aw 


Amy  [hen  fay,  Be  quiet 
.  Vol.  I. 


O  o  o 


Thofe' 


Digitized  by  Google 


4^8 


H»  Aiubad.ofGrMe. 


Noli 


Thofc  that  have  fccn  and  felt  the  «vil  of  m 
wedc^p  troubles  of  their  Spirits  for  it,will  ac^ 
count  all  Reproaches,  nil  1  oircs,aU  Sufferings 
from  McUjto  be  butFlci  buuigs  to  the  burthen 
■  Offirt. 

Sixthly^  The  pride  and  felf-conceitcdoefsof 
Itian  ^thoufinds  who  profefsChriftiaQity^plain- 
ly  fhc  fl  u  nuads  to  bcblindtxl  by  the  So- 
phljlj  of  Stt.iii,a\\A  thac  they  do  notunldcrftand 
themfelvci,  and  the  vvoUil  ftatc  of  their  own 
Sonii.  Thorc  that  fee  God  in  ilic  clcsrcft  light 
abhor  thcnifclves  in  the  deeped  humility^  Jfai. 
6.  5.  If  ever  the  Lord  had  cffbftnal- 

ly  opened  your  eyes  by  a  clear  difcovcry  of 
yonr  ftatc  by  nature,  and  the  courfc  of  your  life 
Uiider  the  efficacy  and  influence  of  continual 
Tcrtiptaiions  and  Corruptions  j  bow  would 
yoUr  phmies  fall  ?  None  in  the  World  would 
rate  vou  lowcr»  than  your  fcWcs  wogld.  By 
all  which  it  appears,  that  muUicodes  tn  bUn- 
dcd  by  the  God  of  this  world. 

Tbirdh^  In  the  third  place,  we  are  to  con- 
fidcr  what  Policic>  S.;tan  ufeth  to  blind  the 
Minds  of  them  that  bclicyc  oo^.  aod  we  (ball 
find  there  arc  three  !brt«  of  Polide*  praftifed 
by  the  God  of  this  wovld  upon  the  minds  and 
Oiidcrftandings  of  Men,  which  he  darkens.  By 
I.  Hindering  the  Receptk»ofGorpel-ti^ic 
a.  Obfli  lining  cheEffidcf  of  itfrhca  re- 
ceived. - 
3.  iMakin;  Mifapplkadons  of  it  to  otbcr 
purpofes. 

Firji^  it  is  a  great  Policy  of  Satan  to  blind 
the  Underftandiogs  of  Men,  by  hindering  and 
preventing  the  reception  of  Gofpel-light , 
which  he  doth  ifpecially  thcfe  five  ways. 

Fi>y>,  By  tempting  the  Difpeoftrs  of  the 
Cofpcl,  to  darken  the  truths  thereof  jn  their 
delivering  of  them,  to  (boot  over  the  heads  of 
their  Hirers,  in  lofty  Language  and  fcnnalof 
Art,  fothat  commonllndei  Handings  can  give 
no  account  when  the  Sermon  is  done,  what  the 
Preacher  vrovld  have,  but  however  com  mend 
him  for  a  pood  Scholar,  and  an  cxcxllcnt  Ora- 
tor. I  make  no  doubt  but  the  Devil  is  very 
iMilie  with  Minifters  in  their  Studies,  tempting 
them  by  the  pi  ide  of  their  own  hearts  to  grat i- 
fie  his  Dcfign  herein,  he  teaches  them  how  to 
paint  the  g1a(s,that  he  might  keepout  theLight. 

I  acknowkdr^.-  a  proper,  grave  and  comely 
ililc,  befits  the  lips  ofcbrijl's  jlmbajfadors^ihcy 
fliould  notbe  rude  and  carelefs  in  their  Lan- 
guage or  .^!et^.od .  But  this  afTcctation  of  great 
fweliini;  words  of  Vaaity,  is  but  too  like  the 
proud  O  wjlich^  whom  the  Apojlle  is  fuppofed 
to  tax  for  this  evil,  Jt^Jc  vrrfc  16.  llm  is  to 
ilxrhn  Cr.unfe!,  by  words  n  nh^u:  knonkd^e^  Job 
31.  2.  To  am  life  and  bcraift  poor  ignorant 
lbuls,and  nuUific  the  dcfign  of  preaching  ^  for 
every  thing  is  actoiinted  fo  far  good,  as  it  is 
good  to  the  end  it  is  ordained  for.  A  Sword 
that  hath  an  Hilt  of  Gold,  fct  chiLk  with  Dia- 
fopu-  mop.ds,  is  no  good  Sword  ii  it  hatli  no  edge  to 
cot-,  orwanta^ood  back  to  follow  home  the 
mrM'/"''  ^  ^^^^  the  "Vtiniact  s  of  Chria  would 

chufo  rather  found  tl'.aii  great  vvurd'^,  inch  as 
fimjpme  atc  apt  to  pierce  the  heart,  rather  than  fuch 
docent.tif  as  tickle  the  Fn.icy,  and  let  people  beware  of 
fiMi       fiiithevinp,  the  ijclign  of  Satan  a^vainft  their 


Uritrr 


Difconrfcs  are,  fo  much  the  more  probable 
they  are  to  be  fucccfsfcl  •  that  is  the  mod  ex- 
cellent Oratory  tlut  perfwadcs  Men  to  Chrifb. 

Hixondly^  Satan  hinders  tlic  acccfi  of  Lie.h£ 
to  the  Uaderihutdingsof  Men,  by  imploymg 
their  Mind's  :tl>otit  impertinent  rlii-ip-i,  while 
they  arc  attcndtiifi,  upon  the  OrdinaiKCj  of 
God.  Thus  he  tempted  them  in  Ezjgk.  33.31, 
32.  Jrid  tbvy  come  untn  thee  as  thy  p«r.^k  c  wjrf '  , 
and  tbcy  fit  before  thci\  as  tny  people  ^  and  liij 
hear  thy  Words,  but  they  will  ntt  do  them  j  fot 
vith  tlxir  Mouth  they  fhow  much  L  vt',  bitt  their 
heart  £oetb  a^er  their  Covetoufneft.  And  lo .' 
thou  art  wto  them  as  a  very  hvefy  Son^  of  one  that 
hatha  pkafaM  voice.  The  modulation  of  tlie 
Prophet's  voice  was  very  plealing  to  their  cars, 
but  mean  while  their  Fancies  and  Thoughts 
were  wandriog  after  their  Lofts,  t^ir  bearCK 
were  foil  of  earthy  Projeds.  " 

iVinUy^  Satan  hinders  the  acccfs  of  Light  to 
the  Uaderitandings  of  Meo  by  raifiag  Ob)c- 
ftio45,  and  picking  Qjorrch  vntfi  the  Word, 
on  purpofc  to  fluke  its  Aiithority,  and  hinder 
tbcallentofxhe  Ujiderftandiog  to  it,  aod  ib 
the  Word  makes  w  more  ImpreOion,  than  a 
Fable  or  Romaiue  would  do.  And  never  did 
this  defign  of  Sauji  obtain  more  than  ia  this 
Atheiftical  Aee,  whemnthe  main  Pillars  and 
Fonndation  or  Rclipion  arc  fliakfi]  i:^  rlie  minds 
of  multitodes  The  Devil  hath  pcrfwadcd 
many,  that  the  GoQielis  hue  a  ennninf;Iy  de* 
vifed  Fable;  Fjbula  Ch-iJ}i^  dr,:t  bl  Vfphcm- 
ing  i'tae  called  it  .*  That  Miaifters  mull  lay 
fomewbac  to  get  a  Living.  That  Heaven 
and  Hell  are  but  Fancies,  or  at  moll,  things  of 
great  Uncertainty  aod  dioDbtful  Credit.  This 
being  once'obtained,  the  door  of  the  Stml  n 
flnit  againfl  Tmth.  And  thisl^cfiun  of  ?atan 
bath  profpered  the  more  in  this  Generation, 
by  theconropeDoftrines  of  fedociog  Spirits, 

which  have  overthr-rvn  the  Faith  of  fome^  1  Tim. 
X.  1 8.  And  partly  from  the  icandaloos  Livesof 
loofeaad  vain  Proftflbrs,  the  Gofpd  hadi  been 
brought  into  contempt ,  but  cfpcci ally  by  Sa- 
tan s  artificial  improvement  of  the  corrupt  Na- 
tures of  Men,  in  an  Age  wherein  COdKieDee 
hath  been  fo  much  debauched ,  and  Athcifm 
thereby  fpread  asa  ^ngrecn  in  the  Body  politick. 

Fourthly^  SataA  hinders  the  accefsof  Light, 
by  helping  erroneous  Minds  to  draw  filfc 
Conelufions  and  pcrverfe  Inferences  from  the 
great  and  precious  Truths  of  thcGofpcl;  and 
thereby  bringing  them  under  Prejudice  and 
Contempt:  Thusheallifts  the Errorsof Mens 
Minds  abont  the  Dodrine  of  £/e^«m;  vthtn 
he  cither  perfwadcs  them,  that  it  is  an  onrea- 
fouableDodriQc,  and  not  worthy  of  Credit, 
That  God  iboaldchufe  fome,and  refureodwrs 
every  way  as  good  asthofe  he  hath  chofen  or 
if  there  be  any  Certainty  in  that  Doitrine,  then 
Men  may  throw  the  reins  upon  the  neck  of 
their  I.ufts,  and  live  at  wliat  rate  they  lift. 
For  if  God  have  chofen  them  to  Salvation,  thcic 
Wickedncfs  ftmllnot  hinder  it  ^  and  if  he  hive 
appointed  them  nnto  Wrath,  their  diligeoce 
and  felf-dcaial  cannot  prevent  it. 

Thus  theDoftrinc  of  Free  Grace  is  by  the 
likeSophiftry  of  Satan  turned  into  l  afciviour- 
nefs.  If  Graceabound,Menmay  hn  the  more 
1 1  cely  ^  and  the  fliortoeft  of  our  time  upon 
K.irth,  which  in  Its  own  N.^fre  awakens  all 


/!  o^vn  Souls,  in  putting  a  Temptation  upon 
{•v.ti'^res.  th<^>i  Mirii.^ers,  by  dcfpihng  plain  Preaching. 

Bodiolis.  The  more  popular  plain,  and  intelligible  our  1  Men  to  diligwucc,  is  by  the  iubiilty  of  S,itan 

'  tamed 


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Serm. 


The  Method  oj. Grate. 


tamed  toa^tptotoomnty  piirpelCj  £«i  m  dtf 

mid  drmk^  for  t»  m/rrm>  wf  (ha]j  air. 

Fijthfyf  Saun  darkens,  the  Minds  of  Men, 
and  flMMfrtlicm  up  agaioft  the  Light,  by  bibw- 
ingthem  up  with  Pride  and  Self-cbnccitediiefs, 
pmvvading  them  tliat  they  know  all  thrfe 
things  already,  and  caofing  them  to  contcnsn 
the  mofl:  weie,hty  and  precious  Truths  of  Go;!, 
as  trite  and  vulgar  Notion^;.  Tlic  Word  cjn- 
DOt  be  nceitcd  witiioift'McckiKri,  and  Htimi- 
Jiiy  of  Mifld,  J*m.  i .  2t.  Pf^^l.  2  v  ^>  v-  3:id 
Pride  is  the  Nurfc  ot  Ignorance,  i  Ttm.  6, 4. 
I  Cor.  8.  7.  The  Oevii  is  aware  of  this,  and 
therefore  Wows  up  the  ptidc  and  conceit«lneft 
of  Mens  hearts  all  that  ne  can :  Ami  tliis  tesn- 
pcatimof  his  generally  preralls  whci  e-ever  it 
meets  with  a  knowing  head,  nratchcd  with  a 
{i;raoclef(a{idUflraa6^ify'd  f)Cd.it.  And  thus  we 
ice  by  what  wiles ao^polid^-StRMi  keeps  one 
the  Lifi^ht,.  and  pt'weatitllftjkxieft  qf  icttf  the 
inindsofMco.      ••Mi-.:,:/...)  . 

•  Bqc  if  4)«  mlftltis  DefigA  lieit^  andinftitft 
^t  ioM  tHe  mind ;  Then 

Saomntyi  He  labours  td  obllnift  fhe  e^c.tcy 
Old  operattonofthe  Light,  that  though  tt  do 
ftojne  inwtbe  underltandin^,  yet  it  ihall  be 
imprilbdedChtre ;  and  fend  down  noconrcr- 
ting  influences  upon  the  will  and  atftftions; 
And  this  Dafiga  he  proinoees  and  oua^es 
divers  ways.  '•  *  • 

Firfi^  By  haftening  to  qitendi  OMivift'rons 
betiine,aQdilf^Ctiem  in  the  bud.  Satiin  knows 
tfow  ddfM(«roaft  a  thing  it  is,  and  dcf^niftivc  ro 
his  intercft^,  ro  fiifTer  Convictions  to  continue 
loog^^  therefot  e  it  isfaid  of  hin,/^  f.^t  13.19. 
Wbma^mt^taklk^iri^itS^Hfe  Kin^dom^  and 
t/mUrftanUthk  t}jen  coM,:h  the  tpicked  cr.r^ 
andcatdMi  nthy  tStJt  wbi^  fom  in  bit  heart. 
feann  it  eomfarcd  in  ttiU  Scriptmr  to  Che 
Fowls  oi'iY.c  Air,  v.liich  pick  up  the  Seed  be- 
fore it  Cake  any  root  in  cbe  Earth.  ThcDevii 
is  very  jealous  of  this,  and  therefore  Ubom 
ail  he  cm  todcl'roy  the  word  before  tCOOmcs 
to  operate  tipon  the  hearty  which  he  ^Etii 
Ibmetimes  by  the  Cares  of  the  World,  and 
lomecimes  by  vaip  Com|nnions,  who  juovc 
nieer  (^uench-coab  unto  the  beginning  Gqu- 
vidions.  OneHnner  deftroyeeh  nnich  gpod. 

Secondly.,  No  fooncr  doth  the  God  of  this 
World  obferve  the  Light  of  Truth  begin  to 
operate  upon  the  heart,  hot  he  obftnKHth 

that  LXfif  n  by  prarjpiyiatioKs  and  dclays,which 
iijelude  and  bit/He  the  convioced  ^oi  j  he  per. 
livadescHem  tfthcy  nifl  alter  their  eonrle,  it 
will  be  time  enough  hereafter,  when  fuch  in- 
comberances  and  troubles  in  the  world  arc 
over ;  if  he  prevail  here,'tis  a  thouland  to  one 
Ibnttbe  work  milcarrics.  Jjntes  1.  23,14.  If 
4be  hearerof  the  Word  be  not  a  <;Ioer  (i.e.) 
4  prcftdedoer,  f^hiletheimpreflionsof  it  are 
frclhapontlic  Soul,  he  doth  but  deceive  himfdf. 
for  it  is  with  tlte  heart,  as  it  is  with  melted 
«Mt,  If  the  (cal  be  clapc  to  it  prefently,  k  wid 
reteive  a  fiir  imnrcnion  •  but  if  it  be  let  alone 
but  for  alittle  while,  you  can  make  noiK  at  ^11 
it  was  therefore  DwvtiPi  great  Care  and  Wif- 
ddm  to  fct  about  the  work  of  Ilcli^'ion  under 
the  lirft  im^tus  or  vigorous  motion  ot  hi-,  lieaix 
wd  affections,  ^ful.  119. 60.  fmMkha,'h^  juJ 
delayed  mt  to  keef  thy  Cmrmtjndment.  Multitudes 
of  Souls  l«vc  perifhed  by  tlicfc  delays.  'Tis 
i  Temptnibn  inddcQC  to  all  that  are  under 


fons,  whom  theDevirp^rVwrlei  that  ic\cir^ 


flo  Wtter  thah-nwdflcfs  iti  them  ttjalhldgeVn^ 


ftions  Itill  continue  and  get  ground  in.  tfjif 
Confcionce,  then  he  cndtavours  10  fcare'aid 
fi  ight  them  out  of  their  COnyiftions,  by  fc^ 
iciitiiip  to  them  the  inv.  arcf  'tci  rors,  trouhk^s 
and  dclbaivs.into  whic»\  they  arc  about  ia 
phmgc  flittbWirei,  anirftMat  Mfiieefottft'thei 
mult  never  exptrct  a  plcafjnt'd.iy  or  comfortablS 
hour.  Thus  doth  thcGod  of  chis  world  blind 
the  minds  of  them  that  believe  not,  both  by 
hind'rin?^  thead-cfsof  li^t'jit  to  the  mind,'  and 
the  inflncntcof  it  upon  tlie  heart.         T ' 

Thirdly.,  There  is  yet  on?  rioljcy  of  Saiail  to  a. 
kfccp  Souls  in  cJarkneis,  and  tint  is  bv  the  mif- 
ai);)liuvion  of  Truth  ^  pcriwading  them,  that 
^hatfoevcT  tbcv  read  or  h^r  of  the  roUcry  and 
danger  of  Chriftlcfs  and  mircgenerate  Perfons, 
doth  not  in  the  Icall:  touch  or  concern  theni» 
but  the  more  notorious  and  i>rophane  part  of 
the  World  ,  and  by  this  policy  he  blinds  ifhe 
mind?  ot  all  civil  and  moral  Perfons.  Thus  the 
Pharifns  tndcd  in  tbemfdvcs  that  they  were  ri^hte-  my 
ow,  oitd  defftfed  others.    And  fo  the  Ljodiceans  r.uchfani 
thought  thcnifclves  rich  ^  and  incrcjfed 
^oods  J  that  is,  ina  very  fife.^  gooddnidi'  '>  "t*" 
tion.    Now  there  arc  divers  things  notabiy  **'^» 
improved  by  Saun's  Policy,  in  order  to  thefc 
mirapnlications  of  Truth ;  As, 

/"/>/>,  The  freedom  of  their  lives  from  the 
rnoif  grofs  pollutions  of  the  World.  Mat.  ig. 
I  X  M  thifi  thmgs  have  f  kept  frmtttn youth : 
A  civil,  fobercourfe  of  life  is  a  moil  cfTe^tnaJ 
blind  before  the  eyes  of  many  a  Mao's  Coa- 
fcicncc. 

Seeott^^  It  is  the  Policy  of  Satan  to  prevent"' 
Conviffibn  by  ConviSion :  I  mean  effcdual 
ODnviclions,  by  Convictions  that  have  been  in- 
cITeftualjpnd  are  now  vanifhed  away.  Thus  the 
Troohlesthat  (bme  Perfons  have  been  under, 
mi: (I  pafs  for  their  Converlion,  though  the' 
tcmj^i  pf  tl)eir  h(»irt  bcciie  fame  it  was: 
Their  inefftftiial  Troubled  are  made  ufc  of  by 
the  Devil  to  blind  them  in  the  true  knowledge  ' 
and  apprebenlioa  of  their  condition.  For 
theft  Men  and  Women  can  fpeak  of  the  trou- 
bles they  l  ive  liail  for  lin,  and  the  many  tea^: 
clKy  bavclbedibrit  j  whereby  thoroo^  CM-' 
vidioiiit.cft^taally  prevented. 

V^'irdly.,  Gifts  and  Kno.v  ledge  are  impro-^ 
vcd  by  the  Policy  of  Satan,  jigainft  the  true 
knowledge  of  J<;fus  Qhrifl:,  a^d  yin  own  cftate 
by  nature.  A?  Couvif>ion  is  iaijiroved  by  Sa- 
tan's Policy  aaainft  Conviftion  fo  is  knowledge 
againftKwnrledge.  This  was'tfic  cafe  of  them, 
in  Pom.i.  7  Im  art  c.iUcJ  a  Jav^.-nid  rej{ejt 

in  the  LatPyOnd  nuAeJt  thy  iio.tp  of  Cod^  andhu^ 
Ins  mtt.^  ofid'jpfrovdli  tbettungs  that  feexc^kifi'^ 
king  injhu&ed  out  of  the  £-*iP,  (pti  art  cmtfident 
th.n  thou  thyfelfartagmdetn  the  tlitidt^C.  Aod 
this  is  the  temptation  and  ddqfion  of  knowing 
Perfons,who  arc  fo  fir  from  being  blind  in  thelf 
own  acconntjthat  they  account  ihcwfcivfis  the 
Guides  of  th^  Mind:  Yet  who  bHmfer  than 
fuch  Men  ? 

fotirtbjy.,  ExternnlReforroationi<;  improved  \ 
hy  the  Policy  of  SauaagatirKtme  ipfefctuit 

Reformatioo^ 


Digiiizea  by  Google 


+79 


.  The  Method  of  Grace 


VoU 


I  Reformation^  and  puflcs  current  up  and  down  | 
[  liie.World.^  For  Codveriioo,  tho'  it  fervcs 
1  enlyto  lh-engchenSatan^iiiliereftin  the  Soul, 
AUt  1 1.  44.  and  for  want  of  a  real  change  ot 
h^rc^doth  l^t  iocrea(b  their  Jin  aiid  mifcry, 
I'fif/.l.io.  Tlibbthe  Generation  that  ispor? 
in  their  own  eyes,  and  yet  are  nor  vn fhcd  from 
tbeir,  Sithinefs.  .Titficltannefs  of  ^hc^rbaods 
\M  them  in  dilcovciriDg  the  fmbiefs  of  their 
;  Kcwrts. 

TifAfy^  Tlie  Policy  of  Satan  improves  dili- 
gence in  RMne  Doiiest  ag^nftche  eonvidions 

of  other  Duties.  The  external  Duties  of  Rc- 
li^oo,  as  hearing,  praying,  Ming,  a^infb  the 
great  Daties  of  repenting  and  beuevuig.  This 
was  their  cafe,  Ifai.  58.  2,  3.  Tet  tiny  fceh  vie 
Jail^.  delight  U>  know  my  ways^  as  a  Nation 
fbattttd  Rigbteouptcfs,  and  forfook  not  the  Ordinan- 
ces of  thi  God.  Tbty  iuk  of  me  the  Ordinances  of 
Jufnce,  they  take  deii^ht  in  approaching  to  God. 
J/ffiitrefare  have  wt  J.:J^edJay  they, and  thoufeefi  not? 
\V^)eref  re  '^.ive  rve  abided  ourfouls.^  and  twti  ta- 
kefi  )w  knosrkd^e'i  Thus  Duty  is  improved  a- 
gainft  Duty,  the  Externals  againft  the  Inter- 
nals of  Rdigion,  and  multitudes  are  Uioded 
jhis  way. 

Sixthly  J  The  Policy  of  Satan  improves  2eal 

againft  'zeal  •  and  thereby  blinds  3  great  part 
.  of  the  World ;  He  allows  Mcfl  to  be  zealous  a- 
',  g^ioit  a  falfc  Religion,  if  thereby  he  may  pre- 
vent them  from  bcinp  real  or.  ^  in  the  trne  Re- 
ligion. Ht:  diverts  then  zeal  againft  tbcir  own 
Sins,by  fpeoding  it  againft  other  Mens.  Thus 
Paul  was  once  blinded  by  his  own  zeal  for  the 
Law,  Als  22.  3.  And  many  Men  at  this  day 
tatisnc  themfelves  in  their  own  zeal  againft  the 
cormptions  of  God's  Worlhip,and  the  Super* 
liiuons  of  others,  who  never  felt  the  power  of 
true  Religion  upon  their  own  hevCs:  A  dan- 
gerous blind  of  Satan. 

.  ScTfemHy-t  The  Policy  of  Sttanunptores  die 
jeftcmand  relpcd  Men  haTC  from  ow  Vwgk 


of  God,  agalnll  their  great  Duty  and  loterelt 
CO  become  fuc^i  (hemfelYfiS,  Rtth.  ^\.pm  bt^, 
anme^UbmUvi^,  hO Hmnet  deitd.  It  is 
enough  to  many  Men  that  they  obuin  Jtccpta- 
tiqn  among  the  Saints,  tho'  they  bcaooe  o£ 
tfaa(inmberi  the  good  opinin»4)ir<if|ien  bn» 
getsnnd  ooobmndMir  gpiad  ojjiiiioB  qf  then- 
fclves.  .... 

Eighthly,  The  PoBcjr  of  Sttan  improvet 
founrlncfs  of  Jud^mtnt,  againft  foundncfs  of 
Ht  jrt.  An  Orthodox  head, againft  an  Ortho- 
dox heart  and  life;  DogmatiouFath,  againft 
jullifying  Faith ,  This  was  the  cafe  of  them  bo- 
fbre-roentioncd,  Mom,  2.  1 8,  i  j».  Men  ^tisfie 
themfelves,  that  they  hanrenfenndnndcrftan' 
ding,  tho'  mean  wliile  they  have  n  very  rot- 
ten heart.  'Tis  aM><pgb  for  them  that  their 
heads  are  regular,  tlnr  didr  hctfts  and  lhp«i 
be  very  irregular. 

Ninthly^  The  Policy  of  Satai)  improves  the 
Blejfmgs  of  God,  againft  the  SleJJingi  of  God, 
blinding  us  by  the  BlefliQgs  of  Providei>cc,foa$ 
not  to  diicern  the  want  of  ipiritual  BieffiiML 
perfwading  Men  that  the  Smiles  of  Provfahnce 
111  Their  Profnerity,  Succeft,  sTtd  thriving  Dc- 
ligiks  in  llie  vV  orkl,  arc  good  evidences  ot  the 
Love  of  God  to  their  Souls,  not  atalldttfaeni- 
in;^  how  th-  Profpcrity  of  J  ools  deceive  them, 
and  that  KiUiciaie  often  givea  to  the  hurt  ot 
the  Owners  thereof. 

Tentbly^  The  Policy  of  Satan  improve  cf7rn- 
forts  againft  comfort,  falfc  and  unground  com- 
forts under  the  Word,againft  the  real  grounds 
of  comfort,  lyinp  i  n  t  he  s  ouls  intereft  in  Oirill. 
Thus  many  Men  iniciiogagreatdealof  comfoit 
in  thcPromifes,are  fo  blinded  thereby  as  oe^ 
ver  to  look  after  Union  witli  Chrift,  the  only 
folid  ground  of  all  true  comfort,  Heh.6.^^ 

And  thus  you  fce,how  tbeGodof  this  world 
blindetb  the  minds  of  them  thnr  believe  not, 
and  bow  the  Goipel  is  hid  to  tiicm  that  are 
loft. 


Sttm.  }  $. 


SERMON  XXXV. 


Tenl. 


3  C  O  R.  IV.  ^,  4. 

But  if  our  Go/fel  be  hid^  U  is  hid  to  them  that  are  ioji ;  m  whom  the  God  of  this  World 
k*tbhSttMAe  miiidstf  thmwkitkkikvi  tujtylefi  the  Li^^^^  the  glorious  Gof^l  of 
Ch^f.  who  it  the  jSw^e  if  Gtd,  fimld  ftm  tmto  them. 


THE  Words  have  been  opcned,aad 
tlds  Point  ohfenred: 
DoS.  n^at  tk-  Vnderflandinp  of 
aU  Vnbelievers  arc  blinded  ty  Sam*s 
JtSkiet^  hterigr  ftMr  evirl.!j:t>g  PtnStm. 

We  have  fliewn  already  what  the  blinding 
.of  the  mind,  or  hiding  of  the  Goipel  from  it, 
is ;  it  hath  allb  been  demonftrated  diat  tlie 
Gofpel  is  hid,  aad  the  minds  of  many  blinded 
jander  it ;  yon  have  alio  iaen  what  Policies  Sa- 
tan ufis  to  blind  the  minds  of  Men,  even  in 
tbc  cleared  Light  of  the  Gofpel,  It  remains 
now  that  I  open  to  you  the  dreadful  Nature 
*a^this  Judgment  m  Qod  upon  the  fouls  of 
lttoi,a]id  iMinke  Application  at  the  whole. 


There  are  many  Judgments  of  God  infliard 
npon  the  Sonls  and  Bodies  of  Men  in  this 
World  i  but  none  of  them  are  fo  dreadful  as 
thofe  Spiricnal  Judgments  are ,  wbicfa  God 
inffids  immediately  upon  the  Sonl:  And 
amonjj  Spiritual  Judgments,  few  or  none 
are  of  more  dr«ulm  Nature  and  GcNafe> 
qoence,  than  this  of  Spiritual  Blindnefi; 
which  will  appear  by  confidering, 

fifft.  the  St^eO  of  this  Judgm«it»  which 
is  the  Soul,  and  the  principal  Power  of  the 
Sonl,  which  is  the  iVlind  and  underftanding 
Faculty ;  the  Soul  is  the  moft  precious  and 
valuable  part  of  Man^  and  the  Mmd  is  the  fn* 
perior  and  moft  noble  Power  of  ^tbe  Sonl  1 

it 


Uiyiiizeo  by  GoOgI 


# 


Scrm.  J  5, 


The  Method  of  Grace, 


+7i 


it  is  to  the  Soul,  what  the  Eye  is  to  the  Body, 
the  dircf^ive  Faculty.  The  bodily  Eye  is  a 
carious,  tender,  and  rnoft  precious  part  of  the 
Body.  When  we  would  exprefs  the  Value  of 

a  thing,  we  Ciy,  wc  prize  it  as  our  Eyes.  The 
Lofsot  tbe  Eyes  is  a  love  Lois,  weioi'ea  great 

fiart  of  theComfort  ot  this  World  by  it.  Vet 
iich  an  Affilftion  (  fpejkinj comparatively  ; 
Is  but  a  tritic  to  thlj.    It  our  bodily  Eyes  be 
blinded,  wc  cannot  fee  the  Sun ;  but  if  our 
fpiviuial  Eye  be  blinded,  w  e  cannot  fee  God, 
\vc  wander  in  the  Paths  of  Sin,  i  joint  2.  n. 
We  are  led  blindfold  to  Hell  by  Satan,  as  the 
.^f  /.oK  were  into  S.iWiTt7<f,  iKi^p6.  19,  2C. 
Aiul  thcsioiu  I- yes  like  theirs  will  be  opened 
to  fee  oar  Mifcry,  when  it  is  too  late,  T\ic 
Light  of  tlx  Bo(fy  is      Fye^  ((kith  Chrilt)  7/ 
thtnfjre  thine  £>f  be  jhgk^  thy  whde  Body  Jhall 
le  full  ofLt^ht  ^  but  if  t':i»e  £yc  be  evily  tby  whok 
Bodyfhali  be  full  of  Varbtejs.    Jf  tUnfcre  tlx 
Jj^ht  that  is  in  thee  be  Darknefs^  how  great  is  that 
'DaHiHefs'iMat.6.2iy2i.By  the  Eye  he  means  the 
practical  Judgment,  the  undcrilanding  Facul- 
ty, which  is  the  Scat  of  Principles,  the  com- 
jnofi  Trcafury  of  rules  for  Practice,  aaoi  d 
inp,  vMo  which  a  Mans  Life  is  foroied,  and 
his  w  ay  direftcd.    If  therefore  this  Power  of 
the  Soul  be  datkned,  how  great  nuift  that 
darknefs be !  for  now  tbcBlind  lead  the  Blind, 
and  both  fall  into  the  Ditch.  The  blind  Judg- 
ment niifguides  the  blind  afTcLtions,  and  both 
fall  into  Hell.   O  what  a  fad  thing  is  it,  tliat 
the  Devil  fliould  lead  that,  that  leads  thee ! 
That  he  (hoidd  lit  at  the  //<7'»,  and  Rear  thy 
coorfe  to  D  'm  nation !  The  blinding  of  this 
KoblcFaaiity  precipitates  the  Soul  into  the 
moll  danperoiis  Courier  Pcrfcciition  by  this 
means  feemsto  be  true  leal  for  GojL  John  16. 
2.   They  that  ferfecute  ysu^  fhaS  Hww  that  they 
do  Cod  fcrvicc.    Paul  mce  thought  zuyily  with 
bintfeffy  that  he  ought  to  do  many  tbin^  contrary 
totbeName  of  Jrfus  of  Nazarmfj  Aas  2tf.  9, 
(»,  f.)  He  thovight  he  had  plcafcd  Gcd,  when 
he  was  imprifoning  and  pcrfeauing  his  peo- 
ple j  as  many  do  at  this  day  ;  it  will  make  a 
Man  to  liu  confcicntioony,  which  is  a  very 
dangerous  Way  of  liaoing,  and  difficult  to  be 
reckumed. 

S'cnuty^  It  is  a  dreadful  Judgment  if  we 
ccmlidcr  the  OkeS  about  which  the  Uodcr- 
ftanding  is  bWnded,  whidiis  Jefiis  Chrid,  and 
Union  with  him  ;  Regeneration  and  the  Na- 
ture and  Neccfiity  thereof.  For  this  Blindnefs 
is  (lotuniverfal,  bntrcfpeiftiveand  paiticular. 
A  .Man  may  have  abiindance  of  light  and  know- 
lolge  in  things  natural  and  moral  j  but  Ibiritual 
things  arc  bidden  from  his  Eyes.  Yea ,  a 
Man  may  know  fpiriniil  things  in  a  uaoiral 
way,  wliich  incrcaicth  his  blindncTs^  but  he 
cannot difcem  them  fpiritnaliy  ;  this  is  a  fore 
Judgment,  and  greatly  to  bcbcwaikd.  7"'V;( 
hajl  bid  tbtfe  things  (fiid  Chi  ill  )  Jrow  tht  iriji, 
and  prudent^  ma  lu^  revealed  them  unto  Babes  ^ 
Ai.,t.  II.  25.  Learned  and  knowiiu  Men 
arc  ignorant  of  tbofe  things,  which  very 
BAa  10  Chriftonderftand.  1  hey  arc  prudent 
in  the  Management  of  earthly  ^iH'iii  s-,  bnt  to 
lave  their  own  Souls  they  h.ive  Ktiuvv  lc.lt;c. 
Tliey  are  able  with  3afrfi^a>-ii<s  to  difpuic 
He  onmi  fiibili,  of  every  thiri-'  i.i  .elli^'abk  l)y 
the  LijOit  of  Natnrc  ^  yea,  to  open  the  Strip- 
tore  folidlv,  and  defepd  the  Doctrines  and 
VoL  L 


Truths  of  Chrill  againit  his  Adverfiries  fuc<t 

cefsfully-  and  yet  blinded  in  the  great  myflcry 
of  Regeneration.  Blindnefs  tn  purt  (faith  the 
AjxilUe)  15  hjpfe»edwito''/^raH;  and  iit.t  in- 
deed was  the  piincipd  parr  nf  Knowlcili^e- 
viz,,  the  Knowledge  ot  Jci'ui.  Ulnil  a.rd  him 
crucified,  we  fee  farther  than  they.  Tlie 
literal  Knowledge  of  C!'-i(1-  fhi.ics  clearly  in 
ourUiidcrltaiidiiig.  W  e  aic  oniy  blinded  about 
thofc  things  which  fliould  give  us  laving  Inter- 
eft  in  hiiu,  about  the  effeSiud  Af^KOtim  <d 
Chrift  to  our  own  Souls. 

Thirdly y  The  dreadful  Natore  of  this  fpii 
ritual  blindnefs  farther  appears  from  the 
Confideration  of  tlic  fcafon  in  which  it  be^ls 
Men,  which  is  the  very  time  ot  God's  Patience, 
and  the  only  opporrnnity  they  have  for  Salva- 
tion i  after  thclc  opiwrtunities  are  ovcr,their 
Eyes  will  be  opened  to  lee  their  Mileryj  bot 
alas,  too  late,  too  late.  Upon  this  account 
Chrift  Ihed  thofc  Tcai  %  over  jerujakniy  Luke 
1 9>  42.  O  that  tlxiu  hadjl  btotrn,  at  lea^  m 
this  thy  day^  the  things  that  belong  to  thy  peace  ^ 
but  mum  they  are  hid  from  thine  Eyes.  Now  the 
fcafon  of  Grace  is  paftand  gonCj  opportunities, 
arc  the  golden  Spots  or  time,  and  there 
is  much  time  in  a  Ihort  opportunity ,  as 
there  are  many  pieces  of  Silver  in  one  piece  of 
Gold.  Time  lignifies  nothing,  whenOppor-t 
tanities  arc  gone,  to  be  blinded  in  the  very 
fcafon  ofialvationjis  the  Judgment  of  all  Judg- 
ments,the  greateit  Mifery  incident  to  Man  -,  td 
have  our  Eyes  opened,  when  the  feafons  of 
Solvation  are  paft,  is  but  an  Aggravation  of 
mifcry:  There  is  a  twofold  openiogof  Mens 
Eyes  to  fee  thdr  danger :  rit. 

1.  Gracioufly  to  prevent  danger. 

2.  Judicially  to  aggravate  mifery. 
They  whofe  Eyes  are  not  opened  graciouf- 
ly in  this  World  to  fee  their  difeafe  and  remc-* 
dy  in  Chrift,  (hall  have  their  Eyes  opened  judi- 
cially in  the  World  to  come,  to  fee  their  diP- 
cafe  without  any  remedy.  If  God  open  therri 
now,  it  is  by  way  of  Prevention  if  they  be  not 
opened  timiil  then,  it  will  produce  Di^attm. 

Fvivthly^  'I  he  horrible  Nature  of  this  Judi^c- 
ment  farther  appears,  from  the  exceeding 
difficulty  of  curing  it,  cfpeci-illy  in  Men  of  ex-' 
ccllcnt  natural  Indowmeuts  and  Accomplifli- 
ments.  John  9.  40,  41.  jindfometftbePba' 
rifesvmAvert  rrrBb'm,  hard  tbefe  writ,  an  J 
fiidimt')  him^  jire  ve  llnu!  alfo  ?  Icfus  faid  unto 
thmiy  If  ye  n-cre  blind,  yc /imid  have  nofia^  but 
MOW  ye  fay  we  /ff ,  therefore  your  fht  rtttudiutb^ 
■l-  d.  The  Pride  and  Conceitcdncfs  of  your 
HeartsaddsObftinacy  andincurablcnefs  toyour 
Blindnefs,  thefeare  the  hMlFeof^  that  have 
/:>(f,Ifa.4  3.8.  In  fcciv.^thryfcc  mt.  TheCon- 
viction  of  iuch  Men  is  next  to  an  impolUbility. 

Fifthly.,  The  Defign  and  End  of  this  Blind- 
nefs nndcr  theCofpcl  is  moll  dreadful,  fo  faith 
my  Text,  TU  OodoftbitH''urld  bath  lhndi.d  the  /"o'?/J</ 
Minds  of  them        Minw  nor,  kfi  tk  iJght  o/^^'^^j  "j^. 
tic  j^ln-in-As  C\fpcl  of  Cbrifly  wljo  it  the  <>t  If^/ 

oW,  Jbould  fhi»€  mto  tbem.  Anfwerableyc^a^iff^ 
whereanto  are  thoie  Words,  Ifa.6.%0.  MAt  fmrnttif 
the  I  lent  cf  t!ii  fio;!e  f.it^  mid  make  tkeir  hars  Cy|fc 
icavy,  and  (hut  tbnr  lycsi,  UJi  they  fee 
tUir  fyesy  and  hear  mtb  tbeir  Eats^  and  undtr-'  ^, 
jLindmlhthiir  f-J  jrts    andeoirvivt^  ,2,/;f  i  t /  <      ,  ut 
ni-Q  tiKthigant  di-itds.  ntt  fin^am  i  tndii»  in<H  Dri  wajer 
cji  $r4,  Cypr.  De  > 

F  p  p  ed. 


Digitized  by  Google 


4-7  * 


'I he  Aletbod  of  Grace. 


Vol.  1. 


ed.  So  that  it  is  plaia,  this  Blinding  is  a  Pn- 
bkUwn  to  damaatioB,  as  the  coveriog  of  Ha- 
man's  Face  was  to  hb  deftroCtion.  When  the 
Lord  hath  no  purpofc  of  Grace  and  Mercy  to 
a  MaosSool,  then  to  bring  above  cbedajnoa- 
tioD  of  that  Man  by  a  righeeoos  Pennflfioa ; 
many  occilions  of  Blindncfsbefal  him,  which 
SaUa  improves  cSc&ually  ttoco  bis  eternal 
mtBc,  unoog  which  fiual  Occalkms,  Mind 
Guides,  and  fcaodalous  Profcfibrs  are  none 
of  die  kaft,  tbey  (ball  be  fitted  with  Mt- 
taHtcn  fiutable  to  their  Hmnoan,  who  flull 
fpeak  fmooth  tilings ;  if  a  Alan  walk  in  the  Spi- 

rit,  and  Fi^fljood  (^  u  c.  by  an  v  i-^*  

the  fpirit  of  Falfbood  )  do  He,  J'V>»X-,  ^ 


r 


to 


be  for  CfjriJliiVU  t.>  f^flon-  the  examfles  of  the  ll-J 
vtwld\  Let  the  blind  follow  the  blind  butkc 
not  chofe  whom  God  hath  enlightned  do  lb. 
Chrifliaiis,  nevLT  let  ihofe  lead  yw-,  who  arc 
led  blindfolded  by  the  Devil  thcmfclves.  Tbe 
boliiH^  flind  tKavenlinefs  ofCbriftianswas  wont 
to  fet  the  World  a  wondering  that  they  would 
not  run  with  them  into  tbe  feme  excefs  of  riot, 
t  f  rt.  4.  4.  Bat  fnrelince  God  hath  opened 
your  eyes,  and  fhewcd  yon  thcdangcrouscour- 
Ics  they  walk  in,  it  would  be  the  greateft  won- 
<ler  of  all,  if  you  ihoold  be  the  companions  of 
fuch  men ,  and  tread  in  the  fteps  of  their 
examples,  Cbtiilian,  as  bumble  and  lowly 
thoughts  as  thon  haft  of  thy  felf,  yet  I  would 


lUe  of  nim  and  f^omg  ckink^  be  /halt  have  ihcc  iindcrRand  thyftutobe  too  good  to 


Vft 


rven  be  tbe  procbet  of  bis  uofk ;  and  the  lUps  and 
fitfo  of  proieflors  uaU  do  tbe  Devil  not  a  little 

fervice  in  this  his  fatal  defign.  Mat.  iS.  Wo 
to  tbe  Wvld  btcoHfe  ofogawes :  This  ihall  blind 
them^  and  harden  them  to  purpofe.  Thus 

you  fee  w  hat  a  dreadful  Judgment  this  is,  a 
ftrokei^God  upon  tbe  Soul  which  cuts  oil  ail 
the  prelent  oombm  of  Chrrft  and  Religion 
from  it,  takes  away  the  bridle  of  rcftraintKom 
fin^  and  maEes  way  for  the  final  mine  of  the 
Soul.  A  far  greater  Judgment  it  is,  than  the 
gjreatel>  cabrr  ity  or  affliction,  v.'l  ich  can  bcfal 
us  in  this  World.  If  our  names  fufter  by 
the  greateft  reproaches,  oar  bodies  by  the 
moft  painful  difcafes,  onr  eliates  by  the 
greatcil:  lofles^  if  God  fti  ikc  every  coi,if^>rt 
we  have  in  this  World  dead  by  affliction :  All 
this  is  nothing  compared  with  this  blinding 
Judgment  of  God  upon  the  Sorl.  For  they 
may  come  firom  the  tender  love  of  God  to  us, 
/fcb.  \2.  6.  But  this  is  the  cffcft  of  his 
wrath,  they  may  deanfefm.  ffa.  27.  9.  But 
dnsiacreales it  -,  they  o&en  prove  occaiicns  of 
Converlion,  Job  36.5l,y.  But  this  is  the  great 
obftroCtiou  to  it.  In  a  vroTd,tbey  only  wound 
the  fle(b,and  that  w ith  a  curable  woundjbut  this 
ibibt  the  foul,  and  that  with  a  mortal  woond 
tji.  Vfe  af  Infmnatitn. 
Jn/t.  t.  If  this  be  tbe  cafe  of  the  toAelitvmg 

mrld  to  he  fn  hlmded  by  tht  Cod  of  tlye  zr-rld ;  fc:;:r 
Iittie  fhmid  m  value  tke  cenjures  and  Jianders  0/ 
th  Uiwf  t^erld'i  Certainly  they  fhould  move 
no  other  nffrfVion  but  pity  in  our  fouls :  if 
their  eyes  were  opened,  their  mouths  would 
be  (hnt,  tb^  woald  never  tnuince  Religion 
"•-d  the  finccrc  profcflbrs  of  it  as  they  do,  if 
bacan  had  not  blinded  their  minds:  They 
Ipeakevil  of  tbe  things  they  know  not ;  .their 
reproaches  which  they  let  fly     fredy,  are 
but  fo  many  arrows  (hot  by  tbe  blind  mans 
bow,  which  only  ftick  in^  our  cloaths,  and 
can  do  us  no  hurt,  except  we  thrr.fl  'cm  or; 
SMfirlm  ward  by  our  own  dilcoatent  to  the  wouiiding 
/wy«W    Qjp       fpirits.    /  codd  abnoft  be  froudupon  it 
I'unfcT  (/^<'  Luther  )  that  i  bam  got  an  iU  name  a- 
fimum     nioHg  the  workmen.  BewareChrUlians  that  you 
r     give  them  no  occafion  to  blafphenic  ciie  name 
«ere.  Lw-  of  your  God,  and  then  never  trouble  your 
tbcr.  Gr*.  feives  however  they  ufe  your  names.   If  they 
^  trciid  it  ia  the  dirt  now,  God  (as  one  fpeaks) 
fmJ  Jig'  viW  take  it  up,  waflioff'aU  that  dirt,  andde- 
uui  inm    liver  it  you  again  clear  and  fbiniug.  Should 
iliili  men  fpeak  well  of  iis,  we  might  juftly 
$»u>f.iui    (xSpQdaat  Mm  of  ibme  iauj^uity  which  ad- 

miiiifters  tothem  tbeoocafioabf  it. 
j,^.  %,     Infer,  2.  Ha»  al^d  and  dmgemii  m*fi  it 


I. 


be  the  ail'ociate  of  fndi  men.  Difcanm/a»' 
Oamfii^e^am^&fciaimtttm^eUUsniHMnt.  If' 

they  wi'l  walk  with  you  in  the  way  of  duty 
and  bolinels,  let  them  come  and  welcome : 
Recdvethem  with  botharmt,  and  be  glad  of 

their  company:,  hot  beware  you  walk  not 
in  their  paths,  left  they  be  a  fnare  unto  you. 
TM  they  fee  the  end  of  their  way,  they  wonU 

never  walk  in  it  thcmfclve?,  why  then  will 
you  walk  with  ihcm,  who  do  fee  it  ?  j^j.  ^ 

infer.  3.  //  ffc/j  be  fo,  let  Ciriftiaiis  be exaO,^  * 
and  circumfpe&  in  their  vcdking^Jcji  thty  Uy  a  fluni- 
bting  block  in  tbe  vtaj  of  the  bhnd,  Tis  a  great 
fm  to  do  lb  in  a  proper  fenfe.  lev.  19.  14. 
Thou  fhalt  not  pit  apumiling  block  before  the  blind. 
And  a  far  greater  to  do  it  in  a  Mttajbtnical 
fenfe.  Rem.  14.  13.  Tisthe  exprcfs  willof 
God,  that  vo  man  ^ut  a  flumhUng  block  or  an  oc- 
cafion to  fail  in  bis  brothers  if  ay.  Tis  an  argu- 
ment of  little  regard  to  the  honour  of  Chrilt, 
or  the  Souls  of  Men  fo  to  do,  O  profcflbrs, 
look  to  your  fteps.  The  Devil  defires  to 
make  ufe  of  you  for  fuch  purixjfes.  The 
fins  of  thou&nds  of  others  who  make  no 
profcfljon  of  godlincfSy  will  never  fo  fit  his 
purpofc  for  the  blindmg  of  thofc  rneps  eyes, 
astheleaft  flip  or  failing  of  yours  will  do,  'Tis 
the  livingbird  that  makes  the  bell  flalc  todravv 
others  into  the  net:  The  grofleft  wickcd- 
nefs  of  prophanc  finncrs  pafleCTaway  in  fileace, 
but  all  the  neighbourhood  (hall  ring  with  your 
mifcarriages.  A  righteous  man  falling  down 
before  the  wicked  is  a  troubled  fmntain.^  and 
a  corrupt  fpring^  Fruv,  25.  25,  The  fcanda- 
lous  falls  of  good  men  are  like  a  bag  of  poifon 
call  by  Satan  into  the  fpring  frorr;  '.vhencethc 
whole  town  is  funplied  with  water.  You  lit- 
tle know  wbtcnufcbief  you  do,  and  bovnnany 
blind  fmners  may  fell  into  hell  by  your  occafion. 
^  Infer.  4.  How  dangerous  a  thing  is  ^al  in  a  ^ 
rnckedman  ?  '1  is  a  (harp  fword  in  a  blind  mans^ 
iiand,  or  llKc  high  mettle  in  a  blind  horfe: 
How  much  hath  thcChurchotLiQd  iliiTcred  up- 
on thit  account,  and  doth  fulfcr  at  this  day  t 
The  World  hath  ever  been  full  of  iVch  blind 
and  bluftering  7eal,  which  lAe  a  tmrrytane  o- 
verturns  all  that  (lands  in  its  way :  Yea,  fas 
we  noted  before )  it  makes  a  man  a  kind  of 
Condientious  perfccutor.  I confefs  it  better 
forthcpci  fccutor  himfelfto  do  it  ignorantly, 
becaufc  ignorance  leaves  him  in  a  capacity  for 
mercy,  and  lets  him  a  degree  lower  than  the 
malicious  cnlightncfl  perfecutor,  1  Tim. 
I.  13.  Elfc  it  were  the  dreadful  cafe  dcfcii- 
bcd  in  /A^.  ^o.  But  yet  as  it  is,  Jobn  16. 
1.  thele  arr  the  fierce  SMt  dreadmi  enemies 

of 


Uigiiized  by  Google 


Scrm.  g  5. 


Method  of  Grace. 


♦7J 


<lftlieOiurch  o^CJod.  Sudt  a  mtn 

^  dex'out  pcrfcc  It  r,  nid  ruch  jx:  Iccution  God 
afterwam  fuflcicU  to  betallbiiufclf.  Mi  13. 

iklt  IVonten^  and  the  chief  Mm  of  that  City  ^  and 
mfcd  ferftiutiott  againjl  Paul  and  Baraabasi,  .m;/ 
txpelledtbem  cut  of  their  toafit.  An  moneouj 
Confciencc  binds  as  well  as  an  informed  Coii- 
fciencc,  and  wherc-cver  God  gives  foch  ir.cn 
opportunity  to  *«rt  the  fpleen  and  rap,c  ot 
their  hearts  upon  his  people, they  u  i!!  l>erurc 
to  do  k  to  purpofe.  With  other  men  CantO' 
Htfi  coonlel  may  liave  foitie  inflacnce^d  they 
may  be  afraid  left'  tlicybc  fonnd  fighters  again f! 
God  J  but  blind  ioal  ipurson,  and  faith  as  Jehu 
diijComeJte  my  zjealfor  the  Lord  ofHojis.  O  hi  i  nd 
iinaers,  be  fin  e  of  your  Murlk  before  you  dif- 
charge  your  yirrows,  ff  you  Ihoot  at »  wicked 
man  <as  yoo  fippole  him  jand  God  finds  one  of 
his  dear  children  wounded,  or  dcflroycd,  what 
accouot will  you  give  of  that  fadt  to  God,  wbeo 
y  o»  flttU  come  before  his  Judgmcor  Se«  ? 

id.  Vfe  of  Fx\j(fti.iUon. 
This  poiat  »s  very  improveable  by  way  of 
Exhonatim.  60th, 
!.  Untothbfc,  vvhoarebliodedbycheCod 
of  this  World. 

2.  To  thofe  that  are  enHghtned  in  the 
knowledge  of  Chrifi,  by  t^e  tmc  God. 

Firft^  To  thofe  who  arc  ftiU  blinded  by  the 
Godor  chSs  World,  to  whom  the  lard  hath 
nor  f;ivcn  unto  this  diiy,  eyes  to  fee  tlicir 
inilli  y  m  thcaifeIves,or  their  remedy  inChaft^ 
fo  as  to  make  an  effcOual  JpfUcation  of  him  to 
their  own  fouls.    To  nil  fn.h  my  foiiracl  i?, 

I.  To  get  a  (eufc  of  your  own  blindacfs. 

3.  To  fceRduclbraciire,  whilftfccitnuy 
be  had 

forjK  Labour  to  ^eta  deep  fenfc  of  tlje  mi- 
ieryoriiicha  condition;  for  till  yon  be  a  wak- 
ened by  convit^ion,  you  can  never  be  healed. 
O  tiiat  you  did  but  kaow  ihc  ti  uc  difference 
-   betwixt  comraonand  faving  light-,  the  want 
of  tins  keeps  you  in  darkr.cfs:  You  think  be- 
cuufc  you  know  tlie  fame  Lhiags  that  the  molt 
fendtified  man  doth,  that  therefore  there  is 
Ho  tli'^crencc  betwixt  his  knowledge  and  yonrs^ 
and  ai  c  therefore  ready  to  fay  to  them  as  Job 
to  his  Friends.    I.0,  mine  eye  bath  feen  aS  tbis^ 
mine  ear  hath  heard.,  and  un^hrjfood  it :  Whit  ye 
im»^  the.  fame  do  I  know  dfa  ^  J  am  not  infer t- 
w  imt»jm^  Job  1 3.  t  ,2.   But  O  that  yon  would 
be  convinced  that  your  knowledc^c  vaftly 
diireii  tvam  tiie  kuowledge  of  believers. 
Though  you  know  the  fame  things  tli  it  tlicy 
do ,  it  is  a  knowledge  of  another  kind 
of  nature.    You  Jiiiow  fpiritual  things  in 
another  way^  meerly  by  the  Ugbc  of  reafon 
afliftcd  and  improved  by  the  common  light 
of  theGbfpcl:  They  know  tiie  fiunc  things 
by  Spiritual  IHuminatjcHi,,  md  in  an  ex]ieri> 
mental  way.    »  Job/t  2.  20.    Ye  h.rje  an 
mSion  from  the  holy  owe,  and  ye  iwjiF  aii  thmj^s. 
Their  knowledge  is  practical  youre  '»  idle. 
They  are  workini;  ont  their  Salvation  by  that 
light  which  God  hath  given  rhcm,  IJal.  i  m. 
10.  1  heirknowlcdf;cof  God  i;nd  Chrirt  pro- 
duces the  t'cuits  of  hiith,  obedience,  mortifica- 
tion, and  heavenly  mindcdncfs  in  them  .•  It 
hnth  no  fuch  fruits  in  you;  whatever  lif;ht 
there  be  in  your  undci  itandm!;>i,  it  r^il-v;-;  nr 
aliciaiion  at  all  upon  your  hcji       1  kc  Ij^I.l 


bnn?s  them  to  Heaven,  John  17.  3.  Yours 
fliail  be  blcnrn  ont  by  death,  i  Ccr.  1  j/flf  ^nd 
your  fclve*  kft  in  the  milh  of  eternal  djrkncn- 
Except  your  eyes  he  opened  fcafonably  by  the 
.•)noi:i:,ng  of  the  Holy  OMSt  GcAtiftion  is  i 
great  part  of  your  ctfro. 

Secondly^  Uboor  to  get  a  remedy  for  this 
d  iuiTcrous  difeafe  of  your  mii-Js :  Amiie  ti 
rr-  'nmtfnefs  and  fin  not^  f(/r  fo^r.e  have  not  the 
i^n  rtitdge  of  God :  I  fpeak  this  to  ym<r  fl^^mr^  1 
Cor.  15.         Thcfe  things  fpeak  incouragc- 
raeotto  you:  though  it  be  a  H^rc  jud.niKiic 
that  lies  upon  yon,  and  very  difficult  to  be  re- 
mover!   Yet  rciv.cmber  Jcfus  Chrift  is  txit 
into  conmuiJton  by  God  the  Father  to  on^ 
m  Wind  eyes,  Ifa.  42.  5,  7.  aaJ  ilus  excel- 
lent Phy/tetan  befpcaks  you  for  his  Patients 
^ev.     1 8.   ^mint  time  tyts  (  faith  he  )  with 
eye-falve  ^  tbtn  mayefl  fee.    Yea,  the'  molt 
enlightned  Chriftians  were  once  as  dark  and 
blind  m  fpiritual  thines  .u  you  are,  and  Chrift 
hath  cwred  theht,  Eph.  5  8,   (.hkc  n  er<?  you 
myhufs^  now  a>  t  ya  I  Jjt  in  the  lord.  Attend 
tiiei  etoi  e  upon  the  Ordinances  of  the  C  oft^l 
diligently;  that**  God's  enlightning  isjlhw- 
nicnr,   by  v.-hkh  he  couches  thofe  C.Maraas 
which  blind  the  eyes  of  mens  underrt^andini;s^ 
Ms  26.  rj.   /liM  ifeTer  you  will  hav^  your 
eycsopcn'd,  allow  yocrfclves  fimeto ponder 
and  conliJer  what  you  Irear.   The  duty  of  Me-  \ 
dltatioii  is  a  wry  cnlirhtning  duty  Above  ' 
all,  cty  to  the  Led  jtus  Chrift  as  that  poor/ 
man  did,  l^d  thut  mmt  eyes  may  be  opened  that  \ 
/  mayrecetve  my  fight,  ^ay.  Lord,  this  13  my  \ 
difcafe  and  danger,  that  in  feeing  I  fee  not; 
Others  fee  natural  things  in  a  fpiritual  way, 
whiW  I  fee  r]Mrittat  things  only  in  a  natural 
way:  Their  light  is  opn-ativc  upon  their 
hearts,  mine  is  but  an  idle  impradical  notion 
of  Religion,  which  brings  forth  no  fruit  of 
holiaefs    Their  knowled.L!,e  fcts  their  hands 
a  work  in  daciss  of  obedience:  mine  only  fct« 
my  tongue  t  work  in  difcourfes  of  th<Jfe  things 
which  my  heart  never  felt.    Lord,  open  mine  ! 
eyes  and  makeinc  to  fee  out  of  thisobfcurity  • 
All  the  light  chat  is  ill  me,  h  but  darkncft;  1 
O  l.prd  enli^ht^n  my  darkncfs,  cnlightca  ! 
mine  eyes,  left  I  Ileepthc  flcep  of  death.  ' 

5«o«£//y,  Let  it  be  a  woM  of  coonfel  tsA 
exhortation  to  ftch  as  Once  ffei%  blind^  boi 
do  now  fee. 

f/Vyr,  I  befecch  yon  Heft  CjOd!brth«  k»l! 
degree  of  Spritnal  Tlluminarlon.  Truly  Vight 
isfirnr^  and  it  is  a  f  leaf  ant  thm^fyr  the  net  ta 
brh'.IJ  the  Sun,  Ecclef.  it.  i.  Dh&  Oil  tuM 
fwcct  is  fpiritud  Itght »  And  what  a  plenfant 
thing  to  behold  the  Son  of  Righteoufiicfe ! 
Bleficd  arc  your  eyes,  for  they  ^  God  hatN 
broui:',ht  you  ott  of  darkncfs  into  mar vciron? 
light.  And  oiarTCllous  indeed  it  mull  needs 
be,  tyhert'  fW  confider  how  many  wife  and 
prudent  men  are  under  the  power  of  fpirinial 
darkncfs,  whilft  fuch  babes  as  yoH,arccaUght- 
ned.  AU.  n.  2^.  It  greatly  atfeaedTthrf 
heart  of  Clirift,  O  let  it  atfeft  yours  alfo. 

5ffo«ii{x,Labour  to  get  a  clearer  light  of  fpi- 
ritual thingsevcry  day.  For  all  fpititoaf  light 
ii  cncraling  light,  wlAih fUneth  more  art.'i  more 
toitv  the  [crfefl  day  Pro.  4.  1 8.  O  if  a  little 
rpiritoal  liL'ht  be  fo  comfortable,  whatwonid 
uorc  be?  The  wifdomofGod  is  a  manifM 
<vtjd>,m^*F-k  J.  16,   The  belt  of  us  fecbnc 

Httle 


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4-74- 


The  Method  of  Grace. 


Vol  I 


littkofit.    Labour  therefore  to  know  fpiri- 1  Prophet,  //j.  S3-  3-    H,  .^  l  ;\iftdMdreitti 


taalthiQ^more  sxtenjtveljf,  and  more  cxpcri 
mentaHy,  FWl.  i.  8,  9.  Be  (till  encreafing 

in  the  knowledge  of  God. 

Tbird^^  Walk  as  mea  nhofe  eyes  are  opened. 
Once  ye  mn  daHmfi^  mm  are  ye  iigbt  m  the 
Lard\  reaVt  M  cbiUrett  of  the  light ^  Eph.  5.  8. 
Eife  your  light  will  but  aggravate  your  Ho. 
Remember  how  it  dilpleafcd  God,  that  Sefe- 
vwm  heart  was  ttirncd  from  the  l  ord  God  of 
Jj'tmI  ivSAch  bad  appeared  to  bim  trsrice^  i  Kinp 
X  t  .9.  Remember  mmangi^  God  was  widi  the 
Heathtm  for  nhnllng  the  dim  common  light 
ol:  nature,  Rom,  i.  21.   How  much  more 
evil  ts  it  in  yon  to  ahafe  the  molt  precious  light 
that  Ihincth  in  this  World  ?  And  what  mif- 
chicvous  elFefts  the  abiifc  of  your  light  will 
.  luvc  upon  this  blind  World.   It  was  a  fmart 
rebuke  given  ona'  by  an  Jth  ifl  to  a  good  man, 
who  being  asked  by  him,  how  he  could  iacif- 
fie  bis  Confcience  to  live  as  he  did  ?  nay  rather 
laid  the  Arthad^  I  wonder  how  you  can  fatif- 
fieyour  fcU  to  live  as  you  dp  j  for  did  I  believe 
as  yoo  dio,  that  there  is  foch  a  Chrilt,  and 
fuch  a  glory  as  you  believe  there  is;  I  would 
pray  and  live  at  another  rate  than  you  do. 
The  Conclufion. 
And  nmv  reader,  nfrcr  ail  my  difconrfes  of 
the  method  of  Chriil  in  purcba/in^  the  great 
Salvation  for  os,  and  the  way  of  the  Spirit 
in  apilyiH^  it,  and  making  it  cffcilual  to  Clods 
Eleft;  thou  haft  two  wonders  before  thine 
eyes,  either  of  which  may  aftonilh  tby  Soul 
in  theconlideration  of  thrin. 

I.  Thcadmirablc GrawC  ulGoid') 

in  preparing  Ohisgrcat 
9.  Tlie  dcfpcratc  wicksdncfi  of  r  iiUvatioa. 

roan  in  rejecting  J 
JFSrJI,  Behold  theiiclies  of  the  goodnefs  and 
mercy  of  God  for  preparing  fuch  a  remedy  as 
this  for  loft  man.   This  is  that  winch  is  juftly 
all'd,  Tbegreat  myjlery  ofCodlinefs^  1  Ttm.  3 
16.   Thatmyftery  v.  hi  li  the  Propets  enqui- 
red diligently  after, yea,  which  the  ^hpcIs  de- 
ftftUMtinto^  xFet.  \.\o^\z.    In  this ^orious 
myftcry  of  redemption  that  »«*vT*i'jtM©-  at^\<t 
manifold  Wifdom  of  God,  or  that  Wifdom 
which  hath  foch  curious  and  admirable  variety 
initjisi  h'[>riouflydirplayed,£pfc.4, 10.  Yea^ 
the  coaiiiv  cment  of  our  Redemption  this  way^ 
is  the  nuA  gJOrloos  difplay  of  Divine  Love 
that  ever  was  made,  or  can  be  made  in  this 
World  to  the  children  of  men:  For  fo  the 
Apoftle  will  be  underftood,  wh^  he  laith, 
Rom  3.  8.  miW<T«r»<»M5*>«'Tiir^  God  hath 
fet  forth,  or  prefentod  his  love  tO  man  in  the 
iHoft  taking  manner,  in  a  w  ay  that  commends 
it  beyond  all  compare,  to  the  acceptation  of 
men.    7'Wi  is  a  faithful  fayitig^  and  vmhy  of  att 
acceptation^  that  JefusChnJl  came  into  the  H^crld 
to  fave  fmners.  1  Tm,  1.  15.   It  might  be 
juftly  cxpetled,  that  when  this  glorious  my- 
ftery  fhould  come  to  be  priblilhcd  by  theGofpcl 
in  the  &x%  of  fiooers^  all  eyes  Ihould  be  with- 
drawn from  all  other  objeas,  and  fixed  with 
admiration  upon  Chiill:,  all  hearts  fiiould  be 
ravilhed  with  thefc  glad  tidings  ^  and  every 
man  prefliof;  to  Chrift  with  gre4teft  zed  and 
diligence.    Hut  bc'iol;!,  iriRcjd  thereof, 

SicconeU^y  The  dcfperate  Wickednefs  of  the 
World  In  rejecting  the  only  remedy  prepared 
fot  them.  This  wasipag  fince fiwetold  by  the 


ed  of  MtMy  aManofSanms  and  actimmed  irnh  ^^««, 
<»r«f/;  Mdwe^dasittmteur  Facet  from  him ;  d^hlln. 
he  WM  difpifed^  and  tPe  ejhcmed  him  }-.ot :  f'is  'crum. 
poor  and  mean  Ar^earance,  which  Ibould 
endear  him  beyond  all  Gonfiderations  to  the  "^"^ 
fouls  of  Men  (  fince  it  was  for  their  Sake.,  2^'/^'^ 
that  he  emptied  hirofell  of  all  his  Glory,)  yet  ft ,  fmm 
this  lays  bim  imder  Contempt,  he  is  looked  on  fit*'  ris- 
as  the  very  ofF-calt  of  men  ^  when  his  own  '"^  *^ 
Love  to  Man  had  emptied  him  of  all  his  rich-  '^'^/J*' 
es,  the  wldEcdoefs  ot  raen  loaded  him  with***'*^ 
Contempt,  and  as  it  was  prophcficd  of  him, 
fo  it  was^and  at  this  day  is  fadly  verified  all  the 
World  overj  For, 

Firft,  The  Pagaii  World  l  irh  t-o  Know- 
ledge of  him,  they  arc  loll  in  darkncfs.  God 
bimfiiffiredamt9waAhitbeiramWays,  Afts 
14.  16. 

Secondly^  The  Mehmtetans  which  ovcrfpread 
fo  great  a  part  of  the  World  re)cd  him,  and 
inllcad  of  the  Blcfled  Gofpel  which  they  hifs 
out  with  Abliorreocc,  embrace  the  blafphe- 
mousand  ridiculous  jficwM^wJucb  they  confi- 
dently affirm  to  have  come  down  from  God 
immediately  in  that  Laylatto  Hantiti^  (as  they 
call  it)  theNigbtofDemiflion,callingaUCbii- 
fiiinsCafircma^  (i.  e. )  Infidels. 

Thirdly^  The  Jews  rcjcd  him  with  Abhor- 
rence, and  fpit  at  his  very  Name,  and  being 
blindfolded  by  the  Devil,  they  call  Jf/iw  Ana- 
thema^  i  Cor.  1 1.  1 3.  And  in  a  blind  Zeal 
for  Ua^eme  him  as  an  Impoftor. 

He  came  to  his  omt^  and  kit  om  moutd  Mm 


not^  Joh.  I.  II. 


Fourthly^  The  far  greater  part  oftbeChri-  cbrifli 
ftidni7.cd  World  rejeft  him^  thofc  that  arc  call-  uomen  j*. 
edattcr  his  Name,  will  not  fubinit  to  hisGo»  ducrt, 
vemment.   The  Nohlet  of  the  World  think      ^  . 
themfclvcs  diftionoured  by  fubmitting  their  ^'Igll^ 
Necks  to  his  Yoke.    1  he  SatjUaiiJls  of  the  r»,  ^S** 
World  will  not  deny  their  Lufts,  or  forfake  iStind^t 
their  Pleanir?^,  for  all  rh  :- trc  'riiTcs  of  Righte-  f*""  , 
oufnefs,  Lite  and  Fcacc,  which  iiis  Blood  hath ^2*5^ 
purchalcd.   The  H'orldings  of  the  Earth  prefer  JfUST 
the  dirt  and  dung  of  the  World  before  him;  nm?  Cyp. 
and  few  there  be  among  thcin  that  profefs  dc  Zela. 
Chriftianity,  who  love  the  lx)rd  Jefns  in  fm- 
cerity.    The  only  rcafon  why  they  arc  called 
Chriftians,  is,  bccaufc  by  tlie  advantageous  call 
of  Providence,  they  were  bort  and  educated 
in  a  Nation  where  Chriftianity  is  profeflcd, 
and  eftabliflied  by  the  Laws  of  the  Country  j 
and  if  the  Wind  (hould  turn,  and  the  publick 
Authority  think  fit  to  tJldU/b  another  Rcligt- 
on^they  can  fhift  thci  r  bay  ls,and  ftecr  a  contra- 
ry Courfe. 

But,  now  Reader,  let  me  (ell  thee,  that  if  ever  God 
fend  forth  thofetw  grim  Sngfjntt,  bat  Law  and  thine 
own  Confcirnoe,  to  arrcit  thee  far  ihy  fillip  if  ibou  6ai 
thy  fdf  dragging  away  by  (hem  towanb  ttnlPkilbiifiroin 
whence  none  return,  that  are  once  cljpt  up  iberetn,  and 
that  in  this  unfpeakable  diibrefsJeruiCtirilt  tnanifrft  him- 
fclf  to  tiiy  Soul,  and  0|>rn  lliy  lie^rt  to  rrcf.ve  hint, 
and  Ikcoitic  thy  Surfty  with  God,  pay  all  thy  debit, 
sriii  i  iru  fl  all  thy  ObliR.itioni,  !hovi«i!t  love  hiiii  al  ano> 
thcr  rate  than  others  do ;  hu  Blood  wtli  run  dec[>:  T  in  thine 
Eye*,  than  it  doth  in  tiie  fhallow  Apprrheniioas  of  the 
World ;  he  will  be  oltMethcr  Uvt'y,  and  diou  wHi  aflOOOiit 
all  things  but  dun(^  anddroTs  ta  oompiriibnoftiie  Bxeel- 
Jcnqr  ctJcfutCbwtiiy  Lard-  To  work  (by  Heart  tc» 
thb  Pnwiediefe  riw^  ave'  wtktnii  i*ladirhe  Lord  pro- 
fprr  u  pon  thy  Son],    ihe  bkdinc  of  Iw  food  Spirit  u|Mn 

tilOH. 

BUffedhCedfor  'jtfutChrifi, 
B  INi  S. 


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■  A 

TREATISE 

O  F   T  H  E 

SOUL  of  MAN- 

To  the  much  Honoured  his  dear  Kinfman^  Mr.  John  Fla-* 
vcl,  and  Mr.  Edward  Crifpe,  of  hondo^y  Mo  chant  s'-, 
and  the  rejl  of  my  worthy  Friends  in  London,  Katclitie? 
Shadwely  atd  Lymehoufe$  Grace^  Mercyy  and  Teace. 

DedT  I'nends. 

Mong  all  the  Creatures  in  this  lowtr  World,  none 
defcrves  to  be  ftiled  Grtat^  but  Man ;  and  in  Mm   mm  prxicr  hominem, 
nothing  is  found  worthy  of  that  Bphchet,  but  bis  ^jj^  jjj  ^^^^ 

Soul. 

The  Study  and  Knowledge  of  the  Soul  was  therefore  always  reckoned  a 
rich  and  necclTary  Improvement  of  Time.   AH        have     e  c<no  dciccndit 


A 


magnified  thefe  two  Words, 

icending  from  Heaven. 

iVTo  Knowledge,  faith  Berimrd^  i&  better  than  that  whereby  h"S^"nJ!jfc[ 
we  knowour  felves ;  leave  other  matters  therefore,  and  fearcli  ipiuin  ■  !c\u\'!^%^a 
thy  felf;  run  through  thy  felfj  make  a  ftand  in  thy  fclf;  let  cjetcr.,  &  tc  ,  l:  ,  d  f- 
thy  thoughts,  as  it  were,  circulate,  begin  and  ci\d  in  thy  fdf.  l^r/onrirte-'iSi)!!!! 
Strain  not  thy  thoughts  in  vain  about  other  things,  thy  fell  cn^uiio  ciu.  &  » !• 
being  neglefted.  liiwnir. 

The  ftudy  and  knowledge  of  ^efus  Chrijt  mud  (lill  be  allow'd  to  be  moll  excel-* 
lent  and  ncccflary :  But  yet  the  Worth  and  NcccfTity  ofC/;/  //?  Is  unknown  to 
Mjcn,  till  the  value,  wants,  and  dangers  of  their  own  Houls  be  firil  difcovered 

The  dilaffeftednefs  and  averfation  ofMcntotheiludy  oftheirown  SouIs,is  the 
moreto  be  admired  :  not  only  becaufeof  the  weight  and  neccflity  of  it,  butths 
alluring  pleafurc  and  iwcetnefe  that  is  found  therein.  Wliat  •  Qpy  jucunj,,,, 
*  Ctr£»  fpeaks  is  experimentally  felt  by  many,  tliat  fcarce  fare  quid  <in«ii,  quiJ 
any  thii^  is  more  pleatant  and  deiedabb  to  the  Soul  of  Man,  t^nimut  m  m», 
than  to  know  M'hat  he  is,  what  he  may,  and  Oiall  be;  and  ^'^"r.il^t^^i'Mif 'ft 
whaithofe  Divine  and  Supreme  things  are,  which  he  is  to  cn-  ob'uum  Muod.qi'^. 
joy  after  Death,  and  the  Vicilfitudes  of  this  prefent  World.  ftJ&u*"". 
For  we  are  Creatures  confcious  to  our  iclvts  of  an  immortal  Nature,  and  tliaC 
wc  have  fomething  about  ns  which  mult  over-live  this  mortal  Flefh  ;  and  is  there* 
fore  ever  aad  anon  Ibmc  way  or  other  hinting  and  intimating  to  us  its  cxpeda- 
cions  of,  and  defignations  for  a  better  Lite  dian  that  it  now  lives  in  the  Body,  asd 
that  we  Iball  not  ceafe  to     wiien  we  ceafe  to  kreab* 

Q.qq  And 


r 


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Tie  Epi/ile  DeJicatwy. 


And  certainly,  my  Friends,  Difcourfes  of  the  St)ul  and  its  Immortality;  of 
Hexven  and  of  Hell^  the  next  and  only  Receptacles  of  unbodied  Spirits,  wei  c  ne- 
ver more  feafonablc  and  necefTar.y  tlian  in  tbts  Acheiftical  Age  of  tlic  World, 
wherein  all  &rious  Piety  and  rboughcs  of  Imaiortality  are  ridiculM,  and  hilTcd  out 
of  the  company  of  manv :  As  irtiiofe  old  condemned  H  ■"ticks  iUq  ©h"«4<cc?"*',  who 
afTertcd  the  corruptibiii^  and  mooaiky  of  die  Soui  a:*  well  as  Body,  bad  been 
again  revived  in  our  da^ 

And  .'.s  the  Athetfm  of  fome,  lb  the  tefiM/y  and  unooocerncd  carekunci'  of  the 
moft,  needs  and  calls  for  fucli  potent  Remedies,  as  Difcourfes  of  this  kind  do  plen- 
tifully afford.  I  dare  appeal  to  your  charitable  Judgments,  whether  Co(v> 
ver&tions  and  Diicoiines  of  the  Manyy  do  indeed  look  like  a  ierious  furjait  ot 
Heaven,  inA  a  Jlighr  from  Hell  ? 

Long  have  my  thoughts  bended  towards  this  great  and  excellent  5'«^;V.7,  and 
many  earaeft  dcfires  I  have  iiad,  (as  1  believe  sSl  thinking  Ferfons  mull  needs 
have)  to  know  what  I  finll  be  wheal  beath  not;  But  when  I  had  engaged  my 
Medications  about  it^  two  great  robs  oppoled  the  farther  ptogrefe  ofmy  tbou^io 
therein:  Namely,  '       . .  '   .    '  ^ 

I.  The  dJ  Ticulty  of  the  Subiefl  I  had  chofen :  And, 

II.  The  diui  ici  u  n  s  of  the  Times  in  which  I  was  to  write  upon  ic 

I.  Asfar  tlicSubicil,  is  the  fubtilty  and  fublimlty  of  its  Nature,  andfuch 
the  knotty  Contra verfies  in  which  it  isinvolv'd^  diat  it  muqli  better  deferfestfaac 
tnferiptm^  than  Mmerv^s  Temple  at  Smm  did,  *  Never  did  mt]^  Mtrtd  rened 

An!m«m  Bficfenton  iittlcthat  thc  moftclcar  and  fharp-fighted  do  dif- 

mfntii  acic  ?«,  siut  ne  ccm  of  their  own  Souls,  now  in  thc  itateof  compofhim^  and 
mqoHjem.  jirfqiiimitr^;  yf/h^t  then  cau  We  pofitively  and  diftinftly  know  of  the  Life 
tlicy  live  in  the  ftatc  of  Separation  ?  Thc  darkncfs  in  whicfi 
horant  hie  inixitri  in-  tlicfe  things  are  iuvolvcd,  doth  greatly  exercife  even  the 
^iiltam^^AVf^  gf^t^ft  W  its,  and  frequently  elude  and  truftrate  the  moftge- 
chidif.'^*?  s*«m.4t  oerous  attempts.  Many  great  SehoUrs,  whofe  natural  and 
Xfsrff,  (4f.  »o.  acquired  abilities  fingularly  farnifhed  and  qualified  them  to 

make  a  clearer  difcovery,  havelaboured  in  this  Field  ujque  fudorem^  &paUoremy 
even  to  fweat  and  paleneis,  and  done  little  more  but  intangle  themiehresand  the 
Subjeft  more  than  before.   This  cannot  but  difcourage  new  attempts. 

And  yet  M  ithouc  fome  knowledge  of  the  hahUitj,  and  fubjeftive  capacity  of  oi;r 
Souls  to  cnioy  the  good  of  tlie  World  to  come,  even  in  a  ibte  of  abfence  trom  the 
Body,  a  principal  relief  muft  be  cutoff  from  them  uadertfae  great  and  manifold 
triak  they  are  to  encounter  in  tliis  evU  World. 

As  for  mv  fclf,  I  alTure  you  T  am  deeply  fenlible  of  the  inequality  of  my  Shoul- 
ders to  this  i3urden  \  and  have  often  tboukbt  (fince  I  undertook  ic)  of  that  grave 
and  neceffary  Caution  of  the  P^er^  to  wieul  and  poife  the  burden  as  P«r/«r/  ufe  to 
Sumitc  matcTiim  veftm.  do,  before  I  ttodertook  it«  Zj/ing/iw  bhmed  CaroMaiiim  (sa 
quifcribitii,  iequam  viir  fome  ma^  do  me)  for  undertaking  the  Controver/ie  of  that 
^c^'^'^i  iK^uk,  fajth  IK,  Na»  btbet Jktts  Immerofum^  his  Shoul- 

kantbameri  Hkr«f.     ders  ate  too  Weak  ioT  i^ 

And  yet  I  know  Men's  labours  profperoot  according  to  the  art  and  elegaoGy 
of  the  Compofurc.  but  according  to  the  Divine  Ble0ing  which  pleafcth  to  accom- 
pany them.  Rnififiuj  tells  us  ot  a  learned  FiuU^ber  ac  ^Comutl  dtNue,  who 
lioutty  defended  his  Vxfis  againft  the  greateft  Wits  and  Scholars  there,  and  yet 
was  at  laft  fairly  vanquifhed  by  a  Man  of  no  extnorduary  parts ;  of  which  Con- 
queft  thc  Phikijvphergzvc  this  candid  and  ingenuous  account,  A^ainfl  Words  (faid 
he)  1  oppvjtd  IVords^  mdwhAtwAsj^kenylirvnthrmhthtmofJfttkuig:  Biaivhm 
inpid  of  Words^  ?<m»  emu  omt  eftbe  Afotith  cf  the  Sfetker,  Words  totdd  m  loHgir 
mthfiaftd  Tmh ;  nor  MMUffofethe  Power  of  G^L 

0  that  my  weak  endeavours  might  profper  under  rhc  like  influence  of  the  Spirit 
upon  die  Hearts  of  them  that  (hall  read  this  inartiiicmi,  but  wcli-meant  Difcourle. 

1  am  little  concerned  about  the  Cooeempts  and  Cenfures  of  ^ftidious  Readers. 
I  have  refolv'd  to  fay  nothing  tliat  exceeds  Sobriety,  norto  provoke  any  \ibui,  ex> 
ccpt  my  dilTentfrom  his  unproved  Diftates  muft  be  his  provocation. 

Tcrhaps  tiiere  are  fome  doubts  and  difiituitics  relating  to  tliis  Subjed,  which 
win  never  be  fully  folved  till  we  como  to  Heaven*  For  Man  by  the  Fall  being 

leg- 


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— ^^MWifi»  ■  I  *       ■■■■  II     II  ■    III   liw    ■  I  got"  miwtt^ 

The  Epiftk  1>eAcMafy; 


lefs  than  himfcir,  doth  not  undei  (land  Iiimfelf,  nor  will  ever  perfectly  do  fo,  un- 
til he  be  tully  rcltorcd  to  liimlell  j  which  will  not  be  whiUl;  he  dwells  in  a  Body  ol'' 
Sin  and  Death.  And  yet  it  is  to  me  i^aflrdotibt^  that  tflis  U  wtW  as  other  S  u  b  icd  i 
tnight  have  been  tnucli  more  cleared  than  it  is,  if  infltad  of  the  proud  Contending* 
ofmailerly  Wits  for  Victory)  all  had  iiumbly  and  t}ea€eably  applied  tllimiJeive^  10 
the  imprtial  fcarch  of  Truth.  .  t 

Tmch,^  like  an  Orient  Pearl  tatbe  boctdni  ofa  Rni^er,  «ould  have  difcovcrcd 
Jtlelfbjf  Its  native  lulbc  and  radiancy,  had  not  the  Feet  of  Hcitiicn  Phik^^s\ 
cunning  Jtherjh,  nr»d  daring  School  Dk  i/jn  diihii  h'd  and  fouPd  the  Stream. 

II>  And  as  the  diiiicultics  of  thcSubied  are  many,  ib  many  have  been  the  In^ 
terniptioiisaDd  Avocatioos  IbavetnttwitliwhiUtit  was  under  my  hand:  Which 
I  mention  for  no  other  end  but  to  procure  a  more  favouraUe  Cenfure  from  you^ 
if  it  appe:ir  Icfs  cxacl  than  you  expefted  to  find  it.  Such  as  it  is,  I  do  with  much 
refpe^t  and  aifeciion,  tender  it  to  your  lutnds,  humbly  requeuing  the  Blefling  of 
tfaeSpiritmay  accompany  it  to  your  Hearts.  If  ytiowtH  bat  allow  yoiir  lelm  ttf 
tliink  clofetotlie matter  before  you,  T  doubt  not  but  you  may  find  fooiewluit  id  it 
apt  both  to  inform  your  Minds,  and  quicken  your  Affections.  I  know  you  havi 
a  multiphcity  of  bufinefs  under  your  hands,  but  yet  I  hope  your  great  concent 
inalFesaD  others  daily  to  give  place ;  and  that  bow  clamorous  and  iitipdrtttnatefbr 
ever  the  Aff  airs  of  this  World  be,  you  both  can  and  do  Bnd  time  to  ut  dlone,  and 
bethink  your  felvesofa  mucli  more  important  bufinefs  you  have  to  do. 

My  Friends,  we  are  Borderers  upon  Eternity  j  we  h  ve  upon  the  Confines  of  the 
Spiritual  and  Iitmuterial  World.  Wemuil  fbortly  be  aflbciated  with  bodikft 
Beings,  and  fhall  have  (^after  a  few  days  are  paft)  no  more  concerns  for  Meat, 
Drink,  and  Sleep,  buying  and  felling,  Habitations  and  Relations,  than  the  An- 

tels  of  God  now  have.  Belide,  we  Uve  here  m  a  State  of  Irial.  Man  ^as  Hcdt^er 
t!y  calls  bim^  is  VtrmfyM  MnUimiau^  one  in  whom  both  Worlds  do  flieai$ 
his  Body  participates  of  the  lower,  his  Soul  of  the  upper  World.  Hence  it  is  he' 
finds  fucb  tugging  and  pulling,  this  way,  and  that  way;  upward  and  down- 
ward ;  botli  Worlds  as  it  were  contending  lor  this  invaluable  priz^  ttie  precious 
Soul.  AH  Cbrift*^  prdinanoes  are  infticutcd,  and  His  Ofluers  oraaindl  for  nd 
other  ufcorend,  but  die  Salvation  of  Souls:  Books  are  valuable  according  tothCM* 
Conducihility  to  this  end.  How  rich  a  Reward  of  my  Labours  fliall  I  account 
it.  if  this  Treatife  of  the  Soul  may  but  promote  the  Sanditication  and  Salvation 
of  any  Reader's  Soul  I 

To  your  bands  I  firft  tender  it*  It  becomes  vour  Property,  not  only  as  a  Debt 
of  Jufticc,  the  fulfilling  of  a  Promife  made  you  long  (ince  Upon  your  loint  and  ear- 
Bell  deiiresfor  the  publication  of  it  j  but  as  an  acknowle(!^mcnt  of  the  many  Fa>. 
Tours  1  have  raceiv'd  ftoM  'ydu;  To  one  df  you  I  ftmd  obliged  intheBottd  lof 
Rcbtbn,  and  under  the  fenfe  of  many  Kindneifijs,- beyond  whatever  fuch  a  de- 
gree of  Relation  can  be  fuppofcd  to  cxaft. 

You  have  here  a  fuccuid  account  of  the  Nature^  Faculties,  and  Original  of 
the  Soul  of  Man,  as  alio  of  its  inliifion  btothe  Body  by  God,  wkhoui  intitlio^ 
bimfclf  to  tlie  guilt  and  fin  refulting  from  that  tlielr  Union. 

You  will  alfbfind  the  Breath  of  your  NoRriis  to  be  the  Nexus,  Tte^  or  tion^i 
whidi  lioidsyour  ik)ulsand  Bodies  in  a  pcrfonal  Union;  and  that  whilll  t!ie  due 
Crafis  and  Temperament  of  the  Body  ttftiains,  and  Breath  continues,  your  Souls 
bang  as  by  a  weak  aild  flender  thretf,  over  the  Ihcc  of  a  va(^  Eternity  m  Heaven 
or  in  He!! :  Which  will  inform  you  both  of  tlic  vaiueof  youc  Breath,  and  the  beft 
way  of  improvit^  it,  whilii  you  enjoy  it. 

The  Imniortalityof  thtf  Sow  is  herralTertcd,  pw^y  and  vindiolted  from  the' 
moft  coofiderableObiefUoBS ;  ib  thai  it  will  evidently  appear  to  you,  by  this  Dii^ 
courfe,  you  do  not  ceafe  to  wlien  you  ceafe  to  hreath  .  And  iceing  they  wiU 
over-live  all  Temporal  Kn)oy men ts,  tliey  mulV  neceifarily  perifh,  aa  to  all  their 
Joys,  Cbmforts,  and  Hopes,  (whidi  is  all. the  Death  that  can  be  inddenttoair 
Immortal  Spirit)  if  they  be  not  in  the  proper  fealbn  iecuicd  and  provided  of  that 
never-perifhiiif^  food  of  Souls,  GodinClnift,  their  Portion  lurever. 

Here  you  will  hod  the  Grounds  and  Reafons  ot  that  lirong  inclination  which 
you  an  feel  them  to  have  to  your  Bodies^  and  the  neceffiryCnotwithftanding  that) 
of  their  divorce  and  feparation  from  their  beloved  Bodies ;  and  tliat  it  Would  ma- 
nifcftly  be  to  tlieir  prejudice  if  it  ITiould  be  oihecwife.  And  to  o^'ercomctheun- 
reafonable  Averiaiionsof  Believers,  and  bring  them  to  a  more  becoming  chearfi^l 
fubmiJfioncoch&Laws  of  Death,  whenfoever  tbeWritofEje^ion  Aaubeiervea 

npoii 


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7hs  EpiitU  T>€(Ucafory. 

upon  them  ;  you  will  here  find  a  reprefentation  of  that  BlefTed  Life,  comely  Or- 
der, and  tnolt  delightful  Iinployment  of  the  incorporeal  People  inhabiting  the 
City  of  God;  wherein,  befide  thofe  fureet  Medimioos  which  are  t)roper  to 
Fe.ift  your  hungry  Affecfwns^  you  will  meet  with  divers  unufual,  though  not  vain 
or  unufctul Qiicftions  ftated  and  refolved ;  which  wiU  be agiateful  eotertaiameiUi 
toyourinquifitive  and  feArching  Minds, 

'Tis  poffible  they  may  be  cenfured  by  (boie  as  undetermmable  and  unprofi' 
l^h\c  Car iofities  ;  but  as  I  Iiate  a  prcfumptuoMs  intrufion  into  ttnreve tied  Secrets, 
fo  I  think  it  a  vvcaknefs  to  be  difcouragcd  iu  the  fearch  of  Truth,  fo  far  as  it  is 
fit  to  trace  it,  by  fuch  damping  and  cauteleis  Cenfures.  Nor  am  I  ieolible  I  have 
in  any  thi  ng  tranfgrciTcd  t  lie  bounds  of  CfarifHan  Sobriety,  to  gratifis  die  l^lateof 
aniceand  delicate  RcuLt. 

I  have  alfo  herefct  before  the  Reader  an  Ide*  or  reprefentation  of  the  flare  and 
cafe  of  damned  Souls,  that,  if  it  be  the  Will  of  God,  a  feafonable  difcoveryot* 
Hel!  nuty  be  the  means  of  IbmeMen's  recovery  out  of  the  danger  of  it ;  and  clofed 
lip  the  whole  with  a  Demonftration  of  the  invaluable  precioufnefs  of  Souls,  and 
the  fcvcral  dangerous  fnares  and  artifices  oiSasn,  theii-  profeiTed  Enemy,  to  de- 
ft roy  and  call  tliem  away  for  ever. 

This  is  the  defign  and  general  fcope  of  tbe  whole,  and  of  the  principal  parts  of 
this  Treatife.  And  O  that  God  would  grant  rac  my  Heart's  defire  on  your  behalf 
in  the  pcrufal  of  it  I  Even  that  it  may  prove  a  fandified  inftrument  in  his  hand 
both  to  prepare  you  for,  and  bring  you  in  Love  with  the  unbodied  Life,  to  make 
you  look  withpleafure  into  your  Graves,  and  die  by  coofiacof  JVill,  as  well  as 
necellity  of  N^iturc-  I  remember  Dr.  Stombton  in  a  Sermon  prcaclied  before  King 
garnet,  relates  a  itrangc  llovy  of  a  little  Child  in  a  Ship-wrack  izl\  aileep  upon  its 
•Alother's  lap,  as  (he  fat  upon  a  piece  of  tbe  Wrack  anudft  the  Waves ;  the  QbUd 
being  awaked  with  the  noife,  asked  the  Mother  what  thofe  things  were;  Aetold 
it,  they  were  drowning  Waves  to  fwallow  them  up ;  the  Child,  with  a  pretty 
iiniUing  Countenance,  b^*d  a  firoke  from  its  Mother  to  beat  away  thofe  naughty 
Wmms,  and  dud  them  fts  it  they  had  been  its  Pl^nuus.  Death  will  fhortly  ihip- 
wrack  your  Bodies;  your  Souu  will  fit  upon  your  Lips,  ready  to  expire,  as  they 
upon  the  Wrack  reaidy  to  go  down  :  Would  it  not  be  a  ccmifortable  and  moft  be- 
coming frame  of  Mind  to  fit  there  with  as  Uttle  dread,as  this  Uule  One  did  among 
jche  terrible  Waves  ?  Surely  if  our  Rudi  bad  but  firft  united  os  with  Chrift,  and 
then  loofed  our  Hearts  off  from  this  inchanting  and  enfiiaring  World,  we  might 
make  a  fair  flcp  towards  this  mofl  defirable  temper  $  but  unbelief  and  esutmy 
nindednels  make  us  loch  to  venture. 

I  bloQ)  to  think  what  bold  adventures  thofe  Men  made,  who  upon  the  Cba> 
templation  of  the  Properties  of  a  defpicable  Scone,  firft  adventurd  quite  out  of 
fi^ht  of  Land  under  its  conduft  and  direction,  and  fecurcly  trufted  both  their 
Lives  and  £ibtes  to  it,  when  all  the  Eyes  Heaven  were  veiPd  from  them,  a> 
midftthe  dark  Waters,  and  thick  Cbods  of  the  Sky;  when  leitlwr  flart,  or  at 
leaft  give  an  unwilling  fhnig,  when  I  think  of  adventuring  out  of  fight  of  this 
World,  under  tlic  more  fure  and  flcady  direction  and  conduft  of  Faith  and  tlie 
Promifes.  Tocurethefe  Evils  in  my  own  and  the  Reader's  Heart,  thde  things 
are  written,  and  in  much  ref^Kft  and  toveteodered  to  your  hands,  as  a  Teftimo- 
iiy«fmy  Gratitude,  and  deep  fenfeof  the  many  Obligations  you  have  put  me 
under.  That  the  Blefling  of  the  Spirit  may  accompany  thefc  Difcourfes  to  your 
Soul%  afiord  you  fomeamftance  in  yourlafl  and  difficult  work  of  putting  them 
(oflTatDcatbwithabecomjngcbearralneis,  faying  in  that  CanlnotieeGod 
tiJI  this  Flefh  be  laid  afide in  the  Grave?  Muft  I  die  before  I  can  live  like  my  fetf? 
1  hen  die  my  Body,  and  go  to  thy  dull,  that  I  may  be  with  Chrifl.  With  this 
ddGgn,  and  with  tbefe  hearty  Wiiiies,  dear  and  honoured  Coufin,  and  wortliy 
IPrittds,  I  puttfaefe  1%l(9oui»  into  your  hands,  and  remain 

Ttur  mji  oU/ged 

Jo.  FlavelL 


uiyiu/icu  by 


T  H  E 


P  R  E  F  A  C  E. 

•  .     .  '  '.  ■ .  ■-  •  .  •'..■{» 

AMongm.rny  other  l.:srj^iffn  and  r- :h  EnJowmmttbeJlomilfy  the  Cfrato^'s MemAiMi^ 
Soal  of  Man,  the  *  Sentiments  and  tbt  Jmpreffiom  oftht  World 
»  wpl»,  MdtbeabiUty  of  RdWfioO  aiW ^elf-intrntioo^  arefecu-  5^SJ!2"S!Si 
lijr^  iyivalualk^  jni  hf.ivcnly  'G[(ti.  By  tije  former,  we bove  ave-  pR,  ^adt  k  AwSS 
4rj  treat  Evtdeme  cfimmn  mmrtc^^  and  dejienatm  far  mUa  etnpUymmti  orbe  gentium  « 
mmmmmmh  Aoh  Mt  mbo^ftm mmtt-,  andly  t6r  UtUf  mm^  difcem  the  puiorum.  meiertim 
^eeaHkmfs,  or  difa^rcfJhnefs  c/flUr  HmUi  MAtknm  ifo  V^fditf  (four  !»«««tn8clitfrato- 
ttattotbatexpeaed£klIedaerf.  '  nim,  conffnik«e,a- 

,V   mth.iml)c:-nat«min« 

a(inpmn&  inniartaicai  die  ;  coquc,  comipto  coqjore,  ipim  auntre  fuperttitem ;  tit  in  fempirefDUia  aut 


tk/r  lie^ralr  Gi/is  «rr  n^te^  «Kf        at  the  World  vtfer.   begmtfote  Soub  are  em 

vhtrefaBen  into  fo  Jcfp  an  n'iivim  cf  their  cxccUait  Original^  S['lrl;-u^l  ,v;d  Immortal NdMTt^  tuid 

alliance  to  the  Father  oj  SftrtU  ^  tlmt  ( to  Hje  the  avoiding  exfrejjton  of  a  peat 

f  Philofopher;  thyfeemta  kkriedm  tMr         asfi  many  fiUy  WahUt  t  S  ^* 

thatkfk  m  tkdr  Mn,  aHimMfojt^fii^  and  look  abroad.  '^^^TXtSi  ■ 

So  povrerfuHy  do  the  Cares  and  Pkafteres  cf  tUt  Wttrld  tbarm  aU  ( exceft  a  finaB  rermant  of  resetted 
rate  SouUJ  that  mMng  but  frnt  faart  firohe  of  Calamity^  or  the  ierrible  Mejjm^^irs  rf  Dfj*  can 
■J^artle  fww;  ( aivi  tven  tbefe  art  Hot  tdw^t  Me  to  do  it)  and  when  tbef  do^  ah  the  effdi  vs  bia* 
tranfur.t  gltttce  at  anotJ)er^  and  an  umiiUing  jhrug  to  kavt  ^  World  \  ahd  fo  to /Jeep  again  :  And 
ibus  the  Imprejftom  and  Sentiments  of  the  Worldto  torn  (irWdb  me  the  tiattaral growth  and  off-j^hig  tf 
fir  Soul)  are  esAerfiifled  and  fttfprefl,  as  in  Achelfts ;  oT  bom  dom  by  impetuous  majierly  Lulls,  ai 
iifSenfualifls 

jlndforitsfelf-refieSin^  and  m/idering  Power,  is  ferns  in  m4*iy  to  be  a  power  received  in  vjhi. 
jmkmth  mojl  Sotd$  09  hv  wiffc  tie  Eye^  which  fees  not  it  fdf,  iio'  u  fee  all  other  ObjeOs.    Tkre  be 
tbofr  thai  hjue  almofi  finifhcd  the  courfe  of  a  lon^  Ufe  (nhetein  agreat'part  of 
thetr  ttme  bath  lain  U9m  their  bands  as  a  cheap  and  ufek  fs  Commodity^  ifhiib   Ita  t)ti  eft  ifta  nti 
tbtjfkuemnotwbatto  mHPiA)  lehoyttnevtf  fpni^  one  fokmi^  entire  hour  in       mortatii,  ubi  homo 
tourfcxtiih  their  omSouU.    What  firlout  Heart  do:h  «  ;         mtu  Conipaffion    T  fc'J™''* 

tno>aTri]kslWhoare( after fomtoyfruftrat^atmafnhe^  Aug.  de  Cmt.  1,6. 

.Ages)  eagerly  purfuing  the  fleeing  Pi.idnws,  vim  torture  and  rack  thtirBrainsto  -♦• 
find  out  the  Natures  and  Qualkkt  of  Birds^  Beafis,  and  PlaaU  ;  indud  at^  thing  rather  th  m  their 
9WH  Souls,  wircft  dn  eertamfy  the  mofl  cxnflbtf  CMtm  tha  hAMt  tbis  World.  They  kmw  tU 
true  value  and  worth  cf  o:hrr  things.,  but  are  not  aUe  to  efiimate  the  digmty  ofth.tt  high-born  Spirit 
vhitb  is  wttbin  them.  A  Sprit  wUcb  ^without  the  addition  of  any  were  natural  faiultn-^  P^rcrs 
if^^  it lutfr  k but  fanOipedatiddivottd  to  Cod)  is  eapMe  of  the  higbefl  PerfeOions  and  truittom ' 
ti-fv.  cjtTtpleat  conformity  to  Cod,  and  the  fatisfying  Fifions  of  Cod  tbrougw^ut  oternity.  They  ber^d 
tbemfdves  with  Bcalts,.  who  are  captdile  of  an  eaftaUqwUb  Aogels.  0  what  cwnpa^fimMtttm  naUt 
fiidi  acoi^d^ationas^dramfiriit  Hntyes  of  dAatwidafiaiid  thewtrAofSoOil  • 

As  forme.,  it  hath  hrer.  my  fin,  and  U  noTt  tlx  matter  cf  my  Sorrotf.,  that  whiljl  MyrUKtSoT^CMtf 
iofno  higher  Original  than  mhte  )  are  feme  of  them  beholding  the  lughefi  M^fly  in  Heaveni  and  o- 
^» giving  aB  diligence  to  make  fare  their  SdvaUm  on  Earth  ^  /  was  tarried  mmf  fi  matn years  m 
the  courfe  vfthis  World  ( like  a  drop  with  the  current  oftht  Ttde)  tfboJly  forgetting  mMUfm  iWUJ 
luMeSmU  ;  tehilfl  1  procbgaRy  wafUd  tbt  fiores  my  time  and  tbougi^s  upon  Fa-  #T  \^ 
mties,  that  long  ftneepafid  away  at  the  waters  wbtth  mfemtnAndmhnm. '  *  ft  cJ^^  ^™  "Sf 
fhaabenofhametome  to  confefs  thh  foQy^  fme  the  maiicr  ofmyaufcfton/haU  ou«n  rcna^uSdi 
gioto  tile  glory  of  my  God.  Jfludted  t»  know  many  other  things,  but  I  Antv  not  tucrinc  (xr  (tiipifomi. 
ftiffiy^.    It  was  with  me  at  with  a  Servant  to  mom  At  Mafi&  wwlftj'  two  Mu*  '■>>  8^ 

t^'lnx!,  viz.  the  Child,  and  the  Child's  Clothes  ;  the  Servant  is  very  canful 
of  the  Lhthes,  w^s  and  bru/hes.,  f\  arches  and  fltels  thm,  and  keeps  tkmfafe  wTnlSSr^e^*^' 
md  clean ;  but  the  Child  is  forgotten  and  tofi.   Aty  Body  wUcb  tt  m'dxt  Oar-  Ju«f^  kTuEii 
ment  of  my  Soul,  Jkept  and  nourifhd  with  cxcejftve  care ;  but  my  Soul  washmg   bororeui  quiprjctc-' 
far^en^  and  had  been  loft  for  ever,  aa  others  daily  are.  had  not  God  rousid  it   "^'^  ixccatu  noitrur 
by^$!S!mnam^  ^hit  5|«nr  m»  tftktt  dtifOminm  mddatritf  Skiiiit^,         ^nTn  oSulT 

i.    t 'hk*'***  «•  C«rt*c.  jp.  11.*. 

When  the  God  thai  formed  it,  Hit  ^frte'Cr^  h  the  tnli  of  bis  own  banJr.,  had  ikutrtwmtd  it\ 
toafinfiiftttaimJKrtbaaddai^l  n^f-next  work  v.u  toget  a  united  wttkam&,  andtkrtbyf^ 

;    '    .  .    .   .'    .  .-  .  •   '        <i.tiq  3  .  .    "        '  cured- 


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4.So  The  Preface. 


cured  from  U'ra:h  t9  atm.    Which  I  found  toht  a  xmk  of  difficulty  to  effcd,  (ifh  hetetefHSed^ 
and  a  voork  of  ttme  todcar,  tW  but  to  the  dtgcte  of  good  hope  through  Grace^  / 
Jndfintt  »fce  topef  and  tvidenees  of  Sdvatm  began  to  faring  up  in  my  SouL  and  fettU  the  (late 
Aereof,  J  found  thefe  three  great  words,  vi?  .  Chrift,  Soul  and  Eternity,  to  have  a  far  SfFerm 
Md  more  awful  [omd  m  my  ear  tbm  ever  they  ttfed  to  have.   J  looked  on  them  from  that  time  aH 
tHn  certatnty,  ofid  mo/l  at^  Soteimiity.   Thefe        have  lain  with  fmettetght  'ut>m 

try  thughts^  and  J  haw  feU  at  certmn  feafons^  apong  inclination  to  fe<fuefier  myfeVfnmaaoS^ 
Studta  andJ^mjfUji  dajsand      fixed  Meditations  upon  thefe  three  great  and  weighty  SubieHs 

I  mm  nrnfia^mMtv^mSMiaand  Enquiries  (  be  it  never  fo  weighty)  doth  not  therefore 
make  my  Meditations  and  Difcoitrfes  upon  it  great  and  rraghty :  Nor  am  Jfucb  a  vain  Opiniooatsor 
fLll  *"^Jl"1£^&!^'\l^''^  ^ayfutable  to  the  dsgn,ty  of  fucb  SubjeSs;  J^o,  m.tU  mere/ 
ilMkmiifJhkfydaafthem^  tbenwre  I  difcern  the  mdifltnOnefs,  darknefs,  crudity ,  and  conMhn  of 
trty  own  Conceptions^  and  (xpfefftons  of fuch great  and  tranfundent  things  as  thofe:  But  In  tnaenw 
VoloiOc  fet  eft,  Irefolvedto  do^ka  I  coulJ ■  a>ui accordingly  fome years paji  1  Jinifhcdand  pubUikdm 
iW^rteDoanncofChnft;  andby  the  acceptation  and  fuccefstk- LordgJve  that  behatheucour 
ragedme  togo  on  m  tins  fecond  part  (f  my  ff '  ri,  how  une<pul  foever  my  Sbouldertare  to  the  burden  of  iL 
Tb*  Nature.  Orjf..m1.  Immortality,  Cipjcityi/  mine  otrwScul,  for  the  frefent  Udnd  in  andrtlJLjl 
thiiviUBJi,  acj},r,.tudto  Corruption  ;  toc,thr,ri:h  ,t,  Exiftcncc.  Impteyment,  Pert«aion!  Con«Cffr»iSk 
God.  tnilofUr  buuiti,  both  of  tti  oa>n,  and  of  a  Jupertour  Rank  and  Ordtr  mhtm  it  Aull  t  ~  ri^^  ^  «.  . 


er  Spirit*, 
fnujl')  pot  otl  thb  iti T'lb'nucle 


de'lland.  fa  far  as  I  could  fee 
them.    Tej,  fuch  u  the  value  I      ^    _  _ 
led*  tfjejui  Chrift,  andiny  interefl  fniiat. 

Gad  h^h  formed  nu  (m  he  barb  ^ibet^  )  a  profpcdmg  Oejtoft.  I  feel  myj^lfjet  u„centred,  and  Ibcr, 
^tbMAmeifr^moiJktirfaaum  u  mbtkimSmU  ,m  us  Natural  a»d  Spiritual Cap.a.  r  a  DtTiiZL 
Ifmdthalam  maewmmtatmHtn^tcmardsmf  ntrlafiing  abode,  and  tbe  txfenct  cfmj  wSwta 
fiittHttet  tell  me  I  am  riot  far  from  if:  H)  aU  tthichlamftronily  frompted  to  formmd,  and  OtOiuimZate 
m  much  a^lcau  wuh  rny  next  place,  ftate,  md  tmpkyment .  1  toc^tvuh  agrttdy  andtnqmifiuve^tbittlZ^ 
Yet  mouuiJ„ot  begu.u^ofan  ur,trarramab!e  Curt.fuy  tnfeacbing  into  unrevtaUd  thlJt,  bmmllini  £^ 
J  am  to  put  up  m  head  bj  taithintothe  WcrU  abcve^t,  k9»»  she  ihingi  athuhjefus  Chtft  btub  fmcSJidZl 

^Tl^^'JZ'H^  ,  '^'''^^J^'"^-lf<^b'iy»tP^*:^'*n4 Kingdom.    Ife/lm,  CtTofitjchJ^d 

a,,irepre(fedbytbatelegmil9«o^tfi^^  M»>i*^r  J*^,.  ^Si,'J^^J^~, 
Injijbing,  Itfculdbe  t^tfi  unt,  S^iety.   Ijiroan  ^nd^r  the  ejffUh  t^^Si^ebn^  ^^non  to  kiST  «i 

"^T^      ^l^^'Vfi.  *1  '"S.^'/"?  '"'"tdlbe  flared  ^  hu  Example  tmo^theZL 

umyevit  efnegleH,*ig  thenteaniGtdbatb  affiirdtd  me,  to  kjum  all  that  1  eon  kntiP  if  h„  roveaUd  mi 

^n,  ,n  n  v., „.  ^^'^    A    T'^^^'^^r^  infimepartsoftb.,  Dtfcourfe,  aretoogreat  tobeddMd. 

iinc  1X0  >  c,n  1^    ond  toofmatto     admired;    Icctifef,  I  red  ,U  Defin.t.m,  ^ the  Soul £,ven  by  rie^SSf 

Si^^rcSS  P--'^'-"     f">[c  ■>  fftod,  »  thing  compiw  of  E^SaS      «  ^ 

'V'^^!-/**  tbamtaveetlfOH  the  fame  reafrntbat  mas  oneegiven  to  b,m  that  aJtvayi /hot  mUk 
^'^**^V'^!rf«*fi'ligicul,,,oasmJ,%enattl^M..rk,  aJt^^r^oZ 
mant,Onem«rd  o/Godg.ves  me  more  hgbt  tbana  th.^nJlucb  laborious  trtfies.  At  CxUx tPasb^^I 

fen^."^"'^"  C''^W>C4«^,t^/ArM'«""«'<^>/;»A»<W«Crr!L«r.,  ofl^h'hXbl^^/4 
AW?r»FhiJofoph*rs,  ^.^fun,,  the  Divme  Oracles,  mufi  tteedi  cmte  cUfir  to  the  Mark,  tatititam af^rh^ 
ITTtf  '"'  "-iL^'  ^  * '       '  '       ^nd'avoured  not  to  cloud  tbi,  SubjeB  mitb  oScmJ^rT, 

«r  abflrt^fenot^ii  remtmbnm  n:,atamart,but  deftrved  check  Tertullian  r/w/  thki,  QAVl^xe»m^,AeL 
otelicum  ariftunifmum  iMCodunt  Cbriftianii.  ir«ri/  art  but  the  Servmt*     W^iT         ,  ii 
chant,  dothetr  Sh.p,  not'fyTgUded  ^  and  Stem,  tb^matnefi  ^'S^Miitt^'^l^.Lli^^ 

Tbt 

^baty  ^   

ixplained  m  I  ttuU. 

Toe  primtpal fruits  I  tfpcc^L;  aim  at,  both  to  mj  tu>n  and  the  f{eaJer's  Scul  are  Uat  wbiMt  We  emuemttatm 
the  freedom  pleajure,  andjM.sJad.on  of  that  Sp.rituat,  bitorporeal  feopie  mho  dmtU  in  tbel^imef.Lh^d 
Joy,tndare  hereby  formsni  to  our  feivet  atrueScrtpttiralMiai^  tbebUntdflati  of  theft  ACiJCaZf  CiTJv  I 
mhem  me  are  tojerve  audctaurf,  m  the  Temple  Jorjhtp  in  Heaveni  ^mJ&W^^^ 
imderfUndtbeQealiuu^  OrAr.       ^J^^/ T^^ll^Uftlg  ^^^^^^^ 
^hftel  tbe  ftmd  anitmrimat,  tova  tf  tbu  Animal Ltf,  ftdtaHed  and  mrouL  imn-  tte  fr.ohtft^.^Td 
^\f'l'>ff>  -ff/rr^^">^,4*^  -/^-Ti  *^„^\''rr^btSoulthJfhaUreJthfi^&^^^ 
Imtctforth  beconvulsdat  the  nom^ Death, JtU  chearfttUy  affttt,  astd  ,ruh  a  pUajam  exfetLtcntt^a  'fc^ 
>,  tteffedfeafon  of.ts  tranfpor  rattan  to  tb*t  bleffed  Affembly.    T„  certmrdy  our  tgnJance  of  the  '  ifflliZml 
I    thatmak.s  ut  dote  «  tre  do  upon  thet-r.Ja.t  Uf..    Tcr.  h  a  ,2M,n,  a  th.ch  Mtft  overfffeadtniOe  £»S 
(     anJ  >natng  even  from  the  eyet  ofBeluvcr,.  the  Glorj  that  u  there,    tfefend  ttrtboUt  tbtJb^TiaZm^tT^. 
i    Cloud,  but  they  return  to  us  without  the  .hfned  Succtfi.  me  reinfme  tbimmibaSh  T^Jj^/f 
/     iboi^hti,  butlitB  tbejco,nt  backin  confufton  anddsfappoinment^to  om^i^lStZ^.^nTL^^ 

netmimn  madtr  ehe  Meant,  amitammigibehifiruilmmt  of  then  Saltation  "^"T* 

WUtever  the  fruits  of  this  D,fcourfe]haa  be  to  others,  I  ha^  caufe  to  bief,  Gtdfor  the  advantages  tt  hatkA 
,taJfgweH-me.    neg.ntafindmore  than  crcrlh.n.  dor.e      the  fepar^e  fl»t\ffa»a^d  ISlak^f^a 
capable  ofattraa.ng  anintettaual Nature  :  and    (U  m.S  but  fix  rn/rmnd  ipou  ^tTatiaudc^rtml^tlf 
,4  Ms  about, t  tofettk  mo  afleddyframe  a,.d  temper,  I '''P' I M  dJfym^t  Td%^ 
dtfPtfe  this  common  waj  ofextftence  in  a  Corptreal  Prifm  ;  and  mher,  the  bleffed  feafm  ofZ  ^artu^^  J/lJl 

kmam^mdamBMranee,  tkreu^Umheaigf»Hef40»ome^etimbleJS^tdu.,bt4i,4id^^^^ 


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A  Symafs^  ot  Viiv  tf  the  Sml  m  the  ftate  of  Compfnkn^  hi 
ftx  Tarticulars^  in  this  fr^^nhk  of  Life,  viz. 


Subltitice  proved  to  be  fo,' 


)i.  By  iti  lingle  Exiftence. 

13.  ByitsSullenutioflof  theBodf.         ^  i 

.4.  BrtbefiAjcdlii«afIlibitiaudAae&igi]finiL 


n 
ij 


"1.  It  ii  a  vital  Subftance.  wfaoTe  fi.  It  reoeim  it  fmn  God.  '  ' 

Life  0  not  Ima  it  fel^  but  \i.  Communtatatt  to  the  Body.  ' 

The  Simplicity  of  iv^Jjtttr*.  , 
1 1.  The  Truth  of  aod  «jii|  Vam&^  apd  iWatl 
I  3-  The  Confent  of  aO  Katiam, 
i. 'An  immortal  Satittiad^  J  4- I(*eml«<Hng  Habhs.  <*incb.aiCM(aMdite>  ■ 
proved  .by  eight  ArgmwA    ^  J-  The  peculiar  Dignity  of  Mjo.  ,  >  .  . 
I     *  I  6.  Hil  dtiinrt  of  Inunortjiity. 

I  7.  Ittreturnj^fter  Death. 
L8.  Tbe  Abfurd-'.irj  clogijing  the  Nt|pti*t. 
1-  In  iti  £f    }.  E/Mhieii  wKhuaoerftandiDfti'i.  Thougbti  to  ttic  ^cutatirc. 
fentul  Proper*^  In  >ltHlllHiW%  \x.  CaofeSence to tfaeMiflMsal llnArllaiiifitijj 


tiet, 
fib. 


which  I 


4.  Aadalfif,«faicbglorktfaiQ 


i: 


Denial 


i 
.1 


§ 

.a 


1 


|.  Iti  excellent  Original, 
■boOtwbicfawf  |af4 


Ita  Liberty. 

And       '   f  I 

*ni 

Tctbodifeflint-C^  Ail»(iMB^y. 
cd  in       nBti><s.  Af  tolk  Thooghta. 

•    ■  ■       I  C  I.  Their  uIl  in  the  Soul. 

if.  AflcAiaaiaidlUfaMy  nknif^twed^ 
Ca.  TheirufetotbeSwJl 
iH     lMiHlim»llieBodjr,  idncbdiABaicdiiiiMMoilicr^^ 

■|.  ferrorjrefuted J ' •  J? Sm>ii»l  T"duaio^ 
(that  it  wal  net   S         Angeteal  Proc.*-«tt 
'  (.)•  By  Coaetanotu  Creation. 

)z.  In (nie  Original  afleried,  bytunnediateClceMljHL  \ 
3  Ob^edioiuagainft  (his  AOMioBanfimcd      •  ^■ 


4.  Its  Il/i'on  witb 

the  Body,  vi{. 


Tiist  Ciod  intuteii  it,  yet  iiiiuied  not  (in into  it.        .  - 

tu  What  Breatfi  Ii. 
13.  Koittttotbe  Body  by  our  Breath,  ji. 
'.AanttiWiraardiiiifli«e«iwied.  Si 


Itf  Infttmner.tl. 
IlsFeebleneff 


1.  Its  fove  to  the 
Bodyjbotbiatbe^ 


Eridencei 
And 


IH  care  about  iL 
Fearlofit. 


-jft  Death. 


ft.  ma 
\i,  Fean 


l.-,l>trofiiriety  in  it,  at  i»  faftremdit^^'  of  Semoel^ 

Ct)Hfuetudev.iil  if  iJ  if<  aTicient  Companioa. 
3.  Panaerflnp,  both  in  Redemption  and  iaGkxy. 


f  I,  TbeLawofGod,  wbofeequity  f  i.  TlMGtidly. 
Tfeamffityefitfie- )   ia  cleared  with  refped  to        L^.  The  Ungodly.  ' 
pMliM^  fMnoMnvaDV-  The  Prorideimtf  fiatoa^iuv wfiiow 
C  Martjdi^4 


J22 

in 

525 
515 

m 

tbid. 
)oo 

<0( 

ihii. 

SO* 

303 


J04 

SSL 

& 
an. 

tx 

SL 

an. 


-  .•.•«  ..  ■> 


5< 


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AVigw  of  the  Sod  as  feparaled,  confiiereiibrte  V^s  in  this 

.     TMtfDeati..  ,  A 


s  - 
%  •* 


n 

ill 


ratioo,  and  A*  boA  2«.  RolMdPlvfali  «dlfaitdA^<^,.  »A»^. 

a.  The  Notice*  an) 


The  Rolba*  (ffunft  itin 


*  The  ChanRtt  made  by  ri  .  TheBody»ifib!y;  i 
ftp^aricn,  both  upon  Soul  more  conCderably  in  &«eral  irfpcifb. 

^  ofc.  «M8w-  tuAtort.  B¥ itt underftaadina fooie thiogi  now,  withott  B«Bt«fali OT 
^' eSSKtSSlymm  <  bdpoftbeBody. 


r.  Tbe  OTODer  Safonfi.  Till  the  Work  of  Sanftifiarinnlie  iwoin»>  Mi  UlltL 
of  it*  Rpantioa,    <  ».  TiU  the  whole  Work  of  Obedience  be  dmlixd  by  it. 
which ttnot,  LB-  A"^  *hen  it  goci  w  itii  all  iti  GraccJ  md  Comforti  with  iL 

a.TlieMiniftrTof  Anfi.  Not  out  of  pure  NeceOjty,     tba«ghitcaHldaot  alipeodto  God 
MhMliBtiaMefSe-<    witbwit  them.  t 


'  1. 11ie7iiHi(rMl.r— 

.1.  Mci#inly<,.  They  moot  Mud  in  Piii«rtonr< 
'  They  fall  D0tiHle  a  911000.  or  fleqp^ 

r  I.  Heaven  s  ready  fill  tbilb 
P».  Pofitifely,  they  afecnd^i.  Tbey  are  ready  fcr  it. 

C4.  Nothing  in  Reafoo  agaioftk. 


r  I .  AD  the  Senfitnt  Pieafarc  hem 
I.  Mbc^  «ydb  iNrifiMdi^  a.  AntbelntdkdualPkafinlHK. 


fjiaof  their         /  CtMAOMthmmmL 


mure  W«»  MHW  ■»  «|1M1H 


are  prodaOEd> 
doffo. 


/  7 .  The  Dircourfe  and        » /  —  »  <mti 

Speech  of  the  SpiriU^  »•  Yet  without  word*  or  fcnnd 

ot  the  jaft.         Ij.  By a»AAflf  tht IKi;  wtefa^^i;  SSjSjjJdkij! 

8.  ThetrdefiteiofRe*/*-  The  Realbo*  againft  it  are  weighed, 
k.  afliga^  wfaftt  The  Argumenti  proT!i^  it,  prodoocd. 

JB,  f  t.  The  PhcB  «bm^  ^ 

J^i.  The  lA*  or  »ep«llmtatioiO». 
of.d^wdSttJiilC^^oQ^The  lnarumrt  ^otitiTomnKfc 

^  I J  C4.  TheAggta»ati>oi> 

Satan. 

Mea  > 
themlclrei.J 


an. 

? 

Mi. 


^a.  The 


ri.By 
By 

\ji  By 

Tlw  coly  lodn  flf  SMn  nlid  aid  pc&d  qioo  aD. 


Ids 
|dl 

i 

i  37S 
•  J?T 

dip,  €Ib. 


I. 


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4-91 


A 


TRE  ATISE 


OF  THE 


SOUL  of  MAN. 


G  E  N.  n.  Verf.  7. 

jlnd  tht  Lord  God  formed  Man  out  of  the  Dull  <f  the  Ground,  and  broh 
thed  into  bit  Ut^rils  the  breath  ef  JJ^t;  and  Mm  beeme  4  Imi^ 

Soul. 


T 


Hrec  tilings  {^jAth  *  Ah^vuifms)  are 
imknowu  to  Men  according  to  their 
Edence,  i/ii.  God^  Anrtlsy  and  the 
Sndt  of  Men.  Of  the  Nttture  of  uie  di  viae  and 
high-born  Soul,  we  may  fay  as 
♦  Tria  runt  quat  feoin-   the  Icrffned     Wl^itukcr  doth  of 
imn  cficniiam  iiominibus        yygy  of  its  lofedion  by  Ori- 

^  ^^^/^fe^i^  "  ^''^  fought 

than  undcrrtood  ,  and  better 


Dem,  Angelas,  &  Aaima 
homtnis.  Athmtf.  iaTn& 

-tQuatrifiiciliiiseftqaam 
intcUigi*  &  melius  intelli- 
git^r  qiiam  rxpUcatur. 

II  Plaro  doubted,  Arifto- 
fle      /;••(,  JHJCialcn 
<ti  tf^  DOilrinc   tf  rite 
IfttU's  Crettian. 

•  Nihil  eft  in  toto  opifi- 
cfo  narar*.  dc  quo  nan  foi- 
pfu  Dcmocritus.  Ji$dftr 
Ariftotle,  tbg^  fiU'-i 
Regula  natsne,  Naturi 
Mir.u  ulum,  Ipfa  Eruditio, 
Sol  Scleiittirum,  Amiftis  li- 

t-:  j;i:  :i       iipictltiX.  L^' 

tiinuuf,\i^'  J*  tap-  »7»  »3. 


Qoderftood  than  explicated: 
And  for  its  Ori^it^al^  the  raoft 
fagacioDS  and  renowned  for' 
Wifdom  amOQgft  the  |  antieatj 
PhilofopfieriiaadtTfbiioA  ii<»thiiig  | 

of  it.    It  is  laid  of  Dcmon  itusy  I 

that  there  is  *  nothing  in  the ' 
wholeWorknuinfliip  of  Natore 

of  which  he  did  not  write  •,  and 
in  a  more  lofty  and  fwelling 
Hyperbole^  thcy  ftUe  their  Ea- 
glc-cy'd  j4rij}ct!c  ^  the  Rule, 
yea,  and  Miracle  of  Nature  ; 
Learning  it  felf,  the  very  Sun 
of  Knowledf,c  :  Yet  both  tlicfe 
are  not  only  faid,  but  proved  /jy  Laiiantitu  to 
be  learned  Idcots.  How  have  the  Sdiools  of 
tpicurufy and  JriBotlc^  the  Cartef.vu^  and  other 
Scds  of  rhiloJoDfjtrsy  abulcd  and  troubled  the 
World  nith  a  kind  of  Pbilofofhical  Emhufufm^ 
and  a  prcrtt  mnny  ridimlous  fmtics  about  the 
Original  ot  the  Soul  of  Man!  And  when  allj 
Veritarem  is  done,  three  words  of  God  by  the  Fca  of  his 
qarriil'lii-iiifpircd  yl/"^/,  eiillghtcns  lis  more  than  all  j 
j,)ioi)iiij,  ji^gij.  fvibtil  Notions  of  tlic  accidental  concre-  \ 
^hcoio-    ^^^'^  °^  Atoms.,  their  m.ueria fitbtilis.  and  Anima 
f^in.^^.  Mnniiii  3ud  the  rcll  oftbeirujuateUigible&n* 
J  jV.Ai</<«.cics,  could  ever  do. 

The  account  Mofcs  gives  us  in  this  Coatext 
of  the  Orioin  of  the  World,  and  of  Man  the 
Hpitome  oi  ity  is  full  of  Scnfc,  Rcafon,  Coa^nu- 
ty,  and  Clearncfs  ^  and  fuch  as  renders  all  the 
Eflays  of  all  the  Heathen  Philofophers  to  be 
vain,  inevidcnt,  felf-repugnant,  and  inf:.vpli- 
cablc  TIjcorie.'. 

-  The  infpircd  Penman  gives  us  in  this  Con- 
text a  conipcndions  Narrative  of  the  World's 
Creation,  relating  more  geaerally  the  nidi^j 


inform,  and  indigcllcd  r/  ^^r   and  then  more 
particolarly  the  fpcciticating  and  diverfifying 
of  the  various  beautiful  Beings,  thence  eduoA  ' 
hv  the  motion  of  the  Spirit<tf  God  upoatlie 

face  oi  Lhc  Waters. 

When  the  firft  Matter  was 
(ftriaiy)  created  out  of  No-  ^^Vf^oyp-^^  npt 
thing,  tJie  Spirit  (as  Ahfa  ex-   Motus^com- Bn'iO.'iKJ'w 
ccUently  expreOes  it,  chap.  i.  agitanistuit.-  noa 

1 L     JTi  J  fimplicetn  motum  dcnouc, 

y.  2.)  hovered,  or  inovcd  over  ,  ^  ,r  khI.  quam  Coium- 
itasa  Bird  overhcr Eggs,  and,  iciafiit,cumovi$idex- 
as  it  were  by  way  of  Incuhati-  cludcndumijiaBoi 
M  cherilhiag  and  influencing  it, 
(fid  thereby  draw  forth  all  the 
Crcritures  into  their  fcvcral  Forms, and  dlftinft 
particular  Natures,  wherein  we  now  withde* 
light  and  adndratioQ  bdiold  tbem. 

In  this  manner  and  order  was  the  Ibtely 
Fabridc  of  the  World  produced  and  erefted ; 

but  as  yet  it  remained  as  a  fiir  and  well-filr- 
nifhed  HotUit  without  an  Jnhabitatit.  God  had 
iinployed  infinite  Wifilom  and  Power  about  it, 

and  eng  raven  his  Name  upon  the  mcancft  Crea- 
ture in  it but  there  was  no  Creature  vet  made 
(  except  Angels,  the  tnhabitKOts  of  another 
City  )  to  i  c  i  J  the  Name,  and  cdebratc  the 
Pi  aifes  of  the  Almighty  Creator. 

He  therefore  tiiotight  the  World  imperfvft 
till  there  was  a  Creature  made  to  contcmphitc, 
praife  and  worlhiptheMakerof  it :  Fortius 
very  ufe  and  purpofe  was  Man  created,  not  on- 
ly to  fee,  but  confidcr  the  things  lie  i'a^v^  dif- 
courfc,  and  rationally  collcft  out  ot  them  the 
things  he  faw  not^  and  both  praift  and  lore 
the  Maker  for,  and  in,  them  all. 

The  Palaces  of  Princes  are  not  beautified 
and  adorned  to  the  intent  Men  Aionld  pay 
tlieir  refpeftsand  honours  to  the  W  il'-  hue 
to  Ihcvv  the  Grandeur  and  Magui'iLLiiee  of 
the  King,  to  whofe  Perfim  their  Honour  is 
due ,  as  JithenagorM  in  his  excellent  Apology 
for  the  Chriftians  f]>eaivs.  1  he  World  is  a 
glorious  and  magniJi  .:it  P  !  ^  raifed  dcfign- 
edly  to  exhibit  the  Wifdom  and  Power  ot  its 
Creator  to  the  rcafonable  Creature  Man,  that 
from  btm  God  might  receive  the  glory  of  all 
Rrr  hit 


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*  Elkfiinipokhcrrinvas  bis  OthCT  Worl^*.  Ofthk 
hie  nflndtis,  mm  ipfe  ta-  crefltnreAfoHttbeMafter-pieee 

^'''.^"S^l^^H^^Sl  "t"  a"  ^hc  vifibk  World,  (  and 

'AVut^cfSSjS  therefore  crowned  King  ov« 

rio  fubditi,  cum  aliqaa  je  it  the  firft  moment  ntVWB 

M\gcM,  lu  aiTcquantur ;  jp/:,/.  S,  s-)    Mofcs  in  the  next 

aim    ^  adiciiitt  i  omiuii  nj^cc fiives  US  thcaccouut,  boih 

IS;*;;';  &kis  w.i««ate«m^ 

li»re;adPalatiiveftriinag.   and  of  his  Diputy  what  lie 
Hificcnti.im     convrrtant:  7^5,^         Cod  formed  Man  out 
Ted  *xlitkii  rrfiu  tain  elc-     r  f^j^  ^  fht  ftW,  4nd 

-•^     fSSaujifi.     ^/ftf/iySte*.  Whcrcwcfind» 
TteOrigM^aO^tlS'J''"-- 


J.  T|ie  Original  of  the  ^ipdy  of  Plm  ;  ffrnr- 
«^  m  ^the  DhsI  of  the  GmouL  Dull  mm  its 
Original  Matter :  of  Piift  it  was  rpadc,  4od 
into  Duit  It  mull  be  rcfolvcd.  Gen..  3. 19.  The 
conGdentioa  is  humbling,  andienresto  tame 
the  Pride  of  Man,  wl-n  i  int  to  dote  upon  his 
own  Beauty.  Maa's  B<5Hiy  was 
rnonxnirangjr  wa.m»iittileafhe<iwiilyMtt. 

PulvcfcmtpnuJkmam,  ad  ^^^^      ^^^^  ^^^.^^^ 

fparkiing  Stars :  No,  nor  yet 
of  the  mod  precioos  and  oricat 
firt'ily  Matter^  God  did  not  melt  down  the 
puic  and  fplciidid  Gold  and  Silver,  or  powder 
the  precious  Pearls  and  fparkiing  Di/tmmdi  \ 
bat  he  fonne4  it  of  ^  vik  and  dcTpicable 
Duft. 

Wc  6nd  ths|l  the  fprinUing  of  E)ultupon 

new  Writing  prevent'  many  a  \ov\blet  •  I  am 
fare,  the  fprinying  01  our  Origiaary  Duft  up- 
on our  minds  by  mioiis  confideratioii,  is  the 
way  to  p.  event  many  3  proud  /'o-//?. 

However,  the  bafenci";  of  the  Matter,  and 
coarfcncfs  of  the  Stuffy  ferves  to  fct  ofT the  ad- 
mirable skill  o^  the  moll  wife  and  powerful 
Anhtteil^  whoout  of  foch  mean  and  defpicable 
Materials,  has  fafhioned  fo  exact  and  elegant  a 
Piece.  Tbt  Ltrd  Gcd  fmmd  Mm  ««r  •/  the 
Duii. 

The  Lord  God,]  The  Name 

of  God  15  here  fct  down  at  full, 
*  to  lit  forth  the  Digiaty  of 
»M»,thefiil^.<natter  wrought 
upon,  as  feme  conceive. 
Preflit     Formed.'\  FaQiioned,  or  curloully  moulded, 
nsrj  Com-  and  figured  it.  The  Hebrew  r^ri  primarily 
pfdfit.  &  nRHifics  to  prefs,  comprefs,  or  fquee7e  toge- 
ticr  Meta-  ^^^^^  ^  ^^^^j     ^  Metaleffts^h^  preffing  and  com- 
JJJJjPJT  prclGog  to  mould  or  fafhion,  as  the  Potter  doth 
compri-    hisClay  The  Pftlmift  ufeth  another  word  to 
mcndofin-  cxprefs  the  artificial  elegancy  of  the  Body  of 
^ '.'"^"1'"- Man.  Pfd.  139.  15,  itf.  *r!Pp,"»  .•.cHfinm.fHm. 
I  am  embroidered,  paiiited,  or  flourilhcd  as 
with  a  Needle :  We  render  it,  curioHjlywroMght. 
Whatfoever  beauty  and  comely  proportion 
>di-  Cod  bath  beftowcd  by  Cieatioa  upon  it,  'tis 
Vina  con>  aH  anfirerabte  to  tfnt  excenent       or  Mode 
ccptam,    before  cuiki  ivct!  ia  his  Mind  and  Piirpofe.  Al 
n^llnnat.  *****  ^-^^^      bellowed  u^n  the  Body 

ijtius,  '  of  Man,  which,  wbenall  h  done,  it  bat  the  c/f' 
in  which  that  incftimable  Jewel,  the  Sonl,  was 
to  be  lodged.  This  therefore  1  mull  lay  alldc, 
andoiKDetotfae  more  adbfcSobjeft, 


D«>tninii.s  llciii.  Nomm 
Dei  hie  pkauffl  eft,  pro* 
jittT  hoadaia  "  '  " 


II.  The  Soul  of  Mail :  About  whkh  wc  have 
before  us  foor  diings  to  ponder  in  this 

Text,  Wt- 
C  I.)  The  Nature  and  Property,  S  ' 
(2.)  The  Defcent,  and  Original,  {  the  Soul, 
( 3 ,  Th  e  manner  of  Infuiioa,      C  of  Man. 
.)  The  AV.v«<  ori?«wi/ that  unites./ 
( I .)  1  he  Nature  and  Prtftrty  of  it,  a  Ihirg 
SomI.  The  word  m^w,  as  alfo  the  Chaldcc Nafh- 
jha  .  and  the  Greek  4t.;ff  have  one  and  the  fame 
Etymolfgjf,  alt  llgnifying  to  breathe,  or  refpire  ^ 
not  that  the  brcitli  i-  :hcSoiil,  but  denoting 
the  ii^nacr  of  it*  hiUtfiov  by  the  Hreath  uf  God, 
and  the  means  of  its  contimuttien  in  the  Body, 
by  the  Breath  of  our  Noftrils.   God's  Breath 
\  infi}fed  it,  and  our  Breath  continues  its  u- 
niOB  with  the  Body.    It  fignifies  here  the 
the  rational  Soi'l :  and  tlic  Mebrew  v/ord  w 
<(Sm(/,  hath  a  very  near  ailinity  with  the  word 
e^owtfae  Heavens  ;,  and  ia<M  llicrtf  «  a 
nearer  affinity  betwixt  tlic  things,  Wt.Soul  and 
Heaven,  than  there  is  betwixt  the  Names. 

The  Eptchet  whkh  we  tianflateZivii^, 
the  Arabick  renders  ^  rmovnl  Soul  ^  aad  in- 
deed none  but  a  Ratioiial  defcrves  the  same  of 
a  living  Soul  :  for  all  other  Forms  or  Souib 
which  are  of  an  earthly  Extrai*!t,  do  both  de- 
pend on,  and  die  with  the  nutter  out  of  which 
they  were  educed ,  But  this  bein^  of  another 
nattife,  a  fpirirual  and  fubftantial  Being,  is 
therefore  rightly        a  living  Sod. 

The  Chitldtt  renders  it  a  ffeahiu^  Sold.  And 
indeed  it  driervcs  a  remark,  tliat  the  Ability 
of  Speech  is  conferred  on  no  other  Soul  but 
Mans.  Other  Creatures  have  apt  and  excel- 
lent Organs  ^  Birds  can  modulate  the  Air, 
and  form  it  into  fvvcet  delicious  Notes,  and 
charming  Sounds     hut  no  Creature  except 
Man,  whofe  Sonl  is  of  an  heavenly  Nature  and 
Extraction,  can  .trticuLite  the  Sound,  and  form 
it  into  Words,  by  which  the  Notionsand  Sen- 
timents of  one  Soul  arc  in  a  nohlc,  apt,  and  ex- 
peditious manner  conveyed  to  the  llndcrftan- 
ding  of  another  Soul.  And  indeed,what  (hoold 
any  other  Creature  do  with  the  faculty  or 
power  of  Speech,  without  a  Principle  of  Rea- 
fon  to  guide  and  govern  it  ?  It  is  fufficicnt  to 
them  that  they  difcern  each  others  meaning  by 
dumb Signs,nuich  after  the  manacr  that  we  tra- 
ded at  firft  with  the  Indians:  But  Speech  is 
proper  only  to  the  rational  or  living  Soul ; 
however  we  render  it  a  hvin^t  a  ratttnal.  or  a 
fttalip^So\A  it  diftifiggifliestheSonlof  Man 
from  all  other  Souls. 

(1.)  Wc  find  here  the  bell  account  that 
ever  was  given  of  the  Ori£tn  of  the  Soul  of 
Man,  or  whence  itcame*  and  fl  ora  whom  it 
derives  its  Being.  O  wfrat  a  dull  and  puddcr 
have  the  Difputes  and  Contcfls  of  Philefophers 
railed  about  this  matter !  which  is  cleared  in 
a  few  words  in  this  Scripture^ 
*  God  breathed  into  his  Ntfirils 
the  breath  of  JUfe,  md  Mankt' 
'  €Mt9«  living  Sfiil:  which  plain- 
ly fpeaks  it  to  be  the  immediate 
eiied  of  God's  creating  power. 
Not  a  refiilt  from  the  Matter  ^  no,  no,  refhlts 

flow  <  (inum.ncritty  OUt  of  the  Bolbra  of  Mat* 
ter ;  but  this  comes  ex  halitu  divino,  from  the 
Inipirationof  God.  That  wbidi  is  born  of  the 

Fleih, 


*  Suiliavitadoftenden- 
duDi  animam  hmnimi  ab 
eztrinfc-to  dTc  per  crcotM* 
,  timulquccFeandoccr- 
i  iaAdam.  Mi  sjm»f  '. 


pori 


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A  Ireatijt  «f  the  Sud  of  Mm. 


mcmbrnm  Dei ;  ««J  Sene- 
ca, Deum  in  bumapo  cor- 
jjore  hofpitaatem ;  -Khich 
nmet  attr  u  egi;  It  mtni 


Flelh,  is  Flcfh  •,  Init  tlii>  is  a  Spirit  dcrccnding 
from  the  Father  ot  Siviiits.  God  tormcd  it, 
tatnotoutof  any  prc-cxillent  Matter,  vthz- 
tbet  Cttefittd  or  Tm  ejlrial ,  much  Icrs  out  of 
himfcll,  as  the  *  Steich  fpcak  •, 

*  The  Srokk-;,  f*ith  Simplij  ( Qjjt  of  nothing.  An  nigh- 
cius,  cmUOc  SomI  MifO-  •  born  Creature  it  is,  but  no  Par- 
ticle of  the  Deity.  Thcindiri- 
fiblc  and  immutable  ElTcnceof 
God  is  utterly  repugnant  to 
fuch  Notions:  and  therefore 
they  fpeak  not  ftridly  or  \va- 
rily  cnoiigh,  that  are  bold  to 

call  it  a  ^.ty»  or  an  Emanation  from  God. 

A  Spirit  it  is,  arid  flows  by  way  of  creation, 
immcdiatclv  frnn  the  Father  of  Spirits  but 
yet  'tis  a  Spii  ii  ot  another,  inferiour  rank,  and 
order. 

(3.)  Wc  have  alfo  the  account  of  the  way 
and  mMintr  of  its  t»fiifion  into  the  Ik)dy, 
by  the  feme  Breath  of  God  which  gave  it  its 
Being.  It  is  therefore  a  rational,  Icriptural, 
and  juftifiablc  cxpreflion  of  S.  jiuf^usHm^  Crt- 
Mtde  infmtlitHry  & itiftmJenJo  crtatm  ;  It  is  in- 
fufcd  in  creating,  and  created  in  iafufingi 

*  Rcl.^io  though  Dr.  Brerm  *  too  flightingly  calls  it  a 
Mcdici)  mecr  Rhetorical  AHtimetatixfn  Some  of  the  Fa- 
thers, as  IrtntHs^  and  TertitBiM,  were 
of  Opinion  That  the  Son  of  God  aflumed  a  hu- 
mane lhape  at  this  time,  in  which  afterward 
he  often  appeared  to  the  Fathers,  Prelude 
to  his  true  and  reaUncanntion  -  and  took  Dult 
or  Clay  in  his  hands,  out  of  which  he  formed 
the  Body  of  Man.  accordiog  to  the  Pattern  of 
that  I'ody  in  whidi  tie  appeared :  And  ^t  be- 
ing done,  he  afterwards  by  breathing  Lnfufed 
the  Soul  into  it  But  I  rather  think,  it's  an 
Atthrepofathy.,  Ot  iilbal  figure  in  fpccch,  by 
which  the  Spirit  of  God  ftoops  to  the  imbe- 
cility of  our  uoderftandings.  He  breathed  into 
hk  mfirib  tht  hremh  of  Ufe ;  Heb.  lifet.  But 
this  plural  word  cann  notes  rather  the  two- 
fold Life  of  Man,  in  tbU  World,  and  in  that  to 
come  ;  or  dieftvend  Facaldes  and  Powers be^ 
longing  to  one  and  the  fame  Soul,  viz  ti  e  j^tel- 
leilivt^ftnfttivt^  and  vegetativt  Offices  thereof  j 
^athatdiere  are  more  Smdstiian  one,  eflen- 
tiallydiKrilig,  in  one  and  the  fame  Man  ^  for 

that,  as*  jiqiutm  truly  faith,  is 
impoffible.  We  cannot  trace 
the  way  of  the  Spirit,  or  tell  in 
what  manner  it  wa&  united  with 
thb  Clod  of  Eartti.  Bncit  is 
cnonp,h,  that  he  who  formed  it, 
did  alio  unite  or  marry  it  to  the 
Body.    This  is  clear,  it  came 
not  by  way  of  natural  refultaac7  from  the 
body,  but  by  way  of  Lilpiration  from  the 
Lord  i  not  from  the  warm  Bofom  oftlw^<tf- 
tcr,  but  from  the  Breath  of  its  Mttier. 

(4.)  L-illly,  we  have  here  the  Nextuy  Cufitla, 
Tie  or  Band,  by  which  it  is  united  with  the 

Body  of 'Man,  t'iz..  the  hre^tth  of  his        c.  of 

Man's)  noftrih.  It  is  a  molfallonilhiug  Myltc- 
ry,  to  fee  Heaven  and  Earth  married  together 
in  One  Pcrfon  •,  the  Dull  of  theground  and  an 
immortid  Spirit  dafping  each  other  with  fuch 
dear  embraces  and  tender  love  fuch  a  noble 
and  divine  C.ucn-,  to  takeupitsrcOdcnce  with 
in  the  .Mud-walls  of  Ficih  a^id  Blood.  Alas 


♦  ImpoffibileelV  in  uno 
Jiomioe  effc  plures  animas 
pec  dfcntiaw  diiFcrcntcs ; 
fcd  una  Mntum  eft  anima, 
qua  ve^etativar,  &  Icnl'tti- 
x  zr,  &  intdleftivafi  offidis 
funguur.  ^iuin.  12. diS^ 


how  little  Aflinity,  and  yet  what  dear  Aff^dd- 
on  is  found  betwixt  them.' 

Now  that  which  lb  fwcctly  links  tl;efc  twO 
different  Natures  together,  and  ho!(!s  tl^cm  In 
Union,  is  nothing  elfe  but  the  Breath  of  our 
Noftriis  as  theTrvr  fpeaks :  It  came  in  with 
the  Breath:  whilcft  Breath  flays  with  us,  it 
cannot  go  from  us  ;  and  as  foon  as  the  Bicath 
departs.  It  departs  alfo.  All  the  rich  Elixirs 
and  Cordials  in  the  World  canr.ot  pcrfuade  it 
to  ftay  one  minute  after  the  BrcatJ>  is  gons. 
One  pufTof  Breath  will  carry  away  the  wifeft, 
holiefl;  and  moft  dcfirable  Soul  that  ever  dwelt 
in  Hefli and  Blood.  When  our  Breath  is  e^r- 
r«pr,  our  Days  are  job  17.  i.  Thouta- 

kefi  tanutlxir  bretuhy  fb^  ditf  mi,  tmm  m  thur 
dnfi,  P»t  104.  29. 

Out  of  the  Text  thus  opened  arife  two  Do- 
driital  Propolitioas,  which  I  fball  inliil  upon, 

Doft.  L  That  tH  Smd  of  Man  it  of  Divtiu 
Original^  cremtdtmd  iuffired  immdiMlf 

hy  the  Lord. 

Docl.  II.  ThM  the  Souls  and  Ltdiesof  Men  are 
Inii^d  or  knit  together  by  Hit  fuhUBMidtf 
thtBrtmh  of  tbtir  NifirUs, 

In  thcProfeaition  of  thcfe  two  Propofitions 
many  things  will  come  to  our  hands,  of  great 
uft  in  Religion  i  which  i  flwll  labourite  lay  as 
clearly  and  orderly  in  the  Reader's  Undcr- 
IlandiDg,  and  prefs  as  warmly  upon  his  heart 
as  I  can.    And  firft  of  the  firft ; 

7hat  the  Soul  of  Man  is  of  Divine  Original^  Dofl;  I* 
cVt.ireil  and  infpire^l  imfnrdi.ttely  by  the  Lord. 

In  this  hril  Propoiition  raw  things  are  to  be 
diHindlypondcred,  wc 

1.  The  Nature    >    -  , 

n.  The  Original  \  oftheS?*/. 

Or  »W  it  is,  and  itookwbenct  it  came. 

I.Tlic  n  rfl  thing  which  arrefls  our  thoughts,  I. 
and  re<juiics  their  immoration  and exercife,  is  TheNa- 
the  NMure  of  the  Sod,  Ot  what  khid  of  Being  tureof 
it  is.  theSooL 

Thofc  that  are  moft  curioufly  inquiCtivc  in- 
to all  other  Bdogs,  and  pnt  Nature  upon  thc"^ 
rack  to  make  her  confefs  her  SecTcts,  are  in  the 
mean  time  found  IhamefuUyilight  and  negli- 
gent in  the  ftudy  of  themfdvcs.  Few  there 
arc  that  can  prevail  with  thcmlelvcs  to  ft  down 
and  think  clofe  to  fuch  Qjiieltioiis  as  thcfe  arc : 
Vnua  mamtr  •/  Btnig  it  tint  Snt  ^  mine  f 

in:e>n'e  i.m.i  it  ?  If'Ly  wm  it  in  fit  fed  ifnerhis  Bo- 
dy  f  jind  where  mtiji  it  abide,  jvhen  Dtiuh  hati) 
jt/lodgyUoHt  of  , hi,  frml  TO.      .  cui  .^irur  de  Anima 
VernMle  ?  There  is  a  natural  a-  unnuam  dilputanint.iicrr- 
vcrfation  in  Man  to  fuch  Exer-  i<  qti  f 

cifes  of  Thoughts  as  thefe,  al-  ^^'\  i"'-'^' '  ""■II^-"  hai)car, 

though  in  the  w hoi r  Ihiivt  rC-  B"^ '">"i'».  maxi- 

u  ougn  m  tne  wnoic  uni\  ci      ,„„jy^  mo  i  cnd,  qui  niha 

ot  Beings  m  this  lower  W orld,  lub ari<> pr:rftaotiovliffMi. 

a  more  noble  or  deHraUe Crea-  t=>fl<?  jndicandi  funt.  zmtIw 

ture  is  not  to  be  found  *.  ^"""^^     2-  fg'  515* 

The  Soul  is  the  mott  wondertul  and  afto- 

nilhing  piece  of  DivioeWorkmanlhip :  *Tis  no 
,  ffypn  hle  to  calUt  theBreath  of  6o./,thc  beauty 

ofAAiw,  the  Wonder  of  andthctjivy 
*       Rrri  of 


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4-94- 


A  Tredife  of  the  Soul  of  Mm. 


of  Devils.  Oac  Soul    of  moreTaloethaiiaU 
the  Bodies  ia  the  World 
The  Matore  of  it  is  Ibfpiritnal  and  fnblime, 

that  it  cinno'  he  pcrfa^ly  known  by  the  moft 
acute  and  penetratiag  Underllaoding,  afliltcd 
in  the  Tcarch  by  all  the  aids  Philofopby  can  con- 

tribotc. 

It  is  not  my  dcfignin  this  Difcourfe  to  treat 
of  the  lereral  Facnities  and  Powers  of  theSonl, 

or  to  give  you  the  Rife,  Natuics,  or  Num- 
bers of  its  AtFedticns  and  Pallions:  but  1  Iball 
confine  my  Oi(c<fm'(e  to  its  gam  A  ASirwv^ 
ntid  Original.   And  feeing  none  cad  ib  well 
difcovcr  tbcNatarc  of  it,  as  E^who  is  Ae  A^- 
rlWof  it,  as  ^TerndSM  (peaks, 
I  therefore  juftly  cxpcif^  the 
belt  Light  from  his  Word  , 
tiiongh  I  win  not  negled  any 
other  aid  he  is  pleafbd  elib- 
wherc  lo  afford. 

-|-  The  Soul  Is  variourty  de- 
nominated from  its  fcvcral 
Powers  and  Offices,  as  the  Sea 
from  thefeveral  Shoarsttwafh- 

,  -   ,  cs.  I  will  not  fpcnd  time  about 

*wiiri«rat,  s.nrims.  Jjiior.        fcvcral  names  by  whiqh  it 

'  is  known  to  us  in  Scripture, 

i)  'ivc  yon  that  Dcdription  of  it,  with  which 
my  Uudcrltaudiflg  is  moltiatislicd,  which  take 
tiros: 

TheDe-  ' "/^^•"^  -  ^  ^  vitaly  ffiritMly  and  im- 
icription  wmrf/  Subfiaacey  ettdemd  frith  MViukr- 
ot  the  ftandinf^  Will^  and  various  j^fefllons  ;  crt- 

Soul.  atedxvtth  an  inclination  to  the  Bodjy  and  in- 

fifed  tiHTemu  iy  the  Lerd. 

IN  this  Dcilription  we  have  the  two  gene- 
ral parts  into  which  I  diftributed  this  Dif- 

conrfc  j  VIZ.  its  general  N'ature,  and  Divine 
On^inal.  The  Nature  of  the  Soul  is  e^jprciloi 
to  ns  in  theTe  fbllDwing  Terms. 


*  Si  quid  de  Antma  eia- 
minaadutn  eft,  ad  Dei  rc- 
galas  dirigat:  cene  aul- 
lum  alitiin  poticwem  animx 

Dcmonftratorem  ,  qua  a 
Auftorem,  C?f.  Tenul.  de 
Anims, 

•  Dum  viviiicat  Cotpns, 
anhna  eft ;  dum  toIc,  ant- 
niiis;  dum  fcic,  okbs} 
dum  Fccolit ,  memwia  ; 
dum  rcQum  jadicat, ratio; 


i.ASiib- 
Itance. 


I.  //  is  a  Subftance. 

That  is  to  fay,  not  a  Qntlity.,  or  an  yicci- 
<fm  inhering  in  another  Being,  or  Subject  ^  as 
whitencft  doth  in  the  Snow  :  but  a  Being 
+  Anima  eft  sin  fjr _/e,  f  ^7  it  fdf  Qualities  and  Ac- 
f  I.e.;  iioneftiHd!Iqnop;r  cidcnts  havc  no  exilkncc  of 
noddm  yartis  ant  ;or;rif,  their  own,  but  rcquirc another 
cT,'c^t^L^r,^^  ^'"S  orSubjca  to  their  c.xi- 

afiibflantial  Bciii-  of  itfelf,  which  nfjU  evi- 
dently appear  u^n  the  following  gfotiads. 

(i.)  Becanleitisinaih-iaiandproperrcnrc 
created  by  God.  fic  fonnah  or  cfcatcth  the 
Sl>inr  in  Many  Zcch.  iz.  i .  To  him  we  arc  ad- 
-viftd  to  eommlt  ir^  asfe  a  faithful (>eat  or.,  i  ret. 

TV-  Tlicfubflantial  Nature  of  the  Soul  is 
imj  lied  iii  the  Very  Notion  o^  its  Creation  j 
.    .       .  ^         for  fwhatfeever  is  created,  is 

"ft :  accidentia  cnim  noa  ^^-^ '° ^ created, 

rtkuKtiirc  rear!,  led  coocrc-  OWt  «>iJ(Jre8lted  5  the  craps  of 
art.  folsni  SjHU^,  f.  319.    Humours,  and  rr/^Z/j  of  Matter, 

are  not  Sabftances  created,  but 
things  riling  in  a  nataral  way  firom  created 
Subftsncc?.  Tlicy  Row  from,  and,  as  to  their 
V9(y  Ehbacc,  tlcpcnd  upon  prc-cxiltcaj  Mat- 


ter i  but  the  Soul  was  created  out  of  nothing, 
and  infufed  into  the  Body  after  it  was  formed, 
and  organized  i  which  evidcaccJi  its  fubflan- 
tial  Nature. 

(2.)  This  cvidenccth  the  Soul  to  be  aSii- 
fiance^  thatitcaO  and  doth  c.xift  and  fubiift  by 
It  fclf  alone,  when  fcparated  from  the  Pody  by 
death.  Luke  23. 43.  To  day  /JWf  thou  (i.  e.  thy 
Soul)  he  with  me  in  Paradife  j  ajld  Mat.  10. 
28.  Fear  not  them  that  kill  the  Body.,  hut  are 
not  able  te  kilt  the  Scul.  Were  the  Soiil  hut  an 
Accident,  a  (Quality,  a  Refult,  he  that  kills 
the  Body  nuul  needs  kill  the  Soul  too  ;  as- he 
thatcaftsaSuow-ball  into  the  fire,  mufl  needs 
dcftroy  the  whitcncfs  with  the  Snow.  Acti- 
dents  fiil  and  pciini  with  their  Subjeds  :  but 
feeing  it's  plain  in  thcfc  and  many  other  Scri- 
ptures, theSoul  doth  not  fail  with  tlic  ikjdy  ^ 
nothing  can  be  more  plain  and  evident,  tinui 
th«it  is  of  a  fubftantial  Nature. 

when  the  Spamards  came  firft  anwng  the 
poor  they  thought  the  Horfe  and  bis 

Rider  to  be  one  Creature  \  as  many  ignorant 
ones  thinit  the  Soul  and  Body  of  Man  to  be  no- 
thing  but  Brc.ith  and  Body:  whereas  indeed 
they  are  two  diftind  Creatures,  as  vaftly  dif- 
ferent in  their  Kirares,  as  the  RiJtr  and  his 
Horfe  J  or  t!ic  B/j  and  his  Cu£e.  While  the 
Man  is  on  Horp^back,  he  mov^  according  to 
the  ibofion  of  the  Hbrft  ^  and  whilcft  the  Bird 
is  iucaged,  he  cats,  and  drinks,  and  flceps,  and 
hoDs,  and  lings  in  his  Cage.  But  if  tbeHorle 
lail,  and  ifie  under  his  Rider,  or  the  Cage  be 
broken,  the  Man  can  goon  his  own  feet,  and  the 
Bird  enioy  bimfelf  as  well,  yea  better,  in  the 
•pen  FTelds  and  Woods,  than  ia  the  Cage: 
Neither  depend,  astO-Bo^gor  Adion,  ontbc 
Horfc  or  Ca^e.      •  • 

(3.yB6tii  Serifture  and  Philofafhy  conient 
in  this  that  the  Soul  is  the  chief,  mofl  noble, 
and  principal  part  of  Man,  from  which  die 
whole  Man  is,  an4  ought  to  be  denominated. 

So  Gen.  ^6.  26.  Jl!lthcSo:il!tl;.u  c.itncxrith  Jacob 

into  Egypt,  <.)  all  the  Pcrfons  j  as  the  l..a- 
tins  iay,  tot  cofvtOy  lb  many  Heads,  or  Perlb&s. 

The  Apofllc  in  2  Cor.  5.  8.  fecms  to  e.vclude 
the  Body  from  Uic  Notion  of  Perfinaliiy,  when 
helaith^  We  are  mlll»^  rather  tehe  ^Ajetn  frmm 
the  Body.,  mdtoli  f  re  fait  with  the  Lord:  That 
W  V,  a  Term  of  Perfenalityy  is  there  given  to  the 
5w/ exclufively  Of  the  Body  %  fei^the  Body  can- 
not be  abfeiit  from  it  fclf:  but  11  >,  that  is,  the 
Souls  of  Believers,  may  be  both  ablcnt  from  it, 
and  pre  font  witbChrift.  \ 

To  this  wc  may  add  2  Ccr.  '  *  Aidaia  corpm  aaha-- 
4.  \6.  where  the  Soul  is  called        «w*nflt* foftentat ; 

.h=...^„^„d  A.i„nM^ too,  ^fjsf.tiS;?;;; 

the  Body  bcm-lnit  thecxtcr-  pus&animalis ratio.  Ani- 
nal  face  or  f!:.K'.ow  of  the  Man.   ir-^  noncft  a  corj  orc,  ran- 


And  to  llm  J  '.;!o/iphy  agrees.  ^"^^  "i  'oco>  t^ii""  a  loca 

The  bcft  rhUcfhvhers  ire  To  far  "'T-'^"  i 

c      .1  •  I  •      /      I    r,   .    ■  ix;r  totum  meat  corpus,  4k 

from  thinkmg  that  the  Body  is  ion  eft  pus  in  q.a  .Wto- 

thc  lubitant'al  part  of  Man,  and  taadCt:  non  cnim  a  catftf 

the  Soul  a  thinj-.  dependent  on  tenetton  fed  ipla  tenet 

iti  that  contrarily  they  affirm,  ■2^'!!::„„!?^T.'"2|[^ 

thattlKBodydepindsiponthe  rpSiJi^t.^^^ 

boul,    and  thiit  it  is  the  Soul  Xyj},:r..d€ Mimtlib.z.ciu 

that  confer vcs  and  iuHains  it  i  »«  iir'Ar^^wC^  7i«f«. 

and  that  the  Body  is  in  the  Soul,  (liww'  AaiatacDjttTquecft 

rather  than  the  Soul  ia  the  Bo>  ^uTq^oe* 


Digitized  by  Googi 


• 


A  Treatife  of  the  Soul  of  Man, 


495 


dy.  And  that  which  is  fcen  is  not  the  Man, 

but  that  is  the  Mrjn  wliicli  i-^  inviflblc.  That 
the  Body  uiigjht  be  killed,  and  :hc  Man  not 
hurt^  meaning  the  Soul,  which  only  defer ves 
the  name  of  i  Now  ;f  it  be  the  chief  Part 
of  Man,  and  tiiat  v.  hkh  is  only  worihy  the 
name  of  a  Man,  and  from  which  therefore  the 
whole  \"-  .'.'^d  r.ii  jtit  to  be  denominated  a  Man : 
Ifitbe  lb  far  trom  dcpc;idi;igon  the  Body,  or 
bang  contained  within  the  Body,  that  t!ic  Bo- 
dy rather  depends  oa  it,  and  is  in  it  \  thco 
Ibrely  the  Soul  mull  be  svlut  \vc  dcfcribc  it  to 
be,  a  fubftantial  Being. 

f  ^    It  V'  paft  all  controverfic,  that  the  Soul 
is  a  Sd'jhv.'cc,  bccaufe  it  is  the  Subjeft  of  Pro- 
perties, A  fractions,  and  Habits^  which  is  the 
very  nrict  and  formal  Notion  of  a  Subfiance. 
All  the  Afieftions  and  Paflions  of  Hope,  De- 
fite.  Lore  Delight,  Fear,  Sorrow,  and  the 
reO,  arc  all  rooted  in  it»  and  fpring  out  of  it  \ 
and  fo  for  habits.,  jirtt^  and  Sciences  *  ;  'tis 
the  .Soul  in  which  they  arc 
*  Aniroa  ruhjcftum  dl  lodged  and  fcated.  Having 
jV^«irontt.«niv.n«tum  qqcc  gotten  a  promptitude  to 

roug,  or 

^   '  by  Ibme  ficqaeutly  repeated 

actings,  they  abide  in  the  Soin,  even  when  the 
A«.4s  are  intermitted ;  as  in  fleep,  a  Navigator, 

•  Scribe,  or  Muficiao,  are  rally  Artifis,  when 
they  are  neither  failing,  writing,  or  playing  ; 
becaufc  the  Habits  flill  remain  in  their  Minds, 
as  is  evident  in  this,  that  when  they  awake 
they  can  jperform  thdr  lercral  Wotks,  with- 
out karung  the  Ruks  of  their  Art  anew. 

2.  A  Vi-  ^  ^  "  ^''^  Std^mce^i,  i.  c. 

tel  Snb- 

l^gjl^.      A  Sobiiance  which  liath  an  cllcntial  Prin- 
ciple of  Life  in  itfelf ;  a  living,  afkive  Being. 

A  livl>i^^  ?oul,  faith  Afofa  in  the  Text;  and 
hereby  itisdiHiaguiibcd  from,  andqppofcd  to 
Katter  or  Bod)r .  The  Sool  moves  it  fUf  aikd 
the  Body  too  :,  it  hath  a  fclf-moving  Virtae  or 
Power  in  it  feUi  whereas  the  Matter  or  Body 
is  wholly  palTivc,  and  is  moved  and  aded,  not 
!)y  Itfelf,  but  by  this  vital  Spirit.  Jitm.  1. 16 
7bc  Bod^  jvithout  the  Spirit  is^ead.  It  ads  not' 
sit  alt,  but  as  it  is  adcd  by  this  invifiblc  Spirit. 
This  isfo  plain,  that  it  admits  of  fcnfiblc  Proof 
and  Demonlhration.  ^  Take  mccr  Matter,  and 
compound  Of  divide  it,  alter  it  and  change  it 
how  yo.)  w  in,  yon  can  never  make  it  fee,  feel, 
liear,  or  ad  vitally  without  a  quickning  and 
36hiating  Soul :  Yet  we  mull  ftill  remember, 
thatthi'^niffi^'c,  vital  Princli)le,  the  Soisl,  tho' 

•  it  hath  this  vital  Power  in  it  fclf,  it  hath  it  not 
from  it  QiS,  but  in  a  conftant  receptive  de- 
pendence upon  God,,  the  firXt  CauSt  both  of  its 
Being  and  Power. 


lU.  It  it*  Sfitiiud  SiAltauif. 

AllSiibflanccs  arc  no:  grofs,  material,  vi- 


3.  A  f^pi- 
ritual 

^mce  ^'"^  palpable  Subllances,  but  there  are 

•  fpirituai  and  immaterial,  as  vvcH  as  corporeal 
Subdbinces  dilcemablc  by  light  or  touciu  To 
dcnv  this,  v,'crc  to  turn  a  downright  S^ddnce., 
and  to  deny  tiic  cxiltciice  ot  Angels  and  Spi- 
rits, Ach  23.  8.  The  word  Suhflducc^  as  it  is 
appUcd  to  the  Soul  of  i^laa,  puzxles  and  con- 


fouttdsthedarkUndcrftandings  of  fome,  that 
know  not  whntto  make  of  an  imnratcrial  Siib- 
ilance  ^  whereas  in  this  place  it  is  no  more 
than  *  fifhfiare  accieiemibus^  ( i. 

C.  )  to  be  a  Siihic<?^  in  which     /  ASutljanceinibisuf^ 

bits  are  fcjtcd  and  fab)cded.   MHniif^  tayctbtr  fcUtw 
This  is  a  fjiiviaial  Snbliancc,    Culture,  tt  A^idints  aad 
and  is  frcaucnily  in  Scripture   C«Ji'««'*  do,  wio/V  Being  »i 
called  a  Spirit  y  Into  thy  W.   ^J!^^,;!::  Z 
T cornmt  jny  Sf:r,t.  l.nkc  2^.46.    ^^,>  . 
Lord  Jejus  receive  try  Spu  it^AiU    the  Soul,  exiflt  in  11  Jdf, 
7.  5p.  and  fo  frequently  all  o- 
vcr  the  Smptures.  And  the  Spirituality  of  it; 
Nature  appears,  (i.)  By  its  defcciit  in  a  pecu- 
liar way  from  the  Father  of  Spirits.  (2.)  In 
that  it  rejoicetb  in  the  elTential  Properties  of 
a  Spirit.  (3.^  That  at  Death  it  returns  to 
that  great  Spirit  who  mas  its  Effideift  sad 
Former. 

(i.)  It  dcfccnds  in  a  peculiar  way  from  the 
Father  of  Spirits,  as  hath  been  fliewn  in  the 
opening  of  this  Tsxt;  God  ftiles  himfclf  its 
Father,  Hek  12.  9.  its  Former,  Zech  12.  i. 
Tistrue.  hegiveth  to  all  living  things  ^ui^  ^ 
■sTOBr,  Life  and  Breath,  jKls  i-}.  25.  Other 
Souls  are  from  him,  as  wdf  as  the  tational 
■^onl  \  but  in  a  far  different  way  and  manner. 
They  flow  not  immediately  from  him  by  Cre- 
ation, as  thisdodl.  It  Is  6id,  Let  the  Earth  Gcn.1.34,' 
bring  forth  the  living  Cremnre  ^fttr  itt  kin:* ;  but  27. 
^od  criMtd  Mm*  in  his  own  Ima^-:  Which 
fcems  p!ain^y  to  make  a  (pedfical  difference 
betwixt  the  rcafonableand  all  other  Souls. 

(2. )  It  rcjoiceth  in  the  eifential  Properties  of 
a  Spirit :  with'an  Incorporeal  ^obKance,  as 
Spirits  arc.  It  hath  not  f.vfr<j  p;ir.*r(,  e.v- 
tcniioaof  Parts.^  nor  is  ii;diviiible,  as  tJic  Bo> 
dy  is.  ft  hath  not  Dhnenfiotts  and  Finn^es,  a^ 
Matter  hath  ^  but  is  a  moft  pure,  inviliblc,  and 
(as  the  acute  and  jodicious Dt,Aitrt  exprcf- 
feth  it)  indifcerpible  Sobftance.  It  Rath 
the  Pfincijde  of  Life  and  Motion  in  it  felf,  or 
rather,  jt  is  fuch  a  Principle  it  fcU,  and  is  not 
moved  as  the  dull  and  flnggiih  Matter  is,  ftr 
aimdy  by  another.  Its  efficacy  is  jireat,  thout;h 
it  be  unleen,  and  not  liable  tp  the  Tcit  ot  our 
Touch,  as  no  fpirituai  Subftances are.  jfSfirir 
(faith  Chrift  :  hath  not  Fttfii  and  Benes^  Luke  24, 
39.  Wc  both  grant  and  fed,  that  the  -oul  hath 
a  love  and  indination  to  the  Body,  r  wrhicH 
hidecd  is  no  more  than  it  is  neccfTai  y  it  fhoidd 
have  i )  yet  can  we  no  more  infer  its  Corpo- 
riety  trom  that  love  to  the  Body,  than  we«n 
infer  the  Corporicty  of  Angels  from  thdt  af- 
fcdion  and  benevolent  love  to  Men.  It  is  a 
Spirit  of  a  Nature  vaftly  diflcrent  fV6m '  the 
Body  in  which  it  is  immerfcd.  TlHrc  is  (faith  a  yr.\io\vs 
learned  Author)  no  greater  Afyjlery  tn  N.itiire^  FtmStm, 
thii)7  the  Vnivn  betwixt  the  Soul  and  Body :  Th^t  ^  9»  to* 
a  A  find  and  Spirit  flioidd  be  fo  tied  ard  Hnk*d  to 
a  Clod  of  Clay,  that  rvhlle  that  remains  in  n  dtie 
teinfcr^ii  cannot  by  any  art  6r  power  free  itfelf!— 
What  fo  much  a-kin  arc  *i  A/i/,  d  dhd  a  vicce  of 
Earibj  a  Clod  and  aTl^ou'^ht.^  that  tlty  fuoiddbc 
thiLi  ajfxedte  ou  r,r:cil-er  !" 

Ca  t.dnly,  the  hcavcidy  pure  Bodies  do  not 
uiSl'cr  ib  much  from  a  Dunghil,  as  the  ^oui  and 
Body  differ :  they  diflfcr  but  as  more  pure  and 
left  pure  Mattery  but  thefe,  as  Aataial  and 

imma- 


Digitized  by  Google 


49^ 


A  Treaife  §f  the  SimlofMan. 


immateriaL  If  wc  coafider  whcrda  coaCifts 
the  Being  of  a  Body,  and  whcreiii  that  of  a 
Soul,  andtliMOQinparetfacni,tbeiaaneT  win 

be  dear.  . 
We  cannot  oometd  an  apprdienfion  of  timr 

Beings,  but  by  coniidering  their,  primary  Paf- 
iionsaod  Properties,  whereby  they  make  dif- 
corery  of  them^m.  The  firft  and  primary 
♦  Thikfy  affcclioa  of  a  Body  *  (as  h  rightly  obfcrved) 
tticaiBSif,  is  that  extcnfion  of  Parts  whereof  it  is  com- 
pounded,  and  a  capacity  of  dmfion,  upon 
which,  as  upon  the  fundamental  mode,  tbe 
particular  Dimenfions  (that  is,  the  Figures; 
and  the  local  modon  do  depand. 

Again,  for  the  Being  of  our  Souls,  if  we  re- 
flod  upon  our  felves,  wc  ihaU  End  that  all  our 
knowledge  of  them  rdblm  into  this,  that  we 
arc  Beings  confcious  to  our  fclvcs  of  fevcral 
kinds  of  Cogitations ;  that  by  our  outward 
ftnles  we  apprehend  bodily  things  preftat,  and 
by  our  imagination  we  apprehend  things  ab- 
fent  i  and  that  wcoft  recover  into  onr  appre- 
henfioa  thui«  palfc  and  gone,  and  qpon  our 
perception  oToings,  we  find  our  fdves  vari- 
ouily  aiiedcd. 

Let  theft  two  Properties  of  a  Soul  and  Body 
bccomparcd,  and  upon  the  firit  view  of  a  con* 
jideriag  mind  it  will  appear,  that  Divifibility 
is  not  Apprchcnfion,  or  Judgment,  or  Dcfire, 
or  Difconrrc  :  That  to  cut  a  Body  into  fevcral 
parts,  or  put  it  into  fcveral  fhapes,  or  bring 
It  to  fevcral  motions,  or  mix  it  after  fevcral 
ways,  will  never  h-ir^  it  to  apprehend,  or  dc- 
fire. No  nun  can  thmk  the  comt>inii)g  of  Fire, 
and  Air,  and  Water,  and  Earth,  (hould  make 
the  lump  of  it  to  know  or  comprehend  what 
is  done  to  it,  or  by  it.  We  fee  manifeftly,  that 
upon  tiie  divilion  of  the  Body,  the  Soul  re- 
mains entire  and  undivided.  It  is  the  lofs 
of  a  Leg,  or  Arm,  or  Eye,  that  can  maun  the 
Undernuidiag,  or  the  WiU,  or  cnt  off  the  4f- 
fe<f^ions 

Nay,  it  pervades  the  Body  it  dweils  in,  and 
ia  whole  in  the  whole,  and  whole  in  every 
^  ,  „  ^.  .  ,  •  part,  which  it  could  never 
tLTfXs^SZ'"^  doificfelfwerematcriul.  Yea, 
MTtffTifcJ^pn partes  U  comprehends  la  its  Undcr- 
ftnhumtfhmlimm  ftanding,  the  Body  or  Mattet 
Mmkr,  fifing  his  Ht^-  jQ  which  it  is  lodged  ^  and 
m,  Mdhmhncfinu  ^^^^^ ^^^^^         jj  ^j^^,, 

form  conceptions  of  pure  fpiritual  and  imma- 
'  ttrial  Bdngf,  which  have  no  Dimennons  or 

Figures  \  all  which  fhcvvs  it  to  [)c  .v)  corporeal, 
but  a  fpiritual  and  immaterial  Subllance. 

(i.)  As  it  derives  Its  Being  from  the  Faher 
ef  Spirits  in  a  peculiar  way,  and  rcjoivcth  in  its 
fpiritual  Properties:  fi>  at  death  it  returns  to 
thatfreat  Spirit  ftxm  wbcnce  it  camc.  It  is  not 
annmilatcd,  or  refolvcd  into  foft  Air,  or  fuck'd 
ap  again  by  the  Element  of  fire,  or  catch'd 
backagab  into  the  Soal  of  the  World,  as  Ibme 
have  dreamed  •,  but  it  returns  to  God  who 
gave  it,  to  j^ive  an  account  of  it  felf  to  him, 
and  receive  its  Judgment  fh>in  htm.  Then  jhaH 
tlx  Dilif  utisnito  the  Earth  di  it  ipj/,  dud  the 
Sjnrit  jhaii  return  $o  Ced  who  rave  it,  Ecclcf.  li- 
7.  Each  part  of  Man  to  its  uke,  DofttoDoft, 
and  Spint  to  Spirit.  Not  that  the  Soul  isre- 
iblved  into  God,  as  the  Body  is  into  Earth  ^ 
bat  ai  God.croted  it  a  otional  Sptd^  coofii<- 


QU,  iHjttan. 

+  Quomodo  crcdibile ;  i- 
detur  tarn  ex  guam  roca- 
tein  humansin  hk  iiibrano- 
li  cerebri,  aut  cwdc,  tuad 
amplts  fpaciis  iiKlufam, 
tantam  Ccrli  tnundiqBe 
inagaitudiacm  rapere,  aifi 
illius  diriBC  fieliciiqnc  a- 
ninue  paitkHh  eflet  inM- 


pus  to  it  felf  of  moral  good  and  evil,  lb  when 
It  hath  ffniffiM  its  time  in  the  Body,  it  moft 

appear  before  the  God  of  the  Spirits  of  all 
Flclh,  its  Arbiter  and  final  Jad^e. 

By  atlwhichweieejihatasitiselevatiBdtisd 
high  on  the  one  hand,  when  it  is  made  a  Par^ 
tide  of  God  him/elf  j  not  Only  the  Creature,  bat ' 
a  part  of  God,  as  ^FlHttirth,  and 
f  Philo.Jud4tMy  and  others  have  *.Aniinaautem 

another  and  intenonr  hind : )  pars ,  nc-itis  abeo,  fed  de 
So  it  is  degraded  too  low,when 
it  is  affirmed  to  be  Matter,  tho* 
the  purett,  finell,  and  molt 
fuhtilc  in  Nature  \  which  ap- 
proacheth  ncarefl  to  the  Na- 
tore  of  a  Spirit  A  Spirit  it  is, 
as  much  asan  Angel  Is  a  Spirit, 
tlK>'  it  be  a  Spirit  of  another 
/feeies.  This  is  the  name  it  is 
Known  by  throughout  the  Scri- 
ptures. In  a  word,  it  is  void 
of  mixture  and  compofition ;  there  are  no 
iirring  Qiialitics,  compounded  Elements,  or 
divifible  Parts  in  the  Soul,  as  there  are  in  Bo- 
dies ;  but  it  is  a  pure,  fimple,  inTifibie  and  in- 
divifiblc  Subfhnce,  which  proves  its  Spiritu- 
ality, and  brings  us  to  the  fourth  particular, 

IV.  Ititm  hmmmd  Sjitfideiet.  4.AnIav 

mortal 

The  Gmplidty  and  fpirituality  of  its  Nature, 
of  which  I  fpakc  before,  plainly  fhevvs  tj<,  that  ftiMt 
it  is  in  its  very  Nature  deiigncd  tor  Immorta- 
lity^ for  fuch  a  Being  orSnbftanoe  as  this  hath 
none  of  the  feeds  of  Conniption  and  Deathin 
its  Nature,  as  ail  material  and  compoundol 
Beings  have*  It  hath  nothing  within  it  tending 
todiffolution :  No  j  in  in;'  Elements,  no  con- 
trary Qualities  arc  touiid  m  Spirits,  as  there 
are  in  other  Creatures  of  a  mixed  Nature.  Piy* 
fiii.ws  and  f/j;7(?/op/!rrj  have  difpnted  and  con- 
tended eagerly  about  the  true 
caulcs  of  natural  Death  *  \  and 
whilcft  they  have  been  conten- 
ding about  the  way,  they  have 
come  to  the  end.  The  ingrefs 
of  the  Soul  is  obfirure,  and  its 
egrefs  not  clear.  But  this  fcems 
to  be  the  thing  in  which  they 
generally  center,  that  the  ex- 
pence  and  deftrtjftion  of  the 
-f- natural  Mcr.  llure,  or  rndical 
Baliam,  as  others  call  it^  which 
is  astlte  Oil  that  maintains  na- 
tural hen,  or  the  Bridle  that 
retrains  that  Same  of  Lite  iix)m 
departing  ( as  Others  exprefi 
1!  .  I ;  is  thccaulcofnatural 
Death.  Others  A  aOign  the  on- 
equal  reparation  of  thepartsof 
the  Body,  as  the  caufl-  of  Death. 
But  be  it  one  or  other,  'lis  evi- 
dent the  Son],  which  oonfilh 
neither  of  contrariant  Quali- 
ties,nor  of  diLrimilar  Far  ts,nutft 


•  litigamiudf  li. 
terim  nS  teraiinum  n  ;>i- 
mur. 

ja/nj)  -  AcULde 

lon&i  Kbtcv.  vie. 

Turn  iarpmat  k  rv.iLit 
calidttm  nativum  u>r]5u!if 
noftri  in  humido  pri  Tii^c- 
mit,  ejm  hamidi  I'obftjbf 
tia  confumitur,  non  afi* 
ter,  quam  m  Jani]iade<h 
leuta  i  iLininiJ  cxluuii* 
tur.  UewniHt  A^diMW  1. 
Tarn  diu  duntvinir  vicje^ 
quamdJu  fbt  caUdina  itt. 
tiv-am,  donee  ad  manen 
fuerit  dcvcr.tum.  £tqusv 
turn  a  cili4<.  humido  re- 
(.rtt  tiT,  rjiHusad  morTcai 
ft:  acLr'.Ttis,  ^.Bdft.MMnun. 

(..tiarts  &.  huniori!)  nam  i 
lial)riit  furamuin  complc- 
mentum,  ftrmUm  libtr  de  J'fir.  ^  ul.  \\  ViT^encc  aratet 
ifutqualis  adniodum  ht  rcparatio  ;  ali.e  i  arco  rcparan:ur  tktis  fte- 
lkicer,iitd  alijcirgTc,^  in  |K.-jt]>.  Uta!)c<)temporcc<)qHH'ahtlinaaa 
bbiteincipiunttuimentiim  illmi  Mtierini,  ut  viva  in  aaiplexa  mar- 
taoRin  ionwriaoiur.  Vtmltm,  in  4Hi»  £iift.  viu    mtru  be 


uiyiii^ed  by  Googl 


be  above  the  reach  and  ftrokc  of  Dcatb.  For  if 
the  Soul  die^itmuffc  be  either  from  fome  Seeds 
and  Principles  of  Death  and  Corruption  with- 
in it  felf,  or  by  fome  dcftrodive  Povrcr  with- 
out it  {elf.  Iq  it  felf  you  fee  tbci  e  is  no  iced  or 
prind{de  of  Death ;  and  if  it  be  deihroyed  by 
a  Power  without  it  fdf,  it  malt  be  «idicr  .by 
the  (Iroke  of  fomeCreatare,  or  frodl  tlieliaad 
of  God  thatfirft  formed  and  created  it:  But 
the  haad  and  power  of  no  Creature  un  deftroy 
it;  Creature- power  reaches  no  finthertlnn 

the  Body,  A^atth.  I O.  18.  thty  cunnet  kill  the 

Still.  And  tfaon^  tbc  Alnugbty  Power  of  God 
that  created  it  odc  of  noching,  can  as  eifilT  re- 
duce it  to  nothing^  yet  he  will  never  do  fo. 
For  befidestbe  deiigiMtioa  for  Eteroitf,  which 
is  difcemible  in  its  Nfatiite,  (as  bcfcre  was 
obfcrvcd)  and  which  fpcak*;  the  intention  of 
God  to  perpetuate  bis  threatoiags  of  eternal 
Wrath,  and  promlfts  of  evcftamng  Life,  re* 
fpcctively  made  to  the  Souls  of  Men,  as  they 
lhail  be  found  in  Chrift  or  oat  of  Chrift,  puts 
ic  beyond  «11  doubt  that  tbeylhall  never  die; 
as  win  be  more  fnUy  ondenoed  in  tlwftUow- 
ioe  Difawrfe. 

well  then,  1  hope  fi>  finr  our  way  isdear 
in  the  fearch  of  the  Nature  of  the  Soul,  that  it 
is  a  Siihfimce^  a  ffmtud  Subftance,  and  being 
lb,  itisalfoaDfiiMMrntf&ili^^mv.  Nodoobt 
remains  with  me  as  to  cither  of  thefe.  Let  us 
then  proceed  to  the  coollderation  of  its  Facul- 
ties waA  Powers,  by  which  it  may  be  yet  more 
ftllyluiowii,  and  we  Ann  find  thi^ 


exftdiut  and  intx^dUm  j  thut  the  Soal  ^uvy 
not  bedamaified  by  miftaking  one  foranother. 
And  this  Indgmcnt  ^  Difcretion  every  Man 
mafl:  bf  allowed  fx  himle^f.  No  Man  is  obliged 
to  (but  the  eyes  of  his  own  Undctftandingj  and 
follow  another  Man  |)Ugd£old.  . 

(^•i  T^-dire^  and  guiclcus  In  our  pra^Hce. 
TtusKaciky  is  by  Phthfipbers  riglitly  cajlcd 

77  iytfitfutit,  the  le/itiittg  FucHlty ,  bcuofc  tte 

Wai  follows  its  pw^Acai.Didates.  It  fits  at 
Helm,  and  guides  the  Conrfc  of  thcSool :  Not 
impcVling  or  rigoroully  enforcing  its  Dictates 
upon  the  Will  ^  for  the  Will  cannot  be  fo  im- 
poled  upon ;  but  by  giving  it  a  dirodive  Lightf 
or  pointing  as  it  were  vv  ith  its  Finger,  1^  wlMIt 
it  ou^t  Xf>  ^ufe,  and  what  to  r^ule.  . .  • 

To  this  Faculty  belong  two  other  excellfitt 
and  w.onderful  Powers  of  the  Soul|  < 


t. 
2. 


Thoughts. 
Confcience. 


5> 

vtdiUii- 
dafll 


V.  iit*  vkid,  fpiritMsl,  mid 


Sub' 


Whit  the 

llnd-tftjn- 


This  is  the  noble  leading  Facalty  «f  the 

Soul :  vvc  are  not  didinguifhed  from  Brntrs  by 
oavStKftJ,  baihyomVfiderfiandin^.  As  Grace 
ftts  one  Man  above  another,  fo  Underllanding 
fets  the  mcancft  Man  above  the  bell  of  Brutes 
Strange  and  wonderful  things  are  performed 
by  the  natural  inftind  and  fagactty  of  Beafts; 
but  yet,  what  is  faid  ot  one,  is  true  of  them  all, 
God  iuttb  not  imputed  Vndtrtlmidinf  to  them. 

Job  39. 17.  This  isajewdwhidi  adorns  none 
botratioiuil  Crentnrei^  Men  and  Amsds. 

AitM  Wiadty  of  the  reafmabU  Seui,  fy  whidi  <* 
Man  Mffrdmids  4Hid  jii^iahMiimdSgMe 

things. 

The  Objcn  of  it's  evn-y  Fern?;,  fo  far  as  it  is 
true  in  it  felt,  and  apprchcnublc  by  Man.  It 
kith  a  twofold  nfein  the  Life  of  Mui,t«c. 

(i.)  To  dij}ir''ii:{li  Truth  from  Error  and 
Fallhood.  By  this  Candle  ot  the  Lord,  lighted 
'  np  inthe  Sonlof  Man,  he  may  difcern  betwixt 
Dotyand  Sin,  Good  and  Evil  .•  'Tis  the  Eye 
of  tlieSoal,  by  which  it  feetb  the  way  in  which 
we  flMMdd  go,  and  the  dangerous  Precipices 
nrc  on  cither  fide.  It  is  the  Soul's  T *f?fr, 
and  <iii'Lcrns  wholfom  Food  from  banelul  Poy- 
fon.  J  oh  12.11.  Detb  imttetdBT  (».  e.  the  Un- 
dcrftanding  by  the  tdr)  try  wordiy  as  the  momh 
tafttth  meat  ?  It  brings  all  things,  as  it  were, 
inthe  lorop  before  it,  and  then  forts  them,  and 
orderly  ranks  them  into  their  proper  CUffts  of 
Uipfid  and  imUaifHlj  neceflary  and  indilterent, 


Whata 


I.  The  power  or  ability  of  Cogitation : 

Thoi^ts  arc  properly  the  aftingi  nx&tH^HOil^ 
tions  of  the  Mind,  or  any  adu- 
al  Operation  oftlieUnderftan-  A*Uicc,gitatioeftmc«i, 
ging.  They  are  the  mufings  of   agiutio,  p*/"*-.  vdaMo 
theMai|ii,which  arc  aded  ia  the  mentis,  z^th, 
fpoonkMive  part  of  tb^  Under- 
Handing.  It  is  oWervabIc  that  A/^tw??  8f"^fi'*' 
the  •  Hebrew  wordniw/««i,      , '  T.*^' 
which  isafcdforMeditation,or  Zt^^^tT^^H-  '\ 
thinking,  fignificsboth  to  think   IgT^'i  ST^fl^L"^ 
and  tofpeak  in  the  Mind.  When 
the  Underfflanding  or  V&sA  revolves  and  me^ 
ditatesthe  things  that  come  into  it,  that  very 
Meditation  i»  an  inward  fpeakiug,  or  a  hidden     '  ' 
word  in  the  heart  Dm.  \  5. 9.  Btvure  left  thnt 

be  dthoMght  in  tfy  wUled /.vrf;  f,as  fome  render  it: 
In  the  Hebrew  itis1?3^ay  -ist  ^^^ni  ,  <  /»\utti; 
huft  t  fo  Matth.  9.  3,  4.  Smt  •#  «>7*7/,  thr\  fjake  ^S* 
rvithin  them/elves,  i.  e.  they  thoM^htin  their  hearts. 
The  Objeds  prefcntcd  to  the  Mind  are  the 
Companh>BS  witfa  whfiA  oar  Hearts  talk  and 
converfc. 

Thoughts  are  the  Figments  and  Creatures 
of  the  Mind:  they  are  formed  within  itinnnd- 

titudes  innumerable.  The  power  of  cogitati- 
on is  in  the  Mind,  yea  in  the  Spirit  of  the  Mind. 
•  The  Fancy  indeed,  whilft  the  Soul  is  embo-  •  Phanta- 
died,  ordinarily  and  for  the  moft  part  prefeiits  fia  mcnU 
the  appearances  and  likencilcs  of  things  to  the 
Mind  •,  but  yet  itcaalbffm  thoughts^  things 
which  the  Fancy  can  prelcnt  no  Imagro^  as«S"* 


I  When  m  Mnk  ofGtL 
h'-h  Max.  Tyr  DifT.  i.  wc 
miift  think  of  nothing  materi- 
Ml,        (tiy.99-,  fxin 


when  '\'  the  Soul  thinks  of  God, 
or  of  it  felf  This  power  of  co- 
gitation  goes  with  thc^on^and 
is  rooted  in  it,  when  it  is  fcpa- 
rated  from  the  Body  j  and  by 
it  we  fpeak  to  God,  and  con- 
verfc with  jingelsy  and  other 
Spirits  in  the  unbodied  State,  as  will  be  more 
fully  opened  in  the  proccfs  of  this  niicourfc. 

2.  The  Confcience  belongs  alio  to  this  f  acoi-  WhatC«^» 
ty  \  for  it  being  the  Judgment  of  a  Jkfaui  vpaii^''"'*^ 
hirafclf,  with  refpeft  or  relation  to  tht  Jndt* 
racnt  of  God,  it  mult  needs  be-     _  .  . 
fong  to  the  underftandbg  part     J«*"c«"n  '"PJ^^J^"'' 
or  faculty.  rare  fnrm-  i^rtiMe 

ed  mthey/)«(M/^«i/r,  butc«;//i<-  ^mw. 


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498 


A  Treat^^    the  &<aU(fMafu 


belongs  to  th,c  pradical  Underftanding. 
It  b* «  very  high  nw  Awfol  Power  •,  it  hfoh 
•  J7(  rt  mhor,  and  ridcs  (35  Joffph  did)  in  the  fc- 
condCbariot;  thencxt  and  immediate  Officer 
undtf  God.  He£uth  of  Conftience  with  rc- 
fpeft  to  every  man,  a?  he  once  Paid  of 
With  rdped  to  Pharaoh.  See^  1  havr  vrnde  t  hcc^ 
m  G*d  t9  fhartuh,  Exod.  7.  i.  The  voice  of 
Confcicncc  is  the  voice  of  God,  for  it  is  his 
Vicegerent  and  Reprefcntative.  What  it  binds ' 
mt  «m»  it  h9wnt  im  htmfm  *,  and  what  it  ht^h 
(Mtarthy  if  loofed  in  heaven.    It  obfcrves,  rC- 

tords,  and  bears  witoefs  to  all  our  adions^ 
and  acquits  or  condemns  as  In  the  name  of  God 
-  for  them.  Us  Confobtions  are  moft  fweet,  and 
its  Coudcmnatious  molt  terrible;  lb  terrible, 
that  fomc  have  chofen  Death,which  is  theKing 
of  Terronrs,  rather  than  to  endure  the  fcorch- 
iag  heat  of  their  own  Conrdences.  The  great- 
eftdefereooe  and  obedience  is  due  to  its  Com- 
hiands,  And  a  man  had  better 
•  On.i«  non  npoi t-t  ;nor-   *  endure  any  Rack  or  Torture 
tes  pi  irUtciv,  'iu.>i  non       theWorld,  than  tncw  the 
,lupi>liaam  potius  terre;   Torments  of  it.  It  accomm- 
imu  in  quam  profuadam  m-      .  ,  ,  ' 

fcrni  AbylTum  non  intiaic,  n«cs  us  as  our  Sl.adow,  wlicrc- 
quam  cofltn  coofcieatialR  ever  we  go  \  and  when  all  o- 
WKtoai.ZmH&,i  thers  forfake  us,  (  a?  at  Death 

they  will)  Confcience  is  then 
with  us,  and  is  never  more  aftive  and  vigo- 
rous than  at  t!'^t  time,  Nor  doth  it  forfake  us 
after  Death  ^  but  where  tiic  Soul  gocs^  it  goes, 
and  will  be  its  companion  in  the  other  World 
forever.  Howglad  would  the  Damned  be,  if 
they  might  but  have  left  their  Coiifciences  bc- 
'hiod  tMm  when  they  went  hence  But,  as 
.  Btrnard  rightly  fays,  f  It^is 

* d!fa^''*^A Witnefs,  Judge, Tormen- 
S«;&oSSSS?J  tor  and  Prifon  .  It  accufeth, 
m»BenhUi,itCmfi,«.9.  judgeth,  puniiheth,  and  con- 

demneth. 

And  thus  briefly  of  the  Vindcrftanding , 
which  hath  many  Oflices,  and  as  many  Names 
from  thofc  Offices. 

It  is  fometinies  called  HI  r,  Renfon^  Vnderftan- 
din^y  Opinion,  Judgmm,  And  why  webcilow 
fo  many  Names  upmi  one  and  the  fimeFacul- 
ty,  the  learned  Juthor  of  that  finall,  but  ex- 
H  Nofce   ceilcnt  \\  Trad  di  Amnut  gives  us  this  true  and 
Teipt'um,  ingenious  accoiuit. 

The  Wit,  tbtPHfU  tfthe  ScuPs  dear  eye, 

Aadin  ma>? timid  the  only  jhining  Star^ 
Lookt  in  the  AUrror  of  the  Phamjtfic^ 

Where  afi  theg>itkerivgs  of  the  Senfet  are  ^ 
jttid  after  by  difiomfing  to  andfro, 

jlntidf-ttiti^  /ind  com^AYing  things., 
^dnh  aUuttiverfal  Natures  knm^ 

j^mf  4f  EffeAs  inf  their  Cades  Mtigu 

(frrouftdy 

When  fie  rates  tbinis^d  moves  from  gr  omd  to 
The  nmaeef  Reubn  Jftv  e^iant  by  this  t 

Bm  when  ly  Rc.:foii  ^ic  the  Truth  hath  found., 

jindftatiiitthfx'd^  jht  Underllanding  ix, 
Whenher  Jffr.t jhe Uf  htly  d$th iticUnt 

T f  either  patt.,  (he  ts  Opinion  light 
•  J«r  vhtnfit  dMh  by  Principles  define 

jiemMnTmb^^htthtruejad^mtmsfigijt. 

.  And  a$  from  Senfes,  Reafons  Work  doth  ffringt 


And  manyVnderftanSnffS  Knarf ledge  brings 
Aid  by  much  KmiU^gt  Wtfdom  weabtMii 

Vl.  Cod  liath  endued  the  Soul  of  Man  not  6.  Endad 
only  v/ici)  an  V^tderflanding  to  difofftaaddl*  withaiPSK 

rccT:,  bvitalfo  witli  a  K7//togoVcrn,-nVJd«rtie» 
and  over-rule  the  actions  of  Life. 

The  Will  is  a  Faculty  of  the  rational  Soul,  ^^'l^t  ^'^ 
whereby  a  man  ciilicr  chufeth  or  rcfufcth  the 
things  which  the  Undcrftanding  difccrns  and 
knows. 

Thi^  is  a  vcrv  hi;:h  and  noble  Power  of  the 
Soul.  The  Uudcrihandiug  fccms  to  bear  the 
fame  relation  to  the  Will,  as  a  grave  GottOCd- 
lor  doth  to  .1  great  iVnice.  It  glories  ifttwtf 
excelkncics,  vn,  -  . 

1.  Liberty. 
1,  Domioion, 

1.  It  hath  Fi  eedom  and  Liberty  \  it  canntft  '!fMiai^ 

be  compelled  and  forced:  Coadion  isr."pu<^-  c;;i.-tt,V 
□ant  to  its  very  Nature.  In  this  it  differs  from  ■n^r^^. 
A^UadarftaodLag,  that  the  Underlbrnding  is 
wroiight  npon  neceff.tr Hy.,  but  the  Wil!  1!^^  fpn- 
tmeoujly.  This  Liberty  of  the  Will  rcipccts  the 
choice  or  rcfufai  of  the  means  for  attaining 
thofc  ends  it  profcaitc^,  according  as  it  finds 
them  more  or  lefs  conducible  thereunto.  The 
Liberty  of  the  Will  mull  be  uuderftood  tobeia 
things  ;/irf/(r.»/,\vhich  arc  within  its  own  proper 
fphcr  c,  not  in  things  faptrnaturai.  I  £  can  move 
or  not  move  the  Body  as  it  pleafes,  but  it  cannot 
move  towards  Chrih  in  the  way  of  Faith  as  it 
pleafeth  ^  it  can  open  or  fhut  the  Hand  or  Eye 
at  its  pleafure,  hot  not  the  Heart.  True  indeed, 
it  is  not  compelled  or  forced  to  turn  to  God  by 
fiipernatural  Grace,  but  in  away  fuitable  to 
itsNature,it  isdetermined  and  drawn  toChrift, 
Pfai.  1 10.  3.  It  is  drawn  by  a  mighty  Power, 
and  yet  runs  firedyj  Cant.  i.  4.  Draw  me,  we  ' 
wis  run  after  thee. 

Efficacious  Grace,  and  victorious  Delight,  is 
a  thing  very  difftrcnt  from  compulfive  force. 
'  Pel.igiiiiiAi  a  late '  Author  fpeaks)  atfirft  gave  *'D»;.Mis- 

*  all  to  Nature,  acknowledged  no  ncccfiity  of  """^ 
*'  Divine  Grace,  bat  when  this  proud  Dodnne  ^ 
*■  found  little  countenance,  he  tailed  Nature  by 

*■  Che  name  of  Grace  ;  and  when  that  Deceit  was 
*■  difcovered,  heacknowledged  no  other  Grace 
'  but  oiitv,  ir  1  l;iRruttion,  or  thebencHt  of  ex- 
^  tcrnal  Revelation,  to  difcourfe  and  put  Men 
*■  in  mind  of  their  Duty.  Being  yet  driven  finv 
'  tlicr,  he  acknowlcdpcd  the  Grace  of  Pardottj 
*'  and  before  a  Man  could  do  any  thing  accep- 

*  tably,  there  was  a  neceflSty  of  the  reffliflion  of 
'  sin,  and  then  he  mhht  obey  God  perfectly. 

But  that  not  fufficing,  he  acknowledged  ano- 
*■  ther  Grace,  twt.  the  Example  of  Chnft,wbich 
'  doth  both  fccurc  our  Rule,  and  encourage  our 
*Prachce.  Audlaftofall,  his  Followers  owa- 
*ed  feme  kind  of  internal  Grace,  but  they  made 

*  that  to  conlift  in  fomc  IHnmination  of  the  Un- 
^  derltanding,  or  moral  F'crfuafion,  by  pro- 
'  batble  Arguments,  to  excite  the  Will,  and 
'  this  not  abfohitdy  necelTary,  but  only  forfa- 

tjlitation,asan  horfe  to  aJourney,w  Inch  otlier- 

*  wife  a  man  might  goa-foot.  Others  grant 
'  the  fecret  Influences  of  GoJ\  Grace,  but 
'■  make  the  Will  of  Man  a  coordinate  caufc 

*  with  God,  namety,  tint  Goddoth  propound 


the 


uiyiu^ed  by  Googlc 


VoLL 


A  T^reatije  of  the  Soul  of  Maiii 


^99 


*  Homo  non  a;,ir  cx  ne- 
ceflitatenaii;ii-,leJ  iilx;rc, 
(v.  modo  rn.onali,  hoc  eft 
modo  imf^rrii.  Artimp^ri- 
um  re^qmricr.r  dkl;imm  ".^1- 
timnm  inteUtxliu  praciki, 

ftantc  c^Ficacu  imperii, 
voiimtas  libcK  a^ovetur. 


*  the  Object,  hold  forth  inducing  Confiderati- 

*  ons;,  f  ive  fome  remote  Power  and  Afliftance  \ 

*  but  tun  there  is  an  indifTcrtncy  in  theWUl  of 

*  Man,  t^  accept  or  rcftife  as  likcth  him  bcft. 
Thus  have  thcv  bet  a  forced  to  quit  and  change 
their  gronnd  \  but  IKll  the  Pride  of  Natnre  will 
not  let  men  fee  the  necetllty  of  divine  dEcidoiis 
Influences  upon  the  ^A  ill,  and  theooofiAency 
tbercftf  with  natural  Liberty. 

It5DigniiycoalifclnitsIJwHw»»«»i«  w«l! 
as  in  its  Lif)crty.  TIw  Will  hath  an  rmvlre  and 
Sceptre  beioagiog  tait  \  yea,  a  double  mpire, 
for  it  rules, 

I.  OvcrthcBody.  ttnftrio  tUJjetico^  by 
way  of  abfolutc  CoiDiiiand. 

1.  Over  the  other  Powei^  and  Piifllon? 
of  the  Soul,  tntferiofaiitico,  by  way 

(t.;  The  Win,  like  an  abfo- 
lutc Sovereiga*  rcigasoverthc 
Body,  0  e.)  its  external  Mem* 
bcrs,  by  way  of  abfolutc  Com- 
roaad.  It  £iith,  as  the  CentHnoH 
did  l4UniiiAothority,andGod 
bath  put  the  many  Members  of 
the  IkKly  ia  fubjedion  to  me : 
I  £iy  to  one,  More,  and  it  moves;  toaoother. 
Stop,  anrl  it  flops    and  to  a  third,  Do  this, 
and  it  doth  it.  The  obfcquious  Members,  like 
fbmanyfenrants,  have  their  eyes  waiting  on 
the  Imperial  Commands  of  the  Will,  and  it  is 
mlmirablc  to  behold  with  what  difpatch  and 
fpeed  thef  execute  its  Commands,  as  if  their 
obedient  motions  were  rather  concomitant 
than  fubfcquent  Afts  tothcVViirs  Mandates. 
Let  it  bat  command  to  have  the  Windows  of 
the  Body  open  or  fliut,  and  it's  done  in  a  mo- 
ment, in  the  twink  of  an  eye  \  and  fo  for  the 
reft  of  the  external  Scnfes  and  Members,  they 
pav  it  rnofl  ready  Obedience.  Yet  when  I  lay, 
the  Will  hath  a  Aeffotical  and  abfolutc  Sove- 
reignty over  thcMember5,itninfl:  be  underftood 
xvith  l;  double  limitation.  rir(l^  They  arc  only 
at  its  beck  for  ufe  and  fervice,  it  can  ufc  them 
whU*ft  wd],  and  rightly  difpofed  ^  but  it  can- 
not perpetuate  them,  orreftoiT  them  w  hen  in- 
tlifpofcd.  If  the  Soul  Will  the  iicaith  and  life  of 
the  Body  never  fo  intenfcly  and  vehemently,  it 
cannot  keep  off  Death  one  moment  the  longer 
from  it.  And,yfcW/y,  Its  Sovereignty  noway 
intrenches  upon,  nor  interferes  with  the  Domi- 
nion of  Providence  over  the  Members  of  the 
Body,  and  the  various  motions  of  them.  God 
hath  refcrved  a  Sovcrcit,n  nf?attve  voice  to  him- 
felf,  whatever  Decrees  the  Will  palTcs.  Jero- 
hoam  ftretches  out  his  hand  againft  the  Man  of 
God  to  fmite  him,  iir.t  God  puts  ;i  Remora  in 
the  very  initant  to  the  loco-motive  ^ulcy, 
that  tho*  he  wonld  never  (b  fain,  he  conld  not 
pull  in  his  hand  anaia  to  him,  i  AVwfi  1 3.  4. 
The  Will  commaads  the  fervice  of  the  Tongue, 
and  chargeth  itto  deliver  feithfitlly  fiich  or  inch 
words,  in  which,  it  ni  iv  l)C,  the  ruinc  of  good 
men  may  be  imported  j  and  when  it  comes  to 
do  its  Office,  the  Tongue  falters,  and  contrary 
to  the  command  of  the  Will,  drops  fomj  word 
thatdifcoversaud defeats  the  deiign  of  thcWill, 
according  to  that  in      12.20.  HtrtmvtA 
avarthe  ffccch  */* tht  tmfy,  ThIs  isitsddpoticil 
Vol.1, 


and  foyercign  Powtir  over  the  external  Mem- 
bers of  the  Body.  • 

_  fz)  It  hath  a politicAlPovrcr  over  the  Facul- 
ttcsand  Paffions  of  the  Soul,  not  by  way  of  ab- 
folntc  Command,  but  by  way  of/Aro/T^and  infi- 
««M*MW.  Thus  It  can  oft-ilmcs  pcrfiiade  the  un- 
dwftaodmgaad  tlioughts  to  lay  by  this  or  that 
lubjeft,  and  apply  themfelves  to  the  ftudy  of 
another.  It  can  bridle  and  re/f  rain  the  Affeai- 
ons  and  PalTioas,  but  yet  it  h:ahno  ablbhitc 
t^ommandover  the  Inner,  as  it  hath  oyer  the 
outwardMan.  its  weaknefs  and  inability  to  go- 
vera  the  inner  Man,appcars  ia  two  thiugs  more 
cfpccially  remarkable,  viz.  r.  It  cannot  with- 
all  its  power  and  skill  command  and  fetch  off 
the  thoughts  from  fome  Subjeds  which  are  fet 
o  at  feme  times  with  extraordinary  weight 
upon  the  S«ul.  However  the  Thoughts  may 
obftquioufly  follow  its  beck  at  feme  times,  yea, 
for  tlie  moft  part ;  yet  there  are  cafes  and  £- 
foQS,  in  which  it?  Authority  and  Peifuafiooi 
cannot  difengage  one  Thought : 

As  (i.)  When  God  hath  to  do  with  the  Sool\ 
in thcwork  of  Ck)nverfion,  when  he  convin- 
ceth  of  Sin  and  Danger,  and  fets  a  Man's  Evil 
in  order  before  his  eyes :  thefc  are  terrible  re- 
prefcntations,  and  fain  would  the  carnal  Will 
dllengagethe  Thoughts  from  fuch  fad  Subiefts, 
and  ftnves  by  all  msnncr  of  Perfualionsand  Di- 
vcrlions  foio  do ;  but  all  to  no  purpofc.  Pfal. 
51.  r.  3.  /I^  fin  it  ever  before  fm.  The  Thoughts 
arc  fiv'd,  and  thcic  i  no  removing  of  them. 
It  may  give  them  a  littic  interruption,  but  they 
retom  with  ^  more  impetuous  violence. 
Andinltcad  of  gaining  them  off^  thcyatlaft 
(or  rather  God  by  them)  g»iasover  the  Will 
alfo. 

(2.;  When  Satan  hath  to  do  with  the  Soul 
in  the  way  of  Teifutatitaaad  hellifliS«?^e<-/?io«  - 
Look  as  the  carnal  Will  oppofed  it  felt  to  the 
Thoughts  in  the  ft)rmer  cafe  to  no  purpofc  1  Co 
the  faudificd  WiU  oppofes  it  felf  to  them  in 
this  cafe,  oft-times  with  as  little  cffeA  or  fuc- 
ccfs,  as  he  that  oppofcth  his  weak  Breath  to 
the  itrong  Current  of  a  mighty  River.  Well 
were  it,  if  the  fanftified  Will  were  now  the 
Mafter  of  the  Phantafie ,  and  could  control 
the  Thoughts  of  the  Heart  j  but,  like  a  mad 
Horfe,  the  F^cy  takes  the  Bit  tn  its  teeth, 
and  runs  whither  it  plcafcth  •,  the  Will  cannot 
govern  it.  Think  quite  another  way,  laith  the 
mil;  turn  thy  Thoughts  to  other  things: 
but  much  the  near,  the  Soul  turneth  a  deaf  car 
to  its  Councels  2.  It  cannot  quiet  and  compofe 
a -raging  Confticncc,  and  reduce  it  at  its  plea- 
fure  to  Reft  and  Peace.  This  is  the  peculiar 
Work  of  God.  He  only  that  ftills  the  ftor- 
,  my  Seas,  can  quiet  the  diftreTed  and  tem- 
!  pcftuous  Soul.  The  impotence  of  tlic  Vs'lW 
in  this  cafe  is  known  to  all  that  have  been 
in  thofe  Deeps  of  Troable.  And  this  isthemi- 
fcry  of  the  IX-vil  and  the  Damned,  that  tho' 
!  they  would  never  fo  fain,  yet  they  cannot  get 
j  nd  of  thofe  tormenting  imprcffions  made 
upon  them  by  their  own  trembling  and  con- 
demmng  Confcienccs.  There  would  not  be 
fo  many  pale,  fwcating,  afrighted  Confcien- 
cesoaEarth,  and  in  Hell,  if  the  WiUhad  aaf 
oommaiid  or  power  over  them. 


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A  Tremfi  of  the  Soul  of  Mm, 


Votl 


Tarn  friglda  nuni^ 
Criminib/u  j  tacita  futUat  frtcarM*  cuifiL 

*Tls  an  horrible  fight  to  fee  fuch  a  tretnbrmg 
vpon  all  the  Members,  fuch  a  cold  fwcat  upon 
the  paiiting  bofom  of  a  lelf-condcmnoi  aod 
wrath-prciaging  Soul,  in  which  it  can  by  no 
means  relieve  or  help  it  felf.  Thcfc  tbiogs  are 
exempt  from  the  Liberty  and  Dominion  of  the 
Will  of  Man  ;  but  notwitliflantlinj  ihcfc 
exempitOQS,  it  is  a  noble  Facui^,  aud  hath  a 
vafMy-cTtcnded  Empire  in  theSotilof  Man  ^  it 
i';  thcdoor  ot  the  Soul,  at  whiLh  the  ^\nrh  of 
God  knocks  tor  eiuraocc.  Whcu  tki&  is  won, 
the  Soul  is  wod  tdCfcrtflr;  and  if  tWftand  out 
in  rebellion  againd  him,  heisbaiT'doutofthe 
Sojal,  and  caa  have  up  fa  ving  Unioa  with  it. 
Thetntth  of  Grace  i«  to  be  i  ad^cd  aaddiibera- 
i\I  by  its  compli.iiiLC  wUh  l-.u  c  ill ,  ami  the 
incafnrc  of  Grace,  to  be  cltimaicd  by  tii^  degree 
of  its  fubjcdion  to  his  Will 

t-furniOi-    ^     The  Soiil  of  Man  is  not  only  endued 
cdwith    with  an  VHetcrjLirtdin?.,  ondir/A,  but  alfi>  With 
▼«i5''»  \'*"  t'/»>-»<?«j  J§ii}ious  and  Pafiotuy  wliicli  arc  of 
a^'pak-         "^'^  ''"^  fervite  to  it,  and  fpeak  the  ex- 
ojjs.       cdlenqrof  its  Nature.  They  arc  origiiMlly 
dcagDcd  and  appointed  for  the  happiocfsof 
Man,  in  the  promoting  and  fecuiiflg  its  chief- 
eJlGcod,  to  which  purpolb  they  hafoa  natu- 
ral aptitude  :  For  the  true  Happinefs  and  Reft 
of  tlie  Soul  not  being  in  it  fclf,  nor  in  any  o- 
ther  Creature  but  in  God,  the  Soul  muft  neccf- 
larily  move  out  of  it  felf,  and  beyond  all  other 
created  Beings,  to  find  and  enjoy  its  true  feli- 
city in  him.  1  he  Soul,  conlideredata  diilance 
from  Go  J,  its  true  Rcf?  ...id  Hjiipinefs,  is  fur- 
iiiilicd  and  provided  w  ith  XV/?  e  and  Hope  to 
carry  it  on,  and  quicken  i«  motion  towards  j 
hilt?,   T!'c:c  arc  u-c  Arms  it  is  to  ilrctch  out 
towards  iiinj,  in  a  Itaic  of  abieaccfrom  hmi. ; 
/         Aiid  feeing  it  is  to  meet  with  many  Obftacles, 
/  Enemies  and  Di^cul'.ics  in  its  toiirfc,  which  | 

hiiulcr  its  itiotiua,  mid  huz.ird  its  fvuiuou  of , 
PiiTio  anl-  him,  God  hath  planted  in  it  ft*r.  Grief.,  /»-  ' 
iran«liil  /o>',  JcMouJie^yhi^er^  &c,  to  grapple  with,  ' 

atiod  eiT,  aiVd  break  through  ihofe  intercurrent  dit^icul- 
SsapneS-  ^^^'^  'i^^p'  t's.  By  thefeWcapons  in  the  hand 
tiv.rviau.  of  Grace,  it  coufiicis  with  that  which  oppofcs 
in  pro-  its  palfagc  to  God,  as  the  Apoftle  expicifeth 
f;  c  m  one  that  holy  fret  and  paOion  of  the  Corinthians, 

*uL''maii       ^"^^^^  ^  were  in  by  the 

^*     'gracious  motion  of  the  irrafcible  Appetite j 
2  Cor,  7.  u .  Fo>-  behold  this  fclf -fame  thing,  that 
I         ye  fi^  orrcd  after  .1  roMy  fnt  \  what  tarefulnefs  it 
\          wriuif  ''.  t  in  )Yr,i,  >  f , , ,  what  clearing  ef  ycur  fclves, 
^        ye.i,ni(tt  i.:Jifji,u^o/t^  yt.j,  what  fear,  ycA,  what 
'        Xthemetft  ^rjiie,y<ii,  wh.it  i.i,tl^  y  ta,  what  revengt? 
lUucb  like  the  ragcing  and  llniggling  of  Wa- 
ters, which  :ii  c  iiitcanptcd  in  their  courfc  by 
fomei?rfi«  or  Ol'jhidf,  which  they  fti  irc  to  bear 
/  down,  and  fwccp  away  before  rf»em. 

But  tlic  Soul  conlidcrcd  in  full  Uaion  with, 
and  fruition  of  God,  iufupreiuc  liappiAcfs, 
isaccardiiu,ly  furnifhed  with  the  Affections  of 
Lci  c^  Dc!i'^l'/,ii\d  7->  \  vvhci  cby  ir  k-'ks  hi  him, 
and  cujo)"»  iu  proper  lUclitduefs  iu  his  pre- 
fence  for  ever.  Voa,  even  in  this  life  theft  Af- 
fcftions  n:  c  'ui  an  imperfect  degree  exercifed 
upon  uud  f  accordiii^  to  the  prciibaiions  auU 


enjoyments  it  hath  of  Ibui  liy  Ftitkin  itsmy 

to  Heaven.   In  a  word. 

The  true  ufcs  ami  moft  excelleat  ends  for 
which  thcfc  AlTcdions  and  Pallionsare  bellow- 
ed upon  ibc  Soul  of  Man,  arc  to  qualifie  it,  aod 
make  it  a  fit  fuhjcd  to  be  wrought  upon  in  a 
moral  way  of  Periuafions  and  Allnretncnts,  in 
orda  to  its  Union  with  Chrul,  f  for  by  the 
AffieAions,  asMr.  Amcr rightly  obfrvcs,  the 
Soul  becomes  marriagcablcT  or  t  apablc  of  being 
efiwofed  to  him  j  ]^  «ad.  being  fb,  then  to  aflifl: 
it  in  the  protbnvoa  of  ksfnll  enjoyracnt  in 
Heaven,  as  u  e  heard  but  no  » . 

But  alas/  how  are  they  corrupted  and  in- 
verted by  fin The cmcufifcible  Appetite gree* 
diiy  faRciisupo:i  tlic  Creature,  not  upon  God  ; 
and  the  irra/iible  Appetite  is  tunied  againft 
Holfaieft,  iMCSin.  SndnnftiiififtBofintlicr 
on  this  Subjeaher^  itddcrfcsttditueTrei- 
tifeby  itieif. 

VIIl.  The  Soul  of  Man  hath  in  the  very  g^j^,^^ 
Frame  and  Nature  of  it»  an  inclination  to  the  iiidiMcioi 
Body.  There  is  ia  it  a  certain  ?«miw  or  Indi-aadioreti 
nation  which  naturally  bends  or  fways  itto-****"*!* 
wards  Matter,  or  a  body.  There  are  three dif- 
fereot  Natures  ftiindiolirij^g  Gicatiires»  «£. 


i 


1.  1  he  Brutal. 

2.  The  AngjelicaL 
3»  TheHomiae. 


(t.;  The  Soul  of  a  .SrjM it wiioBjr confined 

to,  and  dependent  on  the  Matter  or  Body  with 
wltich  it  ii  united.  It  is  dependeut  on  it  both 
ineffet^  iit  tferari,  in  its  being  and  working  \ 

it  is  but  a  material  Form,  which  riles  from,  and 
periflieth  with  the  Body.  The  Sod  9f  *  Bnt*  ^^cUi 
(faith  a  great  Ferfon)  ii  no  other  thmi  itfimdh»*fi0it« 

dilySiibpafice^  the  more  lively^  fidHil,  and  rtf  tied  Hi\cinhk 
part  oj  the  Ele&d  (^caMed  Spitii)  ^niik  tn  tmtioHf^'^'f'fi  ^ 
and  from  the  Arteries  ^r/w  branches  of  tbtCMtO'^^ 
I'lda  cur  ted  to  the  Btoim-^  a/id  from  thtnce  ctn^ 
vtytdtothe  Nerves  *iKiiMufclcs,  moves  the  wlx>le 
fr4am  and  mafs  of  the  Body ;  and  receiving  only 
certain  x»eak  impreffions  from  the  Senjes^  ,v7d  of 
jbort  continuance,  hindred  tvid  obfiruiled  ef  us 
jpork  and  meiion,  vanijhes  it/to  the  foft  jiir. 

(2.)  An  Angel  is  a  Spirit  free  from  a  Borlv, 
and  created  without  an  appetite  or  iuclinatioa 
to  be  embodied.  The  5f«Vjtj  call  the  Angels 
ti'9{<tf\»>j(t»t,  fouly  fubftances ;  and  the  Ptripa' 
teticks,  format  akjlraclo),  abftrad  forms.  They 
arc  Spirits  free  fiom  the  fetters  andclogsof  the 
Body.  •  An  Angel  is  a  perfedt  Soul,  and  an  .  AnTiiis 
humane  Son!  is  an  impcrted  AngeL  Vet  An-  eft  ani[r.a 
gels  have  110  TulH  rooted  dilaticctiou  and  ab- ix-rfoiu.* 
horrence  of  a  Body,  but  thai  they  have,  and 
can ,  in  a  ready  Obedience  to  their  Lord's  (^^^ 
Conimaiids,  and  t'ctight  to  fcrve  him,  ailiimc  f^y^  Bet, 
Bodies  for  a  time,  to  convcrfc  with  Men  ukde^e 
them,  if.  e.)  A^nul  Bodies  in  the  figure  and 
(hapeof  humane  Bodies.  So  wc  read  .ovv.  1 8.2, 
Three  A  fen  (<.  e.  Angcls  in  Humane  ihape  and 
appeal  ance  )  flood  by  Jlbraham,  and  talked 
with  him  ;  and  at  CHRIS  J"s  Sepulchre^ 
Luke  24.  there  apptgred  two  Mea  in  Jhmtig 
Garments.    But  Tfaey  abide  in  theft  Bo- 
dies, as  W'c  do  in  an  Inn,  for  a  Night,  or 
Ihort  5eaiba;    They  dwell  not  in  theoi 


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Vol  I 


A  Jreatije  of  the  Soul  of  Man. 


501 


as  our  Souls  i:i  thofe  houfcs  of  FIcfh,  which  vvc 
canaoi  put  oa  aad  off  at  ^eafure,  a$  they  do ; 
but  IS  we  walk  in  our  Garments,  which  wc 
cm  pot  offwithoiit  pain. 

/a.)  The  homanc  Soul  is  neither  wholly 
tiedtottie  Bod7,  as  the  brotal  Soal  is,  nor 
created  without  inclination  to  a  Body,  as  An- 
gels are  j  but  loves,  and  inclines  to  it,  tho'  it 
can  both  live  and  ad  withont  it,  when  it  is 
parted  from  it  at  Death.  The  proof  of  tlii< 
Aflertion,  and  the  Keafons  why  God  created  it 
wiA  ftch  an  tndinatioii,  wilt  in  thdr  proper 
plac-ebc  moTc  fully  fpokcn  to  in  the  following 
Diicourlc.  All  that  i  fliaU  add  is,  That  in  this, 
as  well  as  in  ibme  other  refpcdls^  our  Souls  arc 

made  a  littte  lower  tlhm  the  yingels  ;  but  when 
they  are  uncloathed  of  the  Botfy,  and  have  re- 
ceived it  again  in  a  new  Editbn,  a  fpiritual 
body,then  they  Hull  be  'i  myytxat^cqml  imtoAn- 
gels  in  the  way  and  manner  of  life  and  adion. 

Thus  I  have,  as  briefly  as  I  can,  difpatch*d 
the  fn  fL  thing  propounded,  viz..  the  I^ttkre  of 
the  Soul,  in  the  explication  of  thefc  feven  par- 
ticnlars :  It  is  a  SiAOmier,  a  vital,  ffiritHul^ 
and  immortal  SiAfititice^  a  SiAjlnncc  endued 
■with  Vnderfiandiniy  WIB^  jigethons^  and  an 

Jiw/MM»fij»totli«Body.  Andnow  weartcome 
todie 

£ui  sOrl  AtOrigjaid  W Jb^jiw. 

li^^  I.  As  to  its  Orifi«*f/,  I  have  dcfcribed  it  to 
beidunedia^yfromGod,  in  the  way  of  CVm- 
ttmt :  an  honour  done  to  no  other  living  Crea- 
ture except  Angels.  The  World  hatli  been 
troubled  with  a  great  many  extravagant  and 
wild  Notions  about  the  Original  of  thf  Soul 
of  Man  :  (  a  certaia  Mark  and  Argunicid  of 

,     ,         its  Apoftac?  from  God).  *  So- 
*  sainm  rcfert  d:_  lao-    ^.^^^  ^^-^^^  ^ 

tla:n,  ciuon  acu- iri)  \ulncrc  a  •    ^t.  u-  j  ri 

ino<.ui)4r.o,  ddrinramde-  wound in thehmdcr part ot hiS 
^cn\t  ijnoranuam,  ut  iief-  head,feH  into  fuch  a  degree  of 
ciret  fe  habuiHc  nonieo.   Ignorance  and  Oblivion,  that 

^a^-t^'  ^'^y^^  hcfors^othis  own  Name,  and 
Miiodi,iit>.  -;. c.  -V  J  -^^^      w hcther  he  had 

any  Hame  at  all.  But  oh !  what  a  ftunnine 
blow<yd  Mao  receive  by  theFan,that  he  (hould 

•  forget  the  very  Author  of  his  Being,  and  rather 

claim  Alliance,  and  derive  the  Being  of  his  Soul 
from  any  thing  than  God;  tho^  itbrarstiie  very 
Marks  and  Clwrnftcrs  of  its  divine  Author  and 
Father  upon  it.'  Jhc  principal  errors  about  the 
Oripn  of  the  Sool  (  for  that  wild  No^on  of 
£ftcitrus  hath  been  bid  ib  flat  by  the  Pens  of 
many  Learned  Men,  that  it  is  a  vanity  to  llrike 
one  Uow  more  at  it)  may  be  reduced  to  thefc 
three  heads. 

+T>atur  a-  ('  •)  ^^^''"1 "  t°  ''^  ''V  way  of  ■\  Ir^tdn- 
Rcns  Phy-^?»«»,  or  natural  generation  from  the  ParCDttto 

ijciinquod  the  Child.  This  Opiiiloji  is  very  ancient,  T:r- 
al.udcilc  f^/;,,^  and  diners  ot  the  Weji era  Fathers  c\o{ed. 
«uaro'pa'  '■''i^'^  judging  itthebeftcxpedientto  folve 
rens;  quiche  difficulties  of  the  Soul's  taint  and  defile 


ei  feminis  ment  with  Original  Sin.  But  Jmi^ity  is  no 
animam  cpafportftr  Enofs.  The  gray  Hairs  of  Opini- 
gjjgg^  ons(as  one  well  notes)  are  then  honourable, 

when  they  arc  found  in  the  way  of  Truth. 

Doctor  rro^rn  tells  us,  He  (J-oald  rather  inrlint 
^  i^l'fe'a  Creation,  thanthe  YriiAnfXlQnoftheSoul., 

JJff.  36.  "therOfiiuM  ^laith  he)  will  (onfijt  mil  taough 
VgJ*  I, 


IT/.-/..  Pdigiert,  diJ.  t  ;f  ObjcFlitn  htum 
and  this  is  a  Ce^'clufion  from  the  etimvocal  and 
monftroHS  prodi.clioNs  h  ""n/'ttirjl  Coftdationi  j  as 
of  a  A  fiut  and  Bcajl :  r  .  r  /  r  Soul  of  Mm  ( l^th 
he  )  be  mt  trAnftnltud  .  '  u  .-mfuf^dln  the  Sfed^ 
why  are  rm  thufe  proa^'il^on  micty  Bsajh^  hut 
Imzc  alfo  Mf  nnfie^tott  and  tinciitre  of  Rtafon  tn 
as  hifh  a  msafureas  it  ca»  evidtMe  itfelfm  tbrfc 
improper  Oreiim  ? 

\Vhich  way  the  r^^/ors  judgment  had  in- 
clined in  this  Controverly,  had  been  of  no 
great  confidcration  to  thedctcrnuiianon  of  it; 
though  it  i^pity  wc  fi:oi'M  lofc  hiscoufeatand 
company,  for  the  lakeof  fiich  a  beaftiy  Objeai- 
on  as  this,  wMcb  haunts  his  mind :  for  if  there 
be  any  fuch  creatures,  that  feem  to  have  a  tin- 
dure  of  RcaC)a,  it  is  but  a  tinftm  0,  \  rt  fl  nn- 
ing,  not  a  real  tinAnre  neither,  v.lneii  jnany 
other  Brutes  have. 

The  Dodor  is  too  well  acquainted  with 
Philofophy,  and  a  Man  of  too  much  Reafon 
to  allow  hunfclf  to  think  that  fuch  a  produfti- 
on,  as  he  fpeaks  of,  hath  two  Natures  and  ef- 
lential  Forms  in  one  Body,  as  of  a  Man  and  a 
Horfe.  He  knows  that  every  Entity  liath  but 
one  fpccifical  Eflcnce,  and  can  have  no  more 
except  be  will  place  one  and  the  lame  thing 
under  divers  fpecies  in  the  predicament  of  Sub- 
ftancc.  And  as  there  cannot  be  two  di/^incl 
forms,  fo  neither  can  there  be  a  mixtion  of 
them  in  the  Centaur  or  monllious  Birth:  For 
daobits  emibiuperfey  non&tHUMm  ens  fer  fe.  But 
heconfelTcth  this  Objemm  was  bred  among  the 
Weeds  and  Tares  of  his  r  Mil  Brain,  fa  rank 
foil  uo  doubt)  and  I  am  pretty  confident  he 
had  weeded  it  out  in  his  latter  years*,  fori 
find  this  jiotiou  of  Cem/xias  (that  is,  half  HorfesL 
li  ilf  Man )  put  into  its  proper  Place  among  his 
Vulgar  Errors,  Book  I.  duu,  ^  And  fo  I 
fuppofe  that  rub  being  out  Of  the  way,  he  xe- 
turnedagain  to  us. 

( a. )  A  fecond  opinion  was,  thatthey  were 
procrtatedhY  A/i^elt  and  that  which  fuvc  the 
ground (  fuch  as  it  is)  to  this  Opinion,  or 
Fancy,  is  the  fimilitude  or  refemblance  which 
is  found  betwixt  Angels  and  the  Souls  of  Men. 
But  this  Fancy  ueeds  not  any  induftry  to  over- 
throw it :,  for  though  it  be  certrin  i3tvut  h  t 
hmilitudc  and  refemblance*  betwixt  Angds 
aud  Souls,  both  being  immate- 
rial  and  fpiritual  Snbftaoces,    ,  *<  eft  qoed 

yet  Angeb  neither  propagate 
by  generation,  uor  IS  It  in  their  mulro  pertbaiorcs  funt 
power  to  create  the  Icaft:  Fly  or  quam  corporatx  .•  ergo  cum 
Worm  in  the  world,  much  lefs  tecuadoai  fpe- 

the  Soul  of  Man,  thehighcft,  "^^^S^."^. 
noblell  andmofte«jUenpS  SteXaamt^o^ 
ing.  Great  power  they  have,  poream  inferioris  nature 
but  no  creating  power,  that  is  procrcare,  id  eft,  Animani 
God's  incommunicable  proper-  ^'  ^^^"9^ 

ty  i  and  procreate  our  Souls  '^"''^'»" 
they  did  not,  for  they  arc  Spirits,  yet  Spirits 
of  another /^fffK-;. 

(3.)  A  third  fort  there  are  who  deny  T'  - 

not  that  Sonb  are  created  Subflances,  and  t  u  . 
proceeded   from  God  ,  but  a'Tirm  vvitlMl,CTei'i.  % 
that  he  created  them  yiww/,  to- of'  .\ 

gether  and  at  once,  as  the  Angels  were,  and  rcjec  i 
not  one  by  one,  as  Men  are  born  into  the 
World.  Of  this  opinion  was  riattjnho  thought 


srfa 


aU 


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501 


A  Treatife  cf  the  Smdff  Man. 


VoLL 


•  Plao  laJim.t'i  finxit  De- 
iim  omncs  animas  huinanas 
ante  corpora  limul  crcaHc, 
Sc  in  com[»aribus  ilell  is 
conftituifiie  J    niin^  caj 

tenvnamm  tnuMie  aptM, 
nc  «mti  firierb  peeias  loe- 
Rut,  incofponi  tuiqiiain 
JncaroKeni  conjefhs. 


•  all  hurtijnc  Souls  to  be 
created  together  before  their 
Bodks,  and  placed  in  ibme 

glorious  and  fiitable  Manfion?, 
as  the  Stars,  till  at  laft  grow- 


+  Nulla  virnis  aftira  a- 
git  ultra  fuurn  ^ctiu%  Ibl 
Anima  intdJedi\i-a  r\.  rdic 
fDCum  genus  corporfae  oa- 
rurs.cum  ru  i-j'jftanrialjr 
ntualu,  &r.  Cmnakr, 


as  this  ilTcrtionof  their  Creati- 
on is  moll .  fnforayicSo  it  is  molt 
fcriftmul.  It  is  reafbuablc  to 
think,  aad  fay,  -|-  th.ir  no  a^ftivc 
Power  can  act  bcyonJ  or  above 
ing  weary  of  Heavenly^  and  the  proper  fphcre  of  its  aftivi- 
falling  ill  love  with  Earthly  '  tv  and  abiiity.  But  if  the  Sonl  be  elicited  oirt 
thingSjfor  a  pumfliracnt  of  that  of  the  powci  of  .Matter,  hcie  would  bcao  Ef- 
Crime,  they  were  call  into  feet  produced  abundantly  more  noble  jlndtx- 
Bodies,as  into  fo  many  Pi  ifons.  cclknt  thr-.n  \r<  Cmlz.  And  as  it  is  mofl  rea- 
Origm  fuck'd  ill  this  notlonof  the  prccxilkacc  fonablc,  fo  u  iuoll  fcripturaL  To  this  pur- 
of  Souls.  And  upon  this  luppolition  it  was !  pofe  divers Tcllimonies  of  Scripwreare  cited 
that  Porfbyry  tcUs  US,  in  the  life  ot  r!vth:n.<y  he  '  and  produced  by  oitrDivinc<:,  amonjjft  which 
bln(hcdasoJteiias  he  thought  of  his  being  iaa^wemay  fingle  out  tlicfe  four,  which  are  of 
Rxly,  as  a  Man  that  had  lived  in  reputatioa  { Ipcdal  remark  and  ufc ;  Nek  12.  p.  Pmber* 
and  honour,  blufhcs  when  he  is  lodged  in  ajmor*,  rve  had  fathers  ef  our  frj}}  rrlsith  crurrUcJ 
Prilbn.  The  ground  on  which  ihc  Stoich  bot- !  us  atid  we^ayt  them  reverence  j  //W/  ive  net  much 
tOVMd  their  Opinion  was,  the  great  dis,nity  Irdther  he  i?ilid  je^liCH  to  [jhe Father  »f  Spirits'}  Md 
and  excellency  of  the  Soul,  which  inclined  j Here  God  is  called  the  Father  of  Spirir-f, 
them  to  think  they  had  never  been  degraded' or  of  Soals,  and  that  in  an  emphatical  yfmi- 
andabafed  as  they  are  by  dwelling  in  fuch  vile  j  fAfp,  or  contradiitinction  to  our  natunl  Fa- 
Bodies,  bot  for  their  faults  j  and  that  it  was  thers,  who  arc  called  the  Fathers  ofoar  Flcft, 


for  fbmc  former  fin  of  theirs,  that  they  Aid 
down  !::to  grols  matter,  and  were  caught  in- 
to a  vital  union  with  it :  Whereas,  had  they 
not  nnned  had  liTod  in  celeftialand  SaHoh 
did  hafaitatioas  more  iiicaUe  to  their  «gDi- 

But  this  is  a  pure  creature  of  ftncy ;  for, 
(  I.  j  no  Sr/al  in  the  World  is  confLious  to  it 
lelfof  fuch  apreexiftence,  nor  can  remember 
when  it  was  owner  of  any  other  halntatiMi 
than  that  it  now  dwells  in.  (2.)  Nor  doth  t'lc 
Scripture  give  us  the.leall  hint  of  any  fucb 
thing.  Some  indeed  would  catch  bold  of  that 

cxjircfilon,  Gen.  2.  2.  Ged  refted  the  fevtttth 
day  from  nil  tht  mrks  vrhich  he  hadipade  :  And 
it  is  true,  he  did  fo,  the  work  of  Crea^n 
was  finiflicd  and  fealed  up,  as  to  any  new  /pe- 
des o\  kind  ofCrcaturestobc  created  •,  no  o- 
ther  fort  of  Souls  will  ever  be  created,  than 
that  which  was  at  firft :  But  yet  God  flill 
creates  individual  Souls  (^Afy  father  rtorketh 
UtbrrtOy  rf-z^/yTror*)  of  the  fame  kind  and  na- 
ture with  J,!ivn\  Soul.  And  (3  )  for  their 
detrulion  into  thefe  bodies  as  a  puiiilliincnt  of 
their  lins.in  the  former  ftatc  i  if  wc  fiicak  of 
(\n'm  Ind'vid:i.x!s^  OX  particular  Pcrfons;  the 
Scripture  iriciuions  none,  cither  origiual,  or 
actual,  d^^filing  any  Soul  in  any  other  way  but 
hv  its  ii^^ion  with  the  Body.  PreexifteDce 
therefore  ii  but  a  Dream. 

But  to  me  it's  clear,  that  the  Soul  receives 
not  its  Being  by  Tradu^ftion  or  Generation  \ 
for  that  which  is  generable,  Ls  ilfo  corrupti- 
ble: but  the  fpiritual  immortal  Soul  (as  it  hath 
been  proved  to  be  >  is  not  fubjcdt  to  Corrupti- 
on,  wor  is  it  imaginable  how  a  Soul  fliould 
be  produced  out  ofm  ittcr,  which  is  not  en- 
dued with  Kcaron;Or  howabodily  SabAaucc 
can  impart  that  to  another,  which  it  hath  not 
In  it  felf.     Ifit  be  fii'l,  tlic  Sr)id  of  the  Child 
•  AHfi  r-  proceeds  from  the  Soul  of  the  Parents,  tli  t 
I'li'ldc     cannot  be  ^  for  fpiritual  Snbftanoes  are  impat  - 
animatn    ^ ^'■'^d  nothing  can  bedifcindctl  from  them. 
itoftrdni,4-*  And  it  is  abfurd  to  think  the  Soul  of  jtdmt 
liuivd-ai.i  flttRiid  fpriBg  from  one  Original,  and  the 
Souls  of  all  hisOn'-fpring  froni  jiiotl-er,  whilft 
fawejut         his  aud  theirs  areot  one  and  the  lame  na- 
aeinrpect-tureaady^a/r/.  To  all  which  let  ne  add,  that 


r.'rTiTp.  t?.  Nihil  apmiw 
^  i,u?«77M'n£;y  'ft*  Ann- 
theli,  Carnem  ccwpu*'qi? 
a  parnitihiis,  anima  i  i  Dp* 


or  B(Kiies  only.   The  true  fcope  aiid  fcafe  of 
this  Text  is  with  great  judgment^iiKl  rffarnffl 
given  us  by  that  learned  and 
jndiddns  Divine  Mr.  •  Pemble, 
In  thcfe'words:  QMothinf;  is 
inoreplain  and  emphatical  than 
this  Mtithefu^  We  receive  our 
flcfh  and  body  from  our  Pa- 
rents, but  our  Soob  from  God ;  PVcis  Aiiciiorcs,  &  qoi 
if  then  we  patiently  bear  the  nos  juris  hahent. 

chaflirements  of  our  parents,  H"^""  ^'^ 
whoare  Authors  of  the  vileft  TLSSIS;'^?: 
part,  and  hare  the  leaft  right  premainiB  an  jai  obf'met; 
0rix)wer  over  us,  with  how   otpoteparta,  c,ur  i;i  txv 

muchmoreeoualamindftiould  iilJ^^^^Ji^Si^ 
webearhisohaftifements,  who     "-j""*  ^^"ww*^- 

hath  the  ftipremerighttous,  as  he  is  the  Fa- 
ther and  only  giver  of  that  which  is  nioft  cx- 
cclleat  in  us  vii.  OUT  Souk  or  SjMrits?  3 
Here  it  rcemscvidcnt,  that  our  Soul-  flow  not 
to  us  in  the  material  Channel  of  flelhly  gene- 
ration or  delcent,  as  our  Bodies  do,  hot  im' 
mediately  from  God  their  proper  Father,  in 
the  way  of  Creation.   Yet  he  begets  them  not 
out  of  his  own  EirenceorSubftanoe,  as  Chrift 
his  natural  Son  k  begotten,  but  U  fti  iViwr, 
out  of  nothing  that  lud  been  before,  as  T/bM- 
</<;m  well  exprelleth  it.  Af^maUeliereoUO 
is  that  place  alfo  in  f  ZecL  t  2. 
I.    The  Lord  xphich  (iieuhtih  +Teftitnoniom 
forth  the  HeMtm^  and  layeth  the  qoo  doceraur,  pari 

ft>:„iduuons  of  the  Ea^  th,    .^vd   P^""  b:wtriaambula-e;cx. 
jsimctb    the  fpirit   ttj  Aim 
mil  hits  him:  Where  the  form- 
ing of  the  fpirit  or  foul  of  Man 
is  aflbciated  with  thofe  two  other  glorioos  ef- 
fects of  God's  creating  power,  namely,  the 
expanfion  ofthc  Heavens,  and  laying  the  foun- 
dations of  the  Earth ;  all  three  are  here  equal- 
ly aiUinicd  by  the  Lord,  as  his  remarkable  and 
t;lorioiis  works  of  Creation.  He  that  created 
the  o.ic,  did  as  much  create  the  other. 

Nowtlie  two  former  wc  find  frequently  in- 
ftanccd  in  Scripture,  asthceiicds  ot  his  creat- 
ing Power,  or  works  implying  the  Almighty 
power  of  God;  aud  therefore  are  prcfentcd 
asArong  props  to  our  Faith,  when  it  is  weak 
and  Ibggering,  forwaatof  vifiUe  matter  of 

iacou- 


n'lonrm  ccrii,  tuadati- 
onem  teax,  &  ftvauti- 


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VoLL 


A  Treaitje  of  the  fW  Man, 


50j 


incouragcmcnti^.40.i2.  and  di-s-  Jcr.i  c.\ i. 
jth  9.  8.  Ppil'  1(^4,  i.Q.  d.  Are  my  people 
ia  Captivity,  and  thdr  Faith  noapliift  and  at 
•a  lofs,  bccaufc  there's  nothing  in  fight  that 
b^th  a  tendency  to  their  deliverance,  no  pre- 
pared matter  »r  thdr  Salvatfonf  Why,  let 
them  conlider  who  it  was  that  created  the 
Heavens,  and  the  Earth,  yea  and  their  Souls 
alfo,  which  arefo  perplexed  with  dovlsts,  out 
of  nothing  ;  the  Himc  God  that  did  this,  can 
alio  create  Deliverance  for  his  People,  tho' 
there  be  no  preexiftent  matter  towork  it  out  of. 

Add  to  this  that  excellent  place  of  Sohmtn 
in  Eccltf,  12.  7.  Then  ^att  tht  dufi  rttHrn  to  the 
Earthy  dsktMs\  Mid  the  Spirit 
to  Ci  nd  mhofr/tz't  it.    Where  he 
Ihews  us  what  becomes  ofMan, 
and  how  each  part,  of  which 
he  confiUs,  is  bcftow cd  and 
tlifpokd  ot  after  his  Diiibluti- 
on,  by  Death.  And  thus  he 
Hates  it :  Thcfe  two  conflitn- 
tive  .parts  of  Man  arc  a  SW, 
and  a  Botfy :  Thcfe  two  parts 
hive  two  diftinft  Originals: 
1  he  Body  as  to  its  material 
caiife  is  Jbiift ;  the  Soul  in  its 
nature  is  a  5/)iV/V,  and  as  to  its 
/  Origin,  it  proceeded  from  the  father  of  Spirits : 
•  "tishisoveacreatnrein  an  immediate  way.  He 
javeit :  he  gave  it  the  being  it  hath  by  Crea- 
tion, and  gave  it  to  us  ( /.  c.  )  to  our  Bodies  by 
Infpiration.  Now  tjualis  Cenejis^  talis  AnAlyfts : 
When  death  dilToIvcs  the  union  which  is  be- 
twixt them,  each  part  returns  to  that  from 
whence  it  came,  dull  to  dult,  and  the  Spirit 
to  God  that  gave  it.   The  Body  is  exprefled 
by  its  material  caufe,  Duft ;  the  Sool  only  by 
ksf/ficimcaofe,  as  the  gift  of  God,  bccaufc  it 
had  no  material  caufe  at  all,  nor  was  made  out 
of  2ny  prccxillcnt  matter,  as  the  Body  was. 
And  therefore  So/cwOT  here  fpcaks  of  God,  as 
if  he  had  only  to  do  with  the  Soul,  leaving  the 
Body  CO  its  material  and  Inftrvmental  canfes, 
with  whom  he  concurs  by  a  ?,cncral  influence. 
TisC>od,not  Manalone  ^orGod  by  Man,  that 
hath  given  m  theft  Bodies;  bat  'tisnotManbnt 


EefotvkSohMiiuu  tttwm- 
^gao  hominH  putnn  in  Tua 

prima  pflncipia.  Ut  rr^o 
corpus  in  terrain  nnde 
fu-'ptum  eft  nilbU'if;  ita 
c<atn  ft  animacx  iubdaatia 
«rkfti,  vel  ex  anima  (  ut 
Plato  art  ■»  mundi  cflct 
ft^,  in  c.un  r.-iolvilTet 
Salonoo.  Cum  veto  lim- 
iHiter  de  ipTadiat,  cam 
ledintram  ad  Deum  qui 
jfcdit  illam ;  docet  cam  c 
Dihilo  in  qood  rcTolvi  noo 
foffic^  crcacam  effiK  Z«wft. 


Animn,  qiu?  <  ft  cor|Joik 
or;:;:!nici  pertei\:o,  corous 
nn^livirium  eft ;  non  tft  c- 
nini  forna  (Lparjr  a  {i.e.) 
proprr-  'bnnaeft;  itaque 
matj^riam  requirit,  ufqea- 
deo,  ut  anima  a  corpora 
lljunfia,         umea  &: 

iiK'.iju:tonc:n  retinrat  fd- 


nm,  quHiti  corpnris  rcrur- 
1  cctio  confcqultor  Ctmert^_ 
nit  prglen.inMMk,f, 
CbjcO,  I. 


ly  different,  thcic  is  nn  affini: 
or  limilitude  betwixt  then  i 
but  it  is  io  this  cafe,  as  in  that 
of  Marriage.  Two  Perfons  of 
vaftly  diherent  Educations, 
ConltitDtioDs  and  Inclioations, 
coming  under  God's  Ordi- 
nance, into  the  ncareil  relati- 
on to  each  other ,  find  their 
nfTeftions  knit  and  endeared  hy 
their  Relation  to  a  decree  be- 
yond that  which  refoltsfrom 
the  union  of  Blood:  So  it  is  here.  Whence 
this  affcdion  rifes,  in  what  ad^s  it  isdilcover- 
ed,  and  for  what  reafon  impl8ated,will  be  at 
large  difcovcred  in  a  diftinft  branch  of  the  fol- 
lowing Djrtouric,to  which  it  is  aifigned.  Mean 
while  1  find  my  felf  concerned  to  vindicate 
what  hath  here  been  alferted  from  the  Ar^u- 
mcuts  which  are  urged  againft  tlie  immediate 
creation  and  infufion  of  tiic  Soul,  and  in  de* 
fence  ofthe  opinion  of  its  TradiK'^ion  from  the 
Parents.  To  conceal,  or  dilfcmblc  thefe 
Arguments  and  Objcftions,  would  be  but  a 
betraying  of  the  truth  I  have  here  aficrted,  and 
give  occaiion  for  fomc  jealoufy,  that  they  are 
unanfwerabic  To  come  thea  to  an  illue^ 
and  firft. 

It  is  urged,  that  it  is  manifelb  in  it  felf,  and 
generally  yielded,  that  the  Sotils  of  all  other 
creatures  come  by  Generation,  nnd  therefore 
it's  probable  that  humane  bouis  tlow  in  the 
fame  Channel  alio, 

1  here  is  a  fpecifick  difTcrence  bct^i  \t  ratio- 
nal Souls,  and  the  Souls  of  ail  otlicr  Creaturra, 
and  therefore  no  force  at  all  in  the  confequeoce. 
A  material  form  may  rile  out  of  matter ;  but  a 
fpiritual  rational  Being  (  as  the  Soul  of  Man  is) 
caimot  lb  rife,  being  much  moreilQUeaildet* 
cellcnt  than  Matter  is. 

What  Animal  is  there  in  the  world,  out  of 
whofe  Soul  the  ads  of  Reafon  fpring,  and 
flow,  as  they  do  out  of  human  Souls?  Are 
they  capableof  inventing,  (or  which  is  much 
lcr'>)  of  learning  the  Arts  and  Sciences?  Can 
they  corred  their  fenfes,  and  demonlhate  a 
Star  to  be  ^r  greater  than  the  whole  Earth, 


Oi  'y  u 


/ 

Jr.*'  "'  •■' 


sa. 


narn  given  us  incie doqics.'  doc  mDmmwinK  isTarro  isr  greatsr  uwa  nic  wnoic  cmrn, 
tiod  alone, who  hath  given  ustheic  Souls.  He  [which  to  the  eye  feems  no  bigger  th  :i  the 
therefore  paiicth  by  the  fiody,and  Q;)«iXs  of  the  |  rowel  of  a  Spur  1  Do  they  foreknow  the  po- 
Sontasthe{^ofCjod,becaiilethatpartoflMan,|6tions,  and  comfainatioiisoftbe  Pluiet9,.and 
and  thatonty  flows  immediately  from  God,  and  'thceclipfcs  of  the  Sun  and  Moon  many  years 
at  death  returns  to  him  that  gave  it.  Ail  thefe  ^  before  they  fuller  cbem  ?  And  if  they  cansoc 

 oi —        «f-L_     o..„;..  .L.  r  ,  perionn  thefe  ads  of  Rea&n,  as  it  is  fiire 

they  cannot,  how  much  Icfs  can  they  know, 
fear,  love,  or  delight  in  God,  and  long  for 
the  enjoyment  <tf  him!  Thefe  thit 


expreflions,  Tlie  fMther  •/  Sfirits^  the  former 
ofthcSpu-ilinMan,  the  Giver  o^  the  Spirit, 
how  agreeable  are  they  to  each  other,  and  all 

ef  them  to  the  point  under  hand,  that  the  Soul  |theen)oyment<tf  him!  Tliele  things  do  phin< 

flows  fron  God  bv  i:nmcdiaTeCrc3tion?Yoii  fee  :  ly  evince  humane  Sonls  to  be  of  another /p^of/, 
it  hath  no  principle  out  of  which(actordiug  and  chcrclorc  of  an  higher  Original  than  the 
to  the  order  of  nature)  it  did  arife,  as  the  Souls  of  Brutes.  Ifatl  have  one  oominon.Na^ 
Body  had  :  and  therefore  it  hath  no  principle  turc  and  Original,  why  are  they  not  all  ca- 
intowhich  (  according  to  the  order  ot  nature  )  1  pabie  of  performing  the  iamerational  and  reli* 
it  can  be  rctarnwl,  as  the  Body  hath :  but  re-  gious  Adts  ? 

iiirtwtoGod  itscfficientcaufe,  if  reconciled,  to  '    But  tlio'ltfhmsld  be  ''^ranted  that  the  Soul  fijrf. 


a  father,  not  only  by  Creation  but  Adoption  ^ 
itnarccondlcd,  as  d  creature  guilty  of  nona- 
tm  al  Rcbcllioa  apinft  the  God  that  formed  it, 

to  be  judged. 

II.  Goo  created  and  iulufcd  It  into  the  Body 
with  an  inherent  inclination  and  aOccKion  to 
it.  The  nature  of  the  Soul  and  Body  arc  vait- 


of  the  fuA  Man  was  by  immediate  Crcntion 
and  Infpiration  from  God,  yet  it  follows  not, 
tliat  the  Souls  of  all  his  FoUerity  mull  be  fo 
too.  God  might  acatehim  with  a  power  of  be- 
getting other  Souls  after  his  own  Image,  Tte 


^.••'>'  1  vec  w?.5  create: 


It,  Seed  in  it  felf  to 


1  propagaic  us  kind,  and  lo  might  the  full  Man. 

t  Trees 


Uigiiizea  by  Google 


504 


A  Treatife  ^  the  Soulof  Man. 


Vol  L 


^  I.  Trees,  Arim^ls,  and  fuch-likc,  were  not 
created  immediately  out  of  nothing,  as  the 
Soul  of  Man  was ;  bat  the  Earth  was  the  prc- 
exiflent  Matter  out  of  which  they  were  produ- 
ced, by  the  word  of  God's  Bletling  and  Power  \ 
fancMan'sSoul  was  immediately  breathed  into 
him  by  God,  and  b  id  no  prc-cxift«it  Matter 
at  all:  Andbcfidcs,  all  iiuraane  Souls  being  of 
one  5f have  therefore  one  and  the  fame 
Origmal :  the  Soul  of  the  pooreft  Child  is  of 
equal  Dignity  with  the  Soul  of  AtUm,  And  if 
wcconfult  'joh  33.  4,  wc  (hall  find  i:Uhn  giving, 
us  there  the  lame  account,  and  almolt  in  the 
fame  words,  of  the  Original  of  his  Soul,  that 
Mtfti  in  my  Text  gives  us  of  the  Original  of 
.^4^iin'$Soul :  Tkt  Spirit  of  God  hath  formed  mr, 
md  the  BreMtb  of  the  Almifhty  bath  given  me 
Life. 

S«l.  2.  But  it  is  evident.  Souls  fpring  not  from  the 
Parent,  as  one  Plant  or  Animal  doth  from  ano- 
ther :  for  they  have  their  Se.  i  in  thcmfelves 
apt  and  proper  to  produce  their  kiodi  but  the 
Seed  of  Souk  isnotttbefnmd  inBtan:  It  is 
not  to  be  found  in  his  Body  ^  for  then  (as  was 
laid  before)  a  fpiritual  and  nobler  Eifence  muft 
bo  produced  ont  of  a  material  and  haftr  Mat- 
ter, (/.<•.  }  the  .Matter  rauft  ^,ive  to  the  Soul 
that  which  it  hath  not  in  it  felt  j  Nor  is  it  to  be 
fbond  in  his  Soul ;  for  the  Sou  being  a  pure, 
fimple,  and  indivifiblc  Being,  can  fuffcr  no- 
thing to  be  difdnded  from  it  towards  the  pro- 
da£boa  of  another  SouL  A  Spirit,  as  die  Soul 

is,  is  Siihjlifntia  JImplex  &  imfortihilis  j  an  un- 
compounded  and  indifcerpible  or  impartible 
Bdng:  Nor  can  it  fpring  partly  from  the  Bo- 
dy, and  partly  from  the  Soul,  as  from  con- 
canfes  ^  for  then  it  ihould  be  partly  corporeal, 
and  partly  incorporeal,  a»  its  canlcs  are  So 
that  there  is  no  Matter,  Seed,  or  Principle  of 
Souls  found  in  Man  j  and  to  be  fure  ( as  Baro- 
_       ,      .    »Mwftrongl7  argues;*  becan- 

cziftente;  ncque  prodncit  prc-exutcot  Matter  \  tor  that 
cam  ex  nulla  re  pr«^i<  were  to  make  him  Omnipotent, 
flente ;  boceoiai  eft  area-  s^ud  ailigu  n  creatint;  Pow  er  to 
gL^y  alSSri^n  *  Creature.  Belides  that  which 
*  Origme  AmmJ,  «  gcncrable  is  alfo corruptible. 
f.  uo.  as  wc  fee  Trees,  Animals,  c~r. 

which  are  produced  that  way,  to  be  ^  but  the 
Soul  is  not  corruptible,  as  hath  in  part  been 
already  proved,  and  will  more  fully  in  the 
following  Difcourfe.  So  that  AtUms  Soul  and 
the  Souls  of  his  Pollerity  fpring  not  fromeadl 
other,  but  all  from  God  by  Creation. 
O^j,^,  If  the  Soul  be  created  and  infufed  immedi- 
ately by  God ,  d^ier  it  comes  out  of  his 
hands  pnrc,  or  inipi-rp ,  !f  pure,  how comes  it 
to  be  dctiled  and  tainted  with  fin  ?  If  impure, 
how  do  we  free  God  from  bdngthe  Author 
of  fin? 

S«i,  If  the  qucllion  be,  whether  Souls  be  pure  or 

unpiire  aslbon  as  they  are  united  with  their 
.  ,  Bodies  ?  the  .^iifwcr  is,  Thcv 
ciiXue'ailunt^u-  impure  and  tainted  as  f^^n 
ritatem,  ten  ;uftiti  «ui ;  neqj  as  united :  For  the  union confti- 
inpiiritaccin  ^  propcniio*  tutcs  a  Child  of  ^dam ,  and 
aemad  malum:  Scd  can-  confequently  a  finful  impure 
*'"r«  "!i^2A'SS2".*  (Creature.  But  if  it  refpeft  the 
dimaruntoi.  Bm9.mrtit.  co»duion  and  Hate  in  which 
f.  to;.  0«^created  them,l  aofwer  with 

Bgrtnim  f  Tli«y  ate  created 


neither  morally \\\\rt,  ror  impure;  they  receive 
neither  punty  uov  impuiity  liom  him,  but 
only  their  naked  Eirence,  and  the  natural  Pow- 
ers and  Properties  Fiov\  iar  therefrom.  He  in- 
fpires  not  any  impuutv  into  them;  for  lie 
cannot  be  the  Author  of  !ln,  who  is  the  Reven- 
ger of  it.  Nor  doth  he  create  them  in  their  oii- 
gbal  purity  and  rectitude ;  for  the  fm  of  Mr.m 
loft  that,  and  God  joftly  wiih-holds  it  from  his 
Pofterity.  Who  wonders  (  faith*  or.cj  to  fee  j  nkfww 
the  Children,  the  Palaces,  and  Gardens  ot  J"d«--, 
Traitors  to  dioopand  decay,  and  the  Arms  of 
his  iioufc,  and  Badge  of  his  Nobility,  to  be 
defaced  and  revcrfed  ?  That  which  is  abufcd 
by  Man  to  the  difljonourof  God,may  julHy  be 
dcitroyed  ^1  add  in  this  cafe,  or  mth-held)  by 
God,  to  the  detriment  of  Man.  jidam  volun^ 
tarily  and. r/7«.i//v  deprived  himfclf,  lud  wm-  )  \ 
toriMfy  deprived  all  his  Poftcrity  of  that  ofigi-  /  J 
satiughteoufnefi  and  Parity  in  which  hewai 
created.  As  an  holy  God  he  cannot  infpirc  any 
Impurity,  and  as  a  juH  and  righteous  God  he 
may  and  doth  with*hoId,  or  create  them  ▼old 
anddeflitutc  of  thatHolinefs  and  Risjncoul'- 
nefs  which  was  once  tbtir  Happincls  and 
Glory. 

But  how  come  they  then  to  be  dcHlc  J  ind  (Jfc,^ 
tainted  with  Original  Sin  ?  It's  confefi'ed  God 
did  not  Impore  tnern,  and  the  Body  cannot ; 
for  It  beinp  Matter,  cannot  ait  iipn.-i  a  Spirit; 
yea,  of  it  felf  ifs  a  dead  lump,  and  caonotad 
at  an. 

What  if  this  be  one  of  thofc  Myllcric^  -  StL 
fenred  for  the  World  to  come,  about  which  we 
cannot  in  this  Ibte  fblve  every  difficulty  that 
may  be  moved?  muft  wc  therefore  deny  its 
Divine  Original?  What  if  1  cannot  underftaod 
fi»ne  Mylteries,  oranfwer  feme  Qoeftioasa- 

bout  the  HypoflMieal  Union  of  the  Tv.o  Na- 
tures in  the  wonderful  Pcrfon  of  our  £mma- 
mtd  ?  nraft  I  therefore  qucllion  whether  be  be 
e««rflfi»*0-,  God-Man?  We     „    ^  ...... 

muft  rerr^n  ignorant  of  fomc  ufi^d^i^Jf^/^^ 
things  abo«t  oar  own  Souls,  till  not  bimffif^  tmrriu  ie  fus- 
wc  come  into  the  condition  of  $^       *f  fu^reffund  t» 
the  Spirits  of  juftMcn  made  ^tjfineiory.  Nortoa* 
pcrfea.  Metatiinelthinicit  Onh.By^f^3„, 
much  flfiore  o\it  concernment  to  ftudy  how  we 
may  get  Sin  out  of  our  Souls,  than  to  {^zxlc  / 
our  Brains  to  find  how  it  came  into  them. 

But  that  the  OhjiBcr  may  not  take  this  for  - 
an  handibmc  Hide  or  go  by  to  this  great  Ob- 
jedion,  I  return  to  it  in  a  few  Particulars. 


(i.)  That  I  think  not  Orii  1- 
nal  Sin  follows  cither  part  fing- 
ly  it  comes  in  neither  I)V  tlie 
Soul  alone,  nor  by  the  Body  a- 
lone  apart  from  the  Soul  ^  bat 
npon  the  Union  and  *_'ont^m- 
dtion  of  both  in  Ouc  PciTo,!. 
Tis  the  union  of  thefc  Two 
v;hic  i  conllitutes  a  Chiid  of 
Adumy  and  as  fuch  only  we  are 
cai)ableof  being  infefted  with 
his  Sin. 

(z  ■)  And  whereas  it  is  lb  confidently  af- 
fertedia  the  Objcdion,  That  >in  cannot  i^  aic 
into  the  Soul  by  or  from  the  liody,  became  it 
being  Matter,  cannot  ad  upon  a  Spirit :  1  fay, 

this 


The  Soul  (/j;  font! )  IS  lU 
morftrnt  of  in  Crettim  tni 
tnju{ion  bj  GcJ,  Ifi^ng,  uriui 
mik  tie  Miy  hj  tie  pl^ick 
tndfinutive  Virme  of  tit 
fiunui  5fU\  tbc  tvm 
tnyhtrafy  fad  togentrm 
ibe  Mm,  tto'  be  dt  not  pro- 
duet  it*  Fom :  ktjtrff  fwr 

per  G-:k  '        co>:'  '':  I'-i 

otif.f  Virtf.  So  ttjf  Ortp^iml 
iin  u  pr/ip-ir  tt'J  fr-im  bc^ 
iy  to  i  'r^  re  /'  jm  Sad 
to  SquI,  b*i  J' m  mja  to  mjM, 


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Vol.  I 


A  Treatiferf  the  Sod  of  Ahn, 


505 


tlife  «fr4hV  JfFhmh  ca^ly  fpoken,  bat  diffi' 
Lultly  proved.  Cannot  the  Bodyaft  upon,  or 
MueooB  the  Soul  ?  Piay.  tbca  h<m  comes  it  to 
pafi  that  famafly  Sends  bccorae  fboliib,  forget- 
ful, injudicious,  c-c.  hy  their  iii.ion  with  ill  dif- 
poftd  Bodies  ?  Nothing  is  more  fcalibi^  plain 
aad  erident,  tlian  diat  there  is  a  reciprocal 
Communication  betwixt  the  Soul  and  Bociy. 
The  Boiy  doth  as  really  ( tho*  wc  know  HOt 
ho^  )  affeft  the  Soul  with  itsdiTpofitioiu,  as 
the  foul  inflncnccs  it  with  life  and  motion. 
The  more  cxcelteat  any  form  is,  the  more  in- 
timate  it  itt  niikHi  and  toojniidioii  with  the 
matter.  The  Soul  of  Man  hath  therefore  a 
more  intimate  and  pcrfed  union  with  the 
Body,  than  Light  haffi  with  the  Air ;  which 
fe  made  by  fomcthe  heft  Emblem  and  Simili- 
tudetoibadow  forth  this  union.  But  the  tmion 
betwixt thonls  too  intimate  to  be  conceived 
hy  the  help  of  any  fiicli  Similitudes.  That 
this  intedion  is  by  way  oiPijyfcd  aienty^  as  a 
rufty  ScaUiard  infers  and  defiles  a  'bright' 
Sword  when  fhcnthcd  therein  -,  I  will  not  con- 
fidently aftirm,  as  Tome  da  It  may  be  by  way 
of  Natural  ConcomitMtey-,  as  Estius  will  hate 
it  i  or  to  fpcak,  as  pr.  Reynolds  (  modeftly, 
and  as  becomes  Men  that  are  cooiciousofdark- 
^  n^and  weakneTs  )  by  way  of  ineffible  itfiil- 
tatlcy  and  emanation. 

^  ( i.)  la  fum.  Original  Sia  conliAs  in  two 


1.  In  the  privation  of  tiiat  original  Re- 
aitude  which  ought  to  be  in  m. 

2.  in  that  habitual  Conaipifcence  which 
carneth  natpre  to  inotdiiiau  motiont 

This  Privation  and  inordinate  Inclination, 
make  up  that  Original  corruption,  the  rife 
whercot  vvcarc  fcarching  for  :  And  to  bring 
us  as  near  it  as  wc  can  come,  without  a 
dariiif.  iiurufion  into  nnrcvealed  Secrets, 
our  folid  Divines  proceed  by  thefe  fteps  in 
anfwering  this  Objcftion. 

( I. )  It  it  be  demanded,how  iuo:  c  to  pafs 
that  an  r-rfant  becomes  guilty  of  jidxmi  Im  \ 
Theanrwcr  is,  becaufe  he  isaChild  of  Ad*m  by 
natural  generation. 

(2.  1 15nt  why  is  he  deprived  of  that  Origi- 
nal rectitude  in  which  jidam  was  creatw  ? 
They  anfvver,  becaufe  Adam  loll  it  by  his  fin, 
and  therefore  could  not  traufiiiit  what  he  had 
loft  to  his  pollerity. 

'  (3.^  But  how  comes  l-,c  to  be  inclined  to  that 
which  is  evil  ?  Their  anfwcr  is,  becaufe  he 
wants  tlKit  Original  wftitndc :  For  whofbever 
wants  Original  rcc^itii.'c,  n  iturallv  iiicrmcs  to 
that  which  is  evil.  And  lb  the  propenUon  of 
Nature  to  that  which  is  evil,  fcem»  to  be  by 
way  of  Concomita  icy,  with  the  defisftor  want 
of  Original  RighteouCiefs. 

And  thm  I  hare  given  Ibme  aocotmt  of  the 
Nature  and  Original  of  the  Soul  of  !\lan,  tho' 
alas !  my  dim  eyes  fee  but  little  of  its  e.xcelka> 
cyand  glory.  Yet  by  what  hath  been  laid,  it 
appears  the  MallcrjiieLC  of  all  GodYworksof 
Creation  in  this  lower  World. 

Bat  beavfe  i  fofpeft  the  Defcription  I  have 
given  to  it  willbeoblcore  and  cloudy  to  ra\- 


by 


r 


gar  Keadersofa  pfain  aiad'  low  capacity, 

reafoa  of  {li^'crs  rhilnGpl.s'al  tcnub  wiiich  I 
have  been,  torced  to  make  ufe  ot  j  and  recktoa-; 
ing  my  firlfaDebtor  to  the  weak  and  nnieara-. 
cd,  a>  well  as  others,  I  will  endeavour  to  Utip 
this  Deicription  of  the  Soul,  £6r  their  Siketi 
oatof  Aoie  artificial  temb  which  darken  ie 
to  them,  and  prcfciit  it  once  ninrc  in  thp  moft 
plain  and  iiueliigibie  Lfitonu  t  am  enable  to 
give  it  in ;  that  10  the-  weaker  underftaiMltng 
may  be  able  to  form  a  true  notion  of  the  Nap^ 
cure  and  Original  of  the  Soul  in  this  manner. 

This  Soiil  of  mine  is  a  true  and  real-Being ;  '^''tj®^ 
not  a  fancy,  a  conceit,  a  very  nothing.  It 
hath  a  proper  aiid  true  Being  in  it  fclf,  whe-  * 
thcrl  conceit  it  or  not.  l^^Ior  indeed  tan  I 
conceive  of  it,  but  hy  it.  It  is  not  luch  a  thing 
as  whitenefs  is  in  Saovv,  a  nicer  accident, 
which  depends  upon  the  Snow  in  which  it  is, 
for  the  Briai;;  it  hath  .■  and  muft  perilh  as  footi 
astheSuow  is  dillblved  :  my  Soul  doth  not  fo 
depend  upon  my  Body,  or  any  other  fellow- 
crcaturc  rorits  Being-,  but  is  as  truly  a  Sub- 
llaute  as  my  Body  is,  tho  not  of  fo  ^lofs  and 
material  a  kind  and  nature.  My  Soul  can  and 
win  fiibliil:  and  remain  what  it  is,  when  my 
Body  is,  feparated  from  it  jbut  my  Body  c~aii- 
uot  fubfift  and  remain  what  it  now  is,  when 
my  Soul  is  fcparated  fiom  it.  So  that  1  find 
my  Soul  to  be  the  moll  lubliantial  and  noble 
part  of  me  ^  it  is  not  my  Body,  but  my  Soul 
which  makes  m<*  n  Man.  And  if  this  depart, 
all  therdlof  me  is  but.  a  dead  log,  a  lump  of 
inanimate  day,  a  heap  of  vile  duft  and  con  up- 
tion.  From  this  independent  fubfiUcncc  it 
hith  in  it  fclf,  and  the  dependence  its  proper-  \ 
ties  and affedions  have  upon  it^  i  truly  apprle-  / 
hend  and  call  it  a  S:'i:ir  n!ce. 

But  yet  when  1  cail  it  a  Subftancc,  1  mult  not  hutaSpi- 
conceive  of  it  as  a  grofs  material  palpaMc  fub-  nnuibub" 
ftance,  fuch  as  my  Body  is,  which  I  can  fee 
and  feel :  No,  there  arc  fpntual  Suhft^aucs  as 
well  as  grofs,  vifible,  materia  Subfiancts.  An 
An  £cl  is  a  fpiritual  5«i'y?<iwf,  a  real  Creature, 
and  yet  imperceptible  by  my  fight  or  touch  j 
fuch  a  fabllance  is  my  Soul.  Spiritual  Sub- 
ftanccsare  as  real,  and  much  more  exccHcnt 
than  bodily  Subftances  are.  1  can  neither  Ice, 
hear,  nor  fed  it)  but  I  both  Hee,  hear,  and 
feel  by  it, 

My  Soul  is  alfo  a  vital  Subftance.  It  is  a 
principle  of  Life  to  my  Body.-  It  hath  a  Life 
in  it  ielf,  and  quickens  my  Body  therewith. 
My  Sonlis  thcfpringofall  the  anions  and  mo- 
tions of  Life  which  1  perform,  It  hath  been 
an  error  taken  in  from  my  childhood,  That 
Senfe  is  performed  In  theomward  Organs,  or 
members  ofmy  Body,  as  tonchiiiis  in  the  Hand, 
feeing  in  the  Eye,  hearing  in  the  Ear,  o^c.  in 
them,  I  fay,  and  not  only  by  them;  asif  no* 
thing  were  required  to  make  Senfe,  but  an 
C%e^and  an  Orimt.  No,  no,  it  is  not  my 
Eye  that  fteth,  nor  my  Ear  that  hearerh,  nor 
my  Hand  that  toucheth,  bin  my  Soul  in  and  ^ 
them  performs  all  this.  Let  but  an  jiMfltx 
binder  the  operations  cf  my  Soul  in  the  Brsiof, 
and  of  how  little  ufe  are  my  Eycs^Ears,  H.inds 
or  Feet  to  me?  My  l  ife  is  onf»inally  lia  my 
Soul, and  ieooodarily  by  u  ay  ot'conmoiiicaiS^ 
on  in  my  Body.  So  that  1  find  my  ScKil  to  bl»t 
vitd^  as  well  as  a  Jjiritud  Sukfiauct.  And 


f 

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A  Treatije  of  the  Soul  of  Man. 


Vol.  I. 


An  Im- 

morul 


And  being  bot'.i  a  vital  and  fpiritoal  Snb< 
llance,  I  mult  needs  conclude  it  to  be  an  im- 
mortal Subftancc.  For  in  fuch  a  jiurc,  fpiiitu- 
al  Nature,  as  inv  Soul  is,  there  can  be  found 
no  feeds  or  principles  of  Death.  Wlierc  there 
isaoCompoIItion,  there  will  be  no  DilTblution. 
My  Body  indeed,  baving  fo  many  jarring  Hu- 
mours, mixed  Elements,  and  contrary  Quali- 
ties in  it,  muft  needs  fail  and  die  at  laft  :  But 
my  Soul  wasfbrnwdfor  Immortality,  by  tlic 
funplicity  and  fpirituality  of  its  Nature.  No 
Sword  can  pierce  it  from  without,  nor  Oppo- 
lition  can  dellroy  itfram  withia  \  Maacaaoot, 
and  God  will  not. 


11^,   U  ii 


And  being  an  immortal  Spirit,  fitted  and 
framed  to  live  for  ever,  1  find  that  God  hath 
antl^^j'.'anAvcrably  endued  and  furnilhed  it  with  an 
Vnderfiandinf^  WiU^  and  ^fe^iom^  whereby 
it  is  capable  of  bdog  wrooghtoikm  by  the  Spi- 
rit in  the  way  of  Grace  and  Sanftification  in 
this  World,  in  order  to  the  cnio^mcntof  God, 
its  chief  bappinels  in  the  World  to  come. 

By  this  its  Underjinnding,  I  am  diftinguifhed 
from,  and  advanced  above  all  ot lie r  Creatures 
in  thi^  World.  I  can  apprehend,  diftinguifh, 
and  judge  of  all  other  intelligible  Beings.  By 
my  Vndtrfiaridirif  I  difcern  Truth  from  Falfe- 
hoiod,  Good  from  Evil  ^  it  fliewsme  what  is  fit 
forme  to  chule,  and  what  to  refnfe. 

'l  o  this  faculty  or  power  o{  Vnderfianding^ 
my  Thoughts  and  Conlcience  do  beloBg  \  the 
former  to  my  ffecidative^  the  latter  tomy  fra- 
B  'ic.d  Dndcrfimding.  My  Thoughts  arc  all  for- 
med in  my  Mind  or  Underibnding  in  innume- 
rablenraltitudes  and  variety.  By  it  I  can  think 
of  things  prefent,  or  abfent  \  vKiblc,  or  invi- 
lible  j  of  God,  or  my  fell  ^  of  this,  or  the  World 
to  come* 

.  Tomy  t^'?Jfr/?.wi/<>'^alfb  belongs  myCw- 
ffitnce^  a  noble,  divine,  and  awful  Power :  By 
which  I  fommon  and  judge  my  felf,  as  at  a 
folcmn  TrlhunAl  bind  and  loofe,  condemn  and 
acquit  tny  felt  and  actioui,  but  ftill  with  an  eye 
and  refpcct  to  the  Judgment  of  God.  Hence 
are  my  befl:  Comforts,  and  worft  Terrors. 

Thii  Under ihtnditi^  ot  niiiie  is  ihc  Diiccior 
and  Guide  of  my  Will  ^  That  is  as  the  Coimtel- 
lor  \  This  as  the  Prince .-  it  freely  chufeth  and 
refufeth  as  my  Underitandiug  direds  and  fug- 
^ells  to  it.  The  Members  of  my  Body,  and  Paf- 
Jions  of  my  Son!,  are  under  Its  Dominion :  the 
former  arc  under  its  ablblutc  Command,  the 
latter  under  its  SuaOonsand  Infinuations,  tho' 
not  abfolutely  and  always  with  cfied  and 
iucccfs. 


high  and  heaven-born  Soul.  And  being  thtts 

richly  endowed  andfurnilbcd, 

1  find  it  could  never  rife  out  of  Matter,  or  Created 
come  into  my  Body  by  way  of  natural  Genera- 
tion;  the  Souls  of  Brutes,  that  rife  that  way, 
are  deftitutcot  Undcrftanding,  Kcafou,  Con-  Ujto  the 
fcience,  and  fuch  other  e.tcelleot  Faculttasand  Body.  . 
Powers  as  1  find  in  my  own  SonL  They  cannot 
know,  or  love,  or  delight  in  God,  or  fet  their 
Aflections  on  things  fpiritual,  invifible,  and 
eternal,  as  my  Soul  is  capable  to  do  ;  it  was 
therefore  created  aud  iululcd  immediately  in- 
to this  Body  of  mine  by  the  Father  of  Spirits, 
and  that  with  a  Ifcrong  inclination  and  tender 
afiedioDto  my  Flefti,  without  which  it  would 
he  rcnfifs  and  carelcls  in  perfbirming  its  fcvc- 
ral  Duties  and  Offices  tott^  daring  tSetiineflf 
its  abode  therein. 

Fearfully  and  wonderfully  therefore  am  I 
made,  and  dciigned  for  nobler  ends  and  ufes, 
than  for  a  few  days  to  cat^nd  drink,  and  flap, 
andtalk,  and  die.  My  ^ul  is  of  more  value  than 
tea  thouQmd  Worlds.  Wbm fiua  «  AUh gm m 


vse'i 

FROM  the  fevcral  Parts  and  Bfancbes  of 
this  Defcription  of  the  Sool,  we  may  ga- 
ther the  choice  Fruits  which  naturally  grow  up- 
on them  in  the  following  hfertaca  and  Ue- 
daftions  of  Truth  and  Doty.  For  we  may  fay 
of  them  all,  what  the  Hifforian  doth  ot  P.tle^ 
fiincy  that  there  is  mhti  mfnUltrnfunty  ttibilfif 
rilty  no  Branch  or  Shrub  is  harroi,  er  vn- 
fruicfiil.  Let  OS  then  fearch  it  Braadi  by 
Branch  j  and, 

i!)/<rMrf  L 

FROM  the  fubftantial  Natore  of  the  Soul,  i. 
which  we  have  proved  to  boa  Rcingdi-  J^^"*!? 
Itiod  from  the  Body,  and  fubtdlmg  by  it  leU;  n™"" 
we  are  informed.  That  grttt  U  tbr  d^trtiK9 

betwixt  the  Death  »f  a  Man^  And 
the  De^bof  all  uthrr  Crcatm  ei  in 

the  World.  Their  Souls  depend 

on,  and  pcrifh  with  their  Bo- 
dies*, but  Ours  ucithci  refnlt 
from  them  ,  nor  perifh  with 
them.  My  Body  not  a  Body, 
when  my  Soul  hatli  foiTalien 
it  -J  but  my  Soul  will  remain  a 
Soul,  when  this  Body  iscrum- 


Tanta  prirogatilTa  m. 
nifijftt:  teftarur  ijnius  a:^i- 
mara,  penes  qrum  rati* 
prinripatDS  eft ,  non  dt 

marerialcm  H  cad'iram,  fci 

eiiiiacmis  niturx,  acotidi- 
tions  rcliquar-m  aninu- 
rumkmgediftaatem.  Cf 

p.  584. 


bled  into  Dull.  Men  may  live 
And  both  my  Vndei0Mdi»g  aad  Wilt,  1  find  I  like  Bea/ls,  a  meer  fcnfuul  Life  j  yea,  in  (brae 


to  have  great  influence  upon  my  jlfftEHms. 

Thefc  Paffioas  and  Jfc^iom  of  my  Soul  arc 
of  great  ufe  and  dignity.  I  find  them  as  mani- 
fold as  there  are  confidcrations  of  Good  and 
Evil,  They  are  the  ftrong  and  fenfible  motions 
<A  my  Soul,  according  to  my  apprchenfions  of 
Good  and  EviL  By  them  my  Soul  is  capa- 
ble of  Union  with  the  higheft  Good.  By 


fenfc,  they  may  die  like  Beafts,  a  flupid  death  ^  i.  >.i  ji . 
but  in  this  there  will  be  found  a  vaft  diifiv 
rence :  Death  kills  both  parts  ot  the  Bealls , 
dellroys  Matter  and  Form  ^  it  toucheth  only 
One  part  of  Man  ^  it  dclhroyeth  the  Body, 
and  only  Mfitdrtib  the  Soul,  bat  cannot  ^ 
Jirev  it. 

In  fome  things  SMmuH  (hews  the  Agree- 


Love  and  Delight  I  am  capable  of  enjoying  ment  betwixt  Our  Death  and  Theirs,  £ttltf. 
God,  andreAing  in  Him  as  the  Centre  of  my  U.  19,  20,  21.  That  which  brUlleth  the  Sent 
Soul.  TTlis  noble  XiMkrftmdit^  ,  ThcMfihts^  \  of  Me»  ,  befaltetb  the  Btajls-^  even  one  thinv 
Cmfcience,Will.fp4jftonSymdj4ffecii«ns,  are  the  ;  ^f^.'//tf/j  them,  the  one  dieth,  fo  diet h  the 
principal  Facaities,  Ac^s,  and  Fowcr  of  this  my  «rW  ;  dl     ta  tuc  flact  ^  di  arttf  the  Dufi^ 

,1  *nd 


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mad  all  tHru  ti  Dufi  tt^Mn.  We  brcathc  the  lame 
common  Air  they  Graithe^  wefed  die  fiiiiifc 
Paias  of  Death  they  feel  ^  our  Bodies  are  refol- 
ved  into  the  fame  Earth  theirs  are.  Oh  :  but 
in  this  is^difRrenoe,  Tlw ofMangeeth 

upford^  undtht  Sprit  cf  A  r.eufl goithdoxvuvfard 
t»  the  Earth.  Their  Spirits  go  two  ways  at  their 
diflbiution ;  the  one  to  the  Earth,  and  the  o-  { 
ther  to  God  that  gave  it,  as  he  fpeaks.  Ch^rp. 
12.  7.  Tho'  our  Refpiraiioa  and  Expiratioa 
have  fome  agreement,  yet  great  is  the  odds  in 
tJieConfcquences  of  Death  to  the  one  and  the 
other.  They  have  no  Plcafures  nor  Pains  be- 
tides tiioTe  they  enjoy  or  feel  now  v  but  fo 
have  We  and  thofe  eternal  and  unrpnikab!? 
CkA\.n-    (00.  Xhe  Soul  of  Man,  like  the  Bud  in  liic 
'      '^•'•'flieH,  is  ftill  growing  and  ripening  in  Sin  or 
mmcl  Grace,  till  at  Itfl:       ftell  breaks  by  Death, 
ledioqjun-  and  the  Soul  flees  uway  to  the  place  it  is  pre 
dcvcncrat:  pared  for,  and  where  it  muft  abide  for  ever, 
terra  de-  fhe  Bodv,  which  is  but  its  fliell,  periflKth} 

f*-'^iS*  ^^^^       ^^^^      ^^^^^  away. 

iS^\^  How  doth  this  Confideration  expofc  and  ag- 
Kravatc  the  follv  and  madnels  of  the  fenfual 
World,  who  herd  ihcmrelvcs  with  Beafts,tho' 
they  have  Sools  fo  near  of  kin  to  Angels/ 
The  Princes  and  Nobles  of  the  World  abhor 
to  alfociatc  themfelvcs  with  Mechmicks  in  their 
ftopSjOrto  take  a  place  among  thefottifhRabble 
upon  an  Ale-bench  \  tbcy  know  and  keep  their 
dfeance  and  dtccmm^t  mil  carrying  with  than 
a  fcnfe  of  Honour,  and  abhorring  to  act  be- 
neath it :  But  we  equalize  our  bi&h  and  aoble 
Sools  in  the  manner  of  life  with  the  Beafis 
thatperilh.  Our  Tables  differ  little  from  the 
Crib  at  which  they  feed  ^  or  our  Uoufes  from 
the  Sfalit  and  Sn^tt  in  which  they  lie  down  to 
reft,  in  rcfped  of  any  Divine  Worfliip ,  or 
Ueaveuty  Coromunicatioil  that  is  to  be  heard 
there;  Happy  had  it  been  for  fiich  Men  ( it  fo 
they  live  and  die)  that  their  Souls  had  been  of 
no  higher  £.\u-a^ioii,  or  larger  Capacity,  or 
longer  Duration  than  that  of  a  Beaft :  for 
then,  as  their  Comforts,  fo  alfo  their  Mifcrics 
had  ended  at  Deith.  And  fuch  they  will  one 
day  wilh  they  hadbeeib 


nare- 

ria.  quod  extra  illam  nod 
pi.ff.  t  recipwft  C^iitr. 


+  PffKul  dubio  cum  vi 
mortis  cxtjranitur  dc  ton- 
aetume  urais,  &  ipfd  eX' 
preflione  colatur,  ccnode 
opjanfo  corpore  enimpit  in 
aperturti,  ad  merain  &  pu« 
ram,  &  fuam  lucem,  ftadm 
femetiptini  in  expeditione 
fubftai.tijr  recognoTcit,  itt 
de  fomno  etiii-i  gca*  ab  jn]f> 
ginibof  ad  vcritatefc  KH- 
va.inm.de  /iviki. 


A  fefarate  Soul  mntsdiately  capalle  9/ 
BlffeJfiefs. 


InjtrtTtce  1 1. 


T 


But  cer»ualf  its  fubftantial  Nature  being  con- 
(iderad,  it  will  befbund,that  whatever  Peirfedi- 

on  focvtr  the  Body  receives  from  ilic  Soul,  .ind 
how  ncccttary  foever  its  dcpendeoce  upon  it  is 
•  the  Soul  re«im  notit»per.     .  ^nim.  ,  Kion.,i 
fcdtion  from  the  Body,nor  doth    perfecHon  .  ic-c.pir , 
it  ncc^rily  depend  on  it  in 
its  principal  Operatitinl,  Iwt  it 
can  live  and  aft  out  of  a  Body, 
as  well  as  In  it.  Yea,  1  doubt  not  but  it  enjoys 
it  felf  in  a  much  more  fwcet  and  pcrft6fc  liberty 
than  ever  it  did  or  LX>uld  vvhilft  it  was  dogg'd 
and  fetter 'd  with  a  Body  of  fleih.  Doobtlefs, 
\  faith  TenuUian^whca  it  is  fe- 
pir  ued,  andas  it  wcreflrain- 
l  '  l  j  yl>eath,  it  comes  out  of 
i  1  b  cfs  into  its  own  pure,  per- 
teift  light,  and  quickly  finds  it 
felf  a  fubilantial  Bemg,  able  to 
adt  freely  in  that  light.  Before 
the  eyes  of  the  dead  body  arc 
clofcd,!  doubt  not  but  the  be- 
lieving Soul  with  open  eyes  be- 
holdeth  the  face  of  Jrfln  chr,{i. 
Lnkei^.^i.  Phiiip.  1.23.   but  tlus  will  alfo 

be  ftitherlpoken  to  hereafter. 

Inftratu  III. 

THc  Souls  of  Men  being  created  immediate-  11, 
ly  out  of  nothing,  and  not  lemiiiallytra-  immcdi- 
duccd  i  itfoUows,  ThM  all  Sonlt  hy  nature  are  ^/attly  a«*- 
etiud  vd»t  Mi  Sgnity :  One  SotU  it  vot  mere  eX' 
cellent^  htiiewrMey  trfretimitbdKiUO^^  In* 
tiature  tatudfyfreti^m. 
TheSool  or  the  poorcft  Beggar  that  cries  at 
the  door  for  a  Cruft,  is  in  its  own  nature  of 
equal  dignity  and  value  with  tiie  Soul  of  the 
molt  ghmoos  Monarch  that  (its  upon  the 
Throne.  And  this  appears  to  be  fo, 

I,  Becaufeall  Souls  flow  out  of  one  and  the 
fame  fountain,  ttft  tbecrating  Power  of  God. 
They  were  not  made  of  better  or  worfc,  finer 
or  courfer  matter,  but  i^fd  trW,  outof  nothing 
at  all.  The  fame  AUnighty  Power  was  put 
torch,  to  the  forming  of  one,  as  of  another.  jUl 
SotUs  are  foiae,  faith  he  t  hat  created  theoa,£xi>i(. 
18.  4.  the  Soul  of  the  Child  as  weHis  the  Fa- 
ther  i  the  Soul  of  t  he  Br^^^  as  well  as  thcJCing  j 
thofe  that  had  ao  prc-cxiftcat  Matter,  but  re- 
ceived their  Beings  from  the  lame  efficient 
Caufc,  raufl:  needs  be  equal  in  their  original 
Nature  and  \'alue.  The  Bodies 


s  ot  Men,  that 

arerormed  out  of  Matter,  do  greatly  diflfcrfifom 

HE  Soul  of  Man  being  a  Subllance,  and  !  one  another  j  fome  arc  moulded  (as  *ve  fayj  e 
...  1  :_     u-t  1.  .  u„j..    ff^fiig,^  iifig^  out  of  better  and  fuicr  Claj  fome- 

are  more  e.xaft,  elegant  vigorous,  ana  beanti- 
ful  than  others  but  Souls  having  no  Matterof 
w  hich  they  confill,  are  not  fo  diliercnccd. 

2.  All  Souls  are  created  with  a  capacity  of  en- 
joying the  infinite  and  blefled  God  They  need 
no  otlicr  powers,  faculties,  or  capacities  thaa 
they  are  by  Nature  endued  vrith  if  thefe  bcbut 
fandliricd  and  devoted  to  God;  to  make  them 
equally  happy  and  blcflcd  with  them  that  arc 
now  before  the  ThroneofGod  in  Heaven,  and 
with  unfpeakablc  delight  and  joy  bcliold  his 
bldfed  face.  We  pafs  through  the  Fields,  and 
take  up  an  l£gg  which  lies  under  a  Clod,  and 
fee  nothing  in  it  but  a  little  fquaiid  Gut- 
ter i  yea,  but  in  that  Egg  is  fcmitially  and 
potentially  contained  fuch  a  ffldodiotis  Lark . 

Ttt  aa 


  not  depending  in  its  being  on  th.c  Body, 

or  atiy  other  fellow-creatnre ;  There  can  he  no 

reafon  en  th  Soirr.<  m  count ^  nhy  its  BUjfcshirfs 
fhould  be  delayed  t.ll '.he  RefmreFlion  of  the  Body. 

'Tis  a  great  niiifakc(aud  'tis  well  'tisfo)  that 
the  Souli?  capable  o;ily  of  foci.ible  Glcry,  ora 
BlelVeducfs  u\  pattacrlhip  with  the  Body  ^  and 
that  it  can  neither  exert  its  own  Powers,  nor 
enjoy  its  own  Happineis,  in  the  abfcuceof  the 
Body.  The  opinion  of  a  flceping  interval  took 
its  rife  from  this  Error,  (  is  it  is  afual  for  one 
niiftake  to  beget  another)  they  conceived  the 
ijoul  to  be  fodcpcndenton  the  Body,  at  leaft  in 
all  its  Operations,  that  when  Death  rends  it 
from  the  Body,  it  muft  needs  be  left  as  in  a 
fwoon,  or  flccp,  unable  to  exert  its  proper 
Powers,  or  enjoy  that  tcliLiiy  which  we  afcribc 
to  it  in  its  ftatc  of  feparatieu.        Vol  t- 


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Vol  I. 


•s  it  mtir  beittit^  fine  time  we fte  mounting 

Heavenward ,and  fingiiig  delicious  Notes  above. 
So 'tU  here.  Thole  poor  defpifcd  Souls,  that 
are  sow  lodged  in  crazy  dd^cable  Bodies  on 
Eartli,  have  in  their  Natures  a  capacity  for  the 
iaiQe  employmeots  and  enjoyments  with  thofe 
ill  Hetveo.  Tbef  have  no  higher  Original 
than  thefe  have,  and  thcfe  have  the  nunc 
tapacity  and  ability  with  them.  They  arc 
Beings  improvable  by  Grace,  to  the  higheft 
p,.,.f..r(.:gns  attainable  by  n::v  Creature.  If  thou 
be  never  fib  mean,  bafc,and  defpicabk  a  creature 
in  other  rcfpeds,  yet  haft  thou  a  Sool,  whidi 
hath  the  fame  Alliance  to  the  Father  of  Spirits, 
the  fame  capacity  to  enjoy  him  ia  Glory, that  the 
fnoftexcdleat  and  renowned  Saints  ever  had. 

3.  All  Sonh  arc  rated  and  valued  in  God's 
Book  and  Accomit  at  one  and  the  dime  price, 
/  and  therefore  by  nature  arc  of  equal  u-oi  t  h  and 
dignity.  Under  the  I  aw,  the  rich  and  the  poor 
:  were  to  give  the  fame  Ranfom,  hxod.  30.  15 
;  The  rich  fljaR  net  give  m»rt^  mid  the  fo&rjlaaU  not 
give  iefi  than  half  a  Jhekei.  The  Redemption  of 
Souls  Djr  the  Blood  of  Chrift  cofts  one  aiul  tiie 
famePricc.  Tfaepoorcftandmoftdcrpifed  Soul 
that  believes  in  jefus,  is  as  much  indebted  to 
him  for  the  Ranfom  of  his  Soul,  as  the  grcateft 
and  moft  illuftrious  Pcrlbn in  theWorld .  Mofes, 
u4hr/(h  tm^  PamI^  &c.  did  not  coll  Chrift  one 
far  t  i  g  more  than  poor  Z.4r^ri«=i,  or  the  mean- 
el^  1  ilgall  the  Saints  did.  The  Rightetufnefs 
0/ Chrtil  is  um»  mil.,  and  Kfm  dJl  that  iv/trvr,  and 
there  is  »o  differencey  Rom.  5.  22. 

Bntyct  wc  ikuII  not  nndcrlland  this  ferity  of 
humane  Vouls  univcr&Uy,  or  in  all  refpefts.  T ho' 
being  of  one  Spedet,  or  common  Nature,  they 
Tire  Jill  equal,  and  thofe  of  them  that  are  pur- 
cbafed  by  the  Blood  of  Cbrift  arc  all  purchafed 
at  ooe  Tate  ^  yet  there  are  divers  other  refpefts 
andconfideraiions,  wherein  there  are  remark- 
able diSsreaces  becwijct  Soul  and  Soul.  As  (i .) 
Soine  Sods  are  moch  better  lodged  and  acco- 
modated in  their  Bodies  than  others  are,  tho' 
none  dwell  at  pcrfod  reft  and  eafe.  God  hath 
lodged  fomeSoalsinltrong,  vigorous,  comely 
Bodies,  others  in  feeble,  cra/y,  deformed  and 
uncomfortable  ones.  The  Hiftorian  laith  of 
GMa,  Amma  <7«tt«  mdi  Mkitstt  \  The  Sool  of 
Calb.i  dwelt  ill  an  ill  Body.  And  a  much  better 
Man  than  Galba  was  as  iU  accomodated. 
wllhes  In  behalf  of  his  bdoved  <7««».  diathis 
Body  mightbnt  profpcrashisSouldid,  Tfijl.  3. 
tr.2.  Timathy  had  his  often  Infirmities,  indeed 
theWorld  is  full  of  inftances  and  examples  of 
"Toftatns  this  kind.  •  If  fomc  Soiih  hnd  the  adva 
AMom  Bodies  as  others  have,  who  make  lititlc, 

hu  fo     Of  'cry  f*3d  ufe  of  them  ^  oh  what  ftrviee  wovld 
flrong  and  thcv  do  for  God  '  (2. )  There  is  a  remarkable 
firm  a  f on-  difference  allb  betwixt  Soul  and  Soul,  iti  rc- 
XT/'"        ^  natural  gifts  and  abilities  of  Mind. 

Some  hare  great  ad vanta<»es  above  others  in 
dia^iiui  this  reipcct  The  natural  Spiritsand  Organs  of 
bf  '<  fifd  the  Body  beiogmore  brisk  and  apt^  the  Soul  i^ 
:vv^ca  in-  niorc  vcrrctr,  vij!oroiK,  and  able  to  exert  it  fclf 
buitTc^  ^'^  l  uiiitioas  and  Operations.  How  clear, 
Iv-.r  kii  nimble,  and  firm  are  the  Apprehenfions,  Fan- 
<  Mf^'  cLeR,and  Memories  of  fomc  Souls  bcvonc!  others.' 
What  .1  Frodij^y  of  Memory,  Fancy,  and  Judg- 
Eient,  was  l-iiihcr  Paul  the  Venetian  '.  and 

ra&iofwiMMa  A/^iaith,  foch  was  tfaeftxwigth 


B  QuoTiio,GalIia,j 

rc  ingenio,  acriore  jl  , 

exa^ore  diligeatiaj»|g» 


nee  iQlia  quidrm.  ItdXiM, 
in  \7caf.  it  Civ.  Dei. 


of  his  P.trt$ ,  that  he  had  all  S.  Augnfane'i 
Works  (the  moll  copious  and  variou^^  or  all  tlio 
Fathers)  as  it  were  by  heart,  jo  that  J  have  ftt» 

quo  loco  <|a»qa; 

•With  the  fjiircr  to  any  plscem'  fage    pa^i)adiflcnimt,e4  I'opcr 
he  iiijcuuJaf.  Our  Dr.  R^nolds    ^  Mixjdite  doccntem, 
exccll'd  this  way,  to  the  afto- 
iiifhracnt  of  all  that  knew  him,   ^  ^' 
fo  that  z  living  JJin-tr%  A.  ihixA  Vniva- 

(sty.  But  aboveall^thecharaCTer  given  by  Vivet 

of  Biidou  is  amayin'',  Tl}at  thrrt  rp.f  vctkin* 
WritUn  ia  Crctl  or  Lann  xrhich  ht  had  not  tttrned 
over  Mod  txAmiited  \  that  bath  Lsngiu^es  rvere  4- 
liic  to  hinty  fpr^nkivg  cither  with  more  faciifn  rl.-^n 
he  did  the  French,  hy  Ahther»t»ngHt  j  0»d  ah  ey 
the  fe/tetrttting  fern  tfhit  tmi  imttnU  ftrtk^vttli* 
out  a  Tutor :  ft  that  H  France  w- 
ver  hroKght  forth  a  man  of  fltarf' 
er  W'<f,  montfiefieuig^u^mtmf 
exoH  Diligence  ,  and  rmittr 
Learnings  runr  in  his  titrn  Italy  i> 
felf.  Felix  ec  f<ECundum  inge- 
nium,  quod  in  fe  ttfio  iavenit, 
&  Dodorcm,  9c  Dilcipnhim !  A  happy  md 

fruitful  U^t,  which  in  it  ielf  found  both  a  Afd- 
Jltr  and  a  ScMar!  And  yet  Pafijmer  relates 
what  is  modi  more  admirable  of  a  yonng  Man, 
who  came  to  Paris  in  the  2cth  year  of  hisafc, 
and  in  the  year  144),  and  Ihewed  hhnfelf  fo 
excellent  and  cxa6t  in  all  thtArts^  Sciences^  and 
Languages^  that  if  a  man  of  an  ordinary  good 
Wit,  and  (bund  Conftitution,  ibould  live  an 
Imndred  years,  and  daring  that  time  ftndy  in- 
ceflantly,without  eatinf^,  drinking,  lleeping,of 
any  recreation,  he  could  hardly  attain  to  tint 
perfedion.  (3.)  And  yet  a  far  greater  diflbrence 
is  made  betwixt  one  Soul  and  another,  by  the 
fanditying  Work  of  the  Spirit  of  God.  This 
makes  yet  a  greater  difparity,  for  it  alters  and 
new-moulds  the  frame  and  temper  of  the  Soul, 
and  reltores  the  lofl;  Image  of  God  to  it  ^  by 
realbn  v?heieof  the  right e«m  is  tmly  laid  to  be 

more  excellmt  thofi  hn  netghhonr^  Prov.  i  2.  25. 
This  enobles  the  Soul,  and  ilamps  the  higbefl: 
dignity  and  glory  upon  it,  thatitiscajMMeof 
in  this  World.  Ti  true,  it  hath  naturally  aa 
excellency  and  perpetuity  in  it  above  other  Be- 
ings ;  as  Cediir  Ittth  not  oolya  beamy amd  !»• 
grancy,  but  a  foundnefs  aud  durahility  far  be- _ 
yoad  other  Trees  of  the  Wood :  But  when  it 
comes  Qoder  thefaudificatioa  of  the  Spint,then 
it  is  a  Ced.tr  over-laid  with  gold,  (^.)  L,.if!ly,a 
wonderful  difference  will  be  made  betwixt  one 
Sonl  and  another,  by  the  Judgment  of  God  ia 
the  greatday.  "-omc  will  be  blcfTod,  and  others 
curfed  Souls,  M<ttth.  25.  nit.  fomc  received  in- 
to Glory,  others  ihat  oot  into  everlafting  Mi- 

fcry,  Matth.  8.  11,  !2.  M/tny  jh.tllcome  from 
the  Eaf},  and  If  Vi?,  and pall  fit  down  with  ylhra' 
ham^  and  tfaafy  and  Jacob,  in  the  kingdom  of  Hea^ 
'Jen  :  Ixt  tl:e  children  of  the  kingdom  jnallhecafi  out 
i>7to  enter  d^nhaefs,  there  fltall  be  weeping  an  do  nafh- 
pf  teeth.  And  that  which  Will  be  thc  ftiiVg and 
;  ag[!ravation  of  the  difference  which  will  then  be 
made,  w  ill  be  this  parity  aad  equality  ia  the  na- 
ture and  capacity  of  every  sonl  :  by  rea^K 
whereof,  they  that  perilh  will  find  they  were 
naturally  as  capable  of  Blcilcdiiefs  as  thofe  that 
enjoy  it  \  and  tnat  it  was  their  own  inexcufable 
*^iS*"r«  and  Afiinay  that  was  their  roine. 


\ 

I 


Ijiyiiizca  by 


Vol.1. 


A  Treattje  of  the  Soul  of  Math 


5op 


IV. 


III.  fFGod  be  die  immediate  Creator  and  Foi- 
The  Soul  J,  mer  of  the  Sbolof  Man,  Tbtn  Sa  mtft  nee4s 

*tWMed  involvt  the  mofi  mvaswral  evil  in  n.  .ts  it  is  an 
immmti^.-j  ^-iilatioti  of tlit  very  Lap  ef  N.uwre.  No 
titte can  be  fo  full,  fo  abfolutc,  as  that  which 
Creation  gives.   How  dear  h  this  in  the  lir;ht 
•frcaibnr  If  God  created  my  Soul,  ilieu  my 
Sotd  Ind  once  no  being  at  all :  That  it  had 
ftill  remaiiicd  nothing,  had  not  the  plcafin  c  of 
its  Creator  chofcn  and  called  it  into  the  Bciag 
ic  hathy  oat  of  the  miUioAsof  meer  pofliblc 
Beings :  For  as  there  arc  tfiillions  of  pofllble 
Beings^  which  yet  arc  nothinp, fo  tl^crc  arc 
jmllicmsof  pofliblc  Beings  which  never  fljall 
be  <it  all.  So  that  fincc  the  i  li  illrc  and  power 
ofGoU  was  the  only  louiiuiu  of  my  Being, 
iie  needs  mA  be  ibe  rightful  omet  of  it.  Wliat 
crn  be  more  his  own,  thdn  that  whofc  very 
Being  flowed  roeerly  from  him,  and  which 
had  never  beeaacaBi  JadlKAOt  cafled  it  out 

ofnothin":' 

And  Icciiig  thefame  pleafure  of  God  which 
g9vc  it  a  Being,  gave  it  alfo  a  reafonable  Being 
capable  of  and  fitted  for  moral  Government 
by  Laws,  whichother  inferior  natures  are  in- 
caftdbleof ;  it  mttil:  needs  follow,  that  he  is 
the  fufi^ime  Covermwi  as  wTcU  as  the  r^htfiil 
owner  of  this  Soul, 

Moreover  it  is  plain,  that  he  who  gave  my 
Sooi  iti  Beings  and  fnch  a  Being,  gave  it  alfo 
all  the  good  it  ever  had,  hath,  or  fhall  have  ; 
and  that  it  neither  is,  nor  hat!\  any  thing  but 
what  is  partly  iirom  him  :  And  thcrctore  he 
moft  new*  be  my  riwft  ivkutifid  BenefaBcty  as 

well  as  .thfolatc  Owner  itnd  fMfrrmt  Covernour. 

There  c  not  a  Soul  which  he  hath  created, 
bat  fhmds bound  to hinr,  mall  thefe  ties  and 

titles,    Now  fni"  fixh  a  creature,  to  turn  re- 


gainft  many  a  Man  at  the  great  day,  when 

God  fliall  Hiy,  Hadft  thou  been  mjdc  a  Dog, 
I  never  had  bad  fo  much  dilhoaour  as  I  have 
had?Tis  pityGod  fliould  not  have  honour  from 
the  mcine!^  creature  that  ever  he  made,  from 
cvci  V  I  ilcot  prafs  iuthc  fidd,or  Aoue  in  the 
Ibrcc\ ,  much  more  that  he  (bould.  not  bavQ 
glor )  nn  a  Soul  more  pre-Jmis  and  excellent 
thaa  all  the  other  works  oi  liis  Hands.  Surely, 
'tis  better  for  Its  our  Souls  had  ftill  remained 
only  i:ithc  number  of  po.Tible  Bcinjs,  ;!rii'  li 'd 
never  had  an  a^ual  exiiicucc  in  the  iccond 
rank  ol  Ik  i  n  s,  but  a  very  little  lower  than  ^ 
Angels i  th;in  that  wc  ftiould  n-illbcdifhonour- 
iagGod  by  them.  O  tlut  he  Hiould  be  put  to 
levy  his  Glory  from  as  f  that  it  fliould 

be  with  us  as  it  was  with  ' Nehuch.iiir:t"^v-., 
h  orn  wiioai  God  had  more  Giory  when  he  was 
driven  out  amongfb  the  beafts  of  the  field, 
than  when  he  fat  on  thel  hrone.  In  like  man- 
ner his  Glory  will  rife  pallivcly  from  us,  when 
driven  out  among  Devils,  and  not  active* 
ly  and  volnntahly,  as  from  the  Saints. 


I 


F  God  create  and  infpire  the  reafonabic  Soul 
immediately,  tl»$ ^nddiffirnn  and  incue  all 
Chriftian  Farentt^   to  fray  earncflly  for  their 
ChitdrM./tot  only  when  tliey  are  born  into  the  IVorU, 
but  when  they  are  firjl  conceived  in  the  Wotnb. 

It  is  of  great  concernment  both  to  us  and 
our  Ch!kiTen,notonly  to  receive  them  from  the 
Womb,  with  bodies  perfectly  and  comely 
talhioncd  but  alfo  with  fuch  Souls  infpired 
into  them,  whereby  they  may  glorify  God  to 
all  Eternity.  Tis natural  to  Fjicats  to  defire 
to  have  their  Children  full  and  perfc^  in  all 
their  bodily  members,  and  it  wonld  be  a 
grievous  afflicVlo.i  to  fee  them  conic  into  the 
beliioufly  upon  its  *»*/o/«rf  Oirwfr,  whofe  oulyj  World  defcdivc,  raonltrous,  and  mifhapen 

births ;  ihodd  a  Le»,  an  Arm,  an  Eye  be 
wanting,  fuchadefcf:  would  make  their  lives 
miferablc,  and  the  Parents  uncomfortable,  But 
how  few  are  concerned  with  what  Soul  they 
are  born  into  tlie  World  ! 
Good  God  (faith*  Mufcutiu) 
how  ihall  we  find,  who  are  e- 
qually  felicitous  to  have  fuch 


*  Uocc  Dcus  quam 
paucosrfperijs  qui  tarn  fo- 
liciri  quomrdo  pic  hont- 
fte  'vivat:t  tiili,  ijn  -lii  v  i- 
rant  ut  ainpiam  rciiiiquant 
illi^  liiredijjtcm,  qui  tmft 
ubituni  k:iorumIpieadi(ic& 
ociofc  dclickncm  i  UiA* 


Ex-filenfy 
or  tl-  Joul 

r.  2ii. 


and  wholly  it  is  •,  up6n  its  fufreme  Gtfttmour^ 
towh.omit  ow;s  iiitiic  and  ahfbhuc  Obedi- 
ence vupon  its  bouniifd  Bencfailor^ixota.  whom 
it  Rath  received  all,  aad  eiTery  mercy  it  ever 
kad,  or  hath  \  to  violate  his  Laws,  night  his 
Sovereignty^  defpric  his  Goodncfs,  contemn 
hhThreatmngs,  pierce  hb  very  Heart  with 
grief,  darken  ttic  glory  of  all  his  Attributes, 

confederate  with  Satan  his  dalicious  enemy  ji  Children  as  may  live  pioufly 
andfirikeasfar  as  a  creating  can  ftrifce,  at  ht^'and  honeffly,  as  they  are  to 

very  Bciiiir,  (tor  in  afenfe,  Omne  fcrcatun!  iff  leave  them  Inheritances,  upon 
Veicidiumj  every  lin  ftrikes  at  the  lire  and  very ,  which  they  may  live  fplendid- 
cxiftenceofGod : )  Blulh  O  Heavens  at  this, ;  ly  and  bravely  ?  It  pleafeth  as 
and  be  vc  horribly  afraid  !  O  ciiiTcd  Sin,  the  :  ro  fee  our  own  Image  ftampt  upon  their 
evil  of  all  evils,  whitii  no  Epithet  can  match ;  Bodies-,  but,01  how  few  pray,cvcn  whillt  they 
no  naraeworfc  than  its  own-can  be  invented,  |  are'in  the  Womb,  that  their  Sonls  may  In  due 
frf:'f  Sw.  fhh  h  a«.  if  fomc  vcmmciTs  branch '  time  bear  the  imaje  of  the  hca  venlv,  and  not 
fhould  drop  poilbn  upon  the  root  that  bears^  animate  and  ufc  the  members  of  their  Bodies, 
it.  I  />vc  and  gratitnde  torBencfadofs,  is  an  in*  as  weapons  of  unrighteourners  againll  the  God 
delible  principle  i.mnvcn  by  nature,  upon  the  that  formed  them  ? 

hearjts  of  all -Men  It  tcachcth  children  to  love,  Certainly,  except  they  be  quickened  with 
and  honour  their  Parents^  who  yet  are  but  fuch  Souls,  as  may  in  this  World  be  united 
meer  inftnimcnts  of  their  Beings.  O  how  with  Chrift,  better  had  it  been  for  them  tliat 
juft  mufl:  tiiciv  perdition  be,  who  carting  off"  they  had  pcrifhcd  in  the  Womb,  whiift  they 
the  very  boiWs  of  nature,  turn  again  with  en-  j  were  pure  F.wbrym,  and  had  never  come  into 
mityagaiuft  that  God,  in  v.  lorn  tl  ey  both  the  ivnr.hcr  arut  account  of  Men  and  Women, 
live,  and  move,  and  have  their  liein?,.' for  fuch go  lor  nothing  in  the  World, 
think,  andthinkag  iinon  what  an  holy  *  Man  having  only  therudiinentsand  rough  drau.^hts 
oncefaid,  What  a  lad  charge  will  this  be  a-|  of  Bodies,  nc\cr  animated  and  informed  by  a 
Vol.1.  •         •  Ttt2  reafonable 


Digrtized  by  Google 


I 


510 


Treatife  of  the  Sotd  of  Mm. 


VoLL 


tcafonable Soul i  "joh  3-  it.  li-  But  as  foon 
as  fuch  a  Soul  eaters  into  them,  though 
for  ncTcr  ib  little  a  time,  it  entails  Eter- 
nity upon  tbcm.  Wc  alfo  know,  that  as 
foon  as  cvci  God  bicathes  or  iatufcs  their 
SoqIs  into  them,  fin  prerently  enter?.,  and 
death  by  fin,  and  that  by  us,  as  the  luftru- 
nientsof  conveying  It  to  tncr.i :  Which  (hould 
have  die  eflkacy  of  a  mi:',bty  Arsumcnt  with 
us,  to  lay  our  prayers  and  tears  tor  Mercy  in 
the  very  foundation  ot'  that  union. 

Think  on  this  Particularly,  you  that  are 
Mothers  of  Children,  when  you  find  the  fruit 
of  the  Womb  quickncd  within  you,  that  you 
then  bear  a  Creature  within  you  of  more  value 
than  all  thisvifible  World,  a  Creature,  upon 


which  rules  thee,  and  fo  all  thy  members  will^ 
be  inftruraents  of  iniquity  10  fight  againft, 
God.   The  adious  performed  by  odr  Bodies, 
are  juftly  reputed  and  reckon'd 
by  God  to  the  Soul,  f-  becaufe     +  Omnia  qucfconfiae 
the  Soul  is  the  Ipriiig  of  all  its  corpus,  iiTcbonum, 

motions,thetountainofitsUfc  tSmi^lx^S'ik^ 
and  operations.  What  it  doth         *  *^ 
by  the  Body  its  iaftnmicnt,  is  as  if  it  were 
done  immediately  by  itfelfj  for  witluMic  the 
Soul  it  can  do  nothing 

MOreover,from  the  immaterial  and  fpiri-  v. 
tualnatnreof  thcSoul  we  are  inform-  ASpicka* 


whom,  from  that  very  moment,  an  Eternity  ed,  7J«f  Cmmmnm  with  Ctd,  and  the  tnjty- 
of  happincls  or  mifory  is  entailed  •,  and  there-  inunt  of  him^  urt  the  true  and  prtftr  kntmmu^ 
fore  ic  concerns  you  to  travel  i$  ia]^ua  for  i  and  furfofejjfor  which  the  Sad  «fMmw^ 
their  Souls  before  von  feel  the  forrows  and     Sndi  aNatoren  this,  is  not  fitted  to  live  up- 

pangs  of  travail  for  dicir  Bodic'^.    O  !  what  l  ongrofs,  material  and  perifhing  things,  as  the 


Stb- 


a  pity  i$  ic  that  a  part  of  your  felves  Ihould  e- 
tcrnally  peri<h !  That  fb  rare  and  excellent  a 

Creature  as  that  yoii  bear,  fhonld  be  cafl  away 
forever,  for  want  of  a  new  Crcatiou  fuper- 
added  to  that  it  faath  already !  O  let  your  crys 
and  prayers  for  them,  anticipate  yonr  kiflbs 
and  embraces  of  ibem.  If  you  be  faitliful  and 
fococftfal  herein,  then  happy  is  the  Womb 
that  bears  them  if  not,  happy  had  it  been  tor 
tiiem,  that  the  knees  had  prevented  thcui, 
and  the  breafts  they  have  uicked.  O  /  you 
cannot  lie.^in  yonr  fuits  for  Mercy  too  early  for 
them,  nor  contiiiuc  tlicat  too  long,  though 
your  prayers  meafureall  the  tincbetwixtthar 
Gonceptioa  and  their  IDeath. 


TV. 
A  vital 
aubftancs 


Body  dah.  Thefood  of  every  Creature  is  a- 
greeable  to  its  nature,  one  cannot  fobfift  upon 
tnat  which  nnothcr  doth  :  As  we  fee  among 
the  feveral  forts  of  Animals,  what  is  food  tt> 
one,  is  none  to  another,  fia  the  lane  Plant 
there  is  foiin  1  a  root,  which  is  food  of  Stpiar, 
a  llalk  wiuch  is  tood  for  Stu^  a  flower  whidi 
feeds  the  Set^  and  a  feed  on  which  the  S^d 
lives  :  The  Sheep  cannot  live  upon  the  root, 
as  the  5n^i/;rdoth  ^  nor  the  Bird  upon  the  flow- 
er, as  the  J?«rdoth;  hot  every  One  foediiqxMi 
the  different  parts  ofthcfW,  which  are  a- 

trceable  to  its  nature.  So  it  is  here,  oor  Bo- 
les being  of  an  eai  thly  materbl nature,  can 
live  upon  things  earthly  and  material, as  mofta- 
greeable  to  them,  they  can  relilh  and  fuck  out 
the  fweetnefs  of  thefe  things  ^  but  the  Soul 
can  find  nothing  in  them  futable  to  its  nature 
and  appetite,  itraufthave  fpiritual  food,  or 
vital  Sub/knees,  to  animate  and  ad:  pcrifh.  It  were  therefore  too  brutifli,  andaB- 
thofc  bodies,  //fli!  h-.dirscrfMy  nectfsary  iV  «>' worthy  ofa  Man  that underflood  the  nature  of 
tbm  a  frinciflcoi  jft,  itaai  Life  dotjuicken  andoo'  his  own  Soul,  to  chcar  it  up  with  the  floies 
wrn t bat  Seul,  nlic h^uickematidioverrtieur  Bo-  of  c3tTX.h\y  providons  maderorit,  as  he  did, 
dies  and  an  thtmen.hers  of  tlHm}  Othcrwife,//;(7'  Luke  12.  20.  /  rr;//  f.iy  to  my  Son!,  SohI,  thou 
in  a  Tiatin  ai  fenfe  ne  have  livirr^  Sods-^yet  they  are  ha!t  much  Goods  laid  uf  for  manyyeMs,  take  tkine 
dcuhrl'.-ljl  thry  live.  ,  eafe.,  eaty  drink^  and  be  merry.    Alas,  the  SOdl 

Ti'.cApoilIe  in  \  C^r.!  5.4<;,45.compares  the  can  no  more  eat,  drink,  and  he  merry  with 
animal  L.i:cwc  Uvc,  by  tlie  union  of  our  Souls  carnal  things,  than  the  Bod  y  l  ;:i  .vith  ipiritn- 
and  Bodies,  with  the  fpiritual  Life  we  live,  by  I  al  and  immaterial  things :  It  l  1 1  jt  feed  opon 
the  union  ofour  Souls  with  JefusChrift.^w/(/l»  j  bread  that  pcrilheth,  itcanrclilh  no  more  la 
it  is  writie>:(t'i:i.\n  my  Tcxt)The  frfi  Man  Adam  \  thcbcftand  daintielt  fareofan  earthly  growth, 
waitnade  A  living  Soul^  the  /.:/?  Adam  was  made  a  .than  in  the  white  of  an  Egc  :  But  bring  it  to 
aiiickriti^  Spirit.   He  oppolcs  the  animal  to  the  . .  . 

rpirituall.ite,  and  the  two  vf^^f  from  whom 


M 


Oreover,  if  God  ii^ve  created  our  Souls 


they  come-,  and  Hicws  in  both  refpcvts,  the  ex- 
celkncy  of  the  Spiritual  above  the  Animal  lile, 
nor  in  point  Priority,  for  that  which  isna- 
tinal,  i>  before  thatul,ich  fpiritual,  (and. 
it  mult  be  fo,  becaufe  the  natural  Soul  is  the 
Tcciptent  fiibiea  of  the  Sjwit'^sqisiikningand 
fanai*^i:iL;  Operations  "  but  in  pciat  of  di;::iity 
and  real  excellency.  To  how  little  purpofe, 
or  rather  to  what  a  difinal  aad  milerable  pur- 
porc,we  arc  made  livingSoulSjCxccpt  the  Lx)rd 
from  Heaven  by  his  quickniug  power  makes  us 
fpiritnal  and  holy  Sools?  The  natural  Soul 
rules  and  ules  the  Body,  as 
•  Corpus  or  ,1  -.n  i  mibcO,   »  an  jirtifictr  doth  his  Tools : 

I  buaet. 


anitiu  /rtin     i  ition.-ffl  miexcept  the  Lord  rcucw  It 

i«fl«»  IW,  -4.  ^jj^ 


a  reconciled  God  in  to  the  Covenant 

of  Grace,  and  the  fweetpromifes  of  the  Gof- 
pel  \  fet  before  It  the  joys,  comforts  and  ear- 
ners of  the  Spirit^  and  if  it  be  a  landified  re- 
newed SooL  it  can  malee  a  rich  Fealt  upon 
thefe.  Thefe  make  it  a  Feaft  of  fat  things,  full 
of  Manow,  as  ic  is  exprefled,  ffmtdi  25.  6* 
Spiritual  things  are  proper  fi»d  for  fpiritual 
and  iamaterialSouk 

if/M^  vm. 

THE  fpiritual  nature  of  tlie  Soul  fartiia- 
informs  us,  Thu  m  MttftMe  ftrvk*  um  Vt 
he  performed  to  Cod^exfeftHmSmttt  iaqUftd  mid  A  SpWta- 
tnf  it^ed  therein.  al  S""" 

i'fisBody  hath  its  part  and  flurtia  God's  Wor» ' 
ibip,  as  well  as  the  Sttd^  butitspart  is  ijiconti- 

derAbk 


Digitized  by^OO^Ig 


VoLt 


A  Treatife^  the  Sod  Man. 


derable  ia  compat  ifoa :  Prov.  23. 16.  Mf  5*w, 
r»w  pie  thy  hearty  (i.  c.)  thy  Soul,  thy  Spirit 
The  holy  and  religious  afts  of  the  Soul  are  fu- 
table  to  the  nature  of  the  Object  ofWorfhip: 
3^^*4.14.  Gtdis  a  5pi>»>,  Mid  they  rh.n  worjhip 
him,  miifi  ttm  finf  in  Spirit  a^.d  in  Truth.  Spirits 

only  can  have  Coramuuion  with  that  great 
Spirit.  They  wtre  made  Spirits  for  that  very 
end,  that  they  might  be  capable  of  converfe 
^ith  the  Father  of  Spirits.  They  that  worfliip 
him,  mnft  worftiip  in  Spirit  and  in  Truth  \ 
that  is,  with  inward  love,  fear,  delight,  and 
dcfircs  of  Sonl,  that  is  to  worfhip  him  in  our 
Spirits:  And  in  Tnah  (».  ^)  according  to  the 
Rule  of  bis  Word  which  prefcribes  our  Daty. 
Sfirit  rcfpcAs  the  inward  Power;  Tr«ffe,  the 
outward  Form.  1  he  former  flrikes  at  Hypo- 
cTi(ic,the  latter  at  Supcrftitjon  and  Idolatry  : 
The  one  oppo(es  the  uTeatioas  of  onr  Heads, 
the  other  the  loofenefi  and  tormality  of  our 
Hearts. 

No  doubt  iMJtthe  fervice  of  the  Body  is  due 

to  God,  and  cxpcfled  by  him  \  for  both  the 
Souls  and  Bodies  of  bis  People  are  bought  with 
a  Price,  and  therefore  he  e3tpe6b  we  g^or^e 
him  with  our  Souls  and  Bodies,  which  arc  his: 
But  theferviceof  the  Body  is  not  accepted  of 
lum,  otherwile  than  as  it  is  animated  and  enU- 
vcncd  by  an  obedient  Sonl,  and  both  fprinkled 
with  the  Blood  of  Chrilt  Separate  from  thei'e, 
bodily  Exercife  profits  nothing,  \  Tim.  4. 8. 
What  pleafurc  can  Cod  take  in  the  firuitsand 
evidences  of  Mens  Hypocrilie  ?  Mxjtk.  33.  31. 
Holy  PmhI  appeals  to  God  in  thb  matter, 

Rom.  1.9.  God  is  my  xpitnefs  (  faith  he  )  whom  I 
ftrve  with  my  Spirit ;  q.d.  I  fcvve  God  in  my 
Spirit,  aad  ne  knows  that  I  do  fo.  I  dare  ap- 
peal to  him,  who  fearchcs  my  heart,  that  it  is 
not  idle  and  unconcerned  in  his  fcrvice.  The 
Lord  humble  us,  the  bell  of  us,  for  our  care- 
leH;,  dead,  gadding,  and  rain  Spirits,  even 
when  we  are  engaged  in  his  folemn  fervices. 
Oh  that  wc  were  once  To  fpiritual,  to  foUow 
every  excurfion  from  his  fervice  with  a  groan, 
and  rctraft  every  waiidring  thought  with  a 
deep  figh .'  Alas  /  a  cold  and  wandring  fpirit 
in  Duty  is  the  difeafc  of  moft  good  Men,  and 
the  very  temper  and  conftitntion  of  all  unfau- 
Qified  ones.  It  is  a  weighty  and  excellent  ev- 
prcflion  of  thcjervs  in  their  £«- 
iiat»>BcnpM  nn^  or  Prayer-book  : 

If'Titrtwithal  fhall  I  €«mt  btfore 
wtveniam  faciem  cjis  nift  hufsKt,  imUfi  rtbtmthmy  Sfi- 
fptritumeo?  nihil  cnim  rit  f  Ftr  Mtm  hath  tmhing  more 
eft  liofflini  pietiofilis  an«>  frecieMto  fnfe/n  to  Godth.tn  hn 
ma  i«u>  Soul.  Indeed  it  is  the  bcft  Man 

hath  i  thy  Heart  is  thy  tctum  pjfc^  'tis  all  that 
ibon  art  able  to  prcfciU  to  him.    If  tliou  call 
f  thy  Soul  into  thv  Duty,  thou  dolt  as  the  poor 
;    Widow  did^ealt  in  all  that  thoa  haft  %  And  in 
.'     fochanofTcrmg  the  ;  re.-:  God  takes  moie  pkj- 
fure,  than  in  all  the  external,  coflly,  pompous 
Ceremonies,  adorned  Temples,  and  e.xternal 
•\   Devotion'^  in  the  World.  It  is  a  remarkable 
/  and  alloailhiag  exprelTioaof  his  own  in  this 
/   caie^  lla.tfff.  i,  2.  T%m  fmth  the  Lordi  The 
r      Heaven  is  my  Tin  one,  .aulthe  Earth  is  my  Foot' 
ficoi  :  where  is  the  Heufe  that  ye  built  me^  and 
vAtrt  U  ttt^4Ce  •fwy  rtU  ?  for  all  thefe  things 
V.  btve  fw'Mf  luiijt  msuUf  Mi  0U  thefe  things  hsve 


been  J  faith  the  Lord :  but  unto  this  M.w  will  I 
lookf  even  to  him  that  is  poor^  and  of  a  contrite 

Spirit,  a>id  trcmU'.th  at  myWord'^  q.  d.  TliiilK 

nottoplcafcme  with  magnificent  Tcmples,and 
adorned  Altars  \  if  I  had  plcafure  in  fuA  thmg*. 
Heaven  is  a  more  f^lorious  Throne  than  any  you 
can  buUd  mc,  and  yetl  have  moredcli^Iit  in  a 
poor  contrite  S|>irit,  that  trembles  v.  ith  an 
holy  awe  and  reverence  at  my  Word,  than  I 
have  in  Heaven  or  Earth,  or  a';  the  Works  of 
my  hands  in  either.  Oh  /  if  there  had  been  more 
trembling  at  his  Word,  there  h^d  rot  been  fucH 
trembling  as  now  there  is,  uudei  itai  s  of  the 
lofs  and  removal  of  it.  Some  can  fuperftitioufly 
rcvcreace  and  kifs  the  facred  Dufl;  of  the  San- 
ftuary,  as  they  call  it,  and  exprefs  a  great  deal 
1  of  zeal  for  the  ex  ternals  of  Religion,  but  little 
confider  how  fmall  the  inter efl:  of  thefe  things 
is  in  Rcligiou,  abd  how  little  God  looks  at,  or 
r^giidsaeoL 

Itifereueit  IX. 

HOjp  mucharetht  Spirit  s'of men furlbySm^he', 
Im  the  dignity  and  excellent  of  their  tuttwret 
Our  Sools  arc  Spirits  by  Nfatnre,  yet  have 
they  naturally  no  delight  in  thinp;s  Ipiritual : 
They  decline  that  which  is  homogeneal  4nd  fu- 
table  to  Spirits,  and  rdiflt  nothing  tmt  what  is 
carnal  and  unfutablc  to  them.  How  are  its  af- 
fedions  inverted  and  mifplaced  by  lia/  That 
noble,  fpiritual,  heaven*boni  Cfnature  the 
Soul,  whofc  Element  and  Center  God  alone 
Ihould  be,  is  now  fallen  into  a  deep  oblivioa 
both  of  God  and  itfdf,  and  wholly  fpends  its 
flrcngth  in  the  purruit  of  fenfual  and  earthly 
Eoioyments,  and  becomes  a  mecr  dradge  and 
flave  to  the  Bod^.  Carnal  things  now  meafnre 
out  and  govern  its  delights  and  hopes,  its  fears 
and  forrows.  Oh .'  how  unfemily  is  it,  to  be- 
hold iiich  an  high-born  Spirit  lacqueying  up 
and  down  the  World  in  the  fervice  of  the  pc- 
riOiiog  Flefli.'  Their  heart  (  faith  the  Prophet ) 
neA  i^er  their  Covetonfnefs^  Ezek.  3  3.  31.  aStt 
Tervant  at  the  beck  or  nod  of  his  Mailer. 

Oh .'  how  many  arc  there  to  be  found  in  eve- 
ry place,  who  melt  down  the  precious  Aftc- 
ftions  and  ftrcngth  of  their  Souls,  in  fenfitive 
biutilh  Picafurci  and  Delights?  James  5.5. 
TV  have  lived  in  pleafnres  upon  Earthy  as  the  Fijh 
in  the  Water,  or  rather  as  the  Eel  in  the  Mud  •, 
never  once  lifting  up  a  Thought  or  DcCre  to 
the  fpiritual  and  eternal  neafiircs  that  an  at 
God's  right  band. 

Our  Creation  did  not  fet  us  lb  low  ^  we  are 
made  c-jpable  of  better  and  higher  things. 

God  did  not  infpire  fuch  a  noble,  excellent^ 
(piritnal  Sonl  into  ns,  meerly  to  fait  onr  Bod  les,- 
or  carry  them  up  and  down  this  World  for  a 
few  years,  to  gaze  at  the  vanities  of  it.  It  was  a 
greatfayiug  of  an  Heathen;  *  Istrngrtattr,  Major 

hrn  to  f  rci'cr  tL>ir?s^  than  that  I p:s:ilA  Ir  ti  f.nve  Turn,  is:  ad 

to  n.y  Body,  Wc  have  a  Spirit  about  us,  that  auf^xi  lu- 
raight  better nnderflanditsOriginal,  and  know  "^J!"']', 
i^  is  not  fo  bafe  a  Being,  as  its  daily  employ- 
n^entsfpcak  it  to  be.  The  Lord  raii'c  our  ap-  nuncipi- 
ptebeniKHis  to  adoevrine  of  the  dignity  <^onrai<>.^(*(*' 
own  SoitIs,  that  we  may  turn  from  thefe  fordid 
cnipioymcniswithagcuerous  dildaiu,  and  fee 
'  our  afi'cdions  on  what  is  agreeable  to,  and  wor- 
thy  of  an  high-born  Spirit* 


) 


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511 


A  Treatife    the  Soul  qfAlan. 


VoLX 


VII. 
1  he  Soul 
an  iiTiTiot* 
ol  Sub- 
ftmce.  ' 


IS  the  Soul  of  Man  a  vital,  fpiritual,  and 
mortal  Subfiance  ?  Tbtti  it  U  mwotider,  that 
Wf  find  the  refcmmtnts  and  lnip-flfto?is  of  she  World 
to  comtf  nmmraBjf  ttigrfutn  tifoa  the  Souls  9f  Men 
allthe  W&rtd  •ver.  T'hefe  imprelHoos  and 
timcnts  of  another  Life  after  tliis,  do  as  natu- 
rally and  necclTarily  ipring  out  of  an  immmiti 
Natttre^  as  branches  fpringout  ofthrbodyof 
a  Tree,  or  tcjthcrsout  of  the  body  of  a  Bird. 
So  fairly  und  firmly  acetbecharadersand  im- 
prcflions  of  the  Life  tt  comcfcaled  upon  the 
immortal  Sfirits  of  all  men,  that  no  man  can  of- 
fer violence  to  this  Trutii,  but  he  muft  alio  do 
violence  to  his  own  Soul,  and  tioinan  hiinlelf  by 
the  denial  ot  it.  Who  fech  not  a  chearinefs  to 
fpring  ^om  his  abfoivi^ga  aad  an  horror  from 
his  accufme  Confcicncef  Neither  of  which 
could  rife  rrom  any  other  Principle  than  this. 
Wc  are  Beings  confcious  to  our  felvcs  of  a  fu- 
ture Itate,  and  that  oar  Sools  do  notVfVdfll 
when  our  Breath  cloth  ,  that  we  oeaft  tP 
be  when  we  ceafe  to  breathe. 

And  this  is  comnioa  to  the  moft  barfctrow 
and  falvage  Heathens:  They  Jhop  (faith  the 
Apoftlc)  the  ir«rl  */  the  Late  mitten  ift  their 
hearts,  their  Cottfcience  tdfo  bearing  themwittiefsy 
their  ThtMgius  in  the  meat/  time  dccu/in^,  or 

tlft  cxcufitix  on*  Mnttbtr,  By  the  work  Ot  the 
Lsv.  .,  underltand  die  ram  «nd  fiibftamv  of  llie 

Ten  Commandments,  comprizing  the  Duties 
to  be  done,  and  the  Sins  to  be  avoided.  This 
work  of  the  Law  is  &id  to  be  written  npoathe 
Hearts  of  the  Gentiles,  who  had  no  external 
written  Law  \  upon  their  iiearts  it  was  writ- 
ten, tho'  many  of  tiiem  gave  themfelvts  OTCT 
to  all  uncleannefs :  and  they  piared,  or  gave 
evidence  and  proof,  that  there  was  fuch  a  Law 
written  upon  their  Hearts,  They  flwwtd  it 
two  ways :  ( i .)  Sonic  of  them  fhewed  it  in 
their  Temperance,  Kighteoufneis,  and  moral 
Honefty,  wherein  they  excelled  many  of  us,who 
have  far  greater  Advantages  and  Obligations. 
(2.)  In  the  efficacy  of  their  Confciences,  which 
as  it  clear'd  and  comforted  them  for  things  well 
done,  fo  it  witneUld  ag ainft  them,  yea,  judg'd 
and  condemned  them  tor  things  ill  done.  And 
thcfc  evidences  of  a  Law  written  on  the  Heart 
are  to  be  found,  where  ever  Men  are  to  be 
found.  I'heir  ignorance  and  barbarity  cannot 
ftiflc  thefe  fentimcnts  and  imprefTions  of  a  fu- 
ture ftate,  and  a  juft  Tribunal  to  wiiich  a 
mull  come.  And  the  univerfaiity  of  it  plainly 
evinces,  that  it  fprings  not  out  of  Education, 
butthc  very  nature  ol  an  immortal  Soul. 

Let  none  fay  that  thefe  univerfal  imprelTions 
are  but  the  efefts  of  an  univerfal  Tradition, 
which  hath  been  timeout  of  mind  fprcad  among 
the  Nations  of  the  World :  For  as  no  foch  uni- 
verfal Tradition  can  be  proved  •,  foifitconld, 
the  very  propewlion  that  b  found  in  the  minds 
of  all  Men  living  to  embrace  and dofewith  the 
Vropofals  of  a  Life  to  come,  will  evince  the 
agreeablenefs  of  them  to  the  nature  of  an  im 
mortal  Soul.  Yea,  the  natural  cloiing  of  the 
Soul  with  thefe  l^poiah,  will  amount  to  an 
evidence  of  the  reality  and  exigence  of  thofe 
tnviiibU  things.  For  as  the  natural  Scnfet^  and 


\ 


their  Organs,  prove  that  there  are  Colours, 
Sounds,  Savours,  and  Jnioes,  as  well  as,  or  ra- 
thcr  becaufc,  there  arc  E  ves,  Ears,  &c.  natu- 
rally fitted  to  clofe  with,  and  receive  them  :  \ 
foitiftbcre,  iftheSoiilnatorallyldolitftieyoad 
the  Line  of  Time,  to  things  Etcrna!,  andean-  > 
not  bound  and  confine  its  thoughts  and  expe- 
detions  within  the  lootiarrow  limitt  ofjpre- 
fcnt  things,  furely  there  is  fi'.ch  a  future  ftate, 
as  well  as  Souls  made  apprcheniive  of  it,  and 
propertfe  t»  Chile  with  f  he  dircovM-ies  thereoC 
So  natural  are  the  Notions  of  a  futnrc  Hate  to 
the  Souk    Men,  that  tho&  who  have  let  thera- 
felves  defignedly  to  badft  irtHnn,  and  fttafgteA 
hard  to  fiipprefs  them,  as  things  irkfnme  and 
grievous  to  them,  giving  interruption  to  their 
leniual  Loifts  and  Pleiibres ;  yet  ftill  mriTe  wp- 
prchenfions  have  returned  \ipon  them ,  and 
gotten  a  joft  Vidory  overall  their  Olqcftions 
and  prejudices  t  they filfow  tliem  wherefcever 
they  go  ,  -.1  iL ,  tan  no  more  flee  from  thcm,tlian  / 
from  themfclves  j  whereby  they  evidence  them-  / 
film  10  be  latimtl  and  ittddible  things. 


Jnferenet  XI. 

'-ci  the  Soul  of 


with 


HAt!i  Ga  l  ci  '  i  the  Soul  of  Man   j_ 
Underlbinding,  WiU.  and  Afieaions,^^ 
whet  eby  itismadecapaUe  of  koowuig,  loving,  wkiitM- 
and  enjoying  God  ?  Ti*  then  no  rronder  to  find  Jfiinti- 
themdUtaadtmy  of  &tM»  ngi^td  againft  Man  ^> 

Seal  of  A  fan  rather  than  any  thin'j  eJfc  tn  A  !■'■•>- 

It  grates  that  Spiritof  £nvy^  to  fee  the  Soul 
of  Man  adorning  and  preparing  by  Sanftlfica- 

tion  to  fill  that  place  in  Glory  from  which  he 
fell  irrecoverably.  It  cut  Batnmi  to  the  very 
heart,  to  fte  the  Hononr  that  vras  d(»e  to 
Alordcctxi  -  much  more  doth  it  grate  and  gall 
Satan,  to  ibcwhat  Jefus  Chrift  hath  purchafei 
and  deligned  for  the  Souls  of  Men.  Other  crea- 
tures being  naturally  uncapaule  ofthisHappi- 
nefs,  do  therefore  efcape  his  f\]ry  j  but  Men 
(hall  be  fare  to  feel  it,  as  far  as  hecanreack 
them  \  J  Pet.  5.  8.  Toht  jiJverfary  the  Devil 
goeth  thorn  iih  «  rtmrit^  Limi^  feehnr  wh»m  be 
may  devour.  Metf/dkstv mJfro^th&tipeakihit 

(iiligcncc  j  fcekin^  nhom  he  inay  devour,  that 

fpeaks  his  de&gn  X  his  reft lefnefs  in  doing  mif- 
chief,  is  all  the  Reft  and  Reliefhehathinhit 
own  Torments.  Tts  a  mark  of  pure  and  pn  - 
fod  Malice,  to  endeavour  to  deftroy,  tho*  he 
knows  he  Ihall  never  be  fucceftfol  in  his  At- 
tempts. We  read  of  many  Bodies  poflTcfled  by 
him  i  but  he  never  takes  up  his  quarters  in  the 
Body  of  any,  but  with  defign  to  raifchief  the 
Soul.  No  roo:  I  t  the  belt  in  the  houfewitl 
latisfie  him  \  no  Blood  fo  fweetto  him  as  Soul- 
blood.  If  he  raifc  Pcrfecution  againftdic  Bo- 
dies of  Men,  it  is  to  deftroy  their  Souls:  Ho- 
linefs  is  that  he  hates,  and  Happinefs  is  the 
Objcft  of  his  Envy  \  The  Soul  being  the  fub- 
iea  of  bodi,  is  therefore  pnrfiwd  by  him  as 
his  Prey. 

Inference  XII. 


U' 


Pon  the  confideration  both  of  its  excellent 
Nature,  and  divine  Original,  it  follows. 
That  the  ccrruptien  and  defacing  of  fuch  an  excel' 
iatt  Ctuume  iy  &>r,  defavet  if  bt  Umt>ited  and 

greatlji 


VoLL 


A  7reattfe  ^.the  Sad  tf  Mm. 


grtatly  bewMtUd  \  ar,d  the  recovery  of  it  hy  Santii' 
ficdtim  to  be  JiitMedy  muldUi^tntly  profecuted,  m 
the  freat  io>ictr)i  of  nil /fen. 
/  ^hat  a  beautiful  aad  bkiled  Creature  was 
I  the  Soal  of  Man  at  firft,  whil*ft  it  ftood  in  its 
iutcgrity  ?  His  Mind  was  brif,ht,  clear,  and 
apprcheofive  of  the  Law  and  Will  of  God : 
Hb  Win  chearfully  complied  therewith  v  his 
j  fenfitivc  Appetite  and  inferiour  Powers  ftood 
in  an  obedient  fobordiQAtion.  God  made  Man 
upright,  EccUf  7. 19'  ftreight,  and  equal, 
bending  to  neither  extreme.  The  Law  of  God 
was  hkly  eogravoi  upon  the  Table  of  his 
Heart  PriaciplesofHoliiiefi  aadRighteoQ^- 

Sefiwe^einLlyed  in  the  very  framcof  his  Mind, 
(ting  him  for  an  exad  and  pundual  difchargc 
of  his  Dvties  both  to  God  and  Man.  This  was 
the  foundncfsof  his  Conflitution,  the  health- 
fuUcmpcrof  his  inner  Man,  whereby  it  be- 
came the  very  Region  of  Ugnt,  Peac^  Purity, 
and  Pleafurc.  For  tliink  how  fcrcnc,  lightfom, 
and  placid  the  ftate  of  that  Soul  maft  be,  in 
*  which  there  was  no  obliquity,  not  ajarwith 
the  Divine  Will but  Joy  and  Peace  continu- 
ally  tnmsfufed  through  all  its  Faculties/ 

Bat  fin  hath  defiiced  it$  beantf,  nzM  out  the 
Divine  Imngc  which  was  it-  rjory,  and  ftampt 
the  very  Image  of  Satan  upon  it  ^  turn'd  all 
its  noble  Powers  and  Facnlties  agaiaft  the  Au- 
thor and  Fountain  of  its  Iking.  Surely,  if  all 
tbePoftcrityofv4(^«wi,  horn  the  beginning  to 
the  end  of  the  World,  ftouMdo  nothing  elfe 
but  weep  and  fif  ji  (ov  the  fin  and  mifery  of  the 
Fall,  it  could  not  be  fuffideatly  deplored : 
Other  fins  like  fingle  Bullets,  kiQ  puticolar 
pcrfons  i  bnt  Mam*%  Ho,  like  a  Chain-fhot, 
mow^d  down  all  Mankind  at  once.  It  mut  • 
der*d  himfelf  4£hMi^,  all  his  Pofterity  tfimudly^ 
and  Chrin  hitnn.lf  occafomlly.  Oh  !  what  a 
black  train  of  doleful  confequcnts  attend  tl-.is 
fin  /  It  hath  darltencd  the  bright  eye  of  the 
Soul's  UiiJcrnandiiig,  I  Cor.  2.  I4.  made  its 
complying  aad  obedient  Will  ftubborn  and 
rcbdlious,  Jefe.  5. 40.  rendered  his  tender  heart 

nlKluratc  and  fciifekrs,  Fz.clf.  ^6.16.  filled  its 

ferenc  and  peacehil  Conlcicnce  with  guilt  and 
terror,  7Vf.  f.  15.  Theconfiderationof  thcfc 

things  is  very  humblin<?:,  and  Ihouldcaufethole 
that  glory  ia  their  high  and  illuftriousdefcents, 
to  wrap  thdr  filver  Star  in  Cyprefs,^  and  cover 
all  their  Glory  with  a  mourning  VeiL  Botthis 
is  but  one  part  of  their  Duty. 

How  fhoald  this  Confideration  provoke  ns 
to  apply  our  fclvcs  withmoft  ferious diligence 
to  recover  our  loft:  Beauty  and  Dignity,  m  the 
way  of  Sanftification  !  This  is  the  great  and 
moft  proper  ufc  of  the  Fall  as  Miifcidut  excel- 
lently fpcaks  ;  m  grmmn  Cbrifii  t»  fmlmxim 
toAimtm^  to  inflame  our  defires  the  more  ve- 
hcmcntly  after  Grace. 

Sandi&cation  reftores  the  beantyof  the  Soul, 
which  fin  defaced,  Ephtf.  4. 24.  Col.  3.  10.  Yea, 
It  refloics  it  with  tliis  advant;^;',c,  that  it  fhali ' 
never  be  loft  again  \  Holinefs  is  the  beauty  ot 
God  imprcfii'dupon  the  Soul,  and  theimprcf- 
fion  is  cvcrlafting.  Otiier  bcanty  is  but  a  fa- 1 
ding  f.ovvcr.'  Time  will  plough  up  deep  fur- 
rows opon  the  faircft  faces,  but  this  will  be 
frelh  to  Eternity. 

AU.  moral  Vertues,  homilitical  <jBaliti6t, 


w hich  adorn  and  bcautifie  Nature,  and  m^ke  it  ^ . 
attraaite  and  terely  in  the  eyes  of  Metf,  ai'e 

bur  rci^-.irablc  accidents,  wMcli  Dcith  difcinds 
and  crops offlikea fjvcci  flower  fromthtftalk.  J 
Job.  ^.atl  i>>lh  not  their exctllttrcy  thnrh  fn 
them  go /mt^  ?  Kut  SaivftiTication  is  infcpavible,' 
and  will  afccnd  with  the  Soul  into  Heaven. 
Oh  !  thai  God  vreyM  fct  thc  plafs  ofthifiw 
bcfm  c  us,  that  we  may  (cc  what  dcfiicd  Fvf/uls 
we  have  by  Nature,  that  wc  night  come  by 
Faith  to  JcfiisChrilt,  whocoAteth  to  tf»  by\Va« 
tor  and^y  fitood^  i  JA.-  <f.' 

rnftrf^t  xnr. 

To  conclude.  Upon  the  confidcration  of 
the  whole  matter  before  us.  It  this  cx- 
cellenfCreaturetheSobtrecdveboth  its  Being 
and  Excellencies  from  God  •,  Then  he  that  form' 
ed  it  miifi  needs  have  thefnU  and  only  right  to  pof- 
ftfs  oftd  uft  ity  and  is  therefore  moft  injurioKjly 
kept  out  of  the  fofftjfion  tf  k,  iy  0g  tufH^^ei 
md  difobetUtnt  ftrfuu. 

The  son!  of  Man  {saDoildfflg  of  God,  he 
hath  laid  out  thcTreaHircs  of  his  WifHom, 
Power  and  Goodneis  ia  this  noble  Stnidurc ; 
he  hoilt  it  for  an  habitation  for  Himfelf  to 
dwell  in  ^  and  indeed  luch  noble  Rooms  asihf 
Undcrftanding,  Will,  and  AfFedions,  are  too 
good  fiAr  any  other  to  inhabit  But  Sin  hath 
fet  open  the  f,ates  of  this  hallowed  Temple,  and 
let  in  the  Abomination  that  maketh  dcfblate. 
All  the  doors  of  the  Soul  ate  barr'd  and  chain'd 
up  agaiufl  Chrift,  by  ignorance  and  infidelity  j 
he  feekstbr  adrailFion  int<>  the  Soul  which  b« 
hath  made,  but  iindctfa  none.  A  forcible  catt  y 
he  will  not  make,  but  experts  when  the  Will 
(hall  bring  him  the  keys  of  the  Soul,  as  to  its 
rightfiil  Owner.  So  he  expreflcth  himfelf  to 
us  in  Rev.  3.  20.  F.ehold,  J  fland  at  thedoor^ 
and  knock :  if  any  man  hear  my  rolcc^  and  open 
thedeor^  I  iriUctmem  to  hitny  andfupwnhhim^ 
tmd  he  with  me.  His fianding  at  the  dm^  denotes 
biseameftdelire,  and  patient  waiting,  in  the 
ofeof  alTthofe  means  that  are  iatiodudive 
of  Jcfus  Chrift  into  the  Souls  of  men.  Hit 
hocking^  fignifies  the  various  effays  he  makes 
by  Ordinances  and  Providences  externally  and 
the  conviftions  and  perfaaCons  of  his  Spirit, 
and  the  Confcicnces  of  finncrs  intcrnall)' :  eve- 
ry call  of  the  Word,  and  every  couviaion  of 
Confcicncc,  is  a  Call,  a  Knock  from  Heaven, 
at  the  door  of  the  Soul,  for  tlic  admiflion  of 
Chrift  into  It.  By  the  Seafs  hearmg  his  vokey 
itnd  opening  ofthedoor^  nnderftand  its  approba- 
tion, and  confent  to  the  motion  and  oflcr  of 
God.  ByChrift's  tomitigin^  is  meant  his  uni- 
ting that  Soul  unto  himfelf  that  opens  to  hira « 
And  as  his  comir^  In  denotes  wnioii,  fo  Ms  fuf- 
ptngmth  the  Soul,  and  the  Soul  with  him,  de- 
notes his  fwcct  Communion  5  imperftft  here^ 
complete  and  full  in  Heaven. 

Oh  the  adnurablecondcfccnnoa  of  God  to 
poor  finncrs!  The  Ood  that  formed  you  with 
a  Word,  and  can  as  enfily  luin  you  with  a 
Frown  i  yet  waits  at  thx  gates  of  your  Souls 
for  ad  mifljon  into  them.  There  be  many  Sovlf 
within  the  found  of  this  complaint,  that  have 
kept  God  out  of  his  own  Right  all  their  days. 
They  have  Ihutout  JtfusChrift,  and  delivered 
up  their  Sdulato  Strtan^  if  he  but  ^oock  by  a 

flighc 


Digitized  by  Gopgle 


A  Treat! ft    the  Smi  cf  Aim, 


VoJ.  1. 


flight  Temptation,  the  door  is  prcfently  open- 
ed: bijL  Jefus  Chrift  may  wait  in  vain  apon 
them,  from  Sabbath  to  Sabhath,  and  from 
Year  to  Year.  But  the  longeft  day  of  his  pa- 
tieocc  hath  an  end  ;  ajid  there  is  a  tcfolal  of 
Grace,  after  which  no  more  tenders  of  Mercy 
lhall  ever  be  made. 

What  fay  you,  Souls  ?  will  you  at  iaft  open 
the  door  to  Jcfus  Chrill,  or  will  you  ftill  ex- 
clude liim  ?  it  you  will  o^n  to  him,  he  wili 
not  come  in  empty>handed,  he  witt  bring  a 
feafl  with  him,  fuch  a  teafl,  as  you  acvertafted 
any  thing  like  it  in  your  lives :  But  if  you  will 
not  open  to  him,  then  I  call  Heam  and  Earth 
to  wicnefs asainfl:  yon  this  day,  tliacyon  have 
once  more  barr'd  the  doors  of  youi  Souls  a- 
gainll  him  whofe  pleafiire  and  power  gave 
them  their  vcryBcings^  againft  him,  who  ii 
their  Sovereign  Lord,  and  rightful  Owner  i 
and  conreqnently,  this  Acl  of  yours  iimft  flop 
your  months,  and  dcpiivcyou  of  all  Picas  and 
Apologies,  when  you  lhall  knock  hereafter  at 
the  door  of  Mercy,  and  God  M  for  ever  ftrat 
it  up  a^ainfl  you,  according  to  his  jufV,  hut 
dreadful  thrcamings,  Mau.  7.  21.  Pr«v.  i. 
24,  25.  And  thus  much  of  the  C^vjne  Ori- 
ginal, And  £xceUeat  Nature  of  tbe  Sovl  of 
Rlan. 

H^tving  taken  M  vte»  tf  tbit  twOmt  Greaoire 

the  Soul,  in  opening  the  formn  Profofi'iofi 
we  come  next  te  the  conjidcratien  of  us  Hnieti 
mtb  the  Sm^,  m  thiffecmdlropoftim  .• 

b 

Dod.  U.  TL\Jt  the  Souls  jw^/  Bodies  of  Men  are  hit 
together  by  the  jeeile  imdef  the  Breath 
in  their  Noftrils. 

Mr.  How      There  is  (faith  a  learned     ti)  liop-eottr  Afy- 
in  d.  fune-  fiery  in  N^itnre^  than  tljt  Vnion  betretxt  thS^kl 
til  Sermon,  and  Body  :  Th.tt  a  Mini  md  Spirit  p70Mldhtfo 
P-9»        tied  and  lihhd  rrith  .t  Clod  of  City,  that  while 
that  remains  in  a  due  temper ^  it  c/innot  by  am  4rf 
IT  ^mr  free  it  felf.   It  cm  if  m  «ff  ^the  ma 
movear  f/.viJ^  or  a  Foot-,  or  the  whole  Hoc'y^  int 
ca'iKC!  )/,(n  c  j>  o»:  it  one  ifich*  Jf  it  move  hither ^ 
ortlither^  or  hyaleapuftP€rddoii/ceHd*litiley 


the  Bo  fly  flu! 


It  larmot  fijokc  or  throw  it 


Wt  iarimt  take  owrftlves  out -y  hyanyalloxo- 
elble  means  vee  caim9t\  nw  by  any  at  all  (that  are 
fft  fr.rj}  mthin  meer  humane  power)  .a  h,,^  as  the 
temferament  laih.  IVhiie  that  remains^  we  cannot 
iftbMfaUy  m  etamct  Jiay  i  th^uoh  there  be 
fo  many  open  avenues  (co::Id  wc  fuppojc  ^.y  mate- 
rial boundf  t«  htm  in,  or  exclude  a  Spirit  J  we  can. 
n9t  gvMttr  ind»  ^^nrt,  Axmitrfid  tbinc ! 
and  J  xvonder  we  no  more  xponder  at  o  ir  ewn  make 
and  frame  tn  this  reffdh  — IVhat  ft  nuKh  a^kin 
at  e  a  Aimd  and  a  piece  tf  Earthy  A  Qtdevtdn 
Thougky  that  they  fimU  U  tbm  agaeed  m  mm 
another  ? 

My  defign  hereis  to  flicw  by  what  ligament, 
tie,  or  bond  it  hath  plcafcd  the  crcat  and  wile 
Creator,  to  alTix  and  link  thcfe  lb  different 
pans  of  Man  togcAer ;  and  this  Mofes  in  the 
Tex  t  tells  us,  is  noother  but  the  Breath  of  his 
Nofbils. 

The  Breath  and  Soul  of  Man  arc  two  di- 

ftina  thiiijs.  His  Bicath  is  not  his  Soul,  nor 
his  Soul  bii  lircatl],  but  Uic  AV.vMor  i^ood  tlut 


WLat 


rerpirandi  itiftrjincntjm 
ad  jjulmor^'i  laducitur 
ftola,  liujr  dithur  Tndxi 
aneria  ,  ad  s<ininos 
conditJ.ar*  ft  or  mow. 
XXX  moui  duiilki.  nemfc 


couplcsaad  unites  his  Soul  ai.d  Body  in  a  rcr-^ 
fonal  Union.  Tfce  Body  luih  no  Lite  in  it  felf 
but  Its  I  itc  rcfults  from  its  union  with  the  Sonl' 
1^:.}'  ^'  Vifuoa  h  maintained  by  the 
Breath  of  o«r  Noftrils,  wl  ich  v  pon  that  ac- 
count is  here  called  the  Breath  of  Life.  Breath 
".f?  "f^fit  fitceeding  from  the  SoiJ's  union 
Vith  tts  Btdjf,  And  ending  with  the  dijfotittion  of 
tt.  Lite  IS  continued  by  its  refpiratien^  and  end- 
ed by  its  expiration.  Whil'ft  we  live,  and  w  hil'ft 
Breath  Is  In  onr  Bodies,  are  terms  fymmimom. 

That  little  quaatityot  Air,  which  wettras 
breathe  in  and  out  at  our  Ko/lrih,  is  morf  to 
asthan  all  the  three  Regions  of  Air,  which  hi] 
up  the  vaft  fpacc  bet  ween  Earth  and  Hearem 
It  is  in  a  fcafc,  our  Life. 

For  the  wfe  and  office  of  Refpiration,  the  wi^a. 
/.wm;  were  formed  and  placed  where  they  are,  IjJ^kL 
not  without  the  moll  wife  counfel  and  dircctt-  " 
on  of  God.Tliey  ar&thatOrgan 
in  the  *  Body,  which  by  the 
helpiof  that  ^irteiy  called  Arte- 
rU  trachea^  leading  to  iiicm  as 
a  Channel,  for  the  paflage  of 
Air  from  the  Month  and  No- 
ftrils, the  Air  is  tranfmitted  to, 

and  ventilated  by  them  for  the   - 

refrefhmentofthet  Heart,and  jgi^S 
exhaling  the  fumes  thereof.       614.  "^"^t'vm 

The  Heart  hath  continual  need  of  fuch « 
rent  and  refrclhincnt  •  and  therefore  the  Lungs 
like  a  pair  of  Bellows,  oiuH  be  kept  continV 
ally  going.  Longer  than  Breath  is  going,  the 
Heart  is  dying  j  that  which  flops  thfi  OO& 
fufTocates  the  other. 

And  here  we  may  with  admiration  contem- 
plate theWondcrs  by  which  cur  Lives  are  con- 
tinued. Thcfc  Lungb  are  the  moft  hrail  and 
tender  part  of  the  Body,  and  kept  in  continu' 
al  motion  and  agitation  ^  yet  arc  made  ft-r- 
viccable  for  kvtatyoi  ciizhtv  years  together, 
w  hich  is  the  wonder  of  Providence.  Werea 
piece  of  Braf;,  Iron,  or  Steel,  kept  ia  eontimial 
and  iacelFaiUurc,  it  would  not  endure  half  the 
time.   In  a  word,  the  |'  I^cari, 
that  noble  part  of  the  Body,  is 
the  (hop  wherein  theSpiriisaie 
laboured  and  prepared,  which 
therefore  is  in  continual  moti- 
on and  heat  \  and  ib needs  con- 
tinual cooling  and  refrefhing. 
We  can  live  no  longa  than  it 
labours^  it  can  labour  no  long- 
er than  it  is  refrelhed  and  cmh- 
ed  by  refpiration. 


tiQuu  tor  eft  fonsrit^ 
&  orijttna  fpiritHoniopeio- 

fiflima,  itu  ut  perpitao  nio- 
ni  pendulum  Jflitctur;  uu- 
<jur  r'^jin  vrli-mci  tt:  \-- 
cakiiit,  ita  i:t  li  tslor  lin 
\<T  ierpirjtionem  non  re- 
ftringucr«ur,neccfrefuciit, 
&  caluiuin  &  humiduiHru- 
tiniin  nimiaarftuationcop- 
]  rimi  &  lliftoi  jn.  Pulmo. 
tics  funt  nihil  aiiud  qiun 
folks  (juidam  nauiraies^ui 


fcfe  dilatandoaoremattralmnt,  tnqaecoreff)i4uiuor,  iraut  cor  pa 
petuo  iftuans,  a«ie  reft  is.recurt  qui  aer.  iibi  iotn  cocdb  wratw 
muiuiu  itcmitt  a  carde  dliiiuiirur  in  rulOKaes.  Qui  fefccwtijr 
hendttfctasemittBnti  l[<«knR /^y:  p.  I4J.      ^  ■««^ww'«r 

God  hath  therefore  prepared  the Lmigs  foi* 
this  fcrvicc,  which  being ot  a  thin,  porous,  and 
fpungy  fubftanc  J,  can  cafdy  be  dilated  and  coa- 
trafted.  By  dilating  themfelves,  thevartraft 
and  fuck  in  the  Air  into  thcmrdves ;  firll  duly 
to  prepare  and  tcmi>er  it,  and  then  tonimoni- 
cate  it  to  the  Heart  for  itsrefrelhment;  which 
being  quickly  heated  in  the  Heart,  :  li : 
breathed  out  by  the  Lungs  by  coatradiiiii; 
themlelres  a^ain.  1  his  double  motion  of  In- 
ipratioii  and  fixpiratioa  we  call  Mefpiratiet,  ^ 

and 


Digitized  by  Google^ 


VoLL 


A  Tretit^e  tf  the  Soid  <f  Man. 


and  this  Refpiration  is  theBood  that  hdbds  oor 
Souls  and  Bodies  together. 

And  indeed,  this  is  but  a  feeble  Bond,  a  ve- 
ry fleudevaud  weak  Thread,  whidi holds  our 
Souls  aad  Bodies  in  union.  What  more,  w/rf- 
f  uV,  evoitid and  uncertain,  than  a  pufFof  breath  ? 
The  Noftrils  are  the  outer  door  of  the  Pody, 
our  Breath  is  continually  in  our  Noftrils  \  and 
how  foon  may  that  depart,  which  is  day  and 
night  at  the  door,  as  if  it  wci  cftill  taking,  leave 
of  us?  Our  Breath  is  always  gotag  j  and  what 
is  ftill  going,  will  be  gone  at  laft.  tkm  final!  a 
dificrcaccis  there  betwixt  Refpiration  and  Ex- 
piration, a  breatbiog  and  a  breathlels  lump  of 
Clay?  Breath  cannot  continuelong,  and  Life 
cannot  ftay  a  moment  behind  it.  Pul.  104.  29. 
Thorn  taiefi  MPoy  their  BrcMthy  they  <//>,  and  return 
to  their  DnSt.  Life  is  Breath  given,  and  Deatii 
is  Breath  taken  away.  The  Breath  of  Maa  is 
like  a  written  Sentence,  in  which  there  arc 
divers  Comma's,  or  fliort  Faults,  after  which 
fpeedily  follows  a  M  Stop^  and  there's  an  end 
ofit. 

Some  conceive  Sdvmn  pouts 

at  the  continual  motion  of  the 
Longs,  in  that  figurative  and 
elegant  defcriptioa  of  the  death 
of  Man,  EccleH  12.  5.  Or  ever 
the  filvtr  Ctrd  bt  ioofedf  w  the 
golam  Bvtri  h  irmm  \  «r 
Pitcher  be  broketi  at  the  Fountain^ 
tr  tht  Wheel  ht  brahti  m  tbeG' 
Thedoublemodon  oftheLongshcftetns 
here  to  compare  to  the  double  motion  of  the 
Sockets  ia  a  Well  1  the  turn  of  the  Wheel 
i^ndsone  down,  and  draws  the  other  up.  Bat 
as  we  tife  to  fay  proverbially,  The  Ducket  or 
Pitcher  that  goes  fo  often  to  the  Ciltcrn  or 
Well,  is  broken  at  laft :  lb  nnift  we  of  thcfe, 
they  will  fail  at  lafl:.  One  fitting  by  t!ic  bcd- 
itdeofadyiagperfon,  lighed out  this compaf- 
fionate  expreiuon,  jihf  quid  fumMtt  Ifisfick 
friend  hearing  it,  replied,  Tulvis^  &  imih>a. 


Pulmoncsfiint  vcluti  ro- 
ta" ad  Cifttrnam  :  ficut  e- 
•im  n  ta  in  tontc  tiudam 
moda  dcj>ri(!jU  deoilum  , 
modo  fUrf'utn  attolUc;  iia 
&  pulmon«  perp«oo  mo- 
fii  a<  rem  at'niJii  nt,  ic  ex- 
pellnnt.  j^ied.  Ibeei.  li^tu 


Jiamu,  Duft,  a  Shadow,  a  puff*  of  Wind.  The 
Wind  without  m  is  fickle  and  inconftant  to  a 

Proverb,  and  fo  15  tliat  within  us  too.  Maiiy 
grudge  at  the  Ihortaefs  of  Lilc ;  but  confidc- 
ring  me  fteblenef^  of  this  Bond,  we  havemore 
caufe  to  wonder  at  the  flowncfs  of  Death.  For 
let  us  feriouUy  conlider  Che  frailty  of  our 
Bread)  on  a  double  account,  vtx* 

1 .  In  rcfpcft  of  0 1! r  br cat h i n g  In fh-umcnts. 

2.  Orof  breath-iioppiimAccidcats. 
t.  Great  is  the  fntU^  of  aur  breathing  In- 

nmmonts.  WhatisFlefll,  butWCaknefs?  evcni 
the  inoit  folid  and  fuhftantial }  it  is  as  the  fa- 
*  I  i\  cMim       ?rafs,  Jfa  40.  <5,  But  our  •  Lungs  are  the 
lubftantia  moft  lax,  rpong,y,  and  tender  of  all  flcfli,  if 
imimonum  that  which  is  foairy,  light,  and  ipumons,  de- 
«ro  laxa,  f^g^  ^j, ^       ^  ^^fl,  And  as  It  is  the  moft 
|P"r"f;&  frail  of  all  Flcfli,  fo  itis  in  cnntinurd  motion, 
fiiniiiscoa- labouring  night  and  day,  without  rcH  or  inter- 
plafx    miOion ;  and  that  which  wants  alternate  reft 
jp*'"*^.    cannot  be  durable.  We  fee  motion  v.  cars  out 
5SferS.  the  Wheels  of  a  Watch,  tho'  madcotBrafsi 
*  but  our  fircttcth  (  as  Job  fpeaks ')  is  mt  Ae 
firenath  of  ftoncs  mr  our  bones  ( the  moft  folid, 
miicK  lefs  our  1  ungs,  the  moft  fi^  and  iieeblc 
fatt<;  ofJir.ifs.  Befide, 


.^ciidcmi.  which  iray,  and  daily  do  beat  the 
bft  Breath  out  of  Mciis  Noftrils,  before  any 
decay  of  Natiire  caulc  it  to  expire. 

Many  mortal  Difeafcs  arc  incident  to  tlk  fe 
frailand  tender  parts.  Phtyficks,  Interenations, 
Ulcers,  eafily  bar  thie  pafTage  of  our  Breath 
thcrci  yea,  aod  flightei  ati indents  which  im- 
mediately touch  not  that  part,  are  fufficient 
to  ftop  our  ftrcath,  and  diflodge  our  Souls.  A 
ri)\  a  C-,:,n^  the  flmic  of  a  a  Cmr?!  of 

Bread,  have  often  done  it.  1  here  is  not  a 
Pbrein  the  Body,  hut  is  a  doof  lar^e  enough  to 
let  in  Death  nor  a  Creature  lo  defpitabty 
fmall,  but  is  ftroog  enough  (ifGodconum0io- 
nate  it)  to  ftrve  a  Writof  Ejeftion  upon  th^ 
*oul.  The  multitudes  of  Difeafcs  arc  fo  many 
lighted  Caudles  puc  to  tbisfleuder  Thread  of 
our  Breath,  befidcs  the  infinite  diverfity  of  cjf- 
terna!  accidents,  by  which  multitudes  daily  pe- 
ri fh :  So  that  there  arc  as  greataod  aftoniibiug 
Wonders  in  our  Pn^rrdtion  it  ia  oar  Cre- 
ation. 

hferoKe  I. 

HOvp  admirable  then  is  the  Myfiery  of  Trevi' 
dence  in  the  daily  cmimutiM  tftbe  BreMk 

That  onr  Breath  is  vcr  i  i  our  Noftrils,  is 
only  from  hence,  that  he  wh«  breathed  it  into 
them  at  iirft  is  our  Life,  and  the  length  of  our 
Days,  as  it  is  Dt;'.t.  30.  10.  It  h  bccjufe  our 
Breath  is  in  bis  hand,  Da/i.  5. 23.  notiu  oar 
own,  or  in  our  Enemies  hand.  TiH  hetake  it 

away,  none  fhall  be  able  to  do  it  •,  Pfal.ic^.  29. 
Thoutakefi  aipty  their  breathy  they  i6>,  and  rr- 
tnmtt  their  Di^. 

'Tis  neither  Food  nor  Phyfick,  but  God  in 
and  by  tbem,  that  hfldeth  tierSoidsin  life,  Pial 
65. 9.  We  hang  every  moment  of  our  Life 
over  the  gravcj  and  the  gnlph  of  Eternity,  by 
this  fleoderThread  of  our  Breath :  but  it  can- 
not break,  how  feeble  foever  it  be,  tin  die  timtt 
appointed  be  fully  come.  If  it  be  not  extingui- 
Ibed  and  fu/Kxrated  as  oxhers  daily  are,  it  is  be* 
cauie  he  puts  none  of  theft  DfftaRs  upon  «,  as 
it  is  rxo({.  I  5.  26.  or  if  he  do,  yet  he  is  Jehc' 
vahRophcj  the  Lord  that  hcalcth  us,  as  it  fol- 
lows m  that  Text 

VV'clivein  themidflof  cruel  enemies,  yea, 
4Paen£  them  that  breathe  oat  cruelty^  as  the  FfU' 
MviFcomplaineth,  Pfal.  27.  12.  Such  Breith 
would  quickly  fuflbcatc  ours,  did  not  He  in 
whofe  hand  ours  is  wonderfully  prevent  ic. 
Oh  what  caufe  have  we  to  employ  and  fpend 
that  Breath  in  His  Praifc,  who  works  fo  many 
daily  Wonders  to  fccurc  it.' 


errnce 


IT. 


IS  it  but  a  puft'of  feeble  Breath  which  holds 
our  Souls  and  Bodies  in  union?  TWtvrrir 

A  f.t'J  is  deeply  cam  ernai  to  make  all  hajle,  to  ttiKt 
aU  fo^ible  care  and  faint  to  Cecwre  abetter  and 
mere  dnrMo  hiAitatimi  fir  msStdin  Hunat^ 
whirn  yet  it  ftfoumf  iittfuj  JrMnabtmttliij 
tht  Body. 

The  time  ts  at  hand,  when  all  thefe  comelY 

and  aftivc  Bodies  ftiall  be  fo  many  breathlew 

ICarcafes,  no  more  capable  of  any  ufe  or  fcr- 
vke  for  our  Souls  than  the  feats  you  lit  on,  or 
the  dead  bodies  that  lie  under  your  feet  Vnr  r 
U  tt  tt  tircat^ 


Digitized  by  Google 


51(5 


A  Trcatife  of  the  Soul  of  MaH.  - 


Vol.  r. 


breath  is  yet  in  yonr  Noftrits,  ind  all  tte 
means  and  fcaron<  of  Salvation  wi!!  expire  with 
iu  and  then  it  will  be  as  impoffible  for  tlie  bcft 
Mioifter  in  tHe  wbfid  to  help  your  Sobls,  as 
fdr  tlic  ableft  Phyficianto  rccx)vcr  your  Bodies. 
As  Fhyfidc  comes  too  late  for  the  one,ro  Coun- 
le^and  Ferfinfibns  for  the  other* 

Three  ttiuigis  ait  woTth  tbinkiag  oh  in 
this  matter. 
1.  TKatyonare  dotwhhont  the  hopes  and 


mJaate  hi  fetpifitten:  Thfc  Dead  arc  the  /»- 

habitants,  am,!  the  Living  arc  Borderers  upon 
ttie  inviiible  worM.  This  confidcration  de^ 
Tcrres  a  dwelling  place  iii  the  hiartsof  all  Men, 
whether, 

I  Regenerate,  br 
II.  Unnigenerate. 
1.  Regenerate  Soiik  flniild  ponder  this  with 
plealbre.  O  'tis  tranfijorting  to  think  how 
.  fmall  a  rt»att*r  is  betwixt  them  and  their  com- 


pofTibilitics  of  Salvation,  whilftthc  breath  of.  plate  Sah-.iMcn.  '  N'n  for>ricr  is  your  breath 


the  gulf.of  Etarnitjr,  and  turn  tlieflirieksand,  1 1.  l^'ow  ijpkt  SdvMtM  m'tyer  th/n  -vhett  'fon 
groans  of  the  Damnol  into  joyfbl  IHonts  and ;  httttvtd  thefefort  both  your  chearfulccfs  and 
acclamations  of  praifc.    Poor  wretch,  confi- :  diligcncf  fhould  hc  greater  than  when  yott  * 
der  what  thou  read'ftj  that  thy  Sopl  is  not  yet ;  were  *  in  tlic  infiiney  'of  your  iFaith.  Yoti  ha  vc  a;  it  quj* 
in Chnft,  iMhygrcSteftmifenr,  btat that  yet! run  through  a  conlMerahle  part  bf  yoiir>nfidei 
it  m  ;y  be  in  Chrifl,  is  an  unfpcakable  mercy  ; '  Chrif^i.in  coiirfc  and  race,  and  are  now  ( omc  P"ra«r<U' 


Hoc 


though  thy  Salvation  be  not  yet  fecured,  yet 
what  a  mercy  is  it  that  it  is  not  defperate  ? 

a.  When  this  uncertain  breath  is  once  ex- 
pired, the  lan:ho|>e  of  every  anrcgeneratcpcr- 
flbn  is  gone  fiir  ever :  It  is  as  inl^flibTe  to  re- 
cover hope,  as  it  is  to  recover  your  dci>artcd 
breatii}  or  recal  the  day  that  is  pa(t.  When 
dietrotii  is 'gone,  the  Compefitum  is  'diflbU 
vcd;  weceafe  to  be  what  now  wc  arc,and  Our 
life  is  as  water  fpilt  on  the  ground,  vvhidb 
lhati  not  be  gathered  up  till  the  fccfirrefti^n. 
Or.r  I/ifc  is  carried  like  k  predous  liquor  in  a 
brittlp  GlaTsk  which  dejith  breaks  to  pieces., 
Hie  Bpintis  Srnmed&tely  prefente)  to  God)' 
and  fi\c\l  in  Its  unalterable  State  ffch.  9.  27. 
All  ^means  of  Salvation  now  ceafe  for  ever ; 
no  jtitAdjfndors  of  peace  are  ieiittotliedead; 
no  more  Calls  or  ftrivings  of  the  Spirit :  no, 
morefpace  for  Repentance.  0/ what  an  in- 
cbnc^vable  weight  hath  'God  hanged  on  a 
pnlfof  breath! 

.  ^.  And  iince  mattprsfiand  thos,  it  is  to  be 
adiTiired  what  Mt  Meii  make  to  qniet  thefn- 
lelvcs  in  fo  dangerous  a  Aate  as  moft  Souls 
Uve  in ;  quiet  and  uncqhcemed,  and  vet  Imt 
one  ^of  breath  betwixt  tlieiii  knd  Hell !  O 
the  llupifyiii  j;  and  hcfotting  nature  of  Sin !  O 
^he efficacy  and  Dower  of  ipiritual  Delufions ! 
Areonr  livesTucn  a  throng  and  hnrry  of  bufi- 
ncfs,  that  we  have  no  time  to  go  alone  and 
think  where  we  are,  apd  where  we  Ihortly 
Draft  be^  What ftaff  I  fiiy? ffbodily  concerns 
be. lb  weighty,  and  the  matters  of  Eternity 
ibdi  trifles  i  )fmeat  and  drink,  and  trade, 
ind  children,  beftch  great  things,  and  Chrift, 
and  Soul,  and  Heaven,  llcll,  and  the  World 
to  come,  fuch  little  thiogs  in  your  eyes,  you 
wiUiiot-be  long  in  t^opinioiildare  allure 
yon. 

hftnuf  nL 

J S  th*  Tie  fa  m^k  bttnixt  »«r  Souls  and  Bodies  ? 
hmo  chfe  smJt  near  ikm  do  Mtttur  Soids  con- 
e  and  border  upon  Eternity  ? 

.  Xhcrc  is  do  more  buta  pufTof  breathy  a> 
hbdtiof  wind  betwixt  this  World  and  oai 
to  come,  a  very  fhort  (lep  betwixt  Time  and 
.Eternity  ;  There  is  a  breath  which  will  be  our 
lifrbreath :  Refpication  mdft  and  will  ter- 


nearer  the  Golc  and  prize  of  eternal  l.itc.   O  ^^^'f 
defpond  nbt,  loiter  not  now  at  la/l,  who  ^^2^ 
werefo  fervent  an-!  /r.ilous  in  the  beginning.'  * 


'Tis  tranfbortiiii;  la  tl  i  ik  how  near  yonap^ 
pnfefchthe  Regibn  of  liiihi  and  ioy.  O  that  ^S?!*?^ 


y<to  Would  diftinftlyconfidcr, 

1.  Where  yon  lately  were. 

2.  WtiemenoW  you  are.  erefis^ 

3-  Where  (liortly  you  (hall  be.  frigu'iTfrt. 

1 .  You  that  are  how  fo  near  Salvation,wcre  " 
tody  very  neaVtmtO  Damnation:there  was  but 

a  pufi"  of  breath  bet  .vlxt  yoil  and  Hell.  How 
many  ni^ts  did  y6u  ftccp '^cn  '  ^  '  1  e  flate 
ofn4t!*freaiidnnre^,cncn.LV  ?  tio,-,  q^.Ui.,  Uid 
yon  rclt  Hj^A  the  brink  of  HcH,  not  once  i- 
magining  flic  danger  you  were  in?  Had  any  of 
thoft  fickncfTes  yon  then  fuffcrca,  been  rufTcr- 
cd  by  God,  like  a  candle,  to  burn  afundet 
this  flender  thread  of  life  which  was  fo  near 
'them,  yOn  had  been  as  miferableand  ashope- 
Icfs,  as  thor- 1 1  ir  now  are  roaring  in  the  loW- 
cft  Hell.  1  have  heard  of  one  that  rid  over  a 
dangcrousBridg  in  the  night,who  upoji  the  re- 
view of  the  place  next  day,  fell  into  a  fwoon, 
when  he  was  fenfiblc  of  that  dancer  which 
the  darknefs  6f  the  night  hid  from  him.  O 
Reader,  (hall  not  an  cfcape  from  Hell  afFed 
thee,  as  much  as  fuch  an  efi;ape  wookl 
do  ? 

2.  'Tis  no  lefs marvellous  to  confidcr  where 
you  now  are^  you  that 
ndwwiade  nigh,  EphcC  2 
not  beloved,  are  now  beloved.  Rem. 
You  were  in  the  ftatc  of  death  and  condcm'- 
nation ;  you  are  now  pafTcd  from  death  to 
life,  by  your  tree  juftification,  i  Jtim  3.  14. 
Your  nnion  with  Chrift  hath  fct  you  free  from 
condemnation.  Hem.  8,  i.  Die  you  muft  tho' 
Chrifl:  be  in  you,  but  there  is  no  hazard  or  hurt 
in  your  death.  The  flopping  of  your  breath 
can  put  no  Hop  to  your  happincfs,  it  will  ha- 
ften,  not  hinder  it :  If  the  pale  Horfc  come  for 
you.  Heaven,  not  Hell  will  now  follow  him'i 
your  fins  are  pardoned,  the  covenant  of  your 
Salvation  fcaled.  Death  is  dilarmed  of  iU 
fetal  ftin^i  and  what  thenfhould  hinder  you 
from  a  like  Triumph  even  upon  your  death- 
bed with  that,  I  Cor.  15.  55.  O  death 
vbtrt  it  tlgf        ?  0  orm/o  vbtrg  is  tin  vi* 

^  And 


were  afar  off,  arc 
3-  you  that  were 
9.  2?. 


Digitized  by  Gopgle 


Vol.  I. 


5  And  yet  yonhm  more  romli  for  Joy,  1 

-vliillt  you  confidcr  where  yoo  muH  and  iliall  ! 
be  Ihortly.  You  are  oow  in  Chrifi,  but  in  a  tevf 
days  you  flull  be  mth  Chrifi  as  well  as  in  bim  ^ 
'tis  well  now,  but  it  will  he  better  c're  long. 
Your  fm  is  now  fully  fardenedt  but  uot  full? 
twTf^outofyowrSoals.  Your /*<ryl»i  are  freed 
nom  guilt,  !M:t  vonr  //rj-tf  arc  not  cither 
freed  from  filth  or  grief :  But  in  a  little  time 
you  (hall  be  aWblotelyand  etemaUy  freed  from 
both.  Your  prefciit  condition  is  in  Heaven, 
compared  with  your  former,  aud  your  future 
ftate  tiill  bean  Heaven  indeed,  compared  with 

your  prcfcnr.  The  p,uh  of  the  jufi-  is  as  the  p>i- 
tiinvUght^  which  Jktmthmorc  Mid  mare  nntt  the 

II.  But  on  the  other  flic,  what  meditation 
can  be  more  ilartUug  and  amazing  to  all  the 
unreiTcoerate  and  Chriftleft  World?  Ponder 
it,  tiiou  poor  ChrilT:^  inifanifViRcd  Sonl. 
Get  thee  out  of  the  noife  and  clamour  of  this 
World,  which  makeiiiich  9  continaal  din  in 
tbinecars,  and  confidcr  how  thou  hanf^cfi-  over 
/  the  mouth  of  Hell  it  fclf,  by  the  feeble  Thread 
{  which  is  fpun  every  moment  out  of  thy  No- 
"  ftrils  i  as  foon  as  that  gives  way,  thou  art  gon  c 
for  ever.  What  ftuft  do  you  make  to  quiet  your 
fears,  and  eat,  and  drinV,  and  taboor  with  any 
pleafin  c  ?  'Tis  ftoviid  o^Dlonyfim  the  Tyrnnt, 
that  when  DmoocUs  would  have  flattered  him 
into  a  conceit  of  the  perfedlon  of  his  happi- 
nefs,  as  he  was  an  ubfolinc  foverci^n  Prince, 
and  could  do  what  hepleafcd  with  others,  as 
his  VafTals*,  DimyftM,  to  confbte  his  fancy, 
caufcd  liim  tobcpk:ced  at  a  Table  richly  fur- 
niihed,  and  attended  with  the  moft  curious 
Mo(?ck,  bnt  juft  over  his  head  hanfedalharp 
and  hcr4Vy  Sword  l)y  one  finizjc  hair^  which 
Vihca  DtmKla  faw,  no  Meat  would  go  down 
with  bim»  bnt  he  carncftly  begged  for  a  dif- 
charge  from  that  place.  T  his  is  the  lively  Em- 
blem of  thy  condition,  thou  unregeuerate  man. 

There  are  three  things  in  thy  ftate  fidly  op- 
pofcd  to  the  former  ftate  hfl  dcfcribed. 

1.  The  Ilate  you  were  bora  in,  was  bad. 

2.  The  ftate  yon  are  now  in,  is  worfc. 

3.  Tr.c  R.Uc  you  fhall  fhcrtly  be  in,  if  you 
thus  continue,  will  beonipeakably  worlt 
of  all. 

1.  The  Hate  you  were  born  in,  was  a  fad 
fiatc^  youwcic  born  in  iin,  Pftd,^\.  5.  and 
under  wrath,  £^;&.  2.  3.  The  Womb  of  Nature 
cad  vou  forth  into  th»  World  defiled aadcon- 
dcmucd  Creatures. 

2.  The  ftate  you  are  In  now,  is  mach  worfe 
than  tl  K  vou  were  born  in  \  for  what  have 
you  been  doing  ever  hnce  you  were  born,  but 
treafuring  up  wrath  againft  the  day  of  wrath? 
Kom.  5.  For  every  Sand  of  Time  which  run 
out  of  tlie  Glafs  of  God's  oatience  towards  you, 
a  Drop  of  Wrath  hath  neen  running  into  the 
Vials  cf  his  Indignation  againft  you.  Oh  !  what 
4  i  reafiire  oi  Sii]  and  Wrath  then  is  laid  up  in 
to  many  years  ai  you  have  lived  in  fin !  Every 
Sin  committed,  every  Mercy  nbufcd,  every 
Call  of  God  neglected  and  llighted,  adds  ftiU 
more  and  more  to  this  Tresfiire. 

3.  It  will  hz  much  worfc  fhortly  than  it  is 
now,  except  preventing  renewing  Grace  fte|) 
in  betwixt  you  and  that  Wrath  into  whicii  you 

Vol  I, 


5^7 


are  haftntng  'lb  Uft.  H'is  lad  to  bennder'the- 

Sentiucc  of  Conticmn  itioa  ,  but  unfpeakably 
worfe  to  be  under  tlic  bxtcMivn  of  tliat  Sen- 
tence. To  he  a  ChriftUfs  man  i*  lamentabte,  bat ' 
to  be  a  hopefefs  man  is  norc  lamentable.  For 
tho*  you  be  now  without  Chrill,  yet  whilft  the 
Breath  of  Life  is  in  your  Hoftrils  yon  are  not- 
abfolntcly  without  hope:  butwhc"  nroMh.at: 
Breath  is  gone,  all  the  World  cannot  lave  or 
help  yoo.  Yoor  laft  Breath  and  yoor  laft  Hope 
expire  Together.  Tho'  you  be  under  God's- 
damning  Sentence,  yet  that  Sentence  through 
the  rienes  of  forbearance  is  not  exebited ;  bat 
a'?  foon  as  you  die,  all  that  Wrath  which  hang'd 
over  your  beads  fo  many  years,  in  the  black 
Cloads  of  God's  threatnings,  will  poor  down 
in  a  furious  ftorm upon  you,  whith  will  never 
break  up  whilft  God  is  God.  Oh  !  think,  and 
think  again,  and  let  your  thoughts  think  ctofe 
to  this  fad  and  folcmn  Subie(^  There isbot ft 
Breath  betwixt  You  and  Hell. 

htfemta  IV. 

Dbth  Gti  mummnym  Li  fe  by  Break  t  Let 
not  thiit 
£«ve  to  freferve  it, 

Ko  man  can  live  without  Bteath ;  and  yee 

fome  might  live  longer  than  they  do,  if  their 
Breath  were  better  cmplovcd.  •  Some  mens  *Care,ive 
Throats  have  beeif  cut  by  their  own  Tongues,  'y^^^'^^"" 
as  the  Jrabian  Proverb  iatimates.    Life  and  f^^un^^ta- 
Death  f  faith  S»/«w«i^  are  in  the  power  of  the  un.  stsl, 
1  u:igue.   CritkktcMerrt,  that  a  WerdnnA  9LJlrd.m», 
PUgue  grow  upon  the  fame  Root  in  the  Hebrew 
Tongue.  Tis  certain  that  fome  Mens  Breath 
bath  been  hanefbl  Poylbn  both  to  themfelves 
and  others.  It  was  a  Word  that  cut  off  the  life 
of  jidonijahf  i  King.  i.  23.  and  thoulands  lince 
hisdayhave  died  upon  the  point  of  the  lame 
Weapon.  'Tis  therefore  wholfome  Advice 
that  is  given  us,  Piai.  34. 12.  IVhatmim  is  h€ 
that  deftreth  /i/f,  mtd  twetk  many  days^  thgt  At 
m.:y  ftc  aoodf  keep  thyton^M  fmittvity  iHldtbf 
lift  from  JfeAiiftg  guile. 

And  the  moreevtl  the  times  are^  the  ftrifter 
guard  we  fhould  keep  upon  oiir  lips.   L  is  m 
evil  time^  the  ftudem  will  keeffUence^hxnai  5.13;  ' 
When  wicked  men  watch  to  make  a  man  an 

esjFendrr  for  a  v^ord,  as  it  is  /fa.  29.  20,  21.  it 

behoves  us  to  be  upon  our  watch,  that  we  of- 
fend not  with  oar  lips.  Tis  good  to  keep^hat 
is  not  fafc  to  truft.  D.n  id  was  as  a  deaf  and 
dumb  man,  when  in  the  company  of  wicked 
men,  Pfai.  3%.  1 3.  he  thought  filencethen  lo  be 
I  his  in  udencc.  It  is  better  tbttflboiild  cidFyon' 
fools,  th2n  find  you  fo. 

hferne*  V. 

fploy  not  that  Brnuh  » the  Jifimmkr  of  Cody 
iriuch  T.t.  f'trf:  niven^  and  is  ftiligraamfy 
maintMtied  by  htmjer  yourcomfm  and  good. 

'Twere  better  yon  had  never  breathed  at  all , 
than  tofpcnd  your  Breath  in  prophane  Oaths, 
or  foolilh  and  idle  Chat,  whereby  at  once  you 
wound  the  Name  of  God,  draw  gtiilt  upon 
your  own  Souls,  and  help  on  the  ruin  of  others, 
that  is  a  Itartling  Text,  Matt.  12.  36.  But! 
fay  imtoyoH^  duttvtrjfidU  dm'mKfJhaU 
U  a  «  2  j^tfi. 


A  Treatifc  of  the  Soul  of  Mam 


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Vol  I. 


ttf  Judgment. 

To  give  an  account,  i%  here,  by  a  Mctdeffu 
of  the  Antecedent  for  the  Gj«/f^«nr,  piitfor 

punifTiment  in  Hcil-firc  ,  without  an  intervc-  | 
Diog  change  of  h^rt,  aa4  iprioJ^Ung  oi  the 
Blood  of  Jefvis. 

And  there  is  more  evil  in  thisabufe  of  our 
%eath,  ^haa  we  can  caltly  difcern,  efpecially 
ujpon two  Accounts  ( i  )  Becaofeit  htlin moft 
lrcqi;ciiLly  committed,  and  feldom  repented 
of.  The  iutercoarfe  betwixt  the  Heart  and 
Tongue  is  quickj  and  the  (enfc  of  the  evil  as 
eafily  :ii\d  quickly  pafTcth  away.  (2.)  UcliuTc 
the  poisonous  and  malignant  influence  thereof 
abtcfa  and  continues  long  after :  Our  words 
may  raifchief  others,  not  only  a  long  time  af- 
ter they  are  fixjkcn,  but  a  long  time  after  the 
Tongue  that  tpake  them  is  turned  to  Doft. 
How  many  years  may  a  toolifli  or  filthy  word, 
a  prophanc  Icoff^  anathciftical  cxpreflian,  ftick 
in  the  minds  of  them  that  heard  them,  after  the 
fpcak-er's  death !  A  vrord  fpokcn  is  phyficaliy 
trauHent,  and  pafs'd  away  with  the  breath  that 
delirered  it :  but  it^  imrAlfy  permanent ;  fior  as 
to  its  moral  efficacy,  no  mwe  is  required,  but 
its  objedire  exiltencc  in  the  minds  and  thoughts 
of  them  that  once  heard  it.-  And  upon  that  ve- 
ry ground  SMorex.  argues  for  a  gena  al  Judg- 
,  juent,  after  Men  have  paft  at  death  their  par- 
ticubr  Judgment  i  bccaufc  (laith  he )  long  af- 
ter that,  abundance  of  Good  and  Evil  will  be 
done  in  this  World  by  the  dead,  in  the  per- 
j^ns  o(  others  tiiat  over-live  them.  For  look, 
as  it  was  faid  of  jt^cly  that  being  dead  he  yet 
fpeaketh  :  fo  it  may  be  (kid  of  JtUian^  Porphyry^ 
and  multitudes  of  fcofling  jithtijls^  that  being 
dead,  they  yet  fpeak.  Oh  therefore  get  a  fan- 
iQificd  Hcart,toreafon  your  Breath,  thatitmay 
miniilcr  Grace  to  tlie  hearers. 

htftreaet  VL 

LEt  ywr  Srtntb  frmme  the  JjnntMil  life  of 
others^  M  9ei  m  m0iMtitt  tbt  MtwrM  life 
iu  yaitr  f elves. 

1  ho'  the  raaintainiug  of  your  natural  lite  be 

one  end  why  God  gave  you  breath,  vet  it  is  not 
the  only,  or  principal  cad  of  it.  Your  Breath 
muit  be  Food  to  others,  as  well  as  Life  to  you  : 
Prov.  !  o.  2 1 .  The  lips  of  the  n[^hreoui  feed  many. 
It  wiit  be  comfortable  to  rcligu  that  Breath  to 
God  at  Death,  which  hath  beeninftrumental 
to  his  Glory  iii  this  Life.   It  wms  nn  low  Enco- 
imuaj  Chrill  g,avc  of  the  Church,  when  he  did, ! 
Gaut  4.  1 1 .  Thy  Ufty  Oh  my  Sfouft^  dref  *i  the  | 
Honfycomh^  fif  uf\  ,vicl  A  fili  are  tatJer  thy  to»f  iie. 
Sweet,  wiiolfome,  and  plcafant words,  drop, 
from  her  lips.  They  drop  ((aitfaChrUt;  Mthe\ 
Honeycomb.  Seme  drnp^  ever  and  anon  fall 
atftually,  and  others  hnv^  at  the  fame  time  pi  c- 
pared  and  ready  to  fall.  Such  a  prepared  and  I 
habitual difpolltiou  llioiild  every  Chriflian  con- 
tinually Iiavc,  Your  words  may  liick.m)on  mens 
hearts  to  thm  Edificatiou  ai.d  Salvatkm,  when 
you  are  in  your  Graves.   Your  Tongues  may 
now  fow  that  precious  Seed,  which  may  fpriiiR 
up  to  the  praiic  ofGod,  tho'  you  may  not  li  ve 
to  reap  the  comfort  of  it  in  this  W^orld,  ynhn 
4'  3<*j37'  'lisa^tich  cvpencc    your  Brcati}, 


tobriQg  btttoneSoaltoGod,  and  yetGod  hath 

ufed  the  Breath  of  one,  as  his  Inftrument,  to 
fave,  edifte,  aud  comfort  the  Souls  of  thou- 
fands, ?»w.  1 1. 30.  T*f  frtiit  therigkttmu 


a  tree  of  life  ,  driii  he  that  wimetb  S^tds  is  wife, 

t  he  good  Lord  make  all  his  People  wift  la 
this. 

Surely,  whether  we  confider  the  invaluable 
worth  and  precipulnefs  of  Souls,  the  benefita 
Ton  have  had  from  the  breath  of  otbera  your 
fclves,  the  innate  Property  of  Grace  where- 
ev^it  \%9  to  diitufeand  comniBiiiGa;^  it  felfi 
how  (hort  a  timeyon  hareto  breathe,  aod  boir 
comfortable  it  will  be,  whcnvou  breathe  your 
lail,  to.rememj^er  how  it  hath  been  cmplovedl 
for  God  :  All  this  Ihoold  open  your  lips,  to 
counfel,  reprove,  and  comfort othCffSf  asoitea 
as  opportunity  is  miniftred* 

Did  Chrlll  fpend  his  Btflfar  our  Souls, 
and  ftiaU  not  we  fpend  our  5r/-/ir/;  for  them? 
Oh!  let  our  Lipadifpeace  Knowledge.  If  you 
win  not  fi^cnd  your  J^-#4ri&  for  God,  how  will 
yon  f|  cad  your  for  Km\  ?  If  you  will  not 
fpeak  tor  him»  I  dovbt  you  will  not  Me  for  him. 
Away  with  a  fiiUoa  reftnrednefs,  away  with 
unprofitable  Chat,  all  Subjects  of  Diftourfe 
are  not  fit  for  a  Chriftiau's  Laps.  'Tis  a  grave 
Admooitioii  God  once  gave  bis  People  by  the 
Pea  of  a  faithful*  Miniltcr.  roHmayrHt(ii&^*wmijk 
ha)  tht  0fMrtMmtitt  ytm  iutvt  /oif.  H*rt  l^js 
poor  H^ettb  witk  ntfm  in  HelL,  wttdA  he 
h.ii  e  Jlarred  hacky  if  he  had  had  light  to  difcvuir 
int  dimmer  f  IVeM^ytu  eare  nm  tootther^  fometbitig 
youmMB  fay  ;  tht  fmtu  hrtath  xvenld  ferve  ftr  a 
contfaffunate  Admonitim  as  for  a  comftacent  /«■* 
fertiHency^  which  roH  redound  to  neither  of  your 
advantages.  Tou  party  the  Maadies^  asidititiM 
midft  of  Hell  crietm  eytaittft  yott^  Om  wtritf 
ypgrs  might  have  pmi  mt\ ym  had  mia 
rtetch  ,  yen  might  have  tdd  mt  toy 
yoH  forbore.,  J  bar  dated  \  the  Ltrd 

hiferenet  VII. 

IF  Breath  be  the  tic  betwixt  So<il  and  Bo<!y, 
Hm  arevee  emcerned  to  imfrove.,  and  drove 
forth  the  preciuu  Brtoth  of  Mirtiftert  aiidChn^im 

ans  whslfl  It  is  yet  in  their  Neflrili  f 

I'hc  Breath  of  many  Miniilcrs  is  judnUily 
ftoptaloeady,  their  Breath  fcrves  to  litt  le  other 
ufc  than  to  jirefcrve  their  own  lives  \  it  will 
be  itopt  c"re  long  by  Death,  and  then  thofc 
excellent  IVeafares  of  Gifts  aud  Graces  wheic- 
with  they  are  richly  furnifted,  will  be  gone 
out  of  your  reach,  never  to  be  further  uleful 
to  your  Souls.  You  Qiould  do  by  them  there- 
fore ^'as  one  nptly  fpcaksj  as  Scholars  do  by 
Ibme  choice  Book  they  have  borrowed,  and 
muft  return  in  a  few  days  to  tl.e  Owner :  They 
diligently  read  it  night  mid  day,  and  carefully 
tranicribc  the  mofir  cfctul  and  excellent  Notes 
they  can  find  ia  it,  th;t  t!;t.y  may  make  them 
their  own  whea  the  fiooki»  called  foroatof 
their  hands. 

Butalas!  we  rather  divert,  than  draw  fitfth 
thefe  ExccHencies  that  aie  in  thcin.  Youmay 
yet  converfe  with  ihcm,  and  greatly  benefit 
your  fclves  by  thefe  Converfes^  but  (as  cac 
ipcaks)  by  the  dream  of  your  impertinent  t.ilk 
that  Icalonis  neglected:  afterwards  you  lee  your 

lacic 


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Vol.  L  A  Treatije  of  the  SquI  of  MatL  519 


lack  of  foar  Kaowledge,  tet  tliea  tlie  Ihftru> 

ment  is  removed.  How  mul  it  gall  an  awa- 
kened Jew,  CO  think  what  dilcoarfe  be  had 
withjefus  Chrift  !  Is  it  Unful  tt^ivftrihfttt 
CeHii  ?  Wy  Jsnot  thy  Difdflts  faSif  Oh  ?  had 
I  nothjog  cife  to  enquire  of  the  Lord  Jefas  ? 
Would  It  not  have  been  more  pertinent  to 
havea^kcd,  What  (hall  I  do  to  he  f  r.  td  ?  But 
he  i&goac,  and  I  dead  iu  my  Sins.  How  many 
perfons  have  we  fent  airay,  tbat  had  ■  word 
of  Wifdom  ill  their  hearts,  having  only  learnt 
£rOin  them  wifiac  a  Clock  it  is,  what  Wea- 
ther, or  what  News  forgetting  tOMk  our 
own  hearts,  What  is  all  this  to  us  ?  and  to  en- 
sure of  tbetB  things  worthy  of  their  Wifdom 
Ud  EvpelneiKje.  Wkenfifg  it  tben  m  frktin 
the  htuiJ  of  tt  Fatl,  feeing  he  hdth  no  heart  to  it  ? 

Prov.  17.  16.  The  essence  of  one  minutes 
iMcath  is  ftafbn,  may,  if  God  omciir  with  it, 

he  to  you  the  ground  of  braathiog  foitfa  ftai>' 
fts  coGodtoallEterm^. 

hftfwtt  VIII* 

AReSeobaod  BodicftiickM  together  by  fo 
frail  a  thing  as  a  pnFof  Rrcith  ?  //m> 
V4U»  and  ff'amMefi  than  tiM  thtfe  Fttafitrti 
Ah»  tiAeintbevfetniid  PrtjtHs  md  Dt^u  in 

tbiiWorU\ 

We  lay  the  plot  and  dclign  of  our  future 
Ctttbly  FcUcitjr  in  onr  own  thoughts  -,  we 

mould  and  contrive  a  deden  for  a  long  and 
pleaiant  Life.  The  Model  for  raiGng  m  EAate 
Mahtadyformed  m  onr  thoughts,  a^  we  Iwvt 

not  patience  todefei  our  pleafuretill  tlic  jc- 
compliflunent  of  it,  but  prdently  draw  a 
train  of  pkaling  Goiifbqwiits  iron  drift  mamf 

rA,  and  our  thoughts  can  ftoop  to  nothing  left 
than  fitting  down  all  the  remainder  of  onr  days 
in  the  very  lap  of  OeKght  and  Pleafbre^  for- 
;!ctttn9  that  our  Breatfi  is  all  tficAvliilc  inour 
Noilrils,  and  may  expire  the  next  moment  ^ 
and  if  it  do,  the  ftniftare  «f  all  onr  ExpeAati* 
onsand  Pi  ojcds  comes  to  nothing  in  the  fame 
moment.  Hit  BrcKtbgrnh  fonh^  he  retHrtinh 
t9  his  Dm^  ':  0ttd  in  Am  very  d/iy  his  thot^hts  fe- 
riflty  Pfel.  145.  4.  The  whole  frame  of  nis 
f  thoughts  falls  inlhmtly  abroad,  by  drawing 
{  oat  uiis  one  pin,  his  Breath.  *Tis  good  with-iin 
"  our  earthly  de'i  ':i.'  to  minple  the  fcrious 
thoughts  of  the  Dominion  of  ProvidcQce^  and 
oarownfirallty  •,  Jdmes^  15.  if  the  Ltrdmll, 
midrve  lire. 

nfis  become  a  common  Oblerratioa,  that 
as  ibon  »  Men  haveaccootpUfhed  thdr  earth- 
ly dcligns,  and  begin  to  hug  and  blcfs  tliem- 
ielves  isi  their  own  Acqnifitions,  a  fudden  and 
nnexpeaed  periAd  is  pot  both  to  their  Lives 
and  Plea&f«s»  asyouiMy  lee  LAt  12.  i5ii,  20. 

Oh  then  drive  moderately;  yon  will  be  at 

the  end  of  all  thefe  things  fooncr  than  yon 
imagine.  We  need  not  vi<£hiala  Ship  to  crofs 
the  Channd,  as  they  do  that  arc  bound  to 

tliC  Indies.  If  I'.rf  is  your  Life  f  It  is  even  4  Va- 
foUTf  which  appear  eth  for  *bttle  wfciV*,  and  then 
vnmfitth  James  4.  14.  In  one  moment 
the  Prqje^  of  many  years  are  oveitarned  for 
ever. 


tnfirtnce  ik. 

IS  it  but  a  pulF of . Breath  jth^t  hold^  Man  in 
m  ?  ttAt  bmUmt  tw»hn€hh^fe  mid  amji^ 

ience  Hpn  any  AUr.'. 

Build  liot  too  hig^  upon  lb  feeble  a  founda- 
tion. Ce^fe  ye  from  Man  (faith  thc  Prophet) 
whofe  Ercu!)  is  in  his  Nuftrils  j  for  wherein  ts  be 
to  h  accoanted       Ua.  4.  ii.  Thcte  are  two 
things  that  jhoald  deter  os  finoni  dcpendenceup- 
on  any  man,  v::l.  his  fdfenefs.,  and  his  frailty. 
Grace  in  a  great  meafore  may  cure  thc  firlt, 
botDOt  Che  laft.  'The  beft  of  Men  rauildic,  as 
well  as  the  worfl,^e>/;.  8.  i  o.  >tisa  vanity  there- 
fore to  rely  upon  any  man.  It  was  tfie  faying 
of  a  Philofifbtr,  when  he  heard  how  Mer- 
chants lofl^  great  Eftates  at  Sea  in  a  moraentij , 
NoH  amofcelicitatem  i  funibus  pendente^  ^  I  !ove  '  '\ 
not  that  happincfs  (faith  he)  which  hangs  upon  , 
a  Rope.  But  all  the  h^ppinefs  of  many  men  J 
hangs  upon  a  tar  weaker  thing  than  a  Rop^  / 
eren  tftc  perifhing  Breath  of  a  Creature 

Let  not  Parents  raife  their  hopes  too  high. 
or  lean  too  hard  upon  then*  Children.  Say  not 
of  thy  Child,  as  Lamtch  did  of  Noah,  This  S«rt 
j7w/'f  rr  GcH.  5.  29.  Thc  Wodd  is  full 
of  thc  laineats  and  bitter  cries  of  difappointed 
Panchts.  Let  not  the  Wife  depend  too  muci| 
on  her  Husband,  as  if  her  earthly  comforts  wer« 
fecured  in  him  againftall  danger.  God  is  often 
provok'd  to  ftopour  friends  Breath,  that  there- 
by he  may  flop  our  way  to  fin,  i  T>m.  5. 5I 
The  trufl  and  dependence  of  ?  Son!  i*^  too 
weighty  to  be  haag'd  upon  iiicJi  a  wcai  and 
rotten  pitt  at  a  Giettiire^  ineatli  is; 

Inference  X. 

TO  conclude ;  If  this  firail  Breath  be  all 
tbat  dUfcrenceth  the  living  fi  0  m  th  e  d  ead, 
7  hen  fear  net  Man  whofe  Breath  is  in  his  NeftrtU, 
There  is  as  little  ground  for  owfe^ir  of  Man,aj| 
there  is  for  oar  trnfi  in  ^^an.  As  Death  in  a 
moment  can  make  thc  beft  Man  ufelefs,  and  put 
him  ont  of  capacity  to  do  us  any  food;  foit  caix 
in  a  inoment  make  thc  wot  ft  Man  harmlefs,  and 
put  him  out  of  a  capacity  to  do  us  any  injaty. 
Indeed  if  the  Breach  of  ourEneotfes  were  14 
their  power,  and  ours  at  their  mercy,  there 
would  be  juft  caufe  to  tremble  at  them ;  but 
they  are  neither  maftcrs  of  their  own  or  ours* 
Who  art  thoii^  that  thou  Jl>ouldj7  he  afraid  of  a  man 
that  pmll  die?  laid  Cod  to  Jac^.^  ^  51.  la. 
The  Breath  of  themightieftisno'betterfioip- 
red  than  of  the  mcaneft,  nor  never  in  more 
danger  to  be  ftopt  than  when  they  breathe  out 
Thrcatningsagainfl:  the  Upright 

Tw/r.iw's  brath  wasfoon  Itopt  after  he  thrca- 
tncd  to  root  out  thc  CalUtms.  Queen  Mary 
rdigned  her  breath  at  the  very  time  when  fh^ 
had  filled  thc  Prlfons  with  many  of  Chrill*s 
Sheep  ddigncd  for  thc  flaughter.  Read  ^17* 
1 2.  and  fee  ivhat  Mulhroomi  we  arc  afbiid  of. 
The  bcft  way  to  continue  your  Relations  and 
Friends  to  your  comfort,  Is  to  give  God,  and 
not  them,  yoar  dependence;  and^bdl^wtay 
to  fcairc  your  felves  agamft  thc  rage  of  Ene- 
mies, is  to  give  God  your  fear,  a^d  not  ttem. 
I  And  thus  much  of  the  HfltniC  of  tbc  SodL  and  ' 
its  Tie  with  the  Body;  ^ 


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A  T reatife  cf  the  Soul  ofA^Lm, 


Vol.  I. 


Rev.  Vr.  9,  lo,  ii. 

A»d  when  he  bad  tpemd  the  Fifth  Seal^  I 
Jaw  mier  the  Altar  the  SuU  them 
that  were  JIjim  for  the  IVorJ  of  GeJ,  tmd 

for  the  Trflimony  rvhich  tf'fv  held. 
And  they  cried  with  a  loud  f^cice,  fayii^^, 
ffmUag,  0  Lord!  My  ami  true,  dosi 
tint  not  judge  and  avenge  ear  Blwd  at 

f'-fm  that  dwell  oh  the  E^rfh  .» 
And  white  Robes  wereghen  unto  evf  y  c"/  - 
cf  them,  and  it  was  /aid  unto  th:n,  Thi- 
they  Jhould  re!i  yet  for  a  Ih     /i  j  ■ . 
until  their  felloiv-ferv.un^  a.'f',  .  -'/ 

Brethren,  th  :t  jUnld  he  kiUed  a*  tuty 
were,  Jhould  be  juijilUd. 

HAviagfrom  the  former  Text  fpokcn 
4tfthe  NttKreai  the  Soul,  and  the 
Tic  betwixt  it  and  the  Body  i  Ifhall 
from  this  Scripture  evince  the  Immmdity  oj 
the  SohI^  which  is  a  chief  part  of  its  Excellency 
andGlory;  andinthuSctiptureitliathafinn 
foundation. 

This  Book  of  the  Revtlatitn  completes  and 
fcals  up  the  whole  Sacred  Canon,  Rev.  21. 18. 
It  alfo  comprehends  all  the  great  and  fignil 
events  of  Providence,  relating  either  to  tbe 
Cbriftian  Church,  or  to  its  Antichriftian  Ene 
mio?,  in  the  fever al  Periods  of  Time,  to  the 
end  ofiiic  World,  Cbtt^  1. 19.  All  which  the 
Spirit  of  God  difcovcrs  to  us  ia  the  opening  of 
the  fcven  Seals,  the  founding  of  the  fevcn 
Trumpets,  and  the  pouring  out  of  the  ftven 
Vials. 

The  firft  five  Seals  crcprefs  the  State  of  the 
Church  under  the  bloody,  pcrfrcuting  Heathen 
Empcrours. 

Seali.  The  firfl  Seal  opened,  ver.  i.  gives  the 
Church  a  very  encouraging  and  comforublc 
profpcct  of  the  f^Uories^Succefe.-^znd  Triumph. 
of  Chrilt,  notwithltaadiflg  the  Rage,  Subtlety, 
and  Power  of  all  its  Enemies.  He  fliall  ride  on 
conquering,  and  to  conquer,  and  his  Arrows 
fhall  be  (harp  in  the  hearts  of  his  £uciilies,w  here- 
by the  People  fluU  fall  under  him :  And  this 
Lhc.ui  r.g  Profpeft  was  no  more  than  wasueed 
ful.  For, 

SeaJ  2.  The  fecond  Seal  opened, 3,4.  rcprefents  the 
firft  bloody  Perfecution  of  the  Church  under 
TcftoL  AVrc  ,w  homTertu/lifW  ciWsDeJicM  or  eUmMotitaij 
ApoL  o  5.  „i,fjr4 :  He  that  firft  condemned  ChriAians  to 
the  Slaughter.  And  the  Pcrfccutioa  under  him 
is  fet  forth  by  tlic  Type  of  a  redHtrfiy  and  a 
great  Sword  in  the  hand  of  him  that  rode 
tnercnn.  Hi  cruelty  is  by  Paul  compared  to  the 
mou:h  of  a  Lion^  2  Tim.  4.  1 7.  PMti^Peter^B/tr- 
tholomere-t  Harnahtts^  AUrl^  are  all  faid  to  die 
bybiscnlel  hand  ^  and  fu  fierce  was  his  rage 
againlt  the  Chrillians,  tliat  at 
that  time,  as  Eufebiui  *  faith, 
a  ^^  v^  right  fee  Cities  lie  fiill 
ot  dead  Bodies,  the  old  and 
yoi^ng,  Men  and  Women,  caft 
out  n.ikcd,  without  any  reve- 
rence of  Pei  foas  or  Sex,  in  tbe 
openltrect. 


*Adeo  ut  viderct  rcplcfa*! 
humanis  corpmi'nis  ci'  'm- 
tcs,  jacrntesniJituoi,;iniuI 
cum  [jarv  ulis  rencs,  tirmi- 
raruxque,  abft]'.);  ulla  fe- 
xlis  revtrcntia,  in  publico 
njeda  Ca<Uvera.  Iwu  I. 


And  when  the  day  failed,  Chriftians  (  faith 
Tacitui )  were  burnt  in  the  Night  inftead  of 
Torches,  to  give  them  Light  in  tlic  llrcet*:. 

I  he  third  bcal  opened,  vtr.  5.  6.  fets  lorth  icai  ?. 
the  Calamities  which  (honid  betal  the  Church 
by  Fam'me ;  yet  not  fo  much  a  literal,  asa  figtt- 
rative  Famine,  asa  grave  and  learned Com- 
meatator  •  expounds  it,  like  that  mentional  *  Dnrlaa 
A.::es%.  11,12.  which  fcll  out  under  Muximi-ia  kiu 

and  Trajan:,   the  former  direif^ing  the 
Peril!  iition  ,  efpecially  againll  Minifters,  in 
wliich  Miany  bright  Lamps  were  extinguifhed ; 
the  laTCLf  exprefly  condemned  all  Chriltian 
Akrti:  L^a  id  Adcmblies  by  a  Law.  The  Type 
)Y      !ch  this  Perfecution  was  fet  forth,  is  a 
'  «  Horfe.  A  gloomy  and  difmal  day  it  was 
,u;:cd  to  the  poor  Saints,  when  they  ate  the 
i:ircad  of  their  Souls  as  it  were  by  weight  ^  for 
tie  that  fate  on  him  had  a  pair  of  Ballaoces  ia 
his  hand.  Then  did       hear  this  fad  Voioc^ 
A  mtajm  e  nf  Wheat  for  apenKy,  and  three  mea- 
furesof  Bar  lev  for  a  fenny.  That  quantity  was 
but  the  crdiiiary  Allowance  to  keep  a  Man 
alive  for  a  day  \  and  a  Roman  Penny  was  the 
ordinary  Wages  given  for  a  day's  Work  to  a 
Labourer.  The  meaning  is,  that  in  thofe  days 
z\\  the  fpiritual  food  men  Ihould  get  to  keep 
their  Sools  alive  from  day  to  day,  with  all 
their  Travel  and  Labour,  flwold  lie bnc  fiiifi- 
cicnt  for  that  end. 

The  fourth  Seal  opened,  vcr.  7, 8.  rcprefents  Seal  4. 
a  much  more  fad  and  doleful  State  of  the 
Churchy  for  under  it  arc  found  all  the  former 
SuSeriogs,  with  fome  new  kinds  of  trouble  fu- 
peradded.  Under  this  Seal  Death  rides  upon 
ih^fale  Htrfcy  and  Hell,  or  the  Grave,  fol- 
lows him.  'Tis  conceived  to  point  at  the  Per- 
fecution under  Diedefian.,  when  the  Chvrch 
was  mowed  down  as  a  Meadow. 

The  fifth  Seal  is  opened  in  my  T ext^  under  Snl  f. 
which  the  Lord  Jefus  rcprefents  to  his  Serrant 
Johny  the /late  and  condition  of  thofe  precious 
Souls  which  had  been  torn  and  feparated  from 
their  Bodies  by  the  bloody  hands  of  Tyrants, 
for  his  Names  fake,  under  all  the  former  Per- 
fccutions  The  defign  whereof  is,  to  fupport 
and  encourage  all  that  were  to  come  after  m 
the  fame  bloody  path.   /  fam  under  tbe  Altar, 
5fc.  In  which  we  nave  an  account, 
I .  Of  what  John  faw. 
X.  Of  what  he  heard. 
I.  We  have  an  account  of  what  he  faw  : 
/  foTP  the  Souls  of  them  that  were  flain for  the  IVerd 
of  Cod,  and for  the  Teflimony  rohich  they  held. 

Souls  in  this  place  are  not  put  for  the  i?/W, 
or  the  dead  Carcafa  of  the  Saints  who  were 
flain,  as  fome  have  groundlclly  imagined ;  but 
are  to  be  underftood  properly  and  IhidUy  for 
thofe  fpiritual  and  immortal  SubifaiDces  whkh 
once  had  a  viul  Union  with 
their  Bodies  but  were  now  fe- 
parated from  them  by  a  vio- 
lent Death  i  yet  ftill  retain- 
ed a  love  and  inclination  to 
them,  even  in  the  /late  of  fc- 
parationj  and  are  therefore 
here  brought  in  complaining  of  the  fheddiag 
of  their  Blood,  and  deftrumoa  of  their  Bo- 
dies. 

Tbefe  Souls  (even  of  all  that  died  for  Chriil, 

from 


pro  immoruli  b.j>iriru  ho 
ir.iuis  cdiJitur,  ikuti  Mat, 
10.  2S.  Iioc  llriUi  dicithi: 

Johannes  leridiffeaauiUH* 
fff,  IMargt.iaht» 


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VoLl 


A  Tr entile  of  the  Sotd  ^ Man. 


firora -<4W  to  that  time)  Jc/?Hlaw,  that  is,  i«i    (i.)  Herewcfiiid  Goct'u  gracious  A nfwer  to 
Aniline    Spirit  *,  for  thefe  immaterial  Subflances  arc  not  |  the  cry  of  thePe  Sosk^  ht  «rhicb  he-fpU^  11^ 

corporibus  perceptible  by  the  gro{s  external  fcnfcs. 


lot. 


He 

had  the  privilc!;e  and  favour  of  a  fpirittiai  rc- 
prcfeotation  of  them,  l^ing  therein  cxtraordi- 
porels;  vi- nr^rilv  Tflif>«!,  :is  Pant  was  when  his  Soul  was 
dit  crp.0  ra])t  i..iu  tiic  thud  Heaven,  and  heard  things 
eas  Jahan-  unutterable,  2  Cffr.  12. 3.  God  gave  hlma  ttan* 
F^illfi'' fi^"^  yi^Mc reprefentation  of  thofc  holy  Sonh, 
and  that  mdtrtht  jiltar  \  he  means  not  any  ma- 
terial jiitur^  as  that  at  Jerttfulem  bacas 
the  holy  place  figured  Hcavcu,fothc>^/r><r  figu- 
red Jcfus  Chrift,  //<■/'.  13.  10.  And  moil  aptly 
Chrift  is  rcprcfcntcd  to  Jehn  in  this  figure,  and 
Souls  of  the  Martyrs  at  the  foot  or  bafisof  this 
Altar  thereby  to  inform  us  (i.^  That  how- 
ever Men  look  upon  the  Death  of  tjiofe  perfbns, 
and  tho'  they  kill  their  Names  by  Slanders,  as 
well  as  their  pcrfous  by  the  Sword ;  yet  in 
God's  account  they  die  as  Sacrifices,  and  dieir 
Blood  is  no  other  than  a  Drink-o^ring  pou- 
red out  to  God,  which  he  highly  prizcth,  and 
gradoufly  acccptcth.  Sutable  whereunto  PmiTs 
cyprcfHon  i<;,  fhiliv.2.  17.  (2.)  Thatthevalne 
and  acceptation  their  Death  and  Blood'flied 
hath  with  God,  u  through  Chrill,  and  upon 
his  account  •,  for  it  is  the  Altar  which  fanftifi- 
eth  the  Gift,  A^tal.  23. 1 9.  And  (3.^  it  informs 
us  that  thefe  hol^  Souls,  now  iat  ftateof  repa- 
ration frnrp  thfir  Bodies,  were  very  near  to 
'V/w  Christ  10.  Heaven.  1  hey  lay  as  it  were  at 
is  foot. 

Once  more,  thcv  here  defcribcd  to  us 
by  the  canfcot  ttitir  buiRrings  and  Death  in 
this  World,  :ind  that  yvt'S^  f«r  the  Wtrd  of  Gird, 
aiJ  for  the  Te/fimeny  whith  they  he!d\  (x.  e.) 
1  hey  died  in  defence  of  the  Truths,  or  Will 
of  God  revealed  in  his  Word,  againit  the  Cor- 
ruptions, Oppofitions,  tind  Innovations  of  Men. 
As  one  of  the  Aiartyrs  tfiat  held  up  the  Bible 
at  the  Stake,  f3ying,This  is  it  that  hath  brought 
mc  hither.  They  died  not  as  Malefedors,  but 
asWitpciTes:  they  give  a  threefold  Teftirao- 
ny  to  ^  Truth,  a  Lip-teflimony,  a  Uit-te- 
ftimonv,  and  a  Flood-teflimony  ^  whilft  the 
Hypocvite  gives  but  one,  and  many  ChriHians 
hut  tivo.  Thus  we  have  an  aocooot  of  what 

John  faw. 

2.  Next  he  iclk  us  what  he  ht^d  j  and  that 
was, 

(i.)  A  vehement  Cry  from  thofeSoolstoGod. 
(2.)  A  gracious  Anfwer  from  God  to  them. 

(i.)  The  Cry  which  they  uttered  with  a 
loud  voice  was  this,  Hm  hng^  O  Loi^d^  Holy 
4mdTrue.^  defithoitnot  avenge  our  Blr/'d  on  rhcfi 
liutdmU  on  the  Earths  A  cry  like  thai  from 
the  Blood  of  yihcf.  Yet  let  it  br  remcmbrcd, 
(i.^  1  his  Cry  doth  not  imply  thelc  holy  Souls 
to  be  ill  a  rcftlefs  State,  or  to  v.  ant  true  fatis- 
hMc A  ji.'l  icpnfc  on:  of -J-.c  Pndy  •,  nor  yet, 
(2.)  1  hdi  they  carried  with  tl'.cm  to  Heaven 
any  malevolent  or  revengeful  difpofition:  but 
that  which  is  principally  iigr.ificd  by  this  Cry, 
is  their  vehcmcii:  dclirc  after  the  abolition  of 
the  Kingdom  of  Satan,  and  the  completion  and 
confur-i.^ntir'n  of  Chrift's  Kingdom  in  ihis 
World :  That  tholl-  his  Enemies,  which  oppoSc 
his  Kingdom,  by  flayiag  his  Saints,  may  be 
m,idc  liis  footllool-,  which  is  the  fame  thing 
( -hrift  waits  for  in  Glory,  Heh.  1  o.  1 3. 


tisfaftldfi  to  them  two  wavs : 

1.  By  fomcwhat  given  them  for  prefcnt. 

2.  By  Tomewhat  promifbd  them  hermiter: 
!.  That  which  he  givcsthem  in  hand  ^I^A/w 

Rihes  were  given  to  ever f  otte  of  them,  Ithgt- 
nerally  agreed^  that  thefe  white  Robes  §ivca 
them  denote  heavenly  Glory,  the  f-imc  which  is 
promifed  toall  finccrcand  faithful  ones,  who 
preTerve  themfelvcs  pure  from  the  corritpti* 
ons  and  defilements  of  the  World,  K'-v.  3.  4. 
And  it  is  as  much  as  if  God  Hiould  h.u-c  fald  to 
them,  Altho'  the  time  be  not  come  to  fiitisTie 
your  ddires  in  the  final  mine  and  overthrow  of 
Satan's  tyrannical  Kingdom  in  the  World,  and 
ChriA^s  confuniinate  Conquefl  of  all  ht<i  Bafe- 
mies,  yet  it  lhal!  be  well  with  you  in  the  mean 
time  'y  you  Ihall  walk  mth  me  in  nhite^  *»d  enjoy 
your  Glory  in  Htuven. 

r.  And  this  is  not  all ;  bat  the  very  things 
tiieycryfor  fhall  he  given  them  alfo  after  a  lit- 
tle feafon  7.  d.  wait  but  a  little  while,  till  the 
reft  that  arc  to  follow  in  the  fame  fufe-inf^  path 
be  got  through  the  Rai  Sea  of  Alanyrdom^  as 
you  are,  and  then  you  ihall  fee  the  foot  of  ChriA: 
upon  the  Necks  of  all  his  Enemies,  and  fnflice 
fiiall  tuUy  avenge  the  precious  innocent  blood 
of  all  the  Saints,  which  in  all  Ages  hath  bein 
£hcd  for  my  fake  trom  the  Blood  of  Ahttto 
the  lalt  that  Ihall  ever  fuffcr  tor  rigbtcoulods 
fike  ill  the  World.  From  ttl  wiucfa,  tUsGoa- 
clufion  is  ffloft  fair  and  obvious : 

Thu  tlie  Sod}  of  Altn  fertjh  not  with  their  i>»-  Dod. 
ditSy  but  do  (ertMnly  over-live  them,  Md 
fuifjf  in  a  pttte  of  ftpar/uion  (vfim  them. 
Mat.  I O.  28.  Fear  not  them  that  kill  the  Bodyy 
hut  iire  not  ahit  to  kiU  the  Soul. 

ThcBodics  of  thefe  A/«rtw-/  of  JcAis  wfrr  de- 
ll roycd  by  divers  Ibrts  of  Torments,  ljut  liieir 
Souls  were  out  of  the  reach  of  all  thofe  cruel 
Engines:  they  were  in  (afcty  under  the  Altar^ 
and  in  Glory,  clothed  with  tiieir  white  Kobes, 
when  the  Bodies  they  lately  inhabited  on  Earth 
were  temed  to  AAks,  and  torn  to  pieces  by 
wild  Bcafts. 

The  Point  I  am  to  difcoi;!  w  from  this  Scri- 
pture, is  the  Immortality  01  the  SouL  For  the 
l>cttcr  uudcTftandini-'  whweof,  let  it  bcooted 
that  there  is  » Twotold  Immortality. 

f.  ?»{<np1c,  i  d  alirolutcinitsownNamn:. 

II.  £kiivcd,  dependent,  and  from  the  pica- 
fure  of  God. 

I  'l  tf  .c  former  fenfe,  God  only  hath  Immor- 
tality, as  the  Apofllc  fpcaks,  i  itm.  6.  \6.  Oar  • 
Souls  have  it  as  a  Gift  rromhim.  He  that  crea- 
ted our  Souls  out  of  notliin^,  can,  if  he  plafe, 
reduce  them  to  nothing  ai^Aiui  Ijul  he  hath 
bellowed  Immortality  upon  them,  .md  prodn* 
ccd  them  in  a  Nantrc  futabk-  tr>  :I.,it  his  ap- 
poiutnieut,  fitted  for  aii  cvcrblang  Lite.  So 
that  tho*  God  by  his  abiblute  Power  can,  yet 
he  ncvn-will  annihilate  tbcm,  b'lt  thcyfliall 
and  mult  live  for  ever  in  cadlcb  Blclilduds  or 
Mifery  \  Death  mnft  deftroy  thefe  mortal  Bo- 
dies, bnt  itcannotdcftroy  our  Souls.  And  the 
certainty  of  this  Aflertion  is  grounded  apoa 
thefe  Reafons,  and  wiU  beclcand  1^  thofetol^ 
lowing  ArgttONats. 


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T 


HE 


j4r^iment  \.  I  and  (I mpte  Being.  A  nd  bci  a  5  fo,  tw  o  thi  a 

AriTunicnt  tor  proof  of  the '  ccfTii  ilv  follow  thcrchom 


gsnc- 


  Soul  s  Immortality,  may  be  taken  horn 

the  Simplicity,  Spirituality,  and  Uncompoun- 
dednefs  ot  its  Nature :  It  is  a  pure,  C ir  pic,  un- 
*liitericQS  mixed  Being.   *  Oeatii  is  the  dilTolution  of 
eftdUcef-  things  compouaded  ^  wberetihereforenocom- 
^V^i  j^jr  pofition  or  mixture  is  fblindt  DO  Death  or  Dit 

rcptusn-  folutio"  ^a"  follow.  ^  ^     j  Seeds  or  Priucipic*  ot  Ckwrruption  witlua  it 

mm  pflrti-    Death  is  the  great  Divider,  but  it  isof^fclf;  for  where  uiere  is  no  Compofition,  there 
iini  q  jT    things  that  arc  diviriWc.    The  more  fimplc,  is  no  Diilblution  :  the  fj)iritiiality  aii  i  fimpli- 
conjuntti-  pure,  and  refilled  any  material  tbiog  IS,  bjT  fp 
one  ahqua  ^^.j,      ^lopc  permanent  and  durable  it  is 


1.  lhat  it  is  void  of  any  Priad^leof  Cor- 
ruption in  it  (clf. 

2.  That  it  is  aot  liable  to  any  ftroke  of 
Death,  by  any  ad verfe  power  without  it 
lelf. 

It  cannot  be  liable  to  Dca:h  from  any 


city  of  the  Soul  admits  of  no  Corruption. 
2.  Nor  is  it  liable  to  Death,  by  any  admle 


^^^J^  found  to  be.  The  nearer  it  appt  oacheth  to  the  pou  cr  v.  it'iout  ir  fdf  i  no  Swoi  J  can  touch  it. 
Nature  of  Spirits,  the  tiarthcr  it  is  remov'd  frora  j  «o  laltruracat  of  Death  can  reach  it  1  'tis  above 
the  power  of  Death  .•  but  that  which  is  not  nsa- 1  the  reach  of  al!  AdverftrJcs,  Mat.  i  o.  18.  J*4r 
tcrial^  or  mixed  at  all,  is  wholly  exempt  from  "c-i!^-rm  th,ic  klihht  liouy,  hui  camct  Li.'  iheSouL 


the  flroke  and  power  of  Death.  It  is  from  the 
contrariant  qualities  and  jarring  humonrs  in 


niixed  BoJkn.  that  tl  cy  come  under  the  Law  uuuotgo.  They  can  wound,  torme.it,  and  de 


The  bounds  and  liinit&  ot  Crcaturc-power  arc 
herc£xed    Jefiis  Chrifl,  beyond  wMcb  thef 


and  Power  of  DiliolMtion.  Aiatter  aad  Alixture 
are  tJig^oors  at  which  Death  enters  naturally 
upon  the  Creatures. 

But  the  Soul  of  .\|an  is  a  fimple,  fpiritual,  im- 
matef  ial,  and  unmixed  Being,  not  compoun- 
ded of  Matter  and  Form,  as  otlicr  Creatures  are, 
but  void  of  Matter,  and  altogether  fpiritual 
as  may  appear  in  the  vafl;  capacity  of  its  Under- 
flanding  Faculty,  which  cannot  be  flraitned  by 
reiving  multitudes  of  Truths  into  ic.  It 
need  not  empty  it  fclf  of  what  it  had  received 
•  before,  to  make  way  for  more  Truths  nordoth 
^  it  find  it  felf  clogg'd  or  burdened  by  the  great- 
.  .  eft  multitudes  or  varieties  of  Truths  ^  but  the 
more  it  knows,  the  more  it  ftill  defires  to  know. 
Its  Capacity  and  Appetite  are  found  to  enlarge 
themfelves  according  to  the  increafe  of  Know- 
ledge. So  that,  tui  fpeak  as  the  matter  is.  It  the 
knowledge  of  ail  Arts,  Sciences,  and  Myftcries 
of  Nature  could  be  gathered  into  the  Mind  of 
one  Man,  yet  that  Miad  would  thirft,  and  even 
burn  with  dclire  after  more  Knowledge,  and 
find  more  room  for  it  than  it  did  when  it  firft 
fipt  and  relifli'dthefwectncfbof  Truth.  Know- 
lodge,  as  Knowledge,  never  burdens  or  cloys 
the  Mind  ^  butKkc  firelncreafts  and  enlarges, 
as  it  finds  more  Matter  to  work  upon.  Now 
this  could  never  be,  if  the  Soul  were  a  material 
I  .tus  cxh  Being.  Take  the  largeftVeflel,  and  you  lhall 
^cns  pro-  find  that  the  more  you  pour  into  it,  the  lefs 
bibitalie-  room  is  ftill  left  for  more  ^  and  when  it  is  fiill, 
you  cannot  pour  in  one  drop  more,  except  you 
let  out  V.  h  it  was  in  it  before.  But  the  Soul  is 
no  ruchVeUel,iccanrettinaUithad,and  be  ftill 
receptive  of  more  ^  lb  thatnothing  can  fill  it  and 
iati'ifieit,  hut  that  which  is  infinite  and  pcrfeci:. 

The  natural  appetite  after  food  in  Ibmetimes 
fliarp  and  eager,  bnt  then  there  w  a  ftint  and 
mcallire,  beyond  which  it  craves  r,ot :,  but  the 
>  appetite  of  the  Miad  is  more  eager  and  oulimi- 

ted  i  it  never  laitb,  tiU  it  come  to  reft  in  God, 
Api«titfii  '*  enough,  bccriufe  the  faculty  which  produ- 
fiaiseftia-ceth  it,  i»  more  active,  fpiritual,  and  immatcri- 
finitus.  al.  All  Matter  bath  its  limits  bounds,  and  juft 
V'"  mcafures,  bcyiKl  whidi  it  cunnot  be  cxtcn- 
Trff-K  tfii  But  the  Soul  is  boundlcfs,  aod  itsappeti- 
iluin  tion$  infinite ;  it  rcfts  not,  but  in  the  fpiritual 
ind  infinite  Being, God  atone  being  itsadtnuatc 


ftroy  the  ik>dy,  wbeu  God  permits  tbem ;  boc 
the  Soul  k  out  of  their  reach  *,  a  Sword  can  no 

more  hurt  or  wound  it,  than  it  can  wouudor 
hurt  the  Light ;  and  coufequeatly  it  is,  and 
iiuift  needs  be  of  an  immortal  Nature. 

B;:t  thcr  c  feems  to  I>j  a  decay  i^jx^n  our  Souls  oijA 
in  our  old  Age,  and  Decays  argue  and  imply 
Corruption,  and  arc  fo  many  ftejK  and  ten- 
dencies towards  the  Death  and  Diilblution 
tha  eof.  TIk  experience  of  the  whole  World 
fhews  us  how  the  Apprchenfions,  Judgments, 
Wit  and  Memory  of  old  Men  tail,  even  to  tint 
degree,  that  they  become  Childr  en  again,  in 
rcfpedl  of  the  abilities  of  tlieir  Minds :  their 
Soulsonly  fervingas  it  were  to  fait  their  Bodies, 
and  keep  thcpi  from  putri^ioa  for  a  few  days 
longer. 

Tis  a  great  miftake,  there  is  not  the  Icaft  Sd. 
decay  upon  the  Soul,  no  time  makes  any  change 
upon  the  EQence  of  the  Soul :  all  the  alterati- 
on that  is  made  isupon  the  Organs  and  Inftru- 
mcnts  ot  the  Body,  which  decay  in  time,  and 
become  inept  and  uaierviceablc  to  the  Soul. 

The  Soul,  likean  expert  and  skilful  Afufuum^ 
is  as  able  as  ever  it  was,  but  the  Body,  itsiW- 
Jfrttuunty  is  out  of  Tune :  and  the  ablcfl;  Ar» 
tift  can  make  no  plcafing  Melody  ujwn  an  In- 
ftniment  whofc ftrings are  broken,  or  fo  relax- 
ed that  they  cannot  be  fcrucd  up  to  their  due 
height. 

Let  HiffKTMts  the  Prince  of  Plnfti/wt  decide 
this  matter  for  us.  *  The  Soul 
(faith  he)  cannot  bcchan;;cd  or 
altered  as  to  its  eifence  by  the 
acceft  of  Meat  or  Drink,or  any 
other  thir.g  whatfoevcri  but  ail 
the  alterations  that  are  made, 
muft:  be  referred  either  to  the 
Spirits  with  which  it  mixethit 
fclf,  or  to  the  Vclfels  and  Or- 
gans through  which  it  flrftimeth.  So  that  this 
proves  not  its  corruptihility  :  and  being  nci- 
tlier  corruptible  in  it  fclf,  nor  vulnerable  by 
any  Creature  without  it  felf*,  feeing  Mancun- 
nof.,  ai.d  God  will  not  deftroy  it,  the  coDcluKoa 
is  itrongly  infened,  thatthcnfo  e  it  is  imnmtd. 

»  Arf  unirrt  II. 
'TpHE  Immortaliu  o;  the  Souls  ofMcn  may 


*  Aaicna  jjofln  quoti  i- 
rent  am  mncari  bob  jMtcIt 

auc  akcrjri,  five  cibi,  Itvt 
jotUi,  live  cinulcimqucfa 
alcnins  aeocfia :  veitfaii 
eneainomiBm  ateentir 

nem  caiifa,  awad  {'-{luvis 
qiii'jus  II-  imm  Lt-t,  au'  li 
vaf,i,  orgina  qui  f»^- 
mcau  J/'p-lih.  1.  Jedlct. 


MMi,wkiih  objcdt,  and  able  to  fatisfie  its  delires :  which  j  X  ^  concluded  ti  om  the  proniifcs  of  ever- 
"         plainly  proves  it  to  be-a  TpiritHal,  ifflmaterial,  1  lalting  BlciTcdaefsjaud  the  tbrcatuiugs  of  ever* 

'  laftin^ 


Digitized  by  GoogleJ 


V<JJ.L 


A  Treaije  tf  the  Soul  ^  Man. 


laftinp  Mifcrics,  refpedively  made    in  t 
St.1  ipturcs  of  Triith,to  the  godiy  and  ungodly, 
after  this  life;,  wl.ich  Profflifesand  Thrcatniugs 
had  been  altogether  vaia  and  dcUlfory,  if  our 
Souls  perifti  with  our  Bodies. 

I .  God  has  made  many  cvcrlaflingf^omiles 
of  Blcfrcdncrs,  ycn  hchath  cH-abUfhedan  cvcr- 
laftiug  Covenant  betwixt  himfclf  andthe  Sonls 
of  the  Righteous,  promifing  to  be  their  God 
for  ever,  ar.dto  bellow  cndlefs  Bleflixliiefs  up- 
on ihcni  in  the  World  to  come.  Such  a  Pro- 
mife  is  that,  'John  8.  l8.  I  give  itnto  thtm  eter- 
nal life,  and  they Jhall  never  feriflj.  And  Joh  4. 
1 4,  II  'itofocvcr  drinkeih  of  the  WMter  that  I  Jliatl 
olvf  him^  jhall  ntvcr  thirjl  \  but  the  Water  that  I 
jli.iHf '  -  f  him^fijall  be  in  him  a  WeU  ofWater^pring' 
ing  Hp  into  cverlaftinf  life.  And  again  John  1 1 . 
2tf.  Whofoever  Itvau  and  helievah  in  nip,  fiiall 
rrnrr  die.  And  oncc  more  Rom.  2.  7.  To  them 
who  by  p^uicnt  ciiuiiKMance  in  mil  doin£^  feekfor 
dory  and  Honour,  and  Immortality^  etemillaft  j 
with  multitudes  more  of  like  nature. 

Now  if  thcfc  be  no  vain  and  delufory  Pro- 
mifcs,  (as  to  bcfurethey  are  not,  being  the 
Words  of  the  trueand  faithful  God  )thenthofe 
Souls  to  whom  they  are  made,  muft  live  for 
ever:  for  if  the  fubjcft  ofthePromifesfail,con- 
fcqueiitly  the  performance  of  the  Promifes  muft 
fail  toal  or  how  fliall  they  be  made  good,whcn 
thofc  to  whom  they  are  made,  are  pcrifhed? 

Let  it  not  be  objcdcd  here,  That  the  Bodies 
of  Believers  arc  concerned  inthcProodfo,  as 
well  as  thdr  iSoQis»  and  yet  tfadr  Bodies  perifh 
.notwithflnndiiip. 

For  we  fay,  tho  their  Bodies  die,  yet  they 

'  fhafl  liyeagain,  and  enjoy  the  fruit  ot  the  Pro- 
mifes in  eternal  Glory  :  And  whilft  their  Bo- 
dies lie  in  tlic  grave,  their  Souls  arc  with  God, 
enjoying  the  cofcuated  BlelTcdnefs  in  Hea- 
ven, Koni.  8.  !o,  ii,andro  the  Covenant- 
bond  is  not  loofcd  betwixt  them  aodGod,  by 
Death,  which  it  muft  needs  be,  in  cafe  the  Soul 

'  perilhcd  v'bcn  the  Body  doth  And  upon  this 
Hypothcfii  tlut  Argument  of  Chrift  is  built, 
M.tt.  11.  32.  proving  the  Rcfiirrc^liott  from 
the  Covenant  God  made  w  ith  Abraham,  Jfaac, 
and  Jacob  \  I  am  the  God  of  Abraham,  and  the 
God  of  Ifanc,  and  the  Cod  of  Jacob :  C9du  not 
:1c  Gedof  the  Dead,  but  of  the  Living  <j.  d.  If 
Ifaacy  and  Jacob.,  be  perilhcd  in  Soul 
as  w  ell  as  in  Body,  how  then  is  God  their  God ; 
what  is  become  of  the  Promife.aiid  Covenant- 
relation  ?  for  if  one  Corretate  foil,  the  Relation 
nccdlary  fails  with  it.If  God  be  their  God,then 
certainly  they  arc  in  being  j  for  God  is  not  the 
God  of  the  Dead, ».  e.  of  thofc  that  are  utterly 
peri  (lied.  'T  herefore  it  muft  necdsl>c,that  tho 
their  Bodies  be  naturally  dead,  yet  their  Souls 
fti]\  live;  and  their  Bodies  muft  live  again  at  the 

.  Rcfiirrtftion  by  vertne  of  the  fame  Promifc 
On  the  contrary,  many  thicatnings  of  eter- 
nal Mifcry  aft.cr  this  life  are  found  in  the  Scrip- 
tures of  Truth  .r:.;inft  ungodly  and  wicked 
Perfons.   Such  i*  that  ia  a  Thcf.  i.  7.^8,  j?, The 

\  J.ord'jcfits  Jli  alt  it  rettaled  from  tfeavtn  in  fikm- 

'  irg  Fire,  to  render  ytnf  tatiie  on  them  that  know 
not  Cod,  nid  that  obey  not  the  Ctfftief  our  Lord 
Jcfus  Ch  ijt,  whojhalfbeptmijitedwifheverlalhrf 
DeJiiuHietjj  from  the  pefcnce  of  the  Lr  >  ^rk 
the  Glory  «(  kit  Popper,  And  fpeakiug  of  the 
Torments  of  the  Daianed>  G^ift  gius  eX' 
VoLL 


prelleth  the  mifcry  of  fuch  wretched  Souls  iti 
Hell,  Mark  44.  ii'^here  thtirlVerm  diah  not, 
and  the  fire  is  net  aiienched.  But  how  fhall  the 
Wicked  !)cpunimed  with  cveilaftinf,  Dcflrn- 
dion,if  iharc  Souls  have  not  an  evciLIlin^;  Du- 
ration? Or  how  can  it  be  faid,TW  their  lVorm 
( viz.  the  rcnioi  le  and  anguifii  of  their  Confci- 
enccs  )  dicih  net,  if  their  Souls  die  ?  Punilh- 
ment  can  endure  no  longer  than  its  1  ubjc ."t  en- 
durcth.  If  the  being  of  the  Soul  ceafc,  its 
pains  and  punifhmentsmuft  have  an  end. 

You  fee  then,  there  are  everlaftmg  Promifes 
and  Threatnings  to  be  fulfilled,  both  upon  the 
Godly  and  Ungodly,  He  that  believethon  the 
Son,  hath  eve} laffing  life;  and  he  that  believetft 
not  the  Son,  fialt  not  fee  Life,  but  the  wrath  of 
God  abidcth  on  him^  John  3.  35.  The  Believer 
lhall  never  fee  Spiritual  Death,  the  re- 
paration of  his  Soul  from  God  ;  and  theUn* 
believer  lhall  never  fee  Life,  viz.  the  bleflcd 
I'rnitiou  of  God  i  but  the  Wrath  of  God  lhall 
abide  on  him.  If  Wrath  muft  abide  on  him, 
he  muft  abide  alfo  as  the  wretched  firfijcft 
thereof,  which  is  another  Argnihent  of  the 
1  mmortality  of  Souls. 

jirgument  HL 
ri"iHE  Immortality  of  theSonl'Is  a  Truth. 

X  aflerted  and  attefted  by  .  the  univcr&l 
confent  of  all  Nations  and  Ages  of  tte  World. 
We  give  «i/«rJ!>(faith  Senecayo  the 

PrefumftioM  of  aH men,  iud  that  -  •Mnltn-n  dare  folemu* 
juftly;  for  it  would  be  hard  to  prifumiuiuai  omnium  hom' 
think  that  an  Error  fiiould  oh-   j"un>;cum dc  Animi  Atet- 
tain  the  general  confent  of  Man  '"^^^ire  diiTcrimos,  nonkve 

tor  all  the  World,  m  all  Ages  mcntium  inferos,  aut  co- 
of  it,  to  bow  down  under  an   lenti'.mk  Senecd  Ef,  %j» 

univerfal  Deception. 

This  Dodrine  fticks  clofe  to  the  nature  of 
Man  •,  it  fprings  up  eafily,  and  without  force 
from  his  Confcience.  It  liath  been  allowed 
as  an  uoqueftionable  thing,  not  only  among 
Chriftians,  who  have  the  Oracles  of  God  to 
teach  and  confirm  this  Dodrine,  but  among 
Heathens  alfo,  who  had  no  other  Light  but 
that  of  Nature,  to  guide  thcni  into  ilic  know- 
ledge and  belief  of  it.  1  earned  Zanthms  cites 
out  ofCicero  an  excellent  pa  H'agc  tothtsporpole: 
•(•  In  even  thing  (  laith  he)  the 

confent  of  ail  Nations  is  to  be  ac-  +  Inomni  reconftfnfiooin* 
counted  the  Law  0'  NMHre  ;  and  Lex  Natur* 

therefore  with  all  good  Men  it   L'lnt'^^,  W*^"^ 
fhould  be  inftead  o?a  thou&nd 
Demonftrations :  and  to  relift   debet,  z^n^i;  keiKmn,  ^ 
it,  (  as  he  there  adds  )  what   "-"^"w,  t-  ^44- 
is  it,  but  to  refift  the  voice  of  God  ?  and 
how  much  more,  when  with  this  conlcnt  the 
Word  of  God  doth  alfo  confent?  As  for  the 
confent  of  Nations  in  this  point,  the  learned 
Author  laft  mentioned  hath  induftrioufly  ga- 
thered many  great  and  famiotis  Ttf! inio nics 
from  the  anticnt  Chaldeans  firet;. u  s,  fytb^goi  e- 
ans,  Stoicit,  Ptatomfts,  &l.  which  evidently 
fhewthey  made  no  doubt  of  the  Immortality  of 
of  their  Souls.  How  plain  is  that  oiPhocyUdes? 
■J^jff  j  ai*'rdl^,  1^  <7t'f©-  ^«  Jix  mfiQ  '^i:>cak- 
ing  oftbeSoul^Qoppoiition  to  the  body,which  * 


muft  be  relblred  mto  duft,  he 


laitii. 


Bta  for 


theSoul,  thiUis  tmptmtal,  and  never  grem  Mf 
btit  Uvexfvr  ever.  And  Trifmefijius,  the  famous 
and  cdeorttedPhilofopher,  gives  this  account 
'  Xxx  of 


Digrtized  by  Google 


A  Treatije  of  the  Soul  of  Math 


VoLl 


of  Maa*  That  he  coafifts  of 

two  parts  being  mortal 
refpedofhis  Body,  battminor- 
til  in  refjusft  of  ha  Son!,  which 
is  his  bell  and  principal  part, 
FIm«  not  oaly  allerts  the  Im- 
moitaHty  of  the  Soals  of  Men, 
but  difpiKcs  for  it,  and  among 
other  Arguments  urges  tliis 
-|-  Tim  if  it  9trt  net  fo^  wicked 
Men  II  ivid  ccrtMiiIy  h^n  c  the 
advtintf.ge  of  righteous  and  geed 
Meu,vpho  after  they  have  WW- 
mitted.dl  in.vmer  oj  evils, fiionl.i 
fiiftr  time.  But  what  iueak  I 
of  Phihftfkeri  the  mdft  bar- 
barous Nations  in  the  World 
conltaatly  believe  it  y.  The 
Turks  acknowledg  it  in  their 
ylUhoran ;  and  tho'  they  grolly 
miftakc  the  nature  of  Heaven,  in  tanlyiag  it 
tobeaParadifcof  fenfaal  Pleafiires,  as  well 
the  way  thither,  by  their  Impoftor  Maho- 
met •,  yet 'tis  plain  they  believe  the  Soul's  Im- 
niortality,  and  thatit  Uvw  ia  paia  or  pleafin^ 
after  this  life. 

T  he  very  falraRe  and  ilttterme  Indians  are  fo 
fuUy  pcrfoadedof  the  Soul's  Immortality  that 
\A'ivcs  caff;  thcmfclvc^  chcarfully  into  the 
Flames  to  attend  the  Souls  of  their  Husbands  j 
and  fttbieds,  to  attend  the  Souh  of  their 
Kings  into  the  other  World. 

Two  things  are  obje<aed  againft  this  Ar- 
gument. 

T,  That  fomc  particular  pcrfons  liavcdcni- 
ed  thisDoftrine,  as  Efkurns^  o-c.  and  by  Ar- 
gumentitiaintained  the  contrary. 

To  which  I  anfwer,  That  tho'  they  have 


Mors  ciilTolutio  diet  Wti- 
ufquc  (■  corporis  fc.  it 
mx)  lUi-nim  font  malis 
cum  moriuntur.  FUt.  in 
Ep.\\  Qui.l  rfrTurcis  Tar- 
tans, Mofchi";,  Wii-,  Ftrr- 
(is,  aliifqii.-  cr  n  hns  nunc 
Cemporii  barbans  naroni- 
bds  dicam?  Memo  tam  bar- 
barus  aut  imiitiK  eft  quia 
fent'ut  poft  mortem  fupsr- 
efle  loa  ia  giiibusaiiiinz 
a«t  promatemHs  punlaiw 
tur,  aut  coroncntur,  dc- 
liciisq  ;  perfruantur  pro 
bcneuctii.  ZMck.  nU  Jit- 
ff*. 


Arnmm  IV. 


THE  Immortality  of  the  Soul  may  be  evin- 
ced from  the  cvcrlalling  Habits  which 
are  fubicdted  and  inherent  in  it.  If  thcfe  Habits 
abide  for  ever,  certainly  fo  mufttbe  Soob  ia 
which  they  arc  planted. 

The  Souls  of  good  Men  arc  the  good 
Ground,  in  which  ttleSeed  of  Grace  is  fown 
bythcfpirit,  Mmh.  13.  23.  (  <.  r .  )  the Siih- 
ifl  which  gracious  properties  and  affedi- 
onsdo  inhere  and  dwell,  (  which  is  the  formal 
notion  of  a  Subftancc  )  and  thcfe  implanted 
Graces  arc  evcrlalhng  things.  So,  fohn  4. 
14-  h^l^in  inrn  tiTlf^l vftfTattr^ [fringing 
ii^intn  evcr!.iflh!>T  Fjfe^<  i.  i.  IthcGraCCS  Of  ihc 

Spirit  ftjall  be  in  Believers  permanent  Habit5| 
fixed  Principles,  which  Ihall  never  decay.  Antt 
therefore  that  Seed  of  Grace  which  is  call  into 
their  Souls  at  their  Regeneration,  is  in  i  Tet. 
I.  23.  called  itmrrmftible  Settly  iMeh  liveth 
and^ideth  f<r  ever:  and  it  Is  incorrnptiblc, 
not  only  conlidcred  3bftTaftly,in  its  own  lim- 
ple  ntftttfe,  but  concretely,  as  it  is  in  the  laa- 
Ltificd  Soul,  itsfubjed:  for  it  fiid,  i  Je^ 
3.  5.  The  Seed  vfCod  remaweth  tnhitn.  It*« 

bidcth  for  ever  in  the  SooL  If  Chen  thele  t«il> 

things  be  clear  to  us, 
I.  That  the  Habits  of  Grace  be  everUfting^ 
2.  That  ^  areinftperabie  iVomlkitifiifi- 

ed  Souls  •, 

It  muH  needs  follow  that  the  Soul,  their 
Subjcd,  an  everlafting  and  immortal  Sodl. 

And  how  plainly  do  both  thcfcProjxjfitions  lie 
before  us  in  the  Scriptures?  As  for  the  immor^ 
taUnd  interminable  nature  of  faving  Grace, 
it  is  pl.iiii  to  him  that  confldor'?,  not  ont;  the 
done  fi),  yet i.)Thisnoway  lhakcsthc.Ar-[tore-cit«xl  Scriptures  fpcak  about  it,  calling 
gument  from  the  conient  of  Nations,  becaufe  it  incorrnptiUe  Sttd,  aWetttfWmer  ffrinf^inv  Np 


fomefcvT  pcrf:i:;>  liavc  denied  it  .■  we  truly 
lay  the  Earth  is  Spherical,  tho'  there  be  many 
'  HiUs  and  Rifings  m  it   MDemocritKs  put  out 
his  ov,  n  evc5,  moft  we  therefore  fay  all  the 
■  World  is  bliud  ? 

(  2. )  It  is  worth  llhinking  on,  whether  they 
that  have  qucflioncd  the  Immortality  of  the 
Soul,  have  cot  rather  made  it  the  nutter  of 
♦'o  i»rif  theiroptionaiid'deRrc,  than  of  their  Faith  and 
pcrfualion.  Wc  dillingulh  ylthelf  '  into  three 
"'  v^ifiuf  ClafTcs,  fudias  arc  fo  ia  Prmice,  in  J}efirey  or 
"Zi  4u     Judfntm  'y  btot  of  theformer  forts  there  may 
be  foimd  multitudes,  to  one  that  is  fo  in  his 


i.:!o  cvnl.'.fli'i^life-,  but  add  to  thcfe  what  ii 
faid  of  thele" divine  Qualities,  in  iPet.  1.4. 
where  they  are  called  the  Divine  iMr»v;  and 
Fphff  4.  1 8.  The  I.lff  or God^notmg  the  pcrpe- 
tiiic/  of  tbefe  Principles  in  Beiievers,as  well  as 
thdrrefemblance  of  GodinHolinefs,  whoare 
endowed  with  them. 

.  '1  know  it  is  a  great  queftion  among  Divines, 
AMgrMiminretnttisfitH4imra&  tjfemii  JJmuI' 
ffr»j<>j<iW»*?Whethet  thcfcPrinciplcs  of  Grace 
in  the  Regenerate  be  evcrlaltins  and  iatermi- 
nable  in  thdr  own  nature  and  eiKnce?  For 
my  own  part,  I  think  that  God  only  is  natu- 


fettled  judgmttit.  if  you  think  ii  ftraugc  that  rally,  ellcntially,  and  abfolutely  interminable 
anyMiin  Ihould  wifh  his  Soul  to  be  mortal,  and  immortaL  Bnt  thefo  gracious  Habits, 
f/.f,  o(  .Vjgivcsusthctrucrca(bnofit*>4ipjf/:-l  plintedby  him  in  the  Soul,  are  fo  by  virtue 
ed  Mah  (  faith  he  ;  it  afraid  of  his  Jnthy  .lud  of  God's  Appointment,  Fromife  and  Covenant. 
T''  therefore  wi(hej  bit  SeiU  Mid  Body  may  peyijh  toge-  \  And  fuTC  It  IS  that  by  reafott  hereof  they  are 


Mici 


thrrly  De  nh^roher^M  it  finHldcameteGetts'mici  minilc,  which  is  enough  for  my  purpofc 
Trikuftid.  j  if  they  be  not  eflentially  interminable,  Tho^ 

1.  Nor  caii  dte  ftrength  of  the  Argument  be ,  Grace  l>e  but  a  Creature,  and  therefore  hath  a 

eluded  by  fhyin?^,<?//  t'us  m.T\i  be  hut      :i^:iverfal  pnffe  mon,  yct  it  is  a  Creature  br.?,otten  by  the 
T 'Vfii>i«7,one Nation  receiving  it  tram  another.  \  VVordaud  Spirit  of  God,  which  live  and  abide 
For  as  this  is  ndther  true  in  it  fclf,  nor  \yo(- !  for  ever,  and  a  Creature  within  the  Promile 
fible  to  be  mudcgood,  fo  if  it  were,  it  would  and  Covenant  of  God  by  rcafonwhercofitcaa 

no:  invalidate  the  Argument :  for  if  it  were  never  aftnally  die.  ' 


not  a  Truth  agreeable  to  the  light  of  Nature, 
and  fo  calily  received  by  all  Men  upon  the  pro- 
pofal  of  it,  it  were  impolfibtc  that  aU  Nati 


And  then  as  for  the  inl^parablenels  of  thele 
Graces  from  tlic  Souls  in  whom  they  are 
planted,    how  dear  is  this  from  i  Jeifn  2. 


ons  in  the  World  Ihould  embrace  itforcadily,  !27.where  frnftifiing  tCcace  is  compared  to  an 
audrbold  it  fo  tmo«IIy  as  they  do.  iUoAion  and  this  Uodion  is  find  to  abide  in 

'  tbem  ? 


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VoLI. 


A  Tremfe  of  the  Soul  tfMan. 


5i5 


them  ?  And  i  John  3.  9.  'tis  called  the  Seed 
of  God^  which  rcraaineth  in  the  Soul.  All  our 
natural  and  moral  Excellencies  and  Endow- 
tnents  go  away  when  we  die  -fjtk.  4. 2t.  Doth 
not  their  ExceRemy  thmis  m  mmgt  f  Men 
tnay  outlive  their  acqntred  Gifts,  bat  not  their 
fiipernatural  Graces.  Thefc  ftitk  by  the  Soul, 
as  Ridh  to  N/wmiy  and  where  it  goes  ihcy  go 
too :  fo  that  when  the  Soul  is  diflodged  by 
Death^U  its  graces  afcend  up  with  it  into  Glo- 
ry it  carries  away  all  its  Faith,  Love,  Delight 
in  God,  all  its  comfortable  experiences^  and 
fruits  of  Communion  with  God,  along  with  it 
to  Heaven.  For  Death  is  lb  far  fi-om  divefting 
the  Soul  of  its  Graces,  that  it  pcrfefts  in  a 
aitfdMllt  an  iJut'was  defedive  in  them ;  i  Cer. 
13.  TO.  Whm  thst  wtud>  iturftS  ^mU  eamty 
thtn  thdtt  which  if  ittp*rt  fias  M  dmemntf^  as 
the  Twilight  is  doDe  away  when  the  Sun  is  up, 
and  at  its  Zenith,  bo  then,  Grace  never  dicth, 
and  this  never-dying  Grace  is  infeparable  from 
its  Subjefti  by  which  it  is  plain  to  him  that 
confiders,  that  as  graces,!©  Souls  abide  for  ever. 

But  this  only  proves  the  Immortality  of  re> 
generate  Souls. 

It  doth  fo.  But  then  conftder,  as  there  be 
gracious  habits  in  the  Regenerate  that -never 
die,  lb  there  are  vicious  habits  in  the  Unrc- 
generate,  that  can  never  be  fepcrated  from 
them  in  the  World  to  C0111&  Heaccjthi  8. 2t. 
they  are  laid  to  Me  in  their  fins  \  and  Job.  20. 1 1 . 
Their  ifti/imties  lie  dtnon  mth  thtm  in  tbf  Jiifi  i 
and  Ezjtk.  24.  13.  They  JhMi never  he  fiirged. 
Remarkable  is  that  place,  Rn:  22. 1 1.  Let  him 
that  iifilthyy  be  filthy  fiiU.  And  if  guilt  Ibcks  fo 
fall,  and  On  be  fo  deeply  engrayea  ia  impeni- 
tent Souls,  they  alfo  mufl  remain  fiwr  e?er,  to 
bar  the  puniiitunent  of  them. 

jlrjtMfHefil  V» 

TH  E  Immortality  of  the  Soul  of  Man  may 
be  eviiced  from  the  Dignity  of  Man  a- 
bove  all  other  Creatures,  (Angels  only  except- 
ed) and  his  Dominion  over  them  all. 

In  this  the  Saiptures  are  dear,  that  Man  is 
the  Mafter-piece  ofafl  God's  other  Works  ^ 
Pfat.  8.  5, 6.  For  thou  haft  made  him  a  little  lemer 
th/in  the  Angels^  and  haft  eremied  him  with  Ghry 
and  Honour. Then  haft  made  him  to  have  Dominion 
0VertbelVeris  of  tljy  handsy  than  hafl  put  all  things 

under  his  feet.  Other  Creacores  were  made  ^or 
his  fcrrice,  and  he  is  crowned  King  over  them 
all.  One  Man  is  of  more  worth  than  att  the 
iniferiour  Creatures. 

But  wherein  is  hisIMgni^  and  Endlency 
above  all  other  Creatures,  if  not  in  refpecf^  of 
the  Capacity  and  Immortalitj  of  his  Soul  ?  Sure 
it  can  be  found  no  wheredfe;  for  as  to  the 
Body,  many  of  the  Creatures  excel  Man  in  the 
perfedions  of  Scnic,  greatnefs  of  Strength,  a- 
gility  of  Members,  &c.  Nos  aper  tmditm  fraeet* 
tity  aranta  tacluj  vtdtwr  odoratu^  linx  vifn^fimia 
infta :  And  foT  Beuity,  Seiemen  in  all  his  Clnj 
WM  not  arrayed  like  me  ef  the  LiBies  of  the^eti 
The  Beafts  and  Fowls  enjoy  more  pleafure, 
and  live  divelted  of  thofe  cat es  and  cumbers 
which  perplex  and  wear  out  the  Lives  of  Men. 
It  cannot  be  in  refpeft  of  botlily  PerftSions  or 
Fleafures  that  Man  excels  other  Creatures. 

If  yon  by.  He  excels  them  all  ia  reT^  of 
that  noble  EodowBieat  of  Rcafon,  which  is 

VoL  J. 


peculiai-  to  Man,  and  hfefiogolar  ExceUency 

above  tiicm  ill  : 

n~is  ttuc,  thi^ishis  glory;  But  it  you  dc-  \ 
pri ve  the  rcafonable  Soul  of  Immortality, ,  yoii  \ 
defpoil  it  of  all,  both  of  its  clory  and  comfort,  \ 
and  put  the  rcafonable  laiu  a  worfe  couditioa  \ 
than  the  unrcalbnable  and  brutifh  Creatures  | 
For  if  the  Soul  may  die  with  the  Body,  and  Man  j 
perilh  as  the  Beull,  hajjpicr  is  the  life  of  the 
Bcaft,  which  is  perplexed  with  no  cares  nor  j 
fears  about  futurities  -,  our  Rcufon  ferves  to 
little  other  purpofc  but  to  be  au  Engine  of  Tor- 
ture, ameer  Rack  to  our  Souls.  ^ 

Certainly  the  Pri\'ilep;e  of  Man  doth  no^ 
confill  in  that,  as  abftradcd  from  Imaioitality, 
But  in  this  it  properly  confills,  that  he  c»}oys  ^. 
not  only  a  realbnable,  but  alfb  rcjoiceth  in  an  i 
immortal  Soul,  which  Ihall  overlive  the  World,  I 
and  fubflft  leparate  from  the  Body,  and  abide  \ 
for  ever,  when  all  other  Souls  being  but  mate-  i 
rial  Forms,  perifh  with  that  Matter  on  which  ' 
they  depend.  This  is  the  proper  Dignity  of  [ 
Man  above  the  Bcafl:  that  pcrilheth  j  and  to  ! 
deprive  him  of  Immortality,  aad  leave  him  1 
his  Realbn,  is  but  to  leave  him  a  more  mifera-  / 
ble  and  wretched  Creati:rc  than  any  that  God 
hath  put  under  his  feet.  For  Man  is  a  prolbeft-  \ 
ing  Creature,  and  raifeth  up  to  himfclf  valt  \ 
hopes  and  fears  from  the  World  to  come :  by  \ 
thefe  he.  is,  reftrained  from  the  fenfoal  Plea-  | 
fares  which  other  Creatures  freely  enjoy,  and  j 
exercifed  with  ten  thou&nd  Cares  which  they  , 
are  unacquainted  with    and  to  fail  at  laft  of 
all  his  hopes  and  expe(^tions  of  Happinefs  in  / 
the  World  to  come,  is  to  fall  many  degrees  / 
lower  than  the  lo well  C  feature  fliall  fall  i  even  ''' 
fo  much  lower  as  his  expefiations  and  hopei^ 
bad  lifted  him  higher. 

jirgHmtnt  VI. 

THE  Souls  of  Men  moft  be  immortal,  or 
elfethc  dcflresof  Immoitalityare  plant- 
ed in  their  Souls  in  vain. 

That  there  are  defires  of  Immortality  found 
in  the  Hearts  of  all  Men,  is  aTruth  too  evident 
to  be  denied  or  doubted,   Man  cannot  bonnd 
and  terminate  his  defires  with- 
in the  narrow  limits  of  this       f>f'^}>/AcnJor  uoit 

, ,      j^.    ^.       .  ^  fjif ,  ibit  if Mtnf  ume  there 

World,  and  the  time  that  mca-  '^.y^         /j,^^,^  „  ^ 

fures  it  Nothing  that  c^n  be  mfi>tlut  oAen  fixuid  fpeik 

meafurcd  by  time  is  commcufu-  wfl of  ikm  ruber  tba  ml 

rate  to  the  defires  of  Man's  'inr their  dutb,  then  athet 

soul.  No  ^«r.  better  futes  it  "^'^Itfi'liS; 

than  this,  Nm  elt  taertale  (jttod  an  m  fremfme  Stbk^it 

Of  to  \  1  feek  for  that  which  will  eenOmeeSphn  sfiernkevet 

notdic.  Rem.  1.  V.  7,  And  his  't!(jr,h!f  n-i!'i  .:u,,^,  jtber 

great  relief  againft  Death  lies  f  ."/'^ 

mthlS, Nonemnitmoriar -^That       }mj:^hi:;cr  i.fnt,  orfeJr 
he  lhall  not  totally  p^rilh.  Yea,   ttuit^^  b:jond  ia  contimamU 
we  find  in  all  Mcu,  cvcaia  thofc   Hak  dc  Aainu^  73,  - 
that  feem  to  be  moft  drowned 
and  loft  in  the  loves  and  delights  of  this  pre- 
ient  World,  a  natural  defire  to  continue  their 
Names  and  Memories  to  Pofterity  after  Death. 
Hence  it  is  fa  id,  Pfal.  49.  11.  Their  iutntrd 
themhtisy  that  their  benfetfiiaU  continue  for  ever^ 
andtheirdipelling'flaetste  all  generations  .,  tfxy 
call  thfir  Ltr.di  ,<Jte>-  thdr  OTn  ?/antes. 

And  hence  is  the  delire  of  Cbildjen,  which 
is,  as  one  filth,  nodofa  */£teniitat^  a  knotty 
Eteniiff }  when  our  thread  is  l^ttnoitand  cot 

X  X  X  3l  itf 


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A  TremHi    the  fStml  sf  Mm. 


Vet  I 


ol^  their  Thread  is  knit  to  it  j  and  fo  wc  dream , 
a  continued  fucceflion  in  oor  Name  and  Fa-I 

Jhfulom  had  no  Children  to  oontmuc 
memory  i  to  fupply  which  deEcft,  he  reared 

np  a  Pillar,  2  Sam.  18.  18.  Now  it  cannot  be 
y  imagined  that  God  (hould  plant  the  dcpre  of 
^  Imaorulity  in  thofe  Souls  that  arc  incapable' 
of  iti  nor  yet  can  we  give  a  ration:il  account 
how  thefe  apprchcnfions  of  Immortality  fliould 
come  into  the  Souls  of  Men,  except  they  them- 
/        fclvcs  be  of  an  Immortal  Nature.    For,  cit  her 
thcfc  Notions  and  Apprehcnfious  of  Immorta- 
/         lity  are  imprcfs'd  upon  our  Souls  by  Clod,  or 
\  do  naturally  fnringout  of  the  Souls  of  Mca  :  It 

God  imprcls  them,  thofe  impreflions  aye  jnjiUc 
'         in  vanu  if  there  be  no  ftdt  ttiing  as  Immmta- 
\        litjrtoXe  en)oyjcd  j  and  if  they  Ipriii?  and  rife 
naturally  out  of  oor  Souls,  that  is  a  fulfiticni 
.    ,       jcvidencc  or  their  Immortalit). 
"  For  we  can  no  more  conceive 

^^jTiiBfogu  and  form  to  our  fclvcs  Idor, 
roH(hbMHoiiw>fnfw>;5,ji-  and  NotiOHS  of  Imoiortality, 
ctr-,  ctlour,  or  fff'f}io;i  of  jf  our  "ouls  be  mortal,  than 
nsaer.  si(3onar»tibdc  iin-        firutcs,  whic}!  ar<?  voido 

fluooiinquddmoracntanc-  Notions  arid  ConLcp^ions  ot 

«m  eft,  ide>m  natunt  ^  Rationality.    So  then  the  ver 

fdu^fabricare  noo  poteft,  ^  Apprchcnfions  and  Defirts 

qnemadino4umMiM  rati-  ^^^^               i,^         5  ,,^,^, 

sttnu  in      Jh  uiem  to  be  of  atf  uainonal  Ma- 

Argttmm  VII. 
I'Oreovcr.  the  account  ^iveo  us  in  Scri- 
 [  ptureof  the  return  or  fcvcral  Souls  in- 
to thetr  own  Bodies  again,  aftej:  de^thfi  a^id  re-r 
al  feparationfirom  them,  Ihcws  us  that  the  Soul 
fubliftsand  lives  in  a  feparatc  ftate  after  death, 
and  pcrilhcth  not  by  the  ftroke  of  death  :  tor 
£f  it  were  annihilated  or  dellroyed  by  death, 
the  lame  Soul  could  never  be  rcHorcd  a-^aiu 
CO  the  fame  Body.  A  dead  Body  may  indeed 
pe  afted  by  an  aflifting  Form,  which  may  move 
and  carry  it  from  place  to  place  :  So  the  Devil 
•  hath  acted  the  dead  Bodies  of  many  j  but  they 
cannot  be  faid  to  live  again  by  their  own  Souls, 
after  a  real  reparation  by  death,  unlcfs  thofe 
Souls  overlived  the  Bodies  they  forfook  at 
death,  and  had  theiv  abode  in  another  place 
andftatc.  You  have  divers  unqucftionable  Ex- 
amples of  tlie  Sotul's  return  into  the  Body  rc- 
coixied  in  Scripture.  As  that  of  the  Slmamite^s 
Son,  1  Ku.e^.  4.  18, 19, 20, 32,  S3, 34,  j<5, 
37.  That  of  the  Rukr's  Daughter.  Afi«f.  9-  •  8, 
13,24,25.  That  of  the  Widow's  Son,  Zjwc  7- 

;  1 2,  1 3 ,  1 4,  1 5.  And  that  of  LaZAi  tu^  John  \  I . 

39t  40, 41*42,  43»44«  45>   Thefe  were  no 
other  •  but  the  very  fimc  Souls, 
•  Non  aUam,  fed  ipfam    tlicirovvn  Souls,  which  return- 

tia  CM  qci  pucavt.antis    Chryjojtom  well  obFervcs,  is  a 
hiidiepuunr  ar.i:">im  poft   great  proof  of  their  Immorta- 
moruoi  corporis  niiiii  tlie.   ijt^^  againft  them  tl-.at  iliink 
the  Soul  is  annihilated  after  the  deatli  ot  the 
Body. 

*Tis  true,  the  Scripture  gives  us  no  account 
of  any  fenfe  or  apprehenfion  they  retained  af- 
ter their  rc-unio!i,  of  the  place  or  ftatcthey 
wcrcin.during  tbcir-  f^aratioii...  Ipher^fccm- 


cd  to  be  »  perfect  4^«z«,  forg/?tfalacfi  of  aU 
that  tbejr  nw  or  left  in  the  ftaic  of  lepatatioiu 
And  indeed  it  was  ucceiTary  it  ihould  be  fo, 
tha;  our  F^ich  Blight  be  buih  ratiier  -upea  tii^ 
furp  ProiQilbof  Cod,  than  fuch  Reports  and 
Narratives  -of  them  tlut  came  to  us  from  tlic 
dead,  £4u(r  itf.  ^,  And  ii' we  believe  U9t  tibe 
WflixL  neither  wonbltve  beliew  if^xMm 

Oreo  ver,  «i3hthly.  The  fuppoCtion«f 
^  the  soul's  poiiihiag  with  the  Body,  is 
^bvcrUvc  of  xbp  iCbriUiau  Ke^^^oo.  in  tbe 
principal  DoOrisp  and  Duties  tfiei^ :  Tate 

av/ay  the  Immoi  tality  of  -Jk  Soul,  aixl  aii  Re- 
U^qa io  tb£grouad .   i  W4U  iuiUucc io, 
I.  TheDo£trinesi  «rp,,:„;«, 

/vrj7,  U  ovej:;toow»  maia  Principlfsaad 
DoQrines  of  Cttijftiu  Religion,  cponvhkh 
both  our  Faith  and  Comfort  is  fbuuded  \  aatl 
coufcqueotly,  i(t,  iMtdoc»  aud  ruins  «s,  as  to  ail 
folid  hope  and  true  jpf,  T}»  Oi&fiws  or 
Principles  it  overthr(H«l>  are^  aWMf  fopnf 
others  fuch  as  follow. 

^  I.  Itnnllifiei  and  makes  void  tl  c  ^,irjtde- 
lign  aaJ  cr.J  of  God's  cicnial  Elcdtion.  The 
Scriptures  tgil  us,  Th^t  from  all  Eternity  God 
hath  qbolen  a  certain  nopiber  in  Clurill  Jefus, 
to  Eternal  Life,  and  to  tiic  means  by  which 
they  ihaU  attain  it,  out  of  his  roeer  good  Flc»> 
lure,  and  fbr  the  Praife  of  his  Grace.  This 
was  (i/)  an  eternal  Act  of  God,  Lfhef.  \.  4. 
lon^  before  we  had  our  Being,  Rtm-^  1 1*  C^) 
This  dioice  of  God,  or  his  purpofe  to  iare 
fomc,  is  immutable,  2  Tim  2. 19.  «  ■  i7- 
(z.)  This  choke  he  made  in  Chrift,  £fk  i .  4. 
Not  that  Chrift  is  tbe  caufe  of  God's  chuiing 
us :  for  we  were  not  clefted  becaufc  wc  were, 
bi^  that  we  ought  be  iu  Cbriil.  Chrilt  wasor- 
dam*d  to  be  the  Medium  of  the  executioa  of  Ait 
Decree:  And  all  thcMcrcies  which  werepurpo^ 
fed  and  ordained  for  t)s,were  to  be  purchaied  by 
the  Blood  of  Ghrilt  He  was  not  the  Cw/r  of  the 
Decree,  but  the  Furchafer  of  the  iMercies  dc- 
aeedforus.  (4.)  This  choice  was.of  a  certain 
number  of  Perfons,  wbo  are  all  known  to  God, 
2  Tim.1.  19-  aud  alt  given  to  Chrift  in  the 
Covenant  of  i'vcdeinption,  Jth»  1 7.  2,  6.  So 
that  no  Eleft  perfoa  can  be  a  Reprobate,  no 
Reprobate  an  Eleft  perfon.  >  5.)  This  number 
was  cholen  to  Salvation,!  T^(j(^5.9.  No  lefs  did 
God  defign  for  them  than  glory  and  happinefs, 
and  that  ror  ever.  (6.)  The  fame  perfoos  that 
are  appointed  toSnlvatioti  as  the  End,  are  alfb 
appointed  to  Sandification  as  the  Way  and 
Mean4  bf  which  they  (hall  attain  that  End, 
!  Pet.  1. 1, 1.  2  13, 14.  (7.;  Theim- 

pullive  caufe  of  this  choice  was  the  meer  good 
plcafurc  of  his  Will,  2  Tim.  1 . 9.  Rom.  9. 1 5, 1 6. 
Ephef.  1 .  9.  (8.)  The  end  of  all  this  is,  the 
praife  of  his  glorious  Grace,  £fh.  i.  |r,6.  to 
make  a  glorious  Manifeftatiou  of  the  Riches  of 
his  Grace  for  ever.  This  is  the  account  th« 
Scripture  gives  us  of  God*$  eternal  Choice. 

But  if  our  Souls  be  mortal,  and  pcrifh  with> 
our  Bodies,  all  this  is  a  miflake,  and  wc  are: 
impofed  u^x^n,  and  our  Uiiderltandiugs  abu- 
fcd  by  this  D>Q^rine  .•  For  to  what  purjwfe 
If  p  aU  thfiTe.  Decrees  aad-Conaiyanccs  of  God 

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.  A  Treat ije  -of  the  Soul  qf  A4aii. 


Hi2 


rfroin  evcrJafling,  if  ow  Soals  pcntt  wKh  oiir  |  r^r^»r.ti,„,  Bmk;.  JWf«^V„,  ■^e^^foh;  aftd 
^Bodies?  Certainly,  if  it  be  fo,he  lb(es;il1  the  i  r»tf>rrff-:9>,  in  Heaven  rbr  vs.  knd  th''l>>  nc 
Thoughtsand  Goonfels  of  his  H«rt  about  us  i ,  the  main  Piihtrs  both  of  our  Faith  andCom- 
and  thatConnfcltof  his  Wai,iwhict»  hfomoch  (fert 'IWcc  awsT^rlttfe,  m  mh  Vmr^r 
;<tiebjated  in  the  Scriptorcs,  and  admirtd  by  il.ives  t6o,  for  tWefc  nre  the  f'^'-iK-'t;  of  ^\\ 
vliir.»eoplc,  comes  to  nought.  Forthis  is  cvi-  j  Joy  and  Comfort  to  the  Peopleolr  dod, 
dent  to  every  Man's conlidcration,  That  if  the      q 4,  •-    J".  '  ■  s  ..:  :'  u'r^i,i  » 

jSOttl  (which  is  thc-Objcd  about  which  all  tliotc  |    ]-]h  frH-^^m^tio^,  ' 
<€|i9Bfiiels>and  ThoughtsofGod  wcrecul]<loycd 
•and  laid  out^  failinits-bdog,  all  thofcThous^hts  I 
imd  Goaofels  tlmt-hmc  b«n  cmplovcci  about 
it,  and  fpentonit,  mafbncccniirily  fail,  and 
comcto^nodhing  witbit.  The  Thoughts  of  his 
■Heart  cannotftand  fiaft,  asit  is  faid  /yir/  35.11. 
if  the  Soul  Aide,  about  which  tlicy  arc  colivcr 
fint.  In  tbatday  the elcft  Soul  perifhcth,  the 
«tcra^l  Corifiiltations  and  Purpofcs  of  God's 
htMt.periIh  with  it.  *>f**rw-iw  tells  us,  that 
*  jilhentu  Mugmu^  'wkh  abun- 
dance of  Art,  and  the  Itudy  of 
thirty  years,  made  a  v<xal  ix»- 
lUeiil  tbcFoiTh  af»Mni.  iTivas 
a  rare  contrivance,  and  mtich 
adtnnred  ^  the  cunning  Artifl: 
•Intlfcifipdm'd  it,  that  by  Wheels 
and  bther/'iftffciwf  rpl'ac'd  mrh- 
iu  it,  it  could  pi  onoiuicc  words 
4»tiadatbly.  >^fia<nv  being  ^ui-pri/.ed  to  hear 
the  Statue  rp€ak,was  aftighitcd  at  it,  :jiid  brake 
i%  all  to  pieces ;  upbn  >*Jiioh  Albenm  toW  him 
liHHMd  atone  bldW^deffaroyMthe  wdrk  df  tMity 
■fWlfa-  Such  a  blow  would  tfw  death  of  the  Soul 

fvnit»  tiieCoaafdlsaad  l^ooghts,  not  of  Man, 

kiling. 

If  the  Sonb  of  Men  perifli  at  death,  cither 
iGod  aeverdid  iipipointany  Seals  to  Salvation, 
•as  the  Scrtptures  teflifie  he  did,  \  Thrff.  5.  9. 
orclfcrhc  ftjundation  of  God  ftands  not  lure,  as 
hitWord  tdlsitaeftotli,  l7Vit».  a.  tp.  ^ttteii 
tWs  ruppolition  overtorii5  the  etei  na!  Decrees 
and  Counfels  of  God,  whidi  is  the  firll  thing. 

2,  It  ovcrthrtws  the  Covenaiftt  of  Redem- 
ption betwixt  the  Father  and  the  .<>on,  before 
this  World  was  made.  There  was  a  fibderal 
Tranfadron  foerwi:kt  the  Father  ikiA  iobfrom 


*  /Ibtrt^'iMjf.  ftjtuam 
hoinii:i5  i,n-,flru:d:  ,  qjx 
lum  hhrdiiufmis  qiiibuf- 
«lain,  rot  is,  atq;  aliisnidchl- 
nis  intra  latentiiMaipcritiE. 
fijni  compolitis ,  lingaam 
qoadam  mkuK  &  4iicipli- 
~  ,mofeiitiM%  -airtiealata 


eternity  about  our  Salvation,  2  Tim.  r ,  <j.  Znh. 
<S.  1 3.  In  that  Covenant  (thrill  engaged  to  re- 
deem the  Eieftbf  Ml  lihxKl  •,  asid  the  Father 
promifcd  him  a  reward  of  thofe  his  fiifTcririgs, 
If*.  53.12.  Accordhigly  fee  hath  [lOured  nut  his 


^  I*;  /'>^t>'va?..^ji>/ was  iiecellary  to*a^J>rt<:i^.^tc 
hmi  tor  his  Mediatorial  Work:  it  was  liot 
'only  a  df'lt-  lirt'ftch  3  puit,  -wMwifct 
whicl!  he  ronid  dilch3ri-;e  no  other  part  of  it. 
This  was  the  wonder  of  Mefaaud '/uiel>,tT/w. 
3. ftf.  God  ineaftia W» the'WdrflS Wdndcr ; 
No  cond^fcerilion  lil^e  this,  rhif:p.-i,ii,  7. 

The  Dr.irh  of  Ch rift  hatfh  the^ndturc and  re- 
fpeft  of  a  Ranfom,  or  'ignivalcrt'W^c  laki 
down  to  the  Jdftide  of  God  for  our  Redem- 
ption, M^.  20.  18.  ^ffi  2a  28.  It  brought 
oiir  Sduls%otoiiiK|ferthe'Cdifc,  and  nurclra- 
fed  tbrtiieta'CT!ttrW«ng*ldRdttefs  ^^1^,  4. 
4,5-  • 

The^JPf^rr/^/iWf  Of  (fhnftfmm%t'M'h:nh 
the  nature  both  of  a  Teftimony  of  fiis  finifhin'' 
the  Work  of  our  Redemption,  and  the  Father's 
fiill  fitisfeaion  therein,  j^Ww  5.  ib.  aud.of  a 
IVinciple  of  oortoirwaioa  tetteriuillifc, 

I  Cvt.  15.  20.     ■    •  ••"  ••  •  •  ■•  • 

■Ore  Jifeefffion  WORM  %t6  IftaV^ri'-Uis  in 
the  cafpacfty  and  ivlaferti  '6f  a  ^oi  c-i^unncr, 
Hfh  6  20.  It  wgs  to  -prdpai  c  pfeces  for  the 
RetJetfrncd,  who  •<vehj  .tfe  c(tthc  ifddt  hifu  to 
glory    itWsir  SHreral  tcnbri^ddi  ;'3bhti  \iL. 

••••Thfc  'UtSrt^oh  <^'0^ft  Infferven  is  for 

thefecurity  ofour  pnrchafcd  Inheritance  to  irs, 
and  to  orevent  any  new  breaches  which  might 
^  'made  by  bur  lirisi  tvhcr^by  it  might  be 
forfeited^  and  w^'diVdted  (6!f  St         \  jik, 

•  ATItffMe  K>Jotly  intflttn^th<lbinichtttoh  <^^ 

tm  Faitli,  and  hope  of  Glory :  But  if  our  Souls 
perifh,  or  be  annihilated  at  death,  our  Faith, 
Hope,  afldCbmfei'^  'i^  aU  Dclufions,  vaia 
Dreams,  which  do  btrcainaleioar  'fot^'Inia^ 
natrons.  For,   •  *      ■  ^ 

( f .)  1 1  *«s  not  worth  To  greii  ,a  ftoop  and 
abafemcntof  the  blc!icj  God,  as  lie  (ubmlttcd 
to  ii^  his  Incarnation,whcn  he  appeared  in  flcfii 
y^j-itttfttliknrcfi  of liiififl  ^c^Rom.  S.  3.  and 
'made  himfclf  of  no  reputation,  Thi!  j:.  2. 
j  An  ad  that  is,  and  cycr  xviU  be  admired  by  ivicti 


8m1  to  death  for  them,  finifhed  the  work,  >k  and  Angels  :  I  fay,  it  was notwdith  fo  Rrcat  a 
1 7.  4-      is  now  m  Hcavcit,  cxpcain^^  the  lull  \  Miracle  as  this,  to  procorc  for  m  the  v.3nifhin 


reward  and  fruits  of  his  futtcrings,  wlach  con 
Jiftnot  iiihfe  own  i^erfllMlGraiV,  which  he 
there  enjoys,  but  in  the  compIeteneftaAdfill^ 

ncls  (if  his  .MyUii..il  Body,       17^  24.'  ' " 

But  ccrt.iinly,  it  our  Souls  pcrilh  with  olii- 
PodicN,  (thrift  hath  a  vcrv  ban  hargiiriof  it  : 
nor  can  that  promifc  he  ever  n'ade  Q-Ood  to 
him-,  Jf/t  53.  12,  HepiaVfeeof  thttrf.velofhis 
5:/,7,  nnAbe fui-fied.  He  hath  donc  his  Work, 
but  vvheic  is  his  Kcwnnl  ?  Sec  how  this  fnp- 
poiition  ftrlkes  at  the  Jullice  of  06d  ;  add 
wounds  h"s  faithfulnefs  in  his  Covepa.nt  with 
his  h on.  He  hathasnluch  Comfortand  Reward 
from  the  Travailnf  Ms  Stfiil,  a^il  Mother  that 
is  dclivci  cd  after  mnny  (harp  ]i«aAgsbFa-Cliild 
that  dks  almoft  as  foon  as  born.     ■  ' 
9.  lt>ov«rt1liibWi  m  D^arkies  aF  <a^$ 


coratortof  a  few  years,  and  tliat  Hioit-Hy'd 
coi*ft>rcilo  OSfhcftlftiJ  A  deluding  Di  cam,  or 
mocking,  Pli:;nt..nn  .  for  fciia-  i't  coalifts  ii 
hope  and  cvpcctaxion  frpm  rlicWoi  iJ  to  come, 
as  the ScnpniiTStvci-y  where  fpcak,  i  Thek\. 
8.  niid  2  ay.  3.  tiy^irtr.  5.  j,4,  5.  If  thcrt 
no  fuch  enjoyments  for  ns  there  (  ds  nioll  cer- 
tainly  there  areirnt,  if  our  Souls  |;eri/h)  it  is 
but  a  vanity,  at!  ii.^;Gf  nought,  tb.it  was  the 
errand  upon  wluch  the  Son  of  c; 
frorii  the  Fathet*s  Bblbra ,  to 
us. 

(2.)  And  for  what,  think  you,Wai  the  Blood 
of  God  updtt  the  Crois?  What  was  fo  v^5 
and  inconceivable  a  iVc^furc  expended- to 
purchafe  ?  What !  the  flattci  ing  and  Viia  hoj^cs 
Of  i  fevi  ycars,of  which  we  may  lay  as  it  was  laid 

of 


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A  Treatife  of  the  SmJ  if  M^n. 


VoU 


of  tb«lS«NM»GOiIlfilUbipij  tmhu  Mmi  volaticum  I  h^vids  to  be  cast  into  HtU.  Bnt  tO  whatpHTpdlSs 


£4mdi»n  the  fugitive  joy  of  a  year  :  yea,  not 
only  ibort-Uv'd  and  vain  hopes  in  thcmfelves, 
but  fuch  for  the  lake  whereof  wcal^ridge  our 
fclvcs  ofthcplcafurcs  and  dcfires  oftheficfli, 
i  John  5.  3.  and  lubmitour  fclves  to  the  great- 
eft  fiiflcrings  in  the  World,  Kom.  8. 1  .  For  the 
Hope  of  Ifrad  am  I  bound  with  thisChaixud-f. 
jius  iS.  20.  Was  this  the  parchacc  of  his 
Blood  ?  Was  this  it  for  which  he  fw^t,  and 
groaii'd,  and  bled,  and  di'd  ?  Was  that  precious 
Blood  no  more  worth  than  fuch  a  trifle  as  this  ? 

f'g.)  To  what  purpofe  did  Chrift  rife  again 
from  the  dead  ?  was  it  not  to  he  thefirshfrms 
of  them  that  pep  i  Did  he  not  rife  as  the  com- 
mon Head  of  Believers,  to  giveus  afTurance  v.  c 
lhall  not  pcrifh  and  be  utterly  loft  in  the  grave  i 
Col.  1.18.  But  if  oar  Souls  pcrifti  at  death, 
there  can  be  no  Refurreftion  ^  and  if  none, 
then  Chrift  died  and  rofc  in  vain,  m  *rt  ynin 
enrfnsj  aiid  all  thofc  abfurdities  are  Unavoid- 
able, with  which  the  Apoftle  loads  thttfiippo- 
iition,  I  Cor.  15.  1 1,  &c. 

(4.)  And  to  as  little  purpofe  was  his  trium- 
phant Afcenfion  into  Heaven,  if  we  can  have 
no  benefit  by  it.  The  profefled  end  of  his  Af- 
ceoQoH  wai,  to  prcf  are  a  place  form,  John  1 4.  2. 
But  to  what  purpofe  are  thofe  Manfions  in  the 
Heavens  prepar«i,  If  the  Inhabitants  for  whom 
they  arc  prepared  be  utterly  loft  ?  Ajidwhy  is 
he  called  the  Fore'rmner,  if  there  be  none  to 
follow  him?  as  furcly  there  arc  not,  if  our 
pcrilh  with  oui  Bodies.  Thofc  hcaYcnlv 
Manfions,  that  City  prepared  by  God,  mllft 
itand  void  for  ever,  if  this  he  fo. 

(5^  To  conclude ;  Lu  vain  is  the  IntcrcclU- 
on  of^  Chrift  in  Heaven  for  us,  if  this  be  fo. 
They  that  fliall  never  come  thither,  have  no 
bufinefs  there  to  be  traufaiied  by  their  Advo- 
cate for  them.  So  that  the  whole  DoEhitte  of 
JLedemptiof!  by  c/  rijf  i$  Utterly  fabvcTted  by  this 
One  fuppoiitiou. 

4.  As  it  iuh\crts  the  DoHrine  o(  Rt^cmpt  10// 
h  Chriih  and  aM  \  b.r  Hopes  and  Comforts  we 
Duild  thereon,  lo  it  uLtcrly  dclhoys  all  the 
Works  of  the  Spirit  upon  the  hearts  of  Ik- 
licvers,  and  makes  them  vanlHi  into  nothing. 

There  are  diTCrs  Afts  and  Ollices  of  the 
Spirit  of  God  about  and  upon  our  Souls,  I  will 
only  iingleout  tbrecy  vl:^  his  fw^lify-ittfy  fed- 
ing.,  and  comforting  Wok  ^  all  things  of  great 
weight  with  Believers. 

(i.)  \\\^fdii(]iiyi»f}Voik.,  whereby  he  alters 
the  lrame>  and  tempers  of  our  Souls,  2  Cvr.  5. 
17:  Oidtlruigs  are  ft^tJlmff^  oBMn^t  dnlif^ 
'come  n(vr. 

The  declared  and  direft  end  of  this  Work 
of  the  Spirit  upon  our  Souls,  is  to  attemper  and 
difpofethcm  for  Heaven,  Oj/.  1.12,  For  fecinj, 
notlnug  thai  w  u/iciean  cmi  enter  into  the  holy  phuCf 
Rev.  2 1 .  x7.  and  vitbmt  Hotiuefs  m  num  fiall 
fee  the  Lo,-.!,  Meb.  12.  14.  it  is  ncctllary  that 
•  all  thofe  tiui  iiavc  this  hoi>t  ia  tliera,  fhould 
esqpea  to  be  partakers  or  their  hopes  in  the 
way  of  Piiridiation,  i  Join  3.  3.  And  this  is 
the[;rouad  upou  which  the  People  of  God  do 
inovtifiC  their  Lufts,  and  take  fo  much  pains 
■v\ith  their  own  Hearts,  Afjn.i'i.S.  counting 
it  better  ^,us  their  Lord  tells  them)  to  enter  te- 
ft  lift  halt  or  mmmd^  tbtn  Imvit^mt  gwi  or 


IS  all  this  fclf-dcniai,  all  thcfc  heart-fearchings, 
heart-humblings,  cries  and  tears  upon  the  ac- 
count of  Sin,  and  for  an  Heart  fuited  to  the 
Will  of  God,  if  there  be  no  fuch  Life  to  be 
enjoyed  rmh  Godf  tifttr  this  Animti  Lift  u 
fnijliej  ? 

If  you  lay  thereh  aprefent  advnntr^pe  refol-  q^m 
ting  to  tB  in  this  World,  fr 0  n  i  0  u  r  a  bftincncc 
and  felf-dcnial  \  we  have  the  truer  and  longer 
enjoyment  of  our  Comforts  on  Earth  by  it: 
Debauchery  andLiccntioufncfsdo  notoniy  flat 
the  Appetite,  and  dcbafe  and  alloy  the  Cora- 
torts  of  this  World,  but  cut  (hort  oar  Lirct 
by  the  exorUtancesand  abufes  of  them. 

I  ho'  there  be  a  Truth  in  this  worth  our  no-  Sd* 
ting,  yet  ( I.)  Morality  could  have  done  til 
this  without  S/tn£Hficatioit  \  there  was  no  need 
for  the  pouring  out  of  the  Sjiint,  for  fo  low  an 
ufe and  purpofe  as  this.  (2  )  And  therefore 
asthe  Wifdom  of  God  woold  be  ceulured  aud 
impeached,  in  fending  his  Spirit  for  an  end 
which  could  as  well  bcattii  icd  without  it^ 
lb  the  Veracity  of  God  rauJt  needs  be  affiionted 
by  it,  who,  as  you  heard  before,  hath  decla- 
red our  SdvMimto  be  the  end  of  muSiOiai^ 

fic/ition. 

(  2.)  His  Stdmgi  Wktu^^  and  J^fkrinf 
Work.  We  have  a  full  account  in  the  Scriptures, 
of  thefe  Oifices  and  Works  of  the  Spirit,  and 
fofoe  fpiritual  fenfe  and  fiwiing  of  tneni  npoa 
our  own  hearts,  which  are  two  pood  afR^rances 
that  there  arc  fuch  diings  as  his  bearing  witnefi 
with  our  Spirits,  Rom.  8.  td.  kit  feMigmf 
the  day  of  Redemption.^  Eph.  4.  30.  his  <amiht 
given  into  our  heartSy  l  Cor.  I.  22.  AU  whidi 

Ads  and  Works  of  tlic  Spirit  have  a  dircd  a  nd 
clear  afped  upon  the  Life  to  come,  and  the 
Happinefi  of  our  Souls  in  thcfiill  enjoyment  of 
God  to  Eternity  ;  for  it  is  to  that  Life  we  an 

now  fcaled  ;  and  of  the  full  fum  of  that  Glory, 
that  thcfc  are  the  Pledges  and  Earnefh  of  But 
if  our  Souls  perifti  by  death,  thcfc  Witnclfa  of 
the  Spirit  are  deluhons,  and  hit£«niefts  are 

given  us  but  ia  jeft. 

(3.)  HisCWorM^IFwiiisaiwcctfiiiiranl 

effcft  fcnfibly  felt  and  tafted  by  Believers  in 
this  World.  He  is  from  dus  Office  ftilcd  the 
Comforttr.,  John  16,7.  f^mmt^y  &tnnimnsF\ 
He  fo  comforts,  as  none  other  doth,  orcnn. 
And  what  is  the  matter  of  his  Comforts,  but 
the  Hleiredncfs  tocome,  the  Joys  of  the  coming 
World  ?  fohn  \6.  13.  Eythifhnot feen.,  &c. 

Upon  the  account  of  thefe  unfccu  things,  he 
enabkdi  Believers  to  glory  in  Tribubtions, 
Fom.  ^.  ^  to  dclpifc  pre  fen  t  things,  whether 
the  fmiles  or  the  frowns  of  the  World,  Hek 
1 1 . 24-  and  V.  26.  But  if  the  Being  of  our  Souls 
fni!  at  death,  thcfc  arc  but  the  fantaftick  Joys 
ot  Men  in  a  Drcani,  aud  the  experiences  of  aD 
God's  People  arc  found  but  ib  many  food ooa- 
ceits,  and  grofs  miftakcs, 

5.  This  luppofition overthrowsthe Doctrine 
of  the  Refieneniony  which  K  the  Confillacioil 
of  Chriftians.  We  believe  aaording  to  the 
Suipture,  that  after  Deatli  hatu  divorccxlour 
Souls  and  Bodies  for  a  time,  they  fliall  meet 
again,  and  be  rc-u!iirrd,  ;!';d  thnt  the  Joy  at 
their  re-union  will  be  to  aii  liiat  are  in  Chrift, 
greater  tbaa  the  Sorrows  tlicy  fcit at  rurtine. 

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This  fecmsnot  incrctlibic  to  us,  whatever  na- 
tural improbalMlttics  aod  carnal  rcaibas  may 
be  againft  it,  ABs  16.  8.  aod  that  becanfc 
the  Almighty  power,  which  is  able  to  fubdiic 
all  things  to  himtelf,  uadertakcs  tliis  tasJc, 
FMip.  5.  21. 

Wc  believe  this  very  fame  Kumcrkd  Body 
fliall  rife  again,  Jtb  x\,  27.  by  the  rctora  of 
the  fame  Soul  into  it  whicb  nowdwelleth  b 
it ;  and  that  we  fliall  be  the  fame  pcrfons  that 
now  treare:  tiMrtamntrMive  J/^itf<^  God 
requiring  it  to  be  lb. 

We  believe  the  Souls  of  the  righteous  fhall 
much  be  b^ter  accommodated,  aud  have 
■  more  comfortable  InlHtitbn  in  tbeir  Bodies 
IJmii  BOW  they  have,!  Cor.  i  5- 4^1  ^  3- feeing 
diey  ihall  be  made  like  imto  C&riit's  gjotions 
Body,  Phil.i.z  I Mmd  that  then  we  flnlTUve  af- 
ter the  manner  of  Anp;cls,  /  ^- 1  36.  with- 
out the  necefCtiesof  this  animal  iile.  I  hefe 
are  the  things  we  look  for  aocofdiog  to  pro- 
mile;  and  this  cxpcdadon  is  our  great  relief 
agaialtCi)  the  fears  of  death,!  Or,  15.  55.(2) 
Againftthedeathofoiirrriends  ijm!  Relati- 
oas,i  Thef4.  14-  CO  A?,aiafl:  all  the  piLii'  rcs 
and  afflidions  of  this  life,      19.25.  26,  27. 

But  if  the  being  of  oor  ^ools  ftil  at  death, 
all  hopes  and  comforts  from  the  Refurrectioa 
fiil  with  it ;  for  it  is  not  imafiinahle  that  the 
Body  (honld  rifetinitlieremed,  mrhoyr  it 
fhould  be  revivcd,bnt  by  the  re-union  of  the 
Soul  with  it :  and  if  it  be  not  the  lame  Soul 
that  now  inhabits  it,  we  cannot  be  the  fime' 
pcrfons  in  the  Rcfurrcdion  wc  are  now  and 
confeqneatljr,  this  fuppoiitiofl  fabvcrts  not 
<»ly  theOoftriaeofthe  Refitrreftion,  hnt 

6.  It  overthrows  alfo  the  faith  of  the  Ju4g' 
mmHttmt,  For  if  the  Soulpcriih,  tbe  Body 
canaoc  rife ;  «n-  if  it  rife  by  a  new  created  Son^ 
the  pcrfoii  raifed  is  another, and  not  the  lame 
that  lived  and  died  in  this  World  ^  and  con  - 
ieqently,  therewai^  and  pontlhments  to^  bo 
bclfowf  1  and  awarded  to  all  men  in  that  day, 
cannot  be  joft  and  equal :  ror  wc  believe,  ac- 
cording to  the  Scriptures,  that, 

(OThc  Aflions  whidi  men  perform  in  tWs 
Hie,  arc  not  traaftent,  but  are  filed  to  their  ac- 
covnt  in  the  world  to  come;  Oal.  7.  here 
nr  fcvf,  and  there  vpe  reaf-  Actions  done  in  this 
World  are  two  ways  conliderablc,  vi^.  Phfi- 
teUf^m  Merallr-,  in  the  firll  cortiideratioii  they 
arc'tranhent,  hi  t'lc  Lif?,  pei  mauent  and  cvcr- 
lailing.  A  Word. is  fjxxken,  or  an  Act  done, 
in  a  moment;  but  thoMt  be  pall  and  gone, 
and  pn  Imps  by  us  quite  forgotten,  God  rcp- 
£crsit  in  his  Boole,  in'Order  to  the  day  jof  ac- 
count. 

(i")  Wc  hi.'icvc  that  God  hath  appointed 
a  day  in  which  all  men  ftnli  appour  betorchis 
Judgment- feat,  to  give  an  accovat  «f  alt 
they  have  doiic  in  the  Body, .whether 'ic  be 
good  or  evil,  zCor.  5.  to. 

(3;  And  that  Jo  order  beremit»,  the  very 
fame  pcrfous  Ihall  hz  rcflorcd  bv  the  Refur- 
vedioo  and  appear  hdore  God,  the  vet  y lame 
Bodies  and  Sonl&,whJchdid<goodor  eviunthis 
Wo'ld  :  Sln!I  no'  the  jnd-  of  all  the  earth 
do  ri?ht  ?  jullicc  requires  that  the  reivards^nd 
•imiimiiwnts  be  tlieB.dtfl!rifaatfld.tp.lhciame 
•pccfiiaB  that  dU  {pof]  vctayJl  jmthis  World : 


which  flroii'tlv  infers  the  inini'irtality  of  the 
Soul,aad  tliac  itcertaioly  overlives  the  Body, 
and  mnfl*  come  badk  from  the  rcfpc^tive  places 
of  their  a!),>dL-,to  be  again  united  tip  tbcni,  id 
order  to  their  great  account.  > 

By  all  which  yon  fee  tbe  cteareft  proof  <if 
the  Soul's  Immortality,  and  how  the  contrary 
fuppofition  overthrows  our  Faith,  Duties,  and 
Comlbrts.  Yet  notwithfhmdiag  all  this,how 
aptarewe  to  fidpeft  tiiis  Doctrine,  and  re- 
main Hill  diilatis&ed  ^nd  doubting  nbouc  it, 
wbea  all  n  faid  ?  Which  oobks  to  pafs  ijartly 
from  (i )  the  fuhilcty  of  Satan,  w  ho  knows  he 
can  never  perfiiade  men  to  live  the  life  of 
Beafls,  tin  lie  lirli  perfoade  them  to  think 
they  fhall  die  as  the  Ikafls  do  (■2.)and  partly 
trom  the  iutiucnce  of  Senfc,  and  Keafon  upon 
us,  whereby  we  do  too  mnch  fnffb'  our  felves 
to  be  fwaycd,  and  impoftd  upon  in  matters  of 
greatelt  moment  in  Religion,  f  or  thefe  being 
proper  Arhiiert  and  Judges  in  other  oiBtters 
w  Ithiij  llieir  r|iherc,thcy  are  arrogant,- and  we 
cafy  enough  to  admit  to  them  be  ^ittrs  alio 
in  things  that  arc  quite  above  riicra.  Hence 
tome  fuch  ]  'luiliblc  oI)jt.c\ions  as  thcTe  : 

I  beSouircems  to  vaniib  and  die,  when  it  ^J^^*  >' 
leaves  the  Body :  for  when  it  hath  firugkd  as 
long  as  it  c:...  to  keep  its  pofTefHon  in  the  Body, 
and  at  lall  is  forced  to  depart,  we  can  peroeive 
ao^g  but  a  pofT of  broth,  which  unmedl- 
atcty  vanilbes  into  air,  and  isloH. 

Wa  cannot  perceive,  thcre^c  it  is  nothing 
bnt  what  we  do  and  can  perodve  a  pufi* 
of  vaniOiing  ? :  Lut'i.  By  this  argument  the 
beiog  ci  the  Soui  in  the  Body  is  as  quciUonable, 
at  areer  its  departtire  ontof  the  Bod  y ;  for  we 
cannot  difcern  it  by  fight  in  the  Body:  yea, 
by  thia  ibrmoent  we  mav  as  well  deny  the 
escifhence  of  God  and  Angels,  as  of  SonTs  ;  fin- 
it  is  a  r[)iritiial  and  invi[il)It  being  as  they  are; 
our  grols  fenfcs  are  incapable  of  diTceming 
S])irits,  which  are  immaterial  and  invtlible 
fubftances. 

But  you  allow  the  Spul  to  have  a  rifcand  be- 
ginning,  it  is  noc eternal  4  fmi  mu  j  iud  H 
is  certain,  what  ever  bad  a  <»*'^*wi«t^  mnft 
have  and  end. 

Every  thing  which  .had  a  beginning  may  Jab 
have  an  end,  and  w  hat  once  was  nothing,  may 
by  the  power  U^c  cr^tedit,.bc  rcduosd  to 
nothing  again.  Botrtba**  weattow  icmny  be 
fo,  by  ihcabfolutc  power  of  God,  wc  deny 
tbe  confequence,  that  therctbre  it  lhail  and 
mnfl  be  fo.  Adg^'-had  a  beginning,  bat 
fl:  ill  never  have  an  end.  And  indeed  their 
Iquoorulity,  as  well  as  ojurs,  flows  not  fo 
minch  Atwn  the  nature  of  eitlwr,  as^from  the 
v.illand  pleafiireofGod  who  hath  appointed 
them  to  be  So.  Jbe  can,  but  never  will  anoi- 
hilatetbenk 

Bnt  the  Soul  depends  upon  Matter  in  all  its 
operations  uothing.is  in  the  Under(tanding|,|j^ 
which  was  notfirft  in  die  Senfes ;  it  afcth  the^^* 
;:aturc  of  Spirits  as  its  fervants  and  took  in  all 
its  QpccAtions,  aad  therefore  how  can  it  ei- 
therfnbfiftor  a&jn  aiUteoffi>pMr«hOT?  ' 

I.  Ihc  Hypothefi';  is  not  only  uncertain, 
but  certainly  falfe.    1  horc  are  adts.Dcrform-  ' 
ed  by  the  SoDl,  even  .whilft  itb:jjt  uieJiody. 
whcnift  itmakca  ao  nfe  at  att  of  fhCL  Bod,v. 


Digitized  by  Google 


5JO 


yl  TiMtife  cf  the  Soul  of  Man. 


VoUl 


Sal,  2. 


jnftr.  1. 


Snch  arc  the  afts  of  Sclf-intuition,  and  Sclf- 
refleftion  :  and  what  will  you  (ay  of  itsaAs  in 
Raptures  and  Extalics  Tuch  as  that  of  Paid, 
2.  Cor.  12.  2,  and  Johity  Rev.  21.  lo.  what 
ufe  did  their  Sotils  make  of  the  bodily  Scafcs 
or  natural  Spirits  then? 

2.  And  tho'  in  its  ordinary  actions  in  this 
Life  it  doth  ufc  the  Body  as  its  tool  or  in- 
ftrumcnt  in  working,  doth  It  thence  follow 
that  it  can  neither  fubfift  or  aft  feparate  from 
them  in  the  other  World  ?  Whilft  a  Man  is 
on  horfe-back  in  his  Journey,  he  ufeth  the 
help  and  fcrvicc  of  his  Horfc,  and  is  moved 
accordiDR  to  the  motioa  of  his  Horfe  ^  but  doth 
it  thcncerollow,  he  cannot  ftand  nor  walk  a- 
lonc  when  difmoDatcd  at  his  jarncy'send?  We 
know  Angels  both  U?e  and  adt,  without  the 
ininiftery  of  the  Bodies,  and  oar  Sooh  are  fpi- 
ritual  Sithjhtncei  as  well  as  they. 

But  many  Scriptures  fccm  to  favour  the  to- 
tal ceflation  of  the  Sonrsaaions,if  not  of  its 
bdng alio  after  Separation  as  that  ia  2 
14.  i4.Wemaft  needs  die, and  are  as  Water 
fpilt  upon  the  ground  which  cannot  be  gather- 
ed up  ^  and  Pfal.  SS.  10,  it,  12.  with 
Iftiidi  38.  18,19.  The  dead  cannot  praife  thee. 

Thoft  words  of  the  Woman  of  T(fl»*are  not 
to  be  uiidcrftood  ahfoliitely,  but  refpectivcly  : 
and  the  meaning  is,  that  the  Soul  is  in  the 
Body  asfbme  precious  liquor  in  a  brittle  glafs. 
which  bdnL;  hi  okcn  by  death,  the  Soiil  is  ir- 
recoverably gone,  as  the  Water  fpUt  on  the 
ground,  which  by  no  humane  power  or  art  of 
^^an  can  be  l  ecovercd  again.  All  the  means 
in  the  World  cannot  fetch  it  back  into  the 
Body  again.  She  Tpeaks  of  the  Refiirreftion, 
or  v.'h  it  nnllbc  done  lii  the  World  to  come, 
by  the  Almighty  power  of  God,  bat  of  what 
is  impofnble  to  he  done  in  this  World  by  all 
the  skill  a;i  I  po.vci-  of  Man, 

And  tor  the  c.xprcflions  of  Heman^  and 
Heuhah^  the  y  only  refped  and  relate  to  thofc 
Icrvices  tlicir  So'ils  were  now  imploycd  about 
tor  the  praiie  of  God,  which  refped  to  the 
converfionoredification  of  others,  as  Pfal  30. 

9-  oratmofi-,  to  that  mediate  Service  and 
Worfliip,  which  they  give  God,  in  and  by 
theirattendancenpon  his  Ordinances  in  this 
^^'o^Id,  and  not  of  that  immediate  fervice  and 
praiii:  that  is  performed  and  given  him  in 
Heaven  by  the  Spirits  of  juft  Men  made  per- 
feft  i  fijch  was  the  fweetncfs  they  had  found 
in  thel'c  Ordinances  and  Duties,  that  they  ex- 
prefi  theoifelves  as  loth  to  leave  them. 

Tlic  fmic  Aiifwcr  folvc^  ain>lbc  Objections 
grounded  upon  other  midakcu  Scriptures,  as 
that  Pftd.  7S.  59  where  Man  is  called  a  Wind, 
tliat  piiHctl;  avvav,  and  cometh  not  again.  It 
IS  only  expr^flivc  of  the  frailty  and  vanity  of 
the  prefent  animal  UPc  wc  live  in  this  World 
to  which  uc  fh  'dl  rctnrn  no  inorc  after  death 
it  denies  not  Lite  todcparted  Souls,bat  the  end 
oftftisanimalLifeat  death  t  the  Life  we  live 
in  the  other  World  is  of  j  different  nature. 

Is  the  Soul  immortal/ Then,  Uisimft^hU  for 
StMli  to^ndftdlrtj}  Mid  CttKttitmtHt  in  any  fw- 
jryrvan.t  t'l  t;::j  liiic  Fh.ivc?:.  All  temporary 
things  arc  inadequate,  and  therefore  unlatis- 
fying  to  our  Souls.  What  gives  the  Soal  reft 
and*  fatisfaftion,  mnfl  be  as  durable  as  the 
Soul  is  \  for  if  we  could  polTibly  lind  in  this 


World  a  condition  and  ftatc  of  things  raoft  a- 
greeable  in  all  other  refped  to  oor  ^elircs  and 
wilhes,  yet  if  the  Soul  be  conlciomto  it  felt, 
that  it  fhall  and  muft  over-live  and  Icavethcra 
all  behind  it,  it  can  never  reach  true  content- 
ment in  the  greateft  affluence  and  confluence 
of  them.    Man  being  an  immortal,  is  there- 
fore a  profpeding  Creature,  and  can  never 
be  fatisfied  with  t  his,  that  *tis  well  with  him 
at  prefent,  except   he  can  be  fatisfied  that  it 
(hall  be  fo  for  ever.  The  thoughts  of  leaving  one 
delightfvilatd  plcafant  enjoyments,  imbitters 
them  all  to  us  wliilil  wc  have  them.    All  out- 
ward things  are  in  fiuxu  continue.,  palling  a- 
way  as  the  Waters,  i  Cor.  7.  31  Riches  arc 
uncertain,  i  Tim.  6,  17.  They  ffy  arvay  as  an  Ed' 
gle  towards   Heaven^  and  with  Wtngs  of  their 
orvn  making,  Prov.  23.  5.  As  the  Fea- 

thers that  enable  a  Bride  to  fly  from  us,  grow 
out  of  his  own  fubftance,  doth  that  vanity 
that  carries  away  all  earthly  enjoyments.  This 
alone  will  fpoil  all  contentment. 

Tfan  fee  the  ^rtimd  and  reafon  »f  Satan'' s  envy  ^ 
and  enmity  against  the  S»«/,  and  his  rtHlcfs  drfyns  "  ' 
.tnd  endciivonrs  to  deitroy  it.  It  i'.ratcs  that  Spi- 
rit of  Envy,  to  find  himfelf,  who  is  by  nature 
immortal,  funk  everlaftinply  and  irrecovera- 
bly in  Mifery,  and  the  Souls  of  Men  appcxntcvl 
to  fill  up  thofe  vacant  places  in  Heaven  from 
which  the  Angels  felt  No  Creature  twt  Man 
is  envied  by  Satan,  and  the  Soul  of  Man  much 
more  than  his  Body :  'Tistrue,  he  artiidsthc 
Bodies  of  Men  whai  God  permits  him,  but  he 
ever  aims  at  the  Soul  when  he  wounds  the 
Body.  Hcb.  10.  37.  This  roaring  Lion  is  coo* 
tinually  going  about,  feekinrvhtm  Im  may 
voKTy  8  Pet.  S.  'Tis  the  precious  Soul  he 
hunts  after  -,  that's  the  Z>#4«Wi,  the  bit 

he  gapes  for,  as  the  Wolf  tears  the  Fleece  to 
comeatthe  Flcfh.  All  the  plcafurc  t' ofe  mi- 
ferable  Creatures  find,  is  the  fucce&  of  their 
Temptations  upon  the  Sools  of  Men.  'Tis  « 
kind  ot  dclie^ht  to  them  to  phmge  Souls  into 
the  famecondemnationand  mifery  with  them- 
felves.  This  is  the  trade  they  have  been  dnr- 
ingeverfincc  their  Fall.  By  dcf.royini:  Souls, 
he  at  once  excrcifcs  his  Revenge  againft  God, 
and  his  Envy  a^inft  Abn,  which  is  all  the  re» 
lief  his  miforable  condition  allows  him. 

Do  the  Soulsof  Men  over-live  their  Bodies? 
Thtn^hf  the  hight  of  madnefs  and  fpirhmd h-^*^ 
fatitittior,  ^  10  'iroy  the  Soul  for  thr  Body's Jakt\ 
to  call  away  an  immortal  Soul  for  the  gratifi- 
cation of  perilhing  flefh ;  to  roio  the  pred- 
oiis  Soul  for  ever,  for  tlic  plcifurcs  of  Sta 
which  are  but  for  a  mooicnt:  yet  this  is  the 
madneft  of  millions  of  Men.  Tney  will  drown 
their  own  Souls  in  evcrlafting  perdition,  to 
procure  unncceilkry  things  for  the  Body,  1 
Tim.  6.9'  They  that  iritt he  r»>*,  9k.  Every 
cheat  and  circmnvcntion  in  dealin  t,  c  v'crvlic, 
every  ad  of  opprcfllou,  is  a  wound  given  tfac 
immortal  Soul  for  the  procuring  fome  accom- 
rao<lations  to  tlic  Eody. 

O  whit  Soul-undoing  bargains  do  fome 
make  with  the  Devil  1  Some  fell  their  Sods 
outright  for  the  r,r  ittfication  of  their  Lulls, 
I  JGn^.  21.  20.  Many  pawn  their  Souls  to  Sa- 
tan in  a  oonditiooal  bargain,ro  do  all  that  ten- 
tnie  npoaSiiiy  npiKiapTfumptkiii  of  Pardon 

and 


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Vol.  I 


A  Treatifeqf  the  Soul  <)f  Man, 


flhd  irepehtance.  The  i)tvith  a  gredt  tradtf  for 

Seals, he  hath  M  forts  of  Commodities  to  fuitall 
Mens  humours  that  will  deal  with  him.Uchath 
Profits  fertbeCovetoas,HonoiirsibrtiieAnibl- 
'tioiT;,  Picafurcs  for  thcVuUipfaouf; :  but  a  Soul 
is  the  price  at  which  he  fells  them^  oaly  he 
will  be  content  toicll  at  a  day.  And  not  require 
prefcnt  pay :  fo  th  it  it  he  paid  on  a  dcath-bcd , 
in  a  dying  hour,  he  is  latished.  But  Oh  !  what 
an  undoing  bargain  do  Sinners  make,  to  part 
with  a  Trcafuic  tnr  a  Trifle!  Af,itt.  i6.  i6 
the  predoos  Soul  tor  ever,  for  the  tleafures  (»f 
Jt»,jthiehMrehiitfitrafeafon!H^ll.l%,  WC 
jj^^,^2^_  arc  charmed  with  the  prefcnt  pIcafiTrc  and 
SI,  3*2.    fwcctnefs  there  is  in  Sin  i  but  how  bitter  will 
|ob2%i3,the  afnT-froits  thereof  be  1  See  the  Texts  in 
•|'        the  Margin:  you  will  fay  hereafter  as T^'^'t/^-'tw 
Jam.i.t5.  jj^^  J  gjjjj^  14.31.  y  tajled  hut  a  tittle  Htnty^ 

Mid  I  rnufi  Jte, 

A/irJV.  Then  the  exfojing  of  the  SoJy  to  iltwer^  ye.t^  tf 
cmnitt  defhriifliM  ,  for  the  frefervatim  of  the 
SM^  istbiJiftiit*  tffiirittMtWifilpm,  mithM 
vhich  fvei-y  C^irlputn  ii  hound  to  chufc  Mid  pra- 
3ife^xfhen  (roth  Interefis  come  tn  fuB.  offojitioHf 
Hebbir.  35  Dan.  3.  28.  Rev;  12.  it.  No 
promifes  of  Preferment,  no  threats  of  Tor- 
ments, have  been  able  to  prevail  with  the 
Feopleof  God  to  ^vedie  leaft  wound,  or  do 
the  Icaft  wrong  to  their  own  Souls.  \\'hen 
Stctmdiu  was  commanded  to  deliver  his  Bible, 
iksanfwered,  ChriJUtimti  fumy  urn  ttM^tmrs 
I  am  a  Chriftiaii,  I  will  not  deliver  it :  then 
they  defircd  him  to  deliver  alif^uam  ecveUm, 
•  Oiip,  a  Straw,  any  thing  that  came  to  his 
hand,  in  lien  of  it:  he  refufod  to  redeem  his 
Life  by  delivering  the  ieall  trifie  on  that  ac- 
comittoravett 

That  is  a  pir  eat  word  of  oitr  Lord's,  Ljike 
j>.  24.  He  that  wiU  fave  his  Ufe^  Jhall  iefe  it  \ 
he  thdt  hfith  it  far  my  ftke^  jlj^tll  find  it. 
Chriftians,  this  is  your  Duty  and  VVifdora,and 
muft  be  your  Refblution  and  Pradice  ia  the 
day  of  Temptation,  to  yield  your  Bodies  to 
preferve  your  Souls,  as  we  offer  our  Arm  to 
defend  the  Head.  Oh !  better  tb^  Body  had 
never  been  given  thee,  than  that  it  Ihould  be 
a  fnarctothy  Sonl,  and  the  inflrnmcnt  of  call- 
ing it  away  for  ever.  Oh  !  how  dear  are  fome 
perTons  like  to  pay  for  their  tendernels  and  in- 
diihcnceto  the  flcfli,  when  the  hourofTem- 
ptation  Ihall  come !  Mortihe  you^  irregular  af- 
it^ions  to  the  Body,  and  never  -hazard  your 
prcvlou--;  immortal  Snnli  for  their  fakes,  'Tis 
the  charader  of  an  Hypoaite  to  chufc  Siji  ra- 
ther than  AffliOion,  36.  21.  But  if  ever 
ihoii  haft  been  in  the  deeps  of  fpiritual  troubles 
tor  lia,  if  God  have  opened  thine  eyes  to  tee 
tbe  evil  of  fin,  the  immenfe  weight  end  value 
of  thy  f^oid,  aud  ot  Etcrnifv,  'Thou  T:!t  no: 
tomt  tin  life  dear  to  thee  to  finijh  tlyy  tvurfe  mth 
joy^  AaS20»  24. 

^gfcy,  V.  If  thc^oul  he  an  immortal  Dclng,  that  fhall 
have  no  end,  'fhtn  ^tis  the  great  concern  of  nil 
mtn  tf  firivt  t»  the  tetrtufi  ftrtbe  StdvMim  »f  their 
Son! I,  xv':atever  beiome  of  all  leffer tern fera'y  In- 
terefis  in  this  Worlds  Luke  1 3.  24.  There  is  a 
gate,  (i.f  )  anintrodui^lve  meansof  Lifeand 
Salvation  :  tht>gatc  is  lit  alt  (i.e.)  there  arc  a 
world  of  diflicuitics  to  be  encounter'd  in  the 
way  of  Salvation :  Iwt  he  that  vaiues  and  loves 
VoU  I. 


his  n^er-dying  Soul,  milft  kmk  wit)  be  dili* 

gent  and  conftant  in  tlie  ufe  of  all  thole  means 
that  have  a  tendency  to  Salvation,  be  they  ne- 
verfodiflSai1torilnp1«i<anttd  flefhand  bloods 
There  be  difTiailtles  from  within  our  felves, 
fuch  as  Moitification,  Self-denial,  Contempt  of 
the  World  ,  parting  with  all  at  tbfc  tau  ftf 
Thrift:  and  difnciiltles  froni  without,  the  Res 
proachcs,  Perfecutions,  and  Sufferiugs  fbr 
Chrift,  which  vrvtild  not  be  To  great  asthe^ 
are  ,  were  it  not  for  our  nn mortified  Lufts 
within  j  but  be  they  what  they  will,  we  are 
boond  to  ftrive  through  them  aH,  for  the  Sal- 
vation of  our  precious  and  immortal  Souls. 

(i.)  For  'tis  the  greated  concernment  of 
the  S6til,  yea,of  oar  own  Souls  %  we  are  boond 
to  do  much  tor  the  faviiig  of  another's  Soul, 
zTim.2.  10.  much  more  for  our  own  ^  this  is 
our  darling,  Pfat.  ii.  oar  dnly  ofte. 

(1.1  Others  have  done  and  fnflenid  much 
tor  the  laving  of  their  Soub ;  and  are  not  oarSj 
or  ought  they  not  to  be,  as  dear  to  ns.  as  the 
Souls  of  any  others  bate  been  to  thtm  f  jiutt. 
21.32, 

C3.)  The  ntrtl6ft  diligence  is  little  e«ftngh  tot 

fave  them.  Do  all  that  you  can  do,  and  iuffer 
all  that  you  can  fuller,  and  deny  your  felvei  as 
deeply  as  eVer  any  old,  yet  you  fliall  find  all 

this  little  enough  tofecurc  them,  i  Pn.  4.  18. 
The  Righteous  thcmfeivcs  are  fcarcely  fared, 

1  Ofir.  9.  24. 

(4.)  The  fimc  to  ftrivc  for  Salvation  is  vc- 
17  fliort  ajad  uncertain,  Lukei^.  2$.  iz. 
35.  TwWbeto  nopurpofe,  when  the ieafijos 
and  opportunities  ot  Salvation  arc  onccoTcr. 
There  is  no  ftriving  in  Hell,  a  death-pang  of 
Defpair  bath  faeHA  them,  hope  Is  eictingaiftH 
ed,  and  endeavours  faiL 

(5.)  Doth  not  Reafon  didateand  dired  you 
to  do  now,  wiMlft  yon  are  in  the  way,  as  yon 
will  wifh  you  had  done,  and  repent  with  rage, 
and  felf-indignatioa,  bccaufc  you  did  it  not, 
when  you  cOitie  to  the  tfnd^  and  behold  the 
fynal  ilTncs  of  things?  Snppofe  hut  thy  fclf  now 
either,  (i.)  upon  a  death-bed,  launching  into 
Eternity  ^  (2.;  or  at  d)«  Bar  of  Chrift;  (9.) 
OT  Ih  view  of  Hcnven  •,  ( 4.  J  or  in  the  fight  and 
hearing  of  the  Uamncd :  what  think  you  ?  will 
yon  not  then  wilh,  Ohi  thatlhadfpentevery- 
moment  in  the  World,  that  could  poflibly 
redeemed  from  the  pureneceflitiesof  Ufe,  in 
Prayer,  in  hearing,  in  ftriving  for  Salvation ! 
From  a  profpcftof  this  it  was,  that  one  fpcnt 
many  hours  daily  on  his  knees  to  the  macera- 
ting of  his  Body  ^  and  being  admonilbed  of  the 
danger  of  health,  and  ad  vifc  1  to  rebx,  hean* 
fwered,  /  mtft  dity  Imitfi  die.  ObjtS.u 

Do  not  ily,  yon  have  many  encnmhraiicei, 
and  other  employments  in  the  World  :  for 
One  thing  is  nece^fary.,  Lukc  lo.  42.  Tho  a  ;  : 
Cofivtmenciesi  mt  this  i»  6f  i^folnte  nerrf'  i 
(2.)  They  will  thrive  the  better  for  this,,; 
6.33.  Seek  this^  and  they  fiiall he  added.  (3  j  1^  j 
but  redeem  the  time  that  cun  be  redeemed  tochis 
purpofe  :,  let  not  fo  mncfa  precious  time  wu-  ■ 
walic  as  daily  doth.  Oh'ea  i 

Say  not,  no  Man  can  lave  his  Soul  by  his-  * 
own  lb  iving,  and  therefore  'tis  to  little  pur- 
poie  i  for  it  is  not  of  him  that  mliethy  or  of  him 
Am  rwmetk  ,  but  of  Otd  thm  fttiweth 
Rom.  jMtf.  Y  y  7  True, 


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A  Treati/e  if  the  Soul  of  Mm, 


VoLt 


True,  this  ii\  it  felf  cannot  Hive  you  ^  hut 
Whatthen?  tnuft  weoppofcthofc  thing";  whkh 
God  itimSb  fubordlDated  ?  Briag  this  home  to 
your  natural  or  civil  alliens,  eating,  tiriiiking, 
ploughing  or  lowing,  and  ice  how  ilie  coafc- 
qnenoewiUloolc 
Oij.  3.  Say  not,  'tis  a  mercenary  Doclrinc,  and  di- 
fparages  tree  Grace  ^  tor  arc  not  all  tlic  Enjoy- 
flieots  and  Onnforts  of  this  Life  confelTediy 
from  free  Grace,  tho'  God  hath,  difpcnfed  them 
to  you  iathc  way  of  yourdiligeuce  aod  induftry. 
To  conclude;  Say  not,  the  difficulties  of 


when  cur  T)Un'ity  or  F.iii!)  re- 
quires it,  we  commit  it  to  t!,e  Jire- 


contanetiis  bbjicit :  hen . 
Ihirad  tile  eft  cui  coipK 
nimiicharutn  cft:agjna' 
ejuf>  ditigmtifiirnc  cord  :  ita  tamen,  Qt  cum  cxigct  ratio,  ain4tk 
giua%  cm  fidciiiiiittKMdiiiB  in  i||ieBi  fiu  SiKe»Ef»  14.fi  ^ 


'Tis  true,  the  Body  is  beloved  of  the  Soul, 

and  God  requires,  that  it  moderately  care  for 
the  necelli:ics  and  convcniencics  of  it ;  but  to  be 
fond,  indulgent,  and  conllantly  folicitous  about 
it,  i>  both  the  fin  and  fnarc  of  the  Soul.  Onccf 
the  i  athcis  being  invited  to  di^ic  with  a  Kidy, 
and  waitugibine  hours  till  (he  was  drd's'd,aad 


Oi^.^   Salvation  arc  iofuperable  i  'tis  fo  hard  to  watch  ]  fit  to  come  down    when  he  faw  her,  he  fell  a 
every  motion  of  the  heart,  to  deny  every  Lull,  "'^        '       ^    -  '  • ' 

tA  fvftft  a  futable  Temptation,  to  fuffer  the 
hfs  o  f  AH  for  Chrilt^  that  there  is  no  hope  for 
overcoming  them. 

For  (i.)  God  can  and  doth  make  difficult 
things  ealic  to  his  People,  who  work  in  th.c 
ftrength  of  Chrift,  Pbil.  4. 1 3.  (2.}  1  hefe  fame 
difficDlties  are  before  all  others  that  are  before 
you,  yet  it  difcouragcthnot  thcni,  Fhll.  3.  11. 
Otbtrijlrivetothe Htttrm»it.  i  herearc extremes 
found  in  this  matter:  fome  work  for  Salvati- 
on, as  an  hireling  for  his  Wages,  fb  the  I'a- 
piftsj  thefedilpar^e  C"r«-«,  and  cry  up  Works. 
Odiers  cry  down  OMrr»r«  as  legal,  as  tiic  An- 
tinomiani,  and  cry  up  Gr.tce  to  the  difparage- 
mcnt  of  Duties.  Avoid  ifoth  thefc,  aiid  fee  that 
yon  ftri  ve :  hut  ( 1 .)  think  not  Heaven  to  be  the 
price  of  your  ftrivirg,  Forfi.  4.  3.  fz.)  Strive, 
but  not  tor  a  ipurt  ■,  let  this  care  and  diligence 
run  throughout  your  lives ;  whilH  you  are  li- 
ving,bcyou  Hill  m  iving:  your  Souls  are  worth 
it,  and  intinitely  more  than  all  this  aipouats  to. 
JE^.VL    Doth  the  Soolover-tivethe  Body,  and  abide 

forever?  T7.'fw  V(j<t  (v?.*?  ezil  a»J  fo/Iy  to  bccx- 
ceffivfly  Cdreful  for  the  mortal  B»djf  4nd  He£leitive 
tfth*  immrt/dhlkAifMt.  In  a  tOO  ffliicn  indul- 
ged Body,  there  ever  dwells  a  too-miidineg- 
ledcd  SouL 
The  Body  is  but  Mvihthiiijr^  PhiL  s.  St.  the 

Soul  morevtiiuMe  tli^iii  the  wbo!clVorl,{.,  Matl6. 

26,  To  fpend  time,  care,  and  pains  lor  a  vile 

Body,  whtlft  little  or  no  regird  is  had  to  the 

precious  immortal  Soul,  is  an  umvan  antahlc 
Canr.  p.  foUy  and  madnefs.  7  0  have  a  clean  andwa^d 
*4St  i49>  Bfdfy  MHd  aSMdaU filth, fas  one  fpeaks )m  Bify 

nratly  cloitthd  af:J  drcffcdy  with  a  SohI  .ill naked 
and  unready  a  Body  Jedy  anhaStnl  fiarved'^  a 
Btdy  full  of  the  Ofmfite.%  md  a  S«hI  empty  of 
Chris}  ;  thefi  .irc  for  Souls  indeed.  We  fnnlc  at 
little  Children,  who  n\  a  kind  of  laborious  idle- 
nds  take  a  great  deal  of  pains  to  make  and  trim 
their  Babies,  or  build  their  little  Hoiifes  of 
flicks  and  ftraws :  And  wlwt  are  they  but  Chil- 
dren of  a  bigger  lize,  that  keep  fiich  ado  about 
the  Body,  a  Houfe  of  Clay,  a  weak  Pile,  that 
mult  pcrilh  in  a  tew  days.  Tis  admicable,  and 
very  convidive^  .of  moftChriftians  what  we 
read  irt  a  Heathen.  /  totfcfs 
(  faith  StnecA  )  there  is  a  love  to 
the  Body  implMttd«i  tK  4tS\we 
have  the  tutelage  and  charge  of 
it  \  Tte  may  be  kind  and  indid^eitt 
to  iiy  but  mait  not  ferve  it  ^  hit 
he  that  ferves  »f,  is  4;  fcriwn  to 


Career  Infitam  effe  nobis 

f  oriiorls  noftri  charitatem. 
l-attur  nos  hujus  gerere  tu- 
tdam,  nt  1^  wc-^o  induJgen- 
d(im  illi:  rfrvicnJuai  nego. 
^ !  u ;  t  r.  en  i  ni  i  c  r  \  ic  t  qui  cor- 
pori  lervit,  <jui  pro  illo  ni- 
iT.ium  timer,  qui  ad  lllii'l  0- 
oinia  refert;  huiusnosni* 
niBs  amor  tiraoriMs  ioqui- 


vvccpiug  i  aad  being  demanded  why  he  wept. 
Oh  !  faith  he,  lam  troubled  that  ya  fhatdd  fpend 
fo  ntany  hours  this  tftomirif  in  ft /a:  it;  o  itnd  trinf 
tntNjryowr  liody^  wheu  I  have  net  jf>ent  mIJ  thetimt 
tn  prayine,  refcntiii^,  and  caring  for  my  etrn 
Sold.  Two  things  a  Maflcr  ccmniiti  to  I  \  -> 
Sei  vaiit'f  tare,  (laith  om)  the  Child,  and  the 
Child's  Cloaths :  It  will  be  but  a  poor  excnfe 
for  the  Servant  tn  fiv,  at  his  .MmHci  's  rcrnrn. 
Sir,  here  arc  aii  iheChUd  s  Cioathi  u&it  and 
clean,  but  the  Child  is  loll.  Much  fo  will  be 
the  account  that  many  vAW  rive  to  God  of  their 
Souls  and  Botlics  at  the  great  day.  Lord^hertis 
my  Body.,  I  was  very  cartfnl  ftr  it.,  Intglefledu*' 
thinp  thtJt  bdom'cd  to  its  ce>.tf7:t  iwd  Trrlfare  :  but 
ftr  my  Se/dy  tu,u  ts  lust  undcaft  attiay  t«r  every  I 
took  little  cure  or  thoufht  aboM  it.  '  Tis  remark  - 
able  what  the  Apo'Tlc  faith,  Rom.  8.  12.  Wc 
owe  nothing  to  the  tlcHi,  we  are  not  in  its  debt, 
wc  have  given  itall,  more  than  all  that  faeloogf 
to  it  :  but  we  ovve  many  an  hour,  many  a  care, 
many  a  deep  thought  to  our  Souls,  wiiich  wc 
have  detrauded  it  of  for  the  vile  fiody's  lake. 
You  liave  l  ohh'd  your  SoiiJs to  pay  yottT Fklik 

1  his  i%  nuclncis. 
Hove  great  4  Sl*0ttg  it  the  Gofpel,  which  brings  j„^t. 

Life  and  Immortality  to  light.,  the  moj}  dcJirAvle 
Mercies  to  immortal  Soals !  This  is  the  great  bc- 
nefic  we  recdve  by  it,  as  the  Apoftle  fpeaks, 

2  Tim.  I .  I  c.  dr/T/  h.ith  ahc!ip;ed  Death,  and 
brought  Life  and  Immortality  to  Hold  by  the  C*- 

f'^el.  Life  and  Immortality  by  air     AwV,  Is 

put  for  immortal  Lite,  the  thing  which  all  im- 
mortal Souls  dciire  and  long  for.  Thefede- 
lirts  are  found  in  Sonls  that  enjoy  not  the  Go-, 
fpel-light ;  for,  as  I  faid  before,  they  natu- 
rally ipring  out  of  the  very  Nature  ot  all  im- 
mortal Souls:  But  how  and  where  it  is  to  be 
obtained,  that  is  a  fccrct  tor  which  we  are  en- 
tirely beholden  to  the  Goftjel-uifcovcry.  It 
lay  lud  in  the  Womb  of  Godf's  pur  pofe,  till  by 
the  liaht  of  Gofpcl-Rcvcl  iciou  it  was  m.idc 
maniteit  But  now  ail  men  may  fee  what  are 
the  gradous  thoughts  and  purpofes  o*^  God 
concerning  Men,  and  v\  hat  that  is  he  hath  dc- 
iigned  for  their  Immortal  Souls,  even  an  Im- 
raortalLife ;  and  this  Life  is  to  be  obtained  by 
Chrifl,  than  which  no  tidings  can  be  IDOre  wel- 
come, fwfect  or  acceptable  to  us.  ' 
Oh  therefore  ftudy  the  Go(pel.  TfeV  is  life 

eternal.,  to  know  thee  tie  only  true  God,  and  je- 
fat  Chrift  whom  thou  has}  jent,  John  17.  And 
(eeifhat  you  prize  theGofpd  above  all  earthly 

Treafures.  'Tij  afaithfdfiyirtf^y  ardrre:    >  p''^JI 


VfL 


many  cares,  fears,  .vtd  fafftons.  acceptation.  Yoo  have  two  iuellimable  benefits 


Let  m  haeve  a  diliitnt  care  «f  it, 
euf.rdiutudiniimiuerar,  yn  {•  at  when  Meafm  re/jtim. 


and  bleflings  by  11  ( 1 .)  It  nianifeftsaad  reveals 
eteinallifo  to  youyirbKh  yon  conld  never  luvc 

come 


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/    Vol.  I. 


A  Trcatifcqf  tlx  Soul  of  Mittl. 


cometo  Ac  Imowledgeof  any  other  way;  thofe 

that  arc  without  it,  are  pi  opiag  or  feeliag  af- 
ter God  ia.  the  dark,  jiiU  1 7. 27.  Poor  Soub 
are  coolHcms  io  thefiilel?es,  tint  diere  is  a  )aft 

and  teirible  God,  and  that  their  (ins offend  and 
provoke  him  *,  hat  bow  taattone  theoH^aded 
Deity  they  know  m/t,  McAf  l  6, 7.  But  the 
way  of  Reconcill  itlQU  and  Life  is  dearly  clif- 
coveredto  u&  by  thcGoipc^.  (2,)  As  it  inani> 
fefh  and  reveals  Eternal  Life  to  ns,  fi»  k  fvames 
and  moulds  our  hearts,  as  God's  {auftifying 
lulhnKneflt  for  the  eoioymeat  of  it  'Tis  aot 
only  the  Inftnimeat  of  Revelatmn,  tot  of  Sal- 
vation, the  Word  of  Life,  as  well  as  the  Word 
of  Light,  Pbil.  2.15.  It  can  opea  your  Hearts 
as  well  asyoarEycs,  and  is  therefore  to  be 
entertained  as  that  which  is  the  firft  rank  of 
BleOiogs,  a  peerieTsand  inellimablc  Blefliag. 

J^VIIL  If  oxiT  Senals  be  Inmiortal,  cmainfy em  Em^ 
mies  are  not  Jo  ftrmiiUUe  ss  vpt  (ire  aft  by  our  fin- 
ful  fears  to  reprefent  tbtm.  They  may,whcn  God 
permits  them,  deftroy  your  Bodies,  they  can- 
not touch  or  deftroy  your  Souls,  Matt.  1  . 
As  to  your  Bodies,  no  Enemy  can  touch  them 
till  there  be  leave  and  pcrmifllon  given  them 
by  God,  Jdf  1. 10.  The  Bodies  of  the  Saints  as 
well  as  their  Souls,  are  within  the  line  or  hedge 
of  Divine  Providence:  they  areftcurely  feqc'd, 
fometin^s  mediately  by  the  MiniHry  of  Angels^ 
Tflil-  34-  7-  and  ibmctimcs  immediately  by  his 
own  Hand  and  Power,  Ztcb.  2.  5.  As  to  their 
Souls,  whatever  power  Enemies  may  have  up- 
on them,  (when  tMviae  Pcrmifllon  opens  a  gap 
in  the  hedge  of  Providence  for  them)  yet  i!hcy 
cannot  reach  their  Souls  to  hurt  them,  or  de- 
ftroy  them,  but  by  their  own  conlcnt.  They 
can  deltroy  our  perifhing  Flelh,  it  is  obnoxious 
to  tiieir  malice  and  rage  \  they  cannot  reach 
home  to  the  Soul:  no  Sword  cancutafimder 
the  band  of  Union  between  Them  and  Chrilli 
they  would  be  dreadful  Enemies  indeed  if  they 
could  do  fo.  W]iy  then  do  we  tremble  and 
kar  at  this  rate,  as  if  Soul  and  Body  were  at 
tlicir  mercy,  and  in  their  ^xmcr  and  hand? 
The  Souls  of  thof:  Martyrs  were  in  f-ifety  un- 
der the  .<<^iV^r  ill  Hcivca,  they  werecloathed 
with  white Robety  when  their  Bodiei  were  given 
to  he  meat  to  the  Fowls  of  Heaven,  and  Bcafts 
of  the  Earth.  The  Devil  dvivc  hut  a  poor 
trade  by  the  Perlecutioi)  of  the  &iints^  hetears 
the  iVf/7,  but  the  Bird  efcapes  ^  he  cracks  the 
b  jeii,  but  lofeth  the  Kernel.  Two  things  make 
a  iwwertul  defenfatlTC  again  ft  our  fears  :  (i.) 
That  all  our  Enemies  arc  in  the  h  ind  of  Provi- 
dence. (2.)  That  all  i'rovidcnccs  are  Itccvcd 
by  that  promifc,  Rom.  S.  28. 

/j^c  IX.  If  Souls  he  Immortal,  then  there  m:-!^  needs 
be  ,1  un^}  dij/tretjce  betuixt  the  ^fpeUs  Mid  infin- 
'tnief  of  Death  upon  the  Godly  and  "Uvfodly. 

Oh !  if  Souls  would  but  feriouTly  confidcr 
what  an  alteration  I>cath  will  make  upon  their 
toudition,  for  evil  or  for  good,  how  ufcftil 
would  fiich  .Meditations  he  to  them !  (i.)Thcy 
muft  be  diileized  and  tin  acd  out  of  thefc  hou- 
ses of  Clay,  and  live  in  a  ilate  of  fcparation 
from  them  :  of  this  there  is  an  inevitable  ne- 
ccdity,  Eccl  8.  8.  n  is  vain  to  fay,  I  am  not 
ready  ^  ready  or  unready,  they  muft  dejwrt 
\\'hcn  their  Lcafe  is  out.  '1  i  n  v^in  to  fay,  I 
am  notwiUiiigi  for  wiUiugor  oQwiiiing,  they 
Vol.  L  il 


muft  be  gone ;  ther^s'ao  banging  back,and  beg* 

giQg,f.ord^  let  death  i.de  .uiothcr  .u  this  time.,  .zrd 
[pare  tfu for  no  maa  dies  by  a  Proxy.  <a.)lbe 
time  of  our  Sooh  d^ttgiv  ii  at  haod^'3  A».'t. 
I  3, 14.  Job  1 5.  22.  The  mofl  firm  and  wcll- 
builc  Body  can  iland  but  a  few  d&ys,  but  our 
mfacias  Tabeniaeles  ^tre  ourSoeh  'warning 
that  the  day  ofthcir  departure  Is  at  hand.  The 
lampof  Life  is  almofi;  burnt  down,  the  glai$  of 
T1ro«  it  almoft  run  ^  yet  a  few,  a  Very  ftXf 
days  and  nights  more,  and  then  time,  nights 
and  days  &all  be  no  more.  ( 3.)  When  that  moi 
certaia  and  near-apfptcfaching  time  is -come,, 
wonderful  alterations  will  be  made  OB'ttlC 
Itate  of  all  Souls,  gpdiyaod  ungodly.  • 

(i.)  A  nfanrdtoiit  alteration  Wffl  thetf  be 
made  on  the  Souls  of  the  godly.  For  (i .)  No 
foonor  is  the  dividing  ftrokc  given  by  Dcith^ 
and  the  parting  pall  over,  but  they  lhall  find 
thcmfelves  in  the  arms  of  Angels,  mounting 
them  through  the  upper  Regions  in  a  few  mo> 
ments,  far  afmvs  an  the  afpeftable  Heavens, 
Luie  i6. 11.  The  airy  Region  is  indeed  the 

flace  where  Devils  inhabit,  and  have  their 
aunts  and  walks ;  but  Angels  are  the  Saints 
Convoy  thro'  Satan'sTcrritorics  from  the  arms 
of  mourning  Friends  into  the  welcome  arms  of 
officious  and  benevolent  Angels.  (2.)  From  the 
fight  imd  convci  Pes  of  Men  to  the  fight  of  God, 
Chrift,  and  the  general  aflcmbly  of  alcflcd  and 
finlefs  Spirits.  The  Soul  takes  its  leave  o^  rHl 
men  at  death,  T/i.  38. 1 1.  Farewel  vain  World, 
with  all  the  mixed  and  imperfeft  comforts  of 
it,  and  welcome  the  more  fweet,  futable,  and 
fatisfying  company  of  Father,  Son,  and  Spirit^ 
holy  Angels,  andperfedcd  Saints,  flch.  i  1. 7  3. 

(3. J  From  the  bondage  of  corruption  :oper- 
fe^i  liberty,  and  everlafting  freedom  ^  fo  much 
is  implied,  Heb.  1 2.  23.  Tlje  SptritJ  0!  •  -/?  men 
made  ptrfeB.  (4.)  From  all  fears,  d(,:.t)tings, 
and  queftionings  of  our  conditions,  and  anxious 
debates  of  our  title  to  Chrift,  to  ihecleareft, 
fuUeft,  and  molt  fatisfying  aliurancc :  for  what 
a  Man  fees,  how  cantiedonbtofit?  (5.)#rom 
all  burdens  of  afBi<J^ion,  inward  nnd  ootward, 
under  which  we  have  groaned  all  our  days,  to 
everlafting  reft  and  c.ifc,  1  Cor.  5.  ^. 

Oh  whatablefrcdchaDgetotheHighteousmufi; 

this  be  ! 

(2.)  A  marvelous  change  will  alfo  be  then 
made  upon  the  Souls  of  the  ungodly,  v,  ho  fliall 
then  part  from,(  i .)  All  their  comforts  and  plea- 
fint  enjoyments  in  theWorld,tbr  here  they  had 
their  confolat'ion.  Lake  \6.  2%.  here  was  all 
their  Portion,  FfM.  17.  14.  and  in  a  moment 
find  themfelves  arrcflcd  and  ieized  by  Satao^ 
as  God's  Gaoler,  hurrying  them  away  to  the 
Prifon  ofKcll,  i  frf,  3.  thereto  be  refuted 
!o  the  judgment  of  rhe  grent  day.,   Judc  trr.  6. 

From  under  the  means  of  Grace,  Life,  and 
Salvation,  to  a  Itatc  perfedlly  void  ot  all  meansy 
inllruments,  and  opportunities  of  Stalvation^ 
~:ohi.  9.  4.  Ealen  Q.  10,  i;evcr  to  hear  the 
joyful  found  of  Preaching  or  Praying  any 
more  j  never  to  hear  the  wooing  Voice  of 
the  blefled  Bridegroom  ,  faying ,  Come  un- 
to me.  Come  unto  me,  anymore.  (3.)  From 
all  their  vain ,  ungrounded ,  prcfum])tuoii* 
Hopes  of  Heaven,  into  abrolutt  a::d  Hiia!  De- 
Ibcraiion  erf  Merey.Thc  very  Ijnewsand  nerves 
Yyya  «r 


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A  T redtife  gT  the  S'oui  (f  Man. 


VoL  I. 


Jafir.  X. 


O  mors 
inlca  cs, 
quibus  a* 
narafui 


of  hope  are  cut  by  death,  Prov.  14.  32.  T^f^ 
mehd  it  Jbrivm  m0fin  his  wickedntfs^  but  rhe 
riahteew  hath  h«ft  in  his  death.  Thcfe  are  the 
g^t  aad  aftooiflujlg  alterations  tliat  wiU  be 
made  upon  oar  Sools,  after  they  part  with  the 
Bodies  which  they  now  inhabit.  Oh  that  we, 
who  cannot  but  be  coufcious  to  our  fclves  that 
we  muft  o^er-Uve  our  Bodies,  were  more 
thoughtful  of  the  condition  they  muft  enter  in- 
to, after  that  reparation  which  is  at  hand. 

If  our  SduIs  be  Immortal,  ^len  Dmh  is  nei- 
ther to  hefenred  by  them  In  Heaven^  nor  hoftdfor 
by  them  in  HtU.  The  Being  of  Souls  never  fails, 
whether  they  be  in  a  ftate  of  Bleflednefs  or  of 
Mifcrv-  they  Are  ez'er  with  the  Lvrdy 

1 1  heltlj.  1 7."Thcre  fliall  be  no  death  therc,^fv. 
2 1 .4.  And  inHdlftho'  they  ifaall  wifli  |or  death, 
s.     ^  yet  death  (hall  flee  fi  oin  tlicm.  Tho'  there  be  no 
1  '  Jfi  of  annihilation  in  Heaven,  yet  there  be 

dertnt,qui  many  vain  wilhesfor  it  in  Hell,  bat  to  no  par- 
te ii>i.im  o-  pofe  \  there  never  will  be  an  end  put  either  to 
dcnint    their  being  or  to  their  torments,  in  thisrerpcct 
^•(Wl**    no  other  Creatore  is  capable  of  the  Mileiy 
that  wicked  Men  arc  capable  of:  When  they 
die,  there  is  the  end  of  all  their  Mifcry  ^  but  it 
is  not  fo  with  men.    Better  therefore  had  it 
been  for  them,  if  God  had  created  them  in  the 
bafelt  and  lowefl:  order  and  rank  oj  Creatures  \ 
a  Dog,  a  Toad,  a  Worm  is  better  than  a  Man 
in  endlefs  Mirci  T.  ever  dying,  and  never  dead. 
jindfa  touch  of  the  Soul's  Intmortdity. 


E  P  H  B  S«  V.  19. 

for  *0  M«m  ever  jet  hJteJ  bis  ojwfiijh, 
hit  Kourijheth  a>'J  cbenjbeth  it,  evCM  as 
the  Ltrktbe  Qbitrcbi 


HAving^venfomeaooonnt  of  tlie  Na- 
ture and  Immortality  of  the  Soul, 
we  next  come  to  difcourfe  its  Love 
Mid  httitisam  r*  tbt  Boefy^  with  which  it  is  uni- 
ted, from  thisTcxt.  The  fcopeofthe  Apoftle 
is,  to  prcTsCbrilUans  to  the  exact  dil'charge  of 
thofe  relative  Duties  they  owe  to  each  other 
particularly  lie  here  urgeth  the  mutual  Duties; 
of  HmkMsdsAod  Wives^  ver.  22.  Wives,  to  an 
itMimStdhdH9n\  Hosbands,  to  9i  tendtr  L«ve 
of  their  Wives.  This  Exhortation  he  enfor- 
ceih  from  the  intimate  Union,  which  by  the 
Ordinance  of  God  is  betwixt  them,  they  being 
cow  one  F!epi.  And  thisUnioa  be  iUnftrato  by 
comparing  it  with, 

1.  The  M0ieal  Vttttn  of  ChriSf  and  ^ 

Q/urch. 

%.  The  Natural  Vniondi  the  5*«/and  Boi>f. 
And  from  both  thcfe,  as  excellent  Examples 

and  Pattens,  he  with  great  n:rcni?,th  of  Argu- 


(t.)  The  llnivcrfaliiy  of  it,  No  Mm  ever 
yet  hated  his  orvn  Fieflt.  ByfiE»|9h,uaderlfauidthe 
Body,  by  an  ufual  Mctcvyrny  of  a  parr  for  the 
whole  called  Flclh.    By  h/iting  «,  undcrftaad  a 
fimple  hatred,  or  hatred  it  felf.  Tis  ulnal  for 
Men  to  hate  the  deformities  and  difeafes  of 
theu  own  Bodies,  and  upon  that  account  tO 
deal  with  the  Mcr-ibii^of  their  own  Bodies  as 
if  thev  hated  them  ;  hcncc  it  is,  they  willingly 
ftretch  forth  a  gangrened  i  .eg  or  Arm  to  be  ait 
ofi^  for  the  prefervatioH  of  the  reft:  but  this  ts 
not  l]mi)le  hatred  of  a  Man's  felt,  but  rather 
an  Argument  of  the  ftrength  of  the  Soul's  love 
to  the  Body,  that  it  will  be  content  to  endure  lb 
much  pain  and  aniiiiifh  for  its  fake.  And  if  the 
Soul  be  at  any  time  weary  of,  and  willing  to 
part,  not  with  a  fingle  Member  only,  bat  with 
the  whole  Body,  and  loatl's  its  Union  with  it  • 
any  longer,  yet  it  hates  and  loaths  it  not  fim- 
,  1y  in  and  for  it  fclf,  but  becaofe  itis  foiilled 
V  'th  Difeafcsall  over,  and  load;-,  the  Sonl  daily 
witii  fo  miith  grief,  that  how  well  focvcr  the 
So>'l  lovrs  i;  in  it  felf,  yet  upon  fuch  fad  terms 
and  condition*  i'.  >  oiildnot  be  tied  to  it.  This 
wa^  V.i  sc  ■{'.    Job  10.  I.  Afy  Soul  is  weary  if 
myUfe  .,  >     oi  limply  of  his  lil^  hat  ft^m 
Life,  in  vain  and  trouble.  Except  it  be  in  fuch 
rcfpefts  ..J  cafes,  No  many  faith  he,  tveryethtf 
ted  his  errrr Kefir  \  I  e.  no  Man  in  hisright  mind, 
and  in  thecvercife  of  his  Rcafon  and  Senfe^  tor 
wc  mult  except  diftraftcd  and  delirious  Mta, 
who  know  not  what  they  do,  asalfoMen  aoder 
tbctcrrr:  of  Confcicnce,  when  God  fuffcrs  it 
to  rage  in  extremity,  as  Sfira^  and  others,  who 
would  liave  been  glad  with  their  own  iiands  to 
have  cut  the  Thread  that  tied  their  miferable 
Soulii  to  their  Bodies,  fuppoiing  that  way,  and 
by  thitchane;^,  tofind  wme  Relief.  Eidierof 
thcfc  c  '.Hn  torccs  Men  to  acl  befide  the  fiaced 
Rulcof  Nature  and  Rcafon. 

(2.;  This  Lwe  •/ the  Sud  t9th«  Bnh  is  far- 
ther difcovcrcd  by  theEffcfts  which  evidence 
it,  viz^  its  iiouriihing  and  chciilhing  the  Body, 
i^iUfifti  ^  da' A«w.  Ttiefe  two  comprize  the  Ne- 
celTariestor  the  Body,  z;^.  Food  and  Raymcnt. 
The  firft  lignifies  to  uouri/h  with  proper  food  i 
the  latter,  towarmbydoathing,  as  the  word 
Uwe^y  is  render'd,  7..?/;.  i.  16.  to  which  the 
Htbrevf  word  anfwers,  Job.  31.  20.  The 
Cateand  Provifiont^  thefe  thiagslbr  die  Body . 
cvideiioes  the  Soullt  Lore  to  it. 


the  S«ds  ef  Mm  4ire  firongly  inclined,  Dod. 
AjJ  tenderly  afefled,  tm^Uritlt  neBalksim 
which  they  now  dipeti. 

The  Soul's  Love  to  the  Body  is  fo  ftrong,  na- 
tural, and  iufeparable,  that  it  is  made  the  Role 
and  Meafnreby  which  we  difpenfeand  pro- 
portion our  Love  to  others,  Afat.  19.  i  p.  Ti.ou 


hTthat  loveth  his  lViJ\  loveth  himfelf.   Sclf-lovc : 
is  Uiituratly  implanted  in  all  Men,  and  it  is  the 
Rule  by  which  we  meafure  oat  and  difpcufe 
our  Love  to  others.— —TXw  fiudt  Uve  thy 
NfiihboKr  m  thyfeif. 
This  Setf-livt  he  opens  in  this  place,  by, 
f'l.)  Thellnivcrfalityofit. 
(I.)  The  Efie^  that  evidence  it. 


mentnrgcth  the  Duty  of  Love  j  vtr,  28.  So  < /bolt  love  thy  NeigUrourai  thy  j^.   Aad  the 
Men  T9  hvetheir  Wives  as  their  em  Bodies  ^  Apoftle^  Galat.  5.14.  tells  as,  Tiiat  the  whole 

'  '     ■'■         " ""  •       Law,  C*.  f.)  the  fcxond  Table  of  tbeLaw,  is 

fulfilled,  or  fumm'd  up  in  this  Precept,  Tho:* 
Jhalthvetfjy  NeighhmitMs  thy  felf.  The  meaning 
is  not ,  that  all  and  every  one  who  is  our 
Neighbour  mull  be  equally  near  to  us  as  our 
own  Bodies ;  bat  it  intends  (i ,)  The  fmcerity 
of  our  I  ore  to  others,  which  niufl  be  with- 
out DiOimuUtioa ,  tor  we  diUcmble  not  in 

Sdf. 


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Vol.  1. 


A  Treatije  of  the  Soul  Mm. 


Self-love.   (2.)  Tfa«twe  be  a»  carcfolto  a- 

yoid  injuring  ottu  15,  as  we  would  our  fclves, 
Mmk.  7.  12.  TQ^obyothers,  or  (neafureto 
them,  as  we  wonld  have  done,  or  mesfitred 
unto  lis:  for  which  Rule,  5r-fv«/ the  Hea- 
then Emperour  honoured  Chrill  and  Chriili- 
anity,  and  canfed  it  to  be  writtna  in  Capital 
Letters  of  Gold.  (3-)  That  \vc  tjke  diiccti- 
oa  from  this  Principle  of  Sclf-loyc,  to  mca- 
fiire  ont  oiirCare,Love  and  Ref|)cds  to  others, 
ipccording  to  the  different  degrees  of  ncarncfs 
in  which  we  Hand  to  them.  As,  (i.j  The 
Wiieofoor  BofbiD,  to  whom  by  this  Rule, 
is  due  our  firfl  Care  and  love,  as  m  the  Text. 
( 2.)  Oar  Children  and  Family,  i  Tim.  5. 8. 

general,  whether  we  have  any 
Bond  of  natural  Relation  upon  them  or  no^ 
but  efpecially  thofeto  whom  we  are  fpiritual- 
ly  related,  as<74f.  6;  10.  And  indeed,  as  e- 
vcry  Chrilli:ui  hath  a  right  to  our  L.ovc  and 
Care,  above  other  Men,  foinfome  cafes,  we 
sre  to  exceed  this  Rule  of  Sdf-lorc,  f)y  a 
tranfccndent  afl  of  Self-denial  for  them,  i 
lUm  3.  i5.  And  P^w/ went  higher  than  that, 
in  a  glortoiis  excels  of  Charity  to  the  Commv> 
niiy  or  Body,  of  God's  People,  preferring 
their  Salvation  not  only  to  his  own  ^ody,  bat 
to  his  Soul  alfo,  Rmi.  9.  3.  But  to  theie  ex- 
traordinary Cafes  we  are  feldom  called^  and 
it  we  be,  the  Gofpel  furnilbeth  us  with  an 
higher  Rnle  than  Self-love,  Jvht  13.  34-  But 
by  this  principle  of  Self-love  in  all  ordinary 
Cafes,  we  mull  proporUon  and  difpenfe  our 
love  to  all  others  t  by  which  yoo  fte  wTiat 
a  deep  rooted  fixed  Princi])le  in  Nature  Self- 
love  is,  how  univerlal  and  permanent  alone 
this  is,  which  dib  were  not  fitto  be  made  the 
xncafiirc  of  our  Lovcto  all  others. 
.  Tn>«  things  will  defcrve  our  Conliderntioa 
in  the  Dofh-inal  part  of  this  point. 

F.  WhcrdntkeSoill  evidenced!  its  love 
ito  the  Body. 

Stemdly.  What  are  the  GfCNiiidsaiid  finda- 
mcntal  Caufcs  or  Reaibfis  of  its  love  to  hi 
and  then  apply  it. 

Era,  wherdn  the  Soul  cvidenceth  its  love 
to  the  Body,  and  that  it  doth  ia  divas  rc- 
fpecls. 

1 .  In  its  Co  w  for  the  things  needM  to  the 


flowing  all  its  time,  ftrengtb  and  ftudics  about 
the  Body:  tor  one  Soul  that  puts  theQucfti- 
oa  t©  it  fclf,  Tvh^t  jJiall  J  do  t9  be  faved  ?  a  thou- 
find  are  to  be  found,  that  mind  nothing  more, 

but,  Whttt  JImU  I  f «f,  what  flsnli  I  S  ink^  and 
whera^tiffiiifU  landmine , be  clothed}  I  do  not 
fay,  that  tliefc  are  prool^  of  the  Soul's  regular 
Love  to  the  Body  i  no,  they  differ  from  it^ 
as  a  Fever  troni  natural  Heat.  This  is  a  doat- 
ing  Fondneis  bpon  the  Body.  He  truly  loves' 
his  Body , that  modcratclv  and  ordinately  cares 
for  what  is  necelTary  for  it,  and  cankcep  it  un- 
der, I  Car.  9.  27.  and  deny  its  whining  Ap- 
petite, when  Indulgence  is  prejudicial  to  the 
Soul,  or  warms  its  Lulls.  Believers  thCmfclvcs 
find  it  hard  to  keep  the  Golden  Bridle  of  Mo- 
deration upon  their  AlTciftions  ia  this  matter. 
'Tisnot  every  Man  hath  attained  ^wr's  cool 
Temper,  Prw.3o.8.that  can  flack  his*iracc,  and 
drive  moderately,  where  the  1  nterefts  of  the 
Body  are  concerned  :  the  heft  Souls  are  too 
warm,  the  generality  are  in  raging  Heats, 
which  diflraft  their  mind*,  as  that  word. 
Mat.  6,  yi pteiutAii,  figniiies. .  If  the  Body 
were  not  exceeding  dear  to  the  Soul,  it  would 
never  torture  itfclfdayand  nigbt  with  fndi 
anxious  Cares  about  ic 

2.  TheSonldifioversttsefteein  and  valne 
for  the  Body  in  all  the  Fein  it  hath  about  it. 
Did  not  the  Soul  love  it  exceedingly,  it  would 
never  beafirighted  for  it,  and  on  its  accoont; 
fo  much  and  fo  often  as  it  is.  What  a  paiiick 
fiear  do  the  dangers  of  the  Body  call  the  Soul 
into?  Ifa.  7.  2.  When  the  Body  is  in  danger, 
the  Soul  is  in  diftraftion,  the  Soul  is  in  fears 
and  tremblings  about  it :  Thcfe  Fears  flow 
from  theSoal^  tender  Love  and  Affcf^ion  to 
the  Body  ;  if  it  did  not  love  itfo  intcr.fely,  it 
would  never  afflidand  torment  it  felf  at  that 
rate  it  doth  about  itr  Satan  the  profiled 
Enemy  of  our  Souis,  beinr^  throughly  acquaint- 
ed with  thofc  Fears  which  flow  from  the 
Foontain  of  lx>ve  to  the  Body,  politickly  im- 
proves them  in  the  way  of  temptation,  to  the 
utter  ruin  of  fome,  and  the  1:1  cat  hazard  of 
other  Souls;  hccdp^esandlharpo.s  hisTemi 
ptations  upon  us  this  way  •,  he  puts  our  Bodies 
into  danger,  that  he  may  thereby  endanger 
otirSoots  ;  heredcons,  if  he  can  bat  draw  the 
iBody,  as  the  Texr  fpcaks,  in  rtcii>-!pi>._e;  and  the  Body  into  danger,fcar  will  quickly  drive  the 


eherijbia£  it,  ( i.  e. )  taking  caie  for  Food  and 
Raymeat  for  it.  1'his  Care  is  univerfal,  it's 

impbated  in  the  inoH:  n*lv:;px-  and  barbarous 
People^  andisgeaeraUy  Ibe^celUve  and  cx- 
arbiiant,  that  tho'  it  never  needs  a  Spur, 
yet  moft  times  and  w  ith  mofl  Mcii  it  doth  need 
a  Curb;  and  therefore  ChriH  ia  Mmh.  6. 
3  ."■ .  fhews  bow  thole  Cares  tbrtore  and  dilhaA 
tlij  >\:i:inns  of  the  World,  v.arms  them  a- 
gaiiiHihc  like  ExceHes,  and  propounds  a  Rule 
to  them  for  the  allay  and  luiiigation  of  tbcm, 
m,  25,  26,  27.  So  doih  the  Apoftlcalfo,  i 
Cor.  7.  29,  30,  31.  To  f]}cak  as  the  mat- 
ter is,  moil  Souls  ate  over-heated  with  their 
Cares,  and  eager  puifult  after  the  concerns  of 
the  Body.  They  pant  after  the  Dufl  of  the 
Etrth.  They  pierce  themfclves  through  with 
many  Sorrows,  i  Ttw  6.  10.  They  arc 
cimibrcd  like  Martha  with  much  Serving.  'Tis 
«i  pcrfc(!t  Drudg  and  Slave  to  the  Body,  be^ 


Soul  into  Tempution ;  It  is  not  fo  much 
Satan*$  Malice  or  Hatred  of  our  Bodies,  that 

he  Ulrs  up  Perfccutions  againllus;  but  he 
knows  the  tieof  Afiedion  is  fo  ilrong  betwixc 
"theft  frknds,  that  Love  will  draw,  and  Feaf 

willdrivcthe  Foul  intoniany  and  ^icat  \l:.7- 
ardsofits  own  Happinefs,  to  irce  the  Body 
out  of  tlwfe  Dangers.  Prov,  29.  25.  tht 
Fear  of  A  f. in  bri'!?t  .1  Snort and  Heb.  1 1.  37. 
tortured  and  tempted. 

Upon  this  groond  alio  it  is,th;tt  this  Life  be^ 
comes  a  Life  ofTemptation  to  all  Men,  and 
there  is  no  freedom  from  that  danger,  till  we 
be  freed  from  the  Body,  and  fet  at  liberty  by 
Death.  Separated  Souls  arc  the  only  ficc 
Souls  They  that  carry  no  FleQi  about  them, 
need  carry  no  Fears  of  Temptation  wid)iA 
them.  Tis  the  Body  wtuch  Catches  the^b 
of  Temptation, 

3.  Tne  Soul  manifdh  its  dear  Love  and 

Afieaioii 


1 


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A  Treatife    the  Soui  cf  Mm. 


VoLl 


Aflre(Jlion  to  the  Body,  bv  its  Symfmin,  and 
compaffionate  feeling  of  all  itslmnleiis :  What- 
ever touches  the  Body  by  wayof /»/«ry,  afFcfts 
the  Soul  ^fo  by  way  ot  Syntfathf,  The  Soul  aad 
Body  arc  as  the  firings  of  twt>  Mnfical  Inftro- 
flicnts,  fct  exaftly  at  one  height ^  if  one  be 
touched,  the  other  trembles.  Thejr  laugh  and 
try,  areiickand  well  together.  This  is  a  won- 
dcrhil  Myfiicry,  and  a  rare  Secret  (as  a  learned 
Man  obferves)  how  the  Soul  comes  tp  fympa- 
tTiizc  with  the  Body,  and  to  have  not  only  a 
knowledge,  but  as  it  were  a  fcelinc;  of  its  Nc- 
cefTitiesand  Infirnriticsi  how  this  flcfhlyLump 
comes  to  aficd,  and  make  its  deep  impreflions 
upon  a  Creature  of  fo  different  a  lurure  from 
it,  as  the  Soul  or  Spirit  is.  But  that  it  doth  ft), 
»ho*we  know  not  how,  is  plain  andftnfibleuo' 
any  man.  If  tiny  Member  of  the  Body,  tho'  but 
thclovveft  and  meancfl:,  be  in  pain  and  mifery, 
the  Soul  is  prdeatly  afrcfted  with  it,  and  com- 
mands the  Eyes  to  watch,  yea  to  weep,  the 
Hand?  to  hind  it  up  with  all  tcfldcracfs,  and 
defend  it  from  the  leall  injurious  touch  ;  the 
Lips  to  complain  of  its  mifcry,  and  1)C.^  pity 
and  help  from  others  for  it.  If  the  Body  be 
in  danger,  liow  are  tlic  Faculties  6f  the Soifl, 
Underftauding,  Memory,  Invention,  c~r.  cm- 
ploy'd  with  ntnioft  Itrcugth  and  concernment 
for  its  deliverance  1  This  is  a  real  and  uncle-' 
ccptionablc  evidence  of  its  dear  :ind  tender 
I  ove  to  thc'Body.  As  thofe  that  belong  to  one 
myftical  Body  fliew  their  fincerc  Love  this  way, 
I  Cfe-.  1 2.  25,  -V).  Ephef.  4.  19-  fo  tlic  Soul. 

4.  The  Soul  manifoUctli  its  love  to  the  Body 
by  feurs  of  Dc.ith,  and  extreme  averfatim 
to  a  reparation  from  it.  On  this  account  Death 
is  called  in  jr«>l»  18.  14.  the  Kin^  of  Terrors,  or 
the  h!,ick  Pritrce^ov  the  Prittccof  Clonds Mid DArk- 
ntfs,  as  fonie  irauIUtethat.place.  We  read  it, 
the  King  of  Tt  rrars,  meaning  that  theTcrrnrs 
at  Death  arc  fuch  Terrors  as  fubduc  and  keep 
down  all  other  Terrors  uixierthein,  asa  Prince 
doth  his  Sub;e<rts.  Other  Terrors  compared 
with  thofe  that  ihc  Soul  conceives  and  conflifts 
with  atparting,  arc  no  more  than  a  cut  finger 
to  the  laying  ones  Head  on  tlie  Block  :  Oh  ! 
the  Soul  and  Body  are  lhoni:.ly  twiftcd  and 
knit  together  in  dear  Bands  of  intimate  Union 
and  Af^cc^ion,  and  thcfc  Bands  cannot  be  bro- 
ken without  much  ftrugi;,Iing.  Oh !  'tis  a  hard 
thing  for  the  Sonltobid  the  Body  fircwel  ^ 
'tis  a  bitter  pnrtin!!,  a  doleful  feparation:  No- 
thing is  heard  ia  tiiat  hour  but  the  molt  deep 
and  araphatiLal  Ciroans  ^  I  fay,  cmvhiulcal 
Cro.vr.U  the  deep  fcnfeand  meaning  of  which, 
the  living  arc  but  little  acquainted  with:  for 
no  Main  living  hath  yet  felt  the  Sorrows  of  a 
parting  pull  ^^vdiatcvcrothcr  Sorrows  he  hath 
fck  in  the  Body,  yet  they  muft:  be  fupi^fed  to 
be  farfliortofthcfe. 

The  forrows  of  f  ic  -'h  are  in  Scripture  fct 
forth  uuio  us,  by  tl.e  bearing  Throes  of  a  tvd- 
"vailing  Woman,  .<4CFf  2. 24.  iJir^t  ^ahH'  and 
what  thole  met  n,  many  can  tell:  The  Soul  is 
Inlaboor,  it  will  not  ict  go  its  hold  of  the  Body 
but  by  conftraint  ^  I^rath  is  a  clofc  Siege,  and 
when  the  Soul  is  beaten  out  of  it?  Body,  it 
difputcs  the  palFagc  with  Death,  as  Soldiers 
Qfe  to  do  an  Enemy  that  enters'  by  Storm,  and 
figfats^and  itrivcs  to  the  iaft.  It's  alfo  cojnpar'd 


to  a  Pattlct  or  p^rp  ft^ht,  Ecclcf.  8.  8.  thM 
Wnr.  That  War  with  an  Emphalis.  No  Con- 

fliftfofharp,  each  labour  to  the  utmoP  todii.'c 
the  other  from  the  ground  they  ftand  on,  and 
win  the  field.  And  tho*  Grace  wnA  orer- 
powers  Nature  in  t^is  matter,  and  rccondlcs 
it  to  Death,  and  makes  it  dclire  to  be  diUbl  ved, 
yet  Saints  wholly  pnt  notdfF this  nrfti^tatfonof 
Namre,  2  Cor.  5.  Not  that  wc  would  be 
undoatbed  ^  as  it  is  with  one  willing  to  wade 
over  a  Brao'kto'Hh  Fathert  liodfe,  pnt*  life  - 
foot  into  the  ware;-,  and  feds  it  cold,  ftarts 
back,  and  is  loth  to  venture  inj  Nonbm  rrc 
TveviUh  MMltMhri.  And -if  it  be  lb  with  &n- 
ftiUcd  Souls, how  is  It,  think  you,  nith  others? 
Mark  the  Scripture-language,  Joh  z-j.  8.  God 
taketh  away  their  Souls*  faith  our  Tranflation^ 
lint  the  Root  is,  ^tJj^  rxn  J  n  c,  and  lit^nifics  to 
pull  out  by  plain  force  and  violence.  A  grace- 
fefs'SouI  moll  notljyoonfetie,  but  force.  Thus 
.4J>!:!n  bewailed  his  departure,  O  J-irnday 
vagula^  blimduUt,  heu  quo  vadis  !  Yea,  tho'  the 
Son!  haveneverlo  long  a  time  been  in  tfic  Bo- 
dy, tho'  It  Hiould  live  as  long  as  the  jiittedl- 
luvian  FMbers  did  for  many  hundred  years,  vet 
ftin  it  wbnld  be  lofth to  part ;  yea,  tho"  it  en- 
dure abundance  of  IViifery  in  the  Body,  and 
have  little  reft  or  comfort,  but  time  fpent  in 
grids  and  fears,  yet  for  all  (hat  *ris  loth  to 
part  with  it.  All  this (hews a  flrongiodina- 
tionandaffedtionioit, 

5.  Its  d^itreofffr-wnVir continuing  Hill  with 
it  iii  its  ITatc  of  reparation,  fpciks  its  love  to 
the  Body.  As  the  Soui  partcd  witb  it  in  grief 
and  fbrrow,  folt  IHIl  retains  even  in  Glory  an 
inclination  to  Re-union,  -  '  •  ■■  air  .,  for  a  day  of 
re-cfpoufals :  and  to  that  fenfe,  foirc  fearch- 
ing  and  judidotis  Men  tinderltand  thofe  words 
of  jeb^  c!i.  I  q .  I  ^ .  If  a  Ahv!  die.,  Ije  live 
>xfainf  viz.  by  a  Reliirrcction  :  iffo,  then  all 
the  days  of  my  ap]K>inted  ftparaiioji,  my  Soisl 
in  Heaven  fliall  wait  till  that  Change  come. 
And  totljcfame  fcnfe  is  that  cry  of  fepar.irci 
Souls,  fev.6.  9, 10,  II.  //<np/fl»/f^  0  1^1  d  jjgjp 
loK£?  (i.e.)  tothcconfummationofallthings, 
when  Judgment  ihail  be  executed  on  t^icm  that 
killed  oor  Bodies,  and  onr  Bodies  fo  long  ab- 
fcnt  f'  lored  ft  us  ai^.nin  ?  I.i  that  day  of  R©- 
furrcdtion,  the  Souls  of  the  Saints  come  wil- 
lingly from  Heaven  it  icif,  to  repolldi  their 
Bodies,  and  bring  them  to  a  partnerfhip  with 
them  in  their  Glory :  for  it  is  with  the  Soul  in 
Heaven  as  It  is  with  an  Husband  who  is  richly 
entertained,  tcalted,  and  lodged  abroad,  but 
his  dear  Wife  is  folitary  and  comfonlefs ;  it 
ab.i-cs  the  conipletencfs  of  his  joy.  1  hcreforc 

we  lay,  The  Saiats  Joy isnotconfammatetUi 

that  day. 

7  here  is  an  excrcife  for  Faith,  Hope,  and  \ 
dcfircs  on  this  account  in  Heaven.  1 

The  Union  ot  Soul  and  Body  is  natural,  their 
reparation  is  not  fo:  many  hrnerts  will  re- 
dound to  both  by  a  Rc  union,  and  theRcfur- 
rcdion  of  the  Body  is  provided  by  Cod,  ns  the 
grand  relief  againft  thofe  prejudices  aiid  lollcs 
the  Bodies  ot  the  Saints  fuftain  by  iirparation. 
I  fay  not  that  the  propenlion  or  inclination  of 
the  Soul  to  re-union  with  its  Body,  is  accom- 
panied with  any  pernirbation  or  anxiety  in  its 
Itate  of  reparation  ^  for  it  eiijoy  s  God,  and  -la 


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A  Ireaije  ^  the  Soul  of  Mailt 


59? 


him  a  placid  rcil  \  aad  as  the  Body,  Co  the  Soul 
relts  ia  hope  ^  'tis  loch  a  hope  as  diftiirbs  not 
the  rrft  of  either :  yet  when  the  time  is  come 
for  the  Soul  to  be  re-efpooled,  it  i?  highly  gra- 
tified by  that  fecond  Marriage,  glad  it  is  to  fee 
its  old  de^r  Companion,  as  two  Friends  after  a 
long  lepai  atioa.  And  fo  much  of  the  Evidence 
of  the  Soul's  love  to  the  Body. 

Srrovr^h\  Ne^ct  wc  :?re  to  rrT^iiire  into  the 
Grounds  and  Re^ious  ot  lis  Love  and  Inclina- 
tioo  to  the  Body.  And, 

T.  Trip  fundamental  Ground  and  Reafon 
tiicreot  wiil  be  found  in  tlicir  NaturMlVmon 
whh  each  other.  There  m  y  Text  lays  it :  N0 

Man  rt'tr  \rt  h-trd       r-rr>;]  ,,'^^7.,.     Mark,  the 

Body  is  the  Soui  s  ov,  n  \  tJicy  at  e  Ihiftly  mar- 
ried and  related  to  cac^  other :  the  Soul  hath 
a  propriety  in  its  Body,  thefe  two  makeup, 
Ani  tbu  it  or  conftitatc  one  Perfoa  :  True,  they  are  not 
110  more  clTentiaHf  ooc,  they  hare  fitt"  different  Natures, 
f  (the  ^^^^  perfonally  one  and  tho'  the  Soul 
t^firvdd-  ^'^  repaiauon,  yet  to 

m^Ae  ilMke  a  Man  the  ip^  he  was,  (i.e.)  the  fame 
ipeaes,  complete  and  pcrfeA  perfon,  they  mufl:  be  re- 
'£'^idT  ""'f^-  Hence  fprings  its  Love  to  the  Body. 
m^uaei'  ^^'^'■y  loves  his  own,  Jdb  17.  All  the 
tx^ifci^  World  is  in  love  with  its  own,  and  hence  it 
(^iidijtfe.  cares  to  provide  for  irs  welfare,  iTiVw.  5.8.  ^ 
'ih  t'"^  ^fy  ■M/m  freviJe  rttt  ftr  his  ejvfiy  he  is  worje  thm 
.lii  j-:f^Jtl.  For  Nature  tcachcth  all  Men  to  do 
10.  Wliy  arc  Children  dearer  to  Parents  than 
itrfedj.  to  all  others,  bur  hecaufe  they  are  their  own  ? 
Job  19. 1 7.  But  our  Wives,  our  Children,  our 
Goods,  arcnot  fo  much  ourown  as  our  Bodies 
are ;  this  is  tjieneareft  of  all  Natural  Unions. 

In  this  Propriety  and  Relation  arc  involved 
ilic  Rcafons  and  Motives  of  our  love  to,  and 
care  over  the  Body,  which  is  no  more  than 
w  hat  is  necclTIu  y  to  their  PrcftrvatiOn.  For, 
were  it  not  tor  this  Propriety  and  Relation,  no 
Man  would  be  at  any  more  coft  or  pains  for 
his  own  Body,  than  for  that  of  a  Stranger. 
*Tis  Propriety  which  naturally  draws  Love, 
Care,  and  Tendcrnefs  along  with  it  ^  and  thefe 
ave  ordered  by  the  Wifdom  of  Providence, 
for  the  confcrvatiouof  the  Body,  which  would 
qaickly  perilh  without  it. 

2.  The  Body  h  the  Soul's  ancient  ^r.jimln- 
titnccy  and  intimate  Friend,  with  whom  it  hath 
afliduonfly  and  faniiliarlv  convcrfed  from  its 
besiinninL'.  The \' have  been  Partners  in  each 


hid  in  ro 
Ktn  tny  0- 


cngagement  to  it.  Upon  this  account  the  Apo- 
iUe  oils  it  the  Sants  heme^  2  Cor.  %.  6.  Winift 
me  are  at  home  in  ilje  Body.  'Ti  ^  triic,  this  houft 
is  notlbcomrbrtable  a  habitation,  thatit  Ihoold 
be  modi  defired  by  many  Souls:  we  0»ay  fay 
of  many  gracious  Souls,  that  they  pay  a  dear 
Rent  for  the  houfe  they  dwell  in  j  or,  as  it 
was  faid  of  Galb^.,  Anipta  Calh*  male  hSAiti»4 
their  Souls  are  bi't  ill  accomodated  ^  bur  yet 
it  is  their  home,  and  therefore  beloved  by 
them. 

4.  The  Body  is  the  Soul's  Inftniment  by 
which  it  doth  its  Work  and  BuCnefs  in  the 
World,  both  natural  and  religious,  Rom.  6.  i 
Through  the  bodily  fenfcs  it  takes  in  all  the  na- 
tural Comforts  of  this  World,  and  by  the  bo- 
dily Members  it  performs  all  its  Duties  and 
Services.  When  thefe  are  broken  and  laidaflde 
by  Death,  the  Soul  knows  it  can  work  nomore 
in  that  way  it  now  doth,  John  9. 4,  Eccf^.  ^ 

10.  Natural  Men  love  their  Bodies  for  the  na- 
tural pleafnres  they  arc  inftrumentai  to  con- 
vey to  their  Souls;  and  fpiritual  Men,  Ibrtbt 
ufc  and  fervice  they  arc  of  to  their  OWn  and 
others  Souls,  Pijil.  t.  23. 

5.  The  Body  is  the  SouFs  Partner  tn  tW 
benefit  of  ChrilKs  Purchafcs.  It  was  bought 
with  the  lame  Price,  i  Or.  6.  20.  fandificd  by 
the  fame  Spirit,  i  Th  f.  <f.  23.  intcrefted  in 
the  famePromifes,  Af.ur.  I2.  3;.  and  dclign^ 
for  the  fame  Glory,  iTheJf  4,  16,17.  So  that 
we  may  fay  of  it  as  it  was  faid  of  AuiiifiineiaA 
his  friend  AUtfiui,  they  are  fat^^uine  Ct.rifii 
lo/sgltttimti,  ^lewcd  together  by  the  Blood  of 
Chrid.  And  tbtts  of  tlie  grounds  and  realb&9 
of  its  Love. 

Isit^o?  Learn  hence  the  mighn  Jherfth  a/id /nfer^h 
frevMence  of  Divine  Love,  rehiw  twfr-fowering 
all  natHral  Affeclions ,  deth  not  only  oi.ihlc  tke 
Soulfof  Mento  take  their  ftf  oration f rem  the  Body 
fatientfy,  bkt  to  long  for  it  ardently.,  Phil.  1.  23. 
While  fome need  ;.;f/fw«  to  others  need  it 
as  much  to/ive,  2  ThelT  3.  5.  Tis  laid,  Rev.  u, 

11.  They  loved  not  their  lives.  And  indeed  QQ 
thefe  terms  they  firft  clofcd  with  Chrift,  Luke 

1 2.  26-  to  hate  their  lives  for  his  fakt^  (L  t.)  to 
love  them  in  foreniffi  a  degree,  that  wbtiiever 
they  fhallcomc  in  competition  with  Chril!^,  to 
regard  them  no  more  than  the  things  we  hate 

The  love  of  Chrift  is  to  be  the  fupretne  love^ 
and  all  others  to  be  fu^ordinatc  to  it,  or  quea- 


others  Comforts  and  Sorrows.  They  may  Hi y  chcd  by  it.  'Tis  not  its  o.vn  comfort  in  the Bo- 
tocach  other,  as/IYirffw/iirdid  tohit  Collcguc,  j  dy  it  principally  and  ultimately  defigns  and 
wirh  whom  he  had  fpcnt  twenty  years  in  the  aims  at,  but  Chris's  Glory  ;  and  fo  this  mav 
Government  of  the  Thurmgtan  Church :  Cmcht-  be  furthered  by  the  death  of  the  Body  its 
Wmwm,  fmMvimiu.,  itthnravimHS ^  fM^navimns ,  death  thercuponbecoDiesftseligibietothcSO!]! 

vicimHu  ^  riximits  cenjuncliffimc -"Wc  hive  as  its  Life,  Phil.  1.20.  Oh!  thisisahifh  p'itch 


coaciliaici  FricaUfaip  aad  Love  Ijcivvixt  Grea-  j  ed  whether  he  was  willing  to  die.'  .anfwcrcd 
tures  of  coutrary  Natures:  Ixt  a  Lamb  be  JHim  rft  m>l!e  mori^  qui  n^it  ire  ad  Orrifiam' 
brouE^ht  up  with  a  Lion,  and  the  Lion  will  ex-  j  Let  him  be  loth  to  die,  that  is  loth  to  go  to 


prefs  a  tendcrnefs  towards  it,  much  more  the  Chrift,  So,  a  Ctr.  5.  We  are  willing  rather  tP 
Soal  to  its  own  P.ody.  |  be  Mhfm  fhm  tbf  tody,  emd  wefent  with  the 

The  Body  b  the  Soul's  houfe  and  beloved  Lcrd. 
habitation,  where  it  was  born,  and  hath  lived 
ever  lince  it  had  a  Being,  and  in  which  it  hath 
enjnycd  all  its  Comforts,  natural  and  fupcrna- 
fi^tural,  tviiich  cannot  but  ilrengtheiube  Soul's 


'Tis  not  every  Chriftian  that  can  arrive  to 
th'n  degree  of  Love;  tho'  they  lore  Chrift 
Imcercly,  yet  thev  fhriak  from  Death  coward- 
ly, and  arc  loth  "to  be  gouc.   There  are  nr« 

larta 


1 


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593 


A  Treaife  of  the  Soul  of  Man. 


Vol  I 


fcrts  of  Grounds  upon  which  Chriilians  may 
be  loth  to  be  unbodied  ;  i.  KnfiiL  2.  Al- 
lowable. 

.  I.  The  finful  and  iinjoftifiable  grounds  at  c 
ftcb  as  thcre,fii(i)  Guilt  upon  the  Conrcicncc, 
Tvhich  will  damp  and  difcourage  the  Soul,  and 
make  it  loth  to  <ik.  It  arms  Death  with  tenoi, 
the  fipig  of  Death  is  fin.  (2.;  Unmortified  afic- 
Gioos  to  the  World,  I  mean  in  fuch  a  degree 
as  is  necell^ry  to  fwcetcn  Death,  and  make  a 
Man  a  Volantier  in  that  IbaTpcagagemcnt  with 
thatlall  and  dreadful  Enemy.    It  is  with  our 


Bearts  as  with  Fuel  ^  it  ^rccii,  and  full  oi 


lap 


Jttfer. 


tt  win  not  bum  ^  but  if  that  be  dried  up,  it 
catches  prefently.  Mortification  15  the  drying 
up  of  carnal  affeftions  to  the  Creature,  which 
is  that  that  rcfifts  Death,  as  preen  Wood  doth 
the  fire.  (3.)  The  wcakncfs  and  cloiidincfs 
of  Faith.  You  need  Faith  to  die  by,  as  well  as 
to  live  by,  Htb.  11.13.  JU  thefe  diedtyRuth. 
The  lefs  ftrength  there  is  in  Faith,  the  more  in 
Death.  A  Itrong  Believer  welcomes  the  Mef- 
ilbigcrs  of  Death,  when  a  weak  one,  nolels  ex- 
traordinarily aflSfted,  trembles  at  them. 

2.  There  are  grounds  on  which  we  may  de- 
fire  a  longer  continuance  in  the  Body,  narran- 
tMy  and  allowably  :  As  to  do  him  yet 
morefcrvicein  our  Bodies,  bcturc  we  lay  them 
down.  Tbk  the  Saints  have  pleaded  ror  lon- 
ger life,  Pftl  30. 9.  Pfal.  88.  11.  '1,  n-  and 
18,19.  (2.)  To  fee  the  Clouds  oi 
Goid*s  anger  difpellcd,  whether  publick  or  per- 
Ibnal,  and  a  dear  Light  break  out  e're  we  die, 
Ffid,  27. 1 3.  (3.)  They  may  dclire  with  Tub- 
miflion  to  outlive  the  days  of  Pcrfecution,  and 
not  to  be  delivered  into  the  hands  of  cruel  men, 
,  but  come  to  their  Graves  in  peace,  tJaL^  1.15. 
and  z  Theff.  3. 2.  that  they  majr  be  dellmed 
from  abfurd  men. 

4.  But  tho'  fomc  Chriftians  (bun  Death  upon 
i  uafnlacooontf  and  others  upon  a  juftihablc 
bnt  \  yet  others  there  are,  who  feeing  their 
Title  clear,  their  Work  done,  and  relilhing 
tiie  Joys  of  Heaven  in  the  preliDations  of  Faith, 
are  willing,  to  be  unclothed,  and  to  be  with 
Cbiift.  Their  love  to  Chrift  hath  extinguilhcd 
in  them  the  loveof  life  \  and  they  can  fay  with 

P^m/,  Afts  21.13.  '  rciuiy.  Ignatius  lon?,ec' 
to  come  to  thoic  ikafts  that  were  to  devour 
him  ^  and  to  many  of  the  Primitive  Chriftians 
Chrift  was  fl^dcar,  that  their  Lives  were  chc:i 
and  low-pri7'd  things  for  his  enjoyment.  And 
here  indeed  is  the  glory  and  triumph  of  a  Chri- 
ftian's  Faith  and  Love  to  Chrift:  For  (i.)  it 
oiables  him  to  part  cbearfuUy  with  what  he 
ibes  and  feds,  tot  what  his  eyes  yet  never 

law,  I  Ptt.  1 .  8.  Whom  having  mt  fevi^  ye  love. 

To  part  with  what  isdcarcft  onEarth, 
and  Uesneareft  the  Heart  of  all  he  enjoys,  for 

Chrift's  lake.  (3  )  To  reconcile  his  Heart  to 
what  is  moltabhorrcnt  and  formidable  to  Na> 
tare.  (4.^  To  endure  the  grcatcfl  of  pains  and 
torments  to  bcv/itli  Mm.  (  v)  .To  caft  him- 
fclr  into  the  vafl:  Ocean  of  ticinity,  thc  moft 
amazing  change,  to  be  with  Chrift.  Oh  the 
glorious  Conqucfts  of  I  ov c ' 
IL  Thttt  the  ji^jtaty  of  tuiregtrtcraie  Preftffors  in 
tintit  tfimmtnem  Danger  it  act  to  be  leondred  at. 
Tiicy  will  nnd  muft  warp  from  Chrill,  when 
their  Lives  are  in  hazard  for  him.  Tile  love 


of  the  Body  will  certainly  prevail  over  their 
love  to  Chrift  and  Religion.  Amor  inttu^onii:u 
metrm.  Sclf-lovc  will  now  draw.  Lore  is  the 
v.'ciglit  of  the  Soul,  which  inclines  and  deter- 
mines it,  in  the  competition  of  Intercfts,  and- 
the  predominant  Intercft  always  earries  it< 
Every  unregcneratc  FrofelTor  loves  hb  own 
Life  more  than  Chrift,  prefers  his  Body  befora 
Iiis  Soul  ^  fi'ch  1  one  msy  upon di vers  ncconnt?, 
as  Education,  Example,  flight  Con viiltioiis  of 
Confciencc,  or  oftcntation  of  Gifts,  fall  into  a 
Profcflion  of  Religion,  and  continue  a  lon?^ 
time  in  that  Profcllion,  before  he  vifibly  re- 
cede from  Chrift  \  Hofe  of  the  Refurrc- 
ftion  of  the  Intercft  of  Religion  in  the 
World  •,  Shame  of  retracting  his  ProfciTion ; 
Afflanfe  of  his  Zeal  and  Conftancy  in  higher 
Trials:,  the  Peace  of  his  own  Confciencc,  and 
many  fuch  Motives,  may  prevail  with  a  carnal 
Profcdbr  to  endure  a  v,  h  i  I  c :,  but  when  dangers 
of  Life  come  to  an  hci.^ht,  they  arc  <^,one, 
MattLx^  8,  9, 10.  And  therefore  our  Lord 
tells  us.  That  they  who  liatc  not  thdr  Lives, 
cannot  he  his  Difdples^  l.uke  ri.  16.  Now 
will  they  lofe  their  ijivcsby  favingthem,iMdf. 
16.  25.  And  die  RealbiB  are  plain  and  ftr- 
ciblc.  For, 

I .  Now  is  the  proper  fcafon  for  the  predo- 
minant Love  to  be  difcovered,  it  can  be  hid 
no  longer.-  And  the  love  of  Life  is  the  prcdo- 
miaant  Love  in  all  fuch  perfons  •,  ror  do  but 
compare  it  with  their  love  to  Chrift,  «idit 
will  ealily  be  found  fo.  They  love  their  Lives 
f?  j<Arand  reaUy.^  they  love  Chrift  but  fdgnedlj 
and  pretendcdly  \  and  the  red  will  and  mnft 
prevail  over  thcftigned  Love.  They  love  their 
Lives  fervently  and  intcnfely,  they  love  Chrift 
but  ccldly  and  remijiy :  And  the  fervent  Love 
will  prevail  over  the  remifs  Love.  Their  love 
to  their  Bodies  hath  a  root  >«  themfetves^  their 
love  to  Chrift  hath  no  root  in  themielves, 
Matt.  13.  21.  And  that  which  hath  n  root 
mull  needs  outlail  and  outlive  that  which  bath 
none. 

?  .  necaufc  when  l  ife  Is  in  hazard,  Conrci- 
cncc will  work  in  them  by  way  ot  diicouragc- 
mcnt;  'twill  hint  the  danger  of  their  eternal 
Hate  to  them,  and  tell  tlicm  they  mav  cnft  a'.vay 
their  Souls  tor  ever  in  a  Bravado  j  tor  tho'  the 
Caufc  tlicy  are  called  to  faficrfbr  be  good,  yet 
their  Condition  is  bad  ;  and  if  t'  o  Co,  .  '.  '..-'i  be 
not  good  as  well  as  the  Cm/c,  a  Man  is  iolt  for 
ever,  tho'heialftrfork,  i  Or.  13  3.  Conla- 
cnce.  which  encourages  and  fupports  the  Up- 
right, will  daunt  and  appal  the  Hypocrite,  and 
tell  Inm,  he  is  not  on  thelame  terms  in  Suf- 
ferings that  other  Men  at  e. 

3.  Bccaufe  then  all  the  Springs  by  which 
their  ProfefBon  was  fed  and  maintained,  M 
and  dry  up.  Now  the  Wind  that  was  in  thdr 
bach  is  come  about,  and  blows  a  ilorro  in  their 
faces  ^  no  Preferments  nor  Honours  are  now  to 
be  had  fiom  Religion.  Tliefe  mens  Sufferings 
arc  a  perfcft  rurpii2e  to  them,  for  tJicy  ne- 
ver counted  the  Coft,  Ltth  14. 18.  Now  they 
mufl  rtand  alone,  and  refift  unto  Bloo(J,  and 
laci  ificc  all  Vif  bles  for  liiviUbles  j  and  this 
they  can  never  do. 

Oh  tlievcfore  Pioieflbrs  look  to  your  Hcnrts, 
try  their  predomimut  ix>ve  j  compare  your 

love 


Digitized  by  G(K)gl£j 


VoLL 


A  Treacife  cf  the  Soul  of  Man. 


love  to  Chrift  with  that  to  your  Lives.  Now 
ihe  like  ^nelHon  will  be  pttt  to  yoa  that  once 
rrM  put  to  Ptter^  John  ii.  15.  LovtR  thoHine 
more  than  tbefe ?  What  fay  you  to  this?  You 
thiok  now,  yoa  do  ^  but  alas,  yoiir  love  is  not 
yet  brought  to  the  fire  to  be  tried  .*  You  think 
vou  hate  fin,  but  Will  yoU  be  ahlt  fc  ftflW  Un- 
to blood  af^ainll  fin?  Ueh.  12.  4.  Will  you 
thufe  fufferiflg  rather  than  Qal  36.  ii<  O 
try  ydur  love  to  Cbrift  before  Ood  bring  H  to 
ihetiiAL  Sure  I  am,  the  love  of  Life  will  make 
fon  warp  in  the  hour  of  tanptation)  except, 
I  ^  You  lift  dbivn  «nd  coufifed  tbe  Coft  of 
ittiigioit  before- hand:  If  you  fct  out  inProcef- 
fk>n  only  for  a  WmII,  not  for  a  Joitrney  ^  if 
you  go  to  Sea  for  ^ecreMim^  riot  for  a  yty^gt  ^ 
If  youbCttonntcd  amonf  other  ProceHbrs  only 
to  takt  thi  Mtry  and  not  to  engage  an  Etttif^  in 
(harp  and  bloody  Encounters,  you  are  gone. 

2.  Except  you  live  by  Faith,  and  not  by 
Senfe,  2  Cor.  4.  18.  WhUJt  m  l«tk  not  m  the 
thirds  thdu  tart  [ten.  You  muft  ballailct  prefent 
Sufferings  \*ltli  future  Glory.  You  muil  go 
by  that  account  and  reckoning,  Rvm,  8.  1 8. 
or  you  are  gone.  Nm  the^  Jt^  fiuttt  live  Ij 
FMith  \  and  if  Faith  doat  fi^ff^ty  your  fears 
•win  certainty  fink  you. 

3.  Exceptyoube  fincereand  phtft-hearted 
in  Religion,  driving  no  delign  in  it  buttofave 
your  Souls  j  elfe  fee  your  lot  in  chat  Exaod- 
pie,  iTiOT.  4.  10.  DtmMt  ktith  fotfdken  me.  O 
Hike  heed  of  a  cunning,  fLikloIoiis,  double 
heart  in  Religbn  \  Se  plain^  be  opef^  care  ncTt 
if  your  Ends  lie  open  to  tiW  tfye*  of  all  the 
World. 

4.  Except  you  experience  the  power  of  Re- 
ligion in  your  own  Souls,  as  well  as  weaf  the 
name  of  it.  O  my  Brethren,  'tis  not  a  name 
to  live  that  will  do  you  fervice  now.  Many 
Sh?p«  ate  gone  down  to  the  bottonH,  few  all 
the  brave  names  of  the  .Wtr/r,  the  Profferom, 
the  Huffy-Rttwrtiy  and  lb  will  yoo.  There  is  a 
knowing  in  ooriclvesby  tafteartd^eaIexpe- 


^ 


ncncc. 


Hcb. 


in.  34. 


which  doth  a  Soul  more 


Icrvice  ina  fufiering  hour,  than  all  the  fplen- 
did  Karnes  and  Tidei  itftHe  World. 

5.  Except  you  make  it  your  daily  work  to 
crucify  the  f  leih^  deny  felf  for  Chrilt,  in  all  the 
Forms  and  Iniierab  of  ic  He  that  canH deny 
himfelf,  will  deny  Jefus  Chi ift,  Alif.  \f>.  24. 
let  him  deny  himfelf,  ctke  up  his  Cro^,  and 
fenow  mc,  elfe  he  cant  be  itty  Difti|M^P<ioder 
thefe  things  In  your  H<artt|  whilft  fcit  Gtftf 
"  ,  delays  thcTriaL 
StJifMl.  If  the  Souls  of  Men  be  naturally  lb  ftrongly 
inclin'd  and  affefted  towards  the  Body^  fJf» 
btnceyon  mff  flMtfhftttbt  Wlfdom  of  Gtdin  mH 
the  ^gtiflsMS  guJiintlhts  hel/tys  Hf*ft  W/  Teoflt 
in  thii  W'arld^  arApui  thut  all  is  but  o.oii^h  to 
veMt  their  Soids from  thtir  Bodittf  *nd  make 
thorn  willitig  to  fATt  nwrfr  thttn. 

The  l.ik-ot  tlie  Saints  in  this  World,  is 
geaerally  a  burdened  aud  a  groaning  Ufe^ 
aCw.  5.  2.  T»thitTiAenMetii»e  ^otht^  hein£ 
burdened.  Fere  the  Saints  feel,  (")  A  burden 
ofsiti.  Rom.  7.  24.  this  is  a  dead  and  a  link- 
ing Weight.  (2.)  A  burden  of  AflUfiton  of 
this  all  are  partakers,  Hcb.  \i.  tho' not  all  in 
an  equal  degree,  or  in  the  lame  kiad,  yet  all 
ii»vtchMrbMd«a<eqMlto^  and  even  beyond 
VoLi 


thdr  own  ftrength  to  fupport  it  ^  2  Ccr.  i.  8.1 
fre^  above  meajHre.  (3,)  A  burden  of  iUward  ! 
troubles  for  Sin,  and  outward  troiiblcsin  the 
Flelh  both  togcthct :  lb  had  Job^  F/cman^  D.i- 
vidy  ficc. 

Certainly  this  befals  them  nOt^  (» J  Gafttal- 
Jy»  7^  5  ^-  Itrifesndt  out  of  the  Dull:  (2.) 
Nor  becanfc  God  loves  and  regairds  them  libti 
for  they  are  fruits  of  his  love^  Heb.  11.  6. 
lobom  he  loveth  he  correReih :  (3.^  l4or  Becaufe 
he  takes  pleafure  in  our  Groans^  Ldma^  3,T» 
trend  under  hit  feet  the  Prifoners  of  the  Ektth  tbt 
Lord  hdth  no  plettfHTe :  ^Tis  not  for  his  oWn  ple»- 
fare.,  but  his  Childrens  prefit^  Heb.  ii.  16: 
And  ahiong  the  profits  that  relult  from  thefe 
burdeiis,  this  is  not  the  lealt,  tO  mike  yds 
lefs  fond  of  the  Body  than  you  would  elfe  be, 
and  mote  willing  to  be  gone  to  your  everlafting 
Refl^  And  certainly  all  the  difcafes  arid  paiuS 
we  endure  in  the  Bodjf,  Whether  they  be  upon 
inward  or  outward  acoMints,  by  Paffion  or 
CompalTion  from  God  or  Men,  will  be  found 
but  enough  to  wean  us,and  loorcoffourHearts 
from  the  fond  love  of  Life.  Alflidions  are 
bitter  things  to  our  taft,  Ruth  i.  20.  fo  bitter^ 
ttatNuomt  thought  a  name  of  a  contrary  ligui- 
fication  fitter  for  her  alMided  Condition  ^  call 
me^rfr^A  ('1,  r,)bitter,  not  Naomi^  pleaiaut, 
'i-iiitiful.  And  the  Church,  3.  I9.  calb 
them  Wormwood  and  Gall. 

The^rraf  defign  of  God  ih  affliaing  them, 
is  the  fame  that  a  tender  Mother  proicvJts  ill 
putting  Wormwood  to  her  BrcaA  when  Ihfe 
Wo«fd  ^ofnthe  Child. 

It  hath  been  obfervcd  by  fomc  difcreet  and 
grave  Minilters,  that  beforp  their  reinovc  firom 
one  place  to  another,  God  hath  permitted  and 
ordcrtd  foine  weaninp  Providence  to  befal 
them ;  either  denying  wo.ited  fuccefs  to  their 
labour,  6r  aHenatirff  and  coollnf.  the  aScfti- 
orrs  of  their  People  tovi'an!>  r!  ;-i  i,  v  .'  .lot 
only  makes  the  manner  of  their  departure 
morecafy,  but  the  grounds  of  it  more  clear. 
Much  fo  it  falls  out  in  our  natural  Death,  the 
comfort  of  the  World  is  imbittcred  to  us  be- 
fiiWj  #e  leave  it  ^  the  longer  *vellve  in  it,  the 
lefs  we  (hall  like  it.  V\'c  overlive  moft  of  oor 
Comforts  which  engaged  our  Hearts  to  it,  that 
we  may  more fitedy  take  our  leave  6f  it.  It 
were  good  for  Chriftians  to  obfcrvc  the  voice 
offuch  ProvidcQces  asthefe,  and  anfvrer  the 
Defigns  (>f  th'eni  m  a  greater  willtngneft  to  die. 

1 .  Is  thy  Body  which  was  once  hale  and  vi- 
gorous, now  become  a  crazy,  fickly,  pained 
Body  »  thee,  ndther  vMsA  to  God,  nor 
comfortable  to  thee''  a  7,i!'crn.rcU  to  groan 
and  Ugh  in?  And  littk  hopes  it  will  be  re^ 
cover«l  fO  a  better  temper ;  (^odhath  orders 
cd  this  to  make  thee  willing  to  be  divorced 
from  it :  the  Ic&defirMbie  Lite  is,  the  lefs/«r>^ 
mid^ttkafh  triliht. 

2.  Is  thy  ERatc  decayed  and  blafied  by  Pro- 
vidence, lb  that  thy  lilc  which  was  ouce  full 
of  Crcatnre-comforts,  b  now  fillM  ^ith  Cares 
and  Anxieties  O'lis  a  wean i. it'  Providence 
to  thee,  and  befpeaks  thee  the  more  vbearfally 
to  bid  the  World  ftrewd.  THe  Ws  comfort 
it  gives  you,thc  lefs  it  fhould  cutangle  and  en- 
gage you.  We  little  know  with  what  akiiig 
Hearts,  and  peafiv^BreaQs,  many  of  0611'^ 

Z  zz  Fcqpk 


Digitized  by  Google- 


54^ 


A  Treatije  of  the  Soul  of  Man. 


Vol.  I. 


People  walk  up  and  down,  tho'for  Religion,  |  cannot  be  affli6^ittg,  confidcring  how  the 
or  Reputation  fake  they  put  a  t'.ood  fece  upon  -       '  >•  -  »  1 

if,  bm  by  thefc  things,  God  is  bcfpeakingand 
preparing,  them  for  a  better  State,  ; 

3.  Is  an  Husband,  a  Wife,  or  dear  Child- 
ren dead,  and  with  them  the  comfort  of  life 
Jaid  in  the  Duft  /  why  this  the  Lord  ftes  nc* 
ceflary  todoto  pcrfuade  you  to  come  after 
willingly  ?  'Tis  the  cutting  a  funder  the  roots 
in  the  Earth,  that  thou  mayft  fell  themorc  ea- 
fily,    O  how  many  ftroaks  mtjfi:  God  give  at 


is clotiied  immediately,  2  Cor. 5.  i,  z. and  how 
tlK  Bodyfleeps  fweetlyiajcfus,  1  Tb^-  4. 14. 

5.  When  the  day  of  ttKir  re'Cflioalats  n 
come,  the  Soul  V.  ill  find  tlic  Bodv  fo  trans- 
formed and  improved,  that  it  (hall  never  re* 
ceive  prejudioe  from  it  any  more,  hot  a  fingo^ 
lar  addition  to  its  Happinefs  and  Glory.  Now 
it  clogs  us:  Mat.  25.  41.  The  Spirit  indted  is 
rviUinv^  but  the  fl^  it  t»e/A.  It  incumbers  m  - 
witliVares  to  provide  for  it,  and  eats  up  time  • 


our  Names,  Edates,  ReUtions,  aad  Health,  1  and  thoughts  ^  but  then  it  will  be  a  fpiritual 
before  we  will  give  way  to  the  laft  fttoak  of  |  Body,  i  C#r.  15.  43.  like  to  the  jfngrh  fot 


Jttf(r.lV 


Death  that  fells  us  to  the  ^,round  ? 

4.  I>o  the  times  frown  upon  Religion  ? 
Do  all  things  fecm  to  threaten  ftorray  times 
at  hand?  Are  defirablc  AlTcmblics  fcittcrcd.' 
Nothing  but  forrowsaudfufieiings  to  be  eX' 
peded  in  this  World?  Bf  theft  things  God 
will  imbitter  the  Earth,  ud  fWeetca  HciTai 
to  his  People. 

5.  Is  the  beauty  and  iWeetneft  of  CSirifthn 
Society  defaced  and  decayed  ?  Does  that  Com- 
munion which  was  wont  to  be  pithy,  fub- 
liantial,  fpiritual,  and  edifying,  become  d- 
ther  frothy  or  contentious,  fo  tliat  thy  Soul 
has  no  pleafure  in  ic  ?  This  alio  is  a  weaniog 
Providenceto  onrSonls-,  WtW  defired  to 
die  that  he  might  be  freed  7h  im^UcahilihHs 
ThetiwcrimMUity  from  the  WraagUngs  and 
Contentions  that  were  in  his  time.  Our  fond 
affedion  to  the  Body  requires  all  this,  and 
much  more  to  wean  and  mottify  tbcm. 

HeivcemfmMeis  thf  DtRrint  ^  tht  Refftr- 
rt(ti»»  to  Believers^  which  affitres  tbcm  of  receiz- 
ittg  tbtir  S«di*i  thti'  thfj/  fart  wiih  them 

fir  4  rime  I 

Believers  mufl  die  as  well  as  others-,  their 
Union  with  Cbrilt  privileges  them  oot  from 
aSe];»ration  firomthdr  Bodies,  Rtm,  8.  to. 
Hcb.  9.  27.  But  yet  they  have  fpecial  grounds 
of  Coufolatioa  agaioli:  this  dokful  reparation 
above  all  others.  For, 

1.  Tho'  tfcey  part  with  them,  yet  they 
part  ia  hopes  of  receiving  them  again 
J  Tlieff'.  4.  13,14.  They  take  not  a  final  lave 
of  dicin  when  tlicy  die.  Husbaiidinen  caft  their 
Seed-corn  into  the  Earth  cbcarfuUy  and  wil- 
lingly, becaufe  they  part  with  it  in  hope  -,  Co 
ihoutd  we  when  we  commit  our  Bodies  Q>  the 
Earth  at  Death. 

2.  Tho^  Death  ieparate  thefe  dear  Friends 
from  e.ich  other,  yet  it  cannot  feparate  cither 
the  one  or  other  from  ChriA,  Luke  20.  37, 38. 
t  am  the  Qvi  ef  Abraham.  &€,  Yo«r  very 
Dnd  is  God's,  and  the  Grave  rots  not  the 
bond  of  the  Covenant. 

3.  The  very  feme  Body  we  lay  down  at 
Death,  wc  fh.ill  aiTiimc  again  at  the  Rciiirrc^^i- 
on^  notouly  the  Ihnc Jpeajkalf  but  the  lame 
Munerieai  Body,  joh  19.  J5.  itf.  Wtth  theft 
Byes  jhall  I  fee  Co.l 

4.  The  unbodied  Soul  ihall  not  find  the 
wantofits  Body  lb  as  to  afflid  or  difqniet  it; 


of  fubfiftcncc,  Luic.  20.  3^,  }id^ 
1 3.  and,  whieh  is  the  highelt  Itep 


maimer 

I  C»r.  <$.    _        _  _ 

of  Glory,  like  nrito  Chrift*s  glorioas  Body, 

Phil.  5.  2i.  We'll  therefore  might  the  Father 
lay,  lUfMrcllie  mmrnrmt  efi  CdxJetMit  Chrifii' 

m9nm\  The ReTiirredioiv  of  tte  Dcadb  the 
Confolation  of  Chriftians. 

Ufc  IL  OfRtfrtf. 
Itt  the  fien  place  let  me  fn'efs  yon  to  re- 
late your  love  to  your  Bodies,  by  the  rules  of 
Religion  and  right  Realbii :  1  muft  prel's  yon 
to  love  them,tho*  Mature  it  felf  teachedi  yon  fi> 
to  do  J  but  t  prefs  you  to  love  them  as  Ch:  illi- 
ansi,  as  Men  that  underltand  the  right  ufcand 
improvement  of  thdr  Bodies.  There  are  tm 
forts  of  errors  in  ourl  ovc  to  the  Body,  one  in 
^tfeflr  the  other  in  Exceft;  both  come  fitly 
here  to  be  ceaihred  and  heded. 

Firi?,  Some  offend  in  the  ^efc[}  of  love  to 
their  own  Bodies,  who  ufe  them  as  if  they  had 
no  love  fin*  then,  wbofeSonls  aft  a«  if  they 
were  enemies  to  their  own  Bodies  :  They  do 
not /"orw»i»//y  and  diredly  hate  them,  but  con- 
fe<|uentiaUy  and  eventtutSy  they  may  befiid  to 
hate  them,  and  that. 

(1.)  By  defiling  them  with  filthy  Lulls  j  fo 
the  Apoftle  fpeaks,  i  Or.  6.  18.  Every  fit 
that  a  Man  dcthy  iswitheut  the  Body,  hi-.t  I>eth4t 
eemntitftb  jie^tery  fumtth  againfi  hit  om  B9th^ : 
in  oAer  fins  'tis  the  Inftrnment,  but  here  ^ 

both  Inllrun' cut  nnd  Ohjci^  :,  not  only  God, 
but  your  owu  Bodies  ate  abufed,  and  wrong- 
ed by  it  The  Body  may  be  confidered  iw 
ways,  either. 

I,  As  our  Veflel  j  or 
t»  AstheSplrirt  TemplcL 

I.  AsouT  l^ejfel  ov  Iiiflrumciit  fcr  n.-itiiral 
and  fpiritual  ufesaad  fervices ;  and  on  that 
aonunt  we  Ihoold  notininre  or  defile  tt^  1 
Thcf  4.  4,  5  but  poflefi  it  in  HinAificatioi 
and  honour.  The  lufts  of  Uncleaaac^  Glut- 
tony, and  DrnnkeDnefi  quench  the  vigour, 
blail  the  bea«ty,  ai'  1  deflroy  the  health  and 
honour  ot  the  Body  i  ajid  fo  render  ic  both 
naturally  and  moraRy  nnfit  for  the  fervice  and 
ufc  of  the  •-.oul 

1.  And  the  injury  is  yet  greater,  if  we  ceo* 
fidcr  it  as  the  fpfritH  Temfte.  On  Hiis-groond 
the  Apoftle  Hronply  convinccth,  and  dilTiiad- 
eth  Chrillians  from  thefe  abafes  of  the  Becijft 
tOr.  tf.  15,  itf.  He  argues  from  the  Dignity 
nor  the  Body  the  want  of  its  Sou!  ,'but  the  ,  God  will  put  upon  our  Bodies  by  the  Refur- 
one  Iball  be  at  relt  in  Heaven,  and  the  other  redion,  ver.  .13,  14.  They  are  to  be  trans- 
fweetafleepin  the  Grave;  and  all  that  long  formed,  and  made  like  nmo  Chrift*s  gtdrioiB 
intervil  Hull  Ijidc  away  v.  iLhout any  afflicting  [  Body  ^  and  from  the  Honour  lie  has  already 
fenfe  of  each  othcr^s  abicnce.  I'he  time  u  ill  t  put  upon  the  Bodies  of  the  Saints  in  their  urn- 
beloii£,  7«^i4.  12*  bfitifitwevc  longer,  it  j  on  with  Cbriit,  ver,  15,  1^.  They,  as  weQ 


Digitized  by  Goqglg^ 


Vol.  1. 


A  TreaUje  of  the  Sod  of  Man. 


as  the  Soul,  arc  ingrafted  into  lum,  and  joined 
with  hiiTii  they  are  his  Temples,  to  be  de- 
dicated, hallouc d,  and  confecratcd  to  his 
fenrice.  Oletihcm  not  be  made a///il for  lufts, 
or  meer  ftraincrs  for  meat  and  drink. 

f2.)  By  wwcrr.jf them  with  covetous  lufts, 
denying  them  tlicir  due  comforts  and  refrcfli- 
ments,  and  unmercifully  burdening  them  with 
labours  and  forrows  ;ibont  thin^^,s  that  pci  ifti. 
(i)  Some  deny  their  Bodies  duecomtbrts  and 
refrclhmcntj,  which  the  natural  and  pofitivc 
Laws  of  God  both  allow  and  command.  Tlicir 
.  Souls  are  cruel  Step-mothers  to  their  Bodies, 
and  keep  them  too  Qiort  j  not  out  of  a  pru- 
dent and  Chriftiaii  dcdgn  to  ftarve  their  lufls, 
.   but  to  advance  their  eftates.    Of  this  evil 
Solomon  fpcaks  Ecclef.  6.  22.  There  is  m  tvU 
Tt'htcb  I  have  fetn  Htidn  the  Siin^  ctiJ  it  is  tommon 
Among  men  \  A  man  to  xphom  God  bath  given 
Xkhes,  We,ilrh  unit  Honour^  fa  that  he  XQOnteth 
nothing  for  his  Soul  of  alt  that  he  dt  fireth  ;  yet  CJod 
^iveth  him  net  fowtr  to  em  thereof  hut  4  fir  anger 
tMeth  it.    This  is  vanity y  and  tt  is  «v  evil  %jf- 
aafe.    Tenacity  is  a  difcafc  of  the  Soul,  like 
that  of  a  Dyfcraty  in  the  lloniach,  which  fo  in- 
difpofethit  that  it  cannot  receive  with  any 
appetite  or  delight  thcbeft  l  efrcfhrrcnts  at  a 
pianiiui  Table.   (2)  And  others  there  are 
that  wrong  and  abufe  their  own  Bodies  by  lay- 
ing, unrcaronable  and  unmcrciftil  loads  upon 
them,  efpcciaiiy  loads  of  grief  and  forrow, 
wafting  and  weakniog  them  beyond  aHnilcs 
of  Reafon  or  Religion.    If  a  friend  or  relation 
die,  they  have  leis  mercy  on  their  own  Bodies, 
than  aconloentioos  man  bath  on  the  Horft  he 
rides.   Cares  and  forrows  are  as  deadly  to  the 
Body  as  a  Sword,  i  Ttnu  6.  10.  Intenfe  and 
imnodente  Giieft  aboat  worldly  lofTes  and 
crofTe<5  have  flain  their  ten  thoiininds  :  and 
which  is  ftrangc,  the  Soul  fcems  to  take  a  cer- 
tain kind  of  pleafiirein  loading  and  torment- 
Tncnciu-,-  in;:;  the  Body.    There  is  a  re.il  truth  in  that 
6in  .\ukc  Itrangc  cx^rcflion  of  Seneca^  Sorrow  it  felf 
r  iftitisi  hath  a  certain  kind  of  plcaftre attending  It. 
Sf^CT*        The  Soul^  of  P:niic  .Monni'jrs  do  wi'.'ingly 
excite  and  provoke  their  own  Griefs,  when 
they  begin  to  abate,  which  is  like  the  whet- 
ting, ot  the  Knife  that  grows  du!],  to  make  it 
Cun-.cc-   cut  the  deeper  into  the"  Body.   T'm%.,  ^sSene- 
i\"ni!n  s  fome Parents  that  have  loll  their 

toru  ii  ^  beloved  Children,  willingly  call  to  mind  their 
;ucur.di  ,  pleafant  layings,  and  pretty  actions,  to  find  a 


541 


{ucuTidi ,   pit-diilut  uyiiig^  auu  prcccy  acnons,  to  hnd  a 
conv  ?rra-  kind  of  pleararc  in  a  frefh  fhower  of  tears  for 
^.•^"''themi  whc:i,  poor  hearts!  forrow  hath  fo 
riccis  •    broken  them  already,  that  they  need  confola- 
tions  under  their  prcfent  forrows,  rather  than 
v.-r.;Lin    i' rita;  ions  of  new  oncs,    And  theSoul'sun- 
gduchorc-jncrcifulucfstotheBody,is  in  fcch  cafes  far- 
Uibil'  therdifcovered  byltsobftinatc  rcfufal  of  all 
that  is  comforting  and  rcllcvitig.  So  it  is  faid 
of  Maciteij  Jerem.  31.  15.  Rachel  vreepirg  for 
herehlfdrea,  tftiddtm  h  cmtfortedy  hccanje  they 
wcro.a.    So  the  //r*W/Vw  harkncd  not  onto 
Mofe-^  becaufe  of  the  anguifli  of  fpirit,  and 
the  cniel  bondage,  Exod.  6.  9.  Thns  wcftu- 
dioully  rake  together,  and  exaipcrate  whatfo- 
cver  is  piercing,  wounding,  and  overwhelm- 
ing ;  and  (hot  our  Ears  to  all  that  is  relieving 
and  fupporting.  which  is  cruelty  to  our  own 
Bodies,  add  that  which  hath  fo  tar  broken  the 
VoL  I, 


health  and  Itrcngth  of  fome  Bodies,  that  they 
are  never  like  to  be  ufefii!  inftruments  to  the 
Soul  any  more  in  this  world  ,  Aich  deep  and 
defperate  wounds  have  their  own  Souls  given 
them  by  immoderate  Grief,  as  will  never  he 
pcrtcaiy  healed  but  by  tlie  Refurre<aion.  Of 
thofe  wounds  the  body  may  fay,  as  it  is  Zech. 
13.  tf.  Thefcarc  the  wounds  with  which  I 
was  wounded  in  the  houfeCor  by  the  hand  J 
of  my  friend  j  thus  my  own  Soul  h^th  dealt 
cruelly  and  nnmertifully  with  me. 

Secondly,  Others  offend  in  the  Exeefs  and  ex- 
tpjagaacy  of  their  love  to  the  Body,  and 
theieare  a  hundred  to  one  in  number  with 
thofc  that  fin  in  dcfeft  of  love.  My  friends 
upon  a  due  fearch  it  will  be  found,  that  the 
k>ve  of  our  Souls  generally  degenerates  into 
toadncls  and  folly  :  There  is  but  little  well 
tempered  and  ordinate  love  found  among 
men.  We  make  fondlings,  yea,  we  make 
nioh  of  our  own  Bodies  ^  wc  rob  God, yet  our 
our  own  Souls,  to  give  to  t;  i bdy.  It  is 
not  a  natural  and  kindly  licat  of  love,  but  a 
meerfeveriOi  heat  which  preys  upon  the  very 
Spirits  of  Religion,  which  is  found  with  many 
of  us.  This  fevcriih  diitemper  may  be  dif- 
covered  by  the  heattag  of  oar  piilie  in  3  or  4 
particulars. 

(i.)  This  appears  by  our  finful  indulgence 
to  our  whining  appetites.   We  give  the  fWh 
whatloever  it  craves,  and  can  deny  itm-hini 
it  defires  •,  pampering  the  Body,  to  the  great 
injury  and  hazard  or  the  Soul.   Some  have 
their  convcrfation  in  the  lufts  of  the  flclh,  as 
It  IS  Fph  2.  3.  trading  only  in  thofe  things 
that  plcafe  aad  pamperthe  flefli.-  73^  fojp  °# 
thejejh.  Gal.  6.  8.  (i.  r.)  all  their  fludies  and 
^bours  are  but  the  y«p,i^  9/ the  feeds  ofpUd- 
fttre  totljeflejb.  Not  a  handfiilof  fplritual  feed 
fown  in  Prayer  for  the  Soul  a!l  the  dav  Ion?i 
what  the  Body  craves,  the  obfcquious  Soul 
hkeailave,  is  atitsbeckto  give  it.  TiV.  ^. 
Serving  divers  I ufs  And  fleafnres'y  attcndi./  ;  -> 
every  knock  and  call,  to  fulfil  the  defires  of 
the  ficlh.  O  how  little  do  thefe  men  nnder- 
ftandthehfe  of  Religion,  or  the  great  de- 
fign  ofChriftianity  ?  which  confifts  in  morti- 
fying, and  not  pampering  and  gratifying  the 
Body,  Rom.  14.  13,  14.    And  according  to 
that  rule  all  ferious  Chriftians  order  their 
Codies,  giving  them  what  is  needful  to  keep 
them  ferviceable  and  ufeful  to  the  Soul,  but 
not  gratifj'ing  their  irregular  delires  •,  giving 
what  their  vmts,  not  what  their  viantonnefs 
calls  for.    So  Pml^  1  Cor.  9.  2~.  I  beat  "it 
down,  and  keep  it  under  ^  he  underftood  it 
as  his  Servant  not  hb  Majlcr.  He  knew  that 
//rff/cr  would  quickly  perk  up,  and  dnmifieer 
o^QvSarah^  e.xped  more  attendance  than  the 
Soul,  except  it  were  kept  under:  fhele  two 
verbs,  CgrmvtaJ^u  and  /i  'a/iju  are  very  cm- 
phaticalj  the  former  ligniiics  to  make  ir  black 
and  blue  with  bufleting,the  other,  to  brino  it 
under  by  checks  and  rebukes,  as  Mailers  that  • 
uiidcrftand  their  Place  and  Authority  ufe  to  do 
with  iniblent  and  wanton  Servants. 

It  was  a  rare  exprcffionofaiybtfAoR,  JMEqmt 
^ra,  &  ad  major  A  nMHS^  tjtiam  ut  corporis  mei 
fm  mamfismi  I  am  greater,  and  born  to 
greater  things,  than  that  1  Ihoald  be  a  dxwie 
Zzz*  » 


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r 


5+2, 


A  Treatife  of  the  Saul  cf  Man. 


YoLL 


or  vaflal  to  my  Body.    And  it  was  the  faying 
of  a  pious  Divine,  when  he  felt  the  Flefh  rcbel- 
liMttnd  wanton,  Ef»  fMtamy  afeBe,  Ht  nen 
kdekres:  I  will  make  the?,  thou  Afs,  that 
thoo  (halt  not  kick.    I  know  the  fuperftitioos 
Papilh place  much  of  Religion  inthefe  exter- 
nalthings,  but  the'  thcv  i'  lfc  tlicm  to  an  ill 
purpofe,  thcreisancceiljry  and  lawful  ufe  of 
thde  abndgnwiits  and  reftraints  upon  the 
Body^  and  it  will  be  imroO-ble  to  mortify, 
and  ftarre  our  Lufts,  withoui  a  due  rigour  and 
ftferity  toonr  Flcdi.  But  how  little  arc  many 
acquiintcd  with  thcfc  tl:i;i:^s?  They  deal  with 
their  Bodies  as  Davtd  with  >4Jomf-ffe,of  whom 
iflllid,  1  Kings  I.  6.  His  FatW  had  not 
diiblcafed him  at  anytime,  in  fayinf,  Why 
haft  Aou  done  fo?  And  juflr  fo  cm  Flefh  re 
qniteSDS  by  its  Rebellions  and  Trcafons  againft 
theSotil;  itfceks  the  life  of  the  Soul,  which 
ftdcs  nothing  more  tlian  its  content  and  plca- 
Ibre:  thb  is  not  ordinate  love,  but  fondnefs 
and  folly,  and  what  we  IbaU  bitterly  repent 
for  at  laft. 

(2.)  It  appears  by  our  fparing  and  fevour- 
ingof  them,  in  the  nccefiary  ufcs  and  fervices 
wc  have  for  them  in  Kclision.   Many  will  ra- 
ther ftarvt  tlldr  Souk,  than  work  and  cxercife 
their  Bodies,  or  diflurb  their  llu|gUhrcft:  thus 
the  idle  excufes  and  pretences  of  endangering 
onrHealth,  oftentimes  put  by  the  dutiesof 
Religion,  or  at  Icaft  lofc  the  fitteft  and  pro- 
percft  feafon  for  them .  We  are  lazying  upon 
our  beds  when  we  fhould  be  wreftling  upon 
our  knees .  The  World  is  fuffcred  to  get  the 
ftajtofKeligion  in  the  morning,  andfo  Reli- 
gion is  never  able  to  overtake  it  all  the  day 
long.   This  was  none  ot  D/tf/A  courfc,  he 
prevented  the  dawning  of  the  morning,  and 
cried,  TftL  ii^  i47.  «nd  PfJ.  5.  My 

voice  (J)alt  thou  hear  in  tht  mtrning^  O  Lo>  J  ■  in 
the  numirtg  wtU  iMrefl  my  Prayer  rmto  thee,  Mud 
wiihok  M.  And  indeed  we  ftiould  confecrate 
unto  God  the  firefheft  and  fitteft  parts  of  our 
time,  when  our  bodily  Senfes  are  moft  vigo- 
rons;  and  we  would  do  fo  ( except  God  by 
lus  providence  difable  us )  were  our  Hearts 
fnlly  fet  for  God,  and  Religion  lay  with 
weight  upon  oar  Spirits. 

Some  1  confefs  cannot  receive  this  injunfti- 
on,  beingnaturallydirabied  by  prevailing  In- 
iiriiticies;  bat  tiioK  that  can,  ought  to  do  fo. 
But  O  how  many  llothful  excufes  doth  the 
Fkfli  invent  to  put  off  duty  .'  Wcfhall  iujure 
our  Healrti,  &c.  O  the  hypoctUy  of  fuch 
plcis  /  If  profit  or  pleafure  call  us  up,  we  have 
nc  fuch  ihifts,  but  can  rife  early,  and  fit  up  late. 

O  Friends  why  hath  God  given  yoa 
Bodies,  if  not  to  walk  and  wear  them  out  in 
hb  fervice,  and  the  fervice  of  your  own  Souls  ? 
if  your  Bodies  muft  not  be  pm  to  it,  and  exer- 
cifcd  this  way,  where  is  the  mercy  of  having  a 
Body  i  It  a  ftately  Horfe  were  given  you  ou 
this oHidition,  that  you  mud  not  ride  or  work 
him,  what  benefit  would  fuch  a  gift  !)c  to  you? 
Your  Bodies  mult  and  will  wear  out,  and  it's 
lietterwear  dieni  with  woridng,  than  with 
ruRing  :  wc  are  generally  more  folicitous  to 
live  long,  than  to  livcufcftilly  and  fcrviceably, 
anditaMybeonr  Health  had  been  more  pre- 
cious ia  the  eyes  of  God,  if  it  had  been  left  pre- 


cious in  our  own  eyes,    *Tis  jufl  with  God  to 
deftroy  that  Health  with  difcafcs,  which  he 
fees  we  would  call  away  in  flothfulncfs  ai^ 
idlenefs.    Think  with  thy  felf,  had  fnch  a 
Soul  asT<m0f^y'sor  Gmmj*s  been  blefi:  with  futli 
a  Body  as  thine,  fo  (Irong  and  vigorous,  Qt 
apt  and  able  for  fervice,  they  would  have  hon- 
oured God  more  in  it  ia  a  day,  than  perhaps 
you  do  in  a  year.   Certainly  tfab  is  not  Love, 
but  Lazineft    nntadne  improvement,  but  a 
finfol  neglect  aud  yl*uit  or  liie  Body,  to  let  it 
rnfl  oQtm  idknefs,  which  migiit  t^imi^oy* 
<xi  fo  many  ways  for  God,  for  your  own  and 
others  Souls.  Well,  remcmlxrr  Death  will 
fliortly  dilTolve  them,  and  then  they  can  be  of 
no  more  ufe and  if  yon  expcft  God  ftiould 
put  Glory  and  Honour  upon  them  at  the  Re- 
furredion,  ufe  them  for  God  now,  with  a 
faithful  felf-denying  diligence. 

(3.)  It  appears  by  our  cowardly  Ihrinking 
from  dangers  that  threaten  them,  when  the 
Glory  ofGod,  our  own  and  others  Sidvaiioii, 
bid  us  cxpofe  and  not  regard  them.  Some 
there  are,  that  rather  than  they  will  adven-  ifert^ 
ture  their  Flelh  to  the  rage  of  Man,  will-f*"/"?- 
hazard  their  Souls  to  the  wrath  of  God.  They  "f*^' 
are  too  tender  to  fuller  pain  or  reftraint  for  JJlS 
Chrift,but  confider  not  whatfufTci  iris  are  pre- f*!  nfj^ 
pared  for  the  fearful  and  unbelievmg  Inthewwi* 
World  to  come.  Rev.  21 .  S.How  many  fid  ex-'Sf^*t 
rimnlc^  do  theChurchHiftoriesof  anticnt  and 
lauci  times  afford  ns,  of  Men  who  confultiog 
with  flefh  and  blood  in  time  of  danger,  ittVt  hi 
pity  to  their  Bodies  mined  their  Souls ! 

There  be  but  few  like  minded  with  /'W,who 
feta  low  price  upon  his  liberty  or  Ufe  for  Chrift, 
Jcif  20.14-or  with  thofc  worthy  Jems,  Dan.  3. 
zS.who  yielded  their  B^dut  to  preforvc  tbeir 
Cmfciences.  Few  of  C%^M[/Sfldnd,whotold 
the  ImfrefsyNi!  niftfeccMimtimto^lfczr  nothing 
but  Sin; or  of  i/d/ii  &  who  told  the  Etnperm  fiod 
threatned  Hel1,whcreas  he  threatned  Wa  Pri- 
fon.  That  is  a  remarkable  Rule  that  Chrill 
gives  us^Mt.  1  o.  iS.The  fum  of  it  is,to  fet  God 
againllMan,the  Soul  againft  the  Body,and  Hdt 
againft  temporal fofferings,and  fo  furmounting 
thefe  low  flefhly  conlideratioQ$,tocleaTetooQr 
duty  in  the  face  of  dangers.  You  read/utf.i.ttf. 
how  in  purfuit  of  duty,  thoTurrounded  with 
danger,?^  would  not  confer  or  c^afu/t  tpiihMk 
andblood  i.  e.^  ask  its  opinion  which  weit  bcJr, 
orftay  for  itsconfcnt  till  it  were  willing  to  fnf- 
fer;  heunderftood  nctthat  the  Flelh  had  any 
voice  at  the  Council  table  in  his  Sool,  Init  ntU 
ling  or  unwilling,  if  duty  califbrit,  hrwas  re- 
folved  to  hazard  it  for  God 

We  have  a  great  many  little  fakkitni  a* 
mong  uSjwho  think  to  husband  their  Lives  and 
Liberties  a  great  deal  better  than  other  plaiu' 
hearted  and  too  forward  Chriftians  do:  but 
thefc  Pelitiih  will  be  their  perditioriy  and  their 
craft  will  betray  them  to  ruin.  They  will  lofe 
their  Lives  by  faving  them,  when  others  will 
favc  them  by  lofing  them,vW4//A.io.39.For  the 
intereft  of  theBody  depends  on  and  follows  the 
fafety  of  the  Souls  as  the  Cabin  doth  the  Ship. 

O  my  Fi  icnds,let  me  beg  you  not  to  love 
your  Bodies  into  Hell,  and  your  Souls  too  for 
their  fakes :  be  not  fo  fiarMat  thefuf!eriags  of 
the  Body^BS  with  poor^«todalh  them  both 

againft 


Digitized  by 


VoLL 


A  Trtatije  tf  the  Seul  ef  Mm. 


Hi 


againlt  the  wrath  of  the  great  and  terrible 
God  Moft  of  thoib  Soul*  that  are  now  in  Hefl , 

ire  there  upon  the  accoanUlf  their  indulgence 
to  die  flefli ,  they  could  not  deny  the  and 
now  are  denied  by  gU,  They  coald  not  fiifier 
from  Mn,aad  now  mnft  fofl^theTengeanoe  of 
fntmMFire.  ,  - 

(4.)  In  a  word  •,  it  appears  w«  lore  them 
fondly  and  irregularly,  in  it  at  we  cannot  with 
any  patience  think  of  death  and  reparation 
from  them.  How  do  Ibrae  men  fi-ight  at  the 
very  name  of  Death  !  and  noArguincn'  .  can 
perfuadc  them  rerioofly  to  think  <rf  an  unbodied 
andfeparatcdftate.  'Tbt*  Death  to  them,  to 
bring  their  thouehts  dofe  to  that  ungrateful 
Subjcft.  A  Chriftianthatlove*  his  Bod  regu- 
larly and  moderately.  Can  look  into  his  oiro 
Grave  with  a  compolcd  mind,  and  fpeak  fami- 
liarly of  i  t  as  >^  1 7. 1 4.  And  Pner  Ipcaks  of 
the  putting  otFof  his  Body  by  Death,  as  a  man 
woiddofOepnttingoffof  his  Cloaths  at  night, 
2  Prf.  1. 1 3, 14-  And  certainly  fiich  men  have 
a  great  advantage  abore  aM  others,  both  as  to 
the  tnlnquility  of  their  Life  and  Deal !i  You 
know  a  parting  time  mnft  come,  and  the  more 
fond  yon  arc  of  them,  the  nwre  bitter  and 
doleful  that  time  will  be.  Kotl  ln-  except  the 
guilt,  and  terrible  charges  of  Conlcienc^put 
men  into  terrors  at  death,  morethanoorfbod- 
ncTsoftheBody.  Idoconfcfs,  Chviftlefs  pcr- 
fons  have  a  great  deal  of  rcalbn  to  be  fliy  of 
death  i  their  dying  day  is  their  undoing  day  : 
Iwit  forChriftians  toftartlc  and  fright  at  it,  is 
ftrani^c,  confidcring  how  great  a  friend  Death 
will  be  to  them  that  are  in  Chrift.  What  are 
yon  afraid  of?  What,  to  goto  Chrift?  to  be 
fi-ecd  of  Sin  and  Afflidion  too  foon  ?  Ceruinly 
this  hath  not  been  fo  comfortable  a  habitation 
to  you,  that  yon  flUMld  be  loth  to  exchange  it 
for  a  heavenly  one. 

Ufe  III.  Of  FxhortMtint. 

TO  conclude^  Seeing  there  is  fo  ftrid  a 
Frieadlhip  and  tender  AfFedion  betwixt 
Soul  and  Body,  let  me  perfuade  every  Soul  of 
■yon  to  cxprefs  your  love  to  the  Body,  by  la- 
bouriiig  to  ret  Union  with  Jefiis  Chrift,  and 
thereby  to  prevent  the  utter  ruineof  both  to  all 
Eternity. 

Souls,  if  yon  love  your  fl^lve?,  or  the  Bodies 
you  dwell  in,  ftjew  it  by  your  picvcuuugcare 
in  feafon,  left  they  be  cait  away  tor  erer.  How 
cau  you  fay  yon  love  them,  when  you  daily 
cxpofe  them  to  the  everlaftiiig  wrath  of  God, 
by  etn  ploying  them  as  Weapons  of  Unrighte- 
I'sto  fight  againft  him  th;!r  formed  them  ? 
You  feed  and  pamper  them  on  hanh,  you  give 
them  an  thedelightsand  pleafurcs  you  can  pro- 
cure for  them  in  this  World  ,  but  ynn  take  no 
care  what  Ihall  become  of  them,  uor  yourtouls 
neither,  after  Death  hath  feparated  them.  Oh 
cnicl  Souls !  cmcl  not  to  nthcrs,  Init  to  your 
felvcs,  and  to  your  ow n  ticfh,  v\  hich  you  pi  e- 
tendfc  much  love  to!  Isthisvour  love  to  your 
Bodies  ?  What,  to  employ  rbeni  in  Satan's  fer- 
vice  on  Earth,  and  then  to  be  talt  as  a  Prey  to 
him  foreverin  HeM  ?  Yon  think  the  rigor  and 
mortification  of  the  Saints,  their  abftcmionf- 
ncfs  and  felf-denial,  their  cares,  tears,  anfl  di- 
ligence, to  he  too  great  fererity  to  their  Bo- 
dies} but  they  know,  thefeare  the  moft  real 


evideocesof  their  true  love  to  them  they  love 
them  too  well  to  caft  them  away  as  yon  do. 
Alas !  your  love  to  the  Body  doth  not  coalift 
in  feeding,  and  cioatlung,  and  plcaliug  it ;  but 
in  getting  it  united  to  Chrift,  and  made  the 
Temple  ef  the  Holy  Ghost  ^  in  Uling  it  fof  God, 
and  dedicating  it  to  God. 

1  be{eech  you.  Brethren,  by  the  Mercies  of 
God,  to  prefeht  your  Bodies  living  Sacrifices 
to  God,  which  is  your  reafonable  fervice,^«iiw. 
1 2.  I .  The  Soul  fliookt  iodk  upon  the  Body  as 
a  wife  Pnrrnt  upon  a  rebellious  or  wanton 
Child,  that  would  ( if  left  to  it  fclf  ^  quickly 
bring  it  felf  to  the  GaSmi-^  the  Father  looks 
on  him  v.vith  compafTion  and  mcltiug  bowels, 
and  faith,  with  the  i<od  in  his  hand,  and  I  cars 
in  his  eyes,  ChUdy  my  naught dtftheSenty 
headflroni  Child,  I  refolve  to  ch/tjlife  thee  fi  f.  r  e~ 
ly^  I  love  thte  too  weU  to  fnffer  the*  to  he  rHtn  d^  if 
my  CMre  »r  correBions  may  frtptnt  So  Aould 
our  Souls  evidence  their  love  to,  and  care  over 
their  own  rebellious  fleSu  Tis  cmeky,  not 
love  or  pity,  to  indulge  them  to  tbdr own  de* 
ftrudioa. 

Except  you  ha  veff^r«*f«7jM  S««//,  you  lhall  ne- 
ver \mt glorified  Bodies  ?  except  your  Souls  Ul 
united  with  i  hrift,  thehappincfs  of  your  Bo- 
dies as  well  as  Souls  is  lolt  to  all  Eternity^ 
Know  you  not  that  the  everlaftiog  omiditioa 
of  your  Bodies  followsand  depends  on  the  In- 
tcrell  your  Souls  now  get  inChriit  ?  Oh  I  that 
this  one  iad  Truth  might  fink  deep  info  all  oiir 
coadderations  this  day  j  Thatif  your  Bodies  be 
fnares  to  your  Souls,  and  your  Souls  be  now  re- 
gardlefs  «f  the  fiiture  eftate  of  themfttves  and 
them  'j  alTurcdly  they  will  have  a  bitter  parting 
at  Death,a  terrible  meeting  again  at  the  Kel'ur- 
redion,and  horrid  reflcdions  upon  each  other, 
mutually  charging  their  ruin  upon  each  other 
to  all  Eternity :  Whilft  they  that  are  in  Chrift 
part  in  hope,  meet  with  Joy,  anihldiCod  for 
each  other  for 


II  I*  13,14. 

Tea,  I  think  it  meet,  ^b^m  J  am  in  this 
Talernacle,  td  ftir  yoii      ,  Ij  fiHtnig 
you  in  rememhrarxe : 
KjiomMg  that  Jhmlj  I  miifi  /uttftUs  my 
TahernacU,  eve9m4MrLtrJ^^Qbrjk 
batbflmoeJme, 

AT  the  10th  verfe  of  this  Chapter,  the 
Apoftle  fums  up  his  foregoinp.  Pre- 
cepts and  Exhortations  in  one  great 
and moft  important  Duty,  the  nuiking  fure  of 
their  CaUingMid  EU'clion.  This  Exhortation  he 
enfbrcethonthemby  a  moft  folemn  and  weigh- 
ty raouvCj  ver.  1 1 .  Even  nn  Ahmd^m  emrMiti 
J  thr-  n  erUjliri  Kingdom.  No  Work  of  grea- 
ter netciiity  or  difficulty,  than  to  make  lure 
our  Salvation  \  no  Argument  more  forcible  and 
prevalent,  than  an  ealie  and  free  cntr-inrc  into 
Glory  at  death,  an  tv>k><t<n'<t,  a  fwcct  jiiil  com- 
fortable diftblution,  to  enter  the  Port  of  Glo- 
ry before  a  Wind,  with  our  full  lading  of  Com- 
iori,  teacc  and  Joy  in  believing,  our  Sails  full, 
and  our  Streamers  flying:  Oh!  how  much 
better isthii»  thaatolieWjadrbo«nd,lmeaa 

Heart* 


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A  Treatije    the  SotUofMan, 


VoLI. 


Ai«><frNr,  exdtaie«es* 

pcrgeficerc,  L  e.  meatet 

vcPJas  unquam  dortnican* 
tn  ac  torpdcentcs,  &c> 


Heart-bound,  at  the  Harbour's  mouth  ?  tofs  d 
npand  dkhva  widifenrs,  doubts,  and  manifold 
ICTTiptations,  making  many  a-board  to  fetch 
the  Harheur  ^  for  fo  much  is  figaified  in  his 
figurative  and  allnfireexpreOkMl,  ver.  1 1. 

And  for  their  encouragement  in  this  ;^rrat 
and  difficult  Work,  he  cngageth  himielf  by 
promife  to  give  them  all  the  afllfbmce  he  can, 
whilflGod  (hould  continue  his  life; and  know- 
ing that  would  be  but  a  little  while,  he  refolves 
to  I  ill-  his  utmoft  endeavour  to  fecure  thcfc 
thia;-  s  in  their  Memories  after  his  death,  that 
they  might  not  die  with  him.  This  is  the  ge- 
neral icope  and  order  of  the  Words. 

Wherein  more  particularly  we  have, 

1.  His  exemplary  indultry  and  diligence  in 
his  Minifterial  Work 

2 .  T  ii  e  Confideration  ftimnhtiDg  and  pnyro- 

king  liim  thereunto. 

1.  His  cxcmphiyinduftry  and  diligence  in 
his  Miniflerial  Work.  In  which  two  things 
arc  remarkable,  vtx^  (i.)  The  quality  othii 

workfWhich 

ty  Butting  them  hi  rememhrancc^ 

to  keep  the  heavenly  flame  of 
Lore  and  Zeal  Uvdy  upon  the 
Altar  of  their  Hearts.  He  well 
knew  whata  fleepy  Difeafe  the 
bell:  QiTilKam  are  troul^ed  with,  and  there- 
fore be  1  '  1  c;J  to  be  flirring  them  up,  and 
awakening  them  to  their  Duty.  ( i.)  The  con- 
fiiimy  of  his  Work,  m  tntg  m  I  mt  in  this  Ta- 
kepfuule  •  0".  f.)  as  lonj^  as  I  live  in  this  World. 
The  Body  is  here  called  a  T^bernMU^  in  refpect 
of  itsmovableadi  and  firailty,  and  inoppoii- 
tion  to  that  Houfc  made  without  hands,  ner- 
nd  in  the  Hctevm-  And  it  is  obfervable  how 
he  limits  and  bounds  his  ftrvioeablenefs  to  cbeni 
by  his  commoration  in  his  Tabernacle  or  Body, 
as  well  knowing  after  death  he  could  be  no 
longer  ufefiil  to  them,  or  any  others  in  this 
World.  C)eath  puts  an  end  to  ail  our  Miiiiflc- 
rial  ufefuineff :  but  till  that  time  he  judged  it 
meet,  and  becoming  him,  to  be  aiding  and  af- 
iining  their  Faith:  Onr  life  and  Labour  ffluf!^ 
end  together. 

2.  we  have  here  the  Motive  or  Gonfidera> 
tion  Simulating  and  provoking  him  to  this  di- 
ligence, knowing  that  I  muft  ihortly»iir  ^ tim 
TiAem*dey  tvai  Mtbe  LtrdJ^tuanriB  hmk 
fhevfd  w»r :  In  which  words  he  gives  an  account 
of,  (i.)  The  fpccdincfs  i  (i.)  Ncccflity  i  (3.) 
Voluntarinels  of  his  Death,  and  the  way  and 
means  by  which  he  knew  it.  All  there  niuft 
beconfidered  iingly  and  apart,  and  then  valued 
aU  together,  as  they  amount  to  a  weighty  Ar- 
gument or  Motive  to  exdte  bin  to  dil^ence  in 
his  Duty. 

(1.)  He  refledt  upon  the 

fpecdincfs  or  near  approach  of 
his  death.  /  mufi  ijhmiy  j  p«f 
ojf  this  my  Tabernacle \  which  is 
a  form  of  Speech  of  the  fame 
importance  with  that  of  PomI^ 
%  Tim.  4.'tf*  Tie  time  of  my  de- 
j'ivrturc  is  at  hard,  my  time  in 

the  Body  is  abno^  at  an  end. 
(2.)  The  nocefficjr  of  his 

It  i>  not  I  mayy  but  !  mnj}  put  ofF  this 


^ty^^■>)  hre-.  i  futurom, 
Evtrjf  Ch'ijiiin  Inows  not 
tbi  tints  cj  bii  .i.\iih,  at  Pe- 
ter dtJ,  hy  ij:.  l  /j/  K.t  i'iUti- 

on.         Biu  ;l-a' m  hi:rr  ii 

nn  h  t  rnri  jpitken  to  uia 
fgrttetitr.,  wi  hion  it  if  « 
mri  wfimtftr  tS  is  em  • 
mitt  BiOdL  9.    Tte  Kwng 


death : 


my  Tabernacle ;  yea,  I  mult  put  it  offihortly ; 


for  fo  the  Lord  bad  ilicwcd  him  :  Chrilt  had 
fignificd  it  exprefly.  to  him,  Johtni.  18,19. 
And  belidc;  this,  moft  Expolitoi  s  think  thii 
Claufc  refers  to  ibmc  fpectal  Viuonor  Reve- 
lation which  Peter  had  of  the  dme  and  manner 
of  his  own  death:  fo  that  bcfidcs  the  natural 
ncccffity,  or  the  iaevitablenefs  of  his  death  by 
the  Law  of  Nature,  he  was  certified  of  it  by 
fpecial  Revelation.  We  have  here  alfo, 

(3.)  The  voluntariaefs  of  his  deaths  for 
Voluntarinefs  is  confiftent  enough  with  the  ne- 
cefhty  of  the  Event.  I  muft  put  olT,  or  lay  down 
my  Tabernacle  \  he  faitii  not,  1  mull  be  torn  Denoa^ 
by  violeooeirom  it,  but  I  mult  </r/i«/r,  or  lay 
tJown.    Camno  will  luve  the  word  licre  ufed  f^S^itits: 
for  Death, propa  ly  to  lignific  the  laying  down  fe  ^'oluata- 
of  one's  Garments :  he  made  no  more  ofput-[^^^ 
tingofFhls  Body  than  his  Garments.  rumrff 

Upon  the  coutideration  of  ii>c  whole  matter,  pro  thri. 
the  fpccdincfs  of  his  death,  which  he  knew  to  ^ 
be  at  hand  ^  the  necclTicy  of  it,  that  when  it 
came  he  mull  be  gone  from  them,  and  could  be 
no  more  niefiil  to  them  j  and  his  own  ioclina* 
tion  to  be  with  Cliiill  ia  a  better  ftaic,  being 
as  willing  to  be  gone  as  a  weary  Traveller  to 
beat  home-,  he  judged  it  meet,  or  bccx)nung 
him,  as  he  was  called  of  Chrift  to  feed  his 
Sheep,  as  he  was  gifted  extraordinarily  for  the 
Church's  fervice,  full  of  fpiritual  Excellencies, 
all  which  in  a  (hort  time  would  be  taken  away 
firom  tiiem  by  death:  llay,  upon  all  thefe  ac- 
counts he  conM  not  but  judge  it  meet  to  be 
ftirruig  them  up,  and  every  way  llrtvingtobe 
as  uTefulashcmight. 

Hence  the  Note  wUI  be, 

Horn  firong  foever  the  jlffeHiors  .asd  T>;cUfia'  Pofi. 
tims  9f  Sttdi  are  to  the  jhjUy  Taifernatles 
thiy  nmiiveitty  yet  they  tuulf  fut  them  of^ 

(iridthat  fpcedHy. 

1  he  point  lies  very  plain  before  us  in  the  ci.)7le 
Scriptares.  Thatisa  remarkable  expreflion  we  onitm^ 

have  in  Job  16.21.  When  a  fervyc.irs  are  come^  )» 
/  Qia&io  the  way  ipheitct  J fiaU ntt  return,    in  the  ' 
Hebrew  it  is.  When  the  years  of  number,  or  Ami  im- 
my  numbred  years  arc  come    \cars  lb  num-  men  ;i.;.) 
bred,  that  they  arc  circurafcribcd  in  a  very  ^^.""^^ 
ewrtperiod  of  Time;  When  thofe  few  years 
arc  paft,  then!  mufl:  go  to  my  long  home,  my  brcviirir.i 
everkiting  abode,  nevermore  to  return  to  this  pnioda 
World:  71wip«y«6fiire/jMiw«m«m;  eife-  "^'""^ 
where  called  the  ir-.y  of  aU  JieJI?,  Jo(h.  23.  15. 
and  the  way  of  all  the  Earthy  i  liiug.  2.  2 

7%«fv  fj  m  mtmfhtltbathfmtr  over  the  Sfiritta  Bfid>  t  i 
retain  the  Sfit  it  ^  neither  hath  lie  poirer  in  the  d.sy 
of  dcath^  and  there  is  no  dtfchar^e  tn  that  W,tr. 
By  Spirit  underftand  the  natural  Spirit,  or 
breath  of  Life,  which,  as  1  Ihewcd  before,  Lon- 
ncds  or  ties  the  Soul  and  Body  together.  This 
Spirit  no  man  can  ret^  in  the  day  of  death. 

We  cat!  (as  one  fpeaks)  as  well  fcp  the  Ch^i-n: 
I  the  Sun  when  fojttng  to  mviit^  and  chafe  an>M  the 
jhadows  of the  tvenin^t  as  efctife  this  hour  of  dark' 
nefsthat  is  cominf  upon  1;.'.    A  M  m  may  efcapc  Mortem 
the  Wars  by  pleading  privilege  of  y»rs,  or  (fnj«ir  se- 
weiknefs  of  Body,  or  the  King's  Prote^lion,  n'^')m^ 
or  by  fending  another  in  his  room  •  bur  in  this  .''^^A 
War  the  Prel's  is  lb  Itrid,  that  it  admits  no  dif-  ufae;ijt,i 
penlation  -,  young  or  old  ,  weak  or  ftrong,  iim^i, 
willing  or  unwilling,  all's  one,  into  the  tield  nulla 
we  muH  gc^andlooi  that  laH  and  molt  dread-  ^fp^^*^- 


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5+5 


fill  Enemy  in  the  face.  'Ti$  in  vain  to  think 
of  feiidiog  another  in  our  room,  for  no  man 
dicth  by  Proxy  ^  or  to  think  of  compoundlnf^ 
with  Death,  as  thofe  fcit-deluding  Fools  did, 
who  thought  they  hadbwndif- 
diarged  of  the  Debt  by  fcciag  tha  SCrgeaat : 
Mo,  no  there  is  no  diicbarge  in  iliat  War. 

^  vStmn  fufientem 
retinercj  uith  Hitrom  on  tluit  Text  \  Let  us 
ihut  oar  months  nevo-  fo  clore,ilniggle  againit 
death  never  fb  bard,  there  b  no  more  retain' 
ing  the  Spirit,  than  a  Woman  can  retain  the 
Fruit  of  her  Womb,  when  ihe  fiiU  time  of  her 
deliveiance  b  come.  Soppofe  a  Man  were 
^tting  upon  a  Throne  of  Majelly,  furroundcd 
with  armed  Guards,  or  in  ttie  midft  of  a 
College  of  expert  and  leiraed  Phyfidant, 
Heath  will  pafs  allthcfe  Guards  to  deliver 
thee  the  fatal Me{Qi^e:  Nealiercm  Art  help 
thee,  when  J&ture  It  felf  gives  thee  up. 

The  Law  of  Mortality  bincl  5  i  l,  good  and 
bad,  young  and  old,  the  molt  ufeful  and  dc- 
liraole  Saints,  whom  the  World  can  worft 
ipare,  as  well  as  ufclefs  and  undefirable  Sin- 
ners, /?#m. 8.  ID. ^«</»/C3»'i/?(ortho'Chrift) 
>n  VM,  th*  B»<fy  is  Jktd  hecaiift  of  Sift,  Fettr 
himfelfmafl  put  off" his  Tabernacle,  for  they 
are  but  Tabernacles,  trailand  movable  frames, 
not  hntltfor  ooRtinnance :  tbefe  will  drop  off 
from  our  Souls,  as  the  Shell  falls  off  from  the 
(2)  rpe    Bird  in  the  Ncft :  be  our  earthly  Tabernacles 
^•JjJ^  never  foftrong  or  pleafint,  wc  mtift  depofe 
^^jSj^thcm,  and  that p,only\  our  l  .c  ifc  in  them  will 
hmm     expire  quicidy,  we  have  but  a  Ibort  term. 
Meu^t  Jmmtt^  14.  like  a  tiiifl  Miftin  the  nMnrning, 
which  the  Sun  prcfently  dlHipatcsi  this  is  a 
||p5f^,    Metaphor  chofen  from  the  Air :  You  have  one 
1*1/^.  feom  the  Land,  where  the  fwrfft  Poll  runs, 
ffu       Job  9.  J  5.  So  doth  our  Life  from  Stage  to 
Stage,  till  its  journey  be  finilhed  j  and  a  third 
from  the  Waters,  there  fail  the  fwlft  Ships, 
yob  9.  16.  which  weighing  Anchor,  and  put- 
ting into  the  Sea,  continually  lelTen  the  Land, 
tin  atlaft  they  have  quite  toft  light  of  it :  from 
the  Fire,  Pftl.  58.  4.  The  lives  of  Men  are  as 
ibou  extiiK't  as  a  blaze  made  with  dry  Thorns, 
which  is  almoftas  ibonoatas  in.   Thus  you 
fee  how  the  Spirit  of  God  hath  borrowed  Me- 
taphors from  all  the  Elements  of  Nature,  to 
fliadow  forth  the  brevity  and  frailty  of  that 
Life  we  now  live  in  thcfc  Tabernacles :  fo  that 
we  may  fay  as  one  did  before  us,  Ntfei«  *n  di- 
etHdmJhyit*  mort*lft,  t»  vitdit  m§rf^  1  know 
not  w  hich  to  call  it»  a  mortal  Life,  or  a  living 

Dcnth. 

The  continuance  of  thefe  our  Tabernacles ; 
or  Bodies  is  ftunt,  whether  we  ooalider  tbcm 

^Afolmtly  or  comfitrdtivtlyy 

I.  Abfolutcly.  If  they  Ihould  fland  70  01 
So  years,  which  b  the  longeft  duration, 
Ffd.  90.  10.  how  foon  will  that  time  run  out? 
What  are  >ears  that  are  paft  but  as  a  Dream 
that  isvanilhcd,  or  as  the  w  aters  that  are  pad 
away  ?  it  is  w  finxit  ctntinno :  there  is  no  ftop- 
ping  its  fwiit  tourfe,  or  calling  back  a  moment 
that  is  pall.Death  fet  out  in  its  journey  towards 
us  the  fame  hour  we  were  born  •,  and  how  near 
is  it  c-ome  this  day  to  many  of  us  ?  It  hath  us 
in  chafe,  and  will  quickly  fetch  us  up,  and 
overtake  us^  bat  few  &aaA  16  long  as.the  ut- 
mandate. 


1.  CotMjtrditivfiy.  Let  us  compare  our  time 
in  thefe  Tahemades,  (i.)  either  with  Eterni- 
ty, or  with  him  who  inhabits  it,  and  k  Ihriiiks 
up  iaio  nothing  •,  /y*/,  39,  5,  Mine  age  is  no- 
thing  Hnt9  thee.  So  valt  h  the  difproportion, 
that  it  fecms  not  only  little,  but  nothing  at  all 
Or  (1.)  with  the  duration  of  the  Bodies  of 
Men  In  the  firft  Ages  of  the  World,  when 
they  lived  many  hundred  years  in  thefe  flefh- 
ly  Tabernacles.  The  lengtli  of  their  Ufcwas . 
the  benefit  of  the  World,  becauft  Reltgioa 
was  ;then  iw^ft^ia/i>v.v,  a  thin^  handed 
down  from  Father  to  Son  j  but  certainly  ic 
would  be  no  benefit  to  us  that  are  in  Qirlft,  16 
be  fo  long  fufpended  the  frnitioji  bf  God  ia 
the  everlalline  Reft. 

The  grounds  and  reafbi|S  bf  thb  Neceffity 
that  lies  upon  all,  to  put  00* their  cttthly  Ta* . 
beroades  fo  ibon,  are. 

1.  TbeLawofGodfOrhb  Appointniept. 

2.  The  Providence  of  God  onieriog  it 
futable  to  thb  Appointment 

t.  The  Law  or  appomtment  of  Geid  whicfi 
came  in  force  inimaJbtely  upon  the  Fall  ^  Gm. 
l.i-j./n  the  dMtkatthMtMe^  thereof^  thoMjhalt 
fttreljMe.  Aaaaocordingly  It  took  place  upon 
all  Mankind  immediately  upon  the  hrftJTranf^ 
grelDoii,  R»m,  5. 1 2.  Dtsth  en-  ttrtd  h  fin.  The 
threatning  was  not  hb  immednteaotial  per- 
fonal  Death  in  the  day  that  he  Ihould  cat,  but  a 
ftate  of  Mortality  to  commence  from  that  time 
to  him  and-  hb  pofterity  j  hence  it*s  raid,tfirf  .9;  . 

Z7.  It  is  JiffoimcJ  to  aU  Men  OKce  to  Me. 

2.  The  Providen«  of  God  ordering  and 
framing  theBody  of  Maniheahly  to  thb  his  ap. 

pointmciK  ,  a  frail,  weak  Crea- 
ture, having  the  feeds  of  death   Quutidic  moritnor,  qooti* 
in  his  Confutution :  tiionfinds  ^^jtAxvt  aligna 

of  Difearesand  Ijjfirmities  are 
bred  in  his  Nature,  and  the 
fmallcft  pore  in  hb  Bodv  isa 
door  large  enough  to  let  in 
Death.     Hence  hb  Body  b 
compared  to  a  piece  of  Qotli 
which  Moths  have  fretted,f/^/.  39.  11.  it's  be- 
come a  foiTy  rotten  thing  which  cannot  long 
hang  together.  And  bdeed  it  b  a  woiMlerb 
continues  fo  long  as  it  doth. 

And  both  thefe,  viz..  the  divine  Appoint- 
ment and  Providence,  are  in  parlhanoeofa 
double  defign,  or  for  the  payment  of  a  two- 
fold debt  which  God  owes  to  the  firft  and  to 
thefecond  >^<^»i. 

(i.)By  cutting  off  the  Life,  or  JifTolving 
the  Tabernacles  of  wicked  Men,God  pays  that 
debt  of  Jultice  owing  to  the  firft  AJUmn  (infill 
Poftcrity,  whofe  Ons  cry  daily  to  his  Juftice  to 
cut  them  off.  ^.  2.3.  Tbt  vfexej  of fm  is 

de^h.  And  indeed  it  b  admirable  tffat  hb 
patience  fufTers  ungodly  Men  to  live  0  1  r  as 
they  do,  for  he  ei^ures  with  much  long  luf" 
fering,  fiom.  9.  21.  He  fees  all  their  fins,  he 
is  grieved  at  thcheart  with  them;  Ms  forbear- 
ance doth  but  encourage  them  the  more  to 
fm  againft  him ;  Eccltf.  8. 1 1 .  BtcMife  Somence, 
&C.  yet  forbears  ^  Forty  years  long  wa!  I griti  td 

withthis  GenermoHf  Pjal.  lo.  And  it  s  won- 
derful that  Patience  doth  notcractc  under  foch 
a  Load.  HtAskkitk  admired  it,  HAA.  i .  1  i.Thoii 
4rr  /v/Mrir  £m,&c Yet  be  fufiers  them  to  fpend 

laviihly 


pars  vit*}  &  tttac  quo- 
que  cum  creicimas  vltade- 
*W*<at.  Inianciam  amiii- 
mnt,  dcinde  A4i  kfccnti- 
am,  Dfquead  Ijefternam, 
Qpuquid  traniic  temfocU 


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A  Treat^e^the  Sand  <^ MoiK 


VoLl 


yew:, 


lavifhlymxin  hiS' patience  from  ywrto 
but  jufticc  mufl:  do  its  Office  at  lafl. 

(l.)  By  cutting  off  the  lives  of  good  men, 
God  pays  m  Chrift  the  reward  of  his  Suffer- 
ing the  cud  of  his  Death,  which  was  to  bring 
smiy  Sans  to  Glory,  Fhb.  2.  lOi  Abs !  it  an- 
fwcrs  not  Chrift's  ciid  und  intention  in  dying, 
to  have  his  People  fo  l  emote  from  him  ;  John 
17.  24.  /ft  vpould  htcve  them  where  heis^  that  they 
mght  hthoU  his  Glory  Two  vehement  dcfirci 
are  &tisficd  by  this  appoiutmeat  ot  God,  and' 
Itt  execution,  viz.. 

1.  Chrirs. 

2.  The  Saints. 
1.  Chrift*s  defircs  are  fatisfieJ;  for  tf»is  is 

the  thing  he  all  alone  kept  his  eye  upon  in  the 
whole  Work  of  iiis Mediation  ^  Jt  was  to  bring 
vStoGod,  I  Tet.  3.  18.  Tho'  he  be  in  Glory, 
yet  hi^  MyHical  Body  is  not  full  till  all  the 
Eled  be  gathered  in  by  Couvcrlion,  and  ga-  _ 

therodhomebyGloriRcarion,f/>^>f/;  I.  23.The'of  his  People  on  Earth  bein^  _ 
Church  is  his  ftjlnefs.  He  is  notfully  fatisfied  ,  Ibnf^inc:,  PToaning,  and  panting  to  he  with 
till  he  fee  his  9ccd,  thcSoais  he  died  for,  fefe  Hitn,  ind  all  the  Plcaftircs  and  Deliiihts  and 
in  Hravcn  ;  and"  then  tfte- Debt  due  to  him  fer  '  Comtorts  they  have  on  Earth  will  not  conleat 
all  hi?  Siiffrrhir^s  is  fiilTV  priid  him,  fj.  1 1 .  j  them'  without  if :  How  wife  and  gracious 
Hfe  fees  the  travail  of  his  Soul.  A«  it  is  the  appointment  of  Heaven  is  it,  that  thcfc  our 
grtateft  latisfaftion  and  pleafure  a  Man  is  ca-  j  Tabcj  nacles  fhall  and  mnft  be  pot  offj  and  that 
pidlle  erf  in  this  World,  to  fee  a- great  E)cfign  fhortljf !  For  hereby  a  fiill  and  mutual  fatisfa-- 

" *  ■   ^  \dAm  » given  to  the  relllcfs  delircs  both  of 

Chrifl's  heart  and  of  theits.  See  diefeflefiKed 
flames  of  Love  betwixt  them  in  Rev.  22.  The 
Sptrit  MnJ  the  Brkle  fay.,  Comey  and  Ut  him  that 
$j  .irhirBetimi  MeMd,  Ic^me^tiickly:  evaffi, 
Lwd  Jefus.^  esmt  (jmcHify.  Delays  make  the  heart 
fad,  Prtv.  13.  12.  Should  our  commoratfoit 
on  Earth  be  long,  onr  Patience  had  need  be* 
much  greater  than  it  is  hut  under  all  our  bur- 
dens here,  this  is  our  relief,  it  is  iMJt  a  little 
while,  and  all  will  be#en,  dlwcflasiMirScMds 
can  defird  to  have  it. 


flop  them  till  by  a  central  forte  tbf  v  '  jve  fi- 
nifhed  their  weary  courfe,  and  poured  them-  \ 
felves  into  thebofom  of  the  Ocean.  Or  as  h  is  \ 
with  your  felves,  when  abroad  lit>m  your  Ha-  ' 
bitations  and  Relations ;  this  may  be  plcafiiig  1 
a  little  while  ;  but  if  every  day  might  \yc  a  Fc-  | 
ftival,  it  would  not  long  pleafe  foa,  becaofe  /' 
you  arc  not  at  home. 

The  miin  Motives  tlitffperfittde  gracious 
Souls  to  abide  here,  are  to  finifh  the  Work  of 
their  own  Salvation^  and  farther  other  mens; 
but  a-;  their  Evidences  for  Heaven  grow  clearer 
to  themfelvcs,  and  their  capacity  of  fcrvict 
lefs^to  others,  lb  mufttheirdelires  tobcwit^ 
Chrift  be  more  and  more  inflamed. 

Now  the  cafe  fo  ftandins'  ^h  n  Chrifl's  con- 
dition in  Heaven  being  a  ^oiidition  of  dclire 
and  longing  for  the  enjoyment  of  his  People 
there,  and  all  the  Glory  of  Heaven  would  not 
content  him  without  that ;  and  the  condition 


g  al^J  a  ftatcof 


Wflich  liath  been  long.  projcftiOE  and  raana 
^g,  itt  Uft  by  aa  orderly  Oaam  iMoght 

to  tts^perfe^^-ion. 

2.  The  dcfiresof  the  Saints  are  hereby  fe- 
tisficd,  aofd  their  weary  Soul^  bnought  to  feft. 
Ohf  what  do  gracious  Souls  mure  panC  after 
thwrthe  full  enjoyment  ofGod,.  and  the  Vitions 
of  his  Face !  the  ftate  of  freedom  frtfrft  fiu,  and 
complete  conformity  tt>>  Jcfus  Ghrift  ?  From 
the  day  of  their  cfpoijfals- to  Ghrill,  thcfc  d^- 
jlres  have  been  working  in  tlveir  Souls.  Love 
md  Pati«icc  have  each  a£ted  its  part  in  tfiem, 
2  Thtff.^.  5.  Love  hath  put  them  into  a  holy 
ardorand  longing  to  be  with  Chrift  v  Patience 
hath  c|uatified  artd  allayed  thOft  dclires,  and 
fupportcd  the  Soul  under  the  delay.  Love 
cues ,  Come,  lx)rA\  come  ^  Patience  commands 
us  to  wait  the  appointed  time.  This  appoin- 
ted time  on  which  fo  great  hopes  and  expc&a- 
tions  depend,  is  the  rime  of  dilTblving  thefe 
Tabernacles  \  for  till  then  the  Soul's  Reft  is 
fufpended ;  and  if  it  were  perfedly  freed  firom 
all  other  loads  and  burdens,  both  of  Sin  and 
ABiftion,  yet  its  very  abfencc  fVom  Chrift 
would  alone  make  it  reftlefs:  for  if  is  with:  the 
Soul  in  the  Bodv,  as  it  is  with  any  other  Crcn 


Moft  weput  ofi" thefeTabcrnatlcs  ?  Is  Oath  Mer. 
neccflafy  and  inevitable  ?  Tfien  'tis  »ttr  wifdm 
to  fifiteten  t(f  our  felves  that  Cup  vch'ch  ite  miilf 
drittkf  and  make  tliat  atfieafttut  te  m  m  we  cofi^ 
whkh  ire  hm>  canntt  be  avoided.  Die  we  linift> 
whether  we  be  fit  or  unfit,  willing  or  unwil- 
ling :  lis  to  no  purpofe  to  ftinig  at  the  name, 
or  flirink  back  from  the  thing.  In  all  Ages  of 
the  World,  Death  hath  fwept  the  Stage  clean 
of  one  Generation  to  make  room  for  another, 
add  foie  will  from  Age  to  Ag:c  tilltiieSii^ 
be  takea  down  in  the  geaeral  dilTohftio  i, 

Sot  tho'  Death  be  inevitable  by  aii,  u  is  not 
alike  evil,  bitter  and  drcadfid  to  idL 


Some 

ture  that  is  ofi  its  Centre,  it  doth  and  mnft  I  rrmt^/r,  others  trimmfh  at  the  appearance  of  it 
gravitate  and  propend,  it  is  ftill  moving  andlSWUC  meet  it  half  Way,  receive  it  as  a  friend, 
inclining  farther,  and  feels  not  it  felf  eafic  and  |  and  can  hid  it  welcome,  and  die  by  confent 
at  reft  where  it  is,  be  its  condition  in  other  j  making  that  the  matter  of  their  Eicdion* 
rcfpofts  never  fo  eafic.  2  Cor.  5. 6.  Whilfi  ve  \  which  in  it  feff  is  ncccflary  and  unavoidable : 

are  at  home  in  the  trc  .ire  abfon  from  the  \  fo  did  P-W,  Ph;lip.  i.  23.  But  Others  arc  drawn 

Lard.  You  have  a  little  Sh«dow  oir  Emblem  of  j  or  rent  by  plain  violence  fi^om  the  Body, 
tins  in  other  Creatupe*:  Yow  ftc  it»  Riyers,  1 2->.  8.  whcftGod  draws  out  their  Souls 


tho'  tlicy  glide  never  fo  fwcetly  l>ct«  ixt  the 
firagrant  Banks  of  the  molt  pleaiaat  Meadows 
in  tnHf  eoorft  and  paflage,  yet  ott  they  go  to- 


T;  tr  ^lan  is  happy  indeed, whofe  heart  fidls 
in  with  the  appointment  of  God,  fo  voluntari- 
ly and  freely,  as  that  he  dare  not  only  look 


wardstheSea  •,  and  if  they  meet  with  never  fo  i  Death  in  the  face  with  confidence,  but  go  along 
luany  Rocks  or  Hills  to  relill  their  courie,  they  j  with  it  by  confent  of  wiH.  Remarkable  to  this 
WiHjritherftriireto  .^ct  a  paflage  through  them,  \  purpofe  is  tltat  which  tht  Apoftle  aflirts  of 
cr  if  that  may  not  be,  they  will  fetch  a  com-  the  frame  of  hisown- heart,  20^.5.  8.  H  e  ate 
palss  aad  creep  about  them,  aad  M^QVx^\confidtn»^  tfay^  md  wHbui  rmlm  t»  be  ahfent 

from 


Digitized  by 


Vol.  I. 


A  Treatifeqf  the  Soul  of  Man. 


S0I. 


H7 


fiwn  the  Scdyy  arjd  p  cfa-t  with  the  Lord.  Here  |  2.  Thcv  had  afHirancc  of  Heaveo,  a$  well  as 
IS  f)Oth  Cofifldence  and  Complacence^  with  rcfpcot ,  Vdkh  to  difcern  it.  Aflbranceka  lumpof  Su« 
to  Death.  0*jf?^.  The  woid  llgnifics  Gou- !  gar  indeed  iii  rhc  bitter  Cup  of  Death ;  no- 
rtge.  Fortitude  ^  or,  if  you  will,  an  undaunted  thing  Uvcains  like  it.  So  2  Cor.  5.  i.  fo  Jth  lo. 
bold  ncfs  and  prefcnce  of  mind,  when  we  look  16,  27.  This  puts  Rofcs  into  the  pale  Cheeks 
the  King  of  Terrors  in  the  face.  Wc  dare  ven-  of  Deatli,  and  makes  it  araiabie.  i  Or.  i «.  « 


tare  upon  Death,  wc  dare  take  it  by  the  cold 
hand,  and  bid  ic  welcome.  We  dare  defie  its 
Enmity,  and  deride  its  noxious  Power,  \  c>>. 
1 5-*5«f.  O  Deatb^  where  is  thy  Jiing  /  And  that's 
not  all,  we  have  complacence  in  it,  as  well  as 
confidence  to  encounter  it.  'rK/ix?.«V  Wcai  c 

willing;  the  TranQation  is  too  flat,  IVe  are  -^yvz-y '"'yrv"' 

n>effpleafed  \  it  is  a  dcGrable,  a  grateful  thing  »w  >owryf/t/f/,  &c  And 
to  us,  to  die ;  but  yet  not  in  an  abrolutc,  but  't  v'er  we  obtain  a  cornpIjccnc>  in  Death 
Comparative  confideration ,  ivAM.i/Aif>- 
weare  willing  rather,  (i.  e.)  rather  than  not  fee 
dnd  enjoy  otir  Lord  Jefos  Chrift ;  rather  than 


55.  and  Rom.  8.  38,3^. 
3.  Their  Hearts  were  weafled  from  this 

World,  and  the  inordinate  affcdation  of  a  ter- 
rene life,  Phil.  3.  8.  all  waiduog  and  drofsfor 
Chrift  i  they  trampled  under  foot  what  we 
bug  Ml  our  Mcmi.  So  'tis  fald,  Hek  10.  34* 
Tc  tookjoyfHiljfjhefioUinf  o/your£Mds^  hiewini 

10  It  oinlfbe  with  us,  if 


4.  They  ordered  their  Convcrfations  with 
much  Integrity,  and  fokept  their  Confdences 

pine  and  voij  ot  offl^ncci  ^icls  24.  Herein 


to  be  here  aUvays  fini?mg  and  groanini^.  There  do  lexcrajc  my  Jelf,  &c  and  this  was  their  com 
IS  no  cottiphcency  m  Death,  in  it  felt  it  is  not  fort  at  lafh,  2  C«r.  1. 11.    This  it  our  remcinr 
defirable.  But  if  we  muff  go  ihro'  that  ftreight ,  ?<c.  So  "Job  27.  5.  My  Lnarrliy  n  ,7/  1  Lt  let 
gate,  or  not  fee  God  ;  wc  are  willing  rather  geuU  I  die.    Oh !  this  unltings  Death  of  all  its 
to  be  abfent  from  the  Body.  So  that  you  fee  terrors. 

Death  was  not  the  matter  ofhisfubmillion  on- 1  5.  They  kept  their  love  to  Chrift  at  the 
ly  ,  he  did  not  yield  to  what  he  could  not  [height ;  that  flame  was  vehement  in  their 
avoid,  batheballances  the  evils  of  Death  with  Souls,  and  made  them  defpife  the  terror,  and 

the  privileges  it  admitsthe  Soul  into,  and  then '  dcfirc  the  friendly  afliftance  of  Death,  to  bring 


pronounces,  wc  arc  content,  yea, 

fhafed  to  die. 

We  cannot  live  always  if  we  would,  and 
our  Hearts  fhould  be  wrought  to  that  frame,  as 
to  fiy,  we  would  not  live  always  if  we  could. 
jfob^.  itf.  I  would  not  live  always^  or  long,  (aith 
lie.  Bat  why  fhould  Job  deprecate  that  which 
was  not  attainable  ?  Iwonld  not  live  alway ;  he 
ncctlcd  not  to  trouble  himfelf  about  that,  it 
being  isnpofliblc  that  he  fliould  :  bothilatutc 
and  natural  Law  forbid  it. 
fenfe:  Suppofing  nofuch  n 
if  it  were  pure  matter  of  elcftion  ^  ui)Oa  a  due 


them  to  the  fight  of  Jcfus  Chrift,  /»/»/.  1.  23. 
fo  /gnatiiuj  O  how  I  long,  &c.  Thus  it  muft  be 
with  you,  if  ever  you  make  Death  eligible  and 
lovely  to^ou,  which  is  terrible  in  itfclf.  There 
is  a  lovehnefi  in  the  Death,  «»  well  as  in  the 
Life  of  a  Chrifiian  :  Let  we  dittbiJemb  of  tbt 
righteoMf  faid  Balaam. 
Mttft  wtfputolTthefe  Tabernaclesof  Flefli  u. 

How  necefitry  is  It  that  every  Soul  look  out  in  fea-  aj^.  , 
forty  andmake  frovijiea  for  Mother  biAitation?  If  out  mi 
Ay,  but  this  is  his  you  muft  be  turned  outof  one  Houfe,  you  raufl  ienb-bed, 

afHtyai  there  is,  providcanothcr,  or  lie  in  thc/treets.  I  hiuhe''/'"'!^/*^ 


ballancing  ot  .Accounts,  and  comparing  the 


Apoillc  comtorted  himfelf  with.  That     urt-  ^J'if'j], 


Good  and  Evil  of  Death,  1  would  not  be  con 
fm'd  always,  or  for  any  long  time  to  the  Body : 
It  would  be  a  Bondage  unfQppoitable  to  be 
here  always. 

Indeed  thole  that  have  their  Portion,  their 
All,  in  this  life,  have  no  delire  to  be  gone  hence. 
They  tint  v.  ere  never  chan^^cd  by  Grace,  de-!  World 
iiic  no  change  by  Death  \  it  fucli  a  Conccliion  v 
Were  made  to  them,  as  was  once  to  an  EKclijl) 
rarliamcnr,  Tiiat  they  fliould  never  be  diTful- 
vcd  but  by  their  own  confcnt,  when  would 
they  fey  as  Paul,  Ideftre  to  be  difotvettf  Buttt*5 
tar  otherwife  with  them  whofc  Portion  and 
Affcdious  are  in  another  World,  they  would 
not  live  always  If  they  might,  knowing^  that 
never  to  die,  is  never  to  be  bappy. 

If  you  fay.  This  is  an  excellent  and  mojl  defi- 
rMo  temper  ofS9»t\  hut  hoT»  tlid  tbefi  holy  men 
attain  it  ?  Or  what  is  the  cottrfe  IW  may  tidU  to  get 
the  like  frame  of  mllingnefs  } 

They  attained  it,  and  you  may  attain  ic  in 
fucb  Metbo'i-  thefe. 

I.  They  lived  in  the  believing  views  of  the 
ittvifible  world,  and  fo  muft  yon,  if  ever  Death 
be  dcdrnblc  in  your  eyes,  2  Cor.  4. 1 8.  It's  faid 
of  all  that  died  comrortably,  that  they  died  in 
Biith,  Heb.  1 1 . 1 3.  Ton  will  never  be  willing 
to  go  alons;  with  Death,  except  you  know 
where  it  will  cai  ry  you. 


cloathed,heJ1)OHldnot  be  found  naked,  2  Cor.  5.  i.  anstopr.,r' 
a  Building  of  God,  a  HouH;  not  made  with  yi!if<nlut 
hands. 


You  muft  turn  out,  and  that  fliortiy, 
from  thele  earthly  habitations.  Oh !  what  pro-  f  ' 

viflon  have  you  made  for  your  Souls  againft  ^'^'A 
that  day  I  The  Soul  of  jidrian  was  at  a  fad^e«^ 
lofs,  when  he  law  he  muft  be  turn'd  out  of  this  »fc 

".Vorld-,  O  JnimuLt  vagida,  blandula,  hen  etko^&:'^''f 
'adis !  But  it  was  Abraliam,  Jfaac,  and  Jacobh JT^ 
privilege,  that  God  had  prepared  for  them  a  jlr-a.ms 


Vol.  I. 


City, //<pfc  II.  16".  tir..i  sgjf 

\  know  *tisa  common  prefumption  of  moft 
men,  that  they  ftlall  be  in  Heaven,  when  they 
can  be  no  longer  on  Eiirtli.  Tr.rftrr.cndo fj-er^nt, 
&fperando  per  cunt.  But  a  few  moments  will 
convince  them  of  their  fatal  mifiake  1  ihcir 
poor  Souls  will  meet  with  a  confounding rc- 
puUe,  like  that  MattL  7. 22.  There  is  indeed 
a  City  fun  of  heavenly  Manfions  prepared  for 
fomc:  but  who  are  they  tliatare  e;;titled  toit, 
and  may  confidently  c.vpcd  to  be  received  into 
it?  To  bcfure,  not  the prcfumptuous,  who 
make  a  Brid  ie  of  their  own  Shadows,  and  lb 
talland  pcrifhin  the  Waters.  Brethren,  iris- 
one  of  the  moft  fblemn  enquiries  you  were  ever 
pn  t  upon :  and  therefore  I  bcfccch  you  fee  whe- 
ther your  Cbara^ers  fet  you  among  thoiemea 
or  no. 

I .  Thofe  that  are  new-born  fhallbccloathcd 
I  with  their  new  Houfe  from  Heaven,  when 


Aaaa 


Death 


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I 


A  Treat  ife  of  the  Soul  of  Man. 


Vol.1. 


Death  undoths  them  of  thcfc  Tabernacles  : 
ThciVftP  JeruUem  hath  no:ic  hut  newborn  In- 
hatncaats,  \Tet.  i.     4-  -^^^l  Chrilt  tclU  us, 
^$hH  3.  3.  sBtthers  .ue  exclude  J.  Glory  is  the 
Privilege  of  Grace.    I.ct  Nature  be  adorned 
and  cultivated  how  itwilL  it  not  renewed  by 
Grace,  there's  no  hope  of  Glory.  Yon  muft 
be  born  again,  or  ttirned  back  apain  from  the 
Gates  of  Heaven  ili  far)  pointed.  Yuu  muft  be 
rtgenatatcd  or  damned.  This  alters  the  temper 
ofthv  heart,  and  futes  it  to  the  life  of  Cod 
which  is  indifpenfably  necclTary  to  them  that 
ihflll  live  with  him.  Elfc  Heaven  w  ould  be  no 
Heaven  to  T!«t,  ^«w.5?.  7.  and  therefore  we  muft 
be  wrought  this  way  to  it,  2  Cor.     5.  No 
privilege  of  l^tore,  no  duties  of  Religion  a- 
vail  without  thi<;,  Gal.  6.  15.  If  Morality 
without  Regeneration  could  bring  Men  to  Hca- 
vcn,why  are  Qotthe Heathens  there?  If  Strfti- 

nefs  in  Dntv  without  Regeneration,  why  not  ■  have  often  chearcd  my  Soul,  a  id  been  mv 

,.  ,i  it 


not  fail  to  be  received  into  a  better  Kabitatioft 
by  Death.  Thi^  h  another  Cliarafter  of  thcni 
that  O'-.tU  be  received  into  Glory,  laid  dowa 
in  the  Hmie  place,  Heb.  11.  1  iA;y  livcdby 
Faith  and  wncn  they  du-d,  thcv  died  cmbrac- 
iug  the  Fromifes,  v.  hicli  is  Cijanuhofiical  ot 
thofethat  (hall  dwell  in  that  heavenly  City  ; 
and  implies,  1 1. ^  Intimate  acquaintance  with 
the  Promifcs,  they  arc  things  well  known  and 
familiarized  to  them.  The  word  <iV«B9«V»rj», 
Salut.'i>;t('^  fjlniiai:  them,  haAItt.tfh^r  from 
the  maaacr  of  paitiiig  betwixt  two  dear  and 
intimate  Friends.  The  Faith  of  a  Chriflian 
embraces  the  Promircs  in  it5  nrrr<;,  as  dear 
tricnds  ufc  to  do  at  p.u  tiu^:,  •,  and  faith,  Farc- 
wcl  fwect  Promifcs,  from  which  I  have  kick- 
ed out  fo  inueli  icli  -f  and  icfrefbrnent  in  all 
the  troubles  of  my  lifci  1  ^'^^^'^  i^"^'"  ii^^ 
more  by  Faith  on  you,  but  by  light :  O  yoa 


the  Pharifees there?  Believe  it,  neither  Names 
nor  Duties,  no  nor  the  Blood  of  Ghrift,  ever 
j§ii«ioriTiall  bring,  one  Soul  to  plory  without 
it.  Othcn  thou  that  boaficfl  of  a  houfc  in 
HeajVen,  lay  thine  hand  on  thy  heart,  and  ask 
It  v:  Am  1  a  nc'.v  Creature,  (1.  e.)  Aral  renew- 
ed (-i'J  In  iny  ftate  and  condition  ?  i  John  3. 
14.  paft  from  death  to  life.  (2)  In  my  frame 
and  temper?  Fph.  5.  8.  once  darknefs,  now 
light  in  the  1  ord.  (3)  In  my  practice  and  con- 
ver&tion?  rph.  n,  13.  i  Cor.  6.  11.  If 
r.-^t,  my  Soul  is  deftitntc  of  a  habitation  ia  the 
Guy  of  God  \  and  when  I  die,  my  Body  muil 
lie  tnthe  lonely  houfe  of  the  Grave,  that  dark 
Vault  and  Prifon,  and  my  Soul  be  Ihnt  out 
from  God  into  outer  darkoels. 

2.  Thofe  that  live  as  Strangers  and  Pilgrims 
on  Eartli,  fccking  a  better  place  and  ftate 
than  this  World  atibrds  them,  for  them  God 
hath  made  preparations  in  Glory,  H<i^  ii- 
1 1 ,  1  If  you  be  ftrangers  on  earth,  you  arc 
the  Inhabitants  of  Heaven.  Now  there  be  6 
thiops  included  in  this  Character,  (i)  They 
look  r.ot  on  this  World  as  their  oxvn  home, 
aor  on  the  people  of  it,  as  their  own  people. 


Song  ia  the  houfc  of  nay  Filgrir.ugc. 
implies  the  firm  credit  that  a  Believer  give ,  to 
things  unfeen,  upon  the  grounds  of  the  Pvo- 
mifes,  as  if  hedidfenCbly  take  aud  grafp  ihcm 
in  hi'i  very  arms  and  bofom .  They  take  Chrift, 
ar.d  all  thcinvillhle  tldn^s  ia  thcPiomifes  ir.to 
thctr  i'ciiliblc  embracci,  i  i  tt.  i.  S.  Faith  is  to 
them  inllead  of  Eyes.    (3.)  It  implies  the  fin- 
ccrity  of  a  Believer's  profcfTion,  who  dnrc? 
trull  to  thatat  laft  gafp,  which  he  profclFctlto 
believe  in  the  midft  of  life,  and  the  Comforts 
of  this  World.    As  he  profefled  to  believe  ia 
licaUli,  fo  you  ftull  fmd  his  .Aftings  when  his 
eye  and  heart  ftrincs  are  cracking,  Rcr.^  14. 9. 
Chrift  in  the  Promifes  was  his  profcHcd  joy  ia 
life,  and  this  is  what  he  grafps  at  death  and 
lays  his  laft  hold  on.  (4-)  It  Ihews  you  w  i;c:ue 
all  a  Believer's  coinforts  cnmc  in  liu-  and 
death.  O 'tis trom  the  Froniile,,  Chilli  jq  the 
Promifes  is  the  fpringof  tiiLir  Conlblatiou. 
This  they  fetch  their  comfort  from,  when  the 
World  cannot  adminift cr  one  drop  of  rcfrcrn- 
ment  to  them.   There  be  two  great  woi  ks"^.^ 
Faith  performs  for  the  Saints  one  in  life,  the 
1  other  in  death.    In  life  it  is  the  Principle  of 


i  C*r.  5".  8.'  IrAifjuiinu,  to  be  tptf<»pieJ.   Thefe  Mortification  to  their  fins,  in  death  it  is  the 

arc  none  of  my  fellow-Citizens,  we  mv^  go  }  fpring  of  Confoirition  to  their  hcuts:  ItmskcsN 
two  ways  at  death.   (2)  They  fet  not  their  if-  them  die  whillt  they  live,  and  live  wiica  ) 
fedioiis  on  things  pnsTent  as  their  portion  2  ■- 
Cor.  4, 18.  rfal.  17.  1 3,  14.  Their  Bodies  arc 


here,  their  Hearts  in  Heaven.   (3.)  Their 
carriage  and  manner  of  life  not  like  the  men 
of  this  World,  1  Trr.  4.  4.  ^tyi^er^'  the 
Rule  guides  them,  Rom.  1 1.  1.  and  fo  their 
coorie  is  fteered;  at  Icaft  intended,  Philip.  3. 
20.  our  73  hbaJtv/.u*,  our  Trade  is  in  Heaven. 
(4)  Their  DtaltU^  and  Language  differs  from 
the  Nitt'iTcs  of  this  World.   Their  Language 
is  earthly,  1  "John  4.  5,6.  but  thclt  haven 
^M>e /jp,  Zeph.  3.^.(5)  Their  Society  and 
diofen  Companions  are  not  of  this  VVorld, 
P  f^tl.  1 6. 3.  They  arc  a  company  of  ihemfelves, 
AB^  ^  21.  (<S)  Their  fpirit  and  temper  of 
heart  is  not  aftw  the  World,  i  C»r.  1.  12. 
Tliey  \\A\'c  iti:othcr  S first.  Num.  1 4.  2^.  Thcfc 
things  difcovcr  us  to  I)c  fti  angcrson  eartiiyind 
omfeqacntly  the  men  for  whom  God  hath 
prepared  hcavcaiy  Habitations  when  we 
die.. 

3.  Tbolethat  lire  »d  die  byFatih,  Ihall 


they  die.  / 

4.  Thofe  that  love  the  Pcrfbn  ?.\\\  Appear- 
ance of  Chrift,  have  a  mark  that  lets  ilicm  a- 
mongthe  Inhabitants  of  Heaven  and  Glory, 
iTlm.  4.  8.  but  their  this  Love  muft  be  (i) 
Sincere,  and  without  hy pocrify.  (2)  Supreme, 
and  above  all  others'  Beloved,   f  3  j  Gonform-'N 
ing  the  Soul  to  Chrift^  if  Sincere  and  Supreme,  , 
it  will  be  transformative.   (4)  Lou^iag  to  bc' 
with  htm.  Such  Love  is  a  mark  of  Souls  for 
whom  Heaven  is  prepared. 

Muft  weputoS'our  Tabernacles,  and  thatlU'"-^'^ 
fhortly  ?  H^iit  m  SfW  is  this  to  a  diligent  redemp- 
tion ijnd  improvement  of  tfi'ic?  Thu  is  the  ufe 

Peter  made  of  it  herc,and  every  one  of  usihould 
make.  It  was  &iA  of  Sififp  Hagper^  he  was 
fpare  in  his //iVf,  fparcin  his  u  ff-v^,  but  moft 
of  all  Ipare  of  his  ttme.  You  have  butUttle 
time  in  thel%  Tabernacles,  what  pity  is  it  to 
wafte  much  out  of  n  little  ? 

(i ')  Great  is  the  worth  and  excellency  of 
Time,  all  theTreafurcs  of  the  World  cannot 


iciitized  by.X^iQC^lA 


VoLL 


A  TrcaUjc  of  thv  Soul  of  Man, 


prmrtllj  fiop ,  or  call  hack  one  minute  of 
time.  Oh  what  h  Man,  th.it  the  heavenly  Bo 
dies  (hould  be  wheel'd  about  by  Almighty 
Power  in  conflantReirolatioos,  to  beget  Time 
for  him  !  Pfal.  8.  3. 

(^.')  More  precious  are  the  feafbns  and  op- 
portunities that  arc  in  time  for  our  Souls  j 
Thofc  are  the  golden  fpots  f-f  Time^  like  the 
Pearl  in  the  Oyftcr-fhell,  of  much  more  value 
than  the  Shell  tiiatoootatas  it.  There  is  much : 
timcin  alhort  opportunity.  There  is  a  day  on  1 
which  our  eternal bappineis  depends,  Luke  19. 
41,42*  Heb.  4.  7. 

^3.)  Invaluable  ar?  the  things  %vhich  God 
doth  for  Mens  Soub  lu  time.  There  arc  works 
wrought  upon  Mens  hearts  in  a  fearonabte  hour 
in  this  life,  which  have  an  influence  into  the 
SQur&happiuds  throughout  Eternity.  1  here 
is  a  timeof  Mercy,  a  time  of  Love^-twcof  lUu- 
mtnation  and  Conveillon:,  and  on  that  point 
of  Time,  Eternal  Life  hangs  in  the  whole 
weight  of  it. 

(4.)  Loft  opportunity  is  never  to  be  recove- 
red by  the  Soul  any  more,  Ezxk,  24.  1 3.  Rev 
11. 1 1.  To  come  before  the  opportunity,  is  to 
come  before  the  Bird  be  hjtch'd  ^  and  to  come 
after  it,  is  to  come  when  the  bird  is  fmmi. 
There  is  no  calling  bode  time^  when  it  is  once 
paft.  See  this  in  the  Extmples yon  find, /^Ir 
13.26.  Mcclef.ff.  la 

(5.)  It  is  wholly  unoertaia  (o  every  Soul, 
whether  the  prefenc  day  may  not  determine 
his  Leajfe  in  this  Tabernacle,  and  a  Writ  of 
Ejedioa  beierredbyDesth  upon  hbSoulto 

morrow,  James 4.  1 3.  Luh  1 2.  20. 

As  (bon  as  ever  Time  Iball  end.  Eter- 
nity takes  place.  The  Ibream  of  Hme  delivers 
Souls  daily  into  the  boundlcft  Ocean  of  vafl: 
Eternity.  yJb  hoc  momtmo  pendet  attrnitas.  We 
are  now  meafiired  by  Time,  hereafter  by  Eter- 
nity. 

(j.)  la  Eternity  all  things  arc  fixed  and  un- 
alterable. We  Have  no  more  to  do,  all  means 

and  works  arc  at  an  end.  jolw  9.  4.  and  Ecclef. 
II.  3.  j4jthe  TteefailSfJo  it  Ites.  Oh  that  thefc 
weighty  Confiderations  might  lie  upon  your 
hearts,  as  lonrz  as  vou  are  in  thefc  Tabernacles ! 
If  they  did,(i.)  The  Unrcgeneratc  would  not 
Co  dcfpemtely  ha2ard  their  eternal  Happinefs, 
hv  trifling  away  their  precious  feafons  under 
the  Gofi^L  Oh  how  many  aged  Sinners, gray- 
headed  Sinners  bear  me  this  day,  who  in  mty 
or  fixty  years  never  1  edeemed  one  folemn  hour 
to  take  their  poor  Souls  alide  out  of  the  clut- 
ter and  dtftra^ing  noile  of  the  World,  to  ask 
and  debate  t;;is  qucftion  with  ihcm,  Oh  wy 
S«4lt  how Jiands  the  cafe  wtth  thee  in  rcjercnce  te 
the  IfMd  t9  C9me !  They  have  found  no  time 
to  bethink  thcmfclvcs  in  what  WorK!  their 
Souls  Ibail  be  landed,  when  Time  iball  deliver 
tbem  up  into  Eternity.  Their  whole  I  jfe  hath 
been  but  a  continual  divcrfion  from  one  trifle  tn 
another  j  they  have  beenferiousin  trifles,  and 
trifiml  in  things  moll:  lerioos:  this  will  afford 
horrtJ  I  ef.e5tin  s  in  the  World  to  come.  (2.) 
The  Regenerate  would  not  caA  away  the  com- 
fort of  their  lives  in  the  Evidences  of  eternal 
Life,  at  fo  cheap  a  rate  as  they  do.    May  I  not 
iay  to  yon,  as  the  Apoftle  doth,  fhb.  5.  12. 
for  the  time  you  hare  had  Under  the  Gofpel, 
VoLI. 


you  might  have  attained  a  rich  Treafurc  both 
of  Grace  and  Comfort  ^  Tttrpc  eft  fenex  tlemen- 
tarim.  Is  it  not  Inameful  and  iucxcufablc,  to 
be  where  you  were  twenty  years  pall  ?  Ohi 
let  thcfe  thiuKs  link  deep  into  every  Soul. 

Molt  we  fliortly  put  ofi  thefe  our  Tabcrna- //?/<r.iV. 
cles  ?  TbcH  fiack  y9K>-  />/rcf ,  and  «W  ytetrJHves  \ 
be  not  too  tartr  tti  the  pre  fee  uTicn  of  earthly  defi^ns. 
Oh  !  what  Dultling  is  here  tor  the  World,  and 
for  provilions  for  futurity ,  whenas  far  lefs 
would  fervo  the  turn  1  We  need  not  vidual  a 
Ship  to  croii  the  Channel  ioh'rance^zs  if  Oie  were 
bound  to  the  Indies.  Moft  Mens  Provifions,  at 
Icafl:  their  Cares  and  Thoughts,  arc  far  beyond 
the  preparations  of  their  abode  in  thfs  World. 
The  foUy  of  this,  Clirift  difcovers  in  that  Pa' 
rable,  Luke  i2»  19  and  on  this  very  account 
gives  lilm  the  Title  of  a  Fooly  who  provide^ 
for  years,  many  years,  when,  poor  Soul,  hehad 
not  nne  nip^ht  to  enjoy  tliofe  Prnvlfioni 

Oh  tiie  multitude  of  thoughts  and  cares  this 
World  needlefly  devours !  We  keep  our  felves 
in  futh  a  conttnnni  hurry  and  crowd  of  cares, 
thoughts  and  employments  about  the  concerns 
oftheBody;  that  we  can  find  little  time  to  be 
alone,  communing  with  our  own  hearts  about 
our  great  Concernments  in  Eternity.  It  is  w  ith 
many  of  ns  in  refpeft  of  our  Sonls^  and  their 
great  Intcrclts,  as  it  is  with  a  man  that  is  deep 
in  thoughts  about  fome  Subject  that  wholly 
fwallows  hits  up,  he  Teeth  not  what  he  leethi 
nor  hcareth  what  hcliearcth  ofany  other  mat- 
ter :  His  eyes  Icem  to  look  upon  this  or  tba^ 
but  it's  aU  (me  as  if  he  did  not  So  it  was  with 
Archimedes^  who  was  fo  intent  in  drawing  his 
Mathemattcai  Schemes^  that  tbo'  ail  the  City  was 
in  an  Alarm,  the  Enemy  had  taken  it  by  florm, 
the  Streets  filled  with  drcadfifl  cries,  and  dead 
Bodies,  the  Soldiers  came  into  his  particular 
Hoofo,  nay,  entred  his  very  Study,  and  plud^d 
him  by  the  llcevc,  before  he  took  any  notice  of 
it :  Even  fo  many  Mens  hearts  are  lo  profound- 
ly immerfed  and  drowned  in  earthly  C^res, 
Thoughts,  I'rojcfts  or  Pleafi^res,  that  Death 
mult  come  to  their  very  Houfes,  yea,  and  puU 
tbem  by  the  fleeve,  ami  tell  them  its  Errandf 
bcforc  they  will  bccin  to  awake,  and  come  to 
a  ferious  Confideration  of  things  more  impor- 
tant 

If  we  mufl  fhortly  put  off  thefe  Tabernacles,  Inftr,  V* 
then  the  groaning  and  mowrniag  time  of  Believers 
it  but  jhort :  hotp  heavy  feevtr  their  burden  be,  yet 
they  (hall  cany  it  hut  a  little  v:ay.    It's  Hild,  2  Cor. 
5.4.  We  that  are  tn  this  Tabernacle  dogreaa^  bt" 
ing  btardeneJL  Good  Souk  in  this  Itate  are  every 
where  groaning;  tinder  heavy  [ircOurc^.  Their 
burdens  arc  of  two  rortSySyfljp^w/jmf^/jVvhcrcby 
they  grieve  with,  andontheacconntof  others^ 
and  fo  every  true  Member  ot  the  Church  ofGod 
ought  to  fympatbize,  botli  with  God,  Pfal.  1 39. 
21 .  Am  net  Igrtevedtehh  them  that  rife  mv  a_^airyf 
ihcc  t  Plal.  42  T  o.  it  is  as  with  a  Swora  in  their 
bones  j  and  with  the  People  of  God,  Zepb.  3. 
1 8.  Ibrrowfiil  for  the  foiemn  Aflembly,fo  1  Gnv 

II.  29.  W'Trr  is  ojf\Kaccl^  tiiid  1  btnn  net  t  And 

indeed,  it  is  an  argument  of  rich,  as  well  as 
true  Grace,  that  we  can,  and  do  heartily  mbom 
with,  and  for  the  Intcrell  and  People  of  God, 
tho'  our  own  Lot  in  the  \Yprld,  as  NehtMiJ>\  ' 
be  never  fo  comfortable. '  Or  elTe  our  burdens 
A  a  a  a  A  art 


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550 


A  Treatife  of  the  Sml  of  Man, 


Vol.  I. 


ttt  hStfothttiraly  (/.  e.)  fiidi  as  we  ben-  upon 

our  own  proper  account  and  fcorc.  And  where 
is  the  Chri(haa  tint  hath  not  his  own  burden, 
yea,  many  burdem  on  him  atonoe?  Some  groan 

TJnJer  the.  hnt^lcii  of  Sin,        7. 14.  Scarcconc 

day  are  the  Tears  off  from  fome  £ye-lids  on 
accoont.  And  who  groans  not  under  the 
burden  of  AfRiftion,  cither  inward  upon  the 
Sool,  Fm,  1%.  \^  J»b  6.  1, 2,  ^>  or  vmPMrd 
ufwn  the  Body,  State,  RdatkHis,  &e.  Tbefe 
things  make  the  people  of  God  a  burden  to 
themfelves,  7. 20, 2 1 .  Yea,  under  thefe  bar- 
dens  they  wonld  fink,  did  not  the  Lord  Main 

tficm,  rfal.  55.  21. 

But  God  wiilput  a  fpeedy  and  final  end  to  all 
thefe  thinp.  When  you  put  offthisTabemade, 

yon  put  on"  with  it  all  thofc  burdens,  inward 
and  outward.  The  Soul  prefentiy  feels  a  great 
load  ofFits  flioalders  \  it  raall  never  groan  more, 
God  Ihall  thenceforth  v.  Ii  -l-  jv.-:iy  all  tears  from 
tiieir  eyes :  For  why  are  thofe  burdens  now  per- 
niitMd  and  Impofed  by  the  Lord  upon  you,  but 
(i)  To  prevent  Sin,  Hofta  2.  6.    They  are 
your  Clogs,  to  keep  you  from  ftraying.  (2^X0 
purge  out  Sin,  iT^.  27. 9.  (3)  To  make  yen  long 
more  for  Heaven,  and  the  Reft  to  come  Bnt 
all  thefe  ends  are  accompli&ed  in  that  day  you 
put  off  your  Tabemades,  for  then  ^  is  gone, 
and  Reft  is  come. 
^  VI.    Muft  you  Shortly  put  olf  thofe  Tabernacles  ? 
Thm  ^arf  them  tm  idtitSfytu  luive  fftnw,  far  rm- 
f'r.y  t'.'i'n  for  Godvnth  nil  dilivtme.  Shortly  tlicv 
ibail  be  ufeleft  to  you,  yea,"Mcat  for  Worms  ^ 
now  they  mffy  be  ferviceable,  andtiieirSavice 
.  is  their  Honour :  you  recdved  them  not  for 
foch  low  ends  as  you  employ  them  for.  See 
/i/iff/  Va-  fCir.  tf.  20.  CtortfeGtd  in  ymr  StdttmdB*' 
kntiaian,  <AV/,  ip/kV/j  are  his :  You  cxpeft  to  have  them 
No  vun  gioriom  Bodies  one  day  j  Oh  then  let  them  be 
TubTserJ*^'^^"^  Bodies  now.  Be  notfond  of  tham  to 
vmt  ta  hit  ^^at  degree  many  arc,  whochufc  rather  to  have 
M^fi^r,  M  them  ciuen  tnt  with  ruil^  than  worn  «m  with  fir- 
VaJentini-  viVr.  It  Is  yow  preftnt  honour  to  be  a^ve, 
^*ttU  ^        fingular  comfort  another  day. 

^  '  What  greater  comfort,  when  you  come  to  put 
them  oflTat  death,  than  this,  that  ytm  have  em» 
ployal  them  faithfully  for  God  ? 
ilfeMVl,  Look  beyond  this  embodied  Itate,  and  iearo 
to  live  now  as  yon  hope  to  live  Ihortly  ^  begin 
to  be  what  yon  expe(rt  to  be.  You  know  the 
time  is  at  hand  that  you  lhall  live  above  all  bo- 
dily concernments  and  employments,  the  Soul 
Itiall  be  a  drudge  to  tFic  Body  no  mere.  You 
ftiall  beas  the  Angels,  Alan.  22.  3c.  not  mar- 
rying, nor  given  m  Marriage,  which  is  Synech- 
docbnaHy  JMit  tor  all  carnal  Employniritts  and 

£ajoyment$  \  eat  no  more,  drink  no  more,  fleep 
no  more,  buy  and  fdt  no  more.  Nowibte  your 
(elves  as  much  as  your  flatc  and  the  duties  of 
Religion  will  fuficr  yo»,  to  that  Hate  before- 
hand. Thefbmof  w1«atlaimatts  in  t  Cor.  7* 
29,  3c.  Be  in  all  your  Relations  as  if  you  had 
none.  Look  on  thofe  things  as  if  already  they 
were  not,  which  fhortly  mnft  be  none  of  yours  \ 
and  both  acquaint  and  accuflom  your  thoughts 
to  the  lilic  of  feparation  from  the  Body,  which 
yoomvft  Ihortly  live.  Wbldi  brin^^  me  home 
to  the  next  point,  r/s.  Tlf  CwSthMnfUmune 
Soidsinnfimi  »f5ief4vgtt«,n. 


H  B  s.  xn.  13. 

 AhJ  t9  the  Spiiiis  #/  jM^  Mm  made 

THE  poitiailar  Icopeof  thisGmtextfalU 
in  with  tlie  geo^defign  of  the  wbok 
Gofpel,  which  is  to  pei%ade  Men  ton 

life  of  Holincfs.  The  Matter  of  the  Exhorta- 
tion ismoft  mtihtyy  and  the  jti-fimtmf  enfor- 
cing itmoft  f^nmfttlt  He  doth  not  talk,  bat 
difputCi  he  doth  not  fay,  but  prove,  that 
greater  and  more  powerful  eogagemenisunto 
Holioeil  'lie  upon  thoft  who  live  under  the  Go- 
fpel, than  upon  the  People  wl  0  lived  under  the 
Law.  And  thus  the  Argument  lies  in  this 
Context, 

If  God  at  the  delivering  of  the  Law  upon 
A^tmt  Sinai  ftridly  enjoined  and  required  fo 
grtat  Purity  and  fMioefi  In  that  People,  (ignt- 
ned  by  the  Ctreamtits  of  two  da  vs  preparation,  p 
the  waihing  <^  their  doatbs,  abftinc&oe  from  ^ 
ctrnjoeal  Society,  ^c.  nracb  noredotb  he  re- 
quire and  cxp^  it  in  Us,  who  are  come  under 
a  mach  oMire  excdlent  and  heaveoiy  Di^peaft* 
tiontfaan  thdrs  was. 

To  make  good  the  .^ffji-f/,  I  c  [ompan-s  the 
legal  and  the  evMtfeiicai  Diipcnlations  m  many 
particulars,  ver,  18, 19,20,  21,  22, 23.  giving 
the  Gofpel  the  pcdeieiiDC  thronglioiit  the 

whole  Conation. 

In  fbm,  the  privileges  of  the  NewTcftamcnt 
Believers  are  here  flatsd  both  Mrx«mi(|r  and 

fofitive/y. 

1.  Ne^Mively^  by  fliewing  what  we  are  ex- 
empted trom. 

2.  Peftivolyy  Ihewing  what  we  are  to  come 
onto. 

1.  AV  .Tf/r^  /y,  What  we  are  exempted  or 
freed  from  9  ver.  18, 19, 20,  21.  IVe  not 
emm  timo  the  Mnmt  tfutt  might  he  tonchtd^  &c. 
The  fum  of  all  is  this,  That  the  promulgation 
of  the  Law  was  accompanied  with  amazing 
dread  and  terror.  For,  after  Mofes  by  command 
from  God  had  fan^lificd  the  Afcimt^  and  fct 
Railj  about  it,  that  neither  Priefi  nor  Penlr^ 
Man  nor  Beaft,  might  touch  the  very  Borders 
of  it,  left  they  die  ^  the  Lord  defccnded  in  fire 
upon  the  top  of  the  Mmttain  the  third  day  in 
the  morning,  with  moft  terrible  tokens  of  Di- 
vine Majefly,/?.  withThundrings,LigfctlWig|, 
dark  Clouds,  and  the  noifc  of  a  Trnmfn  ex- 
ceeding loud  i  the  Jt^HHt  was  covered  with 
fmoke,  as  the  fmoke  of  a  Foriiacc,  and  flames  micat  igni- 
mounting  up  into  themidftof  Heaven,  thetoactbo. 
whole  Moontain  fliaking  and  trembling  excee- 
dingly. Out  of  this,  horrid  Tcmpeft  the  awfUl 
Voice  of  God  was  heard,  all  the  People  in  the 
Camp  trembling,  yea,  andyl/c/^jhimfelf  qoa- 
king  for  fear. 

This  was  the  manner  of  the  Law'«:  prcmul- 
pation  :  but  to  foch  a  terrible  Difpeniation  as 
this  vvc  arc  not  come,  whicb  IS  the  ncfattre 
part  of  our  privilege. 

2.  He 


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Vol.  I. 


A  L  'reat  ifc  of  the  Soul  of  Man, 


551 


2.  He  opens  the  pofitiv«  Privileges  to 

tvbich  we  arc  come. 

(i  .J  r«  art C9mt  (  faith  he  )>«  M9Hat  SimSi  not 
tite  Earthly,  hot  the  Spiritoal^jM.  Jl^mt  Sm 

was  the  pi  ICC  celebrattrd  above  all  the  World 
fortheWoilhipof  God,  Pfd.  87.. 7.  M  »»> 
Spr/wf/  fftith  God )  KTt  intktt.  There  was 
the  Tcmnle,  the  Ark  of  the  Covenant,  the 
Glory  01  the  Lord  dwcUiug  between  the  Che- 
rtSimt.  The  ^efis  that  attended  the  fervic« 
ofGod,  had  their  relldcnce  there,  as  the  An- 
gek  have  in  Heaven.  Thither  the  Tribes  went 
tip  from  all  qnartcrs  of  Juda^  Pftl.  84.  as  the 
Children  of  God  now  do  to  Heaven  from  all 
quarters  of  the  World.  JiuUm  was  the  bcft 
Kingdon  in  the  World-,  Jermfntm  the  heft 
City  ill  that  Kingdon  ^  an  i  V  o  v  the  moft  glo- 
rious place  in  that  City.  Here  Cbrift  Uoght 
his  heavenly  Doftrinc;  near  Mtt  he  linlmed 
his  glorious  work  f>f  R  i  Jcmption.  Henc  e  the 
cverlafting  Gofpel  went  forth  into  all  the 
World  :  a nd  on  theftconfideratkMtt it^  pat  to 
fip,nirie  the  Gofpcl-Church  or  State  In  this 
*  place,  and  is  therefore  called  dw/w^vw/jrjwii- 
•  filcm  in  tlic  following  words.  We  do  not 
come  to  the  literal  5/f«,  nor  to  the  tanhb,  Jc- 
ttifiHtm  'y  but  to  theGofpel-Church,  or  State, 
which  may  be  called  a  Heann  upon  Earth,! 
compared  with  that  I  itrralJerMftU"- 

(2.J  Yc  are  come  t»  *n  inmantrMe  company 
•  i*t>eJ.Am  'f  ^H^rls.  ]  Gr.  TO  *  myriads  of  Jngih,  a  my 
«»*A«-r,  r/Wisten  thonfand  ;  hut  myriads  in  the  plu- 
Helkai&e  ral  number,  and  fcnt  down  indefinitely  coo, 
dkoae  may  note  many  millions  of  Angels :  And 
fAvea'^<«,  theieftire  we  fitly  render  It,  ##  m  i$uut»terdfe 
iwe  alio    compjvy  of  j4rgcls. 

inenS  ad  They  had  tlie  miniftry  of  ^ngtL  as  well  as 
figni'iican-  we,  thoufands  of  them  mtnirtrcd  to  the  l  ord 
Aikn  ionu-  in  the  difpenfaticn  ot  the  Law  at  Si>JH>fPj.d^i. 
rvennt  i^.  But  this  notwithftandiii?',,  we  trre  eomc  to 
dirr'i""  ^  "^'^^^  clearer  kaowledg  both  o*  their  prcfent 
Q^^l"  !.?i  i:Jl-  roruson  Earth,  Heh,  1. 14.  and  of 
our  tc!low(hip  and  equality  widi  them  in  Hea- 
ven, I.i-.keio,  3tf. 

(3.)  Tr  etc  ccme  to  the  venerjil  jijftinbly  Mid 
Clmrcb  •/  tht  Jirfi-horr^  veholc  tt*nits  art  written 
Tor  enrolled  )»■»  f/f^nw.j  !  his  alfo  greatly 
c^inrnc  !s  and  amplifies  the  Privileges  of  New 
T  ciiaii  :r.t-Bclievers   the  Chnrch  of  God  in 
former  apes  was  circuni'tribcd  and  fhut  up 
tip  within  the  narrow  limits  of  one  fmali  King- 
dom, which  v.as  as  a  Garden  incloi^d  out  of  a 
wafteWildcrnefs:  but  now  by  the  calling  in 
of  thet7f»f/7i  / the  Church  is  extended  far  and 
wide,  Efh.  3.  5,  <J.  It  is  become  a  great  Af- 
ftmbly,  comprizing  the  Believers  of  all  Nati- 
ons under  Hcriv-tn  ;  and  fo  fpeaking  of  them 
laHcUivdy,  It  is  the  general  Convention  or 
Aflembly,  which  is  alfodignified  and  enobled 
hy  two  ilhiflrions  Charadlers,  viz^  fi.)  That 
it  h  the  (Isiinh  of  the  firfi-born^  (i.  e.)  COnlifting 
of  Members  dignified  and  privileged  above 
other-:,     tiie  ftril-born  among  the  Ifr^tUttf 
-  did  excel  tlicir  younger  Brethren.  Cz.jThat 
;m         Names  arc  xrhten  in  Heaven^  fi.  e.)  re- 
(.r!;'ti  ?-    gi|Vj-(-(^j  or  enrolled  in  God's  Book  as  Children 
Uicuulrr- a"^'  Heirs  oU  he  heavenly  Inheritance,  as  the 
tetn'uVi  firft-horn  iii  /fr.ielwcic  reglftred  in  Order  to 
veroin.il-thc  Friei^!u;od,  Namh.  3.  40,  41. 
boiwlcftl.    (^^.j  \ciiix  come  to  Cad  the 'Jud^eef  all.']  But 


why  to  God  the  jndg  ?  this  fteMt  to  Tpoil  the 

harmony,  and  jar  with  the  other  parts  of  the 
diicourfe.  No,  no)  they  are  come  to  God  as 
a^righteous  jndg,  whoasuidi  wiflpvtriM  them, 

I  'jo'\  i.  g  1  sir;;  them,  1  Tim.  4.  8.  and  a- 
venge  them  on  all  their  oppreffing  and  perft-^ 
cuting Enemies,  i  Theff.  i.  5,6,  ?• 

(5)  ylr.d  to  de  fplrits  of  juit  Aitn  made  per' 
fell.}  A  molt  glorious  privilege  indeed,  in 
whicli  we  are  diftindly  to  confider, 

1 .  The  qualir/  of  thofe  with  whom  wear* 
aflbdated  or  taJ(cn  into  feliowlhip. 
2.  The  way  and  manner  of  our  allbciad*- 
on  with  th  111 

I .  The  quality  oi  thoie  with  whom  we  are 
aflbciated,  or  to  whom  we  are  laid  to  be 
and  they  arc  defer  ihed  by  three Cltani&ers,«m. 
(i.)  Spirits  of  Men. 
(2.)  Spirits  of  juftMcft. 
( 3.)  Spirits  (rt  jnft  Men  petfefM  6r  coa^ 
fummated 

(i They  are  called  Sph  its,  that  is,  imma(e» 

rial  Subftinces,  flriftly  oppofed  to  Bodies, 
wliich  are  no  way  the  objeds  of  our  exteriour 
Senles,  neither  vifiUe  to  the  eye,  or  ftnfiMe 

rr,  'lie  touch,  which  were  caTkil  i  operly  S**// 
whiilt  they  animated  Bodies  in  this  lowei^ 
World;  hot  now  being looftd  and  ftp^rated 

fi  om  them  by  death,  and  exifling  aloK':  i:i  the 
World  above,  they  are  properly  and  Jftridiy 
(tiled  Spiritf. 

(2.)  They  are  the  Spirits  of  jujJ  Men."]  Man 
maybe  termed  y«i?  too  ways,  Ci.jBya  full 
difcharge  and  acquittance  from  the  guilt  of  all 
his  Sins,  and  fo  Believers  arc  jnfl  A4m  even 
j  whilft  ttieyliveon  Earth  groaning  under  other 
"imp -rfcdions,  A^s^  13.  39.  Or,  (2.)  By  a 
tor  i!  freedom  from  the  pollution  of  any  Sin. 
I  And  iho'  in  this  fenfe  there  is  not  a  juft  Man 
n^-on  Firth,  that  doth  good,  and  linneth not, 
Etdef  7. 12.  yet  even  in  this  fenfe  Adum  was 
juft  before  the  Fa II, Ecc/#/7.29.accordinf,  to  his 
I  original  ConftitHtim  ^  and  all  Believers  arc  fo, 
)  in  their  glorified  condition^  all  Sin  being  perfeift- 
;  ly  purged  out  of  them,  and  its  exiftcnce  uttcr- 
^  ly  deftroyed  ui  them.  On  which  account. 
)    (3.)  They  arc  called  the  Spirits  of  juft  Meii 
made  or  confummatc.    The  word 

aerfeB'xs.  not  here  to  be  uadcrftood  *;f/o/«rr/y, 
but fynecdochicaHy  j  they  are  not  pcrfeA  in  e* 
very  rcfpe^,  for  one  pirt  of  thefr  juft  Men 
lies  rotting  in  the  grave :  but  they  are  perfcd- 
ed,  for  fo  much  as  concerns  their  5|pmr;  tbo^ 
thcFlcfn  pcrifh  and  lie  indinionr^nr  yet  their 
Spirits  being  onccloofcd  from  the  body,  and 
heed  radically  and  perfed^ly  from  Sin,  are 
prefently  admitcd  to  the  facial  vi  lion  pn  !  tnif- 
tion  oi'  God,,  which  is  the  culminatir.g 
point  '  as  I  may  call  it )  higher  than  which 
the  Spirit  of  Man  afpircs  not,  and  attaining 
to  this  it  is  for  fo  much  as  concerns  it 
felf,  made^/rff.  Even  as  the  Body  at  bft 
lodt'M  in  jts  centre,  gravitates  no  more, 
but  IS  at  pcrfcft  Kcft;  10  it  is  with  the  Spirit 
of  .Man  come  home  to  God  in  glory,  'tis  now 
confammate,  no  more  need  to  be  done  to  make 
it  as  pcrfcflly  happy  asit  is  capable  to  be  made, 
V.  i  ich  IS  the  firft  thing  to  bcconlidered,T'»i^  the 
quality  of  thofe  with  whom  we  arcaffociatcd. 
X.  The  fccond  follows,  namely,  the  way 


DlQlil^UU  by   Lj^.Jv.*':.  il^ 


55i 


A  Treaiije  of  the  Soul  of  Man. 


I. 


and  manner  of  our  aflbciation  with  titeblefledj 

Spirits  of  jtiH:  Men,  noted  in  this  cxprclTion, 
[iTf  arc  came.'}  He  faith  not,  we  {iiaU  com  hcre- 

■  after,  when  the  Refurredion  hath  reftored  our 
Bodies,  or  after  the  gcnerrd  JiKiOment  ^  but, 
ifcv  ecoiue  to  tliclc  Spirits  ofjuit  Men.  The 
meanliig  whereof  we  may  take  up  m  tbefe  diree 
partiajlar^. 

(i.)  Wc  tlut  live  under  the  Gofpel-light, 
are  come  to  a  clearer  a{)prehenlion,  fipht  and 
knowledf^e  of  the  hleficJ  a;Kt  hapiv/  efiate  of 
the  Souls  of  the  Rightcoui  after  death,  Liiuu 
ever  thcv  h  id,  or  ordinarily  could  have,  who 
lived  iHider  thcTvi^c^  asul  Shadows  of  t'le  Ijiw, 
Efhef.  }.  ^,  5.  Aud  lb  wc  are  come  10  them,  in 
refjjcft  of  clearer  sf^ehenfion. 

(1.')  We  are  come  to  tliorc  lilcluxl  Spirits  in 
our  Afpj«/t7;rA'j  .  i,Ciu  ill,  who  li;uh  carried  our 
Katnrc  into  the  very  midft  of  them,  and  whom 
thev  all  hcliold  v;ilh  hishun;  adrnir.r.ion  and 
dchght.  By  Chrilt  who  iseimcd  into  Lhai  holy 
place  where  dicfe  Spirits  of  iaH  Men  live,  we 
are  come  into  a  ne  ir  relation  with  them :  For 
he  being  thecommOii  Head,  both  to  them  in 

"  Heaven,  aud  to  ns  on  Earth,  we  and  they  con- 
fcqucntly  make  but  one  Body  o,  Society,  Eph. 
1.  19.  Wht.eispon  fnotwiililluiiuiar;  liie  dif- 
ferent and  remote  Countries  they  and  wc  live 
iajwcare  (aid  to  fit  together  mth  thuautheti' 
venly  places^  £ph.  3*  1  5'  &  2. 6* 

Ci.)  We  Jirt  time.'}  That  IS,  WC  are  a$  good 

as  come,  or  r;e  arc  upon  the  matter  come 
there  remains  nothing  betwixt  them  and  us  but 
a  pair  of  Breath,  a  little  ipace  of  time,  which 

ftiortens  every  moment :  We  arc  come  to  the 
very  borders  of  tl.eir  Country,  and  there  is 
nothing  to  fpe  ik  o:  hccwtxttheni  and  ns :  and 
by  this  cxprLilion,  iJ'-  .n-e  conie^  he  tcacheth  us 
to  account  a.ul  iceKoa  thole  thiiigsas  prclcnt, 
which  fo  fhortly  will  he  p:  cfent  to  us,  and  to 
look  upon  :!  c;n  as  if  they  already  were,  which 
is  the  highelt  aud  molt  toiulortable  life  of  Faith 
wc  can  live  oo  Earth.   Hence  the  Note  is, 

Tim  y^jhtcous  an  J  hc'y  SouIj  chic  ftf.r,  itt(d  fvem 
their  HoUiCi  by  ac.uh^  ai  t  unmediMe'y  ferfeci- 
ed  in  rliemfelves^  and  ajfociated  frith  others  tiiike 
prrf'cil  ii,  the  !Ci.'-''Jo>.>i  of  Ged. 
That  the  Spiritsof  juHmeuat  the  time  of  their 
reparation  from  their  Bodies  do  not  utterly  fail 
in  their  lkin?,s,  nor  tint  th  "  arc  To  prcjudic'd 
and  wouuded  bydcatii,  ihjtthcy  Ciunot  exert 
their  own  proper  acts  iu  the  ablcnce  of  the 
Body,  hath  been  already  cleared  in  thefoie- 
tyiug  parts  of  this  1  rcjtifc,  andwisi  bcniOic 
fully  cleared  from  this  Text. 

But  the  11  uc  level  and  aim  of  this  Dilconrfe 
ii  at  a  hi!',her  .Mark,  x/^  the  tar  more  excellent, 
free  and  noble  L  ife  the  Souls  of  the  Jufl  begin 
to  live  iiunicdiately  .ifter  their  Bodies  are  dropt 
oft'ihciu  by  dtatli,  at  which  time  they  begin 
to  live  like  themlelves,  a  plcaiant,  free  and  di- 
vine Life.  So  much  at  lea (t  is  iiKlmlcd  in  the 
jifoftlcs  ^/^uW  iuaiy  Text,  Jspiuts  of  juft 
'Men  maJcpf?fiff  5  aad finable  thereto  are  his 
\vordsiii  I  Cor.  13.  10,  12.  When  thtit  m'uh  /V 
perjef:  i>  c^-ne.,  then  th.tt  u  hu'o  is  in  p.irt  jli  iubc 
dune  .i.r^iy.  forno.vm  feethrontgh  *  fUfs  durkly^ 
■  but  t'<cii  f.:ce  to  f.u  e  j  ,iow  I  blow  in  pan^  bm  tiwi 
J ^LiU  kmiipf  c:  cn  .is  J  um  knowft. 
Thefe  two  Mverbs^  N99  aod  Thm,  dlftin* 


betwixt 
the  Bo<l, 
immcv!:.ki 
perfed  oac. 


guifh  the  twofold  (late  of  grackms  Souls,  and 

fliew  what  it  is  whilfl  they  areconfiacd  h\  the 
Body,  and  what  it  iliali  be  froui  the  tunc  of  their 
emancipation  and  freedom  from  that  clog  of 
Mortality.  iVom  wc  arc  impcrfeL-%  l.ut  then  ih.ic 
which  is  perfed  takes  place,  aud  that  which  is 
impcrfed  isdoaeaway,  as  the  imperfetft  Twi« 
light  is  doaeaway  by  the  opening  of  the  per- 
fcdt  Day. 

And  it  dcferves  a  ferious  Animadvcrfion, 
That  this  p-) .  :  t  Hate  doth  not  fnciced  the 
imperfect  ^  ;  .  iccr  a  long  isiterval,  (as  long  as 
Ijirokition  and  Refurreftion  of 
t'h.  '"ipcrfecl  flale  of  the  Soul  is 
[■j.;r  a'.',  ay  l.>y  ilie  coiiiiag  of  chc 
The  Glafs  is  laid  by  as  ufelefSy 
when  wc  come  to  iee  Uce  to  iace,  and  eye 
to  eye. 

1  he  Waters  will  prove  very  deep  here,  too 

deep  for  nn  y  I  inc  of  mine  to  fathom  ^  there  is 
.t  cloud  always  ovcr-lnadowing  the  World  to 
come,  a  gloom  and  hazinefs  upon  that  Ihite ; 
fain  we  woiild,  with  onr  n  eak  and  feeble  beam 
of  iinpcifcct  Knowledge,  peiictraic  this  Cloud, 
anddir|>el  this  gloom  and  hazinefs,  butcanoot: 
We  think  f^i  i "(un  v  and  (.lofc  to  this  great  and 
awful  Subicct,  but  our  ihout^lus  cannot  pierce 
I  through  it;  we  reinforce  ihoic  tlioughts  by  a 
■  fally  or  thick  fifccclio.-i  of  frefli  tliouglits,  aud 
[yet  all  will  not  do,  our  ihuughis  return  tons 
either  in  confufion,  or  without  the  expeded 
'  fucccfs.    For,  alas !  how  little  is  it  that  wc 
I  know  or  can  know  ot  our  own  Souls  now  whillt 
they  arc  embodied,  much  lefs  of  their  unbotlicd 
flate  !  The  Ai>oR!c  tells  us,  i  Cor.  1.  9.  Thts 
eye  luith  not  fetn^  nor  tar  heard-,  neither  have  f«- 
tred  into  the  heart  of  Many  the  things  tthich  Gtd 
l:tth  prepared  for  them  th.n  hie  him.    And  ano- 
ther Apoftleadds,  It  doth  not  yet  appear  what  at 
fiial!  he,  i  John  3.  2. 

Yet  all  this  is  nodifcouragement  to  the  fearch 
and  regular  enquiry  into  the  future  Itate  j  for 
tho'  Rcafon  cannot  penetrate  theft  Myftertes, 
yet  Cio  1  h.ith  revealed  them  to  m  (tho'  not  per- 
fectly) i.'v  his  Spirit.  And  tho'  WC  know  not 
(particularly  and  circumftantially)  what  we 
lhall  be,  yet  this  we  l^uow,  that  m  fiiall  If  Hhe 
him,  for  we  jha/i  fee  him  m  he  ts.  And  it  is  Oar 
privilege  and  happinefs,  that  we  arc  come  to 
the  Spiiits  0'  jail  Men  made  pcrfe^^,  (i.  e.)  to 
a  clearer  knowledge  of  that  Itate  than  was  or- 
dinarily  attainable  by  BeUevers  imder  former 
Difpcnfations. 

Thcfc  thingi  pieniifed,  1  will  proceed  to 
o]>ca  my  apprehcnlions  of  the  icparate  Hate  of 
the  Spirits  of  jult  Men  made  jki  fcvt,  ia  /:i//te 
Propofitio'is  i  wha  cby,  as  by  lo  many  Heps,  wc 
may  orderly  advance  as  far  as  fafcly  and  war- 
rantably  we  may  iiuo  t'.-.e  knowled;:c  of  this 
great  Myllery,  clear.ag  what  afterwauii  ftiail 
remain  obfcure  in  tiie  folution  of  fcveral  Quc- 
il ions  relating  to  this  Suljivfl,  aiid  then 
the  whole  in  fcveral  Ufes  of  this  great  Foiut: 
And  the  lirftPropolition  iitbis:  ' 

There  is  a  twofold  Sep.traiion  of  the  Soul  "OP*  »• 
from  the  Body  •,  viz^  oac  Mentaly  the  other 
Real:  Or, 

1.  Intellectual,  by  the  Mind  only. 

2.  i'hylical,  by  the  ftrokc  of  Death. 

I.  Of 


Digitized  by  G< 


VoLL 


A  Tremip  of  the  Sofil  ef  Aim 


55} 


Separacio  per  inrdlcfUiqi 
fir,  cum  duo  rev  era  coDjttn* 
&a,  feoaratiffl  coiKipiinnti 


I .  Of  intellectual  or  mental 
Separation,  I  am  firft  to  fpcak 
in  this  Projx)rition  \  and  it  is 
nothing  cXit  but  an  aft  of  the 
ttndcrlbnding  or  Mtna,  conceiving  or  conli- 
dcring  the  Soul  nn  i  Body  as  fcparatefl  and 
parted  each  from  other,  whilll  yet  they  arc 
nnited  in  a  perfonal  onenefi  by  the  Breath  of 
Life.  This  mental  Separation  m.iy  .md  might 
to  be  frequently  and  feriouUy  made ,  before 
Death  makes  the  real  and  aftual  Separation  \ 
and  the  more  frequently  and  ferioufly  we  do  it, 
the  lefs  of  horror  and  dillraftion  will  attend 
that  real  and  fetal  ftroke  whenever  it  (hall  be 
f.iven.  For  hereby  we  learn  to  bear  it  gradu- 
ally, and  by  gentle  dliiys  to  acquaint  ourlhoul- 
dcrs  with  the  burden  ol  it.  Separation  is  a  word 
that  hath  much  of  horror  in  the  very  found, 
and  nfcth  to  livi^  much  more  in  the  Icnfeand 
feeling  of  it,  cue  it  would  not  defcrvc  that 
title,  3fip*  8.  14.  Vie  AVrr^  of  Terrors^  Or  the 
mofl  terrible  of  all  tcrriblcs :  But  acquaintance 
and  familiarity  abates  that  horror,  and  that 
two  waysefpeaaUy, 

( ! .)  A5  it  h  preventive  of  much  guilt, 
(2.)  Asii  gains  a  ir.orc  inward  knowledge 
of  its  Nature, 
(i.)  The  fcrious  and  fixed  tho^lg1lt^  of  the 
parting  hour  is  preventive  of  much  guilt  i  and 
thegreatelt  part  of  the  honor  of  Death  rifcs 
Nihil  ftt  out  of  the  guilt  of  fin  ,  Tlic  fi>.^  r>f  Dc.:t'<  U  /T/-, 
•e'ws*'  I  Cor.  15.  56.  AugHjt tne  ^■iii\^^i\olh^^\g  more 
peccato.  ^.gQis  3  jvian  from  fin,  than  the  frequent  medi- 
quriwmor         of  death.  I  d.irc  not  {Iiy  it  is  th-  P'ong- 
tis  mediu-  cft  of  all  Curbs  to  keep  us  back  from  iju,  but  i 
tio.  Jbig*  amfure  it  isa  very  ftrong  one. 

I.cta  Soul  but  rerioufly  me- 
ditate what  a  chaiigc  Dc.itii 
will  make  fbortly  upon  his  pcr- 
foa  and  condition^   and  tfic 
natural  cfTcfts  of  inCa  a  Mcdi 
tation,  through  the  Blcfliug  of 
God  U5X>n  it,  wti'  be  a  flatting 
and  quenching  ot  ii>  kccu  aad 
raging  Appetite  after  the  en- 
fnaring  Vanities  of  this  World  (  .vliich  draw 
Men  into  fo  much  giiiitj  a  conr(.iv::.tiuus  fear 
of  fln,  and  an  awakened  care  of  l^iity.  It  was 
oiKe  demanded  of  3  vcrv  liolv  Man  1  who  fpent 
r,-.i;ch  more  than  the  ordin:n  y  allowance  of  time 
ia  Prayer,  and  fcarching  his  own  heart  j  why 
lie  (')  macerated  his  own  Bo<iy  by  fuch  frequent 
ai;d  long-continued  Duties  ?  His  Anfwer  was. 
Oh!  J  tnaf  die,  Imtijl  eiie.  Nothing  could  fe- 
parate  him  from  Pi;tv,  wlio  had  already  fe- 
par.'.ted  his  Soul  from  his  Body,  aad  all  this 
Wcrld  by  ti  ved  and  dcepthonghtsor  Death. 

(2.)  licrchy  we  {!,ain  a  more  inward  know- 
ledge and  acquaintance  with  the  nature  of 
T'icnth:  and  the  more  we  are  ?cquaintcJ  w  itli 
it,  tliclclsi:  tcTi  ificsus.  A  Liow  is  much  more 
drcadfuho  him  that  never  fliw  him,than  he  isto 
hisJfVfpwwlrofccdcth  him  everyday.  A  pitchM 
P'.ttle  is  more  frightful  nr.d  fearing  to  a  new 


Skxtt  paois  necefiarias  eft 
pt*ccttrii  ckoientisi  ita 
ioiMia  mortis  medintio 
aoedaria  cft  mt  cnerit 


Qui  confident  qnalis  eric 

inmorre,  Tcmpfr  pjvidus 
erit  in  operarionc,  arq;  in- 

de  iri  OCU'^l-'  I'ui  i  ■ 'r;iii:i  r's 
\  \\  cT.  Nihil  quikl  tr^ia.u, 
.Tp[ictit ;  &  pene  mortuuin 
It  ioiiii<1ciat,  quiale  mori- 
rvxv.m  noQ  isnorat,  ffri'j. 


Soldier  who  hath  been  ufe  !  to  fuch  things. 
The  like  we  may  obfcrve  ia  Seamen,  who  it 
may  he  trcanfaledat  firft,  and  now  can  fingta 
a  Storm. 

Scarce  any  thing  is  more  nccelTary  for  weak 
and  timoious  Hclicvcrs  to  mcdit.itc  on,  than 
the  time  of  their  fcparariun.  Our  hearts  will 
be  apt  to  ftart  and  bognlc  at  the  firft  view  of 
Death  1  but  it  is  good  to  do  by  them  as  Men  ofe 
to  do  bv  young  Colts,  ri,!c  them  tip  to  th^t 
which  they  fright  at,  and  make  tiicm  fnicU  to 
it,  which  is  the  way  to  cure 
them,  look,  M  Bread  (faith 
one)  it  mmr  neccffury  than  other 
Food,  fo  the  Mtditatiw  tf  Dea^ 
is  more  necejfary  than  rmory  other 
Meditations.  Every  time  we 
change  our  habitations,wcfbould  reali/e  there- 
in our  §reat  change.  Our  Souls  muff  fhortly 
leave  this,  and  be  lodged  for  a  longer  feafon  in 
another  Manfion.  When  weputolTourcloaths 
at  night,  we  have  a  fit  cccalion  to  confider, 
that  we  ffluft  ftrip  nearer  one  of  thefc  days, 
and  put  of!^  not  our  cloaths  only,  |>nt  the  Bo- 
dy that  wears  them  too. 

Holy  Job  had  by  frequent  thoughts  familio. 
ri/.cd  Death  and  the  Grave  to  himfelf,  and 
could  fpeakof  thcm,;i<<  Men  ufcto  fpeak  of  their 
Houfcs  and  dcareft  Relation j,  Job  17, 14.  /have 
faidt»CHrrMption,TJ30H  art  myFMher\  to  the  Worm^ 
ThoH  art  my  Mr.tln-  Sifter.  But  it  needS 
much  Grace  to  bring  and  hold  the  Heart  to  this 
Work  \  and  therclorc  Mofcs  begs  it  of  God, 


Ffat.  90.  T  2 


>r>  tf.'.r 


h  m  to  tatmbci  oar        -,  and 


David,  7'y7W.  39.4.  I^yd,mAemeto  ki:o-:vtny 
end.  Yea,  the  advantages  of  it  have  been  ac- 
knowL-dgcd  by  Men  whofe  Light  was  lefs, 
and  Divcrlions  more  than  ours.  The  Jem  for 
this  ufe  and  end  had  their  Sepulchres  built  bc- 
torc-Iiar.cU  ?.:vl  that  in  their  Gardens  of  Plea- 
furc  too  V  that  they  migiit  feafon  the  delights 
of  Life  with  the  lixqncnt  thoaghts  of  Death, 

foht  19.  41. 

Phil.f  of  Mdcidon  would  bc  awakened  by  his 
r.:gc  every    orning  with  thisfentence,y1/fwf;i- 
joic  (JJemortatem;  Remember,  oh  King!  thou 
art  a  mortal  Man.    A  great  Emperour  of  Co??- 
ffaminople  not  only  at  his  Inauguration,  but  at  Eligc  ab 
his  great  Feafts,  orJ.-i  cd  a  Af.ifon  to  bring  two  '"«is. 
Stoaes  before  him,  and  i'ay,  Chufe,  oh  Impe-^^.'^^*'^' 
reitr !  which  of  the  two  thou  wilt  for  tijy  Tomb-  cjtl'ar"'ti- 
ffene.  Reader,  thou  wilt  find  mental  reparation  bi  tuoV 
much  cafier  tiiau  real  feparation  :  'tis  cafier  to  lum  mc 
think  of  Death,  than  it  isto/«/it ;  and  the  more  •*^f'ca» 
we  think  of  it,  the  lefs  we  are  like  to  fed  it. 
Adual  Sc^ui  iiiioii  may  be  confdrred either  in  lleri.  Prop.  IL 
in  the  previous  Pttffgs  and  foreeoinf  Agonies  of 
tt ;  or  in  fa  ^0  clTc,  in  tic  Lift  hpiirati.  f^  ftroh 
nhith  ai,iiudiy  prnts  the  Scul  .Utd  Lods  i^f under, 
l.r^s  the  I^ody  f  roJiraie  and  dead  at  tl)e  fent  tf 
Death,  andth  iijtsthe  Soul  gtdt*  out  0/ ittmirmt 
oiid  beloved  habiiation. 

I.  Let  itbeconfidered  in  the  previous  Pangs 
and  forc-runnii;g  Agonic^  which  commonly 


lifted  Soldier  that  never  took  his  place  in  the  make  v.  ay  for  this  actual  Dillbiution:  And 
ri(.td  before,  nor  law  thedreadful  countenance;  to  tiie  Feojle  oi  God,  this  istheworftaad 
of  in  Army  rcndv  to  cng ngc,  nor  heard  the  bittcteft  part  of  Death,  (  except  thofc  con- 
thiuidring  noifc  ot  Caiiaon  .  and  Volleys  of  I  Aids  with  Satan ,  which  they  fomctimcs 
Shot,  the fho«tS(rf Armies,  and  groans  oif dy-j  grapple  with  on  a  Death-bed;  which  they 
ing  Men  on  eircry  Ikie,  than  it  i»  toaa  oldj  encounter  at  that  time.   There  is  (ikithone) 

I  .BO 


Digiii^uu  by  Ljt-jv.Kii^ 


5  5+ 


A  Trtatife  of  the  Sutd  of  Man. 


VoLl 


nopoaiard  in  Death  it  fclf,  like  thofc  in  the  Sod  to  bear  afterwards,  which  will  fink  it  into 
way  or  prologue  to  it.   I  like  not  to  die  &icl  i  Hell. 

another,  butlcarcnotif  WifrW;  theend     In  refpeflt  of  the  Body  which  the  Soal  now 
IS  better  th.m  the  way.   The  conflia^  and  forfikes,  it  is  called  thepnttiK^  ofthts  TAtms. 
ftrugglcs  ot  Nature  with  Dwth  are  bitter  and  |  cU,  i  Pet.  1. 14.  and  the  dillolvin?  theearthltf 
iharp,  pains  unknown  to  Men  before  what-  Houfc  or  Tabernacle,  2  Cm-  %  f 
ever  pains  tbei' have  endured:  nor  can  itbe'    In  rcfpca  ofthc  the  place 

cxpeaedto  be  othcrwife,  fccmg  the  ties  and  j  from  which  the  Soul  removes  at  death  it  ia 
ingagements  betwixt  the  Sool  and  Body  are|  called  our  dcpartnrc  hcuce  Ph,t  1  iV  or 
foftrong,  as  we  fiiew'd  before.  •  our  r.  ci.^lilng  anchor,  and  looW  from  thS 

The  Soul  w  ill  not  eafily  part  with  the  Body,  coaft  or  Ihoar  to  fail  to  1  nothcr 
bnt  difputes  the  pafTages  with  Death  from     In  refpeft  ofthc U)c  place 
Member  to  Member,  (lil^c  rcPjIutc  Soldiers  to  which  thxSpititsof  the  Tuft  eoat  dcVth  ir 
in  a  ftormed  Garifon)  till  at  lali  it  is  forced  to  is  caUcdour  going  to,  or  I  clr-  v  i-h  'hc  \  I 

in  icQjcct  ot  that  which 
rcfcmble  and  fliadow  it 


thiJ,  To  conclude, 

doth  mof!  livclily 
forth,  it  is  called  our  faff,»?  a/leep, 

I  The.r. 


yield  up  the  Arr  Rey^tl  into  the  handsof  viflori- 
ou;  Death,  and  leave  the  dearly  bdorcd  Body 

a  Captive  to  »t-      ^ ,     ^  _  rortn,  it  is  called  our  fa//i»?  aneeo  Aft  , 

This  IS  the  dark  fide  of  Death  to  afl  good  dt.  omfleeping  wJcfHj,  i  fhel.  2  rZ  Thi« 
Men;  and  tho'  it  he  not  worth  naming  in  com-  A  feu-phor  or  ilcen  malt  be  ftretched  no  i&ftW 
pariTon  wuh  the  dreadtd  of  death  i  than  the  Spirit  of  God  dcfl.iKd  in  tlic  choke 

toalt  others,  yet  in  itfclf  itwterrible.  I  of  it,  wbicfi  was  not  to  tavour  and  countenanS 

•  Separation  IS  not  natural  the  fancy  of  a  Occping  Soul  after  death  hS 
to  the  Soul,  which  was  aeat-ltorcprefentitsftate  ofpbcld  reft  in  Tcfus'* 
cd  with  an  inclination  tothe  bofom,  if  it  refer  at  all  to  the  Soul :  forlS 
Body:  'tis  natural  wdced  to^t  mofl  properly  refpeds  the  Body;^Loc«c 

i  thence  the  ScpulchersW  the  bodies  of ^JS^^ 
to  be  divided  from  it,  is  griev-  Dormitories,  or  fleeping  places.  ^ 


*  Cumfcparatajnatura- 
lis  iwn  lit,  lieq ;  etiam  vi- 
olenta  ;  fit  conleqoCTS,  v.t 
ex  approbau  Phiblbpho- 
rum  approbuiooe,  prz- 
tematuralis  efle  dbatttr. 


ous  and  preternatural. 
Tlie  Agonies  of  Death  are  exprdled  in 
iMjiJi-  Scripture  by  a  word  which fignifies  thetravell- 
r*«9*.  ing  pains  of  a  Woman,  yea,  by  the  (harpcft 
r^T».  par  and  acute  pams  they  feel,  even  theWrth-pangs, 
tusdoto-  or  bearing  throc5,  Jfln.  24. 

.And  yet  all  are  not  handled  alike  roughly 
by  tlic  hands  of  death  j  Ibme  are  favonred 
•whh  a  de!irableS«9«r<Mi*,gcntleandeafy death. 

'Tis  the  privilege  of  forae  Chriftians  to 
have  their  Souls  fetcht  out  of  their  Bodies  as  it 
were  by  a  kifs  from  the  mouth  of  God,  as  the 
Jcvvilh  Rabbins  ufe  to  exprefs  the  manner  of 
Mofcs  his  death.  Mr.  jr«fr«f  felt  no  pain  at 
his  death,  but  the  cold  hand  of  his  friend  who 
asked  him  what  pain  he  felt.  Yea,  holy  B^me- 
h*m  in  the  midft  of  the  flames  profeflfed  it  was 
to  him  a5  a  Bed  of  Rofes. 

Every  Believer  is  equally  freed  from  the 
ftiflg  and  curfc  of  Death  but  every  one  is  not 
equally  favoured  in  the  agonies  and  nJns  of 
Death. 

2.  Separation  from  the  Body  is  to  be  confi- 

dei  cd /"l^^'o  if,  ( i.  c. )  in  the  refult  and  iflue 


This  is  its  laft  fai  owe  I    this  world  never 
toretumtoalowauuiul  liic  more.  Jcbi  a 
10.  ^or^'b^^'^i'e^fim^dMJvMniJhy^'i^^ 
'P-O-*  /•     thAt£Of[h down  to  the  crave  (hall  iome  SSf 
«/>  M  nmt  i  ht^aU  rctwn  no  mort  to  bit  houfe. 
neither  J},4/1  hts  flact  hiotv  him        mre.  The 
Soul  IS  no  more  bound  to  a  Body,  nor  a  retai- 
ner to  the  Sun,  Moon  or  Stars,  to  meat,  drink 
and  ilecp,  but  is  become  a  free,  fingle,  ahftraft- 
ed  Being,  a  fcpanne  and  pure  Spirit,  which 
the  latins  call  Lcmntes,  Ma„es,  Chofis  or 
s./^.  ot  the  dead,  and  my  Text  Sfiritivi^, 
fcrftn.z  hcm^  mucli  like  unto  the  Jn^elsviho 
arc  A,ntf/H!  «'ffi^V*i,  bodiiefs  Powers  An 
Angel,  as  onefpcaks,  is  a  perfcftSoul,  a  Soul 
is  an  imperfca  Ai.L^cl,  I  do  not  fhy  tl  at  uyo-.i 
their  reparation  they  became  Angels;  for  they 
will  ftill  remain  a  dilHnct  Speei»  o^  Spirhs.scn,n,T  i 
Angels  have  no  .ndination'to  Bodics^norS^I 
wacevcr  fettered  with  clogs  of  flelhas  Souls  compcdi 
were.    And  by  this  yon  fee  what  a  difference  * 
there  IS  betwiyt  thefe  two  conHdcratlons  of'"'**'^ 
death.   Kow  ghaftly  and  afrightingis  it  iaitsJtenr. 
previous  pangs .'  how  lovely  and  deffrable  in 
the  ifTue  and  refult  of  them!  which  is  brt  the 


and  agonies,  which  j  inc  ...ue  and  reiuit  or  them  '  which  is  brt  tht 
endrntheaaualdifro  utiottottoul  and  Body,  change  of  Earth  for  Heaven,  w<i  for 

Death,  or  a(fhial  reparation,  Sin  and  Miferv  for  Perfeftifln  sinrf  fiw„  ' 
•  ©«V*7J«  ^  4..  5y . «: IS  nothing  elfc  but  the  diflblv-  ^     fenection  and  Glory. 

ing  of  the  tie,  or  loofing  of  the 

bond  of  Union  betwixt  the 
Soul  and  Body.  -j-Somc  call 
it  the  privation  of  the  fecond 

act  ofthc  Soul,  that  is,  its  aft 
of  informing  or  enlivening  the 

Body^  pti^s,  accord4  to|  ^.ZThed;;;^;:;;;;;^^^;;;^;^^ 

«.  ,  A    ^  '"^     -  '"^^  "^l  deP^«"''e|  intoa  loathfcm  fpcdtacle:  that  wbkh  Hclv' 

flRflia,o  corp.^ri.  tlq  ,  /.  t.  after  my  death.  Ai>^4M,e,  was  the  obic<aof  Siliohr  1  "'^^V'^.^ 
uo  raa..  ,  L,.  I)  calls  it  the  laying  do^^iifa  Ldfan  abhorrmftfa^^l^^^  ^"f^i 
ijui  homo  pr.ecii,itctur  ia    i^„l.^,iZ?J?!i  ^J"^ 

g-'hcnnam, ,  jigV.j       be  Jiot  another  bwrdea  for  the  ^ 

What 


|d7&  JUxviif,  vel  ani- 
fflz  a  corjore  dificffus, 

\  Privaiioarnr,  rf(iin<1i 
cjuiacra  anira;£,  A  cS\,  in- 
torniationis  feu  unionis  er- 
gatorpus.  Conimtr, 


t  Glory. 

rheftparAtion  of  the  Soul  and  Body  maka  4  rrtat  Prop.  IE. 
and  wonderfnl  cUr^t  uponboth.  bfit  eRrcidh 

There  is  a  twofold  change  made  upon  Man 

by  dcatl!,Meupon  his  Body,  another  upon  his 


Digitized  by 


VolL 


•        '  _  »'*     '  ' 

A  Ttreaije  oj  the  Soul  <f  Mm 


What  the  Siui  is  to  the  greater,  that  thcSoul 
is  to  the  IcfTcr  World.  When  the  Sua  fhincs 
comfortably,  how  vegctc  and  chearfbl  do  all 
things  look !  how  well  do  they  thrive  and  pro- 
fper !  The  Birds  Hag  merrily,  the  Seffis  play 
wantonly,  the  w!k)1c  Creation  cnjoyeth  a  day 
of  light  and  joy:  but  when  he  departs,  what  a 
•  tight  of  horror  followcth !  How  ate  all  ttiinks 
wrapt  up  in  the  fable  Mantleof  darkneRI  Or 
ifkbutabate  its  heat,  as  inWintcr,  the  Crea- 
tures are  as  it  were  buried  in  theWiodiae-ibect 
ofWinter^s  Frofl:  and  Snow :  jnftlb  itiswith 
the  Body,  when  the  Soul  (hiocdl^Ci^tly Up- 
on it,  or  departs  from  it. 

That  Body  which  wa«  fed  Co  aflldnoufly,  ca- 
.  red  for  lb  anxioufly,  loved  fo  pafTionatcly,  is 
now  tumbled  into  a  Pit,  and  left  to  the  mercy 
of  crawling  Worms.  The  change  which  Judg- 
ment made  upon  that  great  and  flourifhing  City 
Ninevth^  isa  fit  Emblem  to  (hadow  forth  that 
change  which  Death  makes  upon  human  Bo- 
dies :  That  great  and  renowned  City  was  oncc 
fnll  of  People  which  thronged  the  ftr ects  there- 
of-, there  you  wight  have  ficn  Children  play- 
ing upon  the  ThrcHioIJ^  Rc^i  tics  fhcwing 
themfelves  through  the  Windows  ,  Melody 
founding  in  its  Palaces  i  Init  what  an  alteration 
was  made  upon  it,  the  Prophet  Zeph/viiab  dc- 
fcribes.  Chap.  2.V.  1 4.  ftocks JkMl  lie  Jtmt  in  the 
midji  •f  hery  mU  the  Benftt  of  tht  Nati0ti  \  both 
the  CermtTMit  and  the  Bittern  firnll  lodtt  in  the 
Kfper  Lintels  of  it  \  their  Vtkt  PmU  ^ig  in  the 
Winders  \  Defolatitn  Jhall  bt  in  the  Threflioldiy 
for  he  pull  uncover  the  Cedur-wyh 

Thus  it  is  with  the  Body  when  Death  hath 
diflodged  Che  Soul.  Worms  neftle  in  the  holes 
where  the  beautiful  Eyes  were  once  placed  ^ 
Corruption  and  defolation  is  upon  all  parts  of 
that  ftatdy  Strufture.  But  this  being  a  vulgar 
Theme,  I  lhall  leave  the  Body  to  tire  Duft  from 
whence  it  came,  and  follow  the  Soul,  which  is 
my  proper  Subject  ,  pointing  at  the  changes 
which  are  made  on  it. 

The  ElTcncc  of  the  Soul  is  not  deftroyed  or 
changed  by  the  Body's  Ruin ;  it  is  fubftantially 
the  felf-famc  Soul  that  it  was  when  in  the  Fody. 
The  fuppolltion  of  an  eflential  change,  would 
difordcr  the  whole  frame  and  model  of  God's 
eternal  Defign  for  the  Redemption  and  Glori- 
fication of  it,  Rom.  8.  29,  30.  But  tho'  it  un- 
dergo no  fubfhntial  change  at  Death,  yet 
divers  great  and  remarkable  alterations  are 
made. upon  it  by  faaderiagit^omthefiody. 

1 .  It  IS  not  where  it  was.  It  was  m  a  Bod  y, 
iramcrs'd  in  Matter,  marriol  unto  Flclh  and 
Blood  i  but  now  it  is  out  of  the  Body,  un- 
cloathcd ,  and  ftrfpt  naked  out  of  its  gnr- 
ments  of  flefb,  like  pure  Gold  melted  out  of 
the  Ore  with  which  it  was  commixed  ^  or  a<!  a 
Bird  let  out  of  her  Cage  into  the  open  Fields 
and  Woods.  This  makes  a  great  and  wonder- 
ful changeon  it. 

2.  Being  free  from  the  Body,  it  is  confcqucnt- 
lydifcharged  and  freed  from  all  thofe  cares 
ftudicsj  fears  and  fbrrows  to  which  it  was  her 
enthralled  and  ftbjedcd  upon  the  Body's  ac- 
count, it  puts  olFall  thofe  Palfions  and  Burden^ 
with  it,  never  fpends  one  thought  more  about 
Food  and  Ratmeati  Holth  andSickAe&WiTa 

VoLI, 


and  Children,  Riches  or  Poverty  \  but  lives 
henceforth  after  the  manucr  of  Aagels,^^/^;.  22. 
30  it  is  now  unrelated  to,  and  therefore  un- 
concerncc\  al)out  all  thcfe  iliiirL's. 

3.  In  the  unbodied  (tate  it  is  perfcdiy  freed 
iromlin,  bothinthe  Aftsandt^abits:  a  Mer-' 
cy  it  never  enjoyed  fincc  the  firfl  moment  it 
dwelt  in  the  Bod^.  The  cure  of  this  diieafii 
wasindeed  begun  in  theWork  ofSan^Kfication, 
but  it  is  not  perfected  till  the  day  of  the  Soul's 
GloriBcatioa.  *Tis  now,  and  not  till  now,  a 
Spirit  made  perfeft  ;  that  is,  a  Soul  enjoying 
its  perfeif\  health  and  rc'^^i  tndc.  No  more  groans^ 
tears  or  lameatatlons  upon  the  account  of  in- 
dwelling Sin: 

4.  The  way  and  manner  of  its  converfc 
with,  and  enjoyment  of  God  is  changed.  There 
aretwofiw</i>rmr,  by  which  Souls  conrerie  with 
God  in  the  Body,  r/^. 

(i.)  One iBtcrnal,/^.  Faith. 

(2.)  1  he  other  external,  y?.  Ordinances. 
(\.)  If  a  Man  walk  with  f iod  on  Earth,  it 
mull  be  in  the  ufc  and  exercife  of  Faith,  2  Cor. 
5. 7>  nor  can  there  he  any  Communion  carried 
on  betwixt  God  and  the  Souiwitlmittt,  HA, 
It.  5. 

( 2.)  The  external  medimns  are  the  Ordinan- 

cesof  God,  or  Unties  of  Religion,  both  piibli>.k 
and  private,  Pfd.61.  2.  Betwixt  thcfe  two  iw- 
iimiti6[  Gommitnion  with  God,  this  remark- 
able dificrencc  is  foa-id  :  The  Soul  nlay  fee  and 
en)oy  God  by  Faith,  in  the  want  or  abfcnce  of 
Ordinances-,  but  there  is  no  r*ctr^  or  c  .nvcr- 
fing  with.  God  in  the  greatefl  plenty  andpaiitj 
of  Ordinances,  without  F-iith,  Hcb.  4.  2. 

But  in  the  fame  o^oment  the  Soul  is  cut  off 
from  union  with  the  Body,  it  is  alfo  cutoif 
from  both  thefe  ways  of  enjoying  God,  i  Cor. 
13.  12.  Jfa,i%.\\.  but  yet  the  Soul  is  no  lofer, 
nay,  it  is  the  grcatcft^.t»w<T  by  this  change.  Tlic 
Child  is  no  lofer  by  ceafing  to  derive  its  Nou- 
rilhment  by  the  Navel,  when  it  comes  to  re- 
ceive it  by  the  Mouth  ^  a  more  noble  way, 
whereby  it  gets  a  new  pleafure  in  tailing  the 
variety  of  all  delegable  food.  Hezxkidi  be- 
moan'd  the  lofs  of  Ordinances  upon  hisfuppo- 
fcd  death-bed,  faying,  /  fjalhiot  fee  the  Lordy 
even  the  Lord  in  the  Land  of  the  living :  q.  d. 
Now  farewcl  Temple  and  Ordinances  I  imll 
never  go  any  more  mto  his  Temple,  where  my 
Soul  hath  been  fo  often  chearcd  and  refrelh'd 
with  the  difplays  of  his  Grace  and  Goodncfs^ 
I  (hall  never  more  join  with  the  AfTembly  of 
his  People  on  Earth.  And  fii^pofe  he  Had  noi, 
lure  he  would  have  lofl: ;.  ,\  ung,  had  he  tlien 
exchanged  the  Temple  at  Jerufaler*:,  for  the 
Temple  in  Heaven,  and  CommHnion  with  fln- 
ful  impcrfcft  Saints  oa  Earth,  for  fellowlhip 
with  Angels,  and  the  Spirits  of  jnff  A  fen  m.uk 
fafcil.  By  this  change  we  lofc  no  move  than 
he  lofeth,  who  whilft  he  fl^.; delightfully 
contemplating  the  Imagcof  nisdcaic:'.  •  .  yt 
in  a  glafs,  haih  the  glafs  liatch'd  a\\ay  by  his 
Friend,  whom  he  now  fecth  face  to  face. 

Upon  this  change  of  the  mediums  of  Com- 
miiiiion,  it  will  follow,  that  the  Communion 
betwixt  God  and  the  feparate  Soul,  excels 
nil  the  Commnnioa  it  ever  had  with  hihi  on 


Bbbb 


(i.)  The 


Digi 


of  Trcutifcthc  Soul  of  Man. 


VoL  I. 


(t .)  The  Clcarnefs.  \    If  it  be  demanded,  Wha  need  is  thert  ofrbeir 

(2.)  The  Su  cctiicfs,  Uiilp  or  (rnni.'.  y  ?  Qi/inot  Cod  by  t.is  ttnmediatf 

(3. )  The  Conflatacy  of  it.  /'•'vc/  itnd  tov>er gather  home  the  ScuU  ojhii  feopit 

(i.)It's  Vifions  of  God  in  theftatcofScpa- Ifo /;/w:yf//  at  Jktth}  ffe  infplred  then  intftiir 
ration  are  more  clear,  diftinft,  and  direct  J /;cr/.'<-.  niVb/i,- //.v.V 


'ttd  cMi  ret  ci:  c  t'lcm^- 


thanthey  were  on  earth  ^  Clouds  aud  Shadows  Igain  when  we  expire  them^  without  tUir  aid. 
arc  now  fled  away.  The  Soul  now  fteth  as "  True,  he  can  do  lb  j  but  it  bath  pleafed 


,  us  >3p 

thofc  it 


it  is  fcen,  and  knovvcth  as  it  is  known 
prchcnfions  of  God  there  differ  from 
K 
fio 

manly  (Tate 
(2.S  They  are  alfo  more  IWcct  and  ravifli- 

As  our  Villous  lu  c,  fo  arc  oiir  Plcafiircs : 


lad  here,  as  the  crude  and  cosfnled  apprehen- 
ru>ns  of  a  ChUd,  do  from  thoCe  we  havciii  the 


ing 


him  to  appoint  this  method  of  01:!  Tranlluti- 
on,  aot  out  of  meer  neceflit]^,  but  bouaty.  Souls 
afcend  not  to  God  in  thevirtneof  die  Angels 
wi'igsor  arms,  but  of  Chrift's  Afcenfion.  Had 
not  heafcended  as  our  Head  and  Rcprefeauo 
tive,  all  the  Angels  in  Heaven  could  not  hare 
brouftlit  our  Souls  thither.    He  afce.id^  d  l>y 


Pcrfcft  ViCons  produce  perfect  Pieafurcs.  his  own  Power,  and  wc  alccnd  by  the  virtue 
The  faculties  of  the  Soul  now,  and  never  tin]  of  his  Aiccnfioo.  *Tis  therefore  rather  for 

now,  lie  level  to  that  rule,  A//r/.  3  2.  57.  The  ■  the  State  and  Decotmr:,  than  any  abfolute  ne- 
Vifions  of  God  command  and  call  fort!'  u'.l  the  tcfiity,  that  they  atteud  us  in  04ir  Afccnlion. 
heart  and  foul,  mind  and  Ihrenpth,  into  a&|  God  wilt  not  only  have  his  People  broiipht 
of  love  and  delight.  It  was  not  fo  hcu-,  if  the  home  to  liim  fiftlv,  but  honourably.  Tlicy 
Spirit  was  willing,  thcFlcfli  was  weak  ^  but  fhallco.me  to  their  father's  Houfc  in  a  l)ecom- 
thcrc  the  clog  isofrfrom  thcfbotoftheWiil.  inp;  Lquipu;;c,  as  the  Children  of  a  Kinc-, 

(^)  More  conftant,  fixed,  and  11  eddy.  This  ptits  honour  r.j  0:1  cv.r  Afceufion-da 
Tis  one  of  the  grcateft  Difficulties  in  Rcii^>  1  that  Day  is  adorned  by  the  attendance  of  futh 
on,  to  fix  the  thoughts,  and  core  the  witdnefs  ]  illeftrioat  Creatnres  upon  ns.  *Ti$  no  fniall 
and  rovings  of  the  Fancy.  The  heart  is  nor  honour  which  God  herein  defigns  for  os»  that 
ftcddy  with  God,  and  hence  arc  its  ups  and  j  Creatures  of  greater  dignity  than  our  felvcs 
downs,  heatings  and  coolings-,  which  are  fhallbefent  ntMn  Heaven  to  attend  and  wait 
things  unknown  ia  the  pcik:t  Hate.  By  all,  upon  us  i"  ithcr. 

which  it  appears,  the  chaaac  by  DilTolutioni  Yea,  tiui  our  AfccnfionHlayniouId  in  this 
is  great  and  marvelloos  both  upon  Body  and  rcfemblcChnft's  Afccnlion,  is  an  honour  iu 


If 


c<l.  W  l.cii  he  afcended,  there  werenialti< 
ludcs  of  thefe heavenly  Creatures  to  wait  upon 
l  im,  ffal,  69.  17,18.  The  C^ariotf  0;  God  are 
tn  rrty  tkot.ftfid^  even  tho:ifa!idi  of  A^^^cls  \  tht 
l  ord  is  among  thtntM  i"  SttiiSty  in  the  holy  f  l.icr. 
Than  baft  aflendedtK  hipljj  &c.  A  Cloud  was 
prej>arcd  as  a  Royal  Chariot,  to  can  y  up  the 
K.ing  of  Glory  to  his  Princx;ly  Pavilion,  a;;d 

J ret  arc  mcy  maac  nnnumng  spirits,  {t.e.)  then  a  Royal  Guard  of  mighty  Angck  to  uaii 
crviccablc  Creatures  in  the  Kingdom  of  Pro-  upon  his  Clm  iot  i  if  not  for  fupport,  yet  for 

the  greater  Hate  and  folemnity  of  their  I  ord's 
Afcenfion.  And  Owhat  Jubilations  or  bkf- 
fcd  Angels  were  heard  that  day  in  Heaven  / 
How  was  the  whole  City  of  God  roved  at 
his  coming.'  the  Triumph  is  not  ended  to  this 
day,  no,  nor  acvcrlhall. 

Now  herein  God  greatly  honnm  ,  l  is  Peo- 
ple, that  there  lhall  be  fomc  refcinl)laute  and 
conformity  betwixt  their  AfcenfkMi  and 
Chrift's  i  •  jiiigeh  rejoice  to  at- 
tend thole  to  Heaven,  who 
mufl:  be  their  fellow-Cidzens 
for  ever  in  Heaven  !  li  is  con- 
venicnt  alfo,  that  thofc  ulio 
had  t  he  charge  of  us  a tl  o u  v  life, 
fliould attend  us  to  our  Fathct  s 
houfeatour  death.  In  the  one 
MiuiHry,  in  the  Other  they  begin  their  more 
intimate  Society. 

Moreover,  the  AngeU  are  they  vkiiomGod 
will  imploy  to  gather  together  his  F^lcdt  front 
the  four  VVinds  of  Hcivcn  nt  t!:c  f  rc  it  ^.b.v, 
Al.u.  24.  31.  Aiid  who  more  ht  in  attciid 
their  Spirits  to  Heaven  fingly,  iban  thofc 
I  I.  Horfcs  and  Chariots  are  not  only  dclij:u'd  '  who  muftcolIc(^  them  into  ore  Body  at  lalt, 
ior  conveyance,  but  for  conveyance  v.x  State  \  \  and  wait  upon  that  collective  I  oJy  when  they 
and  truly  it  is  no  fmall  honour  to  have  fueh  a  \  lhall  be  brought  to  Chi  ill  ?  Fftl.  45.  14. 
noble  Convoy  and  Guard  to  attend  our  Souls  j  J^ut  ihefgh  and  fnfence  of  yl/toeli  is  exceed-  Objeft 
toHc*u'cn.  .  ^  i:-:^  ^fd.^  md  overvhelmiiigto  Cunuifis  tmttiie: 


Soul,  but  upon  the  Soul  more  efpccially. 
TheSouls  of  the  Rigktewt^t  the  injiam  efthirSe- 

paratioMyare  received  by  the  bleffed  ^felsywd 

by  them  tranfferredunto  the  plate  ofBh  ffcdnefs. 

Tho' Angels  are  by  nature  a  fuperiour  or- 
derof  Spirits,  diflcringfrom  Men  indignity, 
as  the  Nohhs  .i  id  r>arons  in  the  Kingdoms  of 
this  World,  differ  from  inferiour  Subjcdls  ^ 
yet  arc  they  made  niinillring  Spirits,  (i.  e.) 
ferviceablc  Creatures  in  the  Kingdom  of  Pro- 
vidence to  the  mcancft  of  the  Saints,  Heb.  i. 
14.  and  herein  the  Lord  puts  a  lingular  hon- 
our upon  his  People,  in  making  fuch  excellent 
Crcattncs  as  Angels  ferviceablc  to  them.  Lw 
thrr  aflieiii  to  them  a  double  olfice,  fc.  to  fing 
the  Praills  of  God  on  high,  and  to  watch 
over  I,i^  Saints  here  below.  Their  Miniftry 
is  dilljOj^uifhcd  into  three  branches :  NnStHwr, 
for  admonition  or  warning  j  *t/A«K7'MV,  for 
protection  and  defence  ^  umZtnur,  for  fiic- 
tour,  help,  and  comfort.  This  laft  office 
they  perform  more  eri)ccially  at  the  Soul's  de- 
parture, l  ike  tender  Nr.rfisy  they  keep  us 
whillt  we  live,  and  bring  us  home  iu  their 
Arms  to  our  Fadier's  houfe  when  we  die: 

They  are  about  our  death-beds,  waiting  to 
receive  their  precious  charge  into  tlicir  arms 
and  bofoms.  When  Lazartu  breathed  out  his 
Soul,  theText  fii'tl!,  itwas  can  led  Ly  the  An- 
gcU  imo  ylbrah,u/i\  Li^fom.,  Luke  16.  23.  And 
uponthisaa»unt,  7V)7/^.'.V./;.  c.ri!s  tlicm  Eioca- 
if;,'/w;4;7w;,  the  Callers  forth  of  Souls.  At 
tl'.e  Traiillatioii  oiLI.'jab^  they  appeared  in  the 
form  oi  Horft^s  and  Qiariots  of  hi c,  2  Ki>."r.  2. 


*  OuMCoJo  ialcnrfamc 

capiti,  CO  modo  inieniim 
etiam  racjnbris.  dawle* 
inllrviif  illii  in  rmii,(is« 
altquaodo  ioaos  babe^ 


uhey  hniih  their 


Digifized  by  Cr 


VoLL 


A  Treat  if e  of  the  Soul  of  AlarK 


557 


Intdlefhis  incorporea  & 
immatfrialia  confempla- 
titr,  at  Deuffl&  iotdli- 

Stfntias;  MboccaulIoaMH 
a  to  phaotaluin  oAmtt 
cum  flint  eitra  limltcs  cor- 
ixjrcjrum  viriuni  Cmltiht 
ds  An.  I.  I.  c.  8.  £J,  3. 


dittV  r^tlwr  aftmijh  and  terrify,  thm  rcfrejlt  mJt  by  fefaratien  eft  he  help  of  Stufei  md  flua^i^Mn 
chettr  tUy  to  find  our  felvex  a!!  on  4  fuiMoi  firrcutid- 
td  and befet  with  fuch  Atijrpick  Crc.ttures.  ll'e 
fee  what  ejfeHsthe  OffeariiTice  of  ,vi  Aniid  hath 
had  ufm good  Afen  in  thii  World.  H  e  fliall  die, 
(faid  Manoah  )  for  we  h^ue  fccn  God,  judg.  1 3. 
22.  So  EUfi)az^  a  Spirit  faffid  before  my  face, 
the  hair  of  my  fiefii  fioodup.  Job  4.  1  ^. 

I  i  uc,  whilft  our  Souls  inhabit  Uiefc  mor- 
tal and  linfiil  Bodies,  the  appearance  of  An- 
gels is  tfn  ihlc  to  tfiem,  and  caonot  be  other- 
wiie,  jyartly  upon  a  natural.,  and  partly  upon 
a  moral  acxoont.  The  dread  ot  Angels  na- 
turally falls  upon  our  Animal  Spirits:  They 
fhrink  and  tretnWc  at  the  approach  of  Spirits ; 
not  only  the  Spirits  of  Men,  but  of  Healts, 
qiiailatit.  A  Dog  or  a  Horfc  istcrrifieti  m 
it,  as  wcU  as  a  Man,  Numb.  ii.  25.  i  he 
dread  of  Spirits  flrikcs  the  animal  or  mtoral 
Spirits  primarily,  and  th  -  Mind  nr  ntion^l 
Soul  by  confent  There  i>  alio  aiiotiicr  (..sale 
of  fiar  in  Maxi^  upon  the  light  or  prefcnce  of 
Angels,  viz.  a  confLioufiiefsof  guilt.  Wliere- 
cvtr  there  is  guilt,  there  will  be  tear,  elpeci- 
dlfvpon  any  extraordinary  appearance  or  God 
to  n5,  tho'  it  be  but  mediately  by  an  Angel. 

But  when  the  Soul  is  freed  both  hora  flcfli 
and  (in,  aadflianeoioyiti«lf  ina  Naturelike 
to  thcfe  pnrc  and  holy  Spirits,  the  dread  of 

and  the  Soul  will 


Soul  into,  to 


nothiv^r. 

1  bus  the  Soul  in  its  Hate  of  Separation  is  re- 
prcfentcd  to  us  as  wounded  in  its  Powm  and 
Operations,  to  t  hat  degree  which  feemitOiCX* 
tinguilb  the  very  nature  of  it,  But^ 

T  We  d«ny.  that  the 
Sottl  knows  norhinf',  now  but 
by  Fiiaiitafmsaud  Images  i  for 
it  knows  It  ftif,  its  own  Nature 
and  Powers,  of  which  it  can- 
not poflibly  feign  or  tbrm  any 
I  mage  or  Reprdentation,  what 
Form,  Shape,  or  Figure,  can 
the  fancy  of  a  Mau  calf  liis  own 
help  him  to  underlland  its  H^tinv? 

And  what  fnall  we  fay  of  its  underftaoding  ^ 
during  aa  E.xtaiy,  or  Rapture.'  Doth  tbc,. 
Soul  know  nothing  at  fuch  a  time .-  Doth  a,  ' 
duUTorporfeize  and  benumb  its  intellectual /, 
Powers?  No,  no,  the  Uudcrftauding  is  never 
more  bright,  clear,  apprehenfive  and  perfcA, 
than  when  tha  Body  in  an  Extafy  is  laid  afide  ' 
as  to  aay  ufeor  alUlbance  of  the  mind.  The'*' 
Soul  for  that        ufes  not  the  Bodf^  aP> 
liHance,  as  the  xtTf  WOrds  Eiat^  and 
convince  us. 

2.  To  tuiderfiand  by  SptcUt 
doth  not  agree  to  the  Soul  na- 
turally and  ncceflarily,  but  by 


7 


Angcis  is  then  vaniihed, 

take  great  content  and  fitisfadion  in  their  accident,  asitisnow'in  uni  -n 
Company  and  Communion:  '1  he  '^onl  then  with  the  Body:  Were  it  but 
finds  it  fclfa  tit  Conipanion  lor  ihen),  looks  once  loofed  from  the  Body,  it 
vpon  them  as  its  fellow-Servants  ■,  for  fo  they ,  wonld  nnderftand  better  w  it  h- 
arc.  Rev.  19.  ic.  And  the  Angels  look  up-  out  them  than  ever  it  did  in 
on  »the  Spirits  of  juft  Men,  not  as  Inferiors  the  Body  by  them.  A  Man 
and  Underlings,  but  with  great  refped,  as  |  that  is  on  horfe-baclc,  niu/t 
Spirits  in  fomc  fcnfc  nearer  to  Chnft  rli^n  move  according  to  the  motion  of  the  Horfe he 
therafelves.  So  that  hcnctforth  no  dread  rides  ^  but  if  he  were  on  foot,  he  then  ufes  his 
fells  upon  us  from  the  prefence  of  thefe  excel- !  own  proper  motion  as  he  pleafeth ;  ib  liere. 
Icnt'Creatirres  ^  but  each  cnjoyeth  fingnl  ir  f!c-  p>it  tho' we  grant  theSonldoth  in  many  cafes 
light  iu  each  others  Ibciety.  And  thus  wc  J  liow  make  ufc  of  Pbantafuis.  and  that  the  agi- 
in  what  honourable  and  pleafing  company  the  ution  of  die  Spirits,  which  are  in  the  Brain 


91  antem  hoc  non  eft  cx 
ratnn  aainiar,  fed  |x?r  at- 
c  dL-ns  Iiol  convrniti't,  ex 
CO  4Uod  torjiori  .illigatur, 
licut  Platonsci  polu'crunt, 
de  ftcili  quTfiio  lolvi  pol- 
tir.  Nam  rcmoto  ioipedl- 
nic-nto  corporis,  jcdiME 
anima  ad  fuam  nafiw«m^ 


\ 


Souls  of  the  jult  go  hcace  to  their  father's 
Houfc  and  Boibm. 

TTk  Soul  is  not  fo  maimed  and  prejudiced  by  its  ft 


and  Heart,  are  coniiinft  with  its  Ads  ofCogi- 
taiiou  and  latcllcction:  Yet  as  a  fearching 
Scholar  well  obferves,  the  Spirits  are  rathef 


parAliofi  from  the  Body Jrut  th.u  It  both  can  and\S\ih]i:hs  than  InltrumcntS  of  thoft  AdionS; 
doth  live,  a/id  ail  mthcut  it and  performs  the  \  and  the  whole  cilcuce  of  thofe  Acte  is  antecc-> 
JiRs  of  Cogitation  and  rriiHm,WM»mtf»md\ dent  to  the  m        of  the  Spirits,  As  when 

and  Minijiry  of  tin  Body.  ^  \  vs  c  ufe  a  Pen  in  writini^,  or  a  Knife  in  cutting. 


I  know  it  is  objeded  by  them  that  alTcrt  the 
Soul's  ilccping  till  the  Refuvredion  \  that 
tho'  its  En'ence  be  not  dcHroy'd  by  death,  yet 
its  Operations  are  obitrudcd  by  the  want  and 
abfence  of  the  Body,  its  Tool  and  Inftroment : 
and  tlius  they  form  their  Ob)cdtion 


trcs:  (i)  Ob^fliim,  ens, 
vf  inrclligibite.  {1) 
I'ha:,  iriju,  vd  tik  c'«  fen- 
'  ii-  - 1  riiantaiia  Uren^C?") 
^jJCiics  inCdl^ibiiis  quT 

rft  accidens  rpirirtiale,  if 
prxienuns  idcalitcr  intet- 
lefliil  rem  matarialcm  ex- 
iAcnton  extn  mtdleOnm. 


there  is  aa  operation  of  the  Soul  ujwn  thcra, 
before  there  can  be  be  any  operation  by  them*.  •  How's 
They  ad  as  they  are  flill  adcd,  and  fi>  do Blejjediieftf 
thcfe  bodily  Spiuts.  So  that  to  fpcak  proper- P*6* '7*» 
ly,  the  Body  is  bettered,  by  the  ufe  the  Soul  **** 
makes  of  it  in  thefe  its  noble  Adion<; ;  but 
AUthatthe  SohI  mdcrslands  it  j  theSoul  is  not  advantaged  by  being  tied  to  fuch 
mtderfiands  by  Spccics^fW  is,the  J  a  Body,  it  can  do  its  ownjvork  without  it,  its 


Operations  follow  its  Eifence,  not  the  Body 
to  whicn  it  is  for  a  tunc  united. 


frn^'-'dof  thinf  s  which  are  firj} 
formed  in  the  I'h.v  taiy  :  At  when 
W  TPonld  conceive  tlie  N0tm»f 
a  Honfe.,  u  Ship.,  a  Man,  or  a  In  fnm,  'Tis  much  more  abfonous  and 
Beajl ;  vne  (ujt  jorm  the  /»w.t^f ,  diilicuU  to  conceive  a  ftupified,  benummed, 
vr  Species  thereof  in  oxr  fancy,]  md  unadive  Soul,  whofc  vcry  NatnreistO 
and  then  exercife  our  thoughts  a-^  he  adivc,  live!  f,  and    ahv  lys   in  motion, 

tliaa  it  ii  to  conceive  a  Soul  freed  froai  the 
fhacklcs  and  dogs  of  the  Body,  ading  freely 
according  to  its  own  Nature.  I  wifh  the  favour- 
rcrs  01  thisOpiiuoa  may  take  l)ced,lelt  it  can  y 
them  fiiKhcr  than  they  iateiid,evcatoa  UcDial 
Bbbb2  ol 


boM  It :  Bnt  this  depending  upon 
btJifyOfgans  and  Infiraments,  the  feparatcd  Soul 
fan  form  no  fitch  Iina\!es-  It  h.ith  no  fuch  innate 
Spcdcs  ofusavDn,  bjft  comes  tmo  the  World  an 
abrafa  tabohu  »fanr«  foftr  \  emd  Imiig  dnrhttd 
.  VoLI. 


558  A.Treatife    the  SoulcfMan^  Vol  I 


9f  its  Exiitence  and  Immortality,  and  van  tiiem 

into  downt  ir-hr  SomMtifts  or  Aheifis. 
Pro.  VL  TiiAt  tin  jcfarattd  Seals  of  the  having  finijlted 
sH  their  Wtrk  of  Obedience  on  Earthy  and  the 
Spirit  having  finijhed  nil  his  Work  of  SitnfUfictttt- 
cn  upon  tkfmyjhey  do  aft  end  to  Cody  with  all  the 
habits  of  Grace  itAermt.  in  them and  ddi  the 
comfort  able  Imfrovements  of  tbtir  CrMtSOCUm- 
fitmif'g  Did  foHoxir-'j  them. 

This  Propoiltio  l  is  to  be  opened  and  con- 
firmed in  thcfc  four  Branches. 

When  a  gracious  Sonl  is  feparated  ftwn 
the  Body,  all  its  Work  of  Obedience  in  this 
World  is  fini(hed.  Therefore  Death  is  called 
the  finifiting  of  our  cottrft^  Afts  20-  24.  the  nighty 
tphen  man  works  no  more,  John  9.  4.  There  is  no 
working  in  the  Grave,  Ecclef.  9.  10.  for  Death 
dilTolvcs  die  CompofuHm^  and  removes  the  Soul 
immediately  to  another  World,  where  it  can 
aft  for  it  iclf  only,  but  not  for  others,  as  it 
was  wont  to  do  oa  Earth.  / flsalt  fee  Mart  no 
more  (f.;ith  Hczjeltiah)  with  the  Inhabitants  ef 
the  Worlds  1  fi.  y%.  II.  That  which  was  laid  of 
David\  death,  is  as  true  of  every  Chriftian, 
that  having  ferved  his  generation  accorda^  t9  the 
WtUofCo^y  he  fell  afleef,  Adtsi3.  36. 

I  do  not  fay  this  lower  World  receives  no 
benefit  at  all  by  chcDi  after  tbeir  death  \  for 
tho*  they  can  fpeak  no  more,  write  no  more, 
pray  tor,  and  inftruft  the  Inhabitants  of  this 
AVorld  no  more,  nor  exhibit  to  them  the  beau- 
ty of  Religion  in  any  new  Afts  or  Examples  of 
theirs,  (  which  is  that  I  mean  by  faying  they 
have  finijiied  all  their  Work  of  Obedience  on  Earth) 
yet  the  benefit  of  what  they  did  whilft  in  the 
jpody.  Hill  icmainsafter  they  arc  gone ;  as  the 
Apolllc  fpeaks  of  Abel,  Heb.  11.4-  tVho  being 
deadyyet  ffeaketh.  This  way  indeed  abundance 
of  fervicc  will  be  done  for  the  Souls  of  Men  up- 
on Earth,  long  after  they  arc  gone  to  Heaven. 
And  this  (hould  greatly  quicken  us  to  leave  as 
much  as  we  can  behind  us,  for  the  good  of  Po- 
fterity,  that  after  our  deceafe  (as  the  Apofllc 
fpeaks,  2  Pet.  i.  I5.)theymay  haveonrWords 
and  Examples  in  remembrance.  Bnt  for  any 
Service  to  be  done  de  novo,  after  death,  it  is 
not  to  be  evpeftcd.  We  haveaccomplifhcd  as  a 
Hireling  our  day,  and  have  not  a  ftroke  more 
to  do. 

C 2.)  As  all  our  Work  of  Obedience  is  then 
finifhod  by  us,  fo  at  death  all  the  Work  ot  God 
is  finiflied  by  his  Spirit  upon  us.  The  laft  hand 
is  then  put  to  all  the  preparatory  Work  for 
Glory,  not  a  ftroke  more  to  be  done  upon  it 
afterwards  i  which  appears  as  well  by  the  im- 
mediate fiiccefllon  of  the  Life  of  Glory,  (where- 
of i  fhall  fpeak  in  another  Propofition)  as  by 
thecefTation  ot  all  (andifying  Means  and  Inftni- 
ments,  which  are  totally  laid  alide  as  things  of 
no  more  nfe  after  this  /Iroke  is  given  j  j^depto 
fine,  ccjfar.t  media.  Means  are  ufelefs,  when  the 
End  is  attain'd.  There  is  no  Work,  faith  Stlomony 
in  the  crave .  How  Ihort  focver  the  Soul's  ftay 
and  abode  in  the  Body  was,  tho'  it  were  rege- 
nerated one  day,  and  feparated  the  next,  yet 
all  is  wrought  upon  it ,  which  God  ever  in- 
tended Ihould  be  wrought  in  this  World  , 
and  there  is  no  Preparatioa-work  in  the  othet 
World. 

Bat  tho*  the  Soul  leave  all  tbe  neaas  ot 


Grace  behind  it,  yet  it  carries  away  with  it  to  \ 
Heaven  all  thofe  habits  of  Grace  which  were  ' 
planted  and  improved  in  it  in  this  World,  by 
the  BlefTing  of  the  Spirit  upon  thofe  means : 
Tho'  it  leave  the  Ordinaaces,  itlofeth  not  the 
Efleds  and  Fruits  of  them  ;  tho'  they  ceafe, 
their  EfTct^s  ftill  live.    The  truth  dmlUth  In  «r,  ■ 
and  flsaU  be  inm forever,  a  John  2.  Vat 
Seed  of  God  rtmeinethin  m,  i  John  3.  9. 

Common  Gifts  ful  at  Deatli  ,  but  laving  • 
Grace  fticks  fait  in  the  Soul,  and  afceads  widi  j 
it  into  Glory.  Gradoiis  habits  are  inftparable-,  ^  i 
Glory  doth  not  deftroy,  but  perfect  them.  j 
They  are  the  Soul's  meetoeft  for  Heaven,  CiL  \ 
1 .  1 2.  and  therefore  it  fhalt  not  come  into  fak  j 
prefencc,  leaving  its  mectnefs  behind  it  la 
vain  is  all  the  Work  of  the  Spirit  upon  os  ia 
this  World,  if  we  carry  it  not  along  with  vs 
into  that  World,  feeing  all  his  Works  upon 
us  in  this  Life  have  a  refpedand  relatioato  the 
Life  to  come. 

Look  therefore  as  the  fame  natural  Faculties 
and  Powers  which  tiie  Soul  had  (  tho'  it  could 
not  u(c  them )  in  its  impcrfedl  Body  in  the 
Womb,  came  with  it  into  this  World,  where 
they  freely  exerted  themfcives  in  the  moft  no- 
ble Adions  of  natural  Life ;  fo  the  habits  of 
Grace  which  by  Regeneration  arc  hare  implan- 
ted in  a  weak  and  impeifcft  Soul,  go  with  it 
to  Glory,  where  they  exert  themfelves  in  a 
more  high  and  perfeft  way  of  ading  than  ever 
they  did  here  below.  The  languiftiing  fpark 
of  Love  is  there  a  vehement  flame ;  the  faint, 
remifs,  and  infrequent  delight  in  God,  is 
there  at  a  conAant>raviihiflg,aadtfaii^poctiB5 
height 

('4.)  rocondodc,  A«all  implanted  habits 
of  Grace  afcend  with  the  fandtified  Soul  to 
Heaven ;  (  for  the  Soul  afcends  not  thither  as 
a  n  atural,  but  as  a  new  Creature)  fo  all  thcef- 
fedh,  refults,  and  fwert  improvements  of  thofe 
Graces,  which  we  gathered  as  the  pleafantfniits 
of  them  onEirth,  thefeaccompany  and  follow 
the  Soul  into  the  other  World  alfo ;  Theirworks 
follow  them.  Rev.  14.  13.  They  go  not  before 
in  the  Notion  ot  Merits  to  make  way  for  them,  ! 
hut  they  follow  or  accompany  them  as  Eviden-^ 
CCS,  aud  comtoitableExperiences.  Idoubtnot, 
but  the  very  remembrance  of  what  pafs'd  be- 
twixt Go<l  and  the  Soul  here,  betwixt  the  day 
of  its  Efpoufah  to  Chrift,  and  its  Divorce  from 
the  Body,  will  be  one  fweet  Ingredient  into 
their  BlcHcdnefs  and  Joy,  when  they  flull  be 
lingiog  in  the  upper  Region  the  Song  of  Mofts 
and  of  the  Zw»TO^.  They  were  never  given  to  be 
lof^,  or  left  behind  us.  And  thus  you  fee  with  ' 
wtiat  a  rich  Cargo  the  Soul  fails  to  the  other 
World,  tho'  if  it  had  no  Otfaer«  k  would  ne- 
ver drop  Anchor  there. 

The  Souls  of  the  fitfl,  when  fef  orated  from  their  pj^j^yit 
Bodies,  do  not  wander  nf  and  devcn  this  World,  nor 
hovrr  A'oht  the  SfpHlcln  es  where  their  Bodies  He  ) 
nor  are  they  detain  d  in  any  Purgatory,  in  order 
to  their  more  perfef}  Purification ;  nor  do  tltey  fall 
it  flee  f  tn  -1  benummed  flitvld  flate :  bta  do  forth- 
with p.ifs  imo  Clary,  and  are  immediately  witb 
the  Lord. 

When  once  the  mind  of  Man  leaves  thcScri- 
pture-gutdance  and  dirctUioa,  which  is  to  it 
whittnc  Compnfi  or  Pt>le  Aar  is  tot  Ship  in  the 

wide 


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1  Voll 


A  ^rtstljc  of  tbi  Smd  af  I^ok 


^^9 


wide  Ocean,  wbitiicr  will  it  not  wander?  in 
what  oasertaioties  will  it  not  flu&uate  ?  aad  up- 
OD  wiat  Rocks  and  Qpicfcikads  mft  \t  imnritiH 
bly  be  call  ?  Many  havebeca  the  fboliih  and 
grouixikfs  Conceits  aad  Fandcs  of  M«a  about 
the  Receptacles  of  departed  Souls. 

I.  Some  haveaOtgoed  them  a  reftlefs  wan- 
drin^  life;,  now  her^  'naw  there,  wlthoatany 

certain  dwcninj»-place  any  where.  Tlic  only 
^roimd  for  this  lucy,  is  the  frequent  Appari- 
tioos  of  ^  Gbofts  or  Spirits  of  the  dead  , 
whereof  many  Tnflances  arc  given  ^  and  wbo  is 
there  that  is  a  Itraqger  to  Tuch  Stories  Now, 
if  departed  Souk  were  fixed  anywhere,  this 
World  would  kefoietaiid&ee  nomfiiGti  di- 
Jhtrbaacet. 

1  make  no  doabt  but  wry  many  of  tliefe  Sto- 
ries have  been  the  induftrioiis  Fictions  and  De- 
vices of  wicked  and  £iperftitious  Votaries  t« 
g»Q  tcptadMtotfidrway,  fpeaking  Lies  in 
hypocrifie,  to  draw  Difciples  after  thera.  And 
many  others  have  been  the  Tricks  and  Inapo- 
fturesof  Satan  himfelf,  to  fliafce  tlie  Credit  of 
the  Saiats  Reft  ia  Heaven,  and  the  Inij  l  irijij- 
ment  of  tmgodly  Souls  in  Hell,  as  will  more 
fully  appear  wboi  I  come  to  Ipedt  to  that  Que- 
fiion  more  particularly. 

x.  Others  think,  when  they  arc  loofed  from 
the  Body  at  death,  they  hover  aboottiie  graves 
and  folitary  places  where  their  Bodies  lie,  as 
willing,  feeing  they  can  dwell  no  longer  in 
them,  to  abide  as  sear  them  as  they  can  ;  juft 
as  the  furviviag  Turtle  keeps  near  the  place 
where  his  Mate  died,  and  may  be  heard  mour- 
nlug  for  a  long  time  about  that  part  of  the 
Wood.  This  0]Hnion  fecks  countenance  and 
protedion  from  that  Law,  Dem.  18.10,11. 
which  prohibits  Men  to  coamlt  with  the  Dead  \ 
of  which  rcdraint  there  had  been  no  need  nor 
u(c,  if  it  had  not  been  pvadkifed  \  and  fuch  pra- 
ctices had  not  been  continued,  if  departed  Souls 
had  not  frequented  thofe  places ,  and  given 
Anfwers  to  their  Queflions.  But  what  i  laid 
before  of  Satan's  Impoftures,  is  enough  for  the 
prefiatto  return  to  this  alfo. 

3.  The  fafi^i  (end  them  immediately  to 
Pinymory^  in  ordcr  to  their  more  thorow  Pu- 

Bf?.Mib.2.  nfication.  TWs  Pnrgttory  J(0«iiwnf  thusde- 
^^'^S*  fcribcs :  It  is  *  certain  fUce  xthertin  ,  m  in  a 
Prifon,  Souls  are  furved  t^ter  this  life.,  that  were 
n9t  fully  fiiriei  htre^  to  the  irta/t  they  may  enter 
pHre  into  Heaven  ^  and  tho'  tin  Chterch  (faith  hc) 
hath  not  defined  the  flace,  yet  the  Schoolmen  feyy 
it  is  in  iheborrcls  of  the  Earth,  and  upon  the  borders 
of  Hell.  And  to  countenance  this  profitable  Fa- 
ble, divers  Scriptures  are  by  them  abufcd  and 
iniiapplied,  as  I  Cer.  3.  15.  Matth.  5*25, 
1  Pet  i.  19.  All  which  have  been  ftiUy  refcued 
out  of  their  hands,  and  abundantly  vindicated 
by  our  Divines,  who  have  proved,  God  never 
kindled  that  fire  to  purifie  Souls^  bat  the  Pip* 
to  warm  liis  own  Kitchin. 

4.  Another  fort  there  are,  who  affirm,  they 
neither  wander  abont  thi*;  World,  nor  join- 
to  Purgatory,  but  aic  cjlt  b/  Death  into  a 
Swoon  or  Sleep  ;  remai  .  i  ,  1  1  kind  of  be> 
mimmed  condition,  till  the  Rcrurreftion  of  the 
Body.  1  his  was  the  Error  of  Betyiius  ^  aad 
Imim  &em  to  bonier  too  near  apoo  it,  when 


..  pifcipalortim  Aniirai 
.ibiiMint  in  invilibilem  lo- 


be faith,  II  The  Se*h  of  Difci- 

fles  fhaU  n  to -m  invifible  tdaee   •  -••  .•"■•■■".■v  i,, 

^fointed      tkm  of  Go/^d  ^^Tt^^J, 

fiiaU  there  tarry  till  the  Rejurre-  ncm  coinmonibi.iinir,fii(^ 

Ihw^  Wmui^  for  that  rim$'.0ltd  nenres   ReOinre^tionem  J 

ihmntitPtMf  their  StMttf  ami  rn\\-nessss%  corpora, 

rnf  aiy^  ( i.  a  )  corporeaUy,  ri-  «  P«fei»H;cJar?,cnt«,  'J. 

JhaU  ewme  to  the  fight  of  God.         rcxir.  fte  vm  ent  jd  coa- 

!V.  ^!  JR)  Dn.  Aak.  lib, 
All  thefe  inilhikes  will  fall  together  by  one 
ftroke  j  for  if  it  evidently  appear  (as  I  hope  it 
wiU  that  the  Spirits  of  the  Jiift  are  immediately  ' 
taken  to  God,  and  do  ooavcrfe  with,  and  ea* 
joy  hini  in  Heaven  ;  tiien  at}  thefe  Fancies  va- 
nifli,  without  anv  more  labour  about  them  par- 
ticularly. Now  there  are  four  Conliderations 
which  to  me  pot  die  inniediate  Glorification 
of  the  departed  Soul*  of  Believers  lieyQnd  all 
rational  doubt. 

I .  Heaven  is  asready  and  fitto  receive  them 

as  evei  It  (hall  be. 
z.  They  are  as  ready  and  fit  for  Heaven  as 
everthefihallbe. 

3.  The  Scripture  is  plainly  for  it.  And, 

4.  There  is  nothing  in  Kcaiou  ag^ioA  it-  ' 

1 .  Heaven  is  as  fit  and  ready  to  receive  them 
when  they  die,  as  ever  it  fhall  be  Heaven  is 
prepared  forBdievcrs,  (lO  By  the  purpofe 
and  decTce  o"  God,  and  fo  rar  it  was  prepared 
from  the  foundation  of  the  World,  Af^th.  25. 
34.  (2  )  By  theDeath  ofChrilt,  whofe  Elood 
made  the  purchafe  of  it  for  Believers,  and  fo 
meritoriouily  opened  the  Gates  thereof,  v.hich 
our  Sins  had  barred  op  againft  us,  Heb.  10.  ip, 
20.  (3.)  By  the  Afcenlionof  Clm.  into;'.at 
holy  place ,  as  our  Kcprefentative  and  Fri'-e- 
runner,  John  1 4,  2.  This  is  all  that  is  neceiFai  y 
to  be  done  for  the  preparation  of  Heaven:  and 
all  this  is  done,  as  much  as  ever  God  dcfign'd 
fhould  be  done  to  it,  in  order  to  its  preparation 
for  our  Souls.  So  that  00  dday  can  be  apon 
that  account. 

2.  The  departed  Souls  of  Believers  are  as 
ready  for  Heaven  as  ever  they  fhall  be.  For 
there  is  no  Preparation-work  to  be  done  by 
them,  or  upon  them  after  Death  John  9.  3. 
Ecclef.  9. 1  o.  Their  Ju Iti fication  was  complete 
before  Death,  and  now  their  Sandlification  is 
fo  too  ^  Sin,  which  came  in  by  the  union,  going 
out  at  the  feparation  of  their  Souls  and  JBodies.- 
They  are  Spirits  made  perfeR. 

3.  The  Scripture  is  plain  and  full  for  their 
immediate  Glorification  \  Luke  23. 43.  To  da^ 

f\>alt  thoH  be  with  me  in  Paradife.  Luke  ttf.  22. 
The  Brfjfor  died.,  and  was  carred  by  the  yln^eh 
into  Abraham's Phil.  1.  21.  I defre  tohi 
JlfTo!  J,  and  to  he  rcith  Chrifiy  tohich  is  far  better. 
I  liC  Scripture  fpcaks  but  of  two  ways  by  which 
^>ulsfee  and  enjoy  God,  m-  Faith  and  Sight  \ 
the  one  imperfeft  fiiited  to  this  Life  ^  the  other 
pcricct,  hrted  tor  the  Life  to  come  •,  ar.dthis 
immediately fnoceeding  that  for  the  imper- 
fcd  is  doncaway  by  the  coming  of  that  which 
isperfe^,  as  the  Twilight  is  dons  away  by  the 
advancing  of  the  perfed  Day. 

4.  To  conclude,  There  is  nothing  in  Reafon 
1  y iug  in  bar  to  it.  It  hath  been  proved  befiare^ 
that  die  Soul  in  its  unbodied  viie^  bcapaUe 

to 


DiQiii^uu  by 


56p 


A    ycattfe  cf  the  Soul  oj  Alan,- 


VoL  L 


eojoy  Blcflcdnefs,  and  ctupttfam  its  afts  |    For  iffo  great  holincfs and  purity  be  reqni- 

Intellcdion,  Volition,  C^f.  not  only  .is  wd', !  red  in  all  that  draw  nigh  to  God  upon  Earth, 


to 

oflnteiicd 

but  much  better  than  k  did  when  embodied 
I  conclude  therefore.  That  ftetog  Heaven  is 
already  as  much  pi  epar\l  for  Believers,  a?  it 
need  be,  orcaa  bej  aod  They  as  raucbprcpar'd 
from  the  time  oFth«ir  Diflblntion,  as  ever  they 
'  ftall  be    the  Scriptures  slfo  being  fo  plain  for 

it,  and  uo  bar  ia  Keafon  ag^oS:  it :  all  the 
forementioned  Opinions  aTe1iiitt!ie  Dreams 
and  Fancies  of  Men,  who  have  forfakcn  tlieir 
Scripture-guide  ;  and  this  remains  aa  uuihakcn 
Truth,  That  the  Spirits  of  the  Jaft  go  imme- 
diately to  Glorf,  fcQia  the  time  of  tbetr  repa- 
ration. 

Pro.VIIIy*  f/»e  time  of  a  jrMi9MJS$KPsfepiirMiM  from  the 
Body,  it  is  inpmtly  tmi  ferftEity  free  J  from  fn^ 
f^ich  tiUthat  time  dwelt  in  it  from  iti  Ifeginmag 
but  thenceforth  \liall  do  fo  ne  more. 

Immediately  upon  their  reparation  from  the 
Body,  they  arc  Spirits u»«i/f^«/<iif,  as  ray  Tea 

Ideoquc 


XII,  depo- 
fita  ipsa 
carne. 

he. 


lliles  them  ;  and  that  Epithet  ferfi^  conld 

vocac  con- never  fute  them,  if  there  were  any  reoiaioing 
lecratos,  root  or  habit  of  Corruption  in  them, 
vci  pcre-  time,  yea,  thc  fit  time  is  now  come, 
1?^  to  put  an  end  to  all  tlic  dolorous  groans  of 
fiimiut?  gracious  Souls  upon  tiie  account  of  iadwel- 
bus  not!  ling  Sin.  What  the  Angel  faid  to  >/Jmm.  Zech. 
amplius  3.  3^  ^  the  fame  doth  God  fay  of  every  up 
lint  obna-  ^jght  Soul  at  the  time  of  its  feparation.  Tike 
ATvay  the  filthy  Garment  J  from  him,  mi  death 
him  with  change  of  Raiment    andftt  af.iir  A  fit  re 

upon  his  head.  Thus  the  Garments  ipotted 
with  thc  Flefh,  are  taken  away  with  the  Body 

ofFlcfh,  and  thc  pure  niichangeablc  Robes  of 
perfofl  Holincfs  doathcd  upon  thc  Soul,  in 
which  it  appears  withoot  fault 
Throne  of  God,  Rev.  14-  5. 

There  is  a  threefold  burdenfom  Evil  in  Sin, 
under  which  all  regenerated  Souls  groan  in  this 
life,  v,z^  (i.)  Thc  Guilty  (2.)  I  he  Filthy 
(3.)  The  Inherence  of  it  in  their  Nature.  And 
there  is  a  threefold  Remedy  or  Core  of  thefe 
Evils.  Thc  Guilt  of  Sin  is  remedied  h)''Jnfti- 
fcation :  The  Filth  of  Sin  is  inchoativcly  healed 
by  SaniUficMion:  The  Inherence  of  Sin  is  to- 
tally eradicated  by  derivation.  For  as  it  en- 
trcd  into  our  Pcrfons  by  theUnionof  our  Souls 
and  Bodies,  fo  it  is  perfeftly  call:  out  by  their 
Difunion  or  Separation  at  Death.  The  laft 
ftrokc  is  then  given  to  the  Work  of  Sandifica- 
tion,  and  the  laft  is  evermore  the  perfefting 


as  you  read  Ifal.  93.  5.  certamly  thofe  who  arc 
admitted  immediately  to  liis  Throne  mtift  be 
without  fiiult,  acoovdhig  to  XavA  7.  14, 1 5, 

1<S,  17. 

When  a  compounded  Being  comes  to  be  dtf^ 

folved,  each  part  returns  to  it^  own  Principle 
fo  it  is  here.  Thc  Spirit  of  Man,  and  all  the 
Giace  that  is  in  it,  came  from  God,  andto  l^m 
they  return  at  death,  and  are  pcrfcAed  in  him 
and  by  him :  Thc  Flcfii  returns  to  the  Earth, 
whence  it  camt,  and  all  that  Bodyof^^n  isde- 
ftroyed  with  it    neither  thc  one  or  of  ci  fhall 
be  a  fnare  or  clog  to  the  Soul  any  more.  A 
Chriftiaa  in  thisrWorid  is  but  Gold  m  the 
Ore  \  at  Death  thc  pure  Gold  is  melted  out 
and  feparated,  and  the  Drofs  caft  away  and 
ooolbmed. 

Hence  three  ConfeflnriesoKcv  thcmfelves  to  n^. 

That  a  Believer's  Life  and  Warfare  end  to-  CmfeBX 
gether«  We  laynoedownoor  weapons  of  War 

till  v;cHc  do'.vn  in  the  dull-,  1  Tim.  4.  7.  ll>.rje 


foH^bt  a^oodjjfhttlbavofimjttrd  my  coia-fe.  The 
OtMiirle  and  Omflid  yon  fee  are  frntfhed  toge- 


ther.Tho'thcv  1  ommence  fromdlfTCTcnt  terms, 
yet  they  always  terminate  together.  Grace  and 
Sin  liave  each^ed  its  part  upon  the  Stage  of 
Time ,  and  thc  V'if^orv  hovered  douhttully, 
fometimes  over  Sin,  and  fometimes  over  Grace: 
hot  now  theWar  is  ended,  and  the  Qparrel  de- 
cided, Grace  keeps  its  ground,  and  Sin  is  finally 
vanquilhcd.  Now,  and  never  before,  the  graci- 
oas5*iif  fhindstriumphing  likethatnoble^A'^r, 

///  v^iCHO  folns  Sfjfor  rUurorque  Theatre  : 

not  an  Enemy  left  to  renew  the  Combat ;  the 
before  the^  War  is  ended,  and  with  it  all  the  fears  and 

forrowsof  the  Saints. 

Separated  Souls  become  impeccable,  or  free  Gng|i.lL 
from  all  the  hazard  of  Sin,  from  the  time  of 
tiicir  reparation.  For,  there  being  no  root  of  fin 
now  inherent  in  them,  confequently  no  tempta- 
tion to  fin  can  faflcn  upon  them :  all  temptati- 
ons have  tlicir  handles  in  the  corruption  of  our 
Natnres.  Uid  not  Satan  find  matter  prepared 
within  us,  dry  Tinder  fitted  to  his  hand,  be 
might  fl^rikc  in  temptations  long  enough  before 
one  of  his  hellilh  fparks  could  catch  or  faflcn 
upon  us.  Temptations  are  grievous  excrc  i  fci  to 
Believers  ^  they  are  da)  ts,  Eph.  6. 16.  they  arc 
tt}emsy  2  Cor,  1 1.  7.  But  tlic  fcparatc  Soul  is 
out  of  Gunfliot :  *twere  as  good  difcharge  an 


ftroke :  Sin  languifhed  under  imperfcd  Sanfti-  i  Arrow  at  the  body  of  the  Sun,  at  atemptation 

fication  in  the  time  of  Life,  but  it  gives  up  the  j  at  a  tranflatcd  Soul. 


Ghoft  under  perfeded  Sanctification,  fi-om  and 
after  Death.  Sandification  gave  it  its  deadly 
wound,  but  Glorification  its  final  abolition.  For 
itis  with  our  Sins  after  R^cneration  as  it  was 
with  that  Bcaft  mentioned  Dm.  7.12.  which 


Separated  Souls  are  more  lovely  Compani 
ons,  and  their  Converfes  more  fwcct  and  dc 
lightfnl  than  ever  they  were  in  th  is  W  orld.  It 
wastheir  corruption  which  fpoil  d  tl.cir  Com- 
munion on  Earth,  and  it  is  their  fpotlefs  Ho- 


Ovf  III 


thoit  viiswo/tndedn)ithadead!yrooioid,yetia IJfe  linefswhich  makes  it  incomparably  plcafinf  in 


TPM  prolonged  for  a  feafon:  And  this  is  the  appoint 
edTeafon  for  its  expiralion.For  if  at  their  diflb- 
hition  they  are  immediately  received  into  Glo- 
ry (as  it  hath  been  prov'd  they  are  in  our  feventh 
Propolition)  they  muft  ncceflarily  be  fireed  per- 
feif^ly  from  Sin,  immediately  upon  their  diflb- 
lntion ;  becaufc  nothing  that  is  unclean  can  en- 
ter into  that  pure  and  holy  place  :  They  muft 
be,  as  thc  Text  truly  reprcfcnts  them,  the  i/*- 
liis  pfj/ifiAIcnmadeftrfeil.  .  ... 


Heaven.  The  beftand  lovclic(t  San.is  have 
fomcthing  in  them  which  is  di*la!lrul;  even 
fwcct  Briars,'"and  holy  Thirties,  have  their  o*"- 
fcnfive  Prickles:  but  when  that  which  w  as  fo 
lovely  on  Earth  is  made  perftft  in  Heaven, 
and  nothing  of  that  remains  in  Heaven,  which 
was  fo  oficniive  in  them  on  Eanli ,  Oh  what 
delightful  Companions  wiUthey  be!  Oh  blefled 
Society!  Oh  moftdcjirahleOmrv.ninrr-!  let  my 
Soul  for  ever  be  united  to  tlieir  allcrably.  1  love 

them 


Vol  I. 


A  Treatifeqf  the  Sad  of  Man. 


them  under  their  Corruptions  but  how  (hall  the  Rich  and  Covetous  WorkUiiig$  (liat  weit 


my  Soul  be  knit  tn  them  whea  it  feetii  thcffl 
Ihiaing  in  the  r  Pcrtcdtions ! 
Tbt  Plcafures  and  Dtligittt  •/  tht  fefMrMe  Sfirits 


Grangers  to  his  Delights. 

And  *  Cardan  tclls  US,  that 
to  icnovv  the  fccrcts  of  Nature, 


of  the  Jusf^  .tre  ir.corrtfurahly  greater   cud  i  and  thc  Ordcr  of  thc  Univcrle, 


frpeeter,  than  thoje  they  did^  or  at  any  time  could 
exferiencc  In  their  bodily  fiate. 
With  what  .1  pleafant  face  would  death 


hath  greater  plcafurc  and 
fweetnefi  in  it,  than  the 
thoughts  of  Man  (;an  fathom. 


fmile  upon  Bclk-vcrs,  what  Rofcs  would  it  or  any  Mortal  hope  for.  Yea, 
niA  in  it*  paic  diceks,  if  this  Propolition  j  luch  Beauty,  fMh*  Ptntarchy 
were  bat  well  fctlcd  in  our  hearts  by  faith  !  i  therein  in  thc  Study  ofthc  yl^rf- 
Andif  wc  w  iilnot  be  wanting  to  ourfelves,  theimttuks^  that  it  were  un- 
it may  be  firmly  fetled  there,  by  theft  fijor  worthy  to  compare  fuch  Dau- 
Q>nfiderations,  which  dcmoaftrate  it.  Mcs  and    In,!jf)ks  as  Riches 

Confideration  I.     Whatfoever  PLeafKrt  4wy  with  it.  Yea,  faith  another  i". 
Hum  receives  in  this  World^  ht  receives  it  ^  ;  it  were  a  fwKct  thing  to  be  ex- 
fnemsofhisSokl.        ;  all  cor;-nrrnl  and  fen-  tinj'uifhcd  in  thofc  Studies, 
litive  delights  hare  iio other  relilh  and  fwect-     Jutim  Scaliger  was  fo  dc- 
nefs,  but  what  the  Soul  gives  dieili;  which  is  lighted  with  Poetry^  that  he  protellcd  he 'had 
demonfh-ab'c  by  this,thatifamanbc  placed  a-'  rather  be  the  Author  of  twelve  Vcrfe*  in  Lu' 
midil  all  the  plcaling  Objects  aad  Circuin- ;  can.,  than  Pn^erour  of  Cermaiy.   And  to  fay 
ftances  io  the  World,  if  he  were  io  thatCenter  troth,  there  is  a  kind  of  ||  enchanting  fwce^ 


•  Arcana  ccpli,naturaE  fccrs*^ 
ta,  ordioein  Univerfi  firic, 
Riajoristi-Udtaus  &  dula- 
iinii  c(V,  quam  cogiatiooo 

monalisfjieiant 

*  Talis  eft  Mathcmatura 
pulcbritiidto»  n  bit  indie: 
onm  fit  divitiaian  plial^ 

rasi<hs&  bulbs  &  pueri- 
lia  fpeftacuLi  comparari. 

-f  D.:1ll-  eft  cxtin/.ui  Mi« 
thfinaticarum  artiaqi  ttu- 


where  he  mijiht  have  thc  confluence  of  allthc'ncfsin  thofc  intcllcclual  Pica 
delights  of  this  World;  yet  if  the  Spirit  be,  lures  and  Fcalls  of  the  mind  i 
w6nndcd,  there  isno  more rdlA  or  favour  in  fbciia  delight  as  hardly  fuffers 
them,  than  ia  the  white  of  an  Egg.  What' thc  mind  to  be  pull'd  away 
plcafurc  had  Stira  in  his  Liberty,  Eltate,;from  it.  Then  Pleafurcs  have 
wife  and  Children  ^  Thefe  things  were  in^j  a  finer  edg,  a  higher  goft,  a 
deed  propofcd  and  iir^ed  ngaia  and  again  to^  more  agreeable  fa'.'jur  tothc  mind  than  fcnff 


II  Talis  liuvitas  ut  cum  qci» 
cai'.C;_,,.ftjvcTit,  quafj  Or- 
ccis  I  vvulis  capcus,  ooa 
po'.'.-f:  iinquam  abiiljs  i\f 
■.  clli.  Cirdxn. 


relieve  him  \  but  inftcad  of  plcafurc,  they  be 
came  his  horrour :  letbat  thc  mind  be  wound- 
ed, and  all  thc  mirth  is  marr'd  ;  one  touch 


tiveoues;  ua  approaching  much  nearer  to  the 
nature  of  the  Soul,  which  is  fpiritual. 
Confid.  III.    -  id  as  Intelledual  pleafures 


from  God  upon  thc  Spirit,  deftroys  all  tlie  joy .  do  as  fur  exceed  all  feafitive  plcufurcs  as  thofc 
of  this  World.   Nay,  which  arc  proper  to  a  man,  do  thofc  which 

Let  but  thc  intention  of  thc  mind  be  ftrong-' wc  have  in  common  with  Bcalls:  fo  Hivine 
ly  carried  another  way,  and  for  that  titOQ,'  Pleafmrejd*  again  much  more  furmeunt  hteifeBit- 
(  though  there  be  no  gnilt  or  wound  upon  /:/  m«.  For  what  compare  is  there  betwixt 
the  Soul)  the  moft  pleafant  enjoyments  lofe !  thofc  joys  which  iurpii/c  a  Sthol^ir  in  thc  dif- 
their  plcafurc.  What  delight,  tdiok  you, '  covcry  of  the  Scacts  of  Nature,  and  thofc 
would  bags  of  Gold,  fumpiuoos  Fealls,  or  ex- ^  that  overwhelm  and  fwallow  up  thc  Chrijiian 
quilt  Melody  have  afforded  to  Adhnencs^  in  the  difcovcry  of  thc  glorious  Myftcrk>  of 
wi)en  he  was  wholly  intent  upon  his  Mathe-,  Redemption  by  Chrill,  and  his  ownperfonai 
matical  lines  ?  By  this  then  it  is  evident,  that  intereft  therein 

thc  rift  of  all  plcafurc  is  in  the  mind,  aad  the'    To  folvc  thc  Pfcfwww4  of  Nature  isplea- 
inoft  agreeable  and  jplcafiag  Objcds  and  Ea-.faat,  but  to  folvc  all  the  difticukies  about  our 
Joy  meats  fignify  nothing  without  it  The  mind  I  UtietoChrift  and  his  covenant,  thatisraviflu-v 
muftbclbiind  In  it  fclf,  and  at  L-ifure  toattciid   ing.    Ad'ttncdt;  hh  Xvin^a..,  I  Ltvc  found  ity  \ 
them,  or  we  can  have  no  plcafurc  horn  them.  [  was  but  the  ti  isk  or  skip  of  u  lioy  tothat  rap-  I 
Confideration  IL   Of  dB  Niititral  PUt^et  tatWiViike  of  thc. ^oufty  My  Beloved  hmau  < 
in  the  Worlds  httcii'cclit.il  PleAfitrcs  are  fo:>nd  to  t^e '  ,vid  I  am  his.   Thcle  arc  Entertainments  tor 
mod  agreeable  andconnaturd  to  the  Soul  of  mofi.   I  Angcls,  I  /«.  i.  11.  a  Ihort  Salvation  for  th© 
Thc  more  refined  and  remote  from  feniej  ftafon  it  Is  fth  and  tailed,  i  Pet.  \.  8.  after 
any  plcafurc  is.  the  more  grateful  it  is  to  the  -  thcfc  dcliphtsall  others  are  iilii^  and  dry* 
Soul  i  thofc  are  certainly  tlie  fwcctell  Delights ,  And  yet  one  Itep  higher. 


that  fpring  out  of  the  mind.  A  drop  of  in 
tr!!(  "^ual  plcaHire  is  valued  by  a  cjncrousand 
well  tempered  Soul,  above  the  whole  Ocean 
of  impure  Joys,  which  come  to  it  fophifti- 
c.itcd  and  tang*d  through  the  mnddy  Channels 
offeofe. 

No  Senfuali fh  in  the  world  can  extrad  ladi 

pIcaHtre  ont  ofCold,  Silver,  Meat,  and  drink  ^ 
as  «  fearchin^  and  contemplating  mind  finds 
in  the  difcovcry  of  Truth. 

*  Tn  qua  fitnuUc  pedem    ^^  HeinGus,  that  Ic.rr.cd  I  ibra- 

grcmio  ir.tfr  tot  illjftr«  that  when  he  had  fhut  up  lu:r.- 

animas  \Acta  v-wA  la.v.o,  fclf  among  fo  ma i:y  i'.laltriou-; 

curoingvi-.ti  jukkraanimi-.  Souls,  he  iccmed  to  lit  down 

ut  fntande  nia  natumim-  i^r.  r.f  Pfn-. 
femt,qin  banc  ta^'ciuie^n 
igpwraiit.  B^.  fm> 


thereas  iu  the  very  la^  of  Etcr 
Pity,  and  hear  Uy  pitied  the 


Confid.  IV.   jtSthMdivme  Thi^ure  wb'dfr 

ever  the  hcUcff  and  devouteji  Soul  enjoyed  in  the 
Body.,  is  but  a  Jif,  or  frelibation,  compared  with 
thefe  fti!t  droughts  it  hath  in  the  unbodied  fiate. 

Whillt  it  iserabodicd,it  rejoiccth  in  the  E.ir- 
ncfts  and  Pledges  of  joy  j  but  whca  it  ii  unbo- 
died, it  receives  the  foil  ftm-,  Pfal.  i6.  ii.  6$ 

thy  Prefence  is  fulnefs  ofjcy.  This  hilncfs  o!"  Joy 
is  not  to  be  expe£icd,  bccaufc  not  to  be  fup- 
ported  in  the  World.  The  Joy  of  Heaven 
would  qnic'dy  make  thc  hoops  of  Nature  fly. 
When  a  good  man  had  bat  a  little  more  than 
ordinary  of  the  joy  of  Lord  poured  into  his 
Seal,  hi  was  heard  to  cry,  Hold,  I  ord,  hold, 
thy  poor  Creature  is  but  a  clay  VcUcl,  and  caa 
hold  no  moTCp  Thefe  Pleafores  ii»  Swl  hath 


A  Treatife  if  the  SoltlofAian. 


VoLl 


I 


in  the  Body,  arc  of  the  fame  kind  indeed  with 
thofeia  Heaven,  but  are  exceeding  fbort  of 
them  ia  divers  other  refpects. 

1.  The  Spiritual  Plcnfiircs  the  Soulhath  in 
the  Body,  arc  but  by  rcjietiiorj  \  but  thofc  it 
mjoysoutof  the  Body,  are  by  immediate  in- 
tui'tiort,  T  Cor,  13.  12.  now  in  a  gjals,  then 
£iccto  face. 

2.  The  Pl«aftresitbatIinow,  tbo'diey  be 
«f  a  Divine  nature,  yet  they  are  rclilhed  by 
the  vitiated  Appetite  of  a  lick  anddiftempered 
Soul-,  the  embodied  Soul  is  dtfeafed  and  llck- 
Iv,  it  hatli  many  Diftcmpers  hanging  about  it. 
Now  wc  know  tlic  moll  pleafant  things  loie 
mtKhof  their  plcalurcto  a  fick  man  \  the  fe- 
paratc  Soul  is  made  perfeft,  throughly  cured 
of  all  Difcafcs,  rcftored  to  its  perfea  health  j 
and  confcquently  Divine  Plcafures  muft  needs 
havea  higher  gufl  and  rclifii  in  Heaven  tlian 
ever  they  had  on  earth. 

3.  The  Pleafurcs  of  a  gradoos  Soal  on  earth 
are  but  rare  and  fcldom,  meeting  with  many 
and  long  interruptions  ?  and  many  of  them 
occalioned  by  the  Body,  which  often  calls 
down  the  Sou!  to  attend  its  NcccfTi'i<-s  :<;id 
convcrfe  with  things  of  a  far  difi'crciu  naiuic : 
But  from  thefe,  and  all  other  ungratetul  and 
prejudical  Avocations,  the  fcparatcd  Soul  is 
difcharged  and  fct  free  ^  fo  that  its  whole  Eter- 
nity is        in  tlie  highcft  Delights 

4.  The  hipjicft  Pleafures  of  a  gracious  Soul 
in  tlie  Body,  arc  but  the  Plcafures  of  an  un- 
ccntrcd  Soul,  which  is  ftill  gravitating  and 
ftrivinp  forward,  n::r!  confcqncntly  (.an  be  but 
low  and  vory  inii>ciitct,  m  compariloa  with 
tliofc  it  enjoys,  when  it  is  centred  and  fixed  in 
its  evcrlaHiiig  Refl.  They  diflfr  as  the  fbadow 
of  the  Labourer  for  an  hour  hi  the  day,  from 
his  Reft:  in  his  Bed  when  his  Work  is  ended. 

5.  To  conclude,  The  Plcafuies  it  hath  here, 
arc  but  the  Plcafures  of  Flopc  ar.d  Expcdation, 
v»hidicannotbcarauy  propn  tion  to  thofc  of 
fiehtand  full  fi  uition.  O  fee  the  advantages 
of  an  unbodied  Hate  ! 

TTuuCrtieiMs  Souls  fefMVMf  from  the  Botfy,  do 
atttun  to  the  perfeRicn  of  InnvrleJjr  rr/f't  t^iorc 
tufe  than  they  attained  any  fmali degree  ofL'iow- 
kdf  xeMfi  they  djpdtin  tbt  B§df. 
Gr'cat  arc  the  Inconvenience*;  and  Prcju- 
dices,undcr  whichSouls  labour  in  thcirPurfuits 
after  knowlcdg  in  this  Life,  Veritas  in  pKteo^ 
Tn:th  lies  deep.  And  it  is  hard,  c\'en  with 
much  lat)Our,  pains,  and  ftudy,  to  pump  up 
one  clear  Notion  \  for  the  Soul  cannot  now 
act  as  itwould,  but  is  fain  to  at*^ as  it  can,  ac- 
cording to  the  Limitations  and  Permiflions  of 
the  Body,  to  which  it  is  confined ;  by  heed- 
ful ObfervasioKS^  and  painful  5f.*rf  it  is  for- 
ced to  deduce  one  thing  from  another,  and  is 
too  often  deceived  and  impofcd  upon  by  fnch 
Pnop.10.  tedious,  and  manifold  Conne  xions. 

Bcfidc,  1  rutii  now  is  forced 
Lumen  ftipimom  iWFW'  in  COmpUancc  with  our  wcak- 
qaam  delcendit  line  hdu'  ncls,  and  diftancc  from  the 
nwnto ;  ira(ioffibile  eft  ali-  Fountain,  to  dclccuil  from 
nob;>  loccre  rjdiiim  Heaven  under  Vails,  Shadows, 
cronim  veUm.nnm  circuni  and  llinl)rages,tliacby  to  con- 
veUiom.  HiMj^.'Anof.  tract  lomc  kind  of  Affinity 
ittttUlU  Jiier,eiyi,u      with  ODr  Fancies  and  exterior 

SeaTeifirJ^tliat  fo  it  may  with 


more  advantage  tranfmit  it  fclf  on  our  Under-  \ 
ftanding.    It  muft  comc  under  fome  vail  or 
other  to  us,  whilft  weave  vailed  with  Morta- 
lity, bccaufe  the  Soul  cannot  behold  it  in  its 
native  luHre,  nor  converfcothcrwiie  with  it  ' 

And  hence  it  was  that  yltigufiin  madt  hvt'^s 
rational  Conjc^  irc,  Why  Men  ufe  to  be  fo 
much  delighted  with  ^/«^p.f;  J,  bccaufc  they 
arc  fo  much  proportioned  to  our  Senfes,  with 
which  ourrejifon  in  this  embodied  ftate  hath 
contraacd  fuchan  intimacy  ai;d  Fainiliaritv: 
But  when  the  Soul  lays  afide  its  vailofFlem, 
Truth  alio  puts  off  her  viil,  and  fhcws  the 
Soul  her  naked,  bcautitul,  and  ravilhing  face: 
It  henceforth  beholds  all  truth  in  God  the 
fountain  of  Tr  iitli.  There  arc  five  ways  by 
wluchuicn  attain  the  kucwlcdg  of  God,  lay 
the  Sch«olsy  four  of  which  the  Soul  makes  ufii 
of  in  this  World  \  but  thi-  fifth,  which  is  the 
moft  pcrfeft,  is  refervcu  ioi  the  fcparaie  ftatc. 
Men  difcern  God  here, 

(|.)  I>:  rcpifjo^  by  Ms  foot-fleps  in  tlie 
Works  of  Creation.  God  hath  impreft  the 
marks  of  his  Wifdom  and  Power  opon  the 
Creatures,  by  which  imprelfions  we  do  dif- 
cern that  God  hath  been  there.  Thus  the  ve- 
ry Heathen  arrive  to  fome  knowledge  of  a 

God,  Ron^  i.;o.  yi£ls.  17.  24-  27. 

(1.)  I'l  by  hislhadow.-  if  yon  fee 

the  Oiadow  rta  Man,  you  puefsat  his  Stature 
and  Dimenlions  thereby.  Thus  Chrifl  made 
fome  difcovery  ofhimfclf  to  ilie  World,  ia 
the  MofiduA  Cermmts^  and  antient  Tyjpei 
and  Umbrages,  HA>.  to.  i, 

Sfecnloy  in  a  Glafs :  This  gives  us  a 
much  clearer  repreftntation  of  a  perfon  thaa 
either  l,is/por-/7f;>;  or  p^ijow  conld :  This  i$  an 
imperfect  or  darker  Vilion  of  his  fdccby  way 
ofrcflcfton.  And  thns  Gcd  is  fcen  in  his 
Word  and  Oi'dinanccs,  u  herein  as  in  apf^t 
we  hiholdthtglnyof  the  Lord^  2  Cor.  3.  18. 

{^)In  Filioy  inhi$nmS»ff,  who  is  the  liv- 
ing Imiifc  :\rA  e^rprrfs  Chirtf^cr  ofhis  Fath'^r. 
1  hus  roiiieiimes  wc  fee  a  Child  lb  Uvclily  re- 
prefenting  his  Father  in  S|)cech,Gate.  Geftnt^ 
and  every  1  ineamcnt  of  his  fence,  that  wc  may 
fay,  5ic  Oculosy  ficiUe  Manut^jic  Or  a  ferehm'. 
Juftfo  his  Father  fpake,  fo  be  he  went,  aod 
juft  fuch  a  one  he  was, 

Tlius  we  kuow  God  in  the  face  of  Jcfus 
Chrift,  2  Cor.  4.  6.  who  is  the  exprefi  image 
of  his  Father,  Heh.  1.3  and  Tf^-w  14,  9.  This 
is  the  highcft  way  of  attaining  the  knowledg 
'  of  God  in  this  Life.  But  diea,  in  the  unbodi- 
ed ilate  wc  fee  him. 

('  5.^  Face  to  Fmc^  with  a  dired  vilion.  Tliis 
is  to  fee  htm  as  he  isi  The  Believer  is  a  Candi- 
date for  this  decree  now,  bnt  cannot  be  in- 
veftedwith  it,  till  diverted  of  this  Body  of 
Flefl).  Yet  the  Soul  when  unbodied  and  made 
perfect,  attaineth,  not  to  a  nmfrthenGve  hnm' 
led^  of  God,  for  it  will  Itill  remains  finite 
j  being,  and  fo  cannot  comprehend  that  which 
is  infinite.  That  queftion,  Job  11.7-  <'>^./?  thm 
fmdoiit  t'rejlmi^hty  toferfeilim  :  may  bc  put  to 
the  highelt  Graduate  in  Heaven.  And  yet, 

I.  To  fee  God,  face  to  face,  and  know  him 
as  he  is,  will  be  a  knowlcdg  of  the  Divine  Ef- 
fcnceitfclf.  Tofce  the  Divine  Ellence,  is  to 
iecGod  as  he  ts*.e.to  fee  himfopeifcfily  nnd 

fully 


Digitized  by  CiOOgl 


A  T^reatije  of  the  Soul  of  Alath 


VoLL 


fblly,  that  the  underftaodiag  can  proceed  no 

farther  ia  point  of  knowledge  coacerning  that 
great  Qpeftion,  Whtu  is  God  ?  Thus  ao  Man 
mth  feeo,  or  can  fee  God  in  this  WorU.  Even 
M*fts  himfelf  could  not  fo  fee  God,EW.33.i8, 
ij>,  20.  But  the  Spirits  of  the  Juit  made  pcrfcft 
iMTe  ladsfying  apprcheoOoi^s,  tho*  no  perfed 
COmprehcnfions  of  the  Divine  Ellencc. 

2.  In  this  light  they  clearly  dii'ccrn  tliofc 
deep  Myfterics  which  they  here  rack'd  their 
thoughts  upon,  but  cnr  ld  nor  penetrate  ia  this 
Life.  There  they  will  iinow  what  is  to  be  known 
of  the  UntoQ  of  the  two  Nttnresia  tltewon^ 
dcrfal  Pcrfon  ot  our  Etmamml  \  and  the  man- 
ner of  the  fubfilbcnce  of  each  Peribn  in  the  moit 
fflorionsaad  undivided  Godhead,  Jtha  14. 2a 
Thefcveral  Attributes  of  God  will  then  be  un- 
folded to  our  Underlbtndings  ^  fur  hisEilence 
and  Attributes  are  not  two  things.  Rev,  4.  8, 
P,  10,  u.  Oh !  what  a  lavtOiing  lighc  will 
this  be! 

The  Myfteries  of  the  Scriptures,  and  Pro- 
vidences of  God,  will  be  no  Myfterics  then : 
Curioflty  it  (elf  will  be  there  iatisfied. 

3.  Thn  immediate  knowledge  and  fight  of 
God  face  to  fiice,  will  be  infinitely  more  fweet 
and  raviihingly  plcaiant  than  any  or  all  the 
views  we  bad  of  him  here  by  Faith  ever  were, 
or  polfiUy  could  be.  There  is  a  joy  unfpe^k- 
aUc  in  tiieVifioasof  Faith,  i  Ptt.  1.8.  but  it 
caaxtn  lar  flioit  of  the  fecial  Vifion.  Who  can 
teB  the  fnll  importance  of  that  one  Text,  Rev. 

.  22*^  TheThrone  ef  the  Lamb  Jhatibein  it,  mnd 
theyjhaU  'fee  hit  face  ?  Oh  for  fodi  a  Heaven 
(faid  one)  as  but  to  look  through  the  Key-hole, 
and  get  one  glimpfc  of  that  lovely  Face !  .Earth 
cannot  bear  fuch  fights.This  Light  overwhelms 
and  confounds  the  inadequate  Faculties  of  im- 
perfect aqd  embodied  Souls.  But  there  is 
»«rciwrf«rf4»i,  a  cheering,  ftrengthcning,  plea- 
fant  light,  as  the  light  of  the  MmUtig  Story 
Rev.  2. 28. 

4.  This  fight  of  God  will  be  appropriative 

and  applicative.  We  there  fee  him  as  our  own 
God  and  Portion.  Without  a  clear  Intereft 
in  him,  the  fight  of  him  could  never  be  batifi^ 
cal  and  fatistying.  ^^igfit  v/ithrint  Inlcrcft  is 
like  the  Light  of  a  Glow-worm,  Light  with- 
out Heat.  All  Doubts  and  Objedlons  are 
folvM  and  anfwcr'd  in  the  firft  fight  of  this 
Llcfild  Face. 

5.  To  condode  :  This  per  fed  and  moft 
coaifortablc  Knowlc  lrc  is  attained  without 
Libour  by  the  fepai  atc  SouL  Here  every  de- 
gree of  knowledge  was  with  the  price  of  much 
pains.  How  many  weary  hours  and  aking  heads 
did  thcacquilition  of  a  little  knowledge  Hand 
ns  in  1  But  then  it  flows  in  upon  die  Soaleafily. 
U  was  the  faying  of  a  great  Ufurcr,  I  once  took 
mtuhpttHs  to  get  a  UttU^  (m^ipg  the  firlt  Itock) 
but  tfcw  I  get  much  rnthtfit  mtf  faint  at  off.  Oh 
lovely  ftatc  of  reparation.'  That  Body  which 
interpofed,  do^'d  and  clouded  the  willing 
and  capable  Spirit,  being  drawn  aiidc  (as  a 
Curt-iiu )  by  Death,  the  Light  of  Glorv  now 
iliincs  upon  it,  and  rotind  about  it,,  v/ithout 
any  interception  or  lett« 

The  fepArAted  Sch!s  of  the  Jul?  do  Hi  e  in  .1  more 
high  and  txctUtnt  way  of  Comvuatieri  Wtth  God 
in  hit  Temflt-icirfluf  ipjfeaftnt  thm  tvtr  they 
VoLL 


I    did  in  the  fipeetefi  Cofftl-^dstianeet,  attdmaff^ 

fpiritiLil  Duttct^  tn  mtidi  tbn  tmvtrfid  with 
him  here  OK  Earth. 

That  Saints  on  Earth  have  real  Comniuniod 
with  God,  and  that  this  Communion  is  the  joy 
of  their  Hearts,  the  Life  of  their  Life,  ai^d 
their  relief  under  all  prelTurCs  and  troubles  in 
this  I.ifc,  is  a  Truth  fo  firmly  fcak-d  upon  ' 
their  Jricai  ts  by  experience,  as  well  as  clearly 
revealed  in  thic  W<»d,  that  there  can  remain 
no  doubt  about  it  among  thofe  that  have  any 
faving  acquaintance  with  the  Life  and  Power 
of  Religion. 

This  Communion  with  God  is  of  that  pre- 
cious value  with  Believers,  that  it  unfpeakably 
endears  all  thofe  Duties  and  Ordinances  to 
them,  w  hich  as  meansandinftrunentsareuft'  > 
ful  to  maintain  it. 

At  death,  the  people  of  God  part  with  all 
thofe  precious  Ordinances  and  Duties,  thev  be- 
ing only  deiigned  tor,  and  fitted  to  the  prefcnt 
ftaie  of  Imperfedion,  Eph.  4.  12,  i  j.  but  not 
at  all  to  tlicir  lofs,  no  more  than  it  is  to  his  that 
lofes  the  light  of  his  Gandle  by  therilingof  the 
Sun.  A  C^die,  a  Star,  is  comfortable  in  th^ 
night;  but  ufelels  when  the  Sun  is  op,  and  in 
its  Meridian  Glory.  Cbriftian,  ^nay  much^ 
hear  much,  and  drive  as  profitable'a  Trade  as 
thou  canft  amon?;  the  Ordinances  ot  God,  and 
Duties  of  Religion:  For  the  time  is  at  tand 
that  you  Ihall  ierveand  wmton  God  no  more 
this  way. 

But  yet  think  not  your  Souls  lhall  be  difchar- 
ged  from  all  Worihip  and  Service  of  God  when 

you  die :  No,  you  will  find  Heaven  to  be  /» 
Temple  built  for  Worfllip,  and  the  Worlbip 
there  to  be  mudi  tranl(»ndent  to  all  that  in 
which  you  were  here  employed.  The  S.v.cfif^ry 
was  a  pattern  of  Heaven  in  this  very  refpcdt, 
Heb.  9*  23.  And  on  this  very  account  it  is  cal> 
led  Sioa  in  ray  Text,  and  the  heAiciJy  Jnufitlemi^ 
as  denoting  a  Church-Itate,  and  the  fpiritual 
Worftiip  there  performed  by  the  SjMrits  of 
jufl:  Men  made  perfect. 

Some  help  we  may  have  to  underiland  the 
nature  thereof,  by  comparing  it  wUhthatWor* 
(hip  and  Service  which  wc  perform  to  God  here 
in  this  ftate  oi  Unperfedion,  and  by  coolidering 
the  agreemeati  and  diiagreements  betwiit 
them.  In  this  they  agree,  that  tiic  Worfhip 
above  and  below  are  botb  addreOedand  dir^<* 
ed  «>  one  and  the  fiime  Obie&,  Ffh^y  Sm  and 
Sftrit  -,211  centers  and  terminatcsin  God.  They 
alfo  agree  in  the  general  Quality,  and  common 
Natare  ^  they  are  both  Ibiritnal  Worlhip.  But 
there  arc  divers  remarkable  differences  betwixt 
the  one  and  the  other,  as  will  be  manifeft  ia.  the 
following  Collation. 

1.  All  onr  Worfhip  on  Earth  i;pciTormt?d 
and  traniaded  by  Faith,  as  the  inltrumcncaod 
mean  thereof^  Hth,  \\.6.  He  that  eom'eth ro  God 
muff  believe,  Scc.  In  Heaven  Faith  cc.i.lth,  and 
Sight  takes  place  of  it,  tOr.  5. 7.  There  wc 
fee  what  here  we  only  believe.  There  are  now 

before  us  Ordinances,  Scriptures,  Miuiflcrs,  and 
the  AlTembliesof  Saints  in  the  places  of  Wor- 
fhip :  but  if  we  have  any  Commnnio)i  with 
God,  by  or  amonp  thefe,  wcmultfetour  (elves 
to  believe  thofe  things. we  fee  not.  By  realizhig 
and  applying  inviuble  things,  wc  b^re  get 
Cccc     "  fome- 


Digiii^uu  by  Ljt-jv.Kii^ 


5*4 


A  Treat  '^e  oj  tlx  Soul  of  Mm. 


Vol  I 


fomctimcs,  and  with  no  fmali  pains,  a  taflc 
ofHeaTen,  and  a  tianfient  glance  of  that  Glo- 
rv,  Til  this  fetricc  our  faith  is  put  hard  to  it, 
itmuft  work  and  fight  at  once  J  rcfolutclyaft, 
wliilftSeaiband  Reafim  Rand  by  contradict- 
ing and  quarrelling  with  it.  And  if  with  much 
id<v  wc  get  but  one  fenfible  touch  of  Heaven 
Upon  our  Spirits,  if  we  get  a  little  <i»iritnal 
frannth  and  melting  of  our  Affcdions  towards 
Gody  ire  call  that  day  a  good  day,  and  it  is 
fi>  indeed. 

But  in  Heaven  all  things  arc  carried  at  a 
higher  rate,  the  Joy  of  the  Lord  orcrflows  us 
wSioiit  any  labdor  or  pains  of  ours  to  procure 
it.  We  may  fav  of  it  there,  as  the  Vrv^hrt 
fpeaks  of  the  dew  and  ftiowers  upon  thegrafs, 
vki6it«nfinhimf9r  Mm^  im  vmutbftr  the 
Sonspf  Afen,  Mic.  ^.7. 

2.  No  Grace  is  or  can  beaded  here,  with- 
out die  clog  of  a  contrary  corruption  upon  its 

heel:  Rom.       21.  IVhcn  I  Tcould  do  goed^  evil 

M  frefent  mth  me.  Every  beam  of  Faith  is  prc- 
ftntly  darkened  bya  dond  of  Unbclief^«*9. 

/  Z^.  Lord  I  believe^  hcl^  thonrm  HTibelief.  We 

often  Read  in  the  Book  of  Experience<  ikith 
one  ;  whataninconftantficUediingtiie  heart 

brolxpc-'  i'5  in  duties:  Now  it  is  with  us,  by  and  by  it's 
riettixie-  fled  away  and  gonci  we  know  not  whereto 
g(moj,  to  find  itt  It  iscottfnnt  only  in  itsinomftanqr 
quomodo  ^nd  lubricity.  There  is  iniquity  in  our  moll 
acordeno-  ^^jy  things,'  which  necds  pardon,  £.1:0^.  28. 
quSn-r  i"^'  OurbcftDntiw  b«w  cnooghinthem  to 
nunccfi  damn  us,  as  treH  as  our  worfl:  Sins:  but  in 


c 


libi, 
aineavo- 
]ax,aiinc 

rrcorrit: 

in  fcU  lu- 
bricttate 


ocbircuoi,  thatperfedflatc  above,  Grace  Uows  purely 
.lunc a-       o^the Soal,  aslieams dofrom  the  Son,  or 

Cbryltal  ftrcams  from  the  pureft  Fountain. 
No  impure,  or  impcrfea  aos  proceed  from 
Spirits  made  perfeft. 

3.  Here  the  Graces  of  the  Saints  are  never, 
or  very  rarely  adod  in  their  higheftand  moft 
intcnfe  degree.  When  tfiey  love  God  moft 
fervently,  thci  c  is  fome  coldnefs  in  their  love. 
Who  comes  up  to  the  height  of  that  rule, 
22.  37-  TIjoHfijattltvethe  Uri  thy  C»d 

'trith  ttUthy  htmty   at:d  .I'l  f/v   ruird^    and  a!i 

thyflrengthf  When  WC  mediae  on  God,  it  is 
not  in  the  depth  of  twr  thoughts,  without 
fome  wanderings  and  extravaga;:M:>;  'tis  very 
hird  if  not  in^ofliblc  for  the  Soul  to  Itand 
loi^  in  its  M  bent  to  God. 

^tin  Heaven  it  doth  To,  and  will  do  To  for 
ever,  without  any  relaxation  or  remillion  of 
its  fervour.  Chrift  -amon^  the  Saints  and 
Ani^l^in  Heaven,  is  as  a  mighty  Load-ftone 
r?,^  in  amongft  many  Needles,  -which  leap  to 
hun,  and  fix  themfelvesinfcparabiy  upon  him. 
They  all  aftin  gloi7  as  the  fire  doth  here,  to 


the  utmofl  oftheir  power  and  ability.  There 
is  no  1  otc  lower,  than  Glory  to  God  in  the 

high  eft. 

4.  The  mofl  rpiritnal  Souls  on  Earth,  who 
live  moft  with  God,  have  and'nwft  have  their 
duly  and  frequent  intermifTions.  T  c  rccei- 
lities  of  the  Body,  as  well  as  the  dcfedivcucfs 
ot  their  Grates  J  require  and  nttcflltatc  it  to 
be  fa  Our  hands  with  Mofes  will  hangdown, 
and  grow  weary.  Our  AffefUons  wiil  cooj 
and  tall,  do  what  we  can.  • 
But  as  the  Spirits  of  jull  Men  made  perfect 


any  intermilUoQs  in  the  actings  of  their  Grace: 
Theyfikitfirve  bim  dfy  and  night  in  his  Temple^ 
Rev.  7.  15.  You  that  would  purchafc  the 
continuance  of  your  r{)iritual  Comtorti  but  ior 
a  day,  with  all  that  you  have  in  this  Wodd^ 
will  there  enjoy  them  at  full  without aBjri&ter- 
niittiug_  throughout  eternity, 

5.  If  the  beft  hearts  on  earth  be  at  any  time 
more  than  ordinarily  enlarged  in  fpiritoal 
comforts,  they  need  prcfently  Ibme  humbling 
providence  to  hide  pride  trom  their  eyes.  Even 
Paul  himfelf  mnft  hare  a  thorn  in  the  flcfV:,  a 
McircngCT  of  Satan  to  buffet  him.  Bernard 
could  never  perform  any  duty  with  comfort- 
able  enlargement,  but  he  feemcd  to  bear  hh 
own  heart  whifpcr  thus,  Btne  fecUtt^  £er- 
nardey  O  well  done  Bernard. 

But  in  Heaven,  the  highcfl:  comforts  are  in* 
joyed  in  the  decpcil  humility,  and  tlie  intire 
glory  is  afcribed  to  God  without  anyone 
worthy  defalcations  Rev.  t.  ro.  They  put 
not  the  Crown  upon  their  own  hwds,  out 
Ghriil  s:  they  caft  down  their  own  Crowos, 
and  fall  down  at  the  fettof  him  that  fittetii  lip* 
on  the  1  hronc. 

6.  All  AfremWicsforWorniipmHiisWOrfd 
arc  mixed  :  they  conlifl  of  regenerate  and  on- 
regenerate,  living  and  dead  Souls  i  thisfpoiU 
the  haimony,  and  allays  the  comfort  of  mutual 
Communion.  In  a  Congregation  confifting  of 
a  thoufand  i^rfoas,  Ah .'  how  few  compara- 
tively are  there  that  are  heartily  concerned  jn 
the  Duty  t  But  it  is  not  fo  above.  There  arc 
ten  thoufand  times  ten  thoufand,  even  thou- 
fiindsx]fthoafiuidsi)^rethe  Throne,  loving, 
adoring,  praifing,  and  triumphing  together, 
and  nota>arriag  firing  in  all  their  Harps. 

7.  Here  the  Worihip  of  God  is  imjwred, 
mixed,  and  adnltcrntcd  bv  tl.c  fjnful  additions 
and  iavcntions  ot  Men.  i^^facious  Soul's 
groan  under  as  a  heavy  burden,  fighing  and 
praying  for  Reformation  ^  as  knowing  they 
canexpe&  no  more  of  God's  Prefence,  tliaa 
there-is  erf  his  Order  and  Inftitution  in  Wor- 
fhip.  Rut  above,  all  the  Worfiiip  is  pure,  the  ' 
leak  pin  in  the  hcavcnlyT nhernatU  is  actoidii»g 
to  the  perfeft  Pattern  ofthe  Divine  Will.  / 

8.  We  have  here  Duties  of  diveis  kinds 
and  natures  to  perform.  All  our  times  is  not . 
tohe^pcnt  in  loving,  praiimg,  and  delighting 
in  God  :  but  wemuft  turn  ourfclves  alfo  to 
iearcbing,  watching,  andibul-humbling  work. 
Soraetimes  we  are  caUed  togetup  oarilearts 
to  thehighef.  praife,  and  then  to  humble  them 
to  the  duft  for  lin  and  judgments ;  one  while 
toftng'hi$'PraU*e$,  and  another  whQeto  figh 
even  to  the  breaking  of  onr  loins :  but  the  Spi- 


iLBOwnoteiniwtiisin  ibe  degrsfy  ibrBdtherlos,  htb.  ^  24. 


ritsof  juft  Men  made  perfect,  have  but  one 
kind  of  imploymeut,  vu.  praifing,  loving  and 

delighting  in  God.  There  is  no  groaning, 
rtf.htng,  fearching  or  watching-woik^  that 
Rata 

9.  The  mod  jnumlnatcd  Believcn  on  earth 
have  but  dark  and  crude  apprehenfions  of 
Chrill^  Interoeflion-work  in  BRiven,orof  the 
way  and  manner  in  vfhich  it  is  there  perform- 
ed by  him.  We  know  indeed  that  our  High- 
Pri«t  isforus  entert  within  the  Vail,  Hcb.  tf. 
10.  I  h  it  hcappcarsin  that  moft  holy  place  for 


That  he  thei;e  reprdents 


Digitized  by  Google 


VoLI. 


A  l^rcatije  of  the  Soul  of  Mart. 


<4j 


his  fuHerings  for  ns  tb  God,  ihnding  Ixfore 
him  as  a  I^mb  that  liadbeen  flaiii,  J?ft'.  5.  6. 
That  be  oiTcrs  up  our  Prayers  with  hU  loceafe 
tbGod,  Rev, 9.  3-     .  . 

Buctlic  immcdi;ite  inniition  of  t!ie  whole 
perfoonaace  by  the  pcrfoa  of  Chrilt  ia  Htavea, 
thebdioldingof  hintinhiswork  there,  with 
the  fniilesaud  ho  ioiirs,  the  delight  .ind  fitis- 
hSuoa  of  (he  father  ia  bii  FcxSm  aad  Work  ^ 
certtiiilf  thtt  mnft  be  a  far  diflbent  thing,  and 
what  rauft  make  more  deep  and  fijtabic  iin- 
prefOoas  upon  our  hearts  thaa  ever  ,the  moft 
tffleditg  y'lcw  of  them  bf  Faith  at  this  diftanoe 

could  do, 

I O.  Jh  /neb  mmfitii^  ^  Mff"^ iS/^^ 

tints  4f  Gtmj  t»  him  tbm  ptttth  nmw  the  Tnrtwr, 

an  J 10  thcLamh  for  tvermorc^all  the  feparatcaF^vi- 
ritt  •f  .tke  Jufi  art  imfltytd  trndxpheilj/  t*ktn 
m  i$t  Hemtn  mt  ihiy  etme  in  their  fivend  times 
thither  •■,  .t.'^-/  .ri"  h-  f<>  ir^;p!vyed  in  that  Temple- 
jirviceimotheend  cfthe  vnrUt  »hea  Ckri^fiidll 
ddivtf  if  the  Kingdtm  h  kirFtdier,  mdthmee' 
fmh  C*d  ^mtt  he  all  in 

The  iUuftratioaand  ocmfirmatioaof  this  Af- 
iertkui  we  have  hi  thele  two  or  three  pattico- 

lars. 

(ij  That  all  the  Spirits  of  joft  mca  irom 
theb^ianiiigofdieWorM,  mtil  Cbrif{?»a^ 

ccnfion  into  Heaveu,  did  enter  into  Her.  cn  a<; 
a  place  of  ReH,  as  a  City  prepared  for  tbcm 
ofGodv  HA,  11.  itf.  and  did  enjoy  Blcfled* 
ncfs  and  Glory  there :  but  yet  there  fecms  to 
beau  alteration  even  ia  Heaveait  Xelf,  finoe 
theAfoationofCbriftiotolt,  and  fbch  an  al- 
teration as  advanceththeGlory  thereof  both 
to  Angels  and  Saints.  « Heaven  it  felf  (  £uth 
^        one  who  isnow  there  )*w«  not  what  it  is^ 
Owen's '  *  before  the  entrance  of  Chrlfl  into  the  San£lu- 
Chriftokr^ary  for  tbeadminiftration  of  his  Office.  Nei> 
gia,fbi58**ther  the  Saints  departed,  nor  the  Angels 
'  themfclves  were  particip-rit  of  that  Glory 

*  which  now  they  ate.  Neither  yet  doth  this 
•argue  any  defeft  in  Heaven,  or  the ftitethcre> 
'  ofin  its  primitive  conflitiitlon :  Forthcper- 
'  ^ioa  of  any  Itate  hath  rcfpod  unto  that  or- 

*  derof  thinp.s  which  it  isonginaUy  fated  mi- 
*to.  Take  all  thin.',s  in  the  order  of  the  firfl 
'Creation,  and  witii  rclped  thereunto,  Heaven 

*  was  perted  in  Glory  froin  the  bcginaing,  &c. 

*  Whatever  was  their  reft,  rcfrcflimcnt  and 
,  *  blcflcdncfs ;  whatever  were  their  enjoyments 
)5^*of  the  prefoice  of  God  •,  yet  was  there  no 

*  Throne  of  Grace  ereded  in  Heaven,  no 
*high-Priefl:  appearing  before  it,  no  Lamb  as 

*  it  had  been  flain,  no  )oint  alcription  of  Glory 
*«nto  him  that  fits  upon  the  Throne,  and  to 

I  riiu-  •  the  Lamb  for  ever  i  Oodbaviw  ordatHtd  fome 
noftra  *^'"g  for '"•>f^^''t  they  mmuitmfhmUnet 

tfmpori    he  maJc  fcr'fc},  Heb-  tt.  40. 

pcivcn-     Now  both  the  Angels  and  Saints  ia  Heaven  do 
nHneftt  behold  Chrift  in  his  Prldlly  Office  withu  that 
San£^uary,  a  fight  never  fccn  in  Heaven  before. 
(1.)  This  frame  of  heavenly  Worflup  wiU 
;  continneasitis  until  the  end  of  the  World, 
and  then  another  alteration  will  be  made  in 
/    tiie  manner  of  his  difpcnfatory  Kingdom  : 
/     ffrtbtnkenmjUetiver  wp  tbeJBtigdemte  Ced^ 

j       e'.  e/j  il^c  Either    Mul then  JJhtU  lheS«n  .itf*  l;lt?ifelf 
'      bejuhjtil  uniohim  that  fut  all  things  mdfr  him., 
\    tba$  Cad  mM  be  Mitt the  Apdftlc  fpcaks, 
Vol  I,  , 


^  Cor.  15.  14,  iB.  So  that  as  theprefent  ftafe 
of  Heaven  is  not  in  all  refpctfis,  what  it  was 
before  Chriif  s  AiceaCon  tbitber  -y  fo  after  the 
tottfimmatioo  of  the  Mediatorial  Kingdom, 
and  the  gathering  all  the  Elctl  into  Glory,  it 
'  will  not  in  all  r<^^ei^s  be  what  now  it  is.  ' 

Qirift  win  never  ceafeto  he  the  immediatt 
Head  of  the  whole  rlbrifiod  Creation.  Crd 
having  gathered  all  the  Elect,botb  Aiigclsand 
Men,  unto  aheaB  in  him^  and  he  beirfg  the 
Knot  or  Center  of  that  colleflive  Body  ^  the 
whole  firame  of  the  glori&ed  Church  would  be 
diflolved,  Hioiild  he  We  hi^  relation  of  a  Hiead 
to  it.  Yea,  I  doubt  not  but  he  will  fof 
ever  ^cootinoe  to  be  the  tmebma  of  Commimi* 
oatioh  betwixt  God  and  his  gl0rifi«)  Chorchi 
God  will  (lill  Communicate  himfelf  to  us 
thro  Chrilt,  and  our  adherence,  lovc  and 
delight,  will  fUH  -be  thrft  Chriftt  In  a  vrord; 
whatever  change  (hall  be  made,  the  Perfon  of 
Chrill,  and  therein  his  humane  nature,  Ihall 
IliDcomhnie  to  he  the  eternal  Obied  ofDI^ 
vine  Glory,  Praifc,  and  Worfhip,^ft^.  21.4. 

But  when  he  (ball  have  gathered  home  ail  Nam  a , 
his  Ereft  toGlory,  he  wilt  rcfien  hb  Difpen-  dirpe«&' 
r-*n:  y  Kiiirdom,  and  become  lubjcd 
«W  M  Head  of  that  Hodf  which  he  unbred)  to  ^^'^n- 
Ilis  Fadier  hun&lf,  tMt  Gei  maybe  M  in  jUL,  quam  era* 
as  it  is  1  Cor.  15.  28.  diturus 

(i .)     in  jilL,  that  is.  All  the  Saints  Ihall  be 
fined  andlihondinly  fatisfted  in  and  from  God  "j^^J^. 
alone  :,  there  fhall  be  no  cmptincfs,no  want  no  ufnai 
complaint:  For  as  there  is  water  enough  in  one  plenmii 
Sea  to  fin  all  Rivers,  light  enough  id  oiie  eflbt 
to  illuminate  all  the  World  \  fo  all  Souls  fhaU  ""ff? 
be  eternally  filled,  latisfied,  and  blefied  in  one  J^S*^ 
GDd;SiireIv  there  b  eftoiigh  in  God  fbrMnfibni 
of  Souls  ^  for  if  there  be  enough  in  God  for  all 
the  angels,  Mat.  18.  10.  yea  enough  in  God 
for  Jcfus  Chrift,Co/.  i  .1 9.  there  ndft  be  enough 
for  all  our  Souls-,  the  capacity  of  Angels  is 
larger  than  ours  *,  thecapacity  of  Chrift  islargei, 
than  that oF  Angels :  braiat  finsthem,  mm 
and  will  therefoie  fill  us,  be  all  in  all  to  lu?: 

(2.)  Allin  JU^  riaxviy  complete latt^oi. 
on  toaH  tIM  the  Sahits  to  the  abiiHice  of  all 
other  things,  out  of  whichthcy  were  wont  to 
fuck  ibme comfort  and  delight  in  this  World. 
He  srin  now  lie  Uiftead  ofaH  %  enunentty  all 
without  them.  Wc  fli  ill  flick  no  more  fweet- 
nefsout  of  Food,  Sleep,  Relations,.  Ordinan- 
ces, therewSlheno  more  need  orid%  of 
ti  cm,  than  there  is  ofQuidtes  ia  the  Siup 
Ihmc,  Rev.  zx.  %,  ■ 

{^.)Aa  inm,  that  is,  God  only  fhaH  btf  \ 
loved,  praifcd,  and  admired  by  all  the  Saints, 
they  Ihall  love  no  Creature  out  of  God,  bat  all  \ 
in  God,  or  rather  God  iii  them  all.  This  is  ^ 
thatblefled  ftate  to  which  all  thi'  -  ^;  !  nd,  for 
which  the  Angelsand  glorified  Souls  in  Heaven 
loogi  Hence  it  is  that  there  is  joy  ui  Heaven 
upon  the  convcrnon  of  any  poor  (inner  on 
Earth ;  bccaufe  thereby  the  Body  of  Chrilt 
myftical  advanceth  towards  its  nilnefs  and 
completenels,  Lnke.  15.  i  c.  No  fonner  is  a 
poor  Soul  ftruck  by  the  word  to  the  heart,  and 
fent  home  crying,  O  fidcA  Ifeic?  fidtmlin^ 
and  fick  for  Clu  ifi !  buttbe  news  of  It  is  quick- 
ly in  Heaven,  and  is  matter  of  great  joy  there 
bccaufe  they  wait  as  Wdl  n  Chrift,  for  thf 


Digiii^uu  by  Ljt-jv.Kii^ 


H6 


A  Treatife  of  the  Soul  ofMaiK 


VoLL 


time  of  Confummation.  To  coQchide,  Tbofe 
that  went  fii  fl  to  HcaVen  before  Chrift's  Af- 
cenfion,  wei  c  fully  at  reft  in  God,  and  blefled 
In  Ills  enioyment,  and  yet  upoa  Chrift's  Af- 
ccnfion  thither^  their  happincfs  was  advanced : 
'tis  a  new  Heaven  as  it  were  to  feed  their  eyes 
upon  the  Man  Chrifi  JefHs  that.  Thofc  that 
now  ftand  before  the  Throne,  nvlflicd  with 
the  Face  of  Chrift,and  allnbing  Glory  to  him 
fercver,  areal(bin  a  moft  blSed  ftate,  and 
are  Elled  with  the  joy  of  the  I>ord.   And  yet, 
two  things  ftill  remain  to  be  farther  done,  be- 
fore they  arc,  as  they  lhall  be  for  ever,  viz. 
theReftitution  of  their  Bodies,  which  yet  lie 
in  the  Dull,  and  the  delivering  up  of  the  dif- 
pcnfatory  Kingdom,  upon  the  coming  in  of 
the  fulnefs  of  all  their  fellow-Saints  and  after 
that  no  more  alteration  for  ever,  bait  they 
lhall  be  both  in  Sonl  and  Body  for  ever  with 
the  Lord.   What  Tongue  of  Man  or  Ani^cl 
can  give  us  the  complete,  Emphafisoi  that 
word,  ever  with  thi Ltrd}  Or  that,  of  God's 
being in  Jll}  O  what  hach God  |MpaRd 
for  them  that  love  him  / 
Jt^esfefhOtdnt  fame  times,  even  itt  tkisHfs,  M 
£ive  feme  men  tht  forefight  ttudforttafte  of  that 
iliffedtitfsy  nbieh  hpU  ftMaratcd  &m//  imt 

in  Clery. 

Sfecimens  and  Earucfit  of  Hcaven  are  no  un- 
known things  upon  Earth.  As  the  Grapes  of 
E^^y  fothe  joy  of  Heaven  may  betaflcd  be- 
fore we  come  thither^  and  thefe  ForeOghcsaod 
FviUhilions  ofHetTen  acedtfaov  ' 
I.  Extrawdinaiy,  or.  • 
2.  Ordinary. 

X .  ExtratrdtKiBy,  for  the  way  and  manner  \ 
when  the  Soul  is  cither,  (i)  Rapt  from  the 
Body  for  a  fhort  time,  in  an  Extafy,  when  in  a 
vifional  way  heavenly  things  are  prefented  to 
it:  or,C2)  When  the  bodily  eye  is  elevated  and 
Ibrengthned  above  its  natural  vigor  and  abili- 
ty,  to  behold  the  aflaaifliiiiK  obkds  of  the 
other  World. 

Ci.)  Of  the  firft  Ibrt  and  rank  was  that  fa- 
mjDiis  Rapture  of  P<m/,  mentioned,  i  0»r.  12. 

A»  3.  J hitVM  Man  in  Chrifl  fourteen  ye.fr s  iifo^ 

(  wbtther  in  the  hoefy  J  cannot  ttlly  or  rvbahtr  out 

9ftytJMjf  i  €mim  tell.  Godhtmeth  )  fueh  m 

mm  CMffe  Hf  tht  to  third  Heaven,  &c.  *  Tis 

.  .  queftionable  indeed,  whether 

*  Non  conrat,  an  Anima  i„  e«_i  \  ai 

PautifucrittuncACorporc  Sopl  of   the  was 

icpar^ta,  c-^m  i/r  id  Cc  really  feparated  from  his  Body, 

neici.e  tatctur.  iindc  juid  whilft  he  fuftered  thatExtafy, 

Hit  circa  abftraabrxn  3  or  whether  his  fcnfcs  wcrcon- 

videlicetnum  monuo  Cm-  ^""^  >  himfelf  conld  not  de- 
pore,  per  fewationemV  termine  the  QnefHon,  much 
nimar,  eniimi  hierinrin    left  can  any  other  -  but  vvhc- 

cmiMr,  m.  3.  Art.  3.  f  1^"^'.  •^"•^ Z^**^**  for 

51s.  ,  tnattimentterly  ufelcfstohim: 

'         If  his  Body  was  not  dead,  it 

X  In  ....r.  ^  for  «ny  «fe  M« 

J'oul  then  made  of  it.   f  In  Extafics  all  the 


catching  the  Fewidagain.  Probabljrthis was 

(that  Trance  he  fell  into,  in  theTfMjpfcwlMilK 
was  praying,  mcndpiied  in  >4fiF/ 12.  r?. 
In  tbb  Raptare  hb  Son!  afcended  above  thh 

World,  it  was  caught  np  into  Paradift,  into 
the  third  Heaven,  the  place  in  which  Chriit's 
Sonl  was  after  hisdeafli :  and  thet*  ht  heanl 
thofe  a*  f4ft  f4Mttif4M'7m  nnfpeakable  words  which 
it  is  Aotlawfol  fora  Man  to  naer  For  absl 
poor  Mortah  cannot  pronoonce  t^o  ShM$ltth 
off  taven:,  the  heavenly  Inhabitants  talk  in 
no  other  DiaUn-  •,  but  the  Language  of  Heaven 
isnot properly  fpokeoby any  W  the  Inhabi- 
tants of  Hfiven.  Now        was  not  admitted 
iijto  their  Society  at  that  time,  as  be' was  ac 
mtdcatli,  biiv  was  on  1  y  a  S  peftator,  a  ftaodei> 
by,  as  the  Angels  arc  in  the  Airemblies  of  the 
Saints  here  on  Earth.  Bot  O  what  a  day  was 
thatd3yteh»Soal1  h  was  as  one  of  the  days 
of  Hwven  :,  no  words  conld  fignify  to  another 
man  what  he  felt,  what  he  tafted  in  that  how. 
SncbmnMn  win  not  be  indulged  to  many; 
he  was  a  chofcn  rt'fel,  and  appointed  to  extr»> 
ordioary  SufFerings  for  Chrift,  and  it  was  ne- 
ceftrjr  his  Supports  and  Encouragements 
Ihould  be  anfwerable. 

It  waajio  lefs  extraordinary  and  wonderful  ff'^^.t, 
ft  Vilioa  wMdi  ^^.  Et^kitl,  Daniel,  and 


nesrotenri-^^fo'  Powers  are  idle,except  the  Under- 
aj prater  ending :  his  Soul  for  that  time  fecmed  to  be 
intellec-  oispiacd  from  his  Body,  much  as  a  flame  of 
turn.  Abh'  fire,  which  you  fliall  fomeiimes  fee  to  play  and 
tew  «t  a  dUbuKe.fi«aithe  Wood^aiid  then 


John  had:  fiich  Reprefentations  of  Gr>\  as«  j. 
ovei^vhdmcd  them,  and  made  Nature  fai at  i!  17. 
under  them  ,  and  no  wonder  ^  for  if  the  eyes 
of  Creatures  bcfo  weak,  that  they  cannot 
diredly  behold  fuch  a  glorious  Creature  as  the 
S«n  ;  bow  nrach  left  can  they  bear  the  glorv- 
oas  Exccllenly  and  Majefty  of  God? 

(2.)  And  iboittimes  without  an  Ettafy. 
RepreftitatKms  of  Chrift  and  the  Glory  of 
Hcaven  have  been  made,  and  the  very  bodily 
eye  fortified  and  elevated  above  its  natural 
;  vigonrand  ability  to  behold  them.  Thus  it 
was  with  Stefhen  at  his  Martyrdom,  JUj-:. 
55,  55.  Hnnbting  full  of  the  Holy  Ghoft,  lotled 
Kf  fitt^afHy  imo  Heaven^  and  faw  the  Glory  of 
God,  and  Jefas /landing  onthe  right  hand  ^CU. 
lhat  this  was  not  a  fight  ofFaith,but  an  extra- 
ordinary fight  by  the  bodily  eye,  is  evident 
from  it<;efica  upon  his  outward  Man,  it  made 
his&ccfhineasthefaceof  an  Angel. 

a.  There  are  alio  befide  this,  ordinary  and 
more  common  forctaflcs  of  Heaven,  and  tite 
Glore  to  come,  with  which  many  Belicrcrs 
arenvmired  in  this  World.  And  fuch  arc 
thofe  which  come  into  the  heart  upon  thcIW^ 
dy  and  more  fixed  views  of  the  World  to  come 
by'Faith,  and  the  more  raifed  and  fpiritual 
actings  of  Grace  In  Doty.  Believing^  xot  n* 
>Wi»ir*  ity  mffeakaUe^  and  fidl  of  glort,  i 
Pet  I.  AAf«r/Kt/i.  ,with  a  glorified 

Joy,  or  a  Joy  of  the  fame  kind  and  nature  Iwith 
the  joy  of  glorified  Spidts,  the'  in  an  ioferior 
and  allayed  degree. 

And  yet  with  theallowanceof  its  Allay  and 
Rcbatemcnt,  it  is  like  new  Wine  put  into  old 
mwcrezy  Bott!es,which  is  ready  to  make  them 
fly  i  and  would  do  fo,  Ihould  they  be  of  any 
long  continuance.  St»f  me  (faith  the  Spoufe  ) 
withFlag^onSy  comfort  me  roith  ApnttSy  J  am  ftck 
of  love.  Cant.  1.  5.  The  Sicknefs  was  not  the 
ficknefs  of  Deftrc,or  of  Gi  icf  ^  of  that  fhc  had 
I  complained  before :  but  tije  ficknefs  of  Love. 

(it.) 


Digitized  by  Google 


VoLL 


i/t  TrMtif$    the  Sud  tf  Mai. 


5^7 


(f. «.)  She  was  ready  to  &iat  ttoder  the  ioTup- p  Qingiiial>addaiu;efiomhisnoie»  bad  difc^- 
Ixntable  «(Mghc  of  ChriO^  mtnHefted  aiid|*knirahisClotlwsaiid  bfs  Horle«  fi-om  the 

fcaled  Love,  net  aMc  tn  bear  what  ffic  fclt,[  *niOHldcr  to  the  hoof.  He  found  himrelfal- 
painedwkh  the  Love  of  Chrill  j  and  the  de-  rmoft  fpent  and  Nature  to  faint  under  the 
Seed  Gore  fpeaksthn  to  kelicr  orfe,  Stttf  me.*'  preflurc  of  Joy  unfpeakable  and  nnfupport- 
imth  Ha^om,  comfort  me  rrith  Apfhs.  Asifl*a^^^•  •  .^'.:!  at  lafl  pcrceiviiiu,  ci  S|)i  iiig  ot  wa- 
Hiehadl&ki,  Lord>  fupport  and  onderprop  |*ter  in  way,hc  with  fome  difficulty  alighted 
illfSoiili  fbritre^)  daggers,  and  Mb  iiii-r*todefliift«lid  ax>thUficean<t  hand^wMdl 
der  the  prc-Tnre  and  weight  of  thy  Ix)vcJ*were' drenched  i.i  Blood.  Tears  .Hid  Swc:ic. 
Much  lilce  the  cafe  of  a  holy  Man,  who  cried  [  *  By  that  Spriag  he  (at  down,  and  waibcd  \ 
dnt^aiider  tlieomwMmtng  fesie  of  the  Lore  |  *  eiraeffly  defiring  if  it  were  the  ]>lea(tire  of 
of  Chrifl:  fhed  abroad  into  his  hart  in  prayer,  '  God,  that  it  might  be  his  parting-place  ft  om 


Mm,  p. 


liicjr  (xnamiy  oruig  ic  as  near  as  may  oc  xo  <o  >  ana  imi  nc  couia  am  rememoer  (  tno 
it.  Mf^.  r*r.  tdls  n  of  one  <?r/r/  of  JmrWErJ*  he  Miefcd  he  (hotild  die  there)  thit  be  had 

agodly  ^f  irtyr,  who  in  Prifon  rpent  i  of  *  one  thought  of  his  dear  Wife  or  Qtfl(ireil,or 
his  time  apart  from  the  reft  in  fecret  Prayer  ;|  *"  any  other  earthly  Coscemmcnt. 
in  Which  his  Soal  was  lb  ardent  and  intent,!  *  But  having  drank  oftlut  Spring,  hisSpi* 
that  he  often  forgot  himfelf  and  the  time.  '  rits  revived,  the  Blood  f!:enchcd,  and  he 
9nd  when  he  was  caDed  to  Meat,  he  neither  i  ^  mounted  his  Horfc  again  •,  and  on  he  went  in 
law  nor  heard  thofe  that  ftood  by  him,  tin  he|  *  the  fine  frameof  Spirit  tin  he  had  finifhed  a 
was  lifted  u])  l>y  t'lcjjrms  ■  awd  then  he  would,  *  Journey  of  near  thirty  miles,  and  cainc  at 

*  night  to  his  Inn,Whcre  being  corae,hc  grcat- 


gently  fpealc  to  them,  as  oneiKwly  awaked 
OQt  or  a  i^eet  deep.  Thefe  fbrctanes  of  Hea- 

Vcn  may',  from  the  manner  of  thctT  tOUftf- 
moioSf  bedifUngulhed  into, 

t.  Mediate:  And,  2.  Immedfate.- 

t,  AfediatCy  in  ant!  ")y  the  previous  ufc  and 

cxcrcife  of  Faith,  heart«<xanii nation,  &c. 
tiie  Spirit  of  God  conconing  witft,and  bleflinp; 

of  fuch  Duties,  as  thcTe,  helps  tlie  Soul  I  v 
them  to  a  fight  of  its  intcrcfT  in  Chrift,  and  the 
Glory  to  come  ;  which  being  gained,  Joy  is 
EO  irore  vnder  tlie  Soul's  command.  I  have 
with  good  afluraoce  this  accotmtof a  Minillcr, 

*  who  heing  alonein  a  jowTiey,  and  wiWng  to 

*  make  the  beft  improvement  hecould  of  that 
'day's Solitude,  fcthlmfelftoa  dofeexamina- 
*tioiiofthe  Hate  of  his  Soul,  and  then  of  the 
*IJfe  to  come,  and  the  mnic^  of  its  being  and 
•living in  Heaven,  in  the  views  of  8H  thole 

*  things  which  are  now  ~—  f^^^^ 
•and  fTopc.    After  v 

•thoughts  begin  to  f.Xyiud  comecloier  to  dicfe 

*  great  and  ailonilb>M  thtef^«;  than  wai  olhal  \ 

*and  as  JiisMindfcr'ed  u;x»n  "he.  ,  M'^  Af- 
'fictions  began  to  tife  with  onfirerable  liveii- 
•neiiandtigoof. 

*fTi:  therefore  (  whilH:  he  was  yet  mailer 
'  of  his  own  thoughts  )  lifted  up  his  heart  to 
*Ood  in  a  Ibort  ejacnhtion  that  God  would  (b 
•order  ir  in  his  Providnce,  that  he  might 

*  ra^with  no  interruption  from  Company,or 

*  anyotltcr  Accident  in  that  Journey,  which 

*  was  grunted  him:  for  in  all  that  day's  Jour- 
*ncy,  he  neither  met,  overtook,  or  was  over- 

*  taken  by  any.  Thus  going  on  his  way,  his 
•thoughts  hcp;:;n  to  fwcll  and  rife  higher  and 
•higberlilce  the  waters  in  ExxiiePs  Vifion,  till 
*at  laftthey  became  an  overflowing  flood. 
•Such  was  the  intention  ofliis  mind,  Inch  the 
•ravilhing  taftes  of  heavenly  Joys  ,and 
•ftch  the fbn  aflbranceof  his  iutercft  therein, 

*  that  he  utterly  loft  a  fight  and  fcnfe  of  this 
'  Worid,and  all  the  concerns  thereof  j  and  for 
•fome  hours  knew  no  more  where  he  was,  than 

*  if  he  had  been  ina  deep  flcep  upon  his  Bed.  At 


ly  admired  how  he  came  thither,  that  Mb 

'  Horfc,  vvichouthis  direftion,  had  brou'j,ht 
'  him  thither  and  that  he  feU  not  all  that  day  £ 
•which  pa  fl:  not  without  (ereral  Trances  of 

*  confiderable  continuance. 

^  Being  alighted,  the  Innkeeper  came  to 
*him,  with  lome  aftonifhment,  (hmg  ac- 
^  p;]  nted  with  him  formerly)  OSir,  faid  he, 
'  what  is  the  niaaer  with  you  '  You look  liko 
(a  dead  Man.  'Friend,  replied  he,  1  wa»  n0- 
i  vfi -^-tter  in  my  life.  Shew  me  my  Cham- 
^bci  ,  civ.te  my  Cloak  to  be  deanled,  bum 

*  me  3  lT^t»eWinc,  and  that  is  all  I  delve  of 

*  y  -  he  prelcntAccordinply  it  was  done, 
*and  a  &u^)per  fent  up,  which  he  could  not 
« trwch  i  Iwt  reqnefted  of  the  people,  they 

*  would  not  trouble  or  cTiffurb  him  for  that 
hL    All  this  night  palTed  without  one 


n  the  views  of  8h  thole  j'nighL  AUthts  night  paired  without  one 
>w  non5  Obje^  of  Faith  «wlnk  of  flecp,  tho*  he  never  liad  a  fweeter 

-•  while  he  nercpived  his  *  nights  reft  in  all  his  life.    Still,  ftill,  the 

*Joy  of  the  ix)rd,  overflowed  him,  anid  he. 

*  ftemed  (to  he  an  Inhabitant  of  the  other 
'World.  The  next  morning  hcinc  CM  Ic 
^w^  early  on  borfeback  a^in,  tearing  thp 
•Dircrtiftment  in  the  Inn  might  bereave  hint 

*  of  his  Joy,  foi  le  fud  it  v.as  now  wirl;  him, 
'  as  with  a  Mao  that  carries  a  rich  Trcafure  a- 

*  bout  him,  who  fufpefts  every  P-n/rr^rr  toise 
*a7T«V/:  but  within  a  few  hours  he  was  fcn- 

*  fibleof  the  ebbing  of  the  Tidcj  and  before 

*  night,  tho*  there  was  a  heavenly  ferenicyand 
'  and  fwcet  pciccupon  his  Spirit,  which  con- 

*  tinucd  long  with  hin^  yet  the  1  ranfports  of 
'  Joy  werebver,  and  thefine  edg  of  his  delight 
'hluntctl."  He  many  years  after  called  that 
*day  one  of  the  days  of  Heaven,  and  profeUed 

*  he  nndcrftood  more  of  the  life  of  Heaven  i»y 
Mt,  ^than  by  all  the  Books  he  ever  read,  or 
Difcourfes  he  ever  cntenatned  about  it.  Thi9 
was  indeed  anciitraordinary  fbretaffe  of  Hea- 
ven for  degree^  hut  it  came  in  the  ordinary 
way  and  method  of  .Faith  and  Meditation. 

2.  There  areaijlb  tumedi/ae  Tllapfes  of  hefl^ 
vcniy  Joy  into  thehc  11 1--      Believers  at  Ibme 
'iaOhc  he-^  an  to  perceive  him  felf  very  faint,  times  j  of  which  we  mayljpcakas  the  trnhtt 
•and aimoiUiiokol with  bloody  which  nu^  ^  doth 


Dig 


568 


A  Treatijf  oj  the  Sgulff  Mm^ 


Votl 


doth  of  ihc  Dew  and  Raiii,  that  it  tarrieili  not !  and  Ipiritual  Being,  and  the  manner  of  ks  fnb- 
frr  Mdti^  nor  vfaitethfer  the  Sons  of  Men;  a  fur- 1  filling  and  adiagout  of  the  Body.  For  feeing 
prizins^  Light  and  joy,  like  that  Cwr.  5.  ii.Or]  it  h  by  Nature  invillble,  and  in  moft  of  its 
(Vcr  J  WM  arparc,  tny  Soul  m.i^e  me  like  the  Cha-  Adioiis  (whilft  it  isin  thcftatcof  Compofirion) 
rim  «f  Aminad^,  it  makes  the  fame  ufe  of  the  Body  ain!  natural 

Tlicic  is  a  Witncf>  of  the  Spit  itdiftindfrom  Spirits,  that  a  Scribe  doth  of  his  Pen  and  Ink, 
that  of  Water  and  Bloo  J,  i  John  5  8.  that  is,  withou:  which  he  cannot  decipher  the  Chara- 
ft  Witnds,  or  Sealing,  which  comes  not  in  an  dVers  which  are  formed  in  his  fancy*,  it  mult 
arjTumcntativc  way,  by  rcafoninj^  from  either  needs  be  difficult  to  cnnceiTebowkiabliilsaQid 
JulUhcaiioa  or  bauctitic  uion,  but  feemstocomc  adts  in  its  fcparatc  flatc 


immediately  from  the  Spii  it.  I  know  both  forts 
of  Tcfti monies,  hotv  clear  and  fweet  foever  they 
arc  for  the  prefcnt,  arc  liable  afterwards  to  be 
called  into  qucftion  •,  but  certainly,  during,  the 
abode  of  them  upon  the  Soul,  they  are  no  left 
Thau  ajhort  Sdvation^  a  real  participation  of  the 
joy  of  the  Lord.  And  that  which  makes  them 
fo  ravishing  and  tnuifportin?,  is, 

(1 .)  i  he  infiaite  weight  with  which  the  con- 
cerns-of  Eternity  lie  upon  the  hearts  and 
thoughts  of  the  People  of  C}od  ^  nothing  lies 
fo  near  to  their  Spirits  iu  all  the  World,  as  the 
matters  of  Salvation  do,  and  have  Hill  done 
ever  fincc  God  tlirouf^hl/  awakened  them  in 
their  firll  clicdual  Coavidion.  'Tis  faid  oi Lu- 
*  t^ecOTflfgr*.,  There  wm  fuch  a  Jlrong  imprejfton  of  CoJ 
lor,  ncc    ^p^^  fj^^  5^,,.,7  f„  Ccnviiliony  thttt  there 

nccfcnl'us  "t*t^'<^  ^i'*f-»  Bloody  norSenfe,  nor  Speech 
necTOx,  difcenuhU  in  Urn*  Tho'  it  rife  to  that  height  but 
fnpefcflcr,  in  a  few,  yet  it  fettles  in  a  deep,  ferious,  and 
j^U Me-  jnod  folemu  fenfc  and  foUicitudc in  all.  This 


toff. 


Qjicry  1 


S«Lu 


heightens  the  Jey. 

(2.)  The  rcfllcriiefs  of  the  Soul,  whilft  mat- 
ters of  Salvatiua  itang  in  a  dubious  fufpciicc, 
mnft  needs  proportionably  overflow  it  with 
Joy  when  God  (ball  clear  it.  It  was  the  fivitig 
of  one,  and  is  the  fcnfeof  many  more,  1  iuve 
born  i£)idfhe)  feven  Children,  and  they  have 
all  cofi:  me  dear  •,  yet  could  I  be  well  content  to 
bear  them  ail  over  again,  for  one  glimpfc  of 
the  Love  of  God  to  my  SooL  This  heightens 
the  Joy  above  cxprefTion. 
^nd  now^  having  expUi/ied  the  fubjlance  of  the 
DoElrtne  in  thefe  twelve  PropoUtions,  it  rc- 
mair.  r,  tha.1  jj  a  Mantifla,  or  C.xjl  upon  the  n  hole^ 
I  JartUr  clear  what  helengs  to  tins  SuhjCilf  in 
tM /Hhtitn  of  feveral  Queries  ahtiu  the  S«hI  in 
its  isnhoAicd  and  feparate  ft  ate  :  and  tho'  the 
Katsii  c  of  Come  of  thefe  Queries  may  feem  too 
cui  ioui^  yci  ipiall  labour  to  fpeak  according  to 
the  Rules  of  Sobriety,  ,ind  contain  my  felfvpitbin 
the  tine  of  Modefy^  10  whitt  I  pall  ffeak  about 
tbemi  Aidth$&aittbiSy 

IVljctl.'cr  any  Net  ten  or  Concept  ion  din  he  formed 
of  a  feparate  Soul  f  And  if  fo.,  How  me  may  be  af- 
fifted  d.'f'y  to  form  it,  .otdcoynelve  of  it  ? 

It  muli  be  acknowledged  not  only  very  dif- 
£cDlt,  but  aa  impoinble  task,  for  a  Soul  im- 
nierfed  in  Matter,  and  fo  unacquainted  with  its 
own  Natureand  Fo.vers,  as  it  is  in  its  embodied 
flatO)  to  gain  a  perfcd,  clear,  and  adequate 
Conception  of  what  it  (hall  be  in  tlic  World  to 
come.  Lxpcd  not  then  a  perfeft  Image,  much 
lelsany  magnificcot  draught  of  this  excellent 
Creature  :  thi?  would  be  the  fame  thing  as  to 
go  about  to  dcpaiiit  the  Sua  in  its  Glory,  Mo- 
tkms,  and  Influences,  with  a  Pencil.  I  fliall  think 
1  have  doiic  enough,  if  I  can  but  give  you  nny 


But  tho'  weacknowledge  it  to  be  a  greatdif-AM. 

ficulty  to  tr  V  c  beyond  the  limiti  of  this  world, 
tho'  we  pciccivc  nothing  to  depart  from  the 
Body  at  the  inflant  of  its  expiration  but  a  pufT 
of  breath,  which  vanifties  like  fmoke  into  the 
Air  J  and  tho'  Atheiltical  Wits  daringly  pro- 
Aonnoe  an  immaterial  Subftancc  to  be  a  mcer 
Jargon^  a  contradidion  in  termini s  j  which  be-  H  K'  if 
ing  joined  together,  delhoy  one  another :  Yet 
all  this  doth  not  make  the  Notion  of  a  feparate 
Soul  impolhble,  much  Icfs  undermine  its  Exi- 
gence in  its  unlxidicd  and  luncly  Aate  \  the 
Scriptures  having  fo  abundantly  obviated  all 
thefe  Athciflical  Suggeftions,  bv  fo  many  plaia 
difcovcrics  of  the  bappinefs  of  fome,  and  mi- 
fery  of  others  after  this  Life.  Yea,  my  Textao- 
fwers  ut,  that  Death  is  fo  far  from  deflroyinf 
or  antsthtlattng^  that  it  pfr/;/?/ the  Spirits  of  the 
Juft. 

There  can  be  no  more  d!*Tiaiky  in  conceiving 
or  a  lc})aratc  Soul,  than  there  isin  conceiving 
of  an  Angel.  For  it  is  certain  that  a  feparatcd 
Soul  ptn  i  in  Angel  arc  the  livclicfland  clcarcfl 
RcprcicQtations  of  each  other ,  in  the  whole 
number  of  created  Beings.  Some  make  the  dif-  /''  Mort'i 
fcrence  betwixt  them  little  more,  than  ofa'''^^ 
Sword  in  the  Scabbard  firom  one  that  is  naked,      j,  ,^ 
A  Soul  is  but  a  Geniiu  in  the  Body,  and  a  Ge-  ^ 
nim  ( or  Angel)  is  a  Soul  out  of  a  Body.    An  &  S. 
Angel  (faith  another^  is  a  complete  and  per-  Wt  le 
fcdt  Soul,  a  Soul  an  unpetfea  and  iacomplcle 
An^cL 

The  feparate  Soul  doth  notbecoraean  Angel 
by  putting  off  the  Body  ^  they  are;,  and  fiiU  will 
be  divers  Specits but  in  this  they  agree,  that 
in  their  common  Nature  they  are  both  Spirits^ 
that  is,  immaterial  SnhftAKCcs^  endued  with  Vii' 
derflanding^Wm^andaclivi  V  -rcr.  And  Ikuow 
not  why  the  one  fliould  not  be  as  intelligible  as 
the  other  ^  or  if  there  be  any  advantage,  the  SmI 
certainly  mull  have  it,  feeing  our  acquain- 
tance with  Souls  is  much  more  intimate  than 
with  Angels.  Angeb  indeed  have  larger  Ca« 
pacities,  and  have  no  natural  inclination  to  be 
embodied  as  Souls  have^  but  their  commoa 
Nature,  as  they  are  SpiriCi,  is  the  lame :  And 
if  wc  can  conceive  <tf  one,  w«may  aifo  of  the 

other.  '  '  cj  • 

But  the  difficulty  feems  to  lie  in  this,  how  ♦ 

the  Sowl  can  fubflfl  alone  without  a  Body  \  and 
how  the  habits  of  Grace,  which  were  infufcd 
into  it  in  this  Life  by  Sandification,  do  inhere 
in  it,  or  can  be  reduced  into  zfk  by  it,  wlienk 
hath  no  bodily  Organs  to  work  by.  >  \ 

AstO  the  firft,  there  is  no  difficulty  at  all,  if  ^ 
wc  once  rightly  apprehend  what  is  meant  when  \ 
WC  call  it  a  fptrttual  Subftance  j  that  is,  a  Be- 
itijg  hjf  it  felf,  ind^mdmt  nfM  ttny  other  Cre*^ 
tare  its  to  its  exiflcnce,  as  was  opened  before :  the 


umbrage  or  faint  rcpickiitacbaofthisliiblime  i  Soul  depends  not  tor  its  Ufe  upon  Uie  Body, 


Digitized  by  Google 


VoL  i 


te 


of  the-SjS^^M^^ 


/' 


/ 


Sd.6, 

/ 

/ 

I 

%  the  iMe^Mdhg  tmi 

H^iSift  titfrmttyFutMtS 
if  the  Sou!,  tkreftre 
eilled  Inorganaal,  Leitttife 
Kfi  ifixei  ft  vif  McK.biT  of 
^BoJlf,  J*  tte/i-nftnc  j^p- 
ftfite  0ti  iotomoiix:  i  omtrs 
jrr  I*  their  prefer  OrgsKt. 
Jte  Souldxrefare  tjtb  th( 
ftiuft  Mi  mrdit  tf  tlum 
hftttjeptrdteflae, 


*  habits'! nhcrcnt  beingnow  Iwth. made  perfcrt  -.  \ 

*  the  clp§  ot  Flclh  kooc^i'tlo^  and  all  dillautc  ^ 

*  from  God  scrooved,  by,  its  Cotr.ui^  home  to 
'  him,  even    near  as  the  capacity  ot  the  ^'oul 

*  can  aflrak.  Coaceiv.e  fuch  a  Spirit  niqualifiuf, 

*  npw  iwnk*dln  its  proper  order  araoug  iouu- 
'■  mcrablc  other  holy  and  blcflbd  Spirits  which 

*  furcQqpd  the  Thiope  of  Ood,  bcholdiiij^  his 

*  Face  wit^  infinite  delefbtion,  and  adijigall 
'  If;  Powers  and  Graces  to  the  Highcft  in  thp 
'  worlhippiag,  ptaiiiag,  loviag,  aud.  adnilijing 
^Ui^  tltatiktethoi^thc  Thnciiie,  atu}  thcLamB 

*  for  evermore.  And  theti  you  have  a  true, 
tho'  impcpfcd  JtU4  or  Netmi  of  the  Spirit  of  a 

I  will  not  here  make  Ufe  of  the  other  Glafs, 
to  rcprciicat  a  damned  Soul»  (cparatc  for  a 
time  m>m  its  Body,  and  for  ^vcr  from  the 
Lord :  Jbat  wiUi,  be  flKVAy.oo  i(L  its,  j^jgfc 
place.  ....... 

tiort  of  er.tcioits  Souls  pom  their  Bodies  ?  And 
iffoy  m  uihat  particulars  doth  the  difference  af- 

For  the  clear  flating  and  flitisfylng  of  this S«ii 
Qu^ftion,  i  wiU  Ifiy  dowu  forac  things /;r£i^ 
tively  ^  and  tosui  things  jejkivdy  about  1^ 
On  the  tugtfuw^aft  I  d^  ti^o  tbip^  !^ 
beuQted.    '        '  '  ,  .  . 

1.  That  there  is  no  dilTcrcnce  betwixt 
reparation  of  one  gracious  Soul  and  another,  in 
pirn  off^ftty.  E«ery  regenerate  Soul  is  fully  fe- 
cured  in  and  by  Jefus  Chrift  from  the  danger 
of  pcrifhing,  aodisoutofhazttdoftlic  Wfi^ 
to  come.  , 

This  ipuft  needs  be  fo,  becau(ea11  ioat  are  in 
Chrifl  ure  equally  juftified  by  the  imputation  of 
Chrift's  Righteoufnefs,  without  dilfercnce,  to 
thetn^tl^  Rjim.  3.  22.  Even  the  Rirhteoufnefs  of 
God,  rplfich  is  by  Faith  of  j  ejus  Ciiriji  wno  Mid 
HfOB  all  th^m  th^   /<e*r, jf<^r  t^ert  is  n^a  e^jfereac^  i 

By  vcftue  w  hereof*  my  anr'all  cqoaUy  fecnred 

from  Wrath  to  come,  one  as  well  M  another. 
As  all  that  failed  with  Pdul^  fo  all  that  die  in 
Chrift  come'fafc  to  the  flioar  of  Glory,  and 
not  one  of  them  is  loft.  Tlic  ftfog  of  Dtatll 
fmitcs  none  that  are  in  Chrift. 

2.  There  is  no  dificrcncc  betwixt  the  d<epa|r* 
tingSoulsof  juft  Men,  in  rcfpccl  of  tlie  fiippor- 
tinggrefcnte  of  God  vvith  them  in  that  their 


but  the  Body  upon  the  Soul.  It  is  the  fame 
Sword  «bea  iis  is  drawu*  as  it  was  when  Ihea- 
thed  in  its  Scabbard  \  the  Sool  i»  ^s  much  it 
felf  when  fepai-ated  from  the  Body,  as  it  was 
when  united  with  iti  its  Being  is  iu4epc»Kicnt 
on  it,  it  can  live  and  aft  In  a  Body,  and  it  ca^ 
do  fo  without  it  t  for  it  is  a  diftinft  Being  from 
its  Body,  a  fubftaqtial  Beiog  by  ii,ffi\i  And, 

As  for  the  haWtsofGiacewWdiaooompany 
it  to  HeaTcn,  it  would  much  facilitate  ournp- 
prchenfion  of  it»  if  f«  hut  cojnparc  acquired 
and  infufedhabiiswith  cadi  other.  'Ttetrac, 
they  arc  of  dilFercnt  Natiires  and  Origmals,  but 
the  Son)  is  the  fubjedt  of  them  both,  a^  their 
inhefioA  and  improveineiit  is  nMcli  after  the 
iame  manner. 

Take  we  then  an  acquired  habit  into  coufi- 
deration,  which  is  nothing  elfe  but  a  perm4ii€nt 
Qudityrendritii  the  fuhjcll  of  it  from  ft  iVid  ready 
i^ferfirm  m  vork  mtb  e^fi  i  fuppofc  th^  t  of  Mu^ 
fick,  or  Writiiigj  and  we  ftall  find  tiiefe  habits 
to  be  lafely  lodged  in  the  Soul,  as  well  when 
the  Body  is  laid  into  the  dcepeft  lle^p,  which  is 
the  Image  ofDotli,  n  when  iti«  awakf  and 
Bioft  active^  for  they  arc  both  Artifts  when 
alleep,  and  need  learn  no  npw  Hules  \o  play 
or  write  when  yon  wmkQ  then:  whipbfbews 
the  habits  to  be  periptpnclyroiptfd  in  tbcnr 

minds.  .  .  , 

Infufed  haWts  of  Grace  are  as  deeply  iPoot- 
Ci\  in  the  Soul,  yea,  deeper  than  any  acquired 
habit  can  be :  for  when  Knowflegpand  1  ongues 
lhallbedoneaway,  UteaWdeth,  iCfr.  13.  8. 
viz.  after  Death,  m\m^  Podf  is  m 
theGrave.  .  ,  .  .. 

Add  hereto,  that  ^e  habits  of  Grace  are 
infcparably  rooted  or  lodged  in  a  fubjcft  which 
isbyn^re  a  Spirit,  that  is  to  fay,  an  intelli- 
gent aftive  Being,  able  to  ufc 
its  Faculties  of  ll  Vnderjlandiag^ 
WiU^  and  AffeRioru,  and  con- 
feqnently  in  chdr  njc  to  reduce 
thcfe  habits  of  Grace  inherent 
in  them  into  aft,  wit)iput  the 
help  of  the  Body :  For  to  fup- 
pofc otherwife,  were  todilpi- 
rit  it,  and  dcftroy  the  very  Na- 

,   tare  of  it. 

Moreover, let  this  Spirit  thus  fiirnifticd  with 

gracious  habits  bcnpvy  coufidcred  in  feparation ,       j^4v.wm..%    ~  

trtm  the  Body,  in  which  ftatc  it  cnjoyctb  and  t  hour  of  dittrefs  \  that  Promifc  belongs  to  them 
rc):)iccth  in  a  (louble  Privilege  it  never  had  be- 'all,  Pfal.gi.i'^-  J  ivill  be  with  lam  in  trouble  ^ 
fore,  viz..  Perjeitipn  totliof  it  fdf,  ajid  of  its;  and  fo  doth  that,  f/ti'.  1 3.  5.  / it.7<'  t:ez'cr  leave 
Graces  and  the  neaixft  acoefs  it  is  capable  of  ^ '  thee,  »»r  forfake  thee.  Their  God  is  certainly 
2  Cor.  V  6.  J''fc7:r  from  the  Bod).,  .W  pf  o''^«'vvith  them  all,  to  order  the  circumftanccs  of  ■ 
x>it^the  Lord,  it  bath  now  no  Body  to  clog  or  ,  tiicijr  death,  and  all  the  Occurrcuccs  of  that 


iniUtWeCOMCei¥.C||ne^uvv;aiiu  u.w»£,uk.wi  a  jwiii  o«winr.i  i  nuuu,  uuu  jv  i.>iv^  tiu •  v 

■under  thefegrqat Advantages,  to calt out  their!  meet  with  the  bardeft  tug  at  death. 

"tery  Spirits,  as!  may  fay,  in  their  glorious'         .■.^^.«;tiif>  .nHin.i  tiipJr  pminli 


But  notwithftanding  their  equality  in  thefe 


\.cry  oiJiiit»,  «"  *  'M"/  f-*-    ^     J  

A6tivijics.aad  Excicifes !  Well  then,  here  you  Privileges,  there  is  a  great  difference  bctwijrt 
find '  a  Spirt/  naturally  endued  with  "Jnderfian-  >  the  departing  Souls  of  jull  Men."  And  thiSdit- 

■     ■  and  v4J?>L-  r-..  .  r   ■  u^.u  :„ 


!•>  tiLcfe  Faculties 'fcrcncc  is  raanifcli:  both  in  the 


External 
Internal 


} 


*  and  Afieilions  the  habits  of  Grace  perraauca: 
*■  ]y  rooted,  which  ^hevefinc  aceqnipfiny  itlnlts 

*  arccnlion  to  Glory :  an  ability  to  ufc  an  J  cx- 
crafc  thcfe  Faculties  and  Graces,  aiid  tiiui  in  I   

'anwre'^GGiUcnt  diegree  and  manner,  ilan  it  Pcath,  all  have  not  one  au^tl 
^.^»did  orcooidin  th»Woiia/thc  fubja^  jjifl^ig^ 


Circumftanccs  of  their 
Death. 


In  the  External  Circun^fiances  of  jjllfiif 


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i70 


A  Treatife  of  the  Soul  of  Mm. 


VoLl 


.  (i.)  Some  f  o  thither  by  the  ordinary  road 
of  anatiirril  Heath  from  their  Beds,  and  the 
arms  of  lamenting  Friends,  to  the  arms  and 
bofom  of  Jefus  Chriflr:  But  others  fwim 
through  the  Red  Seri  xoCmaan^  from  a  Sc</- 
yiWtothe  Ihrenty  tTom  a  Gibbet  or  Stake  to 
their  Father's  houfe,  from  infulting  Enemies 
to  their  tri-jmj^hTnt  Brethren,  the  Palm-bear- 
ini^muititude.  This  is  a  rough,  but  iionour- 
able  way  to  Glory, 

(i.)  Some  lie  long  under  the  hand  of  death, 
before  it  difparch  them,  it  approaches  them 
by  flow  and  lingring  paces,  vBtBf  itcl  every 
ftep  of  death  diftinftly  a";  it  comes  on  towards 
them ;  But  others  arc  favoured  with  a  quick 
difpatch,  a  fliort  palTage  from  hence  to  Glory. 
Hexjekiah  feared  a  pining  ficknefs,  Ift.  38.  10. 
12.  what  he  feared,  many  feel.  O  how  ma- 
ny days,  yea  weeks  and  months,  have  many 
gracious  Souls  dwelt  upon  the  brink  of  the  Pit, 
crying.  How  long.  Lord,  how  long ! 

(3.)  The  pains  and  throes  of  Death  are 
more  acute  and  fliarpe  to  fome  of  God's  peo- 
ple than  to  others :  Death  is  bitter  in  the  molt 
mild  and  gentle  form  of  it.  To  fuch  d«ur  and 
intimate  friends  as  the  Soul  and  Body  are,  can* 
not  part  without  fome  tean.  groans,  or 
fighs  -,  and  thofe  more  deep  and  emphatical 
than  the  groans  and  fighs  of  the  living  ufe  to 
be:  But  yctf  comparatively  fpeakiiig  )  the 
death  of  one  may  be  fliled  fwect  and  eafy  to 
another's.  Latimer  zvA  EidlcffomA  i£ib>tho* 
burnt  in  the  fame  flame. 

In  this  relpcd  all  things  come  alike  to  all, 
«nd  the  fame  difference  is  found  in  tl^e  worft, 
as  well  as  in  the  bcft  Men  :  Some  like  Shtef 
are  laid  in  the  Grave.  Ff.tl.  49.  14,  others  die 
in  the  bitternefsof  thdr  Soul.  Jof  2t,  25.  and 
by  this  no  Man  knows  either  love  or  hatred. 

2.  There  are  befidesthefe,  fome  remarkable 
Internal  differences  in  the  diflblutioa  of  good 
Men:  the  film  whereof  is  in  this, 

I  Jl.  That  fome  gracious  Souls  have  a  very 
hard,  ftrait,  difHcult  entrance  into  Heaven: 
juflras  it  is  with  Ships  that  fail]  by  a  very  bare 
wind,  all  their  art,  care  and  pains,  will  but 
juflt:  weather  fome  Head-land  or  Cape  they 
ftecr  feft  by  fome  dangerous  Rock  or  Sand, 
and  with  a  thouland  fears  and  dasigers,  win 
their  at  laft.  Saved  they  arc,  but  yet  (  to 
nfetbe  Apoftlc's  phrafc)  fcarcely  faved,  or 
favcd  as  by  fire.  And  this  difficulty  srifeUi  to 
them  from  one  or  all  thefe  caufes : 

(i.)  It  ordinarily  arifeth  from  the  weak- 
ncfs  of  their  faith,  which  is  in  many  Souls 
without  cither  the  light  of  evidence  or  ffrcngth 
of  reliance  J  neither  able  to  diflblve  their 
doubts,  nor  flcadily  repofe  their  hearts:  and 
thos^they  die,  much  at  the  rate  they  lived, 
poof  doubting  and  cloudy,tho'  gracious  Souls. 
They  can  neither  fpcak  much  of  the  comfort 
of  pafl  experiences,  nor  of  the  prefent  forc- 
taftes  of  Heaven. 

f  z.)  The  violent  aflaults  and  batteries  of 
Temputions  make  the  palTage  exceeding  dif- 
ficult to  fome.  O  the  lharp  conflifts  and 
dreadful  confutes  many  poor  Souls  endure 
upon  a  dcath-bcd  !  O  the  charges  of  hypocrify 
fortified  by  ncglcSs  of  dutj',  formality,  and 
by-ends  ta  duty,  £<)ls  into  im  tfter  convidion 


and  humiliation,  Cr.  all  which  the  Soul  is  apt 
to  yield  to,  and  a;lmit  thedreadful  conclufion. 

Thcfearc  the  laH,  and  chcrcforc  oft-times 
the  moft  violent  con flifts.  The  malice  of  S.i* 
tan  will  fend  them  halting  to  Heaven,  if  he 
cannot  bar  them  out  of  it. 

(3.)  To  conclude:  The  hiding  of  God's 
face,  pots  terror  into  the  face  of  death,  and 
makes  a  dying  day  a  dark  and  glooniy  day. 
All  darknefs  difpofes  to  fear,  but  none  like 
inward  darknefs.  They  mull  like  a  Ship  in 
diftrefs,  venture  into  the  Har^Mtr  in  the  dark, 
tho'  they  fee  not  their  Land-marks. 

idly.  But  others  have  the  privilege  of  an 
6u9<tKct<n'*,  eafy  death,  a  comfortable  and  fwect 
paflage  into  Glory,  through  the  broad  gate 
ofaflurancc,  2 1'n  1. 11,  even  an  aboundant 
entrance  into  the  cverlafHng  Kingdon.  What  a 
diffot dice  doth  God  make,  not  only  betwixt 
thofe  that  have  Grace,  and  thofe  that  have 
none,  but  betwixt  gracious  Souls  themfclvcs 
in  this  matter  i  The  things  which  cdaatty  make 
an  eafy  palfage  to  Heaven  are, 

(i.)  A  Pardon  clcar'd  T/Jr.  33.  24,  The 
fenfe  of  Pardon  fwallows  up  the  fenfe  of  Paio. 

(2.^  A  Heart  weaned  from  this  World, 
Heb.  II.  13,  9,  16.  A  Heart  loofed  from  the 
World,  is  a  foot  oot  of  the  fnarc.  Mortified 
limbs  are  cut  ofi"  from  the  Body  with  litde 
pain. 

(3.)  Fervent  love  to  Chrifl,  and  longing* 
to  be  with  him,  Phil.  i.  23.  He  that  loves 
Chrifl  fervently,  muft  needs  loath  abfeuce 
from  Chrift  proportionably. 

(4-)  Purity  and  peace  of  Confoiencc  make  a 
death-bed  foft  and  eafy.  1  he  ftrains  and 
woundsof  Conlciencc  inthetime  of  life,  are 
fo  many  Thorns  in  our  bed  or  pillow  in  the 
time  of  death,  i  Jthw  3.  21.  But  integrity 
giresbQldaefi. 

(5.)  The  work  of  obedience  faithfully  finifb- 
cd,  or  a  fteddy  courfe  of  holinels  throughout 
our  Life,  is  that  which  vf\i:]]Vj  yields  much 
peace  and  joy  in  Death,  ^[h  ;  ,;,  24. 

(tf.)  But  above  all,  the  prcfcjice  of  the 
Comforter  with  us  in  that  cloudy  and  dark 
day,  turns  it  into  one  of  the  days  of  Heaven, 
J  Pft.  4.  14.  And  thus  you  fee,  tho'  all  dy- 
ing Chriftians  be  cqmlly  lafe,  and  all  fiipport- 
ed  and  carried  through  by  the  power  of  God  ; 
yet  their  farcwels  to  the  Body  are  not  alike 
■  chearful.  There  are  many  exterrtnl,  and  in- 
ternal circumflantia  I  differences  in  tl-.c  deaths 
of  good  Men,  as  well  as  a  fubfbntial  and  cf- 
!  fential  difTerence  betwixt  all  their  deaths,  and 
the  death  of  a  wicked  Man. 

Wbttka  J  .  J  Souls  have  notices^  «id  ftremtm- 
'  '"^f^iven  them  hy  Sifns  or  PrediBions  in  an  ex- 
!  traordinarywuy^  of  their  ajfreaching  Separatim  ? 
I  The  terms  of  this  Qpcftion  need  a  little  ex- 
I  planation.  Let  us  therefore  briefly  confidcr 
what  is  meant  by  5*>w,  what  by  Predifhws^ 
\  and  m}Mby txtTMriauBj  Signt  and  TttS&i^ 
erts. 

A  Sign  is  that  which  reprefcnts  fomething 
elfe  to  us  than  that  which  is  feen  or  heard. 
Andafignofdeath,  is  that  which  gives  no- 
tice to  our  minds  that  our  departuie  is  at 
hao^.  - 


T<r»s 


cuquoi 
aliuid  :c- 
prifcatat 

.  aicor* 


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Vol  L 


pnrijccrc     A  VreMilien  is  n  fore-warning  of  a  perfon 
iflOFc  plainly  and  cxprclly  of  any  tJiing  whicti  is 
reah'iua  afterwards  to  fall  out  or  (Dome  tofufi:  and  a 
c'.  c  iTttra  Prcdi<^inn  of  T^eath  is  rtn  cx-prcfs  notice  or  racf- 
pracmonc-  (afl;c  intoroiing  us  of  our  own,  or  of  another's 
Death,  to  the  end  the  mind  may  be  ttftnallfdif- 
pofcd  to  an  ex'pedation  thereof. 

Of  Signs,  fome  are  ordinary^  and  natural ; 
Ji»aie  txtrMrMiiMry^  and  inpernataral,  «»r  at  lead 
preternatural. 

There  are  natural  Symptoms  and  Proguo- 
JHdctof  Death  which  are  common  to  moll  dy- 
ing perlbns,  and  by  which  Phyficiaas  inform 
themfelfcs  and  others  of  the  ftatc  of  the  Sick. 
Thefc  are  out  of  this  Qiiaftion,  we  have  nothing 
to  do  with  them  here  -,  but  1  am  enquiring  af- 
ter extraordinary  Signs  and  Prcdiftions  by 
words,  or  things  forewarninf^  as  immediately, 
or  by  ethers,  or  onr  approaching  Death.  The 
Qpeftion  is,Wheihcr  fuch  intimations  of  Death 
beataay  time  truly  given  unto  Men  ^  at  whe- 
ther we  are  to  take  them  for  ftbnlow  n|)Oits, 
and  fupcrftitious  fancies  ? 
ftr  the  Ne^ative^  the  foflma^ prtimdi  iBri  Imd. 
i(ttfonifor  Pe.^fo't  I."Thc  fufficicnt  ordinary  prorlOon 
Ae  Mi^i'  God  hath  made  in  this  cafe,  renders  all;  Inch 
'  extraordinary  notices  and  intimations  of  our 
Death  necdlefs :  and  be  furc  the  molt  wife  God 
doth  nothing  in  vain.  We  have  three  Handing, 
ordinary,  andfoffickot  means  to  premonilh  us 
of  our  departure  hence,  viz.  the  Scriptures, 
Kcafoa,  and  daily  Examples  of  Mot  tality  be- 
fore onr  Eyes.  The  Scripttn-es  tell  us  our  life  is 

but  .t  vapour.,  tvhicb  Avpe.irtth  for  ^  lijtle  while., 
andtiftn  VMijbcth  arv/ty,  James  4.  14.  Thttt  wr 
eUffurektUMMbMad  hrr.i.i:h,  aadtbit  every  mm 
ifthisbetlefidte  is  t/4w/r^,  Plal.  39.  5. 

Reafon  tells  us,  fo  feeble  a  tic  as  our  Breath 
is,  can  never  fecure  our  lives  long.  Tlu  Uvim 
htmthat  they  mi'.fl  die.,  The  radical 

jnoiilure  which  is  daily  confuming  by  the  flame 
of  life,  mult  needs  be  fpente'relong. 

And  all  the  Graves  we  fee  opened  fo  frequent- 
ly arc  fudicicnt  warnings  that  we  our  felTesrauft 
fhortly  follow.  Therefore,  as  there  was  no 
need  of.Uiw/^whcn  Bread  might  be  had  in  an 
ordinary  way,  fo  neither  is  there  need  of  cx- 
traofdinary  iigns  when  God  hath  abundantly 
ftiruiibcd  us  with  ftaading  and  ordioary  means 
for  this  pnrpofc. 

Re^ifmW.  And  as  the  Scriptures  render  Hid  1 
fipn?  ncedlefs,  fo  tliey  fecm  to  be  dircftly  a- 
gainll  them.  Chrilt  commands  us  to  watch,  be- 
eaille  vr  hxo-x  not  in  what  hour  the  Ltrd emmtb. 
Yea,  even  Ifaac  liiinfelf,  an  extraordinary  per- 
fon, and  endued  with  a  Spirit  of  Prophecy, 
■whereby  he  foretold  the  conditioaof  his  Sons 
after  liim,  yet  it's  f/iJ,  Gou  i^.  2.  T/m;  he 
knew  not  the  dsy  of  his  Jcufb.  AuJ  it  is  not  rca- 
fonable  to  think  that  common  perfons  Ihou Id 
know  that,  which  e);traordii)ary and  propbe- 
tick  perfons  knew  not. 

HMTm  111.  All  Mankind  Iiclongeidwr  to  Cod 
or  the  Devil.-  To  fucli  is  Ixlon^^  to  Go<l,  iuch 
extraordinary  v/at  uiugs  are  ncedlefs,  fortiicy 
have  a  watchful  Principle  within  them,  which 
cotitiniKiily  prompts  them  to  mind  thcirchans^c^ 
and  belidta,  death  cannot  endanjjcr  thole  that 
arc  in  Clirill,  how  fuddenly  orunejcpedcdlyfo- 
ever  it  Ihould  befal  them. 

And  for  wicked  mcu,  it  cannot  be  thought 
God  fhould  favottf  and  priTilqge  tbaiu  in  this 
yoLI. 


matter  ;d>ovehisowaChiIdrtn  ;  and  &s  for  Sa- 
tan, he  knows  not  the  tfiafi  ot  their  dath  hint', 
felf :  and  if  hedkl,-  it  wpnld  thwart  hiydtflg» 

.iiid  intcrcfl  to  difiioveritto  thcm,Z.«ir  1 1. 11. 
So  that  upon  the  wtiole^  it  Ibouid  Dean  luch( 
Signs  andl^edidions  are  of  oaafev*''<Mithei«* 
lirioas  an.i  reports  of  thcmfabulou*!. 

Hut  t.i;a'  theie  i^eafonsmake  the  common  and  Ecoxia. 
daily  ufe  of  fuch  Signs  tmd  Predidionsneedkil; 
yet  they  deltroynot  the  credibility  of  them  ia 
all  cafes,and  at  all  Limes-   For,    ,  v  , 

1 .  ThefejArerecorUod  inftances  inScriptlire 
of  prctnonition  and  prbdiftions  of  the  Death  of 
perfons.  TJius  the  Death  of  j4bijah  was  fore- 
told to  his  Mother  by  the  Prophet,and  the  pre- 
cife  Iiour  thereof,  v/hich  fell  out  anfwcrably, 
I  hni/  1+  6y  12,  And  thus  the  Death  of  the 
King  of  Jjfyria  was  tbretold  cxadly.batn  asttf 
kind  and  place,  //Ii.  37.  7,  37,  38. 

2.  I  hcfc  Predictions  fcrve  to  other  ends  and 
ufes  foinetiibes,  than  the  preparation  of  the 
perfons  warned,  even  to  diiplay  the  forekaow- 
iedgc,  power  and  julLicc  ot  God  in  markios 
ODt  his  Eimnies  for  ruin.  And  thus  the  Lord  u 
known  by  the  jjtdjimenn  {b.rr  he  rxccutcrh.,  Pfa.p.ifJ. 

Thus  Mr.  K'/!ox  prcdidcd  tiic  very  place  and  Clark'f  ' 
manner  of  the  death  of  the  Lmrd    GrMge.  i-'ves,  pi 
You -have  fonietirac  fccn  the  courage  and  con-*77» 
llancy  ot  the  L4ird  ct  <jrM;^  in  the  caufc  of .      -  , 
God^and  riow  thatmiiaf^y  Man  iscalUnghim- 
felf  away.  I  pray  you  go  to  him  from  me  (faid 
Mr.  Kko.v)  and  tell  him  that  unlefs  he  forfakes 
that  wfckcd  courfe  he  is  in^  the  Rock  wherein 
he  coniidetb,  (hall  not  defend  hiin,  nor  t  he  car-  ' 
nal  Wildoui  ot  tliat  Man  (racaniog  tiie  young 
Lcfitington)  whom  he  countcth  half  a  God,  flui^ 
help  him  :  but  helhall  be  Ibamefully  pnll'd  out 
ofthatNeft,  and  hisCarcaft  hung  before  die 
Sun.  And  eves  fo  it  fell  out  the  following  year, 
when  theCaftle  was  taken,and  his  Body  hang'd 
out  before  the  Sun.  Thus  God  exactly  fulfilled 
the  Prcdidion  of  his  Death. 

The  fame  Mr.  Kno.\-  in  the  ycir  i  %66.  being 
in  the  Pulpit  at  £<^>«i»«r^/i  upon  the  Lord's  day< 
a  Paper  was  given  up  to  him,  among  many  9- 
thers ,  wherein  thefc  words  werc^  fcolliugly 
written  concerning  the  Earl  of  Murr^.,  who 
was  flam  the  day  before,  T nke  Kp  the  Man  whom 
ye  accffuntcd  another  Cod.  At  the  end  of  the 
Sermon,  Mr.  Knox  bewailed  the  lofs  of  the 
Church  and  State  by  the  Death  of  that  vertuous 

Man;  and  then  added,  llicrc  is  ene  in  this  Com- 
fiviy  that  makes  this  Murder  the  fidjtH  of  his 
Aii>th.f  far  which  all  food  menfisculd  befoiry  j  hut 
Iteil  him  he  jh^.i//  rlif  nhere  there he  none  to  la- 
ment him.  1  he  Man  that  wrote  the  Paper,  was 
one  Thomoi  Metellaiiy  a  young  Gentltman^  who 
fhortly  after,  in  his  I  ravels,  died  in  Jtt^i 
having  none  to  aliii!:,  or  lament  him 

3.  And  others  have  had  Premonitions  and 
Sifns  of  their  own  Deaths,  which  according- 
ly tell  out.  And  thefe  Premonitions  have  been 
i?iven  thcn>,  fometimcs  by  ftrong  irrefiftible 
!mpic[Tions  upon  tlicir  .'.liiids,  ibmctimes  in 
Dicanis,  and  fomeiinies  by  uunfuai  Elevations 
of  their  Spirits  ia  £>atics  of  Communion  whh 
God. 

( 1 J  Some  have  had  ftrong  and  irrefiftible  Im-* 
prcfiions  of  their  approaching  change  made  up- 
on their  Mind<.    So  l-.ad  Sir        ottylVm^ield^Sif  John 
who  wab  iidui  at  i>,-ejl.  Anno  i  59.^.  At  M  BQ-  N*^*  * 

dtrtaking  of  that  Exp^ition,  he  w«lboii|ily  ^IJ*"' 
D  ddd  per-  " 


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.«  - 


Vol.  I. 


verroadcd  it  would  be  his  death  i  and  there-  Ivrhilft  living  wd5  dear  to  Mr.  Vpter^  appear- 
fore  lb  (Htledand  difpofed  of  litt  Eftatc,  as  ed  to  him  in  hisQccp,  and  invited  him  to  fup 
one  that  never  reckoned  lo  rettim  agjio.  And  with  her  the  next  night  :  he  at  firft  denied 
the  d»y  before  he  died,  he  took  order  for  the  her,  but  fhe  more  vehemently  pi  elfing  her  rt* 
ttfiMnt  Of blsdcbOj  ttoae  that  ftrongly  pre-  queft  on  him,  at  bft  he  conftnted,  aad  tbet 
fejied  the  time  was  now  at  hand,  Mi^at^  ac-  very  night  he  died. 

oSdlngly  fell  out  the  next  day.  1  have  alfo  the  fulleft  affiirance  that  oaH  be 

Much  of  the  ftme  nature  was  that  of  the  late  1  of  the  truth  of  th  is  follow  i  ag  Narrative.  A 
Burl  of  MMrlhor»n£h,  who  fell  in  the  «»W  Perfon  yet  living  was  greatly  concerned  about 
War.   He  not  only  pre&ged  his  own  fall  in  the  wcltat  e  of  his  dear  Father  and  Mother, 
thatEaoMnter,  (which  was  exafily  anfwer-  who  were  both  (hut  up  ia  i^oWc  i  i  il  t  ^Imc 
td  In  the  event)  but  left  behind  him  that  me-  of  the  great  Contagion  in  1665.  Maay  Letters 
UMKabiy  and exceUent  Letter,  which  cvidca-  he  fcnt  to  them,  and  nlany  hearty  prayers  t©' 
Mi  to  all  the  World,  whatdeep  fixed  apprc-  Heaven  for  them.    But  about  a  fortnight  be- 
henficns  of  Eternity  it  had  left  upon  his  Spirit,  fore  they  were  infedcd,  he  fell  about  break  of 
Many  examples  of  this  nature  might  be  pro-  day  into  this  dreart.  That  he  was  in  a  great 
duced,  of  ftchtelttVelii  theirpcrfea  health  I which  was  full  of  com  pa  ay,  and  being  vc- 
foretold  their  own  death  ;  and  others  who !  ry  defirous  to  find  a  private  roon^  where  be 
have  dropt  fucb  paiVages  as  were  aiierwardsl  might  feek  God  for  bbparoits  life,  he  wwc 
better  underftood  by  their  forrowftil  friends,  finom  room  to  room,  but  found  company  in 
then  when  they  firft  dropt  from  th?ir  lip^.       them  all ;  at  laft  cafting  his  eye  tato  a  litde 
(j.)  Others  have  been  premoiu&ed  01  iheii  I  chamber  which  was  empty,  he  went  kito  it, 
^th  by  Dreamt,  fometimes  their  own,  lockt  the  door,  kneeled  down  by  the  ontfide 
others.    The  learned  3nd  ofth* bed, fixing!hi«eyes>i)oafthe  plaifter'd 
judicious  yttmraldm  gives  us  this  weil  attcll-  wall  within  fide  the  bedj  and  whllft  heWas  ve- 
Amyr»l-  ed  relationotl^w  ot  Bmtrbon,  That  a  little  hemehtly  begging  of  God  the  life  of  hisFriends, 
*KflfZ>»- before  his  journey  from  Urew-v,  he  dreamed  there- appeared  upon  the  plafter  of  the  wall  be- 
that  he  had  fooght  three  foccefiful  flfft»ls,lfore  himthcSvmand  the  Moon^fliining  in  theft 
nTm.  Whettlllhis  three  great  Enemies  were  flain J fiiU  ftrength.   T  he  fight  at  fult  ann/  0  ^  nd 
M3!       butttiatat  lifthchimfelfwatroortally  wonnd-jdircompoffd  iumfo  far,  that  he  could  not  ton- 
edjandtbat  after  they  were  laid  one  upon  ano-  j  tinue  his  Fi  aver,  but  kept  his  eye  fixed  upoa 
heallbwet  IikI  upon  the  dead  Bodies.  I  the  body  of  the  Sue  ^  at  lafl  a  fmall  line  or 
The  event  was  rcmar^^sb'.e for  Af.ircfchfA  nr:'^^  o^hlacY^  no  bigger  than  that  of  a  l  ext- 
t>fSt  Aidrtd  was  killed  at  Drtmx^  the        I  pen,  circl<xl  the  Sun  which  increafing  fcnfibly, 
^€iHfiit  OrUmu^  theoooftableof  JUMiim*r-|edipfed  in  a  Uttle  time  the  whole  Body  of  it, 
0Mcyi.t  ''t.  7>cT:j:awd  this  ^v^^  the Trr'fflTr  rV.i-f^jand  turned  it  into  a  blackilh  colour  j  which 
Which  had  fwornthc  ruinol  liiole  of  the  Ke-ldone,  the  figure  of  the  Sun  was  immedtatcly 
AMWd  Rcli^oa,  and  the  diftfudion  of  that]  changed  into  a  perfefl  Death's  head,  and  after 
mikte,    Atlaft  hehimfelf  wasflain  2T  ^y<fr,|  a  little  ^vhile  vanifhcd  qtiite  away  ^  the 
dk  if  there  had  been  a  continuatiou  oi  deaths  I  ftill  continued  ftiiningas  before;  hot  whilft  he 
iid  'fitnerals.  I  intently  hehekl  it,  it  alfo  darkened  in  like 

5i«ff#ir»*f  in  the  life  of  JhUhs  Ceftr^  tells  us  j  manner,  and  turned  alfo  into  another  Death's 
that  the  oigfat  before  he  was  Oain,  he  had  |  head,  and  vanilhed.   Thisnaade  fo  great  an 


41 /:<»<'• 


impreffion  upon  the  beholder's  mind,  tfiat  he 
immediately  awaked  in  confufion  and  per- 
plexity of  thoughts  about  his  dream;  anda- 


iHlFtttprtoOfdlions  thereof,  for  that  night 
•lai  the  doors  and  windows  of  his  chambrr 

'i^opea^  his  wife  alfo  dreamed  that  Cfy<n-n,.vAivjw»w.wMft..»^  — ^ — ,  

IMIsflidA,  endthRfte  had  him  in  her  arms,  wakning  his  wife,  related  the  partiaibrs 
The  next  day  he  was  flain  in  Ptmpty's  Court,  I  her  wiui  much  emotion  and  concernment; 
Jiaviog  received  23  wounds  in  his  Body.  Ibutliow  to  apply  it  he  could  not  prcfcotly 
f^mitUm  in  the  life  of  QrprMM  tells  us  for  a  I  tell,  onlyhewasfatisfied  that  the  di  cim  was 
^ttbftcertain  and  well  attefted  truth,  that  up-Jc^an  extraordinary  nature.  At  lafl:  Jcfkjji 
<m  his  firft  entrance  into  C^ubis(  the  place  ofj  dream  came  to  his  thoughts  with  the  like 
his  baeiftnent )  it  was  revealed  to  him  in  a  £mft/mi,  and  their  interpretation,  which 
dream,  or  vifion,  that  upon  that  very  day  fully  Pjtisfied  him  that  God  bad  warnf:!  and 
twelvemonth,  he  (hoold  be  confummate:  prepared  him  thereby  for  a  fnddca  parting 
cJ^i^'  whidi  eocerdingly  fell  out ;  for  a  little  before  I  with  his  dear  Relations,  which  aafwerably 
■  thctlfflC  prcfixw,  there  came  ftddcnly  two!  fell  out  in  the  Hime  order,  his  Father  dying 
>^»4mari  to  bring  him  before  the  new  />r«- 1  that  day  fortnight  following,  and  bis  Mother 
tmfil  Gd^yhj  wiiom  he  was  condemned,  asl  jofta  month  afterwards, 
having  been  a  Sfandard-bcarer  of  his  SeA,  and  I  know  there  is  much  vanity  In  dream*;,  and 
an  Enemy  of  the  Gods.  Whereupon  he  was  yet  I  am  folly  fatisfied  fome  are  wcigii£y,ligm 
condemned  to  be  beheaded,  a  multitude  of  '         '  '  '  '  "  i-^-i 

Chriftian?  fnllnwing  bilii  crying)  Let  «»  die 
together  with  him. 
_  ^  And  as  remarkahJe  is  that  recorded  by  the 
2i|i£.lcTr':?d  and  ingenious  Dr.  Sterne,  of  Mr. 
titiode  V(i}(r  oi  Irelamd,  a  man,  faith  he,  of  great  in- 
u^t^fi  t^ity,  dear  to  others  by  his  merits,  and  my 
kinfman  in  blood :  who  upon  the  iRrfcdayof 
3Ww  1^57.  went  from  this  to  a  better  World. 
Ahnk  Imr  <^the  Clock  the  day  before  he 


ficant,and  declarative  of  the  purpofes  of  God. 

Laftly,  An  unufual  hik!  cxtrsordinary 
elevation  of  the  Soul  to  God,  and  cnlargment 
inCotUBUnionwith  him,  hath  been  a  fignify* 
ing  forerunner  of  the  death  of  fome  good  men. 

For  as  the  Betfy  hath  its  lev.tmen  Antefnale, 

lightning  Tiefore  death,  and  is  more  vegcte 
and  brkk  a  little  b"t>  re  its  diliblution  ;  fo  it 
is  ioraetimes  with  the  SohI  alfo.  I  have  knowa 
fome  perfons  to  arrive  on  a  fudden  to  fhdl 


died^ft3fttr«»v,  wfa<Hited-a  little  hiefofe,««ad  lieightt-efloTe  to  Qody-wid-Vfhemcoc  k»g- 


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VoLt 


*  • 

ji  Treat ife  /  the  Soui  of  Man. 


f7i 


Opeft. 


ingsto  bcdiflolved,  that  they  might  be  with  1 1  know  not  what  ground  wc  have  to  believe 
Chrifl,  that  I  could  not  bnt  look  upon  it,  a?  that  he  doth,  commilTioniitc  fuch  Creatures  to 
Chrifl  did  upon  the  box  ot  Ointment,  as  done,  biing  us  the  meflage  of  death  from  him.  To 
againll  their  d«adi.  And  fi>  indeed  it  hath  [  concludetherefore. 


proved  in  the  event. 

Thus  it  was  with  that  renowned  Saint,  Mr. 
Srewen  of  St apleford:  as  he  excelled  others  in 
the  holincfs  of  his  life,  fo  he  much  excelled 
hlmfclf  towards  his  death,  his  motions  to- 
wards Heaven  being  then  moft  vi|;orous  and 
q'lick.  The  day  hcfore  his  lafl  nckncfs,  he 
had  fuch  extraordinary  cnhirpmcnts  of  heart 
iabis  Giofit-Duty,  that  he  fcemed  to  forget 
an  the  conccrmcnts  of  his  Body,  and  this  low- 
er World,  And  when  his  Wife  told  him, 
Sir,  I  fear  you  have  done  your  felf  hurt  with 
*  riling  fo  early  i  he  anfwer?d,  'If  you  had 
*fee«  fuch  gloi  lous  things  as  I  Uw  this  morn- 


*not have  faid fo:  /or  the^'  were  fo  wonder- 
•fuland  unfpeakablc,  that  whether  I  was  in 


Let  no  man  expcft  dr  depend  tjpon  r?ny 
fuch  extraordinary  premonitioas  and  warn- 
ings of  his  change,  or  ncglcd  his  daily  work 
and  d'lty  of  preparation  for  ir.  We  have 
wanrii^s  in  the  Word,  in  the  examples  of 
Moitality  fr«pieniybeforeus,  in  all  theOt& 
calcs  and  decays  vvc  often  feel  in  our  own 
Bodies  i  aad  by  the  ligni  of  the  times,  w'hich 
threaten  death  and  defolation.  ye  there- 
fore always  ready,  for  yc  know  not  in  what 
Watch  of  the  night  your  Lord  comcth. 

Wkttherftf orated  Souls  have  any  htnltdg  ef^^^^Vf* 
«r  commerce  ivul    o.tciccuyfc  nirh  vsen  i:  this 
life',  and  tj  nat^^   Uhoitste  he  thought    of  the 


ing  in  private  prayer  with  God,  yoo would  j  yJpfaritions  ef  the  Dead} 

I.  i?yyrpr.r/fi5f  '.''',Mnd?rf^:5rd  the  departed 
Souls  both  of-Godiy  and  Ungodly  iudificjcuL 


*theBodv,  oroatof  the^Body,  with  F4m^  I 

cannot  tell. 

A.';d  lb  it  was  with  learned  and  holy  Mr, 
Jiivett  who  fcemed  as  a  man  in  Heaven,  juft 
before  he  went  thither.  And  fb  it  hath  been 
with  thoulands  befidc  thcfc.  I  confefs  it  is 
not  the  lot  of  every  gracions  Soul,  (as  was 
fhew'd  you  in  the  laft  Qiicftio'i  >  nor  doth  it 
make  any  difference  as  to  tlic  latety  of  the 
Soul,  whatever  it  makes  as  to  comfort.  Let 
all  therefore  labour  to  make  furc  their  Union 
with  Chrifl,  and  live  in  the  daily  cxercifcs  of 
Cracc  in  ti  c  iuties  of  Religion ;  and  then, 
tho'  God  Ihould  give  them  no  Tnch  extraordi- 
nary warnings  one  way  or  anotlier,  they  fhall 
never  be  {nrpriied  by  death  to  their  lofs,  let 
it  come  never  fo  uncxpeftedly  upon  them. 

It  may  be  alfo  queried  whether  Satan  by 
his  Inftruroents  may  not  foretcl  the  death  of 
fomc  men  ?  How  elfe  did  the  Witch  p{  Endor 
foietcl  the  death  of  ?  And  the  Southfayeri 
the.  death  of  Cefar  upon  the  Ides^  ( ».  e.)  the 
fifteenth  day  ot  M*rth^  which  was  the  fatal 
day  to  him  ? 
Foreknow  led  g  of  things  to  come  which  ap- 


ly,  and  not  as  it  is  reftrained  to  one  fort  only; 
in  the  Text ;  for  both  of  it  is  pretended  thcic 
are  frequent  Apparitions  after  death. 

2.  By  the  knowledg  fuch  Souls  are  fuppof' 

cd  to  have  after  death  hnrh  of  pcrfons  and 
things  in  this  lower  Vv  orid,  wc  underftand 
not  a  general  knowledge,  which  one  fort  of 
them  have  of  the  ftatc  and  cor-dition  of  the 
Church  militant  on  earthy  for  this  we  think 
cannot  be  denied  to  the  Spirit  of  the  Juft  made 
perfe(?>,  feeing  they  arc  Hill  fdlow-Mcmbers 
with  us  of  the  lame  niyllical  Body  of  Chrift, 
and  do  behold  our  High>Prieft  ap^pcariog  be« 
fore  God,  and  offering  up  our  prayers  for  us 
and  long  for  thccoufummationoithe  Body  of 
Chrift,  as  well  as  cry  for  vengeance  againit 
the p^rfecu tors  thereof,  Re^.  6.  to.  Nor  do 
Ithinkihofe  words,  \U.  63.  16.  repugnant 
hereunto,  .^lA^mit  i^orant  of  mj^  mdlfratl 
achiflnlri{feth  us  not :  for  I  look  upon  the 
import  oi'thofe  words  only  as  a  hurablc  ac- 
knowledgment of  their  defedion,  which  ren- 
dred  them  unworthy  that  their  Forefathers 


Ihould  own  or  acknowledg  them  any  more  for 

 ^   _  their  Children ;  and  not  as  implying  their  ut- 

pearnotin  their  next  cnufc^i,  is  certainly  the  [ter  ignorance  or  total  obUvioa  of  the  Churches 
Lord's  Prerogative  , 41.  23.  Whatever  ftate  on  earth. 

therefore 54f«»  doth  in  this  matter,  moft  be|    Bnt  I  here  undcrftand  fuch  a  particular 
done  either  by  con  ici'^iire,  or  commiflion.  As  j  knowledg  of  our  perfonal  ftatcs  and  conditi- »4? 
to  the  cafe  of  S.w/, 'tis  not  to  lie  queftioncd 


but  that  Satan  knowing  the  Kingdom  was 
made  to  David  by  prflmi Tr,  and  thatthe  Lord 
was  departed  from  S-*;^',  and  feeing  how  near 
the  yirwieswert  to  a  Batttle,  might  ftrongly 

conjecture  and  conclude,  and  accordingly  tell 
him  To  morrm  theu  jlir.lt  be  With  wf,  I  Sam.28. 

And  fo  for  the  death  of  Cefar^  1  he  Devil 
knew  the  Confpiracy  was  ftrong  againll  him, 
and  the  Plot  laid  for  that  day  •,  and  fo  it  was 

both  cap/  to  him  torcvcil  it  to  the  South-fay-  tulfilling  the  W  ills  and  Tcftaments  they  once 
ers,  and  his  intcrcft  to  t'o  it,  thereby  to  bring  j  made  or  by  giving  us  notice  by  words  or 
thatairfed  .\rt  into  reputation. 


tions,  as  they  once*  had  when  they  dwelt  a-Q,^^^ 
mongft  us  in  the  Body-,  and  this  feems  to  be  jj^ij,- 
denial  tbem  by  thofe  Scrqptiires  ailedgeda-sf* 
gainft  it  in  the  margin. 

3.  By  commerce  and  intercourfe^  undcr- 
ftand not  their  intercelfion  with  God  for  us 
which  the  Pafifit  affirm  j  but  their  concer- 
mcnts  about  our  natural  or  civil  iatcrclh  in 
this  World,  foasto  be  ufcful  to  our  Perfmn 
by  warning  us  of  death,  or  dangers,  or  toonr 
I' (Lues.,  by  difquietinp  fuch  as  wrong  us  in  not 


A  s  for  other  figns  and  forwarnings  of  death, 
by  the  unufal  rcfort  of  doleful  Creatures,  as 
Ow/i  and  R.ive»s^  vulgarly  accounted  omin- 
ous :  H'^'Z-TT/ircfef/,  upon  this  account  called 
Death-watches  •,  and  the  eating  of  wearing- 
apparel  by  Rats  :  I  look  upon  them  genera - 
I7  as  fupcrf^itions  fancies  not  worthy  to  be 
be  regarded  amon^j  Chriftuns.  God m^y,  bat  U^rwMfw*. 
it" 


iigns  ol  the  death  o"^  our  friends  who  died  at 
a  diftauce  irom  us,  or  come  to  fomc  violent 
and  untimely  end. 

The  fcnfe  of  the  Words  being  ihu?.  deter- 
mined, and  the  Queition  fo  Itated,  1  will  tor 
therefolutionof  it  give  you, 

I.  The  ftrength  of  what  I  find  oSercd  tor  tho 


VoLL 


Dddda 


IL  Tbi 


Digitized  by  Google 


574 


A  Trtatife^  the  Sad  (f  Man. 


Vol.  I 


II.  ThegeaetalCojKcflkMiSjOrwJiatmaybc  gioosobfervaaccarcaprcfiim- 


gnatei!. 

in.  My  own  Jixlgmeiie  ttoot  k,  with^ 
grounds  thereoti. 
'  I.  some  there  are  even  anongdit  leanicd 

anJ  judicious  who  arc  for  the  >^^r»Mf^w  part 
oltbeQuellioQ,  and  do  with  miKh  coafideaoe 


aStfty  Thtt  deptrted  Soob  both  know  ow 

particular  concerns  in  tliis  World,  and  inter- 
ined41e  with  them :  confirming  their  alTertion 
both  by  rafbos  to  coovince  us  that  t^«My  bt  /«, 
and  variety  of  inftaoces  that  it  it  f$.  1  will  pro- 
duce both  the  one  and  tlie  other,  and  give  them 
a  doe  ooalideratiott  and  cettfure. 

TIic  fubHancc  of  what  is  pleaded  for  the  Af- 
firmative, 1  hod  thus  colleded  and  improved 
by  Dr.  Stmny  a  learaed  Phyficiaii  in  Jrdmd^  in 

Dii^t Ttatio  his  Book  cntitlllal  ,  A  Diffei  rnden  coHCerniK^ 

de  mort,  Dettth'^  where  he  offers  usthdc  tour  Argumeots 
k  p.  aol  aA  ti»  oaBviaoe  that  ith  poffibie  for  departed  Scuds 
F»**4»    thus  to  appear,  and  perforfll  fodi  Offices  for 
their  Friends  ou  Earth. 

j1r£im$.  t  Aogeb  by  oom- 
tnand  from  God  are  ufcnil  and 
helpful  to  Men)  they  are  the 
SSm  QnmSmn,  aad  it  is  pro- 
bable that  each  Chrifti  m  hath 
his  peculiar  Angel:  whence  it 
win  folloir  thatfeptnted  Souls 


qaoniam  aniirss  ron:r! 
Tcftar.c'  i      •liieua  , 
triara  lujin  [»olt  niTtt!:;, 
In  cadcm  voliinta  c  perl- 
verarr,  ejus  tomp!enkTi-z 

esteciitrico,  rc\  t»n  prrfn- 
tx  vbdioes  ciTc  ^ix/uirJ- 

tHf* 


<i.J  AngcU  iuffu  Dei  lio- 
BunbusopitQlantur,  baud- 
qnaquam  ambiginri  wrie 
animas  a  cordon:  iblMas  ^ 
fe  rebus  hiimanff  mifcere 
cotnprobari  vidctur.  Seque- 
lae tundamcntutn  diipbx 
fft,  prius.  ({ttrxi  Aflimat  fe- 
pjratz  Anj^di  luntjlik.ra 
Angelis  i^inalr*-,  |H»H>.rt- 
us,  qot^  magis  idooci  funt 
^ttibus  otHcium  generi  hu- 
laano  fuccurrcndi  deman- 
denVf  qaain  Sf  iritw  inter 
ijim  ft  coqiK  ultat  tn* 
'qmnintcrccfiit  nexus  C!f<-. 


ptkin  that  diofe  who  nsadc 
them  when  alive,  continue  in 
the  lame  mind  and  will  after 
death;  that  they  take  care  for 
the  fiilfilling  of  them,  and  rc- 
veoge  thenoO'perfonaanceup. 
oatMvnjoft  Execntors.  For 
otherwife  there  can  be  no  rcnfoa  why  ffJ  prcat 
a  ftrcfs  (hould  be  laid  upon  the  Will  ot  tlic 
Dead,  if  they  care  not  whether  their  Wilts  be 
performed  or  no.  Why  fhould  wc  lie  fo  follici- 
tous  and  lludioos  about  it,  and  pay  fo  great  a 
ccvefeoev  to  it,  t»t  upon  this  acxoujtt  ? 

Jtr^;.  IV.  The  Scriptures  for- 
bid confultations  with  thedcad, 
DtMt.  1 I  o,  1 1.  This  prohi- 
bition fuppofcth  fome  did  con- 
fult  than,  and  received  An- 
(Wcrs  firooi  tbcm  ;  which  nraft 
needs  imply  fome  commerce 
betwixt  the  living  and  the 
S<Hib  that  are  de[»rted.  A  nd 
confiderinj;  he  had  before  for- 
bidden their  cooTultation  with  the  Devil,  it 
appcarsthatbere  wt  mnft  needs  underfiaiKl  tfat 
very  Souk  of  the  Dead*  and  ootthe  Devil  per* 
ionating  them  only. 

Thefe  are  the  Argnnents  of  this  tcanail 
Author  for  the  jlffirmativt^  which  he 


(4-)  In  ftfris  SaiptBfs 
confuler-  rr^ortjoi 
proh^ur,  ut  Dm-'l.  io, 
1 1.  Scd  fi  homines  a  ;r^;- 
tuis  noo  fulcicentur,  l<|t< 
bus  haud  opu'scft;  &  fi  no* 
ttii  roj^ati  ooa  aHqaacd* 
refpondercat,  ab  hootinitai 
baudquaqouB  Coaliile;^ 
tar4  Stmt  it  Mm.  a&  /:f . 


do  mingle  themfelves  with  hu- 
man n^mrsy  and  that  becaufc  I  widi  two  aeceilary  Cautions :  Firii^  That  this 
they  are  Angeh,  at  leaft  equal  |  lays  no  fomidattoo  for  religions  Worllrip  or 
unto  Angels,  Luke  20.  36.  Be- ,  Invocation  of  departed  SouU  ^  thofc  that  are  . 
ltdes ,  they  being  Spirits  that  I  help&il  to  us,  are  uot  therefore  to  be  worihip* 
were  once  cnbodM,  mnft  ed.  SecMidfy,  That  we  nraft  acknowledge  onr 
needs  be  more  fit  for  this  em- ,  felves  to  he  under  much  darkncfs  as  to  the  way 
ploymcnt  than  tboJ£  who  never  had  any  Tie  at  [  and  manner  of  the  converie  of  Spirits  with  us. 
alltoa  Body,  nnlefs  we  oan  imai^tien  toj   The  moft  acute  and  teamed*  Dr.  jM*vtiXr.iftR|!r 
have  lofttheremcml>raiicc  of  all  that  ever  they  fmd  of  t!  c  firrc  opinion.  He  affirms,  that  de- 
did  and  fufierql  in  the  Body,  as  alio  that  they  parted  Souls  are  capable  of  a  vital  Union  with  ^  ^''j* 
fi&c  olTand  hnried  elltkeir  AHedionsto  ns  with  j  an  airy  Vdtide  (or  Body)  in  wfiich  they  cau  J  - 
their  Bodies,  which  h  hard  to  think.  Even  as  ■  calily  move  from  place  to  place,  and  appear  to 
dtrill: our  Uigh-Frielt  is (^alihed  ror  that  Of>  the  living^  and  ad  ia  their  Afiairs.  asinde- 
ficeaboveaR  others  in  Heaten,  hecavk  be ondb '  teding  Murders,  rebuking  injuriovs  Execmnrs, 
dwelt  and  fiiflcrcd  in  a  L>ody  like  ours  here  up-  viOtir4',  and  couafelling  their  Wives  and  Chil- 


on£«rth  ^  fo  leparated  Souls  are  qualified  above 
dl  other  Sflrits  wb6  are  nnrelated  to  Bodies 
ofFlelb. 

Argim.  IL  The  Charch  tri- 
umphant and  mdltant  are  bnC 

one  Body ;  and  by  how  much 
betuer  the  triumphaat  arc  than 
the  militant,  by  fo  mncfa  the> 
more  proncnfe  they  arc'to  fuc- 
cour  and  help  the  other  that 
Itanditt  need  of  it.  This  beii^ 
the  cafe,  we  cannot  imagine 
but  they  arc  ioclin'd  to  perform 
aM  good  Offices  for  ns;  for  elfttfieyfbonkl  do 
ieisfor  us  now  they  are  in  a  JVate  of  the  higheft 


(2.;>  fc.,il:l;,T  eft  corpus 
uattm,  CQ^us  membra  (;uu 
tnclion,  eo  magis  ad  aliis 
cjafliap  corpork  membris 
opitabaiMiilwpnpeBra: 
hujosautem  corporis  jiars 
atten  eft  triumphans  in 
ca-lis ,  altera  militans  in 
tcrrw}  ilia  OKlior,  hart 
oiiisBMiBis  iadigBa,&« 


dren,  tbrewarnii^  them  of  fnch  and  fuch  cour- 
fcs,c^c.  Towbichwcmay  add  the  profedion 
of  the  ii  i:  tin:-  ap' carina;,  of  bciiia,  the  Soul 
of  fuch  a  one  ^  as  alio  the  limilitudc  of  the  per* 
fin :  And  all  this  ado  is  in  tbinp  very  |uft 
and  ferious,  unfit  for  a  Devil  with  that  care 
and  kiodne^  to  promote  ^  and  as  un&t  for  a 
goodGMM,  it  being  below  foNobte  a  Nature 
to  tell  a  Lie.  All  thcfc  things  put  together, 
and  rightly  weighed,  the  violence  of  prejudice 
not  pulling  down  tbehalhroce ;  I  dare  appeal 
(faith  he)  to  any.  Whether  it  will  not  be  cer- 
tainly carried  lor  the  prefent  Caufe  ?  and  whe- 
ther inj  indifferent  judge  ought  not  10  con- 
clude, if  thefe  Stories  which  are  fo  frequent 


Ferfedionin  Heaven,  than  they  did,  or  were!  every  where,  and  in  ail  Ages,  coacerniog  the 
witlfngtodoindmrimperftftftiieMEnrth.  i7£«lltof  Men  appearing,  bebnttroe,  T&tit 

111.  .A  iViKor  Trflamtfit  I  is  true  alfo  that  they  are  their  Ghof>§,  &i 


().)  Tc''Va!V.ontu.n  (V.'^i;- 
tna  dcfinKi.ic  }  crt  va'.iin- 
tati-s  nc.trr  juftn  Icntenri^, 
dr  f o  ijuDil  port  niortrm 
noftram  ti«i  wlttmus.  I  e- 
ftainentumawcm  wrqinin 
Ksiiicia  ab  oinniivjs  jjeii- 
tibus  rdigiose  ubier*.  actu, 
Cjf.  3«  If.  Ratio  atttcm 
tern  reHgUfle  ttnuine  aw- 


(as  v'V^4ndchnes  it*  is  the  )ult 
feneence  ordadantion  of  our 
minds  concerning  that  whicii 
we  would  liave  done  after  our 
deoeaft.TbefoTefiaments  have 
always,  and  among  all  Nations, 
been  religiouUy  obfervcd,  as 
the  Apoitle  witneiTeth,  GJ.  3. 
15.  Thereafonsofthis-foftU- 


Thefe  are  the  llrongeft  Argnmonts  Imcet 
with,  for  the  jMrmmve,  that  the  matter  is 
ix)fliblc,  itm^beic^  tfaematterfocmsto  be 
determin'd^ 

To  tins  parpoGs  Dr.  -SterM  alleges  leveral 
inftanccs  out  of  Scripture,  as  that. appear- 
ance of  54»«r/unto  &Mi/,  and  the  coniaeuce 
betwixt  than,  as  aNb  the  Letters  that  were 
ient  m  Jtk»mit  hf.&^i  nfter  ithnt  EHJJf 

was 


Digiil^cU  by 


•1  Vo|.X 


yt  Ttettife  ef  the  Svd  if  Mii^ 


575 


was  tmnflated  to  Heaven,  as  appears  by 
comparing  2  Chron.  21.  n.  with  2  Khics  3 
11,  In  wnich  appears  that  in  Johofopbat^s 

time    who    preceded      this  Jrhnr.mi^  fUtJ; 

wasdcadi  and  yet  ia  3F<^orWs  time  wholuc- 
csedcd  hioB,  be  is  fiid  tQ  receive  Letters  from 
JEfiipilr.  The  appearance  and  conference  alfo 
betwixt  Cbcift  and  Mefesaa^  EUas  upon  the 
Mount,  In  tbeprerenceoffi>av<}f  the 
pies,  confirms  it,  Afatth.  17.  3. 

Tijcfe  arc  Lhc  principal  Scripturc-iaftan- 
ce&  others  are  almofl:  innumerable.  From 
among  that  vaft  heap  I  will  fcled  feme  few 
that  are  moll  xuatcrial,  and  of  clcarcft  Credit. 


^Inrularum  Soaitkanm 
incolzad  zenw,  com  fto 
4eplonitis  Hbeatw,  ae> 
CMuott  tioipatf  at  cer- 
to  a  mortedie,  loooq ;  cer- 
to  ipfos  convemant  iquod 
&  mortui  teini:ore  &  loco 
prarftimis  wsfiaat.  Amw 
Hid,. 


*  It  is  a  tiling  (  faith  my 
Author)  both  known  and  |fre- 
quoit,  that  the  Inbabitaats  of 
the  &mfi  Jfiesj  when  their 
Friends  are  dying,  come  to 
them,  and  rcqueli  them. that 
nponfuchor  lucha  day  after 
their  Death,  and  in  fiich  a 
]place,they  would  meet  them  j  which  the  Dead 
accordingly  do  at  the  tune  and  place  agreed 
npon^and  have  fometimcsdifcourfc  with  thero. 

la&oite Examples  of  Murders  (^ith  Dr. 
More)  havebeeadifcovered  byDrcami,  the 
Souls  of  the  Perfons  murdered  fceminp,  to  ap- 
pear to  fome  or  other  afleep,  aad  to  make 
their  complaints  to  them ;  ^viog  va  a  notabk 

Example  out  of  Barou'tHS  or  Afarfilins  Flcinns^ 

who  luviag made  folemnVow  with  MiLbacl 
MiUnt»iUy  ( after  they  had  been  pretty  warm- 
ly difputingof  thelmmortalitylof  the  Soul  out 
of  the  Priaciples  of  their  Mafter  Plao  )  that 
whether  of  them  t«K>  die  firftf  he  Ihoulo  ap- 
pear to  his  Friend,  and  give  Itim  certain  in- 
lormatioa  of  tliat  Truth :  It  was  Fiahuti  his 
fttetodiefirft,  and  that  not  long  atter  this 
mutual  Rcfolution.  He  was  miiidful  of  his 
Fromifc  when  he  had  left  the  Body ;  for  Aftr- 
MTMf  being  very  intent  at  his  findies,  betimes 
on  a  Morning  heard  a  Horfc  riding  by  with 
aU  fpeed,  and  obferved  that  he  ftopt  at  hi^ 
Windoir,  and  tiierewith  heard  the  Voice  of 
his  Friend  ivf/ffa/,crying  out  aloud,  O  A  flchatl, 
Aiichgtl  vtra^  vtraAunt  i&A :  That  is,  O  Aii- 
th^il,  Afiduutf  thole  things  are  true,  they  are 
true.  Whcrenpon  he  fuddcnly  opened  his 
Window,  and  cTpying  il/«ryiy(«i  upon  a  vbite 
Arr^  called  after  him,  bothe^vaaiihedoDt  of 

his  light.  He  fent  therefore  prcfculy  to  Jf7o-' giving  three  foleinn  Warnings,  by  three  fc- 
rMff  to  know  bow  MarfUus  did,  and  under*  vcr4  Apparitions  to  his  Seryant  Mr.  Parlur, 


Sydenham  1^  Houfc  at  Dulvertorixn  Somnfct{fnr(. 
The  J%or  died,ririt,  and  the  Captain  hapen- 
cd  to  lie  that  very  night  which  was  appointed, 
in  the  finic  Chamber  and  Bed  with  Ih:  Dyh  ^ 
he  ac  uaiuted  the  Doctor  with  the  appoint- 
ment, and  his  refolution  to  attend  the  phwe 
and  hour  that  Night,  for  which  purpoic  he 
had  got  the  Key  of  that  Garden.  The  Doaor 
could  by  no  means  divert  his  purpofi,  bat 
when  the  hour  came  he  was  upon  the  place, 
where  he  waited  two  hours  and  a  half,  nei- 
ther feeing  nor  hearing  any  thing  more  thaa 
ufual.  About  fix  weeks  after  the  Captain  and 
DKtor  went  to  EMony  and  lay  both  in  the  fame 
Inn^  bntBOtiathefime  Chamber,  as'before  at 

Dtdvcrton 

The  morning  before  they  went  thence,  the 
Captain  ftaid  longer  than  was  afbal  in  his 
Chamber,  and  at  length  cfHie  into  the  T)oF}cr% 
Chamber.but  inVifageand  Form  much  diiFering 
from  himfclf,  whith  his  Hair  and  Eyes  ftaring, 
and  his  vrhole  body  fhakingand  trembling  : 
Whereat  the  Doilor  wondering,  demanded 
what  is  the  matter,  Coufin  Captain?  The 
Captain  replies,  I  have  fccn  my  Major.-  At  " 
which  the  Dodor  feeming  to  fmile,  the  Cap* 
taiafaid,  If  ever  I  law  him  in  my  life,  I  £iw 
him  but  now,  adding  as  followeth:  ThU 
mormng  (faid  he)  after  it  was  light,  ibm^ 
oaecame  to  my  Bed-dde,  and  fuddenly  draw* 
ingback'the  Curtains,  calls,  Cip,  C?;j,(which 
was  the  terra  of  familiarity  that  the  Major 
ufc  to  call  theCtiptais  by  )co  whom  I  replud. 
What,  my  AYajor  To  which  he  returns,  I  could 
not  come  at  the  time  appointed,  but  1  am  now 
come  to  teQ  yon.  That  then  is  a  God^  and  4 
vety  jafl  and  terrible  one  j  and  if  yon  do  r.ot 
turn  over  a  new  Itaf^  you  mS  find  it  fo.  Tllis 

Ituck  fb  cloie  to  him,  little  Meat  woeld  go 

down  with  him  at  dinner,  tho'  a  handforn 
Treat  was  provided  j  thefe  words  were  found- 
ing in  his  carsfreqhentiy,  during  the  remain- 
der of  his  life he  was  never  lliy  or  Icrupu- 
lous  to  relate  it  to  any  that  asked  him  concern- 
ing it,  or  ever  mentioned  it  hut  with  hor- 
ror and  trepidation.  They  v,'cre  both  men 
of  a  brisk  Humour  and  jolly  Con verlation,  of 
very  quick  and  keen  partt,  having  beien  both 
Vniverfiy  and  Iftus-of-Coiot  Gentlemen. 

The  Apparition  of  the  GhoftofSir  George 
Vi^ersy  Father  of  the  Duke  of  Snehnghattty 


TriniD* 

Parc.3>p. 

183* 


ilood  that  hedied  abontthat  hour  he  called  at 

Jbi«>  Window. 

Much  to  the  lame  purpofe  is  that  fo  ^rnous 
and  wdi  attefted  ftory^  <Qf  4he  apparition  of' 

Major  George   Sydinham    to  Captain  William 

JJ^ie,  both"  of  Someijttjlure,  attcltcd  by  the 
wortay  and  learned  Dn  Thomas  Dyh  «  near 


is  a  known  and  credible  Story.  Bot  I  will' 

wade  no  farther  into  Particulars,  th.rv  are  al- 
ffloli:  umumerable »  le{  thefe  fuilice  for  a  tailc. 
II.  Inthenext  place  therefore!  will  laf 
down  fomc, 

Concellions  about  this  >l^tter :  And  the, 
Firft  GoncelGon  hthis:       the  feptratii 


Xialinanof  the  C^p.uV/s,  and  by  Mr.  Doucj^  Senh  or  Sfirlts  of  Afc?j  .ire  capable  of  ^crformin^ 
towhombothtlie  J^0ra«d  Coftaio  were  in-  and  execuung  any  Almijlry  or  Service  forCo^ 
timately  known.  The  fnm  is  this,  The  \i}ht  jhe/Ud  pUafe  te  cmmiJJJonate  them  fo  to  do) 
/••and  Cz/>r/i/»  had  many  difputcs  about  the  (ls  mil  as  jingtls  arty  vfiwmive  knoiv he  frequently 
Being  of  a  God,  and  the  Immortality  of  the :  inglys  timit  the  ttrfptts  and  Affairs  of  his  Pee* 
Seal,  ifl'^ch  points  they  could  never  be  re*  I  ^  «r  Bmb> 

folvcd,  tho'  they  much  fought  &r  and  dciired !  Tho'they  become  not  Jngels  by  their  fcpara- 
it  j  and  tlierefore  it  wa6  at  laft  fiiliy  agreed  ,  tion,  as  Maximtts  Tyriiu  cajls  thexn,  but  re- 
iKtwiict  them,  that  he  that4ied  Ciii^  Oould  I  main  Spirits  jpcdncany  diftind  irom  them, 
4he  third  night  after  his  Funeral,  come  be- '  yet  are  they  fpiritual  Subftances  as  the  An- 
tauKtxheliOttrsAf  twelve  and  one,  toihe  lit-  jgpisare:  This  tlieir  Nature  capacitates  them 
tlejnqicin  the  Garden  ^Ayilutaigta  JtiMjsr  f^^  otxosir- 

fufne 


Digitizco  by  Coo^lc 


17^ 


A  Trtaife  oftheSmltf  Mm. 


VbL  I 


nfTurae  (as  Angels  do j  an  aerial  Btdy  for  the  the  Dead,  Mtdijvr  the  mefipMrt")  trich  «/  the 
time  of  their  rainiftry:  Nor  do  I  know  any  Devil  to  ^tude  «t  dipimet  Men, 


thing  in  Scriptnre  or  PbUafifky  xepvgnant 

Ktreunto. 

Coocef.  z.  /(  cannot  be  dotdfted  hat  upon  fame 
feeciat  and  extraordinary  reafons  and  occafions^ 
fomedef.tned  Souls  have  rtturned  tOj  and  off  eared 
in  this  World  by  order  and  commijfion  from  God. 

This  is  too  manifcft  to  be  doubted  by  any 
that  nndcrftand  and  believe  the  iDllauccs  i  c- 
coided  iu  Sciipturc.  ^/fl/*/ and  £//4j,long  after 
their  departure,  appeared  to,  and  talked  with 
Chiift  upon  the  holy  Mount,  in  the  prefcnce 
Koocniin  of        °f       ylfofles.  Mat.  i  ?•    3'  nor  ^ 
tomtit'  there  any  reafon  to  qucftioa  the  reality  ot 
faMi^ve-  their  Apparition,  or  to  think  it  to  be  no 
rtoBHicn-  ^orc  than  a  I'hantafn,  or  imaginary  refan- 
dacio,vel  ijimiccof  thefc  Ferfons,  but  very  Afofts  and 
Ss'fciv;-  I'l'-tf  themlclvcs:  For  they  came  to  be  Wit- 
Iras  pro-   iiclles  to  Chrifl*$  Prophetical  Oifioe-,  and  it 
was  notfit  fogreata  Poiat  f^ioiild  he  altef^ed 


In  this  I  think  tlic  learned  Dr.  Broren  de-  ^'^^'^ 
livercd  his  Judgment  more  folidly  and  ortho-  ^ 
doxly,  than  in  ibmeothcr  Points,  whc  he  faith,  * 
1  believe  that  the  whole  Frame  of  a  Beall:  doth 

*  pcrilh,  and  is  left  ia  the  ffame  flitc  after 

*  death,  as  before  it  was  mttcriallcd  into  life: 

*  that  the  Souls  of  Men  know  neither  contra- 
'  ry,  nor  corruption :  that  they  fubllfb  be- 

*  yond  the  Body,  and  continue  by  the  Privi- 
'  Ic.L-'c  of  their  piojx:!-  Nature,  and  without  a 
'Miracle;  that  the  Souls  of  the  Faithful,  as 

*  they  leave  Earth,  take  poircfllon  of  Heaven 
'  that  thofe  Apparitions  and  Ghofts  of  dej>art- 
'  cdPcrfons^arc  not  the  wandring  Souls  ot  Men^ 

*  bat  the  nnquict  Walks  ©f  Devih^  prompting 
*andrin'^,eflliig  us  unto  Mtfchief,  Bloody  and 
yiUaty.  And  with  this  Opinion  1  concur  as  to 
'  the  ordinary  and  common  Apparitions  of  the 
Dcid  :  And  my  Rcafons  arp. 


barciur. 

W^"- .  by  imaginary  WitnelFcs,  or  that  they  IhouUll  (i.)  Becaufc  the  Scriptures  everywhere 
^  be  called  Mofes  and  Eliot  if  they  were  not  defcribe  the  ftate  of  departed  Souls  as  a  fixed 
the  very  fame  Pei  ion i  Rate  either  ia  Heaven  or  in  Hell  ^  and 'adigti 
CrcdibiU-  Tis  therefore  moft  likely  tlicy  both  ap- i  the  good  or  evil  done  in  this  World  by  Spirits, 
"I  <ft  '^f;  peared  in  their  own  Bodies:  tar  M^eit  Body  i  not  .to  the  departed  Spirits  of  Men,  but  to 
|]^^^  we  know  was  hidden  by  the  Lord,  and  L!ias'\.\n:c\\  or  Devils  -  and  it  is  our  duty  to  regu- 
uipanii(s>  Hs  ^dy  immediately  tranflated  with  bis  Soul  •  late  our  Conceits  by  Scripture,  and  not  ac- 
l^mh  to  Heaven:  whai  therefore  the  Lord  would  |  cording  to,  the  vain  Philofophy  of  the  Hca- 
'**•  fend  them  upon  this  folemu  F.rrand,  the  Soul  thcn^,  or  the  fuperftitious  Tnditions  xnd 
of  Mefes  probably  reilFumed  that  Body  which  1  Opinions  of  Men. 

was  never  fonndby  Man^  mAEUett  wasal<{  As  fortheSbvls  ofthe  Godly,  they  are  at 
already  embodied,  and  fit  immediately  for  his  ,r<fl  with  Chrifl,  Rev.  14.  13.^4.57.2.  and 


Ejcpeditioa. 
inlilte  manner  we  read  Mat.  27.  52,  53. 

that  at  the  Rcfiirrccliou  of  our  Lord,  mauy 
Bodies  ^the  Saints  arofe,  Mf.d  >tpfearedunto  ma- 
ny:  thek  y9Cn  nO  Ph<t!.t.tfws^  but  the  very 
Souls  of  the  departed  Saints  vetarucd  ['  haviuf: 
realTumcd  their  own  Bodies)  unto  this  World, 
not  only  to  confirm  the  troth  of  Chrift'i  Re- 
furrcelion,  and  adorn  that  great  Day,  but  as 
a  ffecimen  Ot  baodfelof  theKelurtection  of  all 
the  Saints  in  the  virtue  of  his  Rdhrredion  at 
the  great  Day. 

Nor  will  1  deny ,  but  upon  forac  Icffer  ( tbo' 
never  without  w  eighty  and  Iblcmn  )  Occafi- 
ons  and  Kcafoi>,  Cod  may  ri-iiictlmcs  fend 
the  Souls  of  the  Dead  back  ag^in  into  tliis 
World,  as  in  the  cafes  before  redted,  to 
^iig.miib.  evidence  againft  the  j4theifm  of  Men,  c~r  Ju- 
ine  liira  tH&ine  relates  a  memorable  Example  which 
pro  flM»^  Tell  one  a  i9M«f  ff,whcre  a  certain  Cinzen  being 
dead,  there  came  a  Gfr/zVcr  to  whom  he  had 
been  indebted,  and  uaju&ly  demanded  the 
Mony  'of  his  Son.  The  >  Son  knew  the  Ddit 
w  as  fatisfia!  by  his  Futhtr  \  but  having  no 
Acquittance,  tolhew,  his  father  appeared  to 
him  in  his  ileep,  and  Ihew'd  him  where  the 
Acquittance  lay  :  \v}-cthcr  it  were  tbc  very 
Soulof  his  FurJ&fi  ,  or  rather  an  as  M- 

infiine  thinks^s  notcertain,tho'  the  one  as  well 
as  tic  other  be  polTible.  But  tho' i.ircly,  and 
upon  fome  weighty  andfolcmn  Occa  lions  fomc 
Souls  have  returned  and  appeared^  yet  I  judg 
this  is  not  frequently  doj^e  upon  llight  ar.d  or- 
dinary Errands  :  Andthcibre  togivcyou  my 
own  thoughts,  I  judg, 

Concef.  3.  T'  .tt  thofe  yl^pitririoniTr! .'1 ':  fci-r?: 
to  be,  and  are gentr  idly  refuted  and  taker  for  the 
S9idi^the  Boiutf  4re  ntt  indeed  ft,  biet  other 
Sfirittfmtktgwth^  Shafts  artd  RtfeuAUttcu  0/ 


4a. 


as  fixed  as  Pillars  in  the  Hoiife  of  God, 
Rev.  3,  T 1. 

And  for  the  Wicked,  their  Spirits  arc  coc- 
fin'd  and  fccurcd  in  Hell  as  in  a  Prifon,  i 
Pet.  3.  1 9.  there  is  a  fixed  Gnlph  betwixt 
them  and  the  living,  Luke  1 5.  z-  31. 

What  good  Offices  are  to  be  done  by  Si«r 
rits  for  as,  the  Angels  are  God's  Commiilion* 

OlTiccrstodo  them,  Heb  1.  14.  They  are  all 
mn:ijiriKg  Sfirits^  Jint  ftrth  f  mnifier  far  tbmt 
vrho  Ptmbe  Heirs  of  Sahatfm'.  Theft  are  the 
Spirits  feat  forth  to  walk  to  anJ  fro  throat: li 
the  Earth,  Zee.  1. 10.  Their  Miuillry  was 
emhtematkaUy  rcprefcntcd  in  Jocol^  Vifion, 
vvh'.retliey  were  leen  afccndin*;  and  defccnd- 
iiip,  as  upon  a  Ladder,  betwixt  Heaven  and 
Earth,(7fw,  aS.  12.  Yea, thdr  very  name  At^ti 
is  a  r.ameofOflke,  fi^itfying  a MelEmgcr,  or 
one  fcnt. 

And  for  the  mUHiiefdone  by  Spirits  in  this 
World,  the  Scriptures  afcribe  that  to  the 
Devils^  thofe  unquiet  Spirits  have  their 
Walks  in  this*  World,  they  com  pais  the 
wholcnart!i,and  walk  upi  ar.d  down  in  hjoh.r, 
7.  and  I  Pet.%,  8.  they  can alTuuje  any  fhape^ 
yea,  I  donbt  not  bot  he  can  aft  their  Bodies 
whcndead,  as  well  as  he  did  their  Souls  and 
Bodies  wiicn  alive:How  greatliis  Power  is  this 
way,  appears  in  what  is  fo  often  done  by  him 
in  ti  e  l  odies  ofn'Vf  f  r;.  They  arc  not  or- 
dinarily therefore  the  Spirits  of  Men,  bato^ 
ther  Spirit)  that  appear  to  m. 

(2.)  If  God  fhould  ordi  uril  •  permit  the 
Spirits  of  Men  inhabiting  the  other  World,  a 
liberty  fo  frequently  to  vifit  this,  what  a  gap 
would  itopcn  for  S.u.:,:  to  l>L\zui!c  ami  deceive 
the  living.'  What  might  he  not  by  this  means 
impofc  upon  weak  and  crcdnlous  Mortals  > 
TiKtehathbeeAa  great  deal  of  Sufcrflition 

and 


Digitized  by  Google 


VoLL 


A  Ireaife  ^the  Sod  af  Mm. 


'^^'■''.f ,  and  Idolatry  n 
mm  idolo- 


„„„  ''^'^^  V  introduce  undc:-  this  pre-  the  Text  telli  us,  wt  art  cm>it»  an  inmmtrMe, 

\iUAm'»ir^^^^^^^^  pet  lonatcd  Saints  departed,  [  comfnn^of  ^^tU:  tbcyamj  theSaintsare  fqU 
terEthr  and  pretended  himfelt  to  betheGhoft  of  fome  low  Citizens  and  wcknowr  the?  are  a  more 


hicosfc    venerable  perfon,  ivhofc  loreto  thtf  Sools  of  noble  order  of  Spirits  \  and  as  kn  m,,  ir  io  vc  to 


the  Elfft,  it  is  exceeding  great,  greap  to  ba 
fiireasthe  departed  Sovkofovr  dearaft  iteia4 
tivescinbc.  For  nftcr  driith  they  fullaiu 
ao  morecivU  ReUtioiy  tp ijs ;  all  that  th^y  da 


'^'^  k  people,  and  care  for  their  Salvation 
mJS-  Heaven  to  reveal  ftme  l^i- 

gavW?  «l  Secret  to  them.  Smrr-s  of  Errors,  and 
Hinc  flox-fupcrftitious  and  idolatrous  Opinions  and 

mint  rtui-  pradices  are  this  way  onorveyad  by  the  tricks  |  fiiftain  is  as  ft\\om-fUBiii^i^^^&B^ 

and  artifices   of    tan  among  the  Pa]ii,1s  or  fellow -Citi^dos,  Wt^ch 'Xngj^la' al^a  aiSj 

cncs.  Mo-  '^hicb  I  will  not  blot  my  Paper  withal  j  only 'as  well  as  iliey. 

oaflin-ia,  I  defire  it  may  be  cOniidered,  that  if  this  were  Objed.  3.  faith  tkt  t>of(or,  ih*  tm^ 
Dcluta.  a  thing  Ho  frequently  permitted  by  God,  ^"^^  fon  irl^  :i!t  N.nio>^j  pas  (I  ^^ye.^t  honour  «^dr$li£i- 
P|2*"'»  b  pretended,  upon  what  dangerous  terms  bad  t  ^hs  care  to  the  WM  ej  tht  P«4kL  »/  4  ftimn^ 
he  left  bfo  Church  in  this  Worl(MMQg  be  ha±  thst  they  fiM  cmtmi^  in  thtfk       ~  " 


fa  }|4    left  no  certain  marks  by  which  we  may  dilHn 
guA  one  Spirit  from  another,  or^a  cme^  Mef- 
Jangcr       Hkavcn  Ivoni  a  ttonterlint  and 

fretended  one. 

ButGod  bath  tied  m  to  the  fure  aad  ftand- 
ing  rule  of  his  Word  ;  forbiding  as  to  give 
heed  to  any  other  voice  or  fpiric  leading  as 
another  way,  ^i.  8.  19.  1  T^ef.  2.  1,  i. 
Cut.  I.  8,  It  was  tberenve  a  diAreet  reply 
which  one  of  the  Antients  made,  when  in  a 
Frayer  a  Vilion  of  Chrtji  appeared  to  him,  and 
tola  bim,  tiiy  pnyenafC beard,  for  thou  art 
worthy :  the  good  man  immediately  clapt 
bis  hands  upon  his  eyes,  and  (aid,  Nolo  h$c 
itidtrtChriftiemy  &C.  JviU  mt  fie  CbriU  here, 
it  it  emiigh  ftr  mt  thst  I  Jkdli  btMd  him  in 
Hettven. 

To  ctncltidei  Mj  O]^on  upon  the  whole 
is  this,  that  altho*  It  cannot  be  denied,  butin 
fome  grand  and  extraordinary  cafes,  as  at  the 
Transfiguration  and  Refurredion  of  Chrill, 
God  did,  and  perhaps  fometime?  tlio*  rarely, 
may  order  or  permit  departed  Souls  to  return 
into  this  Worlds  yet  ror  tlie  moft  part  I 
judg  thofc  Apparitions  are  not  the  Sonls  of 
the  dead,  but  other  Spirits,  and  for  the  moil 
part  evil  ones. 

Ofthis  Judgment  was  St.  Jngujline,  who 
when  he  had  atfiall  related  the  Story  above  of 
the  Fathei^  Gboft  dirediag  bis  Son  to  the 
Acquittance  j  yet  will  not  allow  it  to  be 
the  very  Soul  of  his  Father,  but  an  ^ngel: 
where  hefartiier  adds.  If  (  fiith  be)  the  Souls 
cf  the  dead  might  be  prefent  in  our  affairs, 
they  wouldttOt^Mriakeasin  this  fort^  efpe- 
cially  my  Mother  Mtmety  who  in  her  life 
cou'd  never  be  without  me,  furelylfae  fVODld 
4iot  thus  leave  me  beii^  deiKl, 

Ob).  I.  SMtirwmptttdedhefire,  thmm 

lexp  the  ^pijritiev:  An^cts:,  and  departed 
Souls^  ifthcybenot  jinoels,  at  Uafi  tire  tMuii  wt- 
t»  Angels^  andinreffth  their  iMtnmimt* 
us^  are  more  fro  fen fe  to  help  «/,  thM  S^fht -tf 
Mother  fort  CAn  be  fttnoftdtobe. 

It  items  too  bold  and  ImpoHng  upon 
Soveralgn  Wifdom  to  tell  him  what  Mclfen- 

fersare  fitted  for  him  to  lend  and  iropioy  in 
isfinrvice  r  -who  bath  taught  him,  or  been 
hisCounfellor  ? 

Obj.  2.  But  theft O^cetfcemto  fertiutt  ^eftr" 
fy  t»  them  Mt  thy  are  n«t  9nfyfeHm'mtmhers^  httr 
1 1- e  mojl  excellent  mtT'i'm  cf  the  myjlic^tt  Body^ 
to  whom  it  belongi  to  ajftfi  the  me/amer  tmd  weaker. 
5«/.  If  there  be  any  force  of  reafon  In  this 


Lib.  de 
turj  jjro 
laordus 


tHkulffier 

deatby  andwitt  avcrre  the  Fa! f'f  cations  of  Tri^t 
Kfen  injitriOHs  i-xecHtors^  elfe  no  reafon  cm  i# 
tiveri  tphyfo  great  dfireftjhoidd  h  tmd  upon  th§ 

WiU  of  the  Dead.  ^ 

Sol.  This  i^gratif  MUttta^  tO  %  no  yrorii^ 
a  cheap  and  unwary  cxprefljon:  Can  no  tea* 
Ton  be  given  for  the  religious  obfcrvance  of 
the  Teilameotsof  the  dead  but  this  Snppofiti* 
on?  Ideayit:  for  tb(^  they  that  made  tfaem 
be  dead,  yet  God,  who  h  wirnefs  to  all  fuc^ 
adsandtniUs,  liveth:  and  tho'  they  cannot 
avenge  the  frauds,  and  ialu^  of  men,  b« 
both  cnn  andwill  doit,  iTIjef^  6.  wMcliI 
think  IS  a  weightiergronnd  and  reafon  to  ia- 
fbrce  duty  up^n  men  tian  the  for  of  Gboftst 
Bclldcs,  this  is  a  cafe  wherein  all  the  living 
are  concerned,  all  that  die  mull;  commit  a 
tnA  to  tfaem  that  furvtve-,  and  If  fiiads  OHNdd 
be  committed  with  impunity,  who  could  fafe- 


ly  repofe  oonfidoice  ia  another ;  Qimd  ttu^ 
tmnet^  tangi  eMet  dt  vmiAittX  thfR  Wblch  is 


Plea,  it  carries  it  rather  for  the  Angch  th  .n 
for  deputed  Soois:  for  Angels  are  gathered. 


ofgeneral  concernment,  and  hecomcs  every 

man'sinterellvinfersageReraJlob^tioia  upofi 
alL 

As  for  the  Letters  of  tlijJh^  *tis  a  vanity  to 
think  thev  came  poft  from  Heaven^o,no,tfaey 
weredmbtjgfi  \m  hebiiid  hfaa  out  ojF  dac  care 
to  the  Go«etafflciit»  aad  trodomd  in  that  fif 

occaUon. 

Ob)ea.  4.  ButntmtwuitfAltmHfrohibit 

Necremar7n,  or  c^rfulnitim  JM^  ifo  J^mI^  f/ 
it  were  mt  froRicMt ! 

StL  I  do  not  think  ^  wicked  Art  ther^ 
prohibited  enabled  them  to  t  ec  il  departed 
Soaisi  lHititwasacQaver£Ag  with  the  £)e- 
vil  who  perfimated  the  dead,  and  therein  a 
k  in  r!  of  homage  was  paid  him  to  thcdilhon- 
our  of  God  j  or  he  might  pollibly  raife  th* 
Bodies  of widcad  men,  sod  (appear  in  than; 
but  I  think  the  Spirits  of  the  Ofld  fStlHIl  00^ 
except  as  was  before  limited. 

{Ajcft.  5.  Bttt^mmtrt  they  difcovtr  art 
found  to  he  true  and  the  caufes  in  w^nch  they  con- 
cern themfelves  Mttjiifi  ^  retU  Abvdxri  Mt  At* 
teHed  by  thtmt  ^drtM  FmuA  «nf  hjurittetr* 
>  ecled  are  reHified :  bttt  the  Devil  being  himfelf 
a  Limr  oadDtttivtt,  wdd  never  d»it\  "'tis  not 
hit  inttrefi  t«  4i/hvtr  or  Ji/conrage  fuch  thing/* 
Stl.  Tho  it  be  nor  his  intercft  metrlv  to 
difcover  it,  yet  it  is  certainly  his  interdftto 
preci[tote  widced  men,  and  baften  their  min 
by  the  hand  ofjufticci  and  he  will  fpeaktlie 
truth,  and  Teem  to  own  a  righteoos  caoTe  to 
bring  about  his  great  defignof  ruining  tha 
?  0 u  1  3  r. d  Bodies  offlMO.  f wiUihtt  Witjl 
three  Caatioas, 

StsaiaootCoflloaace  .to  wich 


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578 


A  Treatife  of  the  ' Sid  tf  Mwii 


VoL  I 


poftetlty:  be  trneto  thcmsfts  committal  to 
you  by  the  Dead,  or -by  the  Liviag,  remem- 
bring,  that  tln^  they  be  dead  tod  cannot  a- 

Venpcthc  vvroiUT,  yet  the  Lord  lives,  and  will 
fuiely  do  it  in  a  fcvcrer  maoacr  than  they 
could,  flionld  they  appear  in  tbcmoft  terri- 
ble and  ti  iiTlufiil  forms  to  von  :  Defidcs. 


that  all  tlic  CoiiveiTcN  alnvc  arc  only  betwixt 
God  and  them,  which  indeed  is  enough  to 
make  thein  ha]  ]iy :  and  Ihdeed,  ifthh  ability 
be  allowed  to  Icpaiatcd  f^oiiU,  it  fcems  to 
reader  the  KefuiTedioa  oi  their  Bodies  need- 
left  :  for  they  are  wdl  eno«gb  witfwot  them. 


u fill  forms" to  yon  :  Defidcs,  your  Bat  certainly  the  Spirit<;  of  infl  Men  arc  not 
dwaCoofcienccs  will  haunt;  you  worfe  than  a  |  Mmu :  fuch  an  Augoll  AITcixibly  of  holy  and 
Ghoft.  Be  jnn-and  true  therefore  fat  all  your  i  excellent  Spirits  do  not  lire  together  in  their 
Promifes  and  TruH-i,  for  God  is  the  Avenger. ,  Father's  Hoofe  vs-itho  ic  mutual  Convci  fe  and 
Caution  II  f  inilh  your.worlc  for  Eternity  be-  \  FeUowfhip  with  .each  other,  as  well  as  with 
fore  you  dfe:  for '*rfiwCfMtt//x  f  <p;</jGod*-  »  '  -' 

iiMhijitcd  avpAy,  fo  he  that^orrh  floivr:  ro  the  (iy.:vc  \  T!,  it  acute  and  jiidicious  Divine,  Mr.  jo- 
fiudlfmeuf  m  m«re  \  ht  fiiMl  retmn  no  more  to  feph  Symondsy  ia.  the  EpiiUe  to  his  Book,  cnti- 
fc/V  neither  ftiidt  hh  ^Mt  hnm  Aour  4Myitnled,  Si^h  and  RiUh^  cxprelleth'  himfelf  a- 

mere,  job".  9,  i"-  Your  Souls  wilt  be  F.xcd  '  bout  tliis^nattcr  thus.    *I  often  think  (  (aith 


la  Eternity  Toon  after  they  are  iooi'ed  trom 
yonr Bodies:  when  Death  comes,  away  you 

mull  go,  willing  or  unwilling,  ready  or  un- 
ready ^  but  no  returning  hither  how  willing 
foever. 

Ci'Htiw  III.  Keep  yonr  fclve;  from  that 
heathcnith  and  acoirfed  nradice  of  confulting 
the  Devil  abont  yoitr  ablent  or  dead  Relations; 

a  pr.icliec  too  (. '"■r,:;Tn::  iii  Se;i-])0!t  Towns, 
and  of  deep  and  heinous  guilt  before  God  : 
Jfit.  8.  19.  AndviiMnthty fliall  fay  itKt 0  you^  Seek 
mto  them  tl:At  l^xxe  f.u,iil:.tr  Spiyiti^  And  atno 
tVizi^rdt  that  peep  tutd  mutter  j  ^euld  not  a  peo- 
ple ft-tk  mt  tkiir  G9dt  far  tht  living  f  the 

'  You  need  not  call  the  Devil  twice,  that 
IbbHe  and  offidbns  Spirit  draws  the  living 

into  Iiis  Nee  liy  Hich  a  bait  as  this :  You  meet 
your  mortal  Enemy  under  the  difguiic  of  your 
dcad^Frfend. 

Qnerv*^.  ^^^^"^^'^ ftfTratid  Son!. I  oftr.t  Jnfl  in  Het- 
''VeKi  httve  4Py  comtrfe  or  commnKtcation  with 
eteh  ether  f  Mti  hew  tbtft  cm  he^  feeitig  Ml  the 
Organs  and  Injlruments  offpeeeh  imd  beiBroeg  Are 
iMikdfidenitb  their  Bodies 
'  Itfbemsimpoflible  that  feparated  or  un- 
Txidicd  Spirit*^  fliould  convcrfe  together,  fee- 
ing the  lufiruments  by  which  the  thoughts 
ifre  (Xmntnmifcated  from  one  t*  another,  are 
pciinicJ  in  the  Grave.  Suppofc  the  Tongue 
of  a  man  to  be  cut  out,  his  Eyes  and  Hands 
pttfihtd'or  iriadenfUeK  whilft  die  Sonr  re- 
mains iii  til    r^dyi  it  may  enjoy  its  own 


thoughts  withiaitielf,  but  it  is  impolBbleto 
lignity  them'toanoiiierby  words  or  figns. 

Or  fuppofe  a  Man  in  a  deep  Ilecp(  wherein 
the  Seufes  arc  only  bound  for  a  little  time  ) 
lie  ntay  indeed  exercU^  his  ewn  foncy  in  a 
pleafant  Dream,  but  another  cannot  luider- 
itand  how  it  is  cfltertaincd ;  but  in  death  the 
Senfts  are'not  bound  bat  extmgaifhed. 

Bcfide,  wc  mull  not  think  thcfclieicy  oftlic 
dei)arted  lioly  Souls  to  conlill  In  mutual  Con- 
venes one  with  another,  bat  in  thdr  inei&ble 
Vilions  of  Go<!,  and  ('ommunlon  with  him. 
To  him  who  is  Onmilcitat,  and  uuderltands 
thdr  moft  inward  thoughts,  they  can  freely 
communicate  tlicm,  and  receive  his,  as  well 
as  pour  forth  their  own  love  ^  but  to  do  it 
■to  titefr  fcHoW'Creatores,  who  fee  not  as  God 
-doth,  fcems  inipofTiblc. 
'  '  indeed  it  was  never  doubted,  but  aficr  the 
iReTorredion  thejr  fliall  both  know  and  talk 
with  oneanoihcriu  a  more  excellent  and  per- 
fect n  anuor  then  now  they  doi  but  till  that 
•tiinej  tbcRealbasaboye  fcems  to  pofidvus, 


*  he)  of  the  Communion  of  the  Spirits  of  Meoi 

*  which  certainty  is  more  than  many  are  ac- 

'  qraintcd  with  ;  tho'  wc  acT;  one  upon  another 

*  in  our  ^efent  llitc,  by  the  help  of  fenfc  > 
*ye^  we  are  wrought  and  deftgited  tot  more 
'  excellent  way.  Angels  and  the  Spirits  of  Mm 

made  perfccVonverfe  and  trade  in  a  mutu.il 

*  Cemmtmeatiwj  not  wtthbutftnlf,  hot  with' 

*  out  fuch  f.nlcasours.  This,  as  eternal  1  itc, 
*"  bcgjuu  here,  and  is  found  in  fome  degrees  in 
*-this "mortal  State,  tiio'notin  fo  vifible  ap- 
'  ptaranccs  as  to  lie  open  to  much  olfervation. 

*-  Angels  good  aad.baddoaa  upon  our  Spi- 
'rits,  and  our  Spirits-  hold  convcrfe  with 
Hhem,  and  v.iththc  Father  of Spirits,  wlaji 
'  may  be  diicerncd  in  fccret  Pai  lies  aiul  Dif- 
*donrfes  betwixt  tiiMi  and  ns  ^  much  of  this 
'appears  in  Davil'i  Prilms:  and  there  paf- 
'^feth  not  only  an  inward  fpeech,  but  tlicrc  arc 
MnriCble  apjmMches,  entertaimnen»  and 
touches,  which  P.*/;/  found  when  hound  in 
^  the  Spirit,  aad  under  the  working  of  God, 
*which  wrought  in  him  mightily,  CW.  t.  29. 

*  it  is  alfo  molt  certain  that  our  Souls  arc  not 
*■  mute  and  Ihut  out  tram  all  mutual  Traffick 

'  with  each  other,  except  what  they  have  by  " 
'  the  mediation  ot  Senfcs. 
Mnltances  are  found,  that  (as  they  fay  of 

*  two  Needles  tonchM  with  the  Load-ftone  ) 
'the  Spirit  of oncat  a  diHancc  hath  foanil  it 
^  fdf  afiedol  with  the  motion aiKl  Uatc  of  ano- 
'ther.  And  this  we  are  all  ftnfible  of,  that 
'■  t!  I  rc  is  a  ftioiiti  dcGie  in  us  to  Conunm/ion 
'  of  Spirits  j  and  that  bccaufc  the  way  moH 
'  ready  and  convenient  to  our  bodily  (late  is 

*  by  fenre,wc  arc  carried  with  mtich  incUnatioa 
*■  to  maintain  interoourfc  of  our  minds  and  Spi- 

rits  by  fenlc ;  but  as  being  made  to  a  better 
way,  our  Souls  arc  not 


iatibficd 


with  this 

*  prefent  way,  as  being  both  painfol,  and 
'  Ibort,  Wc  cannot  give  an  eraft  Copy  of  oar 

'  Aj:prehcrions,nciTrcs,DeIights,  ;iiid  other  af- 
'■  fedions  by  tbefc  two  great  Mediators  of 
'  Comimmion,  the  Eye^  and  the  £<ir :  but  be* 
'  caufc  we  arc  iu  fo  grcata  mcafure  conlin'd  to 
^  this  coorfe,  our  Souls,  as  it  werc^  Hand  in 
Hhefe  two  gates,  to  fend  and  receive  mutual 

*  Embaflies  each  from  other.  W'liicli  way,  as 
'  it  is  fcort  iii  it  felt,  fo  it  is  much  ftiortned  by 
*diftances,  dilafleftions,  impotencies,  and  dif' 
'  paritcs. 

1  cannot  imagine  that  Men  in  tltc  Itate  of 
Imperfeilicui  Ibould  have  fo  many  ways  to 
commuuicatc  their  Minds,  as  by  fpcak  ng, 
writing,  &e,  yea.  that  the  very  Eiids  and 
BcaAs  are  l^itKiire  enabkdto  (iguify  to  each 

«  other 


Digitized  by  Gopgle 


VqLL  a  Treaije  of  the  Sod  of  Man. 


7^       "  ' 

n9: 


Dlcimur  nobis  ipfis  in  ani- 
mo  ioqui,  cum  aliqui4 
aflu  cogiumus,  0i  imiin 


tem  adu,cx  vulunntU  im* 
petk^  hoc  eft,  aim  voiif 


each  other  their  laclinatioas  \  and  that  the ,  StQ,  j.  The  Commaoications  of  Aunls 
Spirits  of  jaft  Men  which  are  the  beft  of  all  and  Sonbin  Hearen,  istherefbrecoooeimtb 

humane  Spirits,  aad  that  when  made  perfcft  bean  ability  in  thofc  bleflcd  Spirits,  filehtly 
too,  which  is  the  bcil  aad  highelt  Itate  attain-  aud  withou^  found  to  iallil 
able  by  them  )  IhooUl  have  none;,  but  live  at  a  and  inGnoate  their  minds  and 
greater  difadvantage  in  this  rcfpeif^,  than  they  thoughts  to  each  other,  by  a 
didjOr  the  very  Birds  and  Bcaftsia  this  World  ^mcer  ad  of  their  Wills :  juft  volviqiub :  cogiumns  au- 
do.  The  (bm  of  my  thoughts  about  this  mat-  as  weiiow  f^xak  CioGod  or  oar 
ter,  1  willlay  down  in  the  following  5rff/ow/.    felves  in  onr  hearts,  when 

St^.  I.  The  ftate  of  Heaven  (  as  was  at  our  lips  do  not  move,  or  th^  . 
large  opea'd  b  onr  eleventh  Fropofition  )  be- ,  leaft  outward  fign  appears, 
ing  an  Aflbciation  of  Angels  and  bleflcd  Souls     There  are  two  ways  by  v.  Iiich  the  Souls  of 
fortheglorifyiog  and  praifing  of  God  in  his.  Mciifpcak,onc«iffB>rfr<tfy,by  thelnftrumcnts  of. 
Temple  tiiere,  and  tins  Woruip  being  carri- 1  rpeech,or  (enfible  figns  the  other  imu^My  w!th- 
ed  on  by  joint  confent,  as  appears  by  their  [  out  Hiund  or  fign.  This  inward  filent  Speech  is 
joint  afaiptions  of  Glory  to  God,  Rtv.  7.  9,  nothing  elfebutaaadof  the  Will,calliaEforth 
10,  II,  12.  they  mnftciifnecelfitf  fertile  or-  IbdithugsintooaraChnlThoughtsand^^ 
derly  carrying  on  of  this  Heavenly  Worfhip.  tations,  which  before  lay  hid  and  quiet  in  the 
onderftand  each  Others  mindj^nd  communicate  -Memory,  or  habit  of  knowledg.  Thefe 
ihdr  thoughts:  forwitiioutuiis  tis  not  ima-  thoughts,  oradoal  rerolTings  of  thmgs  in  the 
ginable  how  a  joint  or  common  Service,  in  mind,  are  in  Scripture  called  "'^a!?  oyiai^  a 
which  thouiands  of  thoulands  are  employed,  W'ord  of  Speech  in  the  Heart,  Z)<«r.  i «.  9. 


can  be  dcoorouflyand  orderly  managed,  ex< 
ceptwe  conceive  of  them  as  lb  many  M*chi»es^ 
orwind-Inftruments  that  are  managed  by  an 
intelligent  Agent,  tho^  tiiemiiWes  he  lemjefs, 

and  mccrly  pafTive:  Certainly  their  confent 
is  a  different  thing  firom  that  of  the  Keys  of  a 
Harfpcwiy  orlmngsofa  Lmt\  they  are  in- 
telligent Beings,  w-ho  underfland  their  own 
and  each  others  mind :  and  befides,  without 
this  ability,  that  Sodety  in  HeaTcn  would  be 
left  comfortable,  as  to  mutual  rcfrefhlng  Fcl- 
lowlhip,  than  the  Society  of  the  Saints  is  here. 
So  that  it  is  not  to  he  doubted,  butthelb  noble 
and  excellent  Spirits  can,  and  do  communicate 
their  thoughts  to  each  other,  and  that  in  a 
moftexodlentway. 

5fff,  2.  Put  yet  we  cannot  imagine  thefe 
Communications  betwixt  them  to  be  by  words 
formed  by  (bch  Inftruments  and  Oi^ans  of 
Speech  as  we  now  ufc,  for  they  are  bodilefs 
heiiigs :  words  and  articulate  founds  are  fitted 
to  the  u  fe  and  (errice  of  embodied  Sinrits.  1 1 
is  therefore  probable,  that  they  convey  and 
communicate  their  minds  to  one  another,  as 
the  bleflcd  Angds  do,  not 
with  Tongues  of  flefh,  ( tho' 
we  read  of  the  Tongues  of  Atf 
gtls^  I  G>r.  13.  I.)  hot  in  a 
way  fome  what  analogous  to 
this,  tho'  much  more  noble 
and  excdlentFor  look,as  the  Scripture  iUles  the 
moft  excellent  Food,Anpch  Food  \  fo  the  mofl 
excellent  Speech,  or  molt  eloquent  Tongues 
Angels  Tongues.  The  pureft  Rbetorick 
that  ever  flowed  from  the  lips  of  the  moft 
charming  Or /tf or,  is  but  babbling,  to  the  Lan- 
guage ofAn  gels,  or  of  Spirits  made  perfcft. 

When  Paulas  wrapt  into  the  third  Hea- 
ven, where  be  was  admitted  to  the  fight  and 
hearing  of  this  blefled  Aflehibly,  it's  fiid  he 
heard  a.-tt-m  pjimcw  words  urfpcakable,  fpi- 
ritual  Language,  fuch  as  bis  Tongpc  neither 
could,  or  ought  to  utter,  fuch  as  none  but 
heavenly  Iiih;.bit:ints  can  fpcak  :  and  Aw  8. 
13.  J  he4ird(iiMh  Daniel  )  one  S^int  fprakirtv^ 
iotd  mother  Smnt  fmd  tm»  that  ttrt am  Saint 
that/p.tle,  .^c.  He  heard  the  enquiries  of  the 
Angels,  dcliriag  to  know  the  Myltcry  from 
the  mouth  of  Corift.  A  Language  they  have, 
but  not  like  ows. 
Vol  L 


Take  heed  to  thy  falf,that  there  be  notavRcfc^ 

cdword  in  thy  Heart,  v.  etranfl.itcitaip/cW 
r^0tff  ^.thoughts  arc  the  words  and  voice  of  the 
SouL-  And»  Mmtk  9.  3.  theyfpake  within 
themfelvcs  i.  t.  their  Souls  rpake,tho'  theirlips 
moycd  not.  All  Meditation  is  an  inward 
Speech  in  the  Soul,  and  ^ere- 
fore  nup  indifferently  fignifies 


S-mloimSiy  nVPcoai 
punfloliniftro,  locntinfift 
on,  aut  corde  fiQgitaiit^ 

mcditatus  eft. 


Cflnftat  An'flOT  lingnas 
MO  habere  ;  autctn  in 
fsaliquid 

ftt  qnod  cooceiitaa  fibi 
annib  If  admit  I^. 


both  to  fpeak,and  to  meditate. 
The  OfajeSs  whidi  we  revolve 

in  our  thoughts,  are  fo  ma- 
ny Companions  with  whom  we  converfe:  and 
thus  a  Man  ( like  HtiiipHs )  may  be  in  tiie 
midft  of  abundance  of  excellent  Company 
when  he  is  alone.  And  this  is  filent  talk  to 
onr  fdves,  without  any  fbund  or  noi^e: 

ObjeH.  Butyou  will  fiy,  '77;«' 
theSfiritof*  Man  can  thus  talk  to 
or  with  ttfelf-,ytt  this  can  fienify 
nothing  to  others :  For  what  Man, 
knoweth  the  things  of  fa  Man 
fa  ve  the  Spirit  of  a  Man  that  is 
in  him?i  Cer.2.1 1  .It  is  not  ihn  e- 
fore  enough  to  open  this  internal 
door  of  tnt  WiU-Jor  except  rve  open 
Alfo  the  external  door  of  lips^  no 
Mmj  can  know  our  mindsy  or  be 
admintd  Mto  the  ftcrets  of  our 
Souls  :  jhould  rve  never  fo  earntjl- 
lydtfirethat  another fiiould  knom 
our  minit  txceft  we  f leapt  alfi 
to  difcover  it  by  tpord  erfigny  he 
catmot  know  it  f  and  therefore  an 
an  of  the  mi  is  not  fiffieieut 
rrithoiit  fc:tHC  external  p'^t:ifiC.iti» 
on  liipcraddcd.uindthejc  Souls  bt^ 
ivg  hodtlefsjfan  give  no  fuch  outmetrdfymfitatioH, 

Sol.  'Tis  indeed  needful  among  Men  inthb 
World  to  unlock  another  door 
befide  that  'of  their  Will,  to 
communicate  the  Secrete  <.'f 
their  hearts  to  others i  but 
Angels,  and  the  Spirits  of 
Men  having  no  Bodies,  confe- 
qucntly  have  but  one  door,  to 
wit,  thatof  the  Will,  to  open; 
and  the  ojieuing  thereof  (which 
is  done  by  one  aft  or  deiire  in 
a  moment )  is  enough  to  dilcover  b  much  of 
their  minds,  as  they  vroold  bare  di^overed  to 
Eeee  another 


Duo  funt  oftU  aliorura 
rcfpcxtii,  quorum  mti  u- 
trumque  a  te  rclcrctur, 
fieri  noo  poteft,  ut  qux 
tu  babes  in  intelleOu,  fic 
corde  (uo  occulu,  ca  alf* 
us  habere,  &  cdignMceie 
queat;  Uimm  ez  pnte  ani* 
mi  eft  voluntas ;  nifi  enim 
qujcoccuitt  latent  in  corde- 
tuy,  vclis  alu'>  pitrfieri, 
qais  ta  percipiit  f  altcrum 
eft  ipfum  corpus  carneum  ; 
ac  proinde  Ucct  quaii  aper- 
to  priori  intcriorique  oftio 
velis,qix  in  animo  votri^ 
alicut  ^cefacecc,  nifi  ta> 
men  hocethunateromefr 
tfTiinin  fliftio,  HufloiDodo 
abaGisbemiiubDs  cognofti 
poCeruac  Ztrnth,  de  ofcri- 
mVel,  Inks.  C9kt9. 


Quoniam  igitnr  Angdi  uu 
carent  aans  OM-teribas,id- 
ciRo  aikU  iapedic,  qno  oU 
nus  qoz  nnitt  Angjdisai 
fua  verfat  mente.ea  after 
videati  niitejusroluntJ:. : 
fiaimea  ndir  ab  »i:cro 
refi:iri,minqiiim,  nifi  Deo 
revdantc,reiucatiu:.ZjR(i^. 
tfUrupia. 


Digitized  by  Google 


A  Treaife  (if  the  Sod  ^  Man. 


Vol  I 


another  Spirit.  If  they  keep  the  door  of  their  ^ 
Will  fijut,  no  Aiigci  or  Spirit  can  know  what 
i$  in  dieir  thoughts,  withoat  aRerelation  from 
God  •,  and  if  they  btit  will  or  dedrc  others 
ibould  know,  no  words  can  fo  folly  manifcft : 
one  Man's  miiad  to  another,  as  fuch  an  aft  of  • 
the  Win  doth  manifcft  theirs.  And  this,  faith 
learned  Zmthy^  is  the  Tongue  ot  Aigds,  and 
*  tlie  fine  way  the  Spirits  of  Men  have  to  make  j 
known  their  minds  in  the  unbodied  ftitc.  It : 
is  but  the  turning  the  Key  of  the  Wiii,  and 
thdr  thoughts  or  defires  are  prefcntly  fecn  and 
known  by  othcr«;,  to  whom  tncy  Tvill  difcover 
them,  asalVlan'sface  is  feen  in  a  glafs,  when 
heplcafeth  to  turn  his  face  to  it.  Woald  one  I 
Spirit  make  known  his  mind  to  another  ?  it  is 
but  to  will  he  flionld  know  it,  and  it  is  imme- 
diately known. 

Stcl.  4.  This  interna!  v.  ay  of  Tpcaking  and 
corarouniation  among  Spirits,  is  much  more 
noble,  porleft,  and  exodfent,  than  that  which 
is  in  ufe  among  us  by  wofds  ttd  0gOS :  And 
thatintworelpefts,  viz^ 

I.  Ofdcanicf<;. 
2.  Of  difpatch  and  fpced 
I .  Spiritual  language  is  more  clearly  ex- 
preflive  of  the  Mind  and  Thoughts,  than 
Worr!^,  ^^'^iti^gs,  or  any  other  external  fijns 
■  can  l>c.  i  he  greateft  Matters  of  Language  do 
often  doud  their  meaning  fw  want  of  words 
fit  and  full  enouj^h  to  exprefs  it  •,  Trmh  fiif- 
fersby  the  poverty  and  ambiguity  of  words: 
many  Gontroverlies  are  but  n,ccr  ftrifes  aboiit 
words,  and  (cufflinks  in  the  durk,  by  t^'c 
miftakes  of  each  others  fcnfc  and  nicanl  1..^ 
few  have  tfcffiihOity  of  potting  their  own  mean- 
ings into  apt,  proper  and  full  expre''  .s  j 
and  if  they  cau,yet  others  to  whom  they  li-eak, 
want  an  anfwerable  ability  of  noderltand- 
ingy  and  clcarncfs  ofapprehcnfion  to  receive 
tfwe  could  difccrn  the  true  and  natural 
fenft  of  thines,  )uft  as  it  is  in  the  mind  of  the 
Speaker  or  Writer,  how  many  Controverfies 
would  be  thei  eby  quickly  ended? 

But  Spirits  nnnodicd  loconTcy  tildr  fenfc 
and  mind  to  one  another,  that  there  can  be  no 
miftakes,  no  darkniug  of  Counfcl  by  words 
without  knowledge  but  onerecdveslt  )uft  as 
it  lies  in  the  other's  mind. 

2-  Spiritual  Language  is  more  eafy,  and  of 
MidEer  diipatch.  aome  Men  have  voluble 
1  ongnes,a"<l  are  much  more  ready  and  prcfcn- 
tial  than  others,  their  Tongues  are  as  the  Pen 
of  a  rea  dy  Sc  ribe^a  lid  others]^  left  ready  with 
their  hands,  which  keep  pace  with,  yea,  out- 
run the  Tongue  of  the  Speaker,  as  M«rtUl 
notes, 

Martial.  Ckrr*n!  rrrla  lictt.,  manns  cjl  vdoc  ioriHis  j 
Spte''l>«        Nondum  im^iia^  fuum  dextra  ftre^tt  cpuJ. 

Yet  all  this  is  but  bungling  work  to  the  rca- 
dy  difpatch  of  Spirits  one  aft  of  the  Will 
opens  the  Window  to  difccrn  the  mind  of  ano- 
ther clearly  j  fo  that  the  tonverfc  of  Spirits 
muft  necd'^  he  more  excellent  in  both  rcfpc<f^s, 
than  any  weai  caccuilomtxi  to,  or  acquainted 
witli  ia  this  World.  I  will  flmtttpthisQiielM- 
oowith 

O^rCOR  O  I,  L  A^lY. 
Long  to  be  anbciatcd  with  the  Spirits  of  jufl: 

Men  made  pcrtc  '1.  You  that  are  f.oing  to  join 
that  blclicd  Aucmbly.  will  even  in  this  rclpcct 

Saia  an  tgndualile  Mvaotagt;  ^Tis  cnie^  there 


bmnch  of  comfort  in  the  prefcir  ronvcTfe^ 
of  embodied,  and  imperfect  faints :  'lis 
fwect  to  feft  and  pray,  to  (1^  and  groan  to* 
gether  ^  'tis  fwccter  to  rejoice  nnd  praifc  nvx 
God  together.  'Tis  fwcct  to  talk  of  Heaven 
with  our  faces  thitherward  :  init  alas !  wliat 
is  this  to  the  Convcrfc?  thnt  arc  ^mong  the 
Spirits  of  jufl:  Men  made  pcrfeft!  With  what 
melting  hearts  have  we  fnmetin^cs  fitt  under 
the  Doiflrinc  of  the  Gofpcl  I  Ho-.v  hrirc  ovr 
cars  been  chained  with  dcU^^ht  to  the  Prea- 
cher'slips,  whilft  he  hath  been  difconrtinf  of 
thofe  ratifl-iing  fubjcc^s,  Chrift  andHeavrn! 
But  alas  !  how  dry  aad  dufl  a  thing  is  the  beft 
of  this,  to  the  Language  of  Heaven !  Tlrrec 
things  dcbafc  and  fpoil  the  Communications 
of  the  Saints  on  Earth,  vtz^  the  dar keels,  dul- 
nefs,  and  froth inefs  thereof 

T.  The  darknefs  and  ignorance  of  our  Un- 
derftandings.  How  crndc,  weak,  and  in- 
digefted  are  our  highcft  and  pureft  Noriona 
of  fpiritnal  things  !  We  fpeak  of  them  but  as 
Children,  i  Cor.  13.  11.  For  alas,  the  vail  is 
yet  upon  our  faces.  The  Body  of  fin,  and  till! 
bodyofflefh,  caft  a  ^'crydark  lhadow  upon 
the  World  to  come  •,  but  the  apprehcnfions  of 
fcpararcd  Soiii'i  arc  mofl  !)rli;ht  nnd  clear. 
Tliis  darknefs  begets  mi'iakcs,  miftakes  bepet 
fo  many  quarrels  aad  janglings,  tliat  onr  fel- 
low fhip  on  Earth  loleth  at  once  both  its  profit 
and  pleafure. 

2.  There  is  much  dolnefs  and  dcadnefs  .ac- 
companying the  Communion  of  Saints  on 
F-arth,  abundance  of  precious  time  is  wafted 
among  os  in  unprofitable  filcnce ;  and  when 
we  engagein  difcourfes  of  Heaven,  that  diC- 
courfc  is  often  little  better  than  iiJence;  our 
words  freeze  betwixt  our  lips,  and  wc  f^iealc 
not  with  that  conccrncdnefs  and  warmth  of 
Spirits  which  futcs  with  fuch  fubjcfts. 

k  is  not  fo  among  our  brethren  above; 
their  Affections  are  at  the  higheft  P^,  giving 
Glory  to  God  in  the  higheft. 

3.  To  conclude  i  in  the  difcourfes  of  the 
bcfl  Men  on  Earth,  there  is  too  mndi  firotii 
add  vanity.  Many  words,  like  water,  run  a- 
wayatthewaftefpout;  but  there  God  is  the 
Center  in  which  all  terminates.  O  therefore 
let  OS  long  to  be  among  the  unbodied  people. 
This  World  will  never  fnte  us  with  Compani- 
ons in  all  things  agrceabletothedefiresot  out 
hearts.  The  beft  Company  are  got  together 
ia  the  upper  Room ;  an  Hour  there  is  better 
than  an  Age  below.  Whatever  fellowfliip 
Saints  leave  on  Earth,  they  Iball  be  liireto  find 
better  in  Heaven. 

Whttbtrtbifif»MtdS*Mls  of  the  7«J|  in  QpoyTt 
tUindwe  to  a  reiivion  with  their  ormBtditSf 
4nd  heno  that  reunion  u  at  lajl  cffeHtdf 
Thatthefe  blefled  Souls  have  no  fuch  incll> 
nation  or  defire»  thefe  Reafons  ftcm  to 
perfuadc. 

1.  That  their  Bodies,  whilJl  they  lived  in 

them,  were  no  better  than  fo  many  Prifons. 
Many  were  the  prejudices,  damaresand  mife- 
ries  they  (bftained  and  fullered  in  them.  It 
kept  them  at  an  nncomfoi  table  dilfance  from 
the  Lord,  2  Ccr.  5.  6.  Then  bcmoaniugu  ie* 
(j[>dte  tiiehr  uueafy  ilate.  How  often  hath  e- 
very  P,t  :u  ious  Soul  thus  lamented  it  lelffM  * 
is  me  that  J  ehved  in  MeJJreck.  It  ioclofcd  their 

Soii]»withiaitiinndwaJ]s»  which  iatctcened 

clie 


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VoLL 


A  ^ted^t  tif  fhe  Sad  if  Mm. 


58i 


Animzni  conceptu  fuo  ob- 
flhrait,8c  obfcunt,  &  con- 
crctionc  rarn's  inf^cat  j  tin* 
de  ilti  vciUC  per  carneum 
fpecular  obfoletior  lux  rc- 
rum  eft.  Proculdubio  cum 
vi  mortis  cxprimitur  dc 
axKRtione  camn,  &  infa 
cacpidRone  coUtur,  certc 
de  oppanfi)  corporis  erum« 
ytin  apenom,  adflieram, 

if  • 


the  Light  and  joy  ofGod's  Face. 
Death  therefore  did  a  tnoH 
friendly  office  when  it&t  it  at 

liberty,  aod  broiiglit  it  forth 
into  its  own  pare  and  piealaat 
Light  and  Liberty.  Thefe 
bldfed  Spirits  now  rcjoycc  as 
Prilbncrs  do  in  their  recover- 
ed liberty :  and  can  it  be  fup- 
pofed,aftcr  all  thcfe  fuffcrings, 
groans  and  lighs  to  bediflblved 
they  can  be  willing  to  be  embodied  again?Sure- 
ly  there  is  as  little  reafon  for  Souls  at  liberty, 
to  defirc  to  be  again  embodied,  as  there  is  for 
a  Bird  got  ont  of  the  Snarior  Gage,  to  By  bac  k 
again  to  its  place  of  confinement  rtnd  reflraiot. 
Yea,  whea  we  conUder  how  loth  Tome  holy 
Souls,  when  nnderthe  excniciating  pains  of 
ficknefi,  and  as  yet  in  the  fight  of  this  alluring 
World,  have  been  to  hear  of  a  return  to  it  by 
the  recovery  of  their  health  \  we  cannot  think, 
bat  being  quite  oi't  of  the  fight  of  this,  and 
in  the  fruition  ot  the  other  World,tbe  thoughts 
ofthe  Body  mnftaeeds  be  more  loathfiNn  to 
tijem  than  ever. 

\\' c  read,  that  when  a  good  Man  in  time 
of  his  Ikkncfs,  was  told  by  his  Friends,  that 
fomc  hopeful  figns  of  his  recovery  began  now 
to  appear  \  he  anfwcred,  And  mult  I  then  re- 
turn to  this  Body  ?  I  was  as  a  Sheep  driven 
out  of  the  Horm,  almoft  to  the  Fold  •,  and  then 
drivea  back  into  the  ftorm  again  :  Or  as  a 
weary  Traveller  near  his  home,  who  rauft  go 
back  again  to  fetch  fomething  he  had  neglect- 
ed Or  as  an  Affrentic*  whofe  time  was  al- 
mofl  out,  and  then  muft  begin  a  new  Term. 
Of  fonie  others  it  hath  been  alfb  noted,  that 
the  greateft  Infirmities  they  difcovercd  upon 
their  Death-bed,  have  been  their  too  paflSonate 
dcfircsto  be  dUTolvc  1.  in!  their  unfubmidlvr- 
ncfsto  God's  Will  in  tlieu  longer  ftayin  the 
Body.  Now,  the  Bodies  of  theSaiots  being  fo 
chcarfully  forfakcn,  that  only  upon  a 
foretafte  of  Heaven  by  i^itli  \  how  can  it  be 
thoiQ^hC  they  Hiould  find  any  inclination  to  a 
tennion,  when  they  arc  fo  abnnd^ntly  r^ttisficd 
with  the  Joys  of  his  face  in  Heaven  ?  Certain- 
ly the  Body  hath  bcea  no  fuch  pleafant  habi- 
tation to-'  that  itfhouldcafl;  an  eye 
or  thou.- Ill  ;hat  way,  when  it  is  once  deliver- 
ed ont  of  it.  If  it  were  biirdenlomc  here,  a 
thoi'.^iitof  it  would  belonthfbrac  there, 

2.  We  have  Ihcw'd  bctorc,  thai  tiie  fe[)araie 
Soul  wants  not  the  help  of  the  Body,  but 
lives  and  a^^*?  at  a  more  free  and  comfortable 
rate  thaii  ever  before,  Tis  true,  it  is  not  now 
delighted  with  meat  and  drink,  with  fmells 
and  founds  as  it  was  wont  to  be:  but  then  it 
muft  be  coufidered,  that  it  is.  happineCs  and 
peri^ion  not  to  need  them.  It  is  now  become 
equal  to  the  Angels  in  the  way  and  manner  ot 
its  Uviogi  and  what  itcnioyed  by  the  miniftry 
ofthe  l^y,  it  eminently  and  more  pcrfeftly 
tniovs  without  it.  What  pcrfedions  can  the 
uoul  receive  from  matter What  can  a  lump 
of  fiefh  add  to  a  Spirit  ?  And  ii 
it  can  add  nothing  to  it,  there 
is  no  reafon  why  it  fhould 
hanker  after  it,  and  incline  t( 
a  rc-union  with  it  It  added 
nothing  of  happineiS  to  it,  but 
iirjch  of  trouble,  and  therC' 

VoL  L  fore  becomes  )uitly  uadcfirabk  to  if. 


Anima  rarionali!!  nihil  per- 
feSionis  rccipit  a  matrria, 

Sd  extra  iilam  don  pof 
rccii>;rc;  ergo  com  fe* 
farata  fucrit,  in  ilbm  pro- 
penla  noa  dicetur. Coninb, 


The  riippofitioii  of  fiich  a  propenltoii 
and  inclination,  fccms  no  way  tofutc  with  that 
ftate  of  pcrfeft  reft  wMcb  the  Souls  ofthe  jjwff 
enjoy  in  Heaven.  The  Scriptures  tell  us  that  at 
death  they  enter  into  Reft.  I/m.  57.  z.  Htb.  ^, 
9.  That  they  reft  from  their  labonrs,  Rev.  14, 
13.  Br'  rh  it  which  inclines  tfhd  dc(jrcs(  cfpe- 
cially  whcii  the  dciircd  enjoyment,  a$  (4  thi| 
cafe,  is  fulpcndcd  fo  long)  mbft  be  as  ht  froi!> 

as  it  IS  from  fatisfa^ion  ia  thecnjoyi^cnt 
of  the  thing  detired.  Wc  know  what  Solwioit. 
hath  obfcrved  of  fuch  a  life,  (and  his  obferva. 
tion  is  cvpcrim!-nt  illy  true  )  that  W  ^r/rrrV, 
makes  the  htMrt  Jick^  Prov.  13.  12.  Who  finds 
n  at  his  own  ddljres  a  very  rack  to  hun  in  fucb 
cafes?  If  wc  be  kept  but  a  few  days  in  carneft 
expeftation  and  dcfire  of  an  abfent  friend,  aod 
he  comes  not,  what  an  uneaiy  Uf^  do  W 
live?  But  here  we  mufl  fuppofe  fome  have 
fuch  an  uniatisfied  life  for  hunared$,and  otbos 
for  thoufands  of  years  aheady ;  and  how  nnrch 
longer  thcv  may  remain  fo,  who  cm  tc!!? 
We  ufe  to  lay,  Lovers  hours  are  foil  of  Eterni- 
ty. Thdeitafinsfieintocarrir  itibr  tfie  Me^ 
gativc. 

But  if  the  matter  be  weighed  on^  moi^ 
with  the  following  reafbos  in  me  connter-fcale, 

and  prejudice  do  not  pull  down  the  ballance  • 
we  (nail  find  the  contrary  G}Qclufion  much 
more  ftrong  and  rational.  For. 

jir^utH.  I.  The  Soul  and  Body  ai^  tile  ttvd' 
eflential  conlHtutivc  parts  of 
Rbii^  either  of  thde  hetog 
wanting,  the  Man  is  not  com- 
plete aiid  perfcft.  The  good 
of  the  whole^  is  the  good  of 
the  parts  thrmfclvc? ;  and  c- 
very  thing  hatli  a  natural  de- 
fire  and  appetite  to  its  own 
food  and  pcrfcftion.  Tiscon- 
fciied,  the  Soul,  for  as  much 
as  concerns  it  felf  fingly,  is 
made  perfect  and  enjoys  blef- 
fcduefs  in  tlic  abfence  ofthe 
Body  •,  but  this  is  only  the  per- 
fection and  blellcdncfs  M  one 
part  of  Man  the  other  part, 
viu  the  Body,  lies  in  obfcurity  and  corrupdi 
on.-  and  till  both  be  blcffcd,  and  bldfcd  to^ 
gethcr  lii  a  Ualc  of  coinpoUtioa  and  re-unioil, 
the  whole  Man  is  not  made  pcrfefo  For  tliit 
therefore  the  Sotd  muft  wait 

AtgHtntnt.  II.  Tho*  Death  hath  diliohrld 

the  union,  yet  it  hath  not  den-rovrd  the  re- 
lation betwixt  the  Soul  and  Body  j  ilut  dnft 
is  more  to  it  than  all  the  duft  of  the  whole! 
earth.  Hence  it  is  that  the  whole  pcrfon  of  ^ 
Believer  is  fometimes  denominated  from  tiiat 
partofhim,  namely  his  Body,  which  remains 
iptivated  by  death  in  the  grave.  Hence  2 
Jh(f.  4.  1 5.  dead  Believers  are  called  ihcfe 
hatpeep^  which  muft  needs  properly  refpe^^ 
;he  Body,  for  the  Soul  fleepsnot,  aad  fhewS 
what  a  firm  and  dear  rebtion  ftill  remains  be- 
:wixt  thefe  abfent  Friends.  Kow  we  all  know 
the  mighty  power  of  Relation,  if  it  be  at  leaft 
imong  £»fi>/«,  yet  farelv  it  is  one  of  thd 
^reatefl:  things  in  the  World  in  efficju^. 

It  is  difficult  to  bear  the  abfence  of^ our  dear 
^elatiires,  efpedally  if  we  be  in  profperity,  and 
dieyln  adverfity a%  the  oft  here  is  betwixt 
fieeea  Htc 


Anima  (eporata  ad  Bnibaeiit 
corpom  propenlaefl^  nam 
ilta  TOlt  tDCitit  compofiti 

«im  pn)i>ter  banc  uiiium 

finrm  :ib  fit,  fvlri  cn:r.;iyi 
Uticudine  inveniatur.  At» 
qoe  hate  eft  iUa  perieGto 
qoam  anima  obtinct  tx  iOo 
appetitu  :  r.atn  h.vnnm  to- 
tiuscompofui,  eft  bonum 
iDGuum  paniam.AlSriiua- 
dtim  iraq  ;  eft,  animaili  fie 
paratam  naturalitet  del* 

«tt,fai4.ai{. 


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extio^uiibod,  but  mailcrctt  ajid  Qvcrpovered 
byapQttiiwak^ihpiiigfrlovei  Thm  is  In  c- 

vcry  Chriftian  a  double  love,  one  natural,  to 
the  Body,  and  th&  things  bclow.^  the  other 
fupernatura],  to  Chriift,  and  the  thfiigs  above : 
thclattcr  doth  not  e\tiiir,iiifli,  tho'  it  conquer 
andfubdu^the  oth^r,  Lpvc  to  the  Body  pulls 
backward,  loveto  Ghrill  pulb  forward,  and 
finally  prevails.  This  is  fo  tonfiff  cnt  r.  ith  i:  that 
it  ri^pjiofc^oatuul  reUvitU(ioiMii(i  UttwiUiagacft 
to  part.         •    :  - 

(2.)  The  vvillingjicii,  of  Goil's  people  to  be 
diUblved,  mnJft  n«<;b(S.  wqderltood«^>/«£/|!, 
hut  ctntfitxtifivelyi  If)  ifaat  feafe  thf  JfoftJt  wift 
be  iwderiloQd,  iCar  5.  8,  IVe  4re  confUml 
f 4fUfUli^f  ratJftr.T)*  k*  ,Afciit{r«fM  the  Ee^fy, 
andfrefmmibtht  Urd^  (I  c.)  RatbcT  thao  to 
live  always  a  life  of  I411,  Ibn  ow  and  abfcncc 
from  Qod,  D^ath  is  jnot  deliraUe.  ia  aod  £or 
ttrdf^^t  ooly  a&  it  is  tbe  Soul's  ouflet  from 
fin,  and  Its  inlet  to  God. 

So  tjiaf  the  very  ^  deiire  iabut  compara- 
tively, aodkialntfewwho  5od  the  love  of 


the  Spirit  in  Ueaveat  ?ad  its  Body  in  the 

Grave  this  aflbciated  with  Angels,  that 
\       prey'd  upon  by  Worms.  JofcfVs  cafe  is  tlie 

Uvelielb  EnAUm  that  occurs  to  my  prefent 
Gen43.  thoughtito  ilhiftTate  thc  point  ia  hm  He 
*>»3*i3«'  w^  advanced  to  be  Lord  over  all  £g[>ff,  living 

intiltegreateft  ps^pand  fplcndor  there  -,  but 

lisKiracraiidAYftTeifwereat  thefime  time 

ready  to  perifl;  in  the  l  iiid  of  Cu>:aan.  He  had 

(teen  .many  years  ie|)aratcd  from  tl^em,  but 

neither  the  length    time,  nor  honours  of  the 

Court  could  alienate  his  effeftions  from  them. 

d  fee  the  mighty .  jtower  ol  HeUtion !  No 

Iboner  doth  he  iee.his  Beetheren,  and  Qoder- 

Hand  their  cafe,  and  the  pining  condition  of 
his  Father,  but  his  bowels  jcrn^d,  and 
Is  compaflions  roJled  together  for  them.  Yea, 

he  could  not  forbear,  nor  ftifle  his  own  affofli- 

00^  tho'hekaew  kowiaiuriousbi&  Br^tbrea 

had  beeti  to  him,  and  beenyed  hin^  as  the 

Body  hath  the  Soul :  Yet  all  this  notwithfland- 

il^^.b?..  breaks  iprt^^  iato  tears  aadoutaies 

over  tlwrt,  whi<£  imde  the  honfering  again   

with  the  news  that  jV/tf/j's  Brethren  were  '  this  aiiimal  life  fub^tod  and  overpowered  by 
come.  Nor  could  he  be  at  reft  in  the  lap^  of  |  high  raifed  acts  of  faith  and  love-Thc  gcncraU- 
hononr  and  plenty,  until  he  bad  gotten  home  ty,e«ep;  of  eood  Souls  4«Mft  ftrong  renitencies, 
his  dear  and  aaticnt  Relations  to  him.  Thus  and  fuficr  fharp  coaflich  at  their  dilTolution 
ftands  the  <;afc  betwixt  Soul  and  Body.         |  AU .  vi^chi  ,d»f«ov,«if  with  what  lothncfs  and 
Argm,  in.  The  regret,  relu£tancy,  and '  iuiwiKiii|ne&  the  9pi^iuicla{(»     arms  to  let 
Ibrro'.vs  cxprcffed  by  the  Soul  at  parking,  do  j  go  its  Body,  Now  as  ZJjVwf/ argue  the  frame 
ftrop^ly  arguo  its  inclination  to  a  rc^uoioa  of  CbcilVs^ heart  in  Heaven  towards  liis  Peo« 
^hh  if.  When  it  i$  aftoally  fcparated  from  it.  pie  jon  earth,  from  all  thole  endearing  paOages 
^  .    .For  why  fliould  wc  farinifc  that  the  Soul  and  demon  ffrations  of  love  he  gave  tliem  at 
;  ■  '  *    which  moura'd  aiui  g^-oaa'd  ib  deeply  at  jact-  parting.  ^  fo  yve  here  argue  the  coatinued  love 
iog,  which  diafp^d  and  ombfaced  it  «>dearly  1  and  induMtjoBoftlie  SodI  to  its  &)dy  after  it 
;         and  affeAionaccly,  which  fought,  ftruglcd  and  is  in  Heaven,  from  the  manifold  dcmonftrati- 
difputed  the  pafla^e  with  Death  every  foipc  ons  it  gave  pf  its  aHedioa  to  it  in  this  Worldy' 
'  .      and  isch  of  ground  it  got,  and  would  not  part  efpecially  in  the  parting  hottr.  Ko  confkkra- 
^         with  the  Body  till  !)y  plain  force  it  was  rent  tioiis  in  all  the  World,  lefs  than  the  more 
I.       out  of  its  arms,  ihould  not,  when  ahfaityde"  full,  fruition  of  God,  and  trcedom  from  fin, 
fire  to  fte  and  enjoy  its  old  and  dideared  could  poflibly  have  prevailed  with  it  to  quit 
'      '  friend  again  ?  Hath  it  loA  its  affcf^lon,  tho'  it  the  Body,  tiio'  but  tor  a  time,  and  leaveitia 

continue  its  relation  ?  that's  very  improbable,  |  the  dull.  Which  is  our  thitd  Argument. 
.    .  -  Or  doth  its  advancement  in  Heaven  make  it  |    Argnm.  IV;  And  as  thedoloroos  parting 
\   '     rcgardlefs  of  its  Body,  which  lies  in  contempt  I  hour  cvidcnccth  it,  fo  doth  the  Joy  with  whicli 
•  1  and  mifctv?  that's  an  dlcct  which  Chrilt's  ,  it  receives  it  again  at  the  Refunedioo.  Jf  it 
j^erfonal  Glory  never  produced  in  turn  towards  |  part  fron  it  lb  heavily,  and  meet  it  agam  with 
lis,  nor  a  good  man's  preferment  would  pro-  joy  unfpeakable ;  fure  then  it  fliil  rctaincth 

duccia  him  to  bis  poor  aod  miferable  friends  ' — —  j  >  -     .  . 

ill  this  World,  as  we  fee  in  the  cafe  of  7«fipb 
But  now  innaiiccd  in.  It  is  therefore  harfli 
and  incongruous  to  fuppofe  the  Soul's  love  to 
the  Body  was  extinguilhed  in  the  parting  hour, 
apd  that  now,  out  of  fight,  out  of  mind. 
CM^'iff*  But  was  it  not  urged  before  in  oppolition  to 
tbisaflertiDO,  that  the  Sonis  of  the  righteous 
looked  upon  their  Bodies  as  the  Prilbns,  and 
andfl^ed  for  deliverance  bv  death,  and  great- 
ly reioiced  in  the  hope  and  fbrelight  of  that 
Liberty  death  would  reftorc  them  to?  How 
doth  this  con  flit  with  fuch  reludtancies  at 
parting,  and  inclinations  to  re-unioo? 
ScL  Objection  doth  not  fuppofe  any  man 

to  he  totally  free  from  all  reludancies  and  un- 
williiriTiiJs  todic.  The  holieft  Souls  that  ever 
lived  ia  Bodies  of  flcfh  will  give  an  unwil- 
ling ibiug  when  it  comes  to  the  prtiog  point, 
a  Gv.  5.  1.  But  this  then:  willingndl  to  be 
gone  arifcs  from  two  other  grounds,  which 
make  it  coiifiRcnt  enough  with  its  reluctantics 
at  parting, aiul  i;idinr.tionto  afccond  meeting. 

(i.)  This  williiigncfs  todic,  doth  not  fup- 
polc  the  Soul's  love  to  the  Body  to  be  utterly 


much  love  for  it,  and  deiiresto  be  re-efpoufed 
to  it.  In  the  interval  Now,  that  its  meeting 
in  tbeRefurreftion  is  a  day  of  Joy  to  the  Soul, 
isevidejit,  becaufeitis  'called  tbt  titne  of  Re- 
frefiment,  Afts  3.  19.  And  they  awMh  nutb 
pngin£  out  Qf  the  duj},  I  fa.  16.  19.  If  the  di- 
red  ajid  immediate  fcope  of  tht  Prophtt  point 
not  (  as  fbfflethink  it  doth )  at  the  Refurre&i- 
on,  yet  it  is  allowed  by  all  to  be  a  very  lively 
allufion  toiti  which  isfufficient  for  my  pur- 
pole.  And  indeed  none  that  nnderftands  and 
nclicvc-;  the  defigii  and  bufinefs  of  that  day, 
can poflibiy  doubt  but  there  was  rcafon  cnotiiih- 
to  call  It  a  tinieofrefrefhoient,a  finging  morn- 
ing •,  for  the  Souls  of  the  Kighieous  come 
from  Heaven  withChrift,  and  the  whole  hort: 
ofAonting  Angels  ^  not  tohefpeaatfn  onU, 
hntihe  fiibjenf  of  that  day's  Tritiniph.  They 
come  tore-afllinic,  and  be  re-cfpoufed  to  their 
own  Bodies,  this  being  the  appointed  time 
for  God  to  vindicate  and  refcucthem  fi-om  the 
tyranniwl  power  of  the  Gtave,  to  endow 
them  with  fpiritnal  qualities  at  their  fecoud 
marriage  to  their  Sonls,  tfaatio  both  parts  they 

nay 


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.VoLI. 


A  Treaiji.  if  the  J'W.ef  Mm,, 


jjay  beeomiiletdjf  happy.  O  the  joyful  clafii-  liiat  day  ?  It  will  be  a  ^ay  of  daskp^rft  3^4 
iogsand  dear  embraces  ktwixt  them,  who  gloorniuefs  to  thcin •,  r?^ip^on  hclpu  ds;ligiijm.l 
but  thcmfclvcs  can  undcilljiul  !  And  by  the  to  complete  the  Hjppine&of  theouji,  j^Atitvi 
Way,  this  removes  the  Objtxtiou  iaicmeaitioD- 1  Alill'ry  of  the  other.     '  "   ;    •  .'..14:  . 
cd,  ofthcmifcricsaad  prejudices  the  Soul  fuf-     Lut  before  I  take  off! my  Iiaii^, 
fercd  in  this  World,  ia  and  from  the  Eody  :  t!ii^  Qi'cif,.,,,    |  niyft.  reipfmbpr  t|tH  \  an 
Jor  now  it  receives  it  a  Ipiritual  Boay,      <■.)  Debtor  10  two  Obj.uion$, 
fi>  isWiied  to^  and  fitted  tor  the  ufe  ot  the  S^- ,    Ob^eSfe.  \.  Tbt  S§itt     ifr^  Uv*m4^fi}  ff^- 
fk,  as  never  to  impede,  clog,  or  obftnKt  its  ran  pom  tU  ^ody^  ,t  t:ec<is.tt  m  \  M^if  itdnli! 
motions  and  iacUiUtious  any  QV>re,  i  Cer.  1 5.  veuut^  vphy  jhoHl^  it  tUfir* 
44.  iQthis  iiopc  it  parted  firom  it»  9iid  wUh  j    ^0!.  The]if«aiiiida&iagi(  oftheg1orifi<^ax^ 
ihisconiblation  it  now  receives  it  ng:iin.        '  conkdcrabic  two  \vav$,  (1."^  Singly  ^v^  ab- 
Ar^mtu  V.  There  are  many  ScrtfTttrn  whicl^ ,  Itiactcdiy  rpr  tlic  life  aad^Cliqa  Of  PWpart : 
▼cry  much  favour,  if  they  do  not  poUliivdy  '  and  fo  ]Vp  qD«^tll»^!Bool^v«»-lMippjiy,  .aad 
conclude  the  Soul's  inLlin;)tion  to,  and  dclirc  'a^s^oi  tli  its  own  powers  freely  in  theltatcpf 
to  bcrc-uoitcd  with  itsown  L>ody,  even  wiulll  reparation,  (i.)  PerfimaDv,  or  concretely,  as 
it  is  in  thclhitc^f  its  liuglc  glorificatfQ9  in  ■  it  is  the  life  and  action  of  th«  whole  Man,  and 
Heaven.  Cci  t  dnly  our  Souls  leave  not  our  Bo-  fo  it  doth  both  need  and  defire  the  Lonjmnfiion 
diesat  death,  as  the  Ojinch  doth  her  Eg  in  the  or  rc-unipn  of  the  Body :  ffwr  the  body  is  not 
Sand,  wi^out any  fartticr  reg^  to  it,  or  cpfi-  only  a  part  of  Chrift's  Parcbaie  as  wcU'  i|$  tiie 
cernment  for  it-,  but  they  arc  rcprcfcnted  as  Soul,  and  ia  to  li  ivc  its  own  Gtory  as  well  as 
crying  to  God  to  rcmcnibcr,  avenee,  and  vin-f '  ifibut  it  is«lio  ^conilitutivc  part  of  a  complete 
dicatc  them.  Rev.  6.  lo,.!  i.  Honrl^g,  Lord,  glorifipd  Porfoa  i  and  fo  conlidcrcd,  the  Saints 
how  long  wilt  thon  not  avenge  oar  Blood  ?  3re  not  pfirfcdtly  happy  till  this  rc-uiiioii  I  c  a- 
Onr  Biood,  fpcaks  botli  thccontiaued  Relation  feftcd,  which  is  the  true  ground  aud  rcaiou  of 
and  fuable  Afiidion  tbey  have  to  tiMir  aUent  i  t  his  i  ts  dellrc. 

bodies.  j    Objecl.  2.  Bnt  this  Hypthtfis  ftems  to  tinvoft 

And  to  the  Himc  fcnie a  judicious  and  Ic-arii-  the  acconnt  'hen  ia  Scnpime  of  th$  rfif,  itid 


t$ftu  expounds  that  place,  Jti.i4. 14.  (which 

is  common]'.',  V  ;t  I  know  not  how  fitly,  ac 
^mqiodated  to  another  purpofe}  A4  the  d^s 
tf  my  af feinted  tinuwill  l9SktU^W^^tuffgec«me  \ 

^  which  words,  by  a  diligent  com^viring  of  the 
f*";^*""''' Context,  aupui  to  have  this  toi  their  proper 
SSf«>P<^andfenfe. 

tetui^.  in  the  former  V^evfe  hnd  cvprclTed  his 

17(^171.  *  confidence  by  way  of  peutiou,  that  at  a.  fet 
*and  appoinfied  time  God  would  roEnetnber 

*  him,  fo  as  ♦^o  '  real  him  out  of  the  Grave  ^ 

*  and  now  mt...ud  to  fpcak  out  more  fiiUy, puts 

*  thcQiJcltion  to  himfclf.  If  nMMiUt^  fik^he 
*■  livt  ao  un  ?  And  tliKs  anfwcr';  it,  ^i! the  days 

*  af  my  .-.--fo-iutd  tunc  ( Ljut  is,  of  ihc  appointed 

*  time  w  hich  he  mentioned  before,  when  God 
'  fliould  revive  him  out  of  thcDuft)  wtU  I  wait 
*tiU  my  cbah£e  comt  i   tli^t  is,  that  glorious 

*  change,  wh'cn  the  corruption  of  a  loathfbme 

*  Grave  ITionId  he  pxchaug,M  for  immortal  Glo- 

*  ry:  which  he  amplifies  aad  utters  more  Ca- 

*  pfefly,  ver.  1 5.  Thou  Jhalt  coil,,  and  I  mK  an- 

*  twer  :  thou  Jha!r  b^ic  a  defire  to  the  rvork  of  thy 
h^nds ;  thou  wilt  not  always  forget  to  reftoi  c 

*3nd  perfcd  thine  .own  Creature.  And  furely 

*  this  waiting  is  not  the  aft  of  his  inanimate 

*  flceping  Duft,  but  of  that  part  which  ftould 

*  becipable  of  fuch  an  Aftion  \  <].  d.  I,  in  that 

*  part  which  fliall  be  ftill  alive,  fhall  patiently 

*  wait  the  appointed  titneoficvivingmein  that 
'  part  alfoi,  which  Death  and  tiie  Grave  fli«ill ' 

*  infult  over  in  a  temporary  triumph  in  tiie 
'meantime. 

Upon  thefc  G;rounds  1  think  the  inclination 
of  the  rcf-nratcil  Sii:rlr<;  of  the  Juft  to  their  own 
liodici  t6  be  ;i  iiil'iliahlc  (Ji  iaion.   As  for  the 
Damned,  we  have  novcdwn  to  think 
TC-union  to  be  dcfirable  to  them  ;  for 


will  be  but  the  incrcifeand  aggravation  of  their 
Tonncnti)  which  tonlidcration  is  fufiicicntto 
over-power  and  ftiflc  the  inclination  of  Na- 
ture, and  malic  the  very  thoup,hts  of  it  horrid 


placid  ft4Ue  «f  feparate  Swds:  f^r  lotk«(Bodiu 
v^tch  f^ra  vifr.te  ru'd  prcpend  v.o  '.  ef  rtB,  fp^ither 
do  Souls  wbith  uitiit.t  Mid  iitfii  t,  .  / 

Sel.  Thwe  is  a  vaft  dificrcncc  betwixt  the 
tendencies  and  propcnfions  of  Souls  in  the  'iv.iy  • 
to  Qlory^  aJiti  in  Glory  :  we  tiiat  are  abfsjat 
from  the  ^rd^n  find  lio  reft  in  the  way  ;  but 
thofe  that  ate  with  the  Lord  can  ri^^f!  in  jcfns,      •  ■ 
and  yet  wait  without  anxiety,  or  llluorturing;  ' 
impa?icn(?e,  for  the  accomplifhinent  of  the 
Promifcs  to  their abf:nt  Bodies ^^<-- 6.  10,  i \.  * 

Coisilaty.  Let  this  provoke  us  ail  to  get  fan- 
dified  Souls  to  rule  and  ufc  thcfe  their  Bodies 
now  fbrGod  !  hi :.  \\  iil abundantly  rvvc.;;cri:hcir 
parting  at  pcatn,  and  their  mcciiii^;  auuinat 
the  RefurreAionof  the  Jull  idle  their  parting 
will  be  doleful,and  their  next  meeting,  dread- 
ful. And  fp  much  for  the  Doftrine  of  Separation, 
TbtM^tfthtroint. 

OUR  w-iv  is  now  open  to  the  Imp'^ovcment 
and  Ufe  of  this  excellent  Sub iccumd  Do- 
ctrine of  Separation  -,  and  certainly  it  ai&rdt 
as  rich  an  entertainment  for  our  Affcdions  as 
for  our  Minds,  in  the  following  Ufesi  of  which 
ti  e  Bril  will  be  iox  our  Infonnatioo  infix  pta* 

^iczi  Iiffcrences. 

If  this  be  the  life  apd  ilatc  of  gracious  Souls  jJer,  U 
after  their  feparation  from  the  Body,  Tic-.:  holy 
fcrfons  ought  not  to  enter  tain  d:fmiila»d  terrifying 
thoughts  0;  to(ir  *wn  d.Jfo!utioft, 

1  he  apprehenlions  and  thoujrhts  of  Death 
fhould  haye  a  pci;uliar  pleafaatncfsin  the  minds 
of  Believers.  You  have  heard  into  what  a  blcj- 
fed  Prefcncc  and  Con: n]'.:;aan  Death  introdu- 
ccth  your  Souh  •,  how  it  leads  yen  out  of  a  Bo- 
dy of  Sin,  a  \V  orld  of  Sorrows,  the  Society  of 
foch  a!  imperfect  Saints,  to  an  inni;nio;d)lc  company 
alaN!  itiof  Angels,  and  to  the  Spirits  of  juft  iNicn  made 


perfect,  to  that  lovely  Mount  Jf/c'?,  tothehra- 
vcnly  Sanctuary,  to  the  blclTcd  Vin  :>i-,sof  the 
l-aceof  God.  Oh  !  mcthinks  there  hath  been 
enough  laid,  to  make  all  theSoah  iti  whom 


and  dreadful:  To  what  end  fas  the  Prophet  the  well-grounded  hopes  of  tlic  lid-  of  Glory 
fiicaJts  in  another  cafe)  is  it  lor  them  t7  dflite  1  are  fovqU,  |q  cry  opt  wi(h  the  Apolile,  We  ^re 

I  (O-fiktitt 


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584. 


A  Treaije  (ff  the  SoiU<f  Mm, 


VoLl 


And  mllir.i,  rather  to  be  4*-  m  CMom  fte  tht  Kingdom  of  Ctd^  John 
femfrtmtht  Bsdy,       prtftm  mihthe  Lord,  2  Yon  make  the  grcatcft  adTcntnre  that  cw 
■^»^  ^  was  made  by  man  ^  indeed  an  adventure  in- 

Whcn'  good  Mdculm  drew  near  his  end,  |  fiaitely  too  grcat^for  any^mau  to  make,  when 


Si  Dfo  vifum  fu:rit  me  a 
opera  uker'ms  in  Eclefte 
miniftcrio  uti,  iplt.-  vires 
rutticiet,  &  liSjeiii  ilU  i>arc- 
Ik>;  fiotnevoluCTit  (quod 
opto )  ex  liac  vita  evocarc. 


how  fwect  and  pleafant  was  this  Meditation  to 
tibM  /  Hear  his  Swanlike  Song: 

Nil  fupcrefi  vhefrigns  prtcordia  CAftat  \ 

tSmoP  QuidtrefidAS  Mtima^ad  ffdt^s  abitura^imctis? 

caO^jtl.     En  tibi  diiclor  .tdtjl  An f tins  ilUtuHS.  (rufrttem; 

Lintjuc  domuin  imuc  miferam,  nunc  in  fua  fata 

Quam  tihifida  Dei  dexiera  refiituet, 

Pncifti^  Sci«t  fedChrifiHscrede)itibMU$fif 

PtccMntxfHTiAt  ftmgHine  ckhH*  fit». 

HtrrSkilk  mors  ^cft  ?  Fateory  fed  froxwM  vita  eft. 

Ad  ottam  te  Chrijll  gratia  certaweM' 

Prtjio  'tft  de  Sdistid  pacjito  &  morte  trimnph*ns 

ChriftHs\  ad  hmtc  ifttur  Idta  aUcripjHe  migra. 

Which  may  be  thus  tranQatcd. 

Cold  Death  my  heart  invades^  myUfe  doth  fie. 

OChrift,  my  everUfting  life  dram  nigh. 

Why  qttiverefl  theity  my  foidyVfithinnyBrtafti 

Thine  Angeft  come  to  lead  thee  to  thy  reft, 

Qfiitchearfiilly  this  drooping  boufe  ofdmf% 

Codwittreftort  lt  irt  tW  appoittttdddjf. 

Has't  ftnn^d  !  I  know  it,  let  Mt       ht  vr£d  \  ^ 

far  ChrijJ  thy  Sins  with  his  own  Blood  hath  pm£d. 

Is  Death  afrlghtinr  ?  Tr**,  IfHtyttwhal 

Conftdcr  Chriji  thr^  Dt4uh  W  Ufe  eMt  cmU, 

He'trlmn^s  over  Satttn,  Sin,  and  Death  \ 

Therefore  with  joy  rtftfn  thv  dyiae  kreatb. 

Much  in  the  lame  cnearfiaTfraine  wMthe 

hcut  of  dying  /Jx/Z/w^rr,  when  his  raourjifi:! 

Friends  eq^relTcd  their  fcnTe  of  the  lofs  thev 

fhonld  fiilhun  by  his  removaL 

Why,  faid  he,  if  God  will 

make  any  ferther  ufe  of  my 

Labours  in  tlic  Miniftry,  he 

willtenew  my  ftrength,  and  1 

_  .    will  gladly  fcrvehiin;  But  if 

paratus  fum  illms  voluntau         j^^p^  /^^  j  ^^f^^ ^  would) 

^li^f ^^^^^        to  Van  me  hence,  I  am  ready 
quamcxhiKmile-   to  obey  his  Will  j  and  no- 
row  corruirtUfinio  fecolo  thing  more  pleafant  can  befiul 
ad  Chriftuin  Semtorcm  i^ave  this  linful 

meum  raisrarc.  Oem  ttu.  miferabk  World  to  go  to 
my  SaTioar  Chrift.  O  fhatallwbotieoiitof 
the  danger  of  death,  were  thiB  g<tt  OUt  of 
the  dread  of  death  too. 

Let  them  only  tremble  and  be  coothIsM  at 
thcthouR,hts  and  lipjit  of  Death,  whofe  Souls 
mufl:  fall  into  the  bands  of  a  iin-reven^g 
God  by  tbe  ftroke  of  DeaA ;  who  are  to 
breathe  out  thej^r  lafl  hope  with  their  lafl: 
•  breath.  Death'  is  _j'*<.;m,  faith  the  ApofiU,  i 
<>r.  3.  12.  yotjrFnend,  your  Privilege,  your 
Paflagc  to  Heaven ;  'tis  your  i^QOnnoeof  it 
which  breeds  your  fears  about  it. 
Infer*  11*  Gather  from  benct  tht  akfilmf  mdifpenfMe  ne- 
cefiiyo.'yotf-  Vriionmib  Cariftj  b^mt  y»m  Sf' 
foUttioniy  Death.  - 

Wo  to  that  Soul  which  M  be  feparated 
from  its  Body  !)cfore  it  he  united  with  Chrift; 
none  but  the  Spirits  of  juft  men  arc  made  per- 
fieft  at  death.  Righteous  Soals  aretfae  only 
qualified  Subjcf^s  of  BlelTedncls. 

*Tistrue,  every  Soul  hath  a  natural  capaci- 
ty of  Ibpf^nefs,  but  gradons  Sools  only  nave 
anaftualmectncfs  for  Glory.  The  Scriptures 


yon  (hoot  the  Gvlph  of  vaft  Eternity  upoa 

terms  of  hazard  and  uncertainty. 

What  thinkeft  tbou.  Reader  ?  darefl  thoa 
adventure  thySouI  dod  eternal  Hiippincfi  npon 
it,  thattlic  worlc  of  Repcneration  and  San<M- 
fication,  that  very  fame  work  of  Grace  which 
the  Spirit  of  God  Iwngs  all  thy  hopes  of  Hea* 
ven  upon  in  thefe  Scriptures,  is  truly  wrought 
*v  him  in  thy  Soul?  Confider  it  well,  paufc 
an  it  again  and  again  before  thou  go  forth. 
Should  a  miftake  be  cominitted  Iicrc,  (and 
nothing  is  more  eaff  or  common  all  the  world 
overthan<bdimi(hikes)tboa  art  irrecovera- 
bly gone.  Thi?  vcntnt  c  can  be  made  but  once, 
and  tbe  mifcarriag;c  is  never  to  be  retrieved  af« 
terwards;tbon  haft  not  another  Soul  to  advan- 
ture,  nor  a  fecond  adventure  to  make  of  tliis. 
WeU  might  the  Apoftlc  Peter  call  for  all  dili- 
gence to  make  onr  calling  and  our  elcftion 
fure  :  That  can  never  be  made  too  iurc,  v.-hich 
is  (b  invaluable  in  its  wortb>  and  lo  be  but 
onceadventored.  laief.UL 

Hcn>  prejudicial  is  it  te  dyin^r  nien  to  re  tlen  in- 
CHmbredj  diverted  and  dijlrailled  Jma  earthly 
conctrmimitt,  ii>ben  tbe  time  ef  their  departure  it 
at  hand! 

Tbe  bulinefs  and  imployment  of  dying  per- 
9sm  is  of  lb  vaft  importance  and  weight,  that 

ever  y  ir  oment  of  their  time,  need  to  be  care- 
fully fared,  and  applied  to  this  their  prefent 
and  moft  important  concern.  How  well  fo- 
cv-r  you  have  improved  the  time  of  life,  be- 
lieve It  you  wiU  find  work  enough  npon  your 
handsat death:  dying  honrs  will  be  found  to 
be  bufy  and  laborious  hours,  even  to  the  moft 
painful,  ferionsand  induftrious  Souls,  whofe 
Life  hath  been  moftly  (pent  in  preparations  for 
Death.  Leave  not  the  proper  bufinefs  of  other 
days  to  that  day }  for  that  da^  will  have  bufi- 
ncB  enough  of  its  own.  Snfficient  for  that 
day  are  thclabours  thereof.  Let  a  few  Conli- 
dcrations  be  pondered  to  clear  and  confirm 
thb  Inference. 

CoftfiJ.  1.  The  biifinefs  and  imployment 
of  dying  Perfons  is  of  the  moft  fcrious,  awi^l 
and  iblemttRatare  and  importance;  tttsthetr 
lafl:  preparatory  work  on  c:^'  th,  to  their  im- 
mediate appearance  before  God  their  Judg, 
Heb.  9.  17.  it  is  their  Ihooting  the  Gclph  into 
Eternity,  and  leaving  this  World,  and  all 
their  acquaintance  and  intcrcfts  therein  for 
ever,  Ifai.  t9. 1 1  It  i«  therefore  a  Work  by 
itfelftodic;  a  Work  requiring  the  moft  in- 
tenfe,  deep  and  undilturbcd  excrcircs  of  all 
the  alnlities  and  Graces  of  the  inner  man 
and  all  little  cnoagl  . 

Confid.  X.  Time  is  exceeding  precious  with 
dying  men ;  the  laftfind  is  ready  to  ^11,  and 
therefore  not  to  be  wafted  as  it  v.  is  w0.1t  to 
be.  When  we  hid  a  fair  prof^Mxi  of  mauy 
yearsbeforens,  we  made  little  aocoont  of  an 
hour  or  day  -  but  now  one  of  thofc  l  i  s 
which  we  focarelelly  laviihed  away,  is  of  more 
valnethan  allthh  World  to  ns  efpecially  if 
the  whole  weight  of  Eternity  fliould  hangup- 


tell  US  in  round  and  plain  words,  that  avi/i^wriouit,  (asoftentimes  it  doth)  then  the  iofs  of 
Hdifufi  m  man  Jhall  fee  the  L»d,  Hdir.  12.  Ithat  portion  of  time,  isthelAfiofSoul,  Body, 
14.  tbi^9X€eftw9.kere[!aHratt  mdlmm  e^ew  land  Hope  for  evermorer 

Conftd.  J. 


DigitizcG  by  Goggle 


Vol  t 


A  Treatifeqf  the  Soul  of  1\L 


■»  *  1 


CVwjlS/.  3.  Mochofthat  little  precbus  time  off  C^m/ 191^^^^^  m  i/»  Body,  ht  of  fnch  fghts 
dqwrting  Souls  will  be  iiiiavoidably  t';kcn  iiptw  mtfments  cf  C«d  »be»  it  iives  vtttbwt  * 
and  imployed  about  the  incxcufiiblc  prcllingi^ff^? 

eaUf  aM  ncceflfitics  of  diftreiTed  Nature  \  all  j    Here  ttie  i^pirit  of  God  works  opoh  It  {n 

that  you  can  do  hr  your  Son  Is  intid  then  be 'the  way  of  Gr.'.cc  and  Sanftificuion,  rpkz. 
done  only  by  fits  and  fnatche?,  iiithcniidft  of.  10.  The  fcope  anddefiguof  this  his  Work- 
many  difhtroances  and  frequentintermptiomsfmanfhip,  ts  to  qti;ilify  and  m<ike  ns  meet  fbr 

So  that  it  is  rarely  found  tli.it  a  rfvin?:  m  :r  criii  rhe  L.ircof  M-mvc;:.  7n.r.  5.  5.  For  this  felf- 
pQrfue  a  ferious  Meditation  with  talm  and  |i"amc  thin^,  or  pui  poJc,  our  Souls  arc  wrought 
fixed  tiionghts  ;  for  bclidcs  the  pains  and  j  or  moulded  by  Grace  into  qoite  another  framd 

feintings  of  the  Body,  the  Abilities  of  tlic  ?.nd  tcin]x'r  than  that  which  N;utirc  s'^ave 


Mind  ufuaity  fail.  Here  alio  they  fall  into  a  fad 
DilermtM  \  if  they  do  not  with  the  (itmoft  in- 
tcnfion  of  mind  fi  x  their  hearts  and  thonf^hts 
oaCbrift,  they  lofe  their  comfort  if  godly,  and 
their  9om»  ifangodly  y  and  if  they  do,  Priemit 
and  Pty.'f'i afTure  them  they  will  dtflroy 
their  Bodies.  Thcfc  arc  the  ftraits  of  men  bor 
dering  dofc  upon  Eternity  they  muft  hafti* 
ly  catch  a  few  moments  in  the  intervals  of 
pain,  and  then  are  put  by  all  apaiu 

CortfifL  4.  There  is  no  man  living  but  hath 
fometning  to  do  for  his  own  Soul  in  a  dyinf; 
hour,  and  fomething  for  others  alio. 

Snppofe  the  bell  mt  can  befuppofed,  that 
the  Soul  be  in  real  Union  with  Chrift,  and  that 
Union  be  alfo  clear ;  yet  it  is  fcldom  found 
but  there  are  Sme  afTaults  of  Satan  j  or  if 
not,  yet  how  many  Relations  and  Friends 
need  our  E.xpcricnccs  and  Counfcls  at  i'uch  a 
time?  Bow  many  things  fhali  we  have  to  do 
after  our  great  and  main  work  is  done  ?  And 
others  bavca  great  deal  more  to  do,  tho*  as 
liife  as  "tfie  former,  O  the  Knots  and  ObjcAi- 
ons  that  arcthcn  to  be  difTblv'd  and  anfwer'd  ! 
lite  annfoal  Onfets  and  AfTaults  Satan  that 
strethentobe  reilftcd!  And  yet  mofb  dying 
pcrfons  hare  much  more  upon  their  hands 
than  cither  of  the  former.  The  whole  work 
of  Repentance  and  Faidi  h  to  do  wheo  time 
is  even  done. 

ConGd.  5.  Few,  yea  very  few  arc  found 
fbrnimed  with  Wifdom,  Experience  and 
Faithftilncfstogivedyin;?;  P.-rfbns  any  confl- 
derable  AflllUncc  in  Sonl  alTairsr  it  may  l)c 
there  may  befeund  among  the  v  iiltaDts  of 
the  Sick  now  and  then  a  pcrfon  who  hath  a 
wordof  Wildom  inhrs  heart  j  but  then  either 
he  wants  opportonity,  or  comtigeand  ^ith- 
fnlnefs  to  do  the  part  of  a  true  fpiritual 
Friend.  jEZ/jfewdefcribes  theperfon  fo  qualified 
8S  he  ooght  fi*r  this  work,  "yob  33.  23,  I4.  and 
cnl'shim  oneamonfa  tha»fand.  Some  are  too 
dofe  and  refcrvcd,  others  too  trirting  and  im- 
pertinent: Some  are  wiHIngj  but  want  ability  i 


them  :  and  when  he  hath  wrouglit  out  and 
finilhed  all  tint  he  intends  to  be  wrought  in 
the  way  of  Sciivtincation,  then  (hall  it  be  call- 
ed up  to  the  iiighcft  Injoyments  and  Imploy- 
ments  for  ever  that  a  Creatoreis  iblceptible  of. 

Herein  the  Dignity  of  the  Soul  .ippcars, 
tiiat  no  other  Creature  in  this  World  oefidc 
it,  hatha  natural  capacity,  either  to  be  findi* 
fied  inherently  in  tnis  World,  or  glorified 
everlaftingly  in  that  to  come,  to  be  tnins- 
formed  into  the  Image,  and  fifled  with  the  Joy 
oftlic  Lord.  There  are  A^rlA.h  ofotbcr  Soals 
in  this  World  befides  our^,  but  to  none  or 
them  is  the  Bphrit  of  SondificatioR  fent,bnt 
only  to  onrs,  The  Souls  of  fw.t/j  ferve  on- 
ly to  move  the  dull  and  fluggilh  matter,  aud 
take  in  for  a  few  days  the  ffliiitive  Pleafnres 
of  the  Creation,  and  fo  expire,  having  no  na- 
tural capacity  of,  or  delignarion  for  any  higher 
Imploymefitor  Injoyment. 

And  it  delcrves  a  mod  fcrions  animidvcrfi- 
on.  that  this  vaft  capacity  of  the  Soul  for  eter- 
nal BleflTednefs,  mnitof  neceflity  make  it  ca- 
pable of  lb  much  the  more  mifery  and  ftlttor- 
ment.  If  at  lalt  it  fail  of  that  blcfledncfs  .•  For 
it  is  apparent  they  do  not  perilh  becaoiethey 
are  tmeapahle,  btttbecanfe  they  arc  HrrwUtin'r  • 
not  becaufe  their  Souls  wanted  any  natural 
FaCDlty  that  others  have,  bat  becaufe  they 
wotild  not  open  thofc  they  have  to  receive 
Chrilt  in  the  way  of  Faith  and  Obedience,  as 
others  did. 

Think  npon  this  you  that  live  only  to  c-ar, 
and  drink,  andHeeiH  and  play,  as  the  Birds 
and  Bcafts  of  the  field  do  •,  what  need  was 
thereof  a  rearonablc  Soul  for  fjch  fcnf.ial  Im- 
ployments?  Do  not  your  noble  Faculties  fpealc 
your  dcfignation  for  higher  ufts/  and  win  yon 
not  wifh  toexcharj^e  So'jh  with  the  moft  vile 
and  dcfpicablc  Ammalm  this  World,it  ii  were 
pofljblc  to  be  d(me?  Certainly  it  Were  better 
for  you  to  have  nn  capacity  of  eternal  Blcflcd- 
nefs,  (as  they  have  not  )  if  you  do  not  enjoy 


pciiMi«iii..  •  >  it  j  and  no  capacity  of  torment  beyond  this 

others  arc  able,  but  want  faithfuluefs :  fome  life,  (  as  they  haTenot^ifyonroaft  certainly 
cut  too  deep  by  uncharitable  cenfbriotifheft,  endure  it. 

Olhersskin  over  the  wound  too  fliebtly,  fpcak- !    Ifwr  Soutt  uniHtiitsrr.ufihe frfdnsttA /^m/j-flDftrtV. 
ing  Peace  where  God  and  Conllicnce  fpcak  hro  ^'atitntly  jiiokldwt  bear  all  Uffcr  Stvar^utonsy 
none.    So  that  littk  help  is  to  be  cxpefted.        that  rr.ry  or  xriH  he  m^de  hetrpfxt  us  and  itny  orher 

C*ff/?ii.  tf.  How  much  therefore  doth  it  de-  Irjtsmtits  it:  t'.usWorld? 
fcrve  to  be  lamented,  that  where  there  is  fo  j  No  Union  is  lb  intim  ite,  ftrift,  and  dear* 
much  to  do,  fo  little  time  to  do  it,  and  fo  few!  as  thdt  betwixt  your  Sol!',  and  Bodies  All 
to  help  is  the  bcft  improvement  of  ir,an  flionld  j  your  Rclaiions  and  Injoyments  in  this  World, 
be  loft  as  to  their  Souls  by  earthly  inctim- [  hang  Icofer  from  your  Souls  than  ymir  P-odics 
branccsand  worldly  .ifiair*,  whit  h  mi^'.ht  have  i  do  •  and  if  it  be  your  duty  patiently  and  fub- 
becn  done fboiier  and  Irctter  inamorc  proper  jmiflipi  I y  to  fuffer  a  painful  partinj  poll  fipora 
rcifon!  O  fhcreforc  let  me  pctftiade  1!!  men  ;  .r.in-  Bodic;,  ir  is  donbtlcfs  your  duty  to 
to  take  heed  of  bringing  the  pi  opcr  buiiucl  j  or  i  Uiifcr  meekly  and  patiently  a  fcparation  from 
healthftfl  days  to  their  fidt  beds.  *  other  things,  which  arc  but  a  prettidc  to  if. 

Infer.  IV.  exctRert  Crerttrre  Inht  Soi:!  of  Afav^  |  and  a  meer  ft  ;!d''' w  of  it.  'Ti-  jr^d  to  pTt  frcli 

*  vehtch  it  cofMe^  mt  vrA)  oj  fitth  fr(fm  at>*'if  fer  1  Ca fcs  to  our  Ici in  the  mldft  ot  otir  plcafauc 

InjoymentSi  j 


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586 


A  Treatife  of  the  Sou!  of  Man. 


VoLL 


1  have  now  many  comfovuhlc  Rd.itiva  in 
the  World,  Wife,  Chiidrco,  Kkdred,  and 
Friends  \  God  hath  made  them  ptea(antto  me, 
but  he  may  bereave  mc  ofallthcfc.  Doth  not 
Provideace  riag  fuch  changes  all  the  World 
over !  Arc  not  alt  Kingdoms,  Cities,  and 
Towns,  full  of  the  fighsand  laments  ot  Wi- 
dows, Orphans,  and  Friends  bereaved  of  their 
pleafaat  and  nierat  Relations  ?  But  if  God  win 
have  it  fo,  "tls  our  duty  to  bound  ourforrows, 
remcmbring  the  time  ii  fiurty  i  Cor.  7.  X9.  In 
9  few  days  we  'mult  be  ftript  much  nearer,  e- 
vcn  out  of  our  own  Bodies  by  death. 

God  may  alfo  feparate  betwixt  mc  aad  oiy 
health  by  licknefs,  R>  tluit  thepleafore  of  thh 
World  flull  be  cut  off  from  mc:,  bnt  fickncfs 
is  not  death,  tho'  it  be  a  prelude  and  ilep  to- 
wards it  t  I  may  well  bear  Ais  with  patience 
who  muH:  ruhmifTivcly  bear  fliarper  pams  than 
thefc  eVc  long.  Yea,  and  well  may  I  bear  this 
fnbmiffivcly,  confidering  that  by  fuch  imbit- 
tering  and  weaning  Providences  God  is  pre- 
paring mc  for  a  much  eaUer  dillblution,  than 
iin  flionM  live  at  eafe  la  tiie  Body  all  my  days, 

till  death  conK  to  malte  Ibgreat  and  fiidden  a  i  in  all  this  World  comparable  to  this  pleafure  ^ 
change  upon  me.  Rom.  8.  6,  To  be  fpirittuitlf  minded  u  Uft  Mad 

God  may  alio  ieparate  betwixt  me  and  my  Tb  a  young  Heaven  bom  in  the  Sonl 

lilicrty  by  reftraint  It  hath  been  the  lot  of  the  in  its  way  thither. 

beft  Men  that  ever  were  in  the  World  ^  and]  4.  To  conclude it  is  tvidtmial  of  your  In- 
if  itflKMiIdbeofinallb,  welbonld  notbemnch  { tereft  in  it  t  An  agreeable  frame  is  tnelbreft 

ftartled  at  it,  confidering  thefc  Bodies  of |  title,  Col.  3.  1,  2.  M.uth.  6.  i\.  IfHeavea 


capable  of  bcinp,  fjiiritnali/ed  arc.  And  without 
this  ability  ofprojeciiug  thoughts,  all  inter- 
conHe  mvfi'  have  been  cut  off! 

(i.j  The  gracious  Prindples  implanted  in 
the  Soul,  do  adually  incline  the  mind,  and 
mount  its  thoughts  Heavenward.  Yea,  this 
will  prove  more  than  a  poITIbility  of  a  Convcr- 
lation  in  Heaven  ^  whilA  Saints  tabernacle  on 
Earth  in  Bodies  of  flelh,  it  will  almofl:  prove 
an  impoffihility  that  itfhould  be  othcrvvifc. 
For  thefe  fpiritual  Principles  letting  the  beut 
and  tendency  of  the  heart  Heavenward,  we 
mnfl  aft  againll  the  very  Law  of  our  new  Na- 
ture, when  we  place  our  Affections  eifewhcre. 

2.  A  mind  in  Heaven  is  moft  rtffffrjMH/,  dc« 
corous  andcomclv  for  thofe  that*arc the cn- 
roU'd  inbahitaats  of  that  heavenly  City.  Where 
Oiould  a  Ghriftiatt'«  Love  ht,  but  where  his 
Lordh^.  Our  hcmti  and  our  homtJ  do  not  ufc 
to  be  long  afunder.  It  becomes  you  fo  to  think, 
and  lb  to  fpcak  now,  as  thof%  who  mtke  ac- 
count  to  be  Ihortly  fining H^ir/i^iiiv before 
the  Throne. 

3.  Us  molBt fiftet  and  delightful:  no  pleafure 


ours  muft  be  Ihortly  pent  up  in  a  ilraiter, 
darker,  and  more  UMoifom  place  of  confine- 
ment, than  any  Prifon  ia  this  World  can  be. 


attrad  your  minds  now,  it  will  center  them  for 
ever.  ^  „ 

This  Drcti  ir.r  ff  the  fepanatlon  of  the  Spi-*»*'*- 


laier.VL 


The  Grave  is  a  darker  place,  17.  i  and  rits  ot  the  juit  from  their  Bodies,  as  it  lies  he- 
your  abodethere  win  be  longer,  Eai.  11.8.  |  fore  you  in  this  DHcoorft,  affimis  a  lingular 
Thefe  and  all  other  our  outward  Injoyments  help  to  all  the  People  of  God,  to  entertain 
are  feparable  thinjj^  and  it's  good  thus  to  al- 1  lovely  and  pleafant  thoughts  of  that  Day,  to 
leviateonrlolsof  diem.  |  make  Deara  not  only  an  onregretted,  but  a 

Hm  l:mve>!!y  jtwuldilc  tempo  s  And  frames  of  Hioft  plealant  and  (Icliiable  thiug  to  thcirSouls. 
thefe  Souls  be  who  are  Orndtdtuet  for  Hemten^  1  know  there  is  a  pure,  Ample,  natural  fear 
MdtnKjl  be  fj  ilortlynmtAeTtdvfiih  the  Sfirits  of  of  Death,  from  which  you  muft  not  e3cpeft  to 


jufi  Aien  made  vcrfccl  ! 

*T  'a  reafonable  that  we  all  begin  to  be,  that 
which  we  expeft  to  be  for  ever  *,  to  learn  tiiat 

wayofiivinf,  and  convcrfing,  which  wc  be- 
lieve mull  be  our  cvcrlailing  Life  and  Bulincfs 
in  the  World  to  come.  Let  them  that  hope  to 
li  .  ■  with  >4r/^WjinHearcn,  learn  to  live  like 
Angels  on  Earth,  in  Holincfe,  A^vity,  and 
ready  Obedience. 

TIic;  c  is  the  i;rcatcJl  rcafon  that  our  minds 
be  there  where  our  Souls  arc  to  be  for  ever.  A 
fpirttnal  mind  will  be  found  fojfible^  con^ruoM^ 
fiveef,  and  evidc^niul  of  an  Intereft  in  that  Glo- 
ry, to  all  thole  holy  Souls  who  are  preparing 
anddeligned  for  it 

I.  It  is  foffibtey  notwithfJanding  the  clogs 
and  entanglements  of  the  Body,  to  be  heaven- 
ly minded.  Others  have  attained  it  PibrA  3.  20. 
Two  things  make  a  heavenly  Coaveriiition 
polEbleto  Men,  viiu 
(1.)  The  natural  Abilities    ?  r  ^  j 
(2.)  The  gracious  Principles  I  ^'"d. 
( I .)  The  natural  Abilities  of  the  mind,  that 
can  in  a  minute's  time  difpatdi  a  nimble  Mef- 
fengcr  to  Heaven,  aad  mount  its  thoughts 
from  this  to  that  World  in  a  trice.  The  pow- 
er of  Cogitation  is  a  rich  Indowmentof  the 
Soul,    fucli  as  no  other  cre.iturc  on  earth  is 
participant  or.  I  ho'  Ipiritual  thoughts  be  not 


be  perfectly  freed  by  all  the  Arguments  in  the 
World.  And  there  is  a  reverential  awM  fear 
of  'Death,  which  it  would  be  yonr  prejodtce 
and  lofs  to  have  dcflroyed.  You  will  have  a 
natural,  and  ought  to  have  a  reverential  fear 
of  Death :  the  one  flows  from  your  fenfthe-, 
the  other  from  your  fv.'ffijitd  nature 

Butit  isa  third  fort  of  fear  which  doth  yoa 
allthemiichlef,  a  fear  fpringing  in  graaous 
Souls  outof  the  wcakuefs  of  their  Graces,  and 
the  itrength  of  their  unmorti&odAiiedionsi  a 
fear  ariiing  partly  out  of  the  darknel^  ofonr 
minds,  and  partly  out  of  the  '  fenfuality  and 
earthlinefs  of  our  heartt -^thii  fear  is  that  which 
foconvuU<^h  onr  Souls  when  death  is  near, 

and  imbittcrs  our  lives,  even  w":iin:  it  is  at  a 
diilance.  He  that  bath  been  over-heated  in 
his  aflledioas  to  this  World,  and  over-cooled 
bydiverfions  and  temptations.neglc>^^  nnd  in- 
termiOioas,  to  that  World,  cannot  chorcbut 
give  an  nnwIHing  Ihrug,  if  not  a  fi  iglitful 
fcreech  at  the  appearance  of  Death. 

And  this  being  the  fad  cafe  of  too  many, 
good  and  upright  Souls  for'  the  main :  and 

there  being  fo  few  even  amongH  fl'rious 
ChriiUans  that  hav?  ."Attained  to  that  cewrage 
and  temfUttnee  in  the  thoughts  of  Death 

which  the  Apollle  fpeaks  of,  2  Cor.  5.  S.  to  be 
both  cm^Mf  and  willing  rather  to  be  abfent 


the  natural  growth  of  the  Soul,  yet  thoughts  IfinwitlM  Body,  ud  ta  be  prcftnt  with  the 

I  Lord^ 


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VoLL 


A  Treatije  of  the  Soul  of  Alarii 


587 


Ohjtd. 


Lord ;  I  will  frotn  Uib DUcodrfefbrnilh  thah  I  welhoiild  defire  it :  !nit  if  we  conGder  it  as i 
with  romcfpecial  afliftance  therein.  But  with-  AfeMum  or  pafTage  into  Glory,  yea,  the  only 
al,  1  maft  tell  you  upon  what  great  difedvau-  ordinary  way  through  which  all  the  Saints  muft 
tages  I  am  here  to  diTpQte  with  yomr  fears:  fo  pafs  <mt  of  this  into  a  better  ftatci  To  it  will 


flrong  is  the  current  of  natural  and  vicious  fear, 
that  except  a  fpecial  hand  of  God  back  and  let 
on  Hie  Arguments  that  Ihall  beurged,  they  win 
be  as  eafily  fwept  away  before  it,  as  lb  many 
firawsby  a  rapid  Torrent^  nor  will  it  be  to 
any  more  purpofe  to  oppofe  niy  breath  to  them, 
than  to  the  Tides  and  Waves  of  the  Sea. 

Moreover,  i  am  fully  convinced  b]r  longand 
cAeo  experience,  how  nnAeady  and  incoaftaDt 
the  frames  and  tempers  of  the  heft  hearts  nrc  ; 
and  that  if  it  be  not  full  home,  yet  it  is  next  to 
an  iinpol&bility  to  fix  them  in  Inch  a  tenper  as 
this  I  aim  at  is.  Where  is  that  Man  to  be  round, 
who  after  the  revolutions  of  many  years,  and 
in  tiK>(b  years  Tariousdifpenlations  of  Provi- 
dence without  him,  altering  his  condition,  and 
greater  vacieQf  of  temptations  within,  can  yet 
wy,  notwithltanding  all  thefe  various  Afpeds 
and  Pofitions,  his  heart  hath  ftill  held  one  ft  ed- 
dy and  iavariabletcnourandcourfe?,' 

Alas,  there  be  very  few  (if  any)  of  fuch 
found  and  athlctick  temper  of  mind,  whofe 
Fulfe  beats  with  an  even  ilroke^  through  all 
ineqnsdities  of  condition,  alike  free  and  wil- 
ling at  one  time  as  another,  to  be  uncloathed 
of  the  Body,  and  to  be  with  Chrilt.  This 
lieight  of  Faith,  and  depth  of  Mortification 
this  ftrength  of  love  to  Chrift,  and  ardour  of 
holy  delire,  arc  degrees  of  Grace  to  which  ve- 
ry few  attain. 

The  Cafe  landing  thus,  it  is  no  more  than 
needs,  to  urge  all  forts  of  Arguments  upon 
onr  timorous  and  unfteady  hearts^  and  it's 
like  to  prove  a  hard  and  difficult  task  to  bring 
the  heart  butw  a  quiet  andunrcgrcttingfub- 
mifnontotheappointment  of  God  herein,  tho' 
fu^mifllon  beoneof  the  loweft  Heps  of  Duty  in 
this  Cafe. 

If  it  be  hard  to  fix  our  thoughts  but  an  hour 

oa  fuch  an  unplcnfing  fubjcft  as  Death,  how 
hard  muft  it  be  to  bring  over  the  confent  of  the 
■will?  If  we  cannot  endure  it  at  a  diftance  in  our 
thoughts,  how  fhall  we  embrace  and  hug  it  in 
our  boioms  ?  Kom  thoughts  t^y  back  with  dif- 
tafteand  impatience,  no  wonder  if  our  Tri7/be 
obftinatcand  refractory.  We  muft  firft  prevail 
without  thoughts  to  fix  themfclvcs,  and  think 
xlofe  to  fuch  a  fubjeft,  befoi  c  it  can  beexpedcd 
wc  chcarfully  refign  our  fcives  into  the  hands 
of  Death.  \Vc  cannot  be  willing  to  go  along 
with  Death,  t^W  we  have  fome  acqiuuncance 


appear  not  only  tolerable ,  but  delirable  to 
prepared  Souls.  Were  there  not  a  SboMr  of 
Glory  on  theother  fide  of  thefe  black  Waters 
of  Dritl^,  for  my  own  part  I  fhould  rather 
chufc  to  live  meanly  thaA  to  die  eafily.  If  both 
partsweretopcrifli  at  Death,  there  were  no 
rcafon  to  pcrfuade  one  to  be  willing  to  deli- 
ver up  the  other.  It  were  a  madnefs  for  the 
Soul  to  delire  to  be  dillblv'd,  if  it  were  fo  far 
from  being  better  out  of  the  Body  than  in  it,- 
that  it  fhould  have  no  being  at  alL  But,  Ch-i- 
ftian*,  let  me  tell  yoo,  Derth  is  fo  far  from 
being  a  Bmt^  that  it  is  a  Bridfe  in  your  way  to' 
Glory,  and  yoo  are  never  like  to  come  thirhcr 
but  bypafCngoverit:  except  therefore  you 
wil!  look  beyond  it,  you  will  never  fee  any 
dclirableacfs  in  it.  / deftrt  to  bt  digolv'd  (faith 
Paid)  utiJt*  ktwitbChrifiy  which  ij  far  better. 
Tok:  with  Death  is  fad^  but  to  be  with  Christ 

iijwttt  \  to  endure  the  f  <*wi/  of  Death  is  doUful^ 
bat  toleethej^r  cf  Chill  is  joyfid^  to  part 
with  your  pleafant  hahitatttnsxiirkftmy  but  to 
be  lodged  in  the  heavenly  iV/wjfow is  moft</*- 
light/nl  j  a  farting  hour  with  dear  Relations  is 
CHttiri^-,  but  a  meeting  hwr  with  Jcfus  Chrift  ia 
tranjfming-^  to  bc  ndof  your  Own  Bedifs  is 

not  fttafrng,  but  to  be  rid  of  &>,  and  that  for 

ever,  whatcuibe  iiioieplailiqgton  giidont 

Soul?  ' 

Yon  (eethen  in  what  fenfe  I  prefent  Deatl^ 

asadefirablc  thinr;  to  the  people  of  God,  And 
therefore  feeing  Nature  teach cth  ns  (as  the 
jifoftU  fpeaks)  to  put  the  more  abundant 
comclinefs  upon  the  uncomely  parts  j  fuffcr 
me  to  dreis  up  Death  in  its  beft  ornaments, 
and  prefent  it  to  you  fai  the  following  Argu- 
ment, as  a  beautiful  and  comely  Object  of  your 
conditional  and  well  regulated  deflres.  And. 

If  ufan  a  fair  and  jiifi  atX9K»  thtrt  Jhati  ap- ^xui.  If 
fear  to  he  more  gain  to  Believers  in  Death,  t^M 
there  is  in  Life  :  Rtaf<mmifi  needs  vote  Death  to  * 
be  better  to  them  that  tm  M  Cbrijty  than  Life  can 
be  \  andeanft^mtOfh^MUbe  d^dUm  Aur 
eyes. 

Tis  a  dear  diftate  ofreafon  in  eaft  of  choice 

to  chufe  that  which  is  bcfl  fji  us.  Who  is 
there  that  freely  cxercifes  reafon  and  choice 
together,  tiiat  will  not  do  fe  ? 

What  Merchant  will  not  part  with  a  hun- 
dred pounds  worth  of  QhSiBtadt  aad  fendtms 
for  a  Tun  of  Gold?  A  few  'tinfel  Toys,  for 


with  it ;  and  acquainted  with  it  \vc  cannot  be,  as  many  rich  Diamonds  ?  Mercatura  eft 


till  weaccultom  our  ftlvcs  to  think  aUiduoufly 
ind  calmly  of  it.  They  tliat  have  dwelt  many 
years  at  Death's  door,  both  in  rcfc-cd  of  the 
condition  of  their  Bodies,  and  difpolition  of 
their  Minds,  yet  find  rdodancy  enough  when 
it  comes  to  the  point. 

Mnt  iffeforationfromthe  Bo{fybe(_as  it  n)  an  cccUiugly  upon  Death's  fide,  Philip. \'  zt. 
tKtmy  to  Nature^  aotdtlmt  ht  no  poftbility  to  ex- 1  me  to  /ivr,  h  ChriH  ;  and  to  dir^  is gaitt. 

tirguiJJi  /idtural  averfation:  to  what  fur^ofe  is  it  ■   ■    -  _  o 

to  argue  and  ftrfuadt-^wiicre  there  isr.o  ex^ciUiwrn 
9ffi4ccefi  i 

Dcaili  isconfiderable  two  ways  by  the  peo- 
ple of  God :        I .  As  an  Enemy  to  Nature, 
2.  As  a  Medium  to  Glory. 
If  we  conlider  it  Omply  ia  it  fcif,  asauEnc 


amtt- 


tercj  kt  lucreris  j  that  is  true  Mercbandizje^  to 
part  with  things  of  leflia",  for  things  of  greater 
value. 

Now,  if  you  will  be  tried  and  determined 
by  God's  Book  of  Pilfer,  then  thccafeis  deter- 
mined quickly,  and  the  advantaeeappearscx- 

To 

^     _    ^   ^     "  c> 

True,  it  ifiifht  be  fo  to  Paul,  who  was  eminent  Ori^. 
ui  Grace,  and  ripe  for  Glory. y  btu  it  maybe  loft  to 
ethers,  who  W«  not  Mttmmdtbo  height  of  his  ho- 
linefs  or  affwrance. 

The  true  and  plain  fenfe  of  the  Objcifion  is  S4t 
this.  Whether  Heaven  and  Chrifl  be  as  much 
that 


 ,  ,  -         ,    gam  to  hini  that  e.njoys  them,  tho^  behind 

my  to  Nature,  there  isnotiiing  in  it  for  which  i  others  both  in  Grace  and  Obedicnc^  as  it  is 
VoL  L  "I^Ffff"  'fo 


Digiii^uu  by  Ljt-jv.Kii^ 


53S 


A  Treatije  of  the  Soul  of  Man. 


VoLl 


indeed  all  that  is  comfortable  to  me.  It  thou 
'  depart,  what  am  i  but  a  Spedscle  of  Pity, 


'aa  abhorr'd  Carcafe  in  a  few  moments?  a 


to  them  who  are  more  cmiaent  iii  Grace,  and 
have  done  and  foffered  more  for  their  fake  ? 
And  let  it  be  determined  by  your  felves.    But  ^ 

if  your  meaning  be,  that  Paul  was  ready  for ; '  prey  to  the  Worms,  a  Captive  to  Death  ?  If 
Death,  and  fo  arc  not  yon  i  his  work  and  p  thou  depart,  my  Candle  is  put  out,  audi 
courfe  was  almoft  comfortably  finilhed,  and  fo  *  left  in  the  horrors  of  dat  knefs. 


is  not  yours  i  his  death  therefore  muft  neoda 
be  gain  to  him,  bat  it  oay  be  lofs  to  you,  even 
thelofs  of  all  that  you  are  worth  for  ever. 

To  this  I  fay,  The  Wifdom  of  God  orders 
the  time  of  his  Peoples  Death,  as  well  as  all 
other  circuraftaoces  about  it:  and  in  this,  your 
hearts  may  be  at  perfeft  reft.  That  being  in 
Clirij[t,  you  can  never  die  to  your  lofs,  die 
when  you  will.  I  know  you  will  repiv,  That  if 
tour  Union  with  Cbriil  were  clear,  theCon- 
troverfie  wereendod:  but  then  you  mud  i  io 
confider,  they  are  as  fafe  who  die  hv  an  act  of 
recumbency  upon  Chri ft,  as  thofe  tliat  die  in 
ffie  ftHeftafibranceof  their  intereft  in  him. 

And  bcfidp,  Yonr  r-'n'^mcles  and  averlati- 
onsto  Death  at  cuohc  ot  your  way  to  alllirance-, 
IfOtlildi  a  ftrong  averfation  to  Sin,  atidfuch 
a  vehement  defireatter,  and  love  to  Chrift,  as 
can  make  you  willing  to  quit  all  tlii^t  is  dear  and 
dfHrable  to  fou  tnuiis  World  for  his  lake,  is 
th?  vcrv  ncKt  door  or  ftep  to  alTurance :  and  if 
tbe  i-ord  bring  your  hearts  to  this  fr^^mc,  and 
fttthenttheie,  it  i& not  tike  you  wiU  belong 
vrithmrt  it. 

But  to  return.  Paul  had  here  valued  life, 
withaifoll  allowance  of  all  the  benefits  and  ad- 
vantage?; of  it  ^  7o  me  to  //vf,  is  Ctsnft-  \  that  is. 
If  I  live,  I  fhall  live  in  Commuiviou  with  Chrift, 
and  fcrvicc  for  Chrift,  and  in  the  midft  of  all 
thofc  comforts  %vhich  ufiially  rcfult  from  both. 
Here's  Life  with  the  moft  weighty  and  deli- 
table  benefits  of  it  laid  In  one  Scale,  and  he  lays 
Deaths  and  probably  a  violent  Death  too,  (ior 
of  that  he  fpeaks  afterwards,  Ch.  2. 17.)  in  t'o- 
/-^  ther  Scale.  Thus  he  fills  the  Scale,and  the  Dal- 
/    lance  bi  eaks  on  Death's  fidc,yea,it  comes  down 
v--^  with  a  »Ax^r  f<4>x«r  KffTf a  far  far  better. 
•/M^How  an^esoeUentPerfon 
in  Mrs.   obrervc?)  a  rub  in  the  way  :  there  are  in  this 
Margaret  cafe  two  Judges,  the  Flffli  3nd  the  Spirit,  and 
Baxtcr'j  they  cannot  agree  upen  the  values,  but  contra- 

SmMb  ^^^^  other.  Nature  faith,  It's  far  tar  better 
9ertm»      jjy^  ^^^^     jjg^        ^-jj  jj^j     beaten  oir 

from  it.  What  then  ?  I  ho|ie  you  will  not  put 
blind  and  partial  Nature  in  competition  with 
God  alfo,  as  you  do  Life  with  Death.  But 
feeing  Nature  can  plead  Ibpowertully,  as  well 
as  Grace,  let  us  hear  what  thofe  ftrong  Rea- 
fons  are,  tliat  are  urged  by  the  Flelh  on  Life's 
JtsUj  and  what  the  Soul  bath  to  reply  and 
plead  on  Death's  fide,  (for  the  Body  can  plr  -H^ 
and  that  charmingly  too,  tho'  not  by  words 
and  founds)  and  then  determin  the  matter  as 
we  lb  all  fee  cau  fe :  but  be  fure  prejadicvpall  not 
down  the  BdlMice. 
uTfxTitM  And  here  the  doleful  Voice  of  Naftire  la- 
iff^^'  mcnts,  pleads,  and  bemflusix  ftlf  tothe  wil- 
iiiiijllingSoul: 

jtflp^      *  Oh  my  Soul !  what  doft  thou  mean  by  thefe 

*  thy  deiires  to  be  dinb!rc(i  ?  Art  thou  In  car- 

*  neft,  when  thou  faill  thou  art  willing  to  leave 

*  thine  own  Body  and  be  ^one  ?  Confider,  and 

*thi.nk  again  e'er  thou  bid  me  ^jrcwcl,  what 
'  thoa  art  to  mc,  and  w  hat  I  b^vc  bcc^  and 


'  I  am  thy^  Houfe,  thy  delightful  Habitation, 

*  the  Houfe  in  which  thou  haft  dwelt  frcwn  the 

*  firft  moment  of  thy  Creation,  and  never  lodg- 

*  edft  one  night  in  any  other :  every  Room  in 
'■  me  hath  one  way  or  other  been  a  Banqueting* 
*rooin  for  thy  entertainment,  a  room  of  plca- 

*  (hrc  \  all  my  Senfcs  have  been  Pmveyors  for 
'  thy  Delight;  my  Members  have «H  of  thien 
'  been  thine  Inftramcnts  and  Servants  to  cw- 
'  cute  thy  Commands  and  Plcafurc.  If  thou 
^  and  I  part,  it  muft  be  in  a  (howre :  thod 
'  lhalt  feel  fuch  pains,  fuch  travelling  throes, 
'  fuch  deep  emphatical  groans,  fuch  fweats, 

*  fuch  agonies  as  thou  never  felt'ft  before.  For 

*  Death  hnth  fnmewhnt  of  anguifh  peculiar  to 

*  itfelf,  and  which  is  unknown,  tho'gudlcd 

*  at  by  the  living.  Bclidcs,  whenever  thou  Ica- 

*  veft  me,  thou  Icaveft  all  that  is  and  hath  been 

*  comfortable  to  thee  in  this  World :  thy  houfe 
*■  Ihall  know  thee  no  more,7#i  7.10.  thy  Lands, 

*  thy  Money,  thy  Trade,  which  have  coft  thee 

*  fo  many  careful  thoughts,  and  yielded  thee  lb 
'  many  refrefhmeots,  Ihall  be  thme  no  longer  ; 
'  Deith  v'j]]  ftriptheeoutofali  theie»»adlcB,v« 

'  tiiee  liaNed. 

'  Thou  haft  alio,  fince  thon  becameft  mine; 

*conr-ifl-cd  m:?pifold  Relations  in  the  W  orl  !, 

*  which  i  know  arc  dear  unto  thee.  I  know  it 
'  by  coftly  «cperieocc  How  haft  thou  made 

*  mc  to  wear  and  wafte  my  fclf  in  Labours, 
'  Cares,  and  Watcbines  for  them  ?  But  if  thou 
'  wilt  be  gone;  all  thefe  mnft  b*  left  cxpofcd, 
'God  knows  to  what  wants,  abnfes,  and  niifc- 
'  rics !  for  I  can  do  nothing  for  them  or  my 
'  fclf,  if  once  thou  leave  me.  Thus  it  charms 
and  pleads  j  thus  it  layeth  as  it  were  violent 
hands  upon  the  Soul,  and  faith,  *  Oh  my  Soul/ 

*  thou  malt  not  depart.  It  hangs  about  it 
much  as  the  Wifcand  Childi  en  of  good  C</«<t- 
ciiu  Curracciolui  did  about  him,  wlicn  he  was 
leaving  ft^ty  to  go  to  Geneva  (a  lively  Emblem 
of  the  Cafcbeforc  us.)  It  fiith  to  tfie  Soul,  a* 
Jo,t^  did  to  David,  Jljsn  haff  pi^med  nty  fact 
this  day,  in  th.n  thou  lovefi  thtne  Enemy,  Death, 
andhiUCil  mt  thy  friend.  'Oh  mv  Soul.'  ray 
*l,ife!  my  Darling!  my  dear  and  only  One ! 
'  let  nothmg  but  unavoidable  nccefllty  part 

'  Thee  and  Mc.  All  this  the  Flelh  can  plead,' 
and  a  great  deal  more  than  this,  and  that  a 
thouland  timesmore  powerfully  and  feelingly* 
than  any  words  can  plead  the  cafe.  And  alfit? 
Arguments  arc  back'd  by  Seiife  .•  Sight  and 
Feeling  atteft  what  Nature  fpeaks. 

Let  us  in  the  next  place  weigh  the  Pleas  and  ^  j^^i^g 
ReafoaSy  which,  notwithftanding  all  this,  do  t,j  ttuiit 
overpower  and  prevail  with  the  believing  Soul  M4 i 
to  be  gone,  andqnititiownBody,  aadiettra-"**^ 
no  more  to  the  Elementary  World. 

And  thus  the  Power  of  Faith  and  Lovett* 
able  it  to  reply  : 

*  My  dear  Body,  the  Companion  and  Partner 

*  of  my  Comforts  and  Troubles  in  the  daf»  pf 
'  my  Pilgrimage  on  Earth,  ^reat  »s  my  ijove, 

andftrong  aie  the  Bonds  ot  my  Afleftions  to 


^amtothee  j  thoa  art  my  Sout^  th^t  is,  my  *thee.  Thou  haft  been  tenderiy,  yea,  excef- 
*l|top,  my  Boiity,  my  Honour,  my       and  *•  IZret^  beloved  by  me*,  my  cares  and  fttrs  for 


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VoLI. 


A  Treatije  of  the  SohI  of  Man. 


58? 


*  tlMlMf«fc6eiiiiiM<pnflftle^ifldiiot}ii^  irtoralng     tM  RefhmiSlAii  than  the 

*  the  love  of  JefusChriff  iv  ftrong  enongh  top  rwfietcft-  Nap  of  an  hour  long  fcemcd  to  be, 
*•  yia,  my  oooleiit  to  part  with  thee  \  tby  iote-  '  whea  I  vras  wont  to  lay  Uice  opoa-thy  bed- 
*f«ft  kiflir  aflbfifam  is  great  but  as  greatas   to  reft. 


*telli  andasmuchasl  priyctlice,  I  cm  fhake 

*  thee  off,  and  thruft  thee  afiUe  to  go  toChrid. 

*  liior  ma/ thi»ft«n  abfM  or  miraftltMuaile, 

•  confidering  that  God  oerer  defined  thee  for 


'  a  Mtmfatiy  bat  only  a  temporary  T ahenmcle 
*to  iM  t  *ils  trne^  I  hirebad  Ibme  comfett  du- 

*  ring  my  abodem-thec-  but  I  enjoyed  thofc 
' Comforts  only  h  diee,  not  Jr«m  theei  and 
*'iMiiy  vaom  I  might  have  enjoyed,  Ifadfctfaou 
•not  been  a  faarc  and  clog  to  mc. 

*  Tis  tboa  that  haA  eatea  ap  my  Time,  aini 

*  dlftnCM  my  Tbonghts,  eoilttred  My  Afl^ 
*(Sion^,  and  drawn  me  under  mitch  hn  and 

*  forrovr.  Howercr,  tho*  we  may  weep  over 
*aicb  tuAtmAn^frnti  to  die  fins  aad  alile- 
•ries  wc  hsvc  drawn  upon  oar  fclm,  yet  in 
« this  isour  joint  relkf,that  the  Blood  of  Chrift 
*]iath  eteifnied  OS  botk  6«n  all  ia. 

*And  therefore  I  cnn  part  the  more  rafily 

*  and  comfortably  from  thee,  becaufel  panin 
'iwpBtOfeeclfeaBd  cajoy  tiiee  in  a  ftr  bettei^ 

*  condition  than !  leave  thee.  Itis^for  bothomr 
•^interdts  to  part  for  a  time:  for  mine,  be- 

'  I  IbU  tbanby  be  freed  and  delivei^ 


•  from  iin  and  forrow,  and  immediately  obtftiti 
•reflrwith  God,  and  the  fiitisiadioo  of  all  my 
'"dflfimmirtciinfoweaiKl  enjoyment,  whicb 
•there  is  no  other  way  to  obtain,  but  by  fcpa- 

•  ratiui  firom^  thee :  and  why  ibould  I  live  a 
*groMlbig,  bntdened,  relMcu  life  always^  to 
'gratifie  thy  fond  and  irration:)!  dcfircs?  If 
'  tboo  lovedft  mc,  thou  wouidit  rejoice,  and 
*tl0tl^pnmatmy  happinefs.  Patents  willingly 

•  ptrt  with  their  Children  at  ttic  greatefl;  Ji- 
^flune  for  their  preforment*  bow  dearly  io- 

•  ever  they  love  them:  and  aoftthoti  envy  or 

•  repine  "t  mine :  1  lived  many  months  a  fuf- 
••focatiiig  obftmre  life  with  thee  in  the  Womb, 
•and  neither  thou  nor  I  had  ever  tailed  or  ex- 
*fH:ricnL:d  the  Comforts  of  this  Worlds  and 

the  various  Delights  oi  Sen(^  if  we  had  not 
*cifttlie  SteHmMne,  and  IlniggSed  hard  for 
•an  entrance  into  this  WorM,  And  now  we 
•are here,  alas!  tho*  thou  art  contented  t& 
^Mit,  I  live  in  thee,  but  as  we  both  lived  in 
•the Womb,  oblfcure^ unealie,  andunfuta- 
<blelife.  Thou caaft fiwd upon matctial-bfcadj 

•  and  delight  thy  felfamidft  the  variety  of  ftn- 

•  fitivc  Objefts  thou  findeft  here:  bctvvhat  arc 
*all  thefe  things  to  me?  1  cannot- fubfiil  by 

•  them  J  that  which  is  Food  to  thee,  is  but 
*ChaR",  Wind  and  Vanity- to  me.  Iflftay 
*-  with  thee,  1  Ihall  be  ilill  (Innine^  and  Hill 
«- groaning:  when  I  leave  thee^  I  mall  beim- 
«  mediately  freed  from  both,  and  arrive  at  the 
•fumand  perfccHonof  all  my  hopes,  defires, 
'  and  whatioever  I  have  aimed  at,  and  laboured 

•  for,  in  all  the  duties  of  my  life  ict  M  tliere- 

•  fore  be  content  to  part. 

*  Shrink  not  at  the  horror  of  a  Grtnc:  'tis 

•  indeed  a  dark  and-  Iblitary  hoDfe,  and  the 

•  days  of  darkneA  may  be  many :  but  lo  thee, 
•-my  dctf  Companion,  it  (ball  be  ^  bed  of  icH;  ^ 

•  yea,  a  perfumed  bed,  Where  thy  I^rd  Jdljs 

•  liy  before  thcc.  And  let  the  time  of  thy  abode 

•  there  be  never  lb  longv  tbon  /halt  not  mei- 
•fiireir,  nor  fmd  the  Idift  tedioufneft  in  i?,- 


The  Worms  in  Grave  flinl!  I>c  nothing 
'  to  thee,  nor  give  thee  the  ihouiaodth  part  o^ 
*■  thattroQb!ttl»r»PleiW»'«oiittiy>d«?  An& 

*  tho'  I  leave  thee,  JefiisChrifl  Hiall  wntch  in 
the  mean  time  over  thy*  Ooft,  and  not  fuller  ^ 

'  grain  of  ittoiieloil.  Aid  (  wlH  mvtn  iff^ 
'  furcdly  to  therngainat  the  time  apiiointcd't 
'  i  take  not  an  everlaftiag  &revrel  of  thee,  bntf 

*  depart  for  a  tkne,  thBt'Iaw|r  feee{wtfi<«  for 
'ever.  To  conclude,  there  is  an  unnofdnble 
'  neceifity  of  our  porting  ^  whether  wiUIng  otf 
'unwilling,  we  maft'be  fljpiiiitlid r  fetot'tMy 

*  confim  of  my  Win  to  pnrt  with  thee  tor  the- 
'  enjoyment  ot  JdUsChriil,  will  be  highly  ac- 

*  ceptabie  to  God,-  a&d  aibmp  of  SngafHor 
*■  fwecten  thebitccr  Cup  of  Death  to  us  both. 

This,  and  much  morc^  the  gracious  Soul' 
hath  tolay  for  its  feparatioa  ftoWtheBbdy,  by> 
which  it  is  eaCeto  dlftem  where  the  r-  in  and« 
advantage  of  Death  Iki  to  ail  Beltevcrs ;  and- 
coiUequently  hotv  much  it  nmll^Ul  every  way^ 
their  intcreft  to  be  unbodied. 

To  be  weary  of  the  Body  upon  the  pute  at-  ||, 
count  and  reafon  of  onr  hatred' to 'ffii;>aM|i  ' 
longing  after  Jcfus  Chrift,  ai*gtejl> 

fh-ongly  Grace  in  troth,  and  Grate  in  Ibrengitlrt' 
it  is  both  the  Ttft  of  cmf  litafierityj  and^'tMP 
Menft&e  of  our  attainment  and  nuitnrity  of 
Graces  and  upon  both  accounts  highly  core-*^ 
table  by  all  the|)eople  of  God. 

It  is  fo  great  an  evidence  of  the  truth  of 
Grace,  that  the  Strii^ires  have  made  it  the* 
defcriftivt  Pifrt>*r<»/r/ of«  a  Chriftian  :  Sd  Wc* 
Pnd  it  in  2  Tim.  4.  S.  tbe  Crown  of  Life  is  thtte. 
pmomifed  to  all^them  that  love  the  appearance-' 
of  Chrjff;  t.  e.  thofe  th^  love  to  raiolt'ofltV 
that  delight  to  ftcep  their ttonghts  in  fubjeds • 
beiongmg  to  the  other  Wotld^  and  caftmafiy* 
'a  yearning  look  that  way:        z-JKri^.' 3.  \if 
ithey  arc  aofcribed  to  be  fuch  as  are/wfc'i/^  /or, 
^id-  hajhing  tt  the  coming  cf  thr  dity  of  G«el.' 
jTheir  earnelt  eiep^tion  sand  longings  donoe^ 
only  pttt  them  upon  making  all  the  haftt;  theyi 
can  to  be  with  Ghrill,  but  it-makes  the  inter* 
Ipofing  time  fecm  fo  tedious  and  flow,  tha^ 
with  thefr  raoft  veliemcnt  wilheS  and  de(irc$,- 
they  do  wbat  they  can-to  acceleratcand  haftcn* 
lit,  as  Rev.  22-.  Comr^  Lvrd  f  (fus,  come  (jtdckijf*'. 
Lovers  hoorsj  faith  the  Preverh,  are  hill  of 
Eternity.  *Ohj  (aid-Mr./^wfiwr/'ffr^thatChrift^ 

*  would' miake  long  (h-M^l  Oh  tint  he  wonld^ 

*  fold  up  the  Heavens  as  an  old  CloaTi,  and' 
*■  (hovel  tinKand  days  out  of  the  way  !  Such' 
delires  as  thefe  can  fpring  from  none  but  gra* 
cioosand  renewed  Souls :  forNatnre  is  wholly* 
diiaffed«l  to  a  removal  hence  upon  fuch  mo- 
tives and- confidcrations  as  theft.   If  OthCTSt 

wifb  atany  time  for  Death,  'tis  but  in  a  pet,  a     .  ** 
prcfent  pa iHon  provoked  by  fomc  intolerable'  ,.' 
anguiih,  or  grteit  diftrefs  of  Nature.  But  toK 
lode,  and  long,  and  hallen  to  theothcrWorld, 
outofa  wearinels  offia,  and  a  hearty  vvillijig- 
nefi  to  \xi  with  Chrift^  foppofes  nccelBirily  a- 
deep-rooted  hatred-of  (rtii  abhorring  it  mt>rc'  \ 
than  Death  it  fclf,  the  greateft  of  natrral  evils  y  \ 
aft*  a  real  fight  of  things  iovillble  hj  threat?  \ 


_ofFefth,  withbi^t-whiLh  it  ]«•  impcilibl?:  any 
•  A  thouund  years-tlMNHlMlireem  fiotnorna  OMs's-iieart  ibouidbctinisframM  aad  ceuipcr'd.  1 
V*U  ffffa  And  J 


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A  Treattfe  of  the  Squl  of  Mm, . 


Vol.  I. 


And  as  it  evidenceth  the  triub,  fo  alfo  the 
jtrength  and  maturity  of  Grace  :  For,  alas ! 
how  many  thoHfands  of  gracious  Souls  that 
love  the  Lord  Jefus  in  fincct  ity,  arc  to  be  fouod 
qnire  below  this  temper  of  mind!  Oht  Yisbiit 
here  and  there  one  among  the  Lord's  own  peo- 
ple that  have  reached  this  heiglit  and  eminence 
of  Faith  aad  Love.   It  is  with  the  fruits  of  the 
Spirit  jad:  as  it  is  with  the  fruits  of  the  Earth 
IbcBC  are  green  and  raw,  others  arc  ripe  and 
.    mciiow :  the  firft  flick  faft  on  the  Branches, 
you  may  fhake  and  fh.ike  aa.iin,  and  not  one 
will  drop  ;  or  as  thofc  fiuii'i  that  grow  in  the 
Hedges,  with  their  Goats  and  intcgunicuts 
enwrr'ppiiig  them,  as  A?};/;,  fee.  you  may  try 
youi  iircogth  upon  them,  and  fooner  break 
your  Nails  than  difcbfe  and  feparatc  them,  f> 
f3f>  md  clofl-  do  their  husks  ftick  to  them :  but 
V,  h  i  t  i  Mu  1-  1  the  influences  of  Heaven  have 
ripened  au  I  brought  them  to  their  perfection, 
the  Jpplfs  drop  into  yoar  hands  without  the 
Icaft  touch,  aad  the  Avft  UUsout  ofits  cafe  of 
its  own  accord  :  So,  much  more  fo,  doth  the 
Soul  part  from  its  ikxly  when  maturated,  and 
come  to  its  Itrcngth  and  vigour. 
Jinr.III.    It  may  greatly  prevail  upon  the  Will  and 
■  Refolution  of  a  Believer,  to  adventure  boldly 
'    and  chcaifully  upon  Death,  that  our  Bodies, 
of  which  wc  arc  bereaved  and  deprived  by  i 
Death,  (hall  be  mofl:  certainly  and  aidvaata^- 
oufly  rellored  to  us  by  the  Reforrcdion.  Tlie 
Relurrcdion  of  the  Dead  is  the  encouragement 
and  confolation  of  the  dyings  The  luore  our 
Faith  is  cftablifh'd  in  the  Doftrlne of  tlwRelwr- 
rcAion,  the  more  we  fliall  furniount  the  fears  of 
Diirolutioo.  UPmU  ur^ed  it^  aaArgument  to 
reconcile  Philtmmto  his  SeTVantO»»//>wiw,v.i  5. 
Tfjdt  he  thffcfort  defarttd  for  n  feafun^  that  Phi- 
lemoa  might  receive  himfev  ever  ^  the  fame  Ar- 
gumcnc  may  reconcile  every  Believer  to  Death, 
and  take  ofl'thc  pi  cjiidice  of  ti^.c  Soiil  a^ainfl  it. 
You  fliaU  furd  y  receive  your  Bodies  ag^io,  and 
enjoy  them  forever. 

Now  the  Doclrinc  of  the  RcrurrcL\ion  is  as 
furc  in  it  fclf,  as  it  is  comfortable  to  us  ^  tlic 
^epth  and  ftrength  of  Its  foundation  fully  an- 
Asct  s  to  the  height  and  fwectuefsof  its  confo- 
lation. Be  pleaf«xi  to  try  the  two  Pillars  there- 
of, and  fte  which  of  them  may  be  doulytcd  or 
Jl'.  ikcn,  Afmh.  22.  79.  Tote  o  r  (faith  ChriH:  to 
the  Sadducci^  who  denied  this  Dodxine  )  net 
htewin^  the  Scriptures,  Mid  the  femr  ef  God. 
This  IS  the  ground  androotoftheir  Error,  not 
knowing  the  Saipturcs,  and  the  Power  of 
God :  9.  J.  did  yoQ  know  and  bdiene  the  Scri- 
ptures of  God,  and  the  Power  of  God,  yon 
would  never  (^ueftion  this  Do<ltrine  of  the  Ke- 
furredion,  which  bbailtn{)OBthem  bodi.  The 
.  Po-r  cr  of  God  convinccth  all  men  that  know 
and  believe  it,  that  it  any  beft  -^  and  the  Scri- 
pwres  ofGod  coQvinoeanthatkirawaod  helieve 
them,  that  it  tnuH  be  fo.  As  for  his  Power,  who 
cm  doubt  it  i  At  the  Commaad  and  FiM  of 
God,  the  Earth  brought  fbrdi  every  living 
Creature  after  his  kind,  Gen.  i.  24,  25.  at  his 
Command  Laijutu  tame  forth,  John  1 1 .  43 
And  was  there  not  as  much  difficnlty  in  either 


ofthcrc,  as  in  our  Rcfiirro!\ion  ?  F,y  this  Pow- 
er our  Suuls  were  quickened  and  raifcd  from 
tiie  Deatli  of  Sin  and  Guite,  to  the  fpiritua' 
LifcofChrift,  Ffh.  And  is  itnotaseafie 
to  rolfc  a  dead  Body  as  a  dead  boul  /  But  .what 


Ihnd  I  arguing  in  fo  plain  a  cafe,  when  we  are 
aifured  this  mighty  Power  is  aUe  to  fiibdne  ftU ' 
things  to  it  fclf?  Phil.  3.  21: 

And  then,  for  hisPromife  that  it  fliall  be  fo, 
what  can  be  plainer?  Sec  i  Theffl  4.  i^,  t6. 
This  ice  fay  totto  yon  by  the  Word  of  theLerdt  &C.  * 
(/.  f.)  in  the  Name  or  Authority  of  the  Lord, 
and  by  Commiflion  and  Warrant  from  him. ' 
He  firft:  opens  his  Commiffion,  fhcws  his  Cre- 
dentials, and  then  publifhes  the  comfortable 
Doctrine  of  tlic  Kcfurrcction,  and  the  Sauls 
prcbcaiiaencc  to  all  others  titer  ein. 

WeU  then,  what  rcnnins  in  Death  to  fright 
and  (care  a  Bslicvcr  t  Is  it  our  parting  with 
thefc  Bodies  ?  Why,  it  is  not  for  ever  that  we 
part  with  them  •,  as  fare  as  the  Power  and 
Proniifcs  of  God  are  true,  firm,  and  fiifficicntr 
to  accomplifli  it»  wc  Ihall  fee  and  enjoy  t  hem 
again.  This  comforted       chap.  19.25^26.' 
over  all  liis  Difeafc^,  vw-.en  of  all  his  Eii  joy-' 
mcnts  that  once  he  had,  he  could  not  fay,  my 
Friends,  my  Children,  my  Eftatc  \  yet  their 
he  could  fay,  my  Rtdtemkr.  When  he  looked 
upon  a  ix>or,  waited,  withered,  loathfom  Body 
of  his  own,  and  law  nothing  but  a  Skeleton, 
an  Imat-.e  ot  Death,  yet  then  could  he  fee  it  a 
glorious  Body,  by  viewing  it  believing! y  in 
thtsGlafi  of  ttie  Refurredion.  So  then  all  the 
damaf,c  we  can  receive  by  Death,  is  but  the 
abfenccof  our  Bodies  for  a  time  \  during  which 
time  the  Covenant-relation  betwixt  God  and 
them  holds  {;ood  and  firm,  Matth.  22.  32.  He 
theijefore  will  take  ore  of  them,  and  iii  doe 
time  rcftorc  them  with  marreloos  improve-- 
mentsand  endowments  to  us  again,  divcfled 
of  ail  their  Infirmities,  and  doathed  with  hea- 
venly Qualities  and  Perleftionsi,  1  Cer.  i  43, 
44-   And  in  the  mean  time  the  Soul  attains  its 
rcit,  and  bappineis,  and  iatisfa^ioa  in  the  blcf- 
ed  God. 

The  confldcratlon  of  what  wc  part  ft'oni,^,|V'i 
and  what  we  go  to,  ibould  nuke  tint  Medium 
by  which  we  paA  from  fo  much  Evil  to  fo  great 
Good,  lovely  and  dcfirable  in  our  eves,  iunr 
unpieafing  or  bitter  foever  it  be  in  it  fcU^ 

No  man  delires  Pkyfeifar  h  felf.  There  is 
no  plcafurc  in  bitter  Pills  and  loathfom  Potions, 
except  wh^t  rifesfrom  the  end,  vix^  the  dif- 
bnrdening  of  Natore^  and  recovery  of  health ; 
md  this  gives  it  a  value  with  ilic  lick  an  1 
paia«l.  Under  a  like  coniideration  is  Death 
deiiTed  lyy  (ick  and  Mined  Souls,  who  find  it 
l>etter  to  dieoAc^  tlian  groan  wider  burdens' 
continually. 

Death  certdnly  it  the  heft  Phyfidm  nextand 
under  Jefus  Chrift:,  that  ever  w  is  employed 
about  them  ^  for  it  cures  radically  and  pcrtoU- 
ly,  fo  that  the  Soul  never  relapfts  more  uto 
any  Diflempcr.  Other  Medici [ics  are  but 
dyiesy  or  at  bed  they  relieve  us  but  in  part, 
andnnratime)  bat  this  goes  through  the  work, 
and  pcrfcfts  the  Cure  at  once,  ^icthink^  that 
call  of  Chriit  which  he  gives  lus  Spoufe  in 
Cant.  4. 8.  f  dme  wttb  me  frvm  Lebanon  (vty 
Spot'fr)  Tvith  nc  from  Lebanon  :  look  jycr:  the  taf 
of  Amana,  from  the  top  »/  Shcnir  aud  Herraon, 
froTTt  the  Lions  Dens,  from  the  MemttAim  of  Uo- 
fariii)  fcarcc  futcs  any  lime  fo  well  as  tlic  time 
of  Death.  Thca  it,  is  that  we  de])ari  from  the 
Lims  Dutti  and  the  Mountains  of  Ltoftirdi, 
places  uncomfortable  and  unftfe.  Mofcpir*' 
ticularly  at  Death  the  .Saints  depart, 

I*  FSOlBr 


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V&L  L 


A  Treatije  ^  the  Sad  ef  Mm.. 


1.  From  Defilins, Corruptions 


?r  I.  Perfcft  Purity. 
\  2. 1  ulads  of  Joy. 
A  j.F  vcrbftingFrecdom. 

(  .2  Js.  Umvcrlal  ^ 
\  /6.  Hi^lieft  s<? 
3        \  7.  Si:bflantial 


Sfcuncv. 
Gi>od. 


2.  trotn  hcart-Unkini',  borrows 

3.  Vromentan^lin;'  Tcnip'arions 

4.  Froin  dirtrcirm  ;  Pc-  llauions 

5.  From  pinching,  VVan's 
6*  From  diftratlmi;  Ft-ars 
7.  From  deluding  Sbado  AS 

t.  From  defiling  Conuptioas  into  perfcft 
Purity.  No  lin  han^s  about  the  ftvaraxtd^  tho' 
it  do  about  x\\t[Au(\,f,ci  Soul.  They  cotnc  out 
<rf  the  Body  iutable  to  that  Character  aud  Eix- 
COnuniB,  Cjm,  4.  7.  Thon  ,\rt  aB  fair,  my  Lwe, 
thertis  nt  fft  tn  thee.  It  doth  that  for  the  Saints 
which  all  their  Graces  and  Duties,  all  their 
.  lAcrdesaiidAlfiifUkiDS, could  never  do.  Faith 
is  a  great  purifier.  Communion  with  God  a 
eratcleanrer,  fandtified  AfRiftions  a  Refiner's 
nreandFnnci^foap^  thclc  have  all  done  their 
part*?,  and  been  tiferul  in  their  places  :  bat  none 
of  ihcni,  nor  all  together,  peifeded  this  Cure 
till  Death  come,  and  then  the  work  a  done, 
and  the  cnrc  perfct^  ed . 

All  weeping,  all  pr.^ying,  all  believing,  all 
lieariag,  all  Sacrameats,  all  the  means  and  in- 
iiritmcnts  in  the  World  ,  cnnnot  do  what 
Death  will  do  for  thee.  One  dy  in^  hour  will  do 
what  ten  thoufand  praying  hours  never  did, 
nor  could  do.  In  this  hour  the  dcfign  of  all 
thofe  hours  is  accomplifhed  ;  as  he  that  is  dead 
by  mortihcation  is  at  prefent  freedom  firom  fin 
in  rcfpeftof  imputation  anr!  dominion,  Rom.  6. 
7.  fo  he  that  is  juftiSed  aaJ  mortified,  when 
dead  naturally,  is  immediately  freed  from  the 
very  iii'hveirmg  and  exiflcnce  of  fia  in  him. 
We  read  or  the  walliiug  of  the  Robes  of  the 
Saints,  in  Krvel.  7.  14.  The  Wood  of  the 
Inmb  clcinfcth  ilicin  from  ever^'  fpot  ■, 
but  it  doth  it  gradually.  Thcbll  Ipoi  of  Guilt 
indeed  wasfetch'd  out  by  one  aft  of  Juftificati- 
on  ■  hut  the  lad  fpot  of  Filth  is  not  fetch'd  out 
till  the  time  of  their  dilTolution ;  when  they 
arc  come  out  of  the  Agonies  of  Death  (which 
tbcSaiyfim  cc\\horeat  Tribulation')  tbeo,  and 
not  till  tlicii,  arc  they  perfectly  clcanied.  Sin 
brought  in  Death,  and  Death  carries  out  Sin. 

Oh  !  whata  pure,  lovely,  Ihining  Creature, 
is  the  fcparated  Spiritof  a  Juft  Man !  how  clear 
is  itsjudgment,  how  ordinate  its  will,  how  Iwly 
and  altogether  heavenly  are  all  its  Af^ftions 
jiow  !  and  never  till  now  it  feels  it  fclf  perfeft- 
Jywcll,  and  as  it  would  be. 

2.  From  heart-linking  Sorrows  into  fulacfs 
of  Joy.  The  life  we  now  live  is  a  groaning  lite, 
2  Cor!  5.1.  where  is  the  Chrifliau,  that  if  his 
inlide  could  befecn,  and  his  Heart  kid  naked, 
would  not  be  found  wounded  from  many  hands? 
from  the  hand  of  God,  of  Enemies,  ot  Friends, 
of  Satan  \  but  crpeciail^  by  the  hands  of  its 
own  Corruptions?  Chrift  oar  Head  was  (tiled 
A  Man  0^  Sonorvs,  from  the  mnltituue  of  his 
Sorrows  j  and  it  is  the  lot  of  all  his  to  be  in  a 
ftatc  of  Sorrow  in  the  Body,  h  the  Wvrtd  (faith 

he)  you fliafl  hitve  trouble.  Wlicii  I  confider  how 
oft  the  Candle  of  Sorrow  is  held  to  the  Thretl 
of  l  ife,  I  jiiftly  wonder  how  it  isprotra  iicd 
to  llidi  a  length.  Wh  it  Fi  icnd,  whatEnjoy- 
jnent  had  wc  ever  ill  this  World,  irom  which 
no  forrow,  nay,  many  forrows  havenot  fprung 
u])  to  us And  if  il.c  hc'.l  Comforts  bring  fortii 
borrows,  wli:it  do  the  worll  things  we  meet 
with  here  biu.;^  torth  ?  f  foppofe  there  are 
many  thoufinds  of  CeJ':.  Pcoj  Ij  t!iis  day  in 
the  World,  that  have  as  much  rcafon  to  af- 


fume  the  fame  new  Name  that  Naomi  did  ,~  and 
fay.  Call  me.Marah.  Look  as  Day  and  Ni^t . 
divide  all  Time  bctv/itt  them  ;  fo  do  otir  r 
Comtorts  and  our  Sorrows,  only  with  this 
dirt'crencc ,  that  our  Nights  of  Sorrow,  like 
Winter-niglits,  .uc  long, cold, and  dark ;  and  ■ 
our  Days  of  Comfort  fliort,  ajid  frequently 
over-calt.  . 

But  when  we  put  of  tliek  Bodies,  v,e  put 
oiT  our  .mourning  gaimcnts  nith  them,  and 
lhall  never  forrow  any  more :  thenceforth  Goa  . 
wipes  away  all  Tears  from  his  Peoples  eyes. 
Rev.  1.  4.  And  that  is  not  all,  but  they  enter  . 
into  their  Mailer's  Joy;  cVea  fnbefs  of  Joy 
and  Plcafurcs  for  evermore.  Groans  are  tnrned 
into  Triumphs,  and  Sighs  and  Tears  into  joy- , 
fill  Acdamations  and  Songs  of  Praifc.  Oh  that . 
we  were  once  made  lenfihle  throughly  of  th«,) 
advanugcs  that  come  by  this  exchange ! 

3.  From  entangling  Temptations  mto  ever- ' 
ladinp,  Frcttlom.  'Tis  this  Body,  and  theinte- 
refts  and  coatcrns  ot  it,  upon  which  Satan  rai- 
fes  moft  of  his  Battcric-;  againft  our  Souls :  'tis 
our  Flefh  that  caufeth  our  Souls  to  fin  ^  and 
whilft  the  Soul  dwells  in  the  Body,  it  is  ^vithin 
Satan's  reach  to  tempt,  and  defile,  and  trouble 
it.  Oil  w'l.M  pricTOus  things  do  the  belt  Souls' 
ciidun.  and  lulicrou  this  account !  ; 

Temptations  are  of  two  Ibrts ;  ordinary 
and  mediate,  by  Satan's  exciting  and  mana- 
ging our  Corruptions, by  prcfcntiag Objects  to 
themv  or  extraordinary  and  immediate,  like 
fiery  Darts  fiiot  immediately  nnt  of  Hell  into 
the  Soul,  which  puts  It  all  into  a  flame  and  com— 
bullion :  Of  the  former  you  read  in  i  Jai  .14.- 
the  latter  in  1  Efh.  6.\6.  and  upon  the  ncconut 
of  the  one  and  other,  the  Fcopk  oi  God  arc 
weary  of  their  lives.  Think  what  a  grief  it 
muft  be  to  a  Soul  that  loves  God,  to  feci  in  it 
fclf  fuch  tnings  as  militate  againfl  and  wound 
the  Name  and  Honour  of  God,  which  is,  aiuj^ 
ought  to  be  dearer  to  it  than  its )  i  fc 

But  by  the  door  of  Death  cvci  y  g  ratious  Soui- 
makes  its  efcape  from  the  temptmg  power  of 
Satan :  he  can  no  more  touch  or  affcd  the  Soul 
with  any  temptation,tban  we  can  batter  the  bor 
dy  of  the  Sun  with  Snow-balls :  for  as  Satan  can 
have  no  accefi  to  that  place  of  blefTednefs  w  her  e 
the  Souls  of  the  Saints  arc  ^  (b  if  he  could,  he 
can  find  nothing  in  them  to  fallen  a  tcmptatioa 
upon..  The  School-men  jgive  this  as  the  reafba 
why  the  Saints  in  Heaven  arc  impeccable,  bc- 
caufe  all  their  thoughts  and  affcdions  are  evcr- 
laftingly  fixed  in,  and  employed  about  the 
btcllcd  God,  whofe  Face  they  continually  be- 
hold ia  Glory. 

!  4.  From  diHreflin^  Pcrfecutions  into  full  and 
pcrfcdl  Reft.  As  Death  fets  us  free  from  the 

j  Fower  of  Satan,  fo  from  the  reach  of  all  Perfe^ 
cutors^  There  the  wicked  c<tife  firm  tronblir«r^ 
attd there  the  vejoy  are  at  r«7,  as  It  is  in  jch  \ 
1 7.  The  price  of  one  jiUaby  who  had  fold  hini- 
felf  to  work  wickedncfs,  was  a  ftock  fufhcient 
to  parchalc  many  years  trouhte  to  all  l[rael.t 

I  King.  18.17.  ^V'i^^dmtn  art  asthe  mqiiitt  trcu' 
bttdSc^Tshieb  e4umot  r«/?,Uk.  5  7. 20.  They  cannoc 
I  reft  from  troubling  tlte  Saints,  till  they  cea:fe  to 
bcwiLkcd  or  to  live:  when  God  puts  out  the 
Caudle  of  their  lives,  they  ^^eiilcatiadarkaefs, 
I  Afar.  2.  9.  And  when  God  puts  out  thcr 
Candle  of  our  life,  wc  arc  at  reft,  tho'  they  rage 
never  fo  much  in  this  World.  Death  is  the 

Stiiiio 


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A  TretO^t  4  *^  SudtfAdM, 


VqLI 


Saints their  fuDandfiaal  difchargc  fitisfaftion  in  thofe  things!  Every  working 
from  perfccnting Enemies.  Whwi  we  aredy-  ofComiption^verydacovery  madcby  Tcmp- 
»i.^nfii.r       vf,!      f  o  fhaM  £imBv.  tatiDn.  DUts  them  into  a  frisibt.  and  makes 


ing,  wemayfiiy,    rG'  9  ^-  0  4w»  E$im^ 

DtftrttlHtn/  arecmm  to  nferfttml  aid. 

Godmav  put  tn  end  to  theft  Ptrrectitions 
Ufore  Death,  and  fv.ch  1  time  according  to 
nrofflifeisto  be  expected,  when  Mr  Offers  jh.iU 
be  PtMce^  MiioKT  ExuBor  Ri^hte«MfneJs,  Ifa.  60. 
17.  but  if  the  accomplifhtnent  of  the  Promifc 
be  refcrved  for  Ages  to  come,  and  we  muil 
fpend  our  days  ofldwr  the  opprdfion  of  the 
Wicked  i  yet  this  is  01; r  comfort,  we  know 
ivjKHOTeSuiU  be  far  enough  out  of  their  reach. 
*.  From  pinching  Wants  to  nalverfal  Sup- 
This  is  the  day  in  which  the  Lord  abun- 
Santly  fitisfies  the  defites,  and  foppUes  the 
needs  of  all  his  fttjple.  Thcie  afe  twofiffts 
of  wants  upoo  the  Pee^  of  God.  SfSriMd 
tod  T rmperdj  .  ,  r 

Spiritaal  Wants  are  the  juft  GompMntsof 

all  gracious  SohIs.  You  read  i  TWi  3- 'O-  of 
th;rt  which  is  hicKingin  the  Faith  of  the  Saints : 
there  are  none  hut  find  many  things  HCkiog 

to  tic  pcrfcLlion  of  every  Grace:  Our  JGr**- 
/ftirof  Gpd  wants  a*«Ti<f/and  Efficacy  \  onr 
£wf  to  God  ftrww  and  CmfiMmy  .,  our  Ffith 
wannSircn^th  and  SttAiUty:  Darkiids  nixcs 
it  felf  with  oor  ICnowledg,  Deadncls  with  our 
Lore,  UnWief  wfth  the  pureft .  ads  of  Faith. 
Go  where  you  will,  yor;  fhall  find  God's  Peo- 
ple rrery  where  complaiaing  of  tbdr  Spiritual 
^nts  oneof  tdsit  Head,  another  of  a  dead 
Heart,  auodicr  of  a  treacherous  Memory. 
Thus  they  arftoading  one  another  with  their 
Comf^iaints. 

Tcmpora],  on^v-jrd  wants  pinch  hard  alfo 
Tipon  many  of  God's  People:  the  grcatcft  num- 
ber oftbem  eonfill  of  the  Poor  of  this  World, 
yAm.z.  5.  Thofe  whofc  Souls  are  difcharged 
and  araaittcd  by  God,whofc  Debts  are  paid  by 
^s<%rift,  mayyetbcltttangled  in  a  brake 
ofCarcs  and  Troubles  in  the  World,and  know 
not  which  way  to  torn  themfelvcs  in  tlKir 
ftraitsand  difficohies.  Batby  Death  the  Saints 
p  iT,  iVom  I'l  their  wants  inward  2nd  outward 
to  a  Rate  of  complete  Satisfadion,  where  no- 
thing Blacking:  from  that  day  all  their  Spiri- 
tual v-  ant?  arefupplicd  ^  for  they  arc  now  ar- 
rived to  the  mtafure  ef  the  Aiiinr$  cfthe  Fidiiefi  »/ 
Chrifi,  to  a  ferftd  Mm*  t^h.  4.  13.  NowdImT 
which  iSferfeB  iscmUy  and  sS'tkatlMI  U/fOTt 

is  dmt  an*3ij  1  Cor.  13.10. 
And  for  outward  wants,they  {hall  feel  them 

no  iTiorc :  for  puttiog  o!V  the  Body,  we  muft 
needs  pat  off  aU  cares  and  concerns  about  it 
AAattfmribtSetyy  and  the  Bety  far  Mms^Gtd 
fhall  Jcfiroy  both  it  and  them^  I  COr.  5. 1 3. 

6.  From  diliiafting  Fears  into  the  highcft 
ftawity  and  reft  ot  tlioughts  lor  evermore. 
The  Fears  of  God's  People  arc  cither  tbout 
their  Soul?,  or  about  their  Bodies  •,  the  fears 
they  have  about  their  Souls  are  incxprcDible. 
Two  things  cfpccially  exeicife  their  Fears  a- 
bout  their  Souls.  ( i  )  Whether  they  be  really 
tmitedtoChrift.  (1.)  Whether  ihcy  lhall  be 
able  to  continue  and  perfevcrc  in  the  ways  of 
Chrift  to  the  end  j  they  are  afraid  of  their 
tmtf  and  of  their  flAnlny  -.  and  thefe  Fears 
accompany  many  of  God's  People  tVom  their 


tation,  puts  them  into  a  friglit,  and  makes 
them  queftion  all  that  never  was  wrought  iu 
them. 

And  as  their  fears  arc  great  about  the  in- 
ward, fo  aifo  about  the  outward  Man^  cfpe" 
ciaily  when  fuch  bloody  preparations  feems 
to  be  making  by  the  lame  Enemies  that  have 
acted  fuch,  and  fo  many  bloody  Tragedies  al- 
readyvin  the  World. 

But  at  Death  they  enter  intoa  perfect  peace 
and  fecority,^/!.  57.Z.  No  wind  of  fear  fhall  e- 
yer  ruffle  anddifrofb  tlicir  Souls,  and  pot  Aeiit 
into  a  florm  any  more. 

7.  From  deluding  fliadows  into  fiibltantial 
Good.  This  Worldla  tlie WorULofSkadows^ 
and  dclullvc  Appearances.  Here  we  arc  ira- 
pofed  upon  and  tMtiied  by  empty  and  deceitful 
Vanities.  AH  we  have  here,  is  Uttle  eUe  bat 
a  Dream :  at  death  the  Soul  awakes  out  of  it* 
DreaiB,  and  hikls  it  i<^f  ia  the  World  of  Rea- 
lities, where  it  freds  upon  faMhattial  good  to 
fatis^dHon,  Pfal.  1 7.  1 5. 

Now  the  advantages  accruing  to  the  Sool 
by  Death,  being  fo  great,  and  many  \  tho* 
the  ,^/£.//;i«;be  harfh  and  nngratcful  in  it  fcl^ 
yet  there  is  all  the  reafon  in  the  world  wc 
fhould  com  it  for  the  benefits  Ifeatcoine  by  it. 

Ar^mn.  V.  The  forctafVcs  we  have  had  of 
Heaven  already  in  the  IJody,  ftould  make  all 
the  Saints  long  to  be  unbodied  for  tibcfbnand 
perfect  fruition  of  that  Joy ;  feeing  it  cannot 
be  fully  and  pcrfedly  enjoyed  by  the  Soul, 
till  it  hath  putoflTtbe  Body  by  death. 

That  there  are  Prelibations,  Firft-fruits, 
and  Earueib  of  future  Glory  given  at  certain 
feafbns  to  Ddicvers  in  this  lite,  is  put  beyond 
all  doubting,  not  only  hy  Scriptnre  rrn-imo- 
nies,  but  frequent  Experiences  of  God's  Peo- 
ple, 1  fpcak  not  only  with  tlicScriptores,  hot 
with  the  clear  experience  of  manySaiiits^whenf 
fay,  here  arc  to  be  fdt  and  tailed,  even  here 
in  the  Body,  the  Earaefts  of  oor  Inlieritrace, 
Efh.  1.14,  The  firjf'fruitt  of  the  Spirity  Ronu 
8.13.  ThefealttigoftheSpirity  Eph.  l.i^Tix 
very  Joy  of  the  I^dy  I  Pet  I.  8.  of  die  fiime 

kind,  tho*  in  a  ronifierd^ree,  nii^  dtat  of 

the  Glorified. 

That  the  fulnefsof  tbis  Joy  cannot  i)e  in  OS 
whilft  we  tabernacle  in  Bodies  of  flclh,  is  as 
plain.  When  M^Jh  delired  a  fight  of  that 
bee  which  the  Spirits  of  juft  Men  made  per* 
fed  do  continually  behold  and  adore,  the  An- 
fwcr  was.  No  Mm  can  fee  my  fact  and  live^ 
Exod.  33.  18,  t%  20.  (j.  d.  Mofesy  thoa 
askeft  a  great  thing,  and  underftandeft  not 
how  unable  thou  art  to  fupport  that  which 
thou  defireft :  fhould  I  fhew  thee  my  Glory  in 
this  compounded  ftate  thou  now  art,  it  would 
confound  thee,  and  iwallow  thee  up.  Nature, 
as  now  conftituted,  cannot  fupport  fuch  a 
weight  of  Glory:  a  Ray,  a^limpfc  of  this 
Light  overpowers  Mao,  and  breaks  fuch  a 
clay  Veifcl  to  pieces;  which  is  the  reafon  why 
the  Rcfurrcftion  muft  inten'enc  bet'.vi\'t  thb 
ftatc,  and  that  of  the  Body's  Glorification. 

And  it  is  not  to  be  doubted,  but  one  main 
end  and  reafon  why  thefe foretaftcs  ofHcavcn 


Regeneration  to  their  Diiioiuuoo.  O  wiiat  arc  given  us  in  the  Body,  is  to  embolden  the 
wonldtiiey  not  give,  wtntsreNddtbeynot  do,  |  Soul  to  venture  through  Death  it  felf  for  the 
yea;  what  wonldtbeyflotaidore  to  getfiiU  fall  eoio|Biait  «rftiiofe  JPdigkts  and  ficaforei . 


Digitized  by  Coo': 


VoLL 


They  arc  like  the  Grapes  of  Ejhctl  to  tlic  '^lint- 
hcartcd  Ifraelnts  \  or  the  fvvcet  Wines  ol  Ji^ify 
tothei7<««if,whiclioiicetaftal,  made  them  reft- 
lefe  till  they  had  conqoercd  that  good  Coun- 
try whatthqy  grew.  Rooi.  8.23.  IVe  xohich 
hmie  tSst  ptf^^^rmts  tht  Spirit^  even  we  our 
felves  do  groan  n>iihi»  our  folvef^  vairirtg  for  the 
jidopien^  viz.  tht  Redemption  of  em-  Bodies. 

Well  then,  rcfleft  ferioufty  upon  thole  fwect 
tnflcs  that  you  have  had  of  God  and  his  l.ovr 
in  yoMr  fmccrc  ajid  fecrei  addrcircs  to  him,  and 
converfts  with  him.  What  a  holy  forgctfolncft 
of  all  things  in  this  Woild  hath  it  wrought! 
How  inlipid  and  tillclcfsbath  it  rendered  the 
Iweetefl:  Creature-enjoyments !  What  willing- 
nefs  to  be  didblvcd  for  a  more  full  fruition  of 
it !  God  this  way  brings  Heaven  nigh  to  your 
Souls^  out  of  defignto  overcome  your  Rdu- 
ftancies  at  death,  through  which  yoii  nroft 
pafe  to  the  enjoy  metit  of  it.  And  after  all  thofc 
lights  and  taftes  both  of  the  truth  and  good- 
ncfs  of  that  ftatc,  fha!!  we  ftil!  rduftatc  and 
hang  bock,  as  if  we  had  never  tailed  how  good 
the  Lord  ii/O  yoa  may  juflly  qnel!ion,  whe- 
ther you  ever  had  a  real  taRc  of  jefiis  Chrift, 
if  thattaftedo  not  kindle  Coals  offireinyoor 
Bofoms,  I  mean  ardent  longings  t»  kewith 
him,  and  to  he  fatiatcd  with  his  I  ovc. 

If  yott  have  been  privileged  with  a  taftc  of 
that  hidden  AUnrm^  with  the  fight  of  things 
invifible,  with  Joy<i  nnrpcakaWe  and  full  of 
Glory,  and  yet  arc  loth  to  be  gone  to  the  Foun- 
tain whence  alfo  this  flows  \  certainly  you  here- 
in both  crofsthcdciign  of  the  Spirit  in  giving 
tbem,  and  call  a  vile  difgrace  and  reproach 
upon  the  VMM  God^  as  thinking  there  is 
more  bitter neft  in  Den h,  than  there  is  fwect- 
ncfs  in  his  Prefencc.  Yea,  it  argues  the  ftrength 
of  that  Unbelief  which  ftHt  remains  in  your 
Hearts,  that  after  To  many  taftcs,  and  triab  as 
you  have  had,  you  itili  remain  donbcfiil  and 
hefitating  aboHt  the-  certainty  and  reality  of 
things  inviiiblc. 

O  what  ado  hath  God  with  his  froward  and 
peevifl)  Children  !  If  he  had  duly  revealed  the 
futnrc  ftatc  to  m  in  his  Word,  as  the  pure  Ob- 
jed  of  Faith,  and  required  us  to  die  upon  the 
meet  credit  of  bis  Promife,  without  foch 
Pawns,  Pledges^  and  Eirncl's  a^thefc  nrc^ 
were  there  not  reaiba enough  for  itf  but  after 
fiich,  and  fo  many  woaderfot  and  amazing 
Condcfccnfions,  wherein  he  doth  it  were 
lay.  Soul,  if  yet  tb<m  doubteft^,  I  will  bring 
Heavni  to  thee,  tboa  llialt  baire  it  in  thy  own 
hand,  thy  eyes  fhr?!]  lee  it,  thy  hands  fhall 
handle  it,  thy  mouth  (hall  talle  it ;  how  inex- 
cofibleisow  Relvf^ncy?' 

jir^v.rr..  VI.  It  fyoulA  ^jrCiitly  fortify  rhe  Pco- 
fle  oj  God  aaaiafi  the  fears  of  DilfpUuiony  to  con- 
fderth^  TfifMh  ctm  neither  deffrty  the-  htin^  of 
their  Sold:  hy  j^K-KihU.nwv^  nor  the  hofes  t-.trd  ex- 
fcBations  they  have  of  Blejfedntj'shy  difa^otntment 
MtdfruftrMitHPtOV.  14  32.  The  Ri^teoKS  hath 
hope  in  his  Dr.xth.  Tho'a'.l  c  irrhly  "thifii^s  f.;il 
at  Death  (  upon  which  account  dying  is  ex- 
prefled  by  tailing,  Lidke  itf.  /p.)  yet  neither 
the  Soul,  nor  the  wcn-rrottndeJ  hopes  c-n 
fail.  The  Anchor  of  a  lieiicvcr's  hop.e  is  firm 
and  foK,  Nekk  6, 189  It  wKI  not  come  liome 
ill  the  grcatcfl  Storm  rhat  cm  bent  upon  the 
SouL   Foi:,  Ci.)  God  hath  forejcaown  and 


wa>  I  'Pet.  u  2.  jiftd  tins  roiind.^tic):  of  God 
jlaiidcth  fkrey  hin  ittjr  this  Seal,  the  Lord  ki:i)vctth 
rrko  Arc  his.  2.  Tiin.  2.  1 9.  Hii  Decrees  are  as 


choftatheiD-  lo  S*liMti(»a  b«for»t{ie  WorM  «f  it  In  the  Scriptures. 


firm  as  Mountains  of  Br.ifs,  Zeck6.\.{7.y  God 
hath  juftFfied  their  Pcri'oi.s,  and  therein  de- 
ftroy'd  the  potvcrot  Death  over  them, I  Cor,  i  <fi 
55i  ')^j57  0  De^xth  xvhere  is  thy  Stir^i  6 
C'r,ti  r^  where  if  thy  f^ifHryf  Tljeftttm  of  Death 
is  Sitiy  the  Rre*t^th  of  Sin  is  the  Law.  If  all  the 
■1  Iff  id  power  of  D^ath  lies  in  Sin,  and  all  the 
ddtructive  power  of  ^in  rifts  from  the  Lawj 
then  neither  Death,  nor  Sin  have  any  power 
to  deftroy  the  Believer,  in  whom  the  Righte- 
oiifnels  of  the  Law  is  ►fulfilled,  /^ont,  8.  4. 
namely,  by  the  iinptitation  of  the  RighteooP 
ncfsof  Chrift  tothtrm,  in  rcfpeft  of  which  thc}' 
arc  as  righteous,  as  if  in  their  own  pei  fonsthey 
had  perfectly  obeyed  all  its  Commands,  or  fuN 
fered  all  its  Penalties.  Thus  Death  lofeth  its 
Sting,  its  Curfe,  and  kiiling  power  over  the 
Souls  of  all  that  arc  in  Chrilt.  (3.)  God  hath 
fanftified  their  Natures,  which  Sant^ification 
is  not  only  a  fure  evideiKeof  their  Election  and 
JuSfificatien,  Z  Thef  i.  %,6.  Rom.  8.  f ,  bilt 
a  fure  Pledg  of  their  Glorification  alfo,  ±  Cor.  5. 
4, 5.  Yea  (4.)  He  hath  made  a  fure  and  anever- 
lafting  Covenant  with  Believers,  and  amoni; 
other  gracious  Privileges  thereby  conferred 
upon  them,  Death  is  found  in  the /»zTrr«^',  i 
Cor.  13. 21.  Death  isyours\  to  die  is  gain  to 
them  :  it  dcftroys  their  Enemies,  andthcdift- 
antc  that  is  betwixt  Chriftand  them.  (O  He 
hath  fealedcbem  to  this  Glory  by  the  holy  Spi- 
rit, Efh.  4.  30.  So  that  their  hopes  arc  too 
firmly  built  to  be  dellroycd  by  Death :  and  ijf 
it  cannot  deihoy  their  Souls,  nor  ovadDKHf 
their  hopes,  they  jwtd  not  tiar  all  tliatk  can 
do  belidcs. 

It  may  greatly  encemri^e  Mid  hK^etJtn  the  Ag.\'\U 
Tcofie  of  Cod  to  J.e^ccifiderifig  that  tho"  at  Pe.rrly 
they  take  the  I  aft  fight  and  view  of  all  that  is 
dear  to  them  ««  EarA  ;  yet  then  they  are  admitted 
to  the  frit  immediat!  ffht  .;nd  bleffed  fif-v:  of 
God.,  which  will  be  thetr  hapfinefs  to  aS  EterniN, 
When  Ezjkiah  was  upon  his  luppofed 
Death-bed,  he  complained,  Ifa,  38.  ii.If;a3 
fee  Alan  no  ntort  mith  the  Inhabitants  of  the 
World.  We  fball  fee  thenceforth  thefe  Corpo- 
real People  no  more.  W'c  Ihall  fee  our  Habi- 
tations and  dwelling  place?  no  morci  foh  7. 
10, 1 1.  Welbafl  IceottrOiildrenaml  dear  Re- 
lations no  morej^a/'  I4.1t  //is  ^c>!s  come  to  ho' 
mnr^and  he  knovreth  ft  not.  Thefc  things  make 
Death  terribleto  men ;  but  that  which  cnresall 
this  trouble  is,  that  we  fliall  neither  need,  nor 
delire  them  being  thenceforth  admitted  to  the 
beatifical  Vifion  of  the  blelT^d  Gbd  hlmfelf. 

It  is  the  exportation  and  hope  of  this,  which 
comtbrtcth  thcSouL  of  the  Righteous  hcrc^Pfah 
17.  15.  HHjen  I  awake,  I  ffutRbdyold  thy  F.tce  in 
ri^hteonfnefs.  Thofc  weak  and  dim  rcprcfcnta- 
tions  nude  bjr  faith  at  a  diltaace  a;c  tlie  very 
joy  andrc)<ridng  of  a  Believer^  Soul  now,  i 
Pet.  1.7,  bi:t  how  r>vcct  and  tianfporti.ig 
jfocver  thefc  Viftoas  of  Faith  be,  they  are  not 
worthy  to  benamed  in  cnmpirilbn  with  the  im^ 
mediate  and  beatifical  Vifion,  i  Coi  .1 3.1 2.This 
IS  the  very  fum  of  a  tJelievcr's  yielPcdnefs :  and 
what  it  is  wc  cannot  comprehend  inthisimpcr- 
ftift  Hate  ojily  in  general,  we  may  gather  thcfe 
Conciulioas  about  it,  from  the  actouat  giyea 


Digitized  by  Google 


5P4- 


A  Treatife  «f  the  Smd  tf  Mm^ 


VoLl 


Lumen  gloi  i.f  eft  afhi.ilii 
illuftratio,  «•)  mfln^iis 
Dei  lunernaturalis  eii  .  jns 
intdleaam  ad  Tifioaem  ef- 
ientiz  ^v^\xa^,Sml^l^ttA 


ill  Him,  I  Cer.  I  ^.  2S.  6"c</  /t^iSf  i<  aU  in  aH  \ 
the  Comforts  you  had  here  were  but  drop  by 
drop,  iaflamiag,  not  ilitisfying  the  appetite  of 
the  Soul :  but  then  the  Lamb  xehich  is  in  thi 
midfi  of  the  Throne  Jliidi  feed  thenty  and  lead  them 
unto  fountains  of  living  Waters,  Rer.  7.  17.  The 
Objed  fills  the  Faculties, 

3.  It  will  be  an  ^^/rD/rMri^ViiionofGod  ^ 
you  {hall  fee  him  as  yoor  own  God,  and  pro- 
per Portion  i  clfe  it  could  never  be  a  latisfying 
Vifiou,7<»t  19-  i?.  IVbMttlJhaJl  feeformy  ftlfi 
Not  look  on  him  as  anodier's  God,  but  as  my 
God  and  Portion  for  ever.  Balaam  iaw  Ciirift 
by  a  Spirit  of  Prophecy  \  bat  he  bad  jm>  com- 
01 ;  Lyes  fee  the  Sun,  which  they  cannot  com-  ]  fort,  becaufe  no  intereft  in  him,  NimA.  14. 1 7. 
prciicnd,  yet  tiulv  apprehend.  Govl  will  then  The  Wicked  fhall  fee  him,  but  without  joy, 
be  known  in  his  EUence,  and  in  the  glory  of  1  yea,  with  weeping  eyes,  and  gnaftiing  of  teeth, 
all  his  Attributes:  this  fight  of  the  Attributes  |  becanfe  they  cannot  fee  him  as  their  Lord, 


1.  That  it  will  not  he  fiich 
a  light  of  God  as  we  now  have 
h)  the  mediation  of  Faith,  but 
a  dircdl,  immediate  and  intui- 
tive Vilion  of  God,  1  Joh.  3.  2. 
We  fitail  fee  him  as  he  is,  i  Cor. 
13.  ii.ThenfAceto  fact.  Which  for  tranfccnds 
the  Vifion  of  Faith,  La  dearnefs  and  ia  comfort. 
This  fecms  to  import  no  Icfs  than  the  very 
light  of  the  Divine  EITcncc,  that  which  Mofes 
defired  on  Earth  to  fee,  but  could  not,  £a-.  33. 
io.  uor  can  be  feen  by  any  man  dwelling  in  a 
Body,  iTi'v.  fi.  16.  nor  by  unbodied  Souls 
ro!Tirirehenfively,  fo  God  only  fees  hirafelf 


of  God  gives  the  occalioa  and  matter  of  thofe 
afcriptions  of  I'raifc  and  Glory  to  him,  which 
is  the  proper  employment  of  glorified  Souls, 
Jtev.  4. 1 1,  and  5. '  ~,  1 3.  which  is  the  proper 
employment  of  Angels,  Ifa.  6.  3.  Oh  how  dif- 
ferent is  this  from  what  we  now  have  through 
Faith,  Duties,  and  Ordinances !  Sec  the  d 
rence  betwixt  knowIed;ie  by  reports,  and  im 


itrc- 


Luke  I  3. 28.  'Tis  hut  a  poor  comfort  to  ftar- 
ving  D^i^rs  to  iland  quivering  and  familhing 
in  ttie  fh-eets  in  a  eoM  dark  night,  and  fee  the 
lights  in  the  Bridegroom's  houfe,  the  noble 
DiOies  fervcd  in,  and  to  bear  the  Muflck  and 
Mirth  of  the  Gnefh  that  fcaft  within. 
Here  it  will  be  as  clear  that  he  is  otn-  God,  is 
that  he  is  Cod.    Aliurance  is  that  which  many 


reports, 

mediate  fight,  in  that  example  of  the  CJ^itcn  of  \  Souls  have  defired,  prayed,  and  panted  for,  but 
the  South,  I  Kings  i  o.  5.  tlie  tormcr  only  cxci-  cannot  attain.  I  here  be  many  rubs  and  ftua. 
ted  her  delires ,  the  lattci'  traolfortod  and  l  bling-blocks  in  the  way  to  that  fweet  cnjoy- 
wrapt  her  very  Soul.  mcnt  \  but  here  we  find  what  we  have  been  lb 

Somemay  think  iuchaVifionof  God  toex-  long  feeking:  there  he  no  doubts,  lcruple% 
cecd  the  abilities  of  Nature,  and  capacity  of  ob)edions,  puzlingcales,toexercifcyourowa, 
Norroft'/  any  Creature.    But,  as  a  learned  Man  rightly  1  or  others  thoughts.  But  as  thefe  did  arife  from 


obfcrvcs,  if  the  Divine  Nature  be  capable  of 
union  with  a  Creature,  as  it's  evident  in  the 
Pei  fon  of  Chrifb,  it  rsalib  capable  of  being  the 
Objeft  of  Vifion  to  the  Creature.  Befide,  we 
nmft  know  the  light  of  Glory  hath  the  fame 
refpcft  to  this  blefied  Vifion  ,  tha^  aflifting 


Grace  hath  to  the  Ads  of  Faith  and  Obedience ,  feen  for  ever. 


one  of  thcfe  grounds,  the  working  of  cor- 
ruption, the  efficacy  of  temptation,  or  divine 
withdrawments,  and  the  hidings  of  God's  face: 
fo  all  thcfc  l)€ing  removed  perfeftly  and  for 
ever  in  that  ftate,  the  Heavms  mult  needs  be 
clear,  and  not  a  cloud  of  doubt  or  iear  to  be 


performed  here  on  Earth.  It  is  a  comforting, 
Soul-Ifi  cugthning  light,  not  to  dazle  and  over- 
power, but  comfort,  ftrengthen,  and  clear  the 
eye  of  the  Creatures  underftanding:  Rev.  2. 
28.  /  give  him  tkt  nttming  Star,  Lumen 
ionfortMti  \  and  9*  in  thf  Li/if  xn  jM 

feeli^ht. 

1.  It  will  be  a  fati  fyin^  fight,  Pf  17. 1 5.  fo 
pcrfeftly  quieting  and  giving  reft  to  the  Soul  in 
all  its  powers,  that  they  neither  can  proceed, 
hor  dcfire  to  proceed  any  farther.  Thellnder- 

.  flanding  can  know  no  more,  tbc  Will  can  will 
DO  more ;  the  AfTcdions  of  Joy,  Delight  and 
Love  are  at  full  reft  arid  quiet  in  their  proper 
Centre.  For  all  good  i>  in  tlie  chicfell  Good 

'  eminently  ;  as  all  the  light  of  tlie  Candles  in 
the  World  is  in  the  Sun,  and  all  the  Rivers  in 
the  World  in  the  Sea.  That  which  makes  the 
llnda  ftanding.  Will,  and  Affcdions  move  far- 
ther, as  being  rcltlefs,  and  unfatisfied  in  all 
difcioveries  and  enjoy  meats  here,  is  the  limited 
nnd  impcrfeft  nature  of  things  we  nowcon- 
vci  fc  with  ;  as  if  you  bring  a  great  Ship  that 
draws  much  Water  into  a  narrow  and  mallow 
River,  (he  cin  neither  fail  nor  fwim,  but  is 
pi  cfciitly  aground :  but  letthat  Ship  haveSci- 
room  enough,  then  fhe  can  turn  and  fail  before 
the  Wind,  becaufe  there  is  depth  of  Water, 
and  room  enough  .•  So  'tis  here ;  all  that  de- 
lighted, but  could  r.cvcr  fatisfic  you  in  the 
Creature,  iseminently  in  God  -,  and  what  was 


impcrfcdly  in  them,  is  pcrfedly  to  be  enjoyed  the  deep  fcnfc  of  thefe  few  words  i  FacJunuit 


4.  It  will  bea  i^»^-^f?f>>/fight^  your  eye 
will  now  lb  afCeBt  your  hearts,  as  they  were 
never  affeded  before.  The  firll  view  of  God 
will  fnatch  away  your  hearts  to  him,  as  a  grea- 
ter flame  doth  the  lefs.  Love  will  not  now  di- 
llilfh)m  the  heart  as  Waters  from  a  coldStiU, 
but  gulh  out  as  from  a  Sluce  or  Flood-gate  pol- 
led up.  The  Snttnl  will  not  move  after  God  fo 
deadly  and  ilowly  as  it  doth  now,  but  be  as  the 
Chariots  of  ylminadab.  Cant.  6. 1 2.  We  may 
fay  of  the  frames  of  our  hearts  there,  compared 
with  what  they  are  here,  as  it  is  faid  Dm.  I2> 
8, 9.  Tom  fisattnot  love,  or  delight  in.  Cod  dsyw 
do  tins  day.  If  the  pcrfcdion  of  that  ftate  woold 
admit  (hame  or  forrow,  how  ftiould  we  blulb 
and  mourn  in  Heaven  to  think  how  cold  our 
love,  and  how  low  our  delights  in  God  were 
on  Earth  !  i  John  4.  1 6.  Cod  is  love  and  he 
that  dtveBetb  in  love,  dnelieth  in  Cod.  Look  as 
Iron  put  into  the  fire  becomes  all  fiery,  fo  the 
Soul  dwcHin^^  in  the  God  of  Love,  becomes  all 
love,  all  delight,  ail  joy.  Oh  what  tranfports 
mud  that  Soul  feci,  that  abides  under  the  lijie 
of  lx>ve !  feels  the  perpendicular  beams  of 
electing,  creating,  redeeming,  preferving  love, 
beating  powerfiiUy  upon  it,  and  melting  it  in- 
to love  I  See  fiuneof  thdrtnn^ports,  Rev.  5. 
13,  14. 

5.  It  will  bean  everlajling  vifion  of  Cc*/,i  Thef. 
4^  17.  So  ptall  roe  be  ever  toith  the  Lord,  [eVcf 
with  the  Lord.T  Who  can  find  words  to  open 


DigitizedJ)y  Qi)Ogle* 


/ 


s 


VoL  L 


dTrtatife^the  Sad  igMm. 


TiAehirr.nr^  vidchimus  &  amabir»us^  amabi- 
mm  6-  ioMaahimMJ  inpte  fintjine^  faith  blefled 

Atftin.  Thisfa  the  wedafting  Sabbath  which 

hath  no  night,  Itcv.  ii.  4,  5.  The  eternal  hap- 
pincfs  purchafed  for  the  Saints  by  the  iavalu- 
able  Blood  of  Chrift.  If  one  hour's  Ci^OTinent 
of  God  in  the  way  of  Faith  be  To  fwcct,  and  no 
price  can  be  put  upon  it,  nothing  on  earth  ta- 
ken in  exchange  for  it  ■,  what  mufl:  a  whole 
f  rcrnity  in  the  irrimaiiate,  and  filU  Vifioos  of 
tiiat  bltiieJ  tacc  in  Heaven  be ! 

Well  then,  if  fuch  fights  as  thcfe  immedi- 
ately fi'cceed  the  fightyou  have  on  Earth,either 
by  fenle  ot  tilings  natural,  or  by  reafon  of  things 
intellcdual,  6r  by  feith  of  things  fpiritnal,  who 
that  believes  the  truth,  and  expeds  the  ftilfil- 
ling  of  fuch  promiies  as  theft,  would  not  be 
willing  to  have  his  eyes  cloftd  by  Death  as  (bon 
as  Cod  fhr^ll  pletif?  ^  I  h:ivc  r€r?d  of  a  holy  Man 
^  that  had  i'weet  Communion  with  God  in  Pray- 
er, who  in  the  clofc  of  his  Duty  cried  out, 
Ctaudimim  eculi  md^  cltuuHmini,  &C.  BeJImt.  O 
my  cyrs,  hejhift  ■■,  yen  Jhall  never  fee  ttrry  thirty  on 
£mih  like  thm  Ih^tvenowfeen.  An!  little  do  the 
friends  of  dead  Believers  think  what  V  ilions 
of  God,  what  ravifliing  fights  of  Chriil,  the 
Souls  of  their  ftkads  have^  when  they  are  do- 
fing  their  eyes  with  tears. 
«^VnL  The  coHpeierMton  ef  the  evU  eUyi  that  are  to 
emtCy  JhoMld  make  the  fectle  if  6»d  i»illin£  ts  dc- 
cept  of  a  bidinz  fUcemuitgrMgy  4r  MffSsidftb- 
vow  from  God. 

Itis  accounted  an  aft  offtvonrbyGod,  !f*. 
5-'.  1,2.  to  be  taken  away  from  the  tvU  to 
tome.  1  here  arc  two  kinds  of  evils  to  come, 
the  evUiOf fn,  and  the  evil  fleering!.  ^Sm  to 
come  are  terrible  to  gracious  hcarts,when  tem- 
ptations (hall  be  at  their  height  and  ftren^th. 
Oh  what  warping  and  fluioking,  whac  dtftem- 
blinfr,yc:j,downright  denying  the  known  truths 
and  ways  of  God,mav  you  fee  everywhere?  Ma- 
ny Gonicieiioes  will  then  be  wounded  and  wait- 
ed. Many  fcand^ls  and  rocks  of  OHcncewill 
be  rolled  into  the  way  of  godlinefs.  Chrift  will 
be  expofed  and  put  to  open  ihame.  Should  we 
only  bcfpeftators  of  fi^ch  Trr^gedies  as  thcfe,  it 
were  enough  to  ovci  whehn  a  gracious  and  ten- 
der heart :  but  what  upright  heart  is  there 
without  fenrsand  iealoiifies  of  b»in<T  bron^ht 
under  the  guiit  of  thcfe  evils  lu  it  iclr,  as  weil 
as  the  ftame  and  grief  for  them  in  others  ?  Oh !  I 
it  were  athoufand  times  better  for  you  to  die  in' 
the  purity  and  integrity  of  your  Coufcicuceb, 
than  to  protra(^  a  mifcrablc  life  without  then). 
Oh !  think  what  a  World  it  is  that  yon  arc  like 
to  leave  behind  you  in  rcfpcftof  fin  to  come. 

And  as  there  are  many  evils  of  Sia  to  come, 
fo  there  are  many  evils  or  Sufferings  coming  on : 
The  days  ofvifiiation  are  come.,  the  days  of  recom- 
fence  are  come.,  and  Jfratljhall  knotp  it,  Hof.  9.  7. 
All  the  Suflerings  you  haf  c  yet  race  with,  have 
been  in  Books  and  Hiftories^  you  never  faw  the 
Martyrdom  of  the  Saints,  but  in  the  Pianres 
and  Stories:  but  yon  will  find  it  quite  another 
thing  to  be  the  SyhjeEls  of  thelc  Cruelties,  than 
to  be  the  mcer  Readers  ox  Relators  of  them.  'Tis 
one  thing  to  kc  the  painted  Uonoaa  Sign-poll, 
and  another  to  meet  the  living  Lion  roarhig 
upon  you.  Ah  !  little  do  we  imagln  how  the 
hearts  of  Men  ar^  convulsM, what  fears,  what 
faintings  invade  their  Spirits  when  they  arc  to 
meet  t''  ^  King  of  Terrors  in  the  frightftdfef* 
VoL  L  tnalitics  of  a  violent  Death. 


The  confidcration  ofthefe  things  will  difcOi. 
ver  to  you  the  reafon  of  that  ilraage  wifli  jqt 
Joky  chap.  14.  13.  ObriMt  thmvtii^'libbmf 

in  the  grave  \  that  thsu  woufdfl  keep  me  in  ftcret 
till  thy  wrath  be  pafi!  And  it  defervcs  a  ferio^ 
thought,  that  when  the  Holy  Ghoft  had,  in  Rtv^ 
T4.  9,TO,T  t,i  2.  dcfcribed  the  mifcrablc  plight 
of  thofe  poor  Souls,  wlio  being  overcome  by 
their  own  fean,  and  the  love  of  thn  World!; 
(hould  plunf:;c  thcmfelvcs  fu/l  into  a  deep  guilt, 
by  compliance  with  Amtchrtfi^  and  receiving 
his  Mark  ^  then  into  a  Hell  upon  Eardi,  die  re- 
morfe  and  horror  of  their  own  Conlcienccs, 
which  gives  them  no  reft  day  nor  night  j  he 
immediately  fubjoins,  ver.  1 3.  BteffU  the- 

dead  th^it  die  in  the  Lord  \  yeOy  from  hence  forthy 

faith  the  Spirtr^  &c.  Oh !  'tis  a  fi>ecial  bleOing 
and  favour  to  be  hid  out  of  the  way  of  thofe  tm^ 
ptatiom  mdttmtm  di  m  fes^muMg  mi  fmtt  - 
grave.  .      .  , 

Toitr  fixed  averfatiott  and mnriliingittfi  t*  tUe^  Art.  IXi 
veill  provoke  Cod  to  imbitter  your  lives  -with  tnucfi 
mereajfiidims  thonyoH  have  yet  fdt>fr  voidd feel^f 
your  homt  flwr*  flwrtf  mmifM  mi  wemti  iif 

this  point. 

You  cannot  think  of  your  own  Deaths  with 
pleafure,  no  nor  yet  with  patience.  Well;  taioe 
heed, left  tliivdraw  down  fuch  troubles npoii 
you,  as  liiall  make  you  at  kit  to  fay  with  Joh^ 
chap.  1  o.  I .  A^SohI  ismary  of  my  life  5  an  cx- 
preflion  much  like  that,  2  Sam,  1.  9.  ^nffiifl)  in- 
come Hpon  me,  hecaufe  tm  life  is  tphole  ia  me.  My 
Soul  is  hardened,  or  become  craet  agalflft  my 
life,  as  the  C"LfW«  renders  it. 

There  is  a  twofold  wearineft  of  life  j  oob 
Inxnan  excellency  of  Spirit,  a  noble Priddliiev 
the  ardent  love  of  Jefus  Chrift,  rhil.  1. 13.  / 
defire  to  he  dijfohed,  andto  bemthOjrift,  Ano- 
ther from  the  meer  preflures  of  afflidion  and 
anguilh  of  Spirit,  under  heavy  and  fucccffivc 
ftrokes  from  tiic  hand  olGod  a;id  Men.  Is  it 
not  more  excellent  and  defirabk  groanlitt 
Death  under  a  preflureot  loTCf*  Cbrii^  titan 
of  affliftions^mChrift  ? 

I  am  GOavimxd  that  very  many  of  olir  alffi* 
(^ions  come  upon  this  fcoreaod  aiOPfimiT|,  tD. 
niafvc  us  willing  to  die. 

Is  it  not  fad  that  God  is  forced  to  bring  Death 
upon  all  our  comfortable  and  delirahlc  things 
ill  this  World,  bctuie  he  can  gain  our  coments 
to  be  gone  ?  Why  will  yon  put  God  apod 

R;:!:  work  as  this f 'Why  cannot  he  have  your 
hearts  at  a  cheaper  rate  ^  ll  you  could  die,  ma- 
ny of  yonr  Comforts,  for  ought  I  know,  might 
li  ve.  Hid  '^oab  come  to  A^Mom  when  he  fent 
for  huu  thefirftor  fecoiid  tune,  Ahfalom  had 
never  fet  his  Fieldof  Barley  on  fire,  z  Sam.  14; 
30.  And  were  you  more  obedient  to  the  Will 
of  God  in  this  matter,  'tis  likely  he  wonld  not 
confume  your  Health,  and  Eftates,  and  Relati- 
ons, with  fuch  heavy  ftrokes  as  he  hath  done^ 
and  will  yet  farther  do,  except  your  Wills  be 
more  compliant. 

Alas !  to  cut  off  your  comforts  one  after 
another,  and  make  you  live  a  groaning  life, 
the  Lord  hath  no  pleafure  in  it  ^  but  he  bad 
rather  yon  ihonld  loTe  thefe  things,  than  that 
he  Ibould  lofe  your  hearts  on  Earth,  or  com-' 
pany  in  HeaTOi: 
facit  Mtdkmm, 

TTm  Dtsret  tf  Jhdtk  eatmot  bt  rtvtrfwij  nor  is  jy,  ^ 

Qgg«  eimy, 


Digitized  by  Google 


felbvy  hm  thraiifh  the  gates  of  Be ath.  Hcb.  9  j  Wtterods- in  jt  that  Chrift'shad.  I  remember 
vjTit  is  af^oitnedfw  Mtmn  tnce  $0  tUt^  ktt  of-  one  of  the  Martyrs  being  asked,  why  his  heart 


ttr  that  the  "jMcl^meHt. 
There  is  but  one  way  to  pals  out  of  the  ob- 


was  lb  light  at  death  ?  returned  this  anfwer, 

becauIcChrifl's  heart  was  fo  heavy  at  his  deatfi. 


fcarc  iiifibcmag  Life  ia  the  Womb,  ioto  the  O  there  is  a  valt  difference  betwixt  one  and  the 
Bioreirce4iid«obl«r  tife  in  the  World,       oth«r  ;  ,tfce  Wrath  of  God,  and 'Curfe  of  the 

through  the  thrnc<:  and  arvonlcs  of  Birth  :  And  \  Law  were  in  his  death,  Cal.  3.  1 3.  hot  there 
tJiocB  ordinarily  bat  oneway  to  r^^^  from  j  in  neither  Wrath  norCurfe  in  your  death  who 
tkfo  fiming,  groaning  Life  we  live  in  this  die  in  the  Lord,  Jl»m.  8  - 


World,  to  the  enjoyment  of  God  and  the  Glo- 
w  aboTC,  viz.  through  vthe  agonies  of  Death. 
Ym.mma^M  it  were,  your  StcitndiiuWC 

Ijnean  this  vile  Body,  before  you  can 


God  forlbok  him  when  he  !ian£i,cd  upon  the 
Tree  in  the  Agonies  of  deatli  ^  AImiL  27. 46, 
AifyiS»d^        Gm/,  nhy  halt  tb*M  forfaken  mt  ? 

But  yon  fhall  notbe  forfakcn^  He  willmi^  r-»1 


beth^MW.  Haveacannotcouiedowa  to  you,  your  Bed  in  licknefs,  Pfal.  41.  3.  He  will  ae- 
yoa  cmiat  fie  God  and  live,  £W.  33-  2o.|ver  leave  yaunor'foriake  yon,  Mf.  19.5. 

It  would  certainly  confound  and  break  yon  to     Yet  he  regretted  not,  but  went  as  a  Sheep 


or  Lamb,  Jfi.  53. 7.  Oreafon  voor  feives  put 
this  Rdodancy  at  death,  by  this  groit  Esan- 
ple  and  Pattern  of  Obedience. 

Lallly,  Let  m  ChrilUdm  be  afrighttd  at  DeMtk^  a- vtJ. 
ctufidtrinr  that  the  dtath  of  CbriSl  is  the  dt^oh^  * 
ofDattk,  ^dh^hmim^J^mwmd  iMin 
deihrttSivt  J'mvr. 

Ujaa  itmnbk  when  jot  look  upon  Dcxth, 
•et  yoQ  cannot  but  trioiiq^fitoiyottlookte* 


pieiies  Ukeon  otthcn  Pitcher,  ihottkl  God  but 
nyfiMthThisGWEyiifnii  yoo  inthefbte  you 

now  arc  i  and  it  is  furc  yon  cannot  expect  the 
extraordinary  favour  of  fuch  a  traallation  as 
Entth-hti^  Htb.  11.  5.  or  as  thofc  Believers 
fti^]]  have,  Th  it  ftjall  be  found  alive  at  Chrift's 
«(BUCS6,  i  4.  17.  You  muft  go  the  com- 
MMD-itiad^thit -an  tlw  fitintl  but  tho'  you 
cannot  avoid,  you  may  fwcctcn  it.  God  vail 
not  mctfe  hts  Oeccee,  but  you  may,  and  Ueviijgly  upon  ChrilL 
eon^to  avm  pmt&lm  agaiuit  the  fears  of  it.  |  For,  (i.)Giinft  died  (  O  Believer  )  for  <tiy 
^.'j^jKrrw  would  not  recal  the  Proclamation  Sins,  Rom.  425.  his  Death  was  an  expiatory 
Ift  had  emitted  agaixift  the  Jim,  but  he  gave  Sacrifiee  tor  all  thy  Guilt,  Gtd.  3.  i  j.  To  tluit 
tfaeminn  Hherty  to  cake  up  arms  to  detend  thou  (kslt  not  die  in  thy  Sins.*  the  Pntgs  of 
themfelves  aeainfl  t'-tir  Enemies.  'Tis  much  Death  may,  and  mnft  be  on  thy  outward  Man, 
ft)  here,  tiic  b«Qtence  camiot  be  revoked  but  but  the  guilt  of  Sin,  and  the  Condemnation  of 
yet  he  gives  you  leave,  yea,  he  commands  you  Godihall  not  be  upon  thy  inner  Mae. 
to  arm  yoi:r  fclvc"  a^ainll  Death,  and  defyi  (2.)  The  Death  ofChriltin  thy  room  hath 
it,  and  trample  it  under  the  feet  of  Faith.  utterly  deltroyed  the  power  of  Death,  which 
HfHrn  ytM  fuid  yuir  hearts  u  Inn  ate  M  the' touatm  in  the  hand  of  Satan,  HA.  1.  14 

^:oM£'  ti  dI  lettvinithe  Body,  and  the  lci,  ;^  ;?:  0/  Cot.  2.  I4,  I  5.  his  POWCT  was  not  ttuthoritu" 
thtJ  H^arldy  thett  ctafidtr  hevo  wUlingi)  Midchear-  /<y*,but  exeaaive:  Not  as  thepower  of  aJTiVf, 

fidfyftfiuChtHH^  Heaven,  and  the  Bafem  tf  but  of  a  Sheriff',  which  Is  MDC  ft  tdl"^  

hit  Father,  to  cpme  dencn  totlli  World  for  ^icar' Pardon  is  produced. 


fdhtu  txsur.  8. 30.  31.  FiaL40.  7.  Le,  J ceme, 

£)  compare  the  frames  of  your  hearts  with 


^3.)Chrifthath  afiiired  QS,  tlmtbis  Vidory 
over  Death  fliall  be  complete  in  our'Peribns. 
It  is  already  a  complete  pcrfonal  Viftory,  in 


hisin  this  point,  and  ihamc  your  felvcs  out  of  |  refped  of  himiclf,/'0m.  6.  9.  bedietfanoniore« 


IbnBbecominga  ttgiper  of  SpiriL 

(i.")  He  left  Heaven,  and  all  the  Delights  and 
Glory  of  it,  to  come  down  to  this  World  to 
be  abafed  and  bumbled  to  the  ktweft ;  you 
leave  this  World  of  l-n  and  r^ifcry  to  aicend 
to  Ueareo,  to  be  cxakoi  to  the  higbeil. 
Jie  came  hitbqr  to  be  impoverilbed,  you  go 
thither  to  he  enriched,  ■•  Cfr.  8.  9.  yet  btCMme 
wiUiagly,  and  we  go  giud^imsly. 

(2  J  He  came  from  neaVM  ID  Earth,  to  be 
made  fin  for  n-^,  2  Cvr.  we  go  from  Earth 
toUeaven,  to  be  laUv  acd  cveriaiiingiy  de- 
Utend  from  fin  9  yfftm  CHue  more  wUlingly 
to  bear  our  fins,  tliiHW*  0I»  to  beddivored 
from  them. 

(  3.)  He  came  to  take  a  Body  of  Fldh,  to  fuf- 
ferand  die  in,  Htb.  ?.  24.  you  leave  your  Bo- 
dies that  youxnayuevet  iutter  m  or  by  them 
any  more. 

)  As  his  Incarnation  wa<  a  deep  abafc- 
mcut,  ibiub  Dtithwas  the  moll  Ijittcf  titatii 
ttatener  was  tailed  byaqy  iiom  the  begin- 
liir.^,  or  ever  fhall  be  to  the  end  of  i\vi  WovJd^ 
and  yethpvv  obcdteaiiy  doth  he  lubnut  to  both 
at  theEatherH  Call,  iM^e.  iz.  50.  /  have  a  Bap- 
tifm  to  he  h.Tfr:zed  vrith,  andhev?  Am  I  fhaitned 


Death  hath  no  more  dominion  over'  him. 
an  incomplete  Vidory  already  as  to  our  Per- 
foQS.  It  can  dillolve  the  llnioa  of  our  SooJs 
and  Bodies,  bvt  the  Union  betwixt  Chtift  ami 
our  Souls  it  can  never  diflblve,  Rom.  8.  3?,  39. 
andasfor  the  power  it  iliil  retains  over  our 
Duft,  that  alfo  (hatt  be  deftroyed  at  the  Refiuv 
rodion,  1  Cer.  1 5.  25,  25.  compared  with 
ver.  54, 55,  56,  57.  fo  that  there  is  no  caufe 
for  any  Soul  in  Chrift  to  tremble  at  the 
thoughts  of  a  reparation  from  the  Body,  but 
rather  to  embrace  it  as  a  privilege  j  Death  is 
ears. 

O  that  thefc  Argnmcnts  might  preVMl/  O 
that  they  might  at  laft  win  the  confentofoBT 
Hearts  to  go  along  with  Death,  which  h  the 
MHTenger  feut  by  Godt»  fariflg  US  home  tft 
our  Father's  Hon  fc, 

■at  I  doubt  when  all  isfiid,  we  are  where 
we  were,  all  tliis  ftiffirc^  not  to  overcome  the 
Resets  and  Relu<JtanL  res  of  Nature  j  ftill  the 
mattvfticks  in  our  minds,  and  we  cannot  con* 
querour  difinclined  Wills  in  this  matter  .What 
is  the  matter?  Where  lie  the  rubs  and  hindrao^ 
cxs  ?  O  that  God  woiild  remove  them  at  laftf 
Tfn's  is  a  cemmm  Fha  with  mitny,  J  am  net 


tiUit  be  acconifiijhed!  Ah  ChriHiau,  your  Death  1  reathf  and  fit  f  die  j  were  I  reatfy,  J  fiieidd  he 

cfMolliave  tJicm^^fifnfiuidlhfait  of       wOlnf  Mtf^^Mr. 

*  r»->How 


Digitized  b^G(  _ 


VolL 


A  ^reM^e    the  Soul  $f  Mm*. 


(i.)  How  long  foever  you  live  in  the  Body, 
Acre  will  be  fomewrhat  ftillout  of  order,  romc- 
thing  ftill  todo :  for  you  muft  be  in  a  ftatc  of 
imperfeftioa  vyhile  you  remain  here,  and  ac- 
cording to  this  Plea,  yoo  will  never  be  willing 
todic.  (j.)  Your  vvillingnefs  to  be  dillblvcd, 
and  to  be  with  Chrilt,  is  oa«  fpecial  part  of 
yonr  fitnefs  for  Death :  and  till  yon  attain  it 
in  fome  [!,ood  mcaHire,  you  arc  not  fo  fit  to  die 
as  you  ihould  be.  (3.;  Ifyou  be  in  Chrift,  you 
have  a  fitndamentaf  fitneis  for  Death,  tho'you 
may  want  (r)inc  circumflantial  p:  C  jiaratives. 
And  as  to  aU  chatis  wanting  in  your  Sandifica- 
tion  or  Obedience  now,  ft  wffl  be  completed 
in  a  moment  upon  your  diflblution. 
ObL  2*  Otbtrtfltai^  the  deSrt  thn  have  to  live^  it  in 
*  irdert»G»itsfanherfinrieifyd>em£ntlut9Krld. 
Ohi  fay  they^  it  was  Divid'/  haffintfs  to  die^  when 
he  had  ftrved  his  /mcratiost  aectrdit^  to  the 
WiB0fG(uljA&$\i'i6.  /fMkmldmfim,m 
fimU  fay  with  Simeon,  Nm  Utt^  rim  tfy  Sir' 
vant  depart  in  fCMt, 

SiL      ( I.)  God  needs  not  your  hands  to  carry  on 

liis  Service  in  the  World :  he  can  do  it  by 
other  hands  when  you  are  gone.  JVfan^  of  ^ea- 
ter gifts  and  graces  than  yon  are  daily  laid  ia 
the  grave  to  teacli  you,  God  accds  BO  man's 
help  to  carry  on  his  Work. 

(i.)  IfthcSerriceofGodbefodeartoyou, 
there  is;  iiipjicr  and  more  excellent  Service  for 
you  iu  Heaven,  thanany  you  ever  were,  or  can 
be  employed  in  here  on  Earth.  Oh  .'  why  don't 
you  long  to  be  amidfl;  the  thick  c  f  Ai.jcUand 
Spirits  made  perfcd  in  the  Temple-Service  in 
MeaTcn? 

Obj.  3.      O  but  my  Relations  in  thtveerU  He  tJt.ir  tnyhearty 
what  mllhecome  of  themvfhtn  I  am  gone  } 

Sol.  ('•)  '^'^  P"y  ^'^^y  ^^^^  nearer  your 
hearts  th  in  Jcfus  Chrlfl :  If  tho"  do,  yonhave 
little  reafon  to  dclire  Death  indeed.  - 

(1.)  Who  took  care  of  you,  when  Death 
foatch'd  vour  (kar  Relations  from  you,  who 
poiiibly  felt  the  fame  workings  of  heart  that 
you  now  do?  Did  you  not  experience  the  troth 

of  that  word,  PfM.  i~.  10.  When  Father  atid 
Mother  farfakt  mr,  then  the  Lardtaketh  me  up  /* 
And  if  yon  be  in  the  Covenant,  God  hath  pre- 
vented this  Pica  with  his  Promifc,  Jer.  49.  1 1. 
Leave  thy  fatherUft  OtUdnen  to  /  mil  keef 
them  alive  .,  andlettheirWidemttn^iitme. 
Oh}.  4-  ^^'if  /  defre  to  live  to  fee  the  felicity  of  Ziou 
before  I  go  hence,  ^nd  the  a/ifatr  of  the  maay  Pray' 
m  ihaze  form  for  it  ^  lam  Itth  t9  leave  thepeo 
pic  ofCvii  in  r-i  l-id  a  co?;ditif»i. 

The  publicknels  01  thy  Spirit,  and  love  to 
is  doubtlefs  plcafing  to  God  :  bat  it  Is 
better  for  you  to  be  in  Heaven  one  day,  than 
to  live  over  again  all  the  days  you  have  lived 
on  Earth  in  thelieflr  times  ttat  ever  the  Church 
of  God  c;  joyed  in  this  World :  thePron  ifci 
(hall  be  accoinpliflied,  the'  you  may  not  live  to 
fee  their  aanmplilhment  ^  die  you  in  the  faith 

of  it,  as  Jol'iphdUiy  Ge>/,^0.2^ 

But,  alas  I  the  matter  doth  not  Hick  here  ; 
this  is  not  the  main  hindrance.  I  wiD  tell  you 
where  I  think  it  lies:  (i.)  In  the  hcfitancy  and 
ftaggeringorour  Faith  about  the  certainty  and 
reality  ofthings  invifible.  (2.)  In  ibme  fpecial 
guilt  upon  the  Confcicncc,  which  appals  us. 
(3.)  In  a  ncgliguit  and  cardefs  courfe  of  life, 
which  is  not  ordinarily  bleilcd  with  much  cvi- 1 
dencc  or  comforc  (4.)  lathe  deep  engage* 
VoLL 


I 


ments  of  our  heatts  to  earthly  things :  they ' 
could  not  be  fo  cold  to  Chrift,  if  they  were  not 
ovcr-hcatcd  with  other  things.  Till  thefe  di-* 
Aenipers  be  cured,  no  Arguments  can  profper 
that  are  fpcnt  to  this  end.  The  Lord  diffblve 
all  thofc  Tics  betwixt  u$  and  this  U'orId,wbich 
hinder  our  confcnt  and  wiliingnefs  to  be  dif- 
folved,  and  to  be  with  Chriit,  which  is  far 
better. 

And  now  we  have  had  a  glance  and  glim- 
mering light,  a  faint  umbrage  of  the  Hate  of 
fcparated  Souls  of  the  Jufl  in  Heaven  :  it  re- 
mains that  I  Ihew  you  fomewhat  of  the  Rxtt 
and  cafe  of  the  damned  Souls  in  Hell.  A  diead' 
ful  Rcprcfentation  it  is:,  but  it  is  neceflaryi 
hear  otHeU,  that  we  may  notfeel  it. 


I  PfiT*  ill  TCt*I9. 

Of  mbki  tttfi  be  went  mJ  miAti  H  thi 
Spirits  m  Prifm, 

N  the  former  Dilcourfe  we  have  had  a  view 
of  Heaven,  and  of  the  Spirits  of  Juft  Men 
madeperfef^  the  Inhabitants  of  that  bleA 
fed  R  egion  of  I  ight  and  Glory. 

In  this  Scripture  we  have  the  contrary  ghils 
reprefenting  the  unfpeakable  mifery  of  thofc 
Souls  or  Spirits  which  are  feparated  by  Death 
from  their  Bodies  for  a  time,  and  by  Sin  from 
God  for  ever  i  arreflied  by  the  Law,  and  fecn- 
rcd  in  thePriMnofHeU,  iintothejadgiiieiitof  • 
the  great  day. 

A  Sermon  of  Hell  may  keep  fome  Souls  oat 
of  Hell,  and  a  Sermon  of  Heaven  be  the  means 
to  help  others  to  Heaven.  Thedefircof  ray 
heart  ts,that  the  Convcrfationsof  all  thofe  who 
flKil!  read  thcfe  Difcourfes  of  Heaven  and  Hell 
might  look  more  like  a  diligent  flight  from  the 
one,  aaJ  purfoitoftheother. 

The  fcopc  of  the  Context  is  a  perfualive  to 
Patience,  upn  a  Proipe^  of  maufold  Xf ibu- 
lations  coming  upon  the  Chitftian  Churches, 
ftrongly  enforced  by  Cluili's  Example,  who 
both  in  his  own  Perfon,  ver.  18.  and  byius 
Spirit  in  his  Servanti,  ver,  19,  ezerdfid  vmn- 
derful  patienccandlong^fuflmng,  asa  pattern 
to  his  People. 

'Aiis  rpdi  Verfe  gives  us  an  aoooont  of  hb 
long-fufTcriag  towards  that  dilbbedicnt  and 
immorigerous  generatioaof  Sinners,  on  whom 
hewahed  an  hundred  and  twotty  years  in  tlitt 

Miniflry  Noah. 

Tlurc  are  di£culties  in  the  Text.  Efiitutacas\iA 
redcotts  no  left  than  ten  Expolitioiisof  it,  ami  vmaliim 


faith  it  is  a  very  difEcult  Scripture  in  the  ju  Jg-  J^^"*! 
mcnt  of  almolt  all  Imerfretert,  But  yet  I  mull  Slt^""* 
fay  thofe  difficnldes  are  rather  1>nmght  to  it,  diffkii 
than  found  in  it.  It  is  a  Text  which  hath  been  mas. 
rack'd  and  tortur'd  by  Popilh  Bxpofitors  to 
make  it  fpeakCbriflH  local  defcent  into  HcU, 
and  to  confcfs  their  Do&rine  of  ?«02iir«ry ) 


things  which  it  knew  not. 
But  if  we  will  take  its  genuine  fenie,  it  only 

relates  the  fin  and  mifci  v  of  thofe  contumaci- 
ous perfons,  on  whom  the  Spirit  ot  Ciod  wait- 
ed io  long  in  the  Miniilry  of  Noah,  givijQg  aa 
acx-ount  of, 

1 .  Their  Sin  on  Earth. 

2.  Their  Puniihinentin  Bed. 
I.  Their  Sin  onEardi,  vhichiabollii^eGi* 

Gggga  fiad 


DiQiii^uu  by  Lji-j^.'^ic. 

I 


»8 


A  Treatife  oj  the  Sou{  of  Man, 


Vol 


fiod  and  aggravated.  ( i.  J  Ste^tfed ;  oaoidy  I  This  lofhet  was  in  the  Valley  of  Himcm^  and  ficn  :tL-i 
their  diiiMtence :  they  were  iomedmes  dlf-  j  wa»  femous  for  divers  thijigs.  There  the  chiU  T"p^. 

'ohedientand  unperfuadablc-,  neither  Precepts  1  drcn  of  Ifratl  caufed  their  children  to  pafa*"*** 
:  nor  Examples  could  bring  them  to  repentance,  through  the  fire  to  MBloch^  or  fecrificcd  thcA 
(i.)  This  their  difobedlence  is  agp-avattd  by  '  to  the  Detrii,  drowning  their  horrible  fliriek» 
'  the  expcnce  of  God's  patience  upon  them  for  and  ejnlations  with  the  noife  of  Drums, 
the  fpace  of  a  hundred  and  twenty  years,  not  |  In  this  V  aUey  aUb  was  the  memorable  flaugh-, 
odyRntoiringthan  fo  long,  but ftnTing  with  |ter  of  eighteen  hundred  thoulhnd  of  the>^« 
them,  as  Mofes  expreneth  it-,  or  waiting  on  r."/!"  Camp,  f)y  an  Angel,  in  one  ni^ht. 
them,  as  the  Apoftle  here :  but  all  to  no  pur-     There  alfo  the  B^Umam  murdered  the 
pofc,  they  wereoWKnate,  ftubborn,  andtm-  people  of  jfirrig^Mw  at  the  taking  of  the  City, 
pcrfuadablc  to  the  very  laft.  T''"  -  7  3 1 ,  32.  So  that  Tcfhn  was  a  nicer  fham- 

1.  Behold  therefore,  in  the  next  place,  the.bies,  the  publickchoppiug  block  on  which  tho 
dreadful,  but  moR;  )aft  and  equal  punilhmeDt  limbs  both  of  young  and  old  were  qosrtered 
of  thclcSinne:  .  i:-.  /A/'-,  they  are  called  5f/- .  out  by  thoiiraiids ;  it  was  filled  with  dead  bo- 


rn/ in  PrifoHj  I  e.  the  Souls  now  in  HctL 


dies  tiil  there  vvas  lio  place  tor  burial.   By  ail 


p&Uai.tf.    At  thattinicwhenJ'<t#rwroteotthcm,  they  I  which  it  appears  that  no  fpot  of  grooodinthe 

■  t  -.  -  -     •-  ypj.j.  World  was  fo  famous  for  the  fires  kindled  iu  it 


Ecdfiilia.  were  not  entire  Men,  but  Spirits  in  the  prop 
7'        fenfe,  $.  e.  ffparated  Souls,  bodilcfe  and  lonc- 
«»7»5«'ly  Souls:  whilftin  the  Body,  it  is  properly  a 
Soul;,  but  when  fcparatcd,  :i  Sjni  it,  according 
to  Saipture-languagc,  and  the  Itritt  Notion 
of  fiich  a  Being. 

Thefe  Spirits  or  Souls  in  the  flate  of  repara- 
tion are  laid  to  be  in  a  Prifea,  that  is,  in  Ueil, 
as  the  word  dlcwhere  notes,  Kev.  20. 7.  and 
J:Je  V.  6,  comp.  Hcaven  and  Hell  arc  the  only 
recepcades  of  departed  or  feparated  Soois. 
■  Thus  you  have  in  a  few  words  the  natural 
and  genuine  fcnfc  of  the  place,  and  it  is  but  a 
wailc  1^  time  to  repeat  and  refel  the  many  faUe 
and  jfoTced  Interpretations  of  this  Text,  which 
corrupt  Minds  aud  mercenary  Pens  have  jier- 
plex'd  and  darkeucii  it  withal.  That  which  I 
lerd  at,  is  comprized  in  this  plain  Propofition, 

Tka$  the  Souls  orSpirhs  of  all  men  rcho       In  a 


Dod. 


fiiU*  of  Mtthtlief  and  dijobedience,  are  immidi- 
Mdy  tmmimdf  the  Prt'fon  tf  Htlt^  thert  tp 

.  fuffer  the  :rr.uh  of  CioJ  ilac  to  their  (ins. 

.  Hell  is  fliadowed  forth  to  us  in  Scripture  by 
divers  Metaphors ,  for  we  cinjiot  conceive 
fpiritual  things,  nnlefs  they  befodoathcd  and 
Spiiitnalia  lhadowed  out  unto  us.  ji^gufiiiu  gives  this  rea- 
capece    ibn  for  the  frequent  o(e  of  Metaphors  and  Al* 
^^'■r  Icgorics  in  Scripture,  hLrcaufe  they  arc  fo  much 
adimlwu'  proportioned  to  our  fcni'es,  with  which  our 
ta.       Jenfis  have  contraded  an  intimacy  and  fiuniUa- 
rity;  and  thcrcforcGod,  to  accommodate  hi?; 
Truth  to  our  capacity,  doth  as  it  were  this 
way  embodyitincarthly  exprcinons,aaording 
to  tlwt  cekl)rated  obfci  vation  of  ihe  Gtbalifis^ 
Lunttn  fiip)\-mHm  nrnqnam  dtfcendit fintindiuatn' 
f :  The  pure  and  fupremc  light  never  ddcends 
to  us  without  a  earmcnt  or  cover! iitr.  In  the 
Old  Teftanaent  the  plaa  aod  ilatc  of  damned 
Souls  is  let  forth  by  Metaphors  taken  fronthe 
moll  remarkable  places  and  exemplary  acls  of 
vengeance  upon  Sinners  in  this  World  j  as  the 
iM  cjUei  Overthrow  of  the  Giants  by  the  Flood,  thole 
tie  i>im  ojprodi.  ions  Sinners  tiiat  fought  .iwinll  llravcn, 
cu»u,    and  were  Iwept  by  the  Flood  into  the  place  of 
Torments.  To  thts  Soimtn  is  concdved  to  al- 
lude in  Proi.  21.  16.  'The  tn(in  that  wanders  ot;t 
of  the  ir<t)'  of  linderfiaitdinf,  pmU  remain  in  the 
to?:?ytiiiticn  of  the  dead  \  m  the  Heh.  it  is,  he 
IhaTl  ren.:iia  with  the  Hephaimt ,  or  Giants. 
Thcfc  Giants  were  the  men  that  more  dfed- 
all  y  provoked  God  to  bring  the  Flood  upon  the 
World  ;  ti  cry  are  alfo  noted  as  the  firlt  Inha- 
bitants of  Hell,  therefore  from  them  tiie  place 
of  Torments  taltes  its  name,  and  the  Damned 
arc  fiid  to  rem  un  in  the  place  of  Giants. 
^   Sometimes  Hell  is  callad  Tofbet^  ([4.  3c.  33, 


to  deilroy  men,  for  the  dokful  cries  that  ecbo'd 
from  it,  or  the  ionameraUe  multitudes  that 
pcriflied  in  it  \  for  which  rcalbn  it  is  made  the 
Emblem  of  Hell.  Sometimes  it  is  called  a  Lake 
tffirt hrmag  awVfc  himfien*^  Rro,  1 9.  io.  deno-  HtUiU^ 
ting  the  monrexquifitc  tormaU:  l9«aiatealc^#«> 
and  durable  flame. 

And  in  the  Text  it  is  called  «  Friftm^  where 
the  Spirits  of  ungodly  men  arc  both  detained  A  Irifm, 
and  ffifiijbed^  This  Notion  of  a  Prtlbn  gives  us 
a  lively  repreftntatioa  of  the  mifeable  (late  of 
damned  Souls,  and  tlMtdpedally  in  tiic  foOow« 
ing  particulars. 

Firlfc,  Prifimers  are  arrefied  and  ftized  by 
Authority  of  I  .aw  ^  'tis  the  U\v  which  fends 
them  thither,  and  keeps  them  there  j  the  Mif 
timm  of  a  Jnftice  is  but  the  Inftrvmentof  the 
Law,  whereby  they  arc  deprived  of  liberty, 
and  taken  into  cuilody .  The  Law  of  God  which 
Sinners  hare  both  violated  and  delptfed,  at 
death  takc>  hold  of  them  and  arrelh  them.  'Tis 
the  Law  which  claps  up  their  Spirits  in  Frifon, 
and  m  the  Name  and  Authority  of  the  great 
and  terrible  God  commits  them  to  Hell.  All 
that  arc  out  of  Chrift  are  under  the  curfc  and 
damning  fcntcnce  of  the  Law,which  now  comes 
to  be  executed  on  them,  G"../.  5.  i  c. 

Secondly,  PriTouers  are  carried  or  baled  to 
Frifon  by  finxe  and  confltaint.  Natural  force 
backs  legal  Anthority.  The  Law  is  executed 
by  rougli  aud  refolute  BailiAs,  who  compel 
them  to  go,  tho'  never  fomach  againft  thetr 
win.  This  alfo  is  the  cafe  of  thcWicktd  at 
death.  Satan  is  God's  Bailiff  to  harry  away 
the  Law-condcfflned  Souls  to  the  infernal  Pn- 
fon.  The  Devil  hath  the  jxiwer  of  Death,  Heb. 
2. 14.  as  the  Exccutionahath  of  the  Body  of  a 
condemned  Man. 

Thirdly,  Prifoncrs  arc  chained  and  bolted 
in  Frifon  to  prevent  their  elcape ;  lb  are  dam- 
ned Spirits  fecured  by  the  Power  <^God,  and 
chained  by  their  own  guilty  and  trcinblin^i  con- 
fidences in  Hell  unto  the  time  of  judgment  and 
the  fiilnels  of  mifery  ;  not  that  they  have  no 
torment  in  the  mean  time  ;  alas !  v.crc  there 
no  more  but  that  fearful  expcdtation  of  wrath 
and  fiery  indignation,  fpokenof  by  the  Apoftle 
Heb.  ic.  27.  it  were  an  ine\]Mcfiil)le  torment  v 
but  there  is  a  ^ther  degree  ol  torment  to  be 
awarded  them  at  the  Judgment  of  the  great 
day,  to  which  they  are  therefore  kept  as  itt 
Chains  and  Fnibns. 

Fomtbly,  Frifons  are  dark  and  noiibn  pla- 
ces, not  iNttk  &ar  pleafurc^  as  other  houfis 

ate. 


Digitized  by  Gopgle 


VoL  1 


A  Trmifc  of  the  Sad  ^Man,  : . 


«rc,  but  for  punilhmcnt  \  fo  is  Hell,  Jiidc  v.  6. 
Xtfervtd  HI  tvtrU^iuv  Ouunx  midtr  darknefs^  as 
tic  there  defh-ibes  t«c  place  of  torments,  yea 


Unbdicycr.-fixoiit  fetf  deep  and  faft  in  his 
Coaiaena  %  k  is  written  0^01:  the  TMes  0, 


tbciT 


hearts  ft  with  a  Ptn  tf  Irmiy  Jtr  17.  \.\,i.e.) 


utter  d  irkncfs,  Mat.  8.  r  2.  extreme  or  pcr*o:t  1  Guilt  is  is  a  mark  or  charadtcr  falhioued  or  en- 
darkneTs.  fiw/tf/^i/^f  tell  us  of  tb«  darkucls  of  |  graven  ia  the  very  fubftance  of  tlic  Sou!,  sis 
this  World,  mw<2«Mxir  «i«r«rf)vfftr«,  that  there;  Letters  «re  cat  into  Gbf^  a  iJiainoiui.  * 
is  no  pure  or  perfcft  ti  irkncf-i  Iicrc  withovitj  Coofticnce  is  not  only  the  principal  AV/f^/Zf 
fome  mixture  or  light ;  but  there  is  not  agladc  j  obliged  uiito  God  as  a  Judg,  bat  the  f  irK.ipal 
of  light,  nota  fparkofhopc  or  comfort  fliin-!  drfffprand  (7wV/f  ofthc-oulia  itscomfcsaiid 
log  into  that  Prifon.  f  aclions,  and  confequcntly  the  guilt  of  all  fin 

Fifthly,Mournfal  fifths  and  groans  arc  heard  \  talis  Tiponit,  andrcftsin  it.  The  Soul  is  both 


in  Prifon8,Fyi/.07'I  I.Cctthe  pghhfr  of  the  Pri- 
ftners  come  before  thet^  Hjith  the  Pj.dmisi.  Bui 
deeper  lip,hs  and  emphaticai  groansarc  heard  in 
Hell,  There ^sdlbeweefinff  andtvaitinf  and  gna- 
fiiiig»f  /frtib,  Mat.  8.  12.  Thofc  tliat  could  not 
groan  tinder  the  fenfc  of  lia  on  Earth,  fhall 
howl  under  anguilh  and defparation  in  Hell. 

Sixthly,  There  is  a  time  w  hen  Prilbners  arc 
brought  out  of  the  Prifon  to  be  judged,  and 
then  retttrn  in  a  worft  condition  than  before  to 
the  place  from  whence  they  came.  God  alfo 
bath  appointed  a  day  tor  the  folcmn  condem- 
natioaof  thofe  Spirits  in  Prifon.  The  Scrip- 
tures call  it  the  Judgment  ot  the  great  day, 
Jude  V.  6.  from  the  great  buflnefs  that  is  to  be 
donetherdn,  and  the  great  and  folemn  Af 
fciiibly  that  fliall  then  appear  before  God. 

B  it  I  will  infift  no  longer  upon  the  difplay 
of  xhtMcrafhor.  My  bufincfs  is  to  give  you  a 
reprefentation  of  ihc  ftate  and  condition  of 
damned  Souls  in  Hell,  and  to  aflift  yolur  coa< 
ceptions  of  them  and  of  their  ftate. 

*Tis  a  dreadful  fight  I  am  to  give  yoo  tins 
day but  how  much  better  is  it  to  lee  than  to 
feci  that  Wrath  ?  the  trcafures  thereof  (hall 
ihortly  be  brokea  opi  ud  poarcd  forth  upon 
Spirif^of  Men. 

You  had  ill  the  former  Dilconrfe  a  faint  um- 
brage of  the  Spirits  of  juR  men  in  Glory;  ia 
this  you  win  hivean  imperfect  reprclentatioa 
of  the  Spirits  of  wicked  men  in  Hell :  and  Jock 
a?  the  former  cannot  he  adequate  and  perfeft, 
becaufc  that  h^ipj  incn:  palTcth  our  knovvlc;!^  ■ 
fo  neither  cati  this  be  fo,  becaufc  the  mifery  ol 
the  damned  padcth  our  fear. 

Ti  c  cafe  and  Hiteof  a  damned  Spirit  will 
bcbcil;  opened  ia  tlicfe  following  Propolitions. 
Prop.  !.  That  the  guilt  of  a!!  Sin  gathers  to  and  ftttlts  in 

the  Confiiarce   of  every  Cl>rijilffs  Sirnscr  atiA 

77:.:kes  ifavii7ttrrafitrcofgHilt  in  the  courfe 

aj  h:  f  life  in  this  World, 

Thchirh  nnd  awful  power  of  Confcience 
belou^ng  to  the  underftanding  Faculty  in  the ' 
Soalof  Man,  was  fpoken  to  l)eto:e  as  to  its 
gcncr  .I  Nature,  Pag.  19.  And  that_  Confci- 
ciiccccitdlnly  accompanies  it,  and  is  infepara- 
blc  from  it,wasthere  ftewci.  I  mi  /  r,e  to  con- 
f]dcr  it  as  i\\c feat  or  ctmer  of  guilt  ia  all  unrc- 
gcucrate  and  loft  Souls.  For  look  as  the  tides 
wafiivp,  and  leave  the  fiime  and  filth  wy.uw  die  ! 
ffjorr,  even  To  ail  the  corruption  and  fia  that  is 
in  the  other  faculties  of  the  Sou!  fettles  upon 


thefpringandfountainofallaaions,thatgo  out- 
ward Irom  Man^nd  thetermor  recptacleofall 
actions  inwaidjbut  in  both  forts  of  aftions, 
going  outward  and  coming  inward,  Confci- 
ence is  the  chief  Counfeller^  Guide  and  Dirt^w  ta 
all,  and  To  the  guilt  which  is  contracted  either 
way,  mnft  be  upon  its  head.  'Tis  the  bridle  of 
the  Soul  torefJraiii  it  from  fin,  the  eye  of  thd 
Soul  todirect  Its  courfe  i  and  tha-eforc  is  prin- 
cipally chargable  with  all  the  evils  of  Life.  Bo- 
dily members  are  but  inflruments,  and  the 
Will  it  fd^  as  high  and  noble  a  faculty  or 
power  as  it  is,  raoveth  not,  until  the  Judg- 
ment comcth  to  a  conclufioo,  add  the  debate 
beeododiathe  mind. 

Now  iathewholc  courfe  and  compafs  of  a 
Si-acr's  Life  in  this  World,  wliat  treafurcs  of 
guilixnuftueadsije  lodged  in  his  Confcience? 
Whata iW^awwfofiinand filth  muft  belaid 
up  there  ?  '  fis  laid  of  a  wicked  Man,  Jot  20. 
II.  HitBwes  are  ftdl  of  ttje  fas  his  youih  ^ 
meaning  his  Spirit,  Mind  or  Coiiftientcis  as 
fiill  of  Sin,  as  Hones  are  of  Marrow  j  yea,  the 
very  fins  of  bis  youth  are  enough  to  fiU  them : 
and,  Rom.  2.  5.  they  are  faid  totreafure  Mpvrrath 
against  the  (i.iy  of  wr.uh  which  is  only  done  by 
treafuring  up  guiitj  for  Wrath  and  Guiltare 


the  Confcience.  7 '/wV  minA  and  Confcicrrc  (laith 
the  Apoltle)  is  defiled,  Tit.  1.1$.  it  as  it 
v,crcthey7/.  t  ofa  linners  Soul  into  which  all 
filthnns.  a:id  guilt  fettles. 

T[:e  Co'^flicncc  of  every  Believer  is  purged 
from  iis  h'.iMiicfs  by  the  Blood  of  Chrift,  IJeb. 
9,  14.  his  Blood  and  his  Spirit  jnuify  it  atid_ 


treafbred  up  together  in  proportion  to  each  o- 
thcr.  Every  clay  of  his  life  vaft  fums  have  been 
caft  into  this  Treafury,and  the  patience  of  God 
waitethtillitbefull,  before  he  call  the  finncr 
to  an  aooount  and  reckoning  Gen.  1 5.  \6 

the  &e  mid  guilt  contrafled  tmn  the  Souls 
mdOnftitnttsoj  imfenitet  t  Men  m  this  IVerld,  Pi'Cp.  i. 
acccmpoKies  and  fothrrs their  departed  Souls  to 
Jud^inent^Uidthtre brings  them  under  thedread' 
fid  eMdemimien  ef the  great  and  temhtc  God 
tvhich  cHtsoffall  their  hopes  and  comforts  for  ever* 
If  you  believe  not  that  1  am  he,  yoM  jhall  die  in 
your  fins,  John.  8.24.  ^  Job  20,  11.  His  bones 
are  full  of  the  fins  of  his  yctith,  which  fliall  lie  dorm 
tvith  him  i»  the  dith.  NojPropolition  lies  clearer 
inScripturc'oflhotjId  lie  with  greater  weight  on 
the  hearts  of  finners :  notliiug  but  pardon  can 
remove  guilt  i  hot  without  Faith  and  Repen- 
tance there  never  was  nor  fliall  be  a  pardonc, 
jlcts  r.\        [vrr:.  3.  24,  25.  Luke  14^ ^6 ,  4.'- . 

Look  as  the  Graces  of  Believers,  fo  the  lias  of 
Unbelievers  foflew  the  Soul  whithcrfoever  it 

i-'ots.  AH  tlieir  Hi/.  \;hi  die  oat  of  Chrift,  cry 
to  tbcni  when  they  go  havLC^We  are  tisy  II  oris, 
aitdwemfffottffv  thee.  The  a<*ts  of  fni  are  tranli- 
cnt,  but  the '^uilt  .Tiid  Cll'it^  of  it  arc  perma- 
nent ;  and  it  is  evident  by  tbis,that  in  the  great 
Day  their  Gonlcienoes,  which  arc  the  Books 
of  Record  whcrJnall  their  lins  are  regiltred, 
will  be  cpeocd,  and  they  fliall  be  judged  by 
them,  and  ontofthem.  Rev.  20.  t2. 

Now  bcfoi  c  til  it  general  Judgment,  every 


pncityit,  whereby  it  becomes  the  region  oflSoulconicsto  its  particular  Judgment,  and  that 
Light  auJ  I'cacc ;  but  all  the  guilt  whidi  hittfa !  immediately  ^Itu  death:  of  this  I  apprehend 
becaloAg  coatrading  tbrongb  the  life  of  an  thf 


Digitized  by  Google 


1 


A  Treatije  of  the  Soul  of  Man. 


VoLl 


the  Apcftlc  to  fpcak  in  Heh.  9. 17.  It  is  appoin-.  in  his  Bowels  is  beyond  the  fcratch  of  a  Pin. 
tedfmr  all  men  crjce  to  die^  bur  after  thdt  the  JuJgA  The  Devils  indeed  are  the  Executioners  and 
rterT.    The  Soul  is  prefcntly  ftated  by  this'  Tormentors  of  the  damned  ;  but  if  that  were 


Judgment  in  its  everLilliiig  and  fixed  condition. 
The  Soul  of  a  wicked  Man  appearing  before 
God  i«  all  its  fin  and  puilt,  and  by  him  fenten- 


ail  they  were  capable  to  fuffer,  the  torments 
of  the  damned  would  be  comparatively  mild 
and  gentle  to  what  they  are.  c5h  the  lai^enels 


kmUiima. 


ccd,  immediately  it  gives  up  all  its  hope,  friw.  ^  of  the  Underftanding  of  Man  !  what  will  it 
11.7.  Wftn  4  wicked  man  dieth,  his  expellation  not  take  into  its  vaft  capacity  ! 

f)aS  teripi  -?  "/  tljc  hope  of  tmjufl  men  feripeth.  But  add  to  this,  that  damned  Souk  have  all 
Us  pretty  hope  pcriihcth,  as  fome  readit,(».  f.)'  thole  Afiedions  laid  in  a  deep  and  everlaftinj 
his  ilrong  dcUifion :  for,  alas !  he  took  his  own ;  fieep,the  exercifes  whereof  would  be  relieving, 
fhadow  for  :x  Bridge  over  the  grc.it  Waters,!  by  emptying  their  Souls  of  any  part  of  their 
and  is  unexpectedly  plunged  iiito  thcgulph  ofmifery,  and  all  thofc  Pafiions  throughly  and 
eternal  mifery,  as  Matt.  7-  22.  |  cverlaltingly  awakened,  wbicb  mcreifethdr 

This  pcrifhinp^  or  cutting  off  of  hope,  is  1  torments, 
that  which  is  tailed  hi  Scripture  the  death  «ffhe\    The  Affections  of  joy,  delight  aixi  hope,  arc 
^m/,  for  fo  long  the  Soul  will  live  as  it  hath  j  all  bcntmimed  in  them,  and  laid^aflecp,  ne- 
any  hope.  The  dcferriag  of  hopemakcs  it  fick, )  ver  to  be vakencd  iiito  adi  anv  more.  Their 


Prop.  3 


/ 


/ 


but  the  filial  cuttiiig  oif  of  hope  ftrikes  it  quite 
dead,  (/.f.j  dead  as  to afl  joy,  comfort,  or  e.x- 
pcJ^atio.T  of  any  for  ever,  which  is  that  death 
whicli  an  immortal  Soul  is  capable  to  fuffer : 
the  Righteous  hath  hope  in  his  death,  but  eve- 
ry unregenerate  man  in  the  World  breathes 
out  his  lafl  hope  in  a  few  moments  after  his 
laft  breath,  which  llrikes  terror  into  the  very 
center  of  tiio  Soul,  and  is  a  death-wound  to  it. 
The  Sodi  of  [he  dinned  are  exceeding  Ur£e  and 
cafacioHS  fubjecls  of  rcrath  Midtcrment  •,  and  in 
their  feparate  ftate  their  c.tpAcity  is  greatly  enlar- 
ged^ both  by  Ijyifi}^  ajlcep  all  thofe  Affellions  whofe 
txercife  u  rciievi  'uf^  4)td  rhrWgUjf  omJkenittg  all 
thofe  P.'\^ioi'.s  rvljich  are  tormemin^. 
The  boul  of  Man  being  by  nature  a  Spirit, 
an  intelligent  Spirit,  and  in  its  fubllantial  fa- 
culties aflrnnilatcd  to  God,whofe  Image  it  bears^ 
it  mult  tor  that  rcafon  be  exquifitely  fenfible  of 
all  the  iraprcflions  and  touches  of  the  wrath  of 
God  tjpon  it.  The  Spirit  of  Man  is  a  moll  ten- 
der, i'enfible  \ni  apprehenfive  Creature  :  the 
Eyeof  the  Body  is  not  lb  fenfible  of  a  touch,  a 
Nerve  of  the  Body  is  not  fo  fenfiblewhcn  prick- 
ed, as  the  Spirit  of  Man  is  of  the  leaft  touch  of 
God*s  indignation  upon  it.  J  Troi.'!;,!cJ.  Spirit 
rrho  e.m  bear  ?  Prov.  18.  14,    Other  external 
woiuids  upon  the  Body,  inflicted  either  by  Man 
or  God,  are  tolerable ,  but  that  which  imme- 
diar.ely  touches  theSpirit  of  isinfufferable, 
\vho  can  bear  or  endure  it  ? 

And  as  tb.e  Spirit  of  Man  hath  the  moft  de- 
licate and  exquilite  fenfe  ofmifery  •,  fb  it  hath 
a  vaft  capacity  to  receive  and  let  in  the  fulncfs 
ofanguifliand  mifery  into  it  it  isabrgeVef- 
fcl,  called,  Rom.  9. 11.  a  f^iffcl  of  wrath  fitted  to 
ih  iU  i'diou.  The  large  capacity  of  the  Soul  is 
fecii  in  this,  that  it  is  not  in  the  power  of  all 
the  Creatures  in  the  World  to  fatisfic  and  fill 
it:  It  can  drink  up  (as  one  fpciks^  all  the  Ri- 
vers of  aeated  good,  and  iis  thirll  not  quen- 
ched by  fuch  a  draught  ■,  but  after  all,  it  a  ics, 
Give,  give.  Nothuig  but  an  infinite  God  can 
quiet  and  fatisfie  its  a|)pctite  and  raging  thirlt. 

.'Knd  as  it  is  capable  and  receptive  of  more 
rood  than  is  found  in  all  the  Creatures,  fo  it  is 
capable  of  more  mifery  and  anguifh  than  all 
the  Creatures  can  inflict  upon  it.  Let  all  the 
Ulements  or  Men  on  Earth,  yea,  ail  the  Devils 
and  damned  in  Hell,  confpire  and  unite  in  a 
dcfign  to  torment  Man^  yet  when  they  have 
done  all,  his  Spirit  is  capable  of  a  farther  de- 
gree of  torment  \  a  torracntas  mach  beyond  it, 


\\o\x  in  Sci;  ^-ireis  fiid  to  pm/Jj,  (<.  e.)  itfo 
perifheth,  that  after  Death  it  fliall  never  exert 
another  Adt  to  all  Eternity.  The  adivity  ofany 
of  theft  AfJcftions  would  be  like  a  cooliuggale 
or  refrefliing  fpring  amidft  their  torments  ; 
but,  as  Adriiw  lamented  himfclf,  nm^uamjpctt 
Jabisy  thou  fhalt  never  be  merry  more. 

And  as  thcfe  AfTedions  are  laid  aflecp,  lb 
their  Pafiions  are  roufed  and  throughly  awak- 
ened to  torment  them^fo  awakened,  as  ucvci  to 
flecpany  more.The  Souls  of  men  are  fomeiimcs 
)ogg'd  and  llartl'd  in  this  World,by  the  words 
or  rods  of  God,  but  prefently  they  ikcp  again, 
and  forget  all :  but  hereafter  the  eyes  of  their 
Souls  will  be  continually  held  waking  to  bchol  J 
and  confider  their  mifery  ^  tlicir  UiidcrJlaud- 
ings  will  be  clear  and  moft  apprehenfive  itheir 
thoughts  fixed  and  determined  :,  their  confci- 
ences  active  and  efficacious  ;  and  by  all  this 
their  capacity  to  tak?  '  1  the  fulnds  of  thetmu- 
fery  enlarged  to  the  uiternioft. 

7'i.e  wrathy  indignation^  and  revenge  ef  Cod  poured^^Of.  4J 
out  asthejufl  reward  of  fin  iipou  thtf*  c.-tp-Juui 
Souls  of  the  damneJt        frineifiUfsaff  thtir 
mifery  in  Hell. 

In  the  third  Propoiiticm  I  Aevtr'd  you  that 

the  Soulsof  thedamiicd  can  Fold  more  mifery 
than  all  the  creatures  can  iniiici  upou  them. 
When  the  Soul  fuffers  ftom  th^  hapd  of  Mao, 
its  fufierii.gs  are  but  cither  by  way  of  f/mpa' 
thy  witii  the  Body  ;  or  if  immediately,  yet  it 
is  but  a  light  ftroke  the  hand  of  a  creature  can 
give  :  But  when  it  !',as  to  do  with  a  lin-reven- 
gii;g  God,  and  that  iuiuiciiiatdy,  this  llrokc 
CMS  of  the  Spirit  of  Man,  as  'tis  exprefs'd  Pfal. 
^'S.  1(5.  The  Body  is  the  cloathing  of  the  Souk 
Moll  of  the  Arrows  Ihotat  the  Soul  in  this 
World «lo but ftickinih  cloaths,  (i.e.)  reach 
the  outward  man  :  but  in  Hell,  the  Spirit  of 
Man  is  the  white  at  which  God  himfelf  (hoots. 
All  his  envenomed  Arrows  llrikc  the  Soul, 
which  is  after  death  laid  bare  and  naked  to  be 
wounded  by  his  hand.  At  death,  the  Soul  of 
every  wicked  man  inimaliately  tails  into  the 
hiinds  of  the  living  God,  and  it  is  a  fe.t.  jul 
thing  10  jdU  tnio  the  hands  of  i he  h  iKfUod^  iS 
the  Apofllc  fpcaks, //(•/'.  10.  31.  Thcii  puniih- 
mtnt'lS  from  the  prejence  of  the  Lcfif  .tnA  from 
the  glory  of  his  poirtr,  1  Thef.  i.  y.  Ihcyaic  not 
put  over  to  their  fcllow-a  catures  to  be  pnnifli- 
ed,  butGod  will  do  it  h.inifelf,  a.id  gloriflc  his 
Power  as  well  asjuilicc  in  their  puaiuiracat.Thc 
wrath  of  God  lies  immediately  upon  their  Spi' 


as  a  Racic  is  be)'0Dd  a  hard  Bed>  ortheStyord  vt&^9iA^'»^jfitryaSinmtii9hieltdnour' 


Tel.  I. 


jrf  Tremje  af  the  Soul  of  Man, 


ttb-tke  t$ihnf/iriesy  Heb.  lo.  27.  A  fire  that  ufhriudiHgs^  ftMmiHis^  and  fear/Ml  exftHntimu 
licks  up  the  very  Spirit  of  Man.  Who  kitowr, 
<th  the  powerof  hisaager  ?  f [41.90.  x  u  HoW 
inluppOTtable  it  is  you  may  a  little  guefs  by 


that  ex^eflTioa  of  the  Prophet  N^Afa^<^*  i .  5 
6.  Themmmtams  ijiiitke  m  hith^  Mid  thehHb  mtlty 
40td  the  earth  is  vurm  'at  his  frtfencty  yea^  the 
WdrU  and  aU  that  dwU  tbtrtm,  IVhf  caa/Md 
htftrehis  iitdignatton  ?  4mJwIw  r«r  i^dt  tm  tbw 
Jiereetiefs  4f  his  anger  His  fary  is  feared  tat  like 
£rty  and  the  rtcks  are  -th>  vtHt'dtlMtHf  buu» 

And  as  if  aoger  aHd  wr«th  were  «ot  wonh 
©f  a  fa^knt  cdg  and  ftiarpncfs,  ifs  called 
Jlety  ind^nmiM  andvengeance,  words deootiiig 
the  moft  intcnfe  degree  of  divine  wrath.  For 
indeed  Ws  power  is  to  be  glorified  in  the  'c- 
ftruftion  of  his  enemies,  and  therefore  now  he 
will  do  it  to  purpofe.  He  takestliem  now  into 
his  own  hands.  No  creature  can  come  at  the 
Soul  immedetely,  that  is  God's  pr«r<3^tive, 
and  now  he  hath  to  do  with  it  bimftif  m  fbry 
and  revenges  poured  out.  Can  thy  hands  be 
ftroQg,  drthy  heart  endwre  wh^  I  ihail  deal 
withth«?£w*.  12. 14.  Alas^thc  fpirit  quails 
and  dies  ttndcr  It.  This  i->  the  } \a]  of  Hells. 

What  xiolefnl  cTks  fuid  litfueats  tavc  we 
lieard  from  Ood*k  dcareft  chtldnik  when  liot 
Ibine  few  drops  of  his  anger  have  been  fprin- 
Ued  upon  their  Souls  here  in  this  world !  alas, 
there  is  no  compare  betwixt  the  anger,  or  fa- 
tiierly  difcipline  of  God  over  the  Spirits  of  his 
children  >  and  the  indignation  ponred  out  from 
the  bcginuingof  revenges  upon  kbeMndies 
top.  5.    Tht  ftfarate  Sfirit  •/  a  damned  A  fan  becomes  a 
termenter  t9  it  fetf  (y  tbt  variitt  mdefficacieus 
alHti£s  efksemt  Ci^dnt^  iMdt  art  *  ffecial 
fart  eftts  tormemin  ilnvther  Wtrld. 
Conicieacey  which  flxMrid  have  been  the 
iinner'sew^cm  E4r»^  becomes  the  If7n>  that 
muftlaOi  his  Soul  in  Hell,  tixlihci  h  there  any 
iacuUjr  or  power  belon^i^  to  the  Soul  of  man 
ib  fit  and  able  to  do  it  as  m  own  GonftieDce. 
That  which  was  the  feat  and  center  of  all 
guilt,  now  beotmes  the  feat  and  ce^er  of  all 
torments.  The  Ihfticiifion  of  ks  tortneatiBg 
power  in  this  World  isa  myftcry  aud  wonder 
to  all  that  duly  Gonlidcr  it, 


I.  The  Confcicoccs  of  the  Damned  will  re- 
cognize, and  briug  back  the  lins  committed 
in  this  World  frcOi  to  their  mind :  for  what 
is  Conference,  but  a  Regifler,  or  Bonk  of  Re- 
I  cords  wherein  every  lin  is  raok'd  ia  its  pi  oi)€r 
place  and  order?  This  ad  of  Confcicncc  is 
liuhiamental  to  all  its  other  acls  ^  for  it  c.  n  n ot 
accufe,  condemn,  upbraid,  or  fhame  Ub  lui 
that  it  hath  loft  out  of  its  memory,  and  hath 
no  fcnfe  of.  Son  remcuher^  laid  jibrahant  to  Di- 
vet  In  the  midft  of  his  torments.  Thisrcraera- 
brance  of  lins  pall,  mercies  paft,  opportunities 
paft,  butefpccially  ofhopepaft  and  gone  with 
them,  never  to  be  recovered  any  more,  is 
like  that  fire  not  blown  (of  which  Zofhar 
fpeaks^  which  confumes  him,  or  the  glifterin^ 
Sword  coming  ootof  his  Gall;  ^ob  %o.  24,  &o 

2.  It  chargeth  and  accufcth  the  damneci 
Soul,  and  its  charges  are  home,  politive,  and 
IHf-evideot  charges  .*  a  thoufaad  legal  and  un.< 
exceptionable  Witrefles  cannot  confirm  any 
point  more  than  one  Witncfs  in  a  man's  bofom 
can  do,  Rom.  2.  1 5.  it  coovids  and  Hops  tlicir 
mouths,  leaving  them  without  any  cxcufe  or 
Apologj^.  Jnft  and  righteous  arc  th A  Judg- 
ments of  God  upon  thee,  faith  Confcicnce  :  in 
all  this  Ocean  of  mifcryj  there  is  not  one  drop 
of  injury  or  Wrong,  the  Judgment  of  God  is 
according  unto  truth. 

3.  It  condemns  as  well  as  chargcth  and  wit-^ 
neOeth,  and  that  with  a  dreadfiil  Sentence;^ 
backing  and  approving  the  Sentence  and  judg- 
ment of  God,  I  John  J.  21,  every  felf-dcftroy-r 
er  wiU  be  a  felf  condenmer :  This  is  a  piime 
part  of  thdr  mifery.  J"'"^» 

 Prima^haeakikifitdfe 

Jadice  nantntctntiAfolvhbr^mfrdkd  f$Mhn* 
Gratia  faUaeis  Prktbris  vicerit  amam. 
4Thc  upbraiJlngsof  Confciciice  in  Hell  are 
terrible  aadinfu^rable  thiogs :  to  be  continu- 
ally hit  in  the  teeth'  snd  twitted  with  our 
madncfs,  wllfiilnefs,  and  obilinacy,  as  the 


cau^of  aU  that  eternal  miiery  which  we  have 
tiOlPdldowB nj^n  onriAvtt  heads,  what  is  it  but 

tTicrubbing  ot  the  wound  with  Salt  and  Vine- 
_  tor  certainly  i  gar  ?  Of  this  (ormcat  holy  X  was  afraid,  an4 

flioaldtheIimlMt»ftifler^Gotiieleot»f!yup-  therefi^  lay  to  prevent 

on  him  with  rage  in  the  midft  of  his  fins  and  it,  v.  1  ea  he  faith  Jeh  27.  6.  My  heart  (».  r., 
plcafures,  it  would  put  hint  into  a  Hell  upoQ  Confcicnce  )  ^aU  nv  rtfrmh  m  fo  Itw  at  I 
Eafth,  a»  wcfte  inthe  dolefol  iafboces  of  O  the  twits  and  tMfltsof  Conlcience  are 
Siidasy  &c.  but  he  keeps  a  hand  ofre-'ci  iielciitsandlafhcstothe  Soul 

itraiac  upoatbcm  generally  in  this  life,  andj  5.  Thejb«»«<>^JOfConickncearenoMera- 
Uriierstheni  tofleep  quietly  by  a  grumblijig  or  |  bletomtents.  Shamcarifttlt  from  the  turpi^de 
feared  Confciencc,  which  couches  by  them  as  of  difcovered  a^lions.lf  nmc  mens  fccTCt  filthi- 
afleepyli'm^  andktsthem  ajione«  jnc&.were  but  pubUlhed  in  this  World,  it  wonld 

Batntfloeaer  l»tfie  Chtiftkls  Sonl  tumMleonfiramitheni)  what  then  wiH  itbc^whenall 
out  of  the  Body,  and  caft  for  eternity  at  the  fhaUlieopeo,  as  it  will  after  this  life,  and  their 


bar  of  God,  but  CoatcieQcc  is  rouzed,  and  put 
intoh  rage  never  to  be  appeafed  any  mores.  It 

now  racks  and  tortore^  the  miferablc  Soul 


ownConlcienjxsihallcaft  thcfhame  of  all  upon 
Aem?  They  (hall  not  only  be  derided  by  God^ 
Frov.  1.25.  but  by  their  own  ConH-icuccs  alfo. 


with  its  utrooft  eflicscy  and  a^vity.The  mere  \  l^aftly.  The  fearful  expedatiocs  of  Conict- 
prcfages  and  fbrdiodin^.s  of  wrath  by  the  enee  ftiU  lookiog  forwarduito  more  and  more 

Confticnces  of  finncrs  in  t!     World,  havcUvrath  to   o  im:,  this  is  the  Vcrv  fnm  and  com- 


tttadetbeOi  lie  with  a  ahattly  pakncfs  k  their  i  uleneiit  ot  iheir  mifery.  What  makes  a  Pritbn 
iaces^  a  oniverflil  trenMing  In  aft  their  mein-  Mb  dreadfbl  to  •  Milefddor,  hoc  th«  ttetnbliag 

bers,  a  cold  fweating  horror  upon  their  p-ant-  expo^^ations  he  there  lives  nn  of  the  appro- 
ing  bofoms,  like  men  already  in  HcU  :  but  this,  aching  AiTaes  ?  Much  after  the  iamc  rate,  or 
all  tWsis betas  the fwealiBg  or  giving  of  the  rather  afPrt*  the  rate  of  ooodemned  pertasai 

ftones  bcfr  t  e  the  ;rcit  rnni  falls.  T  he  activt- f  prcparinr  for  F-."c  ition,  do  thefc  Spirits  in 
ticsofCoilkicncc(elpectaUf  in  Weiliare  vari- 'ifrifon  live  in  the  other  World.  lutaJasnok^ 
CVS,  vigorous,  andarMNUidftfl^ooiwder,' 

lire  its  ftttfffitimu^  MO^atimnf  trndoMtatimi  \  TTttt 


Digitized  by  Google 


'601r 


A  Treat  i/e  of  the  Sod  of  Man. 


Yell 


Propb  6»Thm  wWefc  makti  thettmtms  and  terrors  of  the 

tlarnncA  F  fir  its  fo  extrnne  und  terrible,  is^  that 
they  art  Miirduvable  miftncs^  and  torments  for 
9Ver. 

They  arc  not  capable  cither  of, 
I.  A  partial  relief  by  any  mitigation,  or 
z .  A  complete  relief  by  a  final  ceflition. 

1.  Not  of  a  partial  relief  by  any  mit!<iat!on  • 
could  tlicy  but  divert  their  thoughts  ti  oru  their 


24.  Good  had  it  been  for  them  tf  they  had  never 
been  born.  For  a  Man's  SouI  to  be  of  no  Other 
ufc  than  a  V^elTcl  of  Wi-ath,  to  receive  the  in- 
dignation, «nd  be  filled  with  Aefivy  of  God ; 

fiircly  an  ORtimely  Birth,  that  never  was  anima- 
ted with  a  reafonable  Soul,  is  better  than  they : 
for,  alas .'  they  ftek  for  Death,  hut  it  flics  from 

'  them.  The  Immortality  of  their  Souls,  which 
vva->  liieii  tiij^iiity  and  privilege  above  other 


ftiifery,  as  thcv  were  wont  to  aoiathismrldy  |  Creatures,  is  now  thetriniiery,  and  that  which 
driak  and  forget  their  forrows;  or  had  they  :  contimnllv  feed"?  and  perpetuates  their  flame, 
but  any  hope  of  the  abjtcnicnt  of  their  mifery, !  Here  j^a  Beine  without  the  comfort  ot  it,  a 
it  would  be  a  relief  to  them  :  But  both  thcfe  Being  only  to  nowlaod  tremble  under  Divine 
arcinip^iiriblc.  Their  thouglits  arc  fixed  and!  Wrath;  a  Being  therefore  which  they  v.onid 
determined:  to  remove  them  (tlio'  but  for  a  ^  gladly  exchange  with  the  contemptiblell  lly, 


moment )  from  their  mifcry,  is  as  impofliblc 

a?toremovca  Mountain  •  their  !m  r\nd  mifery 
is  ever  before  them.  As  the  Biellcd  m  Heaven 
arc  bono  confirmati^  b  fixed  and  fettled  in  bleC- 
fedncls,  that  they  arc  not  diverted  one  mo- 
ment from  beholding  the  blelTedlace  of  God, 
for  they  are  ever  with  the  Lord:  fo  the  Dam- 
ned in  Hell  arc  malo  obfirmati^  fo  fettled  and 
fixed  in  the  midll  of  all  evil,  that  their  thoughts 
and  miferics  are  infeparablc  for  ever. 

2.  Much  lefs  can  their  undone  ^>a^?:1dmit 
the  Icaft  hope  of  relief  by  a  hnai  ceiiation  of 
tiiehp  mifery.  All  hope  perifheth  from  them, 
and  the  pcrilhing  of  their  hope  is  the  plaincfl: 
proof  that  can  be  given  of  the  eternity  of  their 
mifery.  For  w«e there  but  the  rcmotcft  pof- 
fibility  of  deliverance  at  hf-,  hope  would  hanr^ 
upon  that  poflibility  :  and  whiill  hope  lives, 
the  Soul  is  not  quite  dead  \  the  death  of  hope 
is  the  death  of  a  man's  Spirit:  the  cutting  off 
of  the  Soul  from  God,  and  lafl:  act  of  hope 
to  fee  or  enjoy  him  for  ever,  is  that  death 
which  an  immortal  Soul  is  capable  of  foiiering. 
Depart  ' 


or  moll  loath  fom  Toad ,  but  it  CUtOOt  be  ex- 
changed or  nn' ihilated. 

Hence  It  lollows,  that  the  PUafares of  Sin  art  Jgftr. 
dtmr-boHiht  and  coftfy  Thi^kret.    There  is  a 

greater  difproportion  bctwi?rt  that  Pleafure 
and  this  Wrath,  than  betwixt  a  dropof  Ho- 
ney and  a  Sea  of  Gai.  Could  a  man  diftil  all 
the  imat^inary  pleafure  of  fin,  and  drink  no- 
thing clfe  but  the  higheftand  moft  refined dc" 
lights  of  it  all  his  life,  tho'  his  life  (houki  be 
protrafted  to  the  term  of  Afni -fdah^:,  ytt 
one  day  or  night  under  the  W;  aih  of  God 
would  make  it  a'  dear  bargain.  But, 

t.  *Tis  certain  Sin  hnth  no  fiich  PleafurestO 
give  you  :  they  at  e  embitter'd  either  by  ad- 
verfc  ftrokes  of  Providence  from  without,  or 
piinh'l  rind  drndtnl  ''ripes  and  twinges  of 
Coalucticc  Wiliuu  i  job.  10.  14.  His  meat  in 
his  Bmds  it  turned^  U  is^ggU  ef 
in  him. 

1.  'Tis  as  terum,  the  time  ot  a  fianer  is 
near  its  period  when  he  is  at  the  height  of  hit 
pleafure  in  fin:  for  look,  as  high  delights  in 
God  fpeak  the  maturity  of  a  Soul  for  Heavca, 
and  it  will  not  belong  before  fuch  be  in  Hea- 
ven; lo  thy  heights  of  del  i'^ht  in  I'll,  ,1  f.vcra- 
bly  fpeak  the  maturity  ot  iutii  a  »nil  lot  Hell, 
and  It  will  not  be  long  e'er  it  be  there.  Sia  is 
now  a  big  Embrio^  and  fpeedily  the  Sonl 
vcls  with  Death. 

3.  According  to  the  mcafure  of  deligbts 
Men  havehadin  fin,  will  be  the  drcrrccs  and 
mcafures  of  their  Torments  in  ticii^Rtv.  iS.  7. 
fo  much  torment  and  forrowas  there  made* 
light  and  pleafure  in  Sin. 

4.  To  conclude.  The  tleafires  ofStn  art  but 
for  ,1  feAfon.,  as  you  read,  Htb.  1 1.  25.  buttbe 
Wrath  of  God  in  Hell  is  for  ever  and  ever. 
There  is  a  time  when  the  pleafurcs  of  fin  can- 
not be  called  PUajHres  to  mmc,  bot  the  Wrath 
of  God  that  will  ftill  be  H^rMth  to  come.  Oh  \ 
confider  for  what  a  trifle  you  fell  your 
Souls.  When  Lyftmachas  parted  with  his  King- 
dom for  a  draught  of  Water,  he  faid  when  he 
had  drank  it.  For  hemfhort  a  fteafnrt  have  I  fold 
d  Kingdom !  And  Jonathan  lamented,  i  Sam. 
14.  43.  /  tilled  but  a  Unit  Homy.,  m  A  I  mufi 
die.  Satan  would  not  charm  fo  jwwcrfully  «s 
he  doth  with  the  pUafnrcs  of  Sin,  if  this  point 
were  well  believed  and  heartily  applied. 

What  M  laatddtft  maiii^$  it  it  to  cafi  the  Sou!  i„j„;i 
,ma  Gotttfrifin^  t*  fiiw  tbf  Bod^m  Mflif* 
Prifm! 

Men  have  ^r  Prifon«,  and  God  hadt  his : 

bm  bccaufc  the  one  is  an  Objc^^^  of  Stiife,  and 


AJtfHi  I J I  mc.,  ye  curfedy  into  everlafiin^firey  is 
fhatlentencc  which  (I  r  ikes  Hope  and  Soul  dead 
for  ever.  In  thcfe  lix  Propofitions  yoxi  have  the 
true  and  terrible  rcprefentation  of  the  Spir*tj 
in  Frifovy  or  the  Hate  of  damned  Souls.  I  have 
not  mentioned  their  adbciation  with  Devils,  or 
thcdiimal  place  of  their  confinement,  which 
the?  they  complete  their  mifery,  yet  are  not  the 
principal  parts  of  it,  but  rather  Accelfories  to 
it,  or  Rivers  running  into  the  Ocean  of  their 
mifery.  The  fum  of  their  mifery  lies  in  what 
was  opened  before,  and  the  imprOTCmeat  of 
it  is  in  that  which  followeth. 

Is  this  the  flate  of  ungodly  Souls  after  death  ? 
Then  it  follows,  that  neither  Death  nor  jlnnihi' 
lotion  are  the  worjl  of  evils  incident  to  Man*  Ari- 
Jiotle  calls  Deatil  the  triofl  terrible  of  all  terrthles., 
and  the  Schoolmen  affirm  jinniisilation  tO  be  a 
greater  evil  than  the  moft  miferablc  Being : 
But  it  is  neither  fo  nor  fo^  the  wrath  ot  God, 
the  worm  of  Confcicncc,  are  much  more  bitter 
than  Death.  The  pains  of  Death  are  natural 
and  bodily  pains-  the  wrath  of  God  and an- 
guifh  of  Confcicnce  are  fpiritual  and  inward  : 
that  is  but  the  pain  of  a  few  hours  or  days, 
thcfe  :irc  the  unrelieved  torments  of  Eternity. 

And  as  for  j^mhilationy\s\\zi  a  fovoor  would 
the  damned  account  it !  Indeed  If  we  refpeft 
the  Glory  of  God's  Ju/licc,  which  is  exempli 
iicdand  iUuftrated  in  the  ruin  of  thefe  mifcra- 
We  Souls,  it  Is  better  they  fliotild  abide  as  the 
eternal  Monunie  its  thereof,  than -irj:  to  be  at 

all;  batwitbrclpccttothcmldvcswcmayray,!  theotheranObjedofFaitb,  that  only  is  fcav- 
ns  Cbrift  doth  ot  the  Son  of  Pcrditiofl,^«r.a$.'  ed,  tnd  tliis  flighted  «H  over  this  unbelieving 

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A  Trcatife  of  the  Soul  of  Man. 


World  y  except  by  a  very  fimll  nmnber  ofjtfieLawisfalfilted  in  them  t!iBt  believe.  Ram, 

men  who  tremble  at  tl  ic  Word  of  God.    Now  8. 4.  Yea,  they  are  made  the  rtthtcHfncfs  efGod 


this  I  fay  is  the  height  of  madoels,  and  will  ap- 
pear to  be  fo  in  a  )aft  Collatioii  of  both  b  a 
few  particulars,  (i .)  Man's  Prifoii  rclbrains  the 
Body  only,  God's  Prifon  Soul  and  Body,  At4a. 
10. 18.  The  Spirit*  of  Men  Cas  my  Text 
fpeaits")  arc  the  Prifoncrs  there.  Oh  what  a 
Tall:  odds  doth  this  fingle  difllerencc  make  !  A 
thouland  times  more  tfian  the  captivating  and 
binding  of  the  greateft  King  or  Enipcrcur  dif- 
fers from  the  imprifonment  of  a  poorMechanic 
or  vagrant  Beggar.  (2 .)  In  Man's  PrMbn  there 
aiemany comforts  &«nipcakable  refrefhments 
ft  om  f?caven,  but  in  God's  Prifon  none,  but 
the  dircd  contrary.  You  read  of  the  Apoftles, 
AEtt  i5.  25.  how  they  lang  in  the  Prifon :  the 
Spirit  of  God  made  them  a  Banquet  of  hca- 
vealy  Joys,  and  they  could  not  bat  fing  at  it : 
tho'  their  Feet  were  in  the  Stocks,  their  Spi- 
rits were  never  more  at  liberty.  Agmrm  da- 
ted his  Letters  frmn  the  dtttRMe  Orchtird  «f  the 
Leonine  Pnyiw,  ir/;rrf,  idkhht,  flemsthefxetet' 
efi  NcHar,  Another  tells  us  ,  Cbriifc  was  al- 
ways kind  to  him  j  but  fince  he  became  a  PrU 
loner  for  him,  he  even  overcame  himfclf  in 


ki 


I  verily  think  (faith  he J  the  Chains  of 
my  Lerar.rc  all  ovtrUid  with  pure  Cold^  nnd  his 
Crofs  terfmned.  But  the  worfl:  terrors  of  the 
Prifoners  in  Hell  come  from  the  preleoce  of  the 
Lord,  zThef  i.  9.  Cedis  a  terror  tt  them.  (3  ) 


in  bimj  2  Cor.  %,2i.  There  caa  be  no  procefs 
of  Law  againft  them.  For  who  (hall  condemn 

when  it  is  God  that  jullifieth  ?  Rom.  8.  33, 34. 
And  that  Divine  Juftice  might,  be  iu>  bar  to 
OOT  Faith  and  Comfort,  he  adds,  his  Christ 
that  died ;  and  yet  farther,  to?fnircUb  that  his 
Death  bath  made  plenary  latisfadioa  to  God 
for  all  our  fins  and  debts,  it  is  added,  yea,  r*- 

tliet.,  that  Is  rifen  again:  <j.  d.  If  the  debts  of 

Believers  to  God  were  not  fully  paid  and  latif- 
fied  for  by  the  Blood  of  Chrift,  how  comes  it 
to  pafs  that  our  Surety  is  difcharged,  as  by 
his  ReTurredion  he  appears  to  be  ?  Oh  Belie- 
ver! thy  Bonds  are  canoell'd,  the  hand-wri- 
ting that  was  againf!  thee  Is  nailed  to  the' Croft, 
the  Blood  of  Chrift  hath  done  that  for  thee 
that  all  the  Gold  and  Silver  in  the  World 
could  not  do,  1  Per.  I.  18, 19.  It  is  a  counter-  'AraKu- 
price  fiilly  aafwerin£  to  thy  Debts,  Mat.  20.1^  eft 
18.  And  hence,  totheeternal  joy  of  thy  heart,  prerium 
refult  three  properties  of  thy  Pardon,  which  ex  adve;  - 
are  able  to  malte  thine  eyes  gufh  out  with  tears  ^(^pon^ 
of  Joy  whtlft  thou  art  reading  of  it. 

I .  It  is  a  frceturdm  to  thy  Soul  \  tho'  it  coft 
Chrift  dear,  it  cofts  Thee  nothing.  We  have 
Redemption,  even  the  remtjjien  of  fins^  Mccer* 
ding  to  the  riches  of  his  grace,  Eph.  i .  7.  The 

Froielf  of  it  was  God's,  not  thine  j  the  Price  for 
it  was  Chrift's  Blood,  not  thine :  the  glory  and 


The  caufe  for  which  a  man  is  call  into  Prifon  <  riches  of  free  Grace  are  iUuftrioufly  culpjuycd 
by  Mco,  may  be  his  Duty,  and  fo  his  Conla-  in  thy  forgivcncfs. 
ence  mull  be  at  leall  quiet,  if  not  joyful  in^Kh 
fuffcrings.  So  was  it  with  Pauly  Afts  28.  ao. 
for  the  hope  of  llrael  sm  I  hound  vith  this  Chain  : 
This  difrafes  joy  and  Peace  through  the  Con- 
menceimo^  whole  Man.  But  the  caufe  for 
which  men  are  caft  into  God's  Prifon,  is  their 
fin  aod  guilt,  which  arms  their  own  Confcien- 
ccs  againft  them, and  makes  them,  as  you  heard 
b(rfbre,  felf- tormentors,  terrors  to  themfelves. 
What  odds  is  here !  (4.;  In  Matfs  Prifon  the 
moft  excellent  Company  and  fwect  Society  may 
be  found.  PmiI and  Silas  were  fellow- prifoners. 
In  Queen  Af^rys  days  the  moft  excellent  Com- 
pany to  be  found  in  England  was  in  the  Pri- 
fons:  Prifons  were  turned  into  Churches.  But 
in  God's  Prifon  no  better  Society  is  to  be  found 
than  that  of  Devils  and  damned  Reprobates, 
Mat.  1%.  41.  (5  )  In  Man's  Prifon  there  is 


hope  of  a  comfortable  deliverance  j  but  in 
God*S  Prifon  none :  .i  f/ft.  5.  26.  7hon  fltalt  not 
come  out  thence,  till  thou  hah  faidtbtUR  A£tf, 
'TIS  an  everlafting  Prifon. 

Compare  thefe  few  obvious  particulars,  and 
Judge  then  what  is  to  be  thought  of  that  man, 
Who  Itands  readier  to  caft  himfclf  into  any 
guilty  than  into  the  leaft  fuffei  ing.  What  is  it 
but  as  if  a  man  fliould  offer  his  Neck  to  the 
Sword,  to  lave  his  Hand  ?  The  Ijord  convince 
us  wlnt trifles onrEftatcs,  liberties,  and  Lives 
are  to  otir  Souls,  or  to  the  peace  and  purity  of 
our  Confcicnccs. 
Jkfe.  IV.  J^*'  if'-'almhle  mercy  is  the  pardon  of  yTi/, 
'  Tfhich  fcts  the  Said  oat  of  d.inger  o^^^^i"-^  :  rht; 
Prifon!  When  the  Debt  b  ratistieU,  a  :>laii  may 
walk  as  boldly  before  the  Prifon-door  as  he 
doth  before  his  own  :  they  that  owe  ndtJiing, 
fear  no  Bailifts.  'Tisthc  Law  (as  I  faid  before) 
that  commits  men  to  Prifon,  a  Mittimns  is  but 


2.  It  is  as/«^as  it  is  free  j  a  complete  and 
pcrfedt  Caufe  produceth  a  complete  and  perftft 
E&d,  A^s  13.  39.  J/i^fied  from  all  thit^t^ 
Whatever  thy  fim  be  for  aMMrey  nHmber^  or 
cupjpancesof  aggravations,  they  cannot  exceed 
the  value  of  the  meritorious  Caule  of  Rcmif- 
Iton.  The  Blood  of  Chrift  deanfeth  us  ii  um 
allfiiL 

3.  It  ffluft  be  as  firm  as  it  is  free  and  full, 
even  an  irrevocable  Pardon  for  evermore* 
Chrift  did  not  (bed  his  Blood  at  a  hazard ;  die- 
way  of  Juftification  by  Faith,  makes  the  pro- 
mile  fure.  Rem.  4.  1 6.  The  Juftificd  fliall  never 
come  again  under  Condemnation.  Oh  the  un- 
fpcakable  Joy  that  flows  from  this  Sprin^^ ! 
Oh  the  triumphs  of  Faith  upon  thii  i  oundia- 
tion ! 

Is  it  not  ravifhing,  melting,  ovenvhelming, 
and  a;i.ai.iiig,  to  think  thus  with  thy  felf?  Here 
fit  1  with  a  joyful  ploiary  free  Panlon  of  fln  in 
my  hand,v,'hilft  many  who  never  finned  to  that 
height  audJcgicc  I  have,  lie  groaning,  howl- 
ing, fweating,  and  trembling  under  the  mdig- 
nation  of  God,  poured  oL-t  like  fire  upon  their 
Souls  in  Hell.  A  greater  Iinncr  favcd,  and 
lefler  damned.  Oh  how  unfpeakably  fwect  is 
that  Reft  into  v.hirh  my  terrified  and  difquieted 
Soul  is  come  by  taitii  !  Rom.  5.  i.  Hch.  4,  3.  Ift 
which  hai  e  believed^  do  enter  into  Kef}.  Oh  bl^ 
fed  Calm  after  a  dreadful  'I  t!rnclf  !  This  poor 
breafl:  of  mine  was  lately  j.aiiuag,  fweating, 
trembling  under  the  horrors  of  W  lath  to  come, 
Trrrificd  w  ith  the  Vifions  of  Hell.  No  other 
luund  was  in  mine  ears,  but  that  of  hcry  In- 
dignation to  devour  Oe  Adveriariei»  Oh 
what  price  C3n  he  put  upon  my  ejuittus  eSt! 
What  value  upon  a  Pardon,  delivered  as  it 
were  at  the  Ladders  foot Oh  precious  hand 


an  inftrument  of  Law  j,  but  tht  righteou&efs  of  of  Faith  that  receiTes  k  1.  But  oh  the  moSt  .pre* 
'  V0I.L       -  •  •       }       Hhhh  ■  ■  Son 


4 


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6o^ 


A  Treatife  of  the  Soul  of  Man, 


Vol.  I. 


Inf.  5. 


precioQS  filoodafCbrift  whidi  pnrdidbd  It.'l  Eantrethe  two  ^dapal  doors  or  inlets  to  Pingotdo 
IfSatannow  come  with  his  >/rar/tff«»/,  the' the  Heart  ^  v/hen  thcfc  are  (hut,  the  Heart  rTiufl"°"/s"fVi. 
Law  with  its  CmamttMiMUj  Death  with  its!  needs  be  infcofibic,  as  the  tat  ot  the  Body  is.  wj 
I  have  in  a  readinefe  to  an-  j  There  is  a  Spirit  of  a  deep  flecp  poured  out  animaiii, 

judicially  upon  fomcMcn,        ig.  rc.  ihC  "' 


dreadful  Smnmonj, 
fwer  them  all. 

Here  is  the  Law,  the  Wrath  of  God,  and 
ererlafting  burnings,  the  juft  demerit  of  Sin 
tipon  one  fide,  and  a  poor  linful  Creature  on 
the  other:  but  the  Covenant  of  Grace  hath 
folv'd  all.  An  Ai  ofObthum  kpaft  in  Heaven, 
iwill  foTfive  their  imqtatits^  iPli  their  fins  and 


29.    rc.  liiLi!  Womrus 
as  that  upon  Atiam  when  God  took  a  Rib  from  "i^i'sr 
his  fide,  and  lie  felt  it  not :  but  this  is  upon  ^^^f^ 
the  Soul,  a;Kl  Is  the  fame  a»to  ghe  Up  a  Man  bi"S"" 
to  a  reprobate  fenfc.  \ka.ci4 
The  cafe  of  diftreffed  Confcitnces  Uftn  Earth,  is  lot  IVT 
exceeding  fttJ^  and  calls  uf  on  all  ftr  the  tender^ 
tranfffreQ'ions  will  I  rmtmhr  noimcre.  In  this  [pity,  mdiumast btlf  from  Men. 
Aft  of  Grace  my  Sooi  is  inclno«! ;  1  am  in     Yonftethelabourings  ofConfcicncc  under 


yniando 
fcreunt. 


Chrift,  and  there  is  no  Condemnation.  Die  I 
muft,  but  damned  I  Ihall  not  be :  My  Debts 
are  faid,  my  Bonds  arc  cancelled,  my  Confci- 
cnce  k  quieted  \  let  Death  do  its  worft,  it  fhall 
do  me  no  harm ;  that  Blood  which  iktisfies 
God,  may  well  fatisfy  me. 

Hort>  amazjnglyfadand  dffhrdble  isthi  fecit- 
rityandftitncfsof  the  Conftiences  cf  Sinners  under 
all  their  own  guilts^  and  the  immediate  danger  of 
Coets  everLifur^y  Wrath  ! 

Philofophers  ohfcrve  that  before  an  Earth- 
<juaice  the  Wind  lies,  and  the  weather  is  cx- 
.ceediag  calm  and  ftill,  not  a  breath  of  wind 
]»oing.  So  it  i«  in  the  Confciences  of  many  juft 
before  the  tenipcit  and  Itorm  of  God's  Wrath 
points  down  npon  them.  What  a  polden 
TTiorninj;  open'd  v.pon  Sodom,  and  her  in  that 
fatal  day!  Little  did  they  imaj^inc  iiiuvvcrs  of 
Fire  had  been  ready  to  fall  from  fo  plcafant 
nnd  fcrcnca  Sky  as  they  faw  over  their  heads. 
How  Iccure,  ftill,  and  uncoiicerucd  aic  thoft 
today,  who  it  may  iR  (hall  rage,  roar,  and 
tremble  in  He!l  to  morrow !  Ccfa;  hearing  of  a 
Citizen  of  Rorx  who  was  deep  in  debt,  and 
yctUcpt  fonndly,  would  needs  have  his  Pillow, 
a<;  rnppoling  there  was Ibmeflrangc  cbarroiug 
Virtue  in  it. 

It  is  wonderful  to  confider  what  fhift  Men 
make  to  keep  their  Confciences  in  that  Hilacfs 
and  quiet  they  do,  under  futh  loads  of  Guiit 
and  tnrcatnings  of  \V  rath  ready  to  beexecuted 
upon  them.  It  mnfl  be  fome  ftronf,  that 
fo  ftupifics  and  bcnums  their  Confciences-, 
and  upen  inquiry  intotlie  natter  we fltall  find 
ittDbcthcefilft  of, 

7.  A  Ifiong  dclufion  of  Satan. 
2.  A  fpiritualjudicialteokeofGod. 
I.  This  flihufsof  Confciencc npon  thcbrink 
of  Damnation  proceeds  from  the  ftrong  ddu- 
fionsof  Satan  ;  blinding  their  eyes,  and  feed- 
ing! their  falfc  hopes  :  he  removes  tlie  evil  day 
at  many  years  imaginary  diftance  from  them, 
and  intcrpofeth  many  a  fair  day  betwixt  them 
and  it,  and  in  that  interpofcd  feafon,  time  c- 
noiigh  to  prepare  for  it  j  witliout  fuch  an  arti- 
fice as  this,  his  houfc  would  be  in  an  uproar. 


but  this  keeps  all  in  peace,  Li:kc  11,  By 
piefuming  he  feeds  their  hopes,  and  by  their 
hopes  deftroys  theirSouls.Sorae  hedivcrtsfrom 
.n1l  ferious  thoni;hts  of  thisday,by  the pleafm-es^ 
and  others  by  the  f4«r«  of  this  Life:  and  fo 
tliat  day  cometh  upon  them  mamtrcsytidke  2 1 . 

2.  This  Ililncfs  of  Confcicnccia  fo  milera- 
bk  and  dangerous  a  ftate,  is  the  cfieft'of  a  fpi- 
rittial,  jodicial  ftrokc  of  God  upon  the  Chil- 
dren of  Wrath.  That  s  a  dreadful  word,  Jf4t.6. 
rtxJl^dnhe  heart  of  this  People  fat,  and  w/dte 
iktirtm  htaty^  ntd  fifnf  thtir  tyu :  Tlltf  Gjpt  and 


the  fcnfc  of  Guilt  and  Wrath,  is  a  fpecial  part 
of  the  Torments  of  Hell  \  of  which  there  \%  not 
a  livelier  Emblem  or  Piftwe,  than  thediliref- 
fes  of  Confcience  in  this  World. 

It  muft  be  thankfully  confeffcd  there  are 
two  great  differences  betwi.xt  the  terrors  of 
Confcience  here,  and  there:  Oneinthc</rgT»«* 
ofanguiih,  the  other  in  the  reliefs  oi  thatan- 
goiHi.  The  ordinary  diftrelTcs  of  Confcience 
here,  compared  with  thofe  of  the  Damoed, 
arc  as  the  flame  of  a  Candle  to  a  fiery  Oven,  a 
mild  and  gentle  fue  ^  or  as  the  Sparks  that 
fly  out  ofthe  top  of  a  Chimney,  to  the  dreads* 
fill  eruptions  of/'f^?'-  or  Mount  tyft>ut.  ^* 
fides,  thcTc  arccajiable  of  relief,  but  thofe  are 
unrclievablc :  their  Hearts  die,  becauie  tiidr 
ho]x:  is  pcrifhed  from  tlie  Lord. 

Bnt  yet  of  all  the  mirci  icsand  diHrefles  in- 
cident to  Men  in  this  World,  none  like  thofe 
of  diftreflcd  Conlcicnccs;the  terrors  of  C  od  fct 
themlelves  in  array,  orarednuva  np  ia  Bat' 
f«/M  againft  the  Soul,  Jot  5.  4,  Whilii  I  fufei 
t'jyrcr>oys(XMthHtM.fn)  I  am  dishaSled^  Pfal, 
8^5.  15.  Yea,  they  not  onlydiftraft,  but  cut 
offthe  Spirit,  as  he  adds,  ver.  ^6.  They  Udc 
up  the  very  Spirit  of  a  Man,  and  none  can  bear 
them,  Prov.  18.  1 4.  for  now  a  Man  hath  to  do 
immediately  with  God  ;  yea,  with  the  Wrath 
of  the  great  and  dreadful  God  :  and  this 
Wrath  which  is  the  moft  acute  and  fliarp  of 
all  torments,  falls  upon  the  moft  tender  and 
for.fible  part,  the  Spiritand  Mind,  which  no-.v 
lies  open  and  naked  before  him  to  be  wounded 
by  it.  NoCreatnrecan  adminifter  tbe lea^  re- 
lief, by  the  application  of  any  temporal  com- 
fort or  refrcfiimcnt  to  it.  Cold  and  Silver, 
Wife  and  Children,  Meat  and  Melody,  ligni- 
fy  no  more  than  the  drawing  off'alilk  Sto^- 

ing  to  cure  the  Parcxy [?/:.'  of  tllC  Gont. 

All  that  can  be  doue  for  their  relif,  is  by 
fcafonahle,  judicious  and  tender  Applications 
oflpiritual  Remedies  j  and  what  can  be  done, 
oagbt  to  be  done  for  them.  What  heart  caa 
hear  a  voice  like  that  of  Jo^*,  Have  f  ity  icpon  me, 
have  fity  upon  me,  O  yemy  Friends  j  for  the  hand 
of  God  hath  teuehcd  ^  and  not  melt  into  Com- 
panions over  tlicm  ?  Is  theie  a  word  of  WiC- 
doui  iu  thy  heart  ?  let  thy  Tongue  apply  it  to 
the  relief  of  thy  diftrcflcd  Brother  .•  whilft  his 
heart  meditates  ffim/r,  let  thine  meditate  his 
)H£C6ttr.  It  is  not  impollible  but  thou  who 
lendeft  a  friendly  hand  to  another,  mayeft 
e'rc  long  need  one  thy  ftlf  i  and  he  that  hnth 
ever  felt  the  terroursof  the  Almighty  upon 
his  Soul,  hath  motive  enough  to  draw  .fortti' 
the  bowels  i]C  his  pfCjf  t9  another  ia  the  Uke 
cafe. 

Alas' for  poor  dtiicd^^ouls,  who  hare 
tither  noue  about  them  tliEat  'uoderftaind,  and 

arc 


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A  l^reat  ije  of  the  Soul  of  Mam 


60  f 


are  able  and  willing  to  fytak  a  word  in  fel^ 
to  their  weary  Souls,  or  too  many  about  them 
to  exafperate  chetr  Sorrows  ,  aad  perfecate 
them  whom  God  hath  fmittcn.  Tod  tint  have 
both  ability  and  opportunity  for  it,  arc  under 
the  i!Tongeft  engagements  in  the  world  to  en- 
deavour their  relief  with  all  feithftlncft,  feri- 
cmfliers,  companion,  andconftancy.  Did  Cluift 
died  h\%  Blood  for  the  faving  of  Souls,  and 
wilt  not  thou  fpend  thy  Breath  fiottheiil?  Shall 
any  man  that  hath  found  Mercy  from  God, 
fliewnoneto  his  brother?  God  forbid.  A  Soul 
ia  Hell  is  out  of  your  reach,  hot  theft  tiwt  arc 
in  the  Suburbs  of  Hell  are  not :  the  Qindle  of 
intenre  forrow  is  put  to  the  Throd  of  their 
miferable  life ;  and  (hould  they  he  filtered  to 
drop  into  Hell  whilft  you  Hand  by  as  micon- 
fcrncd  >  Speftators  of  fuch  a  Tragedy  will 
Lave  li  ttle  peace.  YoaronmerdfblncB  to  their 
*         Souls  will  be  a  wound  to  your  own. 

^  '     *  cMvinctd  tf  the  evil  that  it  in  it  ky  the  tttmd  mi- 

feryth/afoHomit. 

if  Hell  be  out  of  meafure dreadful,  then  Sin 
muft  be  out  of  meafure  fmful :  the  Torments 
of  Hell  do  not  exceed  the  demerit  of  Sin,  tho' 
they  exceed  the  Under  Handings  of  Meato  con- 
ceive them.  God  will  lay  upon  no  man  more 
than  b  right.  Sin  is  the  Founder  of  H- 11  all 
the  Mifcrics  and  Torments  there  arc  but  the 
Treafurcsot  Wrath  which  Sinners  in  all  Ages 
lirre  been  treafuringup  \  and  how  dreadful  fo- 
cver  it  be,  it  is  but  the  'Arvfu^a^  the  Recom- 
pcnce  which  is  meet,  Rom.  6.  uit.  The  W*gts  of 
fa  is  Dear!:. 

We  have  llight  thoughts  of  fin  ;  Fools  make 
A  mod  of  fin :  but  if  the  Lord  by  the  convidi- 
ons  ot  mens  Confciences  did  but  lead  them 
thi  nigh  the  Chambers  of  Death,  andgivethem 
a  light  of  the  Wrath  to  come  \  could  we  but 
fee  the  Pitts  that  are  made  in  Hell  (as  the  Pro- 
^  phct  calls  them,  tfti-Yi.  33.)  to  maintain  the 
rtames  of  Vengeance  to  Eternity  ^  could  we 
luit  underltand  in  what  Didtll  the  damned 
fpeak  of  fin,  who  fee  the  Treafures  of  Wrath 
broken  up  to  avenge  it,  furely  it  would  alter 
our  apprchenfioQS  of  fm ,  and  ftrike  oold  to 
the  very  heart  of  (inners. 

Cannot  the  Extremity  and  Eternity  of  Hell- 
torments  exceed  the  evil  that  is  in  Sin  ?  What 
v.'ord*;  then  can  exprefs  the  evil  of  it?  Hell- 
flaracs  have  the  nature  of  a  Pumfimenty  but  not 
of  an  attontment. 

Oh  think  on  this,  you  that  look  upon  Sin  as 
thevci  icU  u  ifle,  that  will  fin  for  the  value  of 
a  Penny,  that  look  upon  all  the  humiliations, 
bi  oV  rn  hearted  confeflions,  and  bitter  moans 
or  the  Saints  under  Sin,  as  frenzy  or  melan- 
choly, flighting  them  as  a  comjiany  of  half- 
witted  hypocliondriack  peribns !  Thou  that  ne. 
ver  hadft  one  fick  night  or  fad  day  in  all  thy  life 
upon  the  account  otfin,  let  me  tell  thee,  that 
brc-ift  of  thine  rauft  be  the  feat  of  forrow  ^ 
Liiat  froihy  airy  Spirit  of  thine  mult  be  ac- 
quainted with  emphatital  fobs  and  groans. 
V,n<\  grant  it  may  be  on  this  fide  Hell  By  ef^- - 
cut  li  Repentance,  elfc  it  muft  be  there  in  the 
extremity  and  eternity  of  Sorrows. 
WLffWW  li^tit  Enemies  are  they  to  the  Souls  of  yT/w,  vpho 
^*  arc  Satan  s  Infirnments  to  etraw  them  into  fa^  or 
who  ft^erfa  to  lie  upon  them  ! 

When  there  wot  but  two  perfons  ia  the 
Vol.  I. 


World,  onedt^^  the  other  into  Sin  •,  and  a- 

mong  tlic  millions  of  Men  and  Women  how  ia 
the  World,  where  are  there  two  to  be  found 
that  have  in  no  cd(e  been  fnarcs  to  draw  ibme 
into  fin?  Some  tempt  dcf^ncdly^  taking  the 
Ocvil's  work  out  of  his  hands ;  others  virtuaBy 
and  confeijiteHtiallyj  by  Examples,  which  have  a 
t  omi  elling  power  to  draw  others  with  them' 
into  fin.  The  firft  fort  arc  among  the  worfl  of 
Strntrii  Pr9v.  1.10.  the  latter  arc  among  the 
heR  of  Saints-^  fee  Gal.  2.  1 4.  Whofc  Conver- 
iation  isib  mucbin  Heaven,  that  nothing  fa\H 
out  in  tkfecoarle  thereof,  which  may  not  far- 
ther fome  or  other  in  their  way  to  Hell  ? 

Among  wicked  Men  there  are  fiveibrts  emi- 
nently aonflhry  to  the  goilt  and  ruin  of  other 
Mens  Souls.  (i.)Loore  Prof t for  whole  lives 
give  their  lips  the  lye  \  whofc  Convcrfations 
make  their  Profdfions  blulh.  (2.)  Scandalous 
Jfofifttes,  whofc  Fall  is  more  prejudicial  thao 
their  Profeffion  was  ever  beneficial  to  others. 
(3-)  Cruel  PerfecMtorty  who  make  the  Lives, 
Liberties,  and  Eftates  of  Men  the  occafion  of 
the  rain  of  their  Confciences.  (4.)  Ignorant  '  - 
and  feithlefs  Mimfters^  who  flrcngthcn  the 
hands  of  the  wicked,  that  they  (hould  not  re- 
turn from  their  wickednefs.  (5.)  Wicked 
lations^  who  qucnch  and  damp  every  hope&l 
'  -ginning  of  convidion  and  afledion  in  thdr 
tricnds.  Of  all  which  1  fhatl  diftin^tly  fpeak  in 
the  nextDifeourfe,  to  which  therefore  I  remit 
it  at  prcfcnt. 

And  many  there  are  who  ftlffer  fin  to  lie  up- 
on others,  without  a  wife  and  fcafonable  re- 
proof to  recover  them. 

Oh  what  cruelty  to  Souls  is  here  '  The  d  iy*- 
h  coming  in  which  they  will  curie  the  uujc 
that  ever  they  knew  you :  'tis  poflible  you  may 
repent,  but  then  it  may  be  thofc  whole  Souls 
you  have  helped  to  ruin  arc  gone,  aud  quite 
out  of  your  reach.  The  Lord  make  you  fta- 
fible  what  you  have  done  in  Hanjn,  Icfl  your  - 
repentance  come  too  late  fei  your  leivcs  and 
them  alfik. 

//(7m  foor  a  comfort  is  it  to  him  that  civries  -^"^  j^fgf^ti 
his  Sins  out  of  this  World  rpith  htmj  to  leave  much 
earthly  Trerfivt  ( tfftddtf  if  gmut  hySim) 

hind  him  ? 

It  is  a  poor  conlblation  to  be  praifed  where  Qnld  nro- 
thou  art  not,  and  tormented  where  thon  art ;  deft  cfle 
to  purchafe  a  life  of  plcafure  to  others  on  eat  th,  '^".'^ 
at  the  price  of  thy  own  everlafting  milcry  m  ij^^^ 
Hell.  AH  the  confolation  fenfual,  voluptuous 
and  opi»re(Iing  Worldlings  have,  is  but  this-, 
that  they  were  coached  in  Netl  'm  Pomp  aud 
State,  and  have  left  the  lame  Chariot  to  bring 
their  gracclefs  Children  after  them  in  the  Ijme 
Equipage  to  the  place  of  1 01  mcnts.  There 
be  five  Confiderations  provoking  pity  to  them 
that  are  thus  paft  into  a  miferable  Eternitv, 
and  caution  to  all  that  arc  following  akcr  ui 
the  fame  path. 

Firfl,  that  fatal  miftakc  in  the  pradical  un- 
dci  lLanding  and  judgment  of  Man  delerves  a 
compafllonatc  lamentation ,  as  the  caufe  and 
rcafonof  their  eternal  milcarriage  and  ruin, 
i  hey  looked  upon  trifles  as  thiugi  ot  greatcH^ 
neceflity,  and  the  moft  necellary  things  as 
mcer  trifles  j  putting  the  grcateft  weight  i  d 
value  upon  that  which  little  concerned  tliem, 
and  none  at  all  upon  their  greatcft  CoiicerB- 
irieat  in  the  whole  Worlds  Liikt  iXiiu 

Hhhh  X  Se- 


Dig 


4o6 


X 


A  Treatife  tftbf  Swi  4 


VoLl 


Seonudky,  The  perpetual  diveriioa&  that 
the  trifles  orthb  World  gave  them  from  the 

main  ufc  and  cod  <5f  their  time.  O  wS-^t  a 
hurt;  ajid  thick  fiioceffioa  of  earthly  buiiaefs 
and  cBcmBbranccs  filled  op  tdiehr  days  fSo  tiMt 
they  could  find  no  time  to  go  3lo"c,  inH  think 
of  the  awful  aad  weighty  coocernments  ot  the 
World  to  come,  James  5.  5. 

Tliii  dly,  The  total  wafte  and  cxpence  of 
the  ooly  feafoAof  Salvatioa  about  thefe  vanifb- 
ed,  impcrtiaeot  trifles,  which  h  never  inore| 
to  be  rccovci cJ.     i /f,'.  9,  10.  [ 

Foorthiy,  thattbeijp  deluding  fladows^the 
pleafamofa  moment,  b  dl  wt  thef  liad  inj 
exchange  for  their  Souls ,  a  gpodl^priocitwas 
Taluedat,  Ato.i^.  26* 

Fifthly,  ThattyiFftclia  life  they  have  not 
only  ruined  their  own  Souls,  b  it  put  their 
pofterity,  by  their  education  of  them  in  the 
fitmecooHbof  life,  into  the  fine  fukni  de. 
ftnidioii,  ia  which  they  went  to  Hell  before 
them :  Pfal.  4^  i^.Thev'  ft^tritji  affr^wtbtir 

AftTtlL  Hmp  rtttOKol  Mtt  commtndahU  is  tht  couT^ot 
md  rtfelmom  rftlmff  Chrtjiinai  vtbaebidi  u  biar 
sH Ma->ngs  im  tkttW»rldfx0m  du  hmdt  ^Mta^ 
rmherthmf  dtfiie  md  -mtHod  their  CorJacncts 
9itbjiii,tatdtkar§fyu^«fk»hmt  Sm^  utke  mstk 

That  which  men  now  call  Pride,  Humor, 
Euicy^  and  Stubbornncfs,  will  one  day  appear 
to  be  their  great  Wtiaom,  and  AeKccenency 
oif  their  Spirits.  It  is  the  tendernefs  of  their 
Cv^Haicts^  oot  the  pride  and  ftontaels  of  their . 
Itomachs,  which  makes  thtm  iaflsziUe  to  fiB^' 
they  know  the  terrours  of  a  wooaded  CooCci- 
eace.  aod  had  rather  eadure  any'  other  tcoiH 
Ue  from  the  hands  of  Mea  than  fall  by  known 
fin  iato  the  hands  of  anp  ry  God.  Try  tlKm  in 
other  matters  wherein  the  gtory  of  Cod  and 
peace  or  purity  of  their  Coafoeacn  are  not 
concerned,  and  fee  if  yon  can  charge  them 
with  (lubbornnefs  and  fingalaricy.  It  was  the 
excellency  of  the  Sph-its  of  the  Primhive 
Chriftianj,  tlat  they  durft  tell  the  Empcrour 
to  his  ^ce,  when  he  threatned  them  with  tor- 
Ignofce,  meats ;  Pardon  us,  O  £i»p<r#r,  thou  threat- 
neftus  withaPrifon,  but  God  with  HclL  Do 
tor,tucar-  we  call  that  ingenuity  and  good  nature,  which 
makc5  the  mind  foft  and  traftabk  to  temptati- 
c  ,  d  will  rather  veotnre  npoB  guilt  than 
tttip^      be  cReemcd  (tngular  ? 

Salvian  tells  US  of  Ibmc  in  his  time,  who 
were  compelled  to  he  evil,  left  they  fhould  be 
accounted  vile:  and  was  that  their  excellency  ? 
May  I  not  fitly  apply  the  words  of  Sahnsfi 
here.-  O  in  what  honour  and  repute  is  Chrift 
an>on;^  C!  'fHians,  when  Religion  fhall  make 
ti  k-ji  j;  aiid  ignoble!  He  that  under ftands 
what  the  piwiilhment  of  fm  will  be  in  Hell, 
fhoiild  endure  all  things  rather  than  yield  toCn 
oa  Earth.  Indeed,  if  you  that  threaten,  and 
tempt  others  to  violate  thdr  Confciences, 
couki  bear  the  W' rriTh  of  God  for  them  in  Hell, 
It  were  fomc what ,  Lutwc  know  there  is  no 
Tufllering  by  a  i'rM^  there,  they  tremble  at  the 
Word  of  God,  and  have  felt  the  burden  of 
guilt,  and  dare  ivot  yield  to  fin,  tho'they 
yield  their  Eftates  and  Bodies  to  prevent  it. 
Infcr.Xl  Mavffr.tiently  (itcydd  we  hear  thf  ^^iftions  of 
tbi*  life,  iy  wb$fh fm  is  frevemed  and  f urged  ? 

The  dtKipKaecf  oar  Spirits  Moo^.  taGod 


Ikjali  cfle 
cogcntur, 
nc  viles 
habesn- 
car. 


the  Father  of  Spiria  \  be  corrcias  us  here,  that 
we  may  not  be  pnnifittd  hereafter,  iCor,  n. 

32.  We  art  (b.^fioied  of  t';e  L'jr.!.,  tl>.:i  vcw.iv 

iot  bt  cutdemntd  visb  the  HvLL  1 1  is  better  for 
US  to  groaii  vider  Aflaftionson'Ear  th,  than  to 

roar  under  rcrenging  Wrath  in  Hell,  l^ircnti 
who  are  wile  as  wcliaa  touder,  had  rather  hear 
their  Chtldren  fob  and  cry  imder  ^e  Rod, 
thanfland  with  Halters  alxjtit  their  Kctks  oa 
the  Ladder,  bewailing  the  def(ru£kive  induU 
genee  of  thd?  nnenis. 

Y.-nr  Cliaflifcmeiu^  when  faneliScd  are  pre- 
ventive of  aU  the  mifcry  opened  before.  It  is 
therefore  at  onrearojiablete  roaranrt  azainffe 
God,  bccaufc  you  fir.^rt  under  hisRoJ^asit 
would  be  to  accufe  your  dcareH  Friend  of  cru* 
elty,  heeaoft  lie  ftrain'd  your  Ann  to  fnatch 
you  from  the  fall  of  a  Houfe  or  Wail  u  Inch  he 
faw  ready  to  cruih  aod  overwhelm  you  in  its 
rains; 

If  vcc  had  Icfs  AfHit'^ion,  we  fiiould  have 
more  Guilt  We  ice  how  apt  we  are  to  brcs^ 
overthe  hedg,  and  go  a  fh-ay  from  God,  with 
all  the  clops  of  Affliaion  dclijitied  for  our  re- 
ftraiot  i  what  ihoaid  we  do  if  we  bad  no  ciog 
atai>  Itisbetterfbr  yot!  tobewhipttoHea*  ' 
ven  with  ill  the  Rods  of  Affliction,  than  coaclv* 
«d  toHell  with  all  the  Fleafnres  of  the  World. 

ChiilKaii,  thy  God  fees,  if  thon  do  not, 
that  all  thcR  troLhle<;  arc  few  enough  to  lave 
thee  from  Sin  and  UcU.  Thy  corruptions  re- 
quire an  dieft  Rods,  and  all  little  enough,  jf 

ntedity  ye  are  in  bpsvinefs^  I  Pet.  I.  tf.  If  there 

he  ne^  for  it,  tlty  dearoll  comforts  on  Eand 
fhalldle,  that  thy  Soul  may  Hvej  but  if  thy 
mortification  to  them  render  thy  removal  need- 
leis,  thoa  aad  they  ihaU  live  together.  Ti« 
betterbcprefenrcd  in  Brine,  than  rot  in  Ho- 
ney- Sanaified  Afflictions  woi  kini-  under  the 
efficacy  of  the  Blood  of  Chrifi,  are  the  Mefk 
way  to  our  SooH 

IJev  thief  id  a  ohof^e  ebtb  (be  death  ef  wichduktHH 
Mmmek^Mfvttbmt  frmfniMtsmtEmnb^i^ 
tbeftifm  •ffftB. 

Nofboneris  the  Soul  of  a  wicked  Man  ftcpt 
oot  of  his  own  door  at  death,  but  the  5r-r."». 7  r 
of  HeR  are  immedi.ttely  upon  it,  fcrviagtlie 
dreadful  Summons  on  the  Law-condemned 
Wretch.  This  Arreft  terrifies  it  more  thaa 
the  Hand-writing  upon  the  plaifter  o;  the 
Wall  did  him,  Dan.  5.  5.  How  arc  all  a  Man's 
appreheo&ons  changed  in  a  moment!  Out  of 
what  a  deep  llcep  are  moft,  and  out  of  what 
apleafant  d!re.im  of  Heaven  are  fome  awaked 
and  ftartled  at  death,  by  the  dreadful  Arrdt 
and  Summons  of  God  to  Condemnation  : 

How  quickly  would  all  a  Sinner's  mirth  be 
damptand  turned  into  bowliogs  in  this  World, 
if  Confcience  were  but  throughly  awakoed  \ 
It  is  but  for  God  to  change  our  Apprehenlioaa 
now,  and  it  would  be  done  in  a  moment :  but 
the  eyes  of  molt  mens  Souls  arc  not  opened, 
till  death  hath  Ihut  their  bodily  eyes  j  and  thea 
how  fudden,  aod  how  fad  a  change  is  made  i» 
one  day  ! 

O  think  what  it  is  to  pafs  from  all  the  plea- 
iuresand  delights  of  this  World  into  the  tor- 
ments and  miferies  of  that  World  ^  from  a 
pleafant  Habitation,  into  an  internal  Prilba  j 
from  the  depth  of  Security,  to  the  extremity 
of  Oefpcration  j  from  the  Arms  and  Boibm» 
of  dMTtft  Friitnds  and  ReUtiaw,  to  the 

Sodetf 


Digitized  by  GOOgle 


VoLL 


A  Treastje  ^  the  Soul  aj  Mam. 


6qj 


Society  of  danMied  Spirits!  Lord,  what  a 

Change  is  here !  Had  a  gracious  Chance  been 
Blade  upon  their  heartB  1^  Grace,  no  ibch  dole- 
ftl  change  coold  )htc  bten  made  upon  titeir 
ftate  by  Death:  Little  do  their  fiirviving 
friends  tiiink  what  they  toel,  or  what  is  their 
dbte  in  the  other  World,  whilft  they  tre  ho* 
nottring  their  Bodies  with  Tpendid  and  pomp- 
ons Funsnk.  None  on  Earth  have  fo  much 
reafimtofenrDolh,  to  make  Mnchof  Ltfe, 
and  ufe  all  means  to  contlmic  it,  as  thofe  who 
will  and  mnft  be  io  great  lofcrs  by  the  ex- 
change. 

See  her*  tite  cert*$fity  Mid  buwkMtMft  «f  fkt 

^hh  r^m  <jSddh  fo  motimially  fllllDg  with 
Spirits  of  wicked  Men,  is  an  undeniable  e- 
■Tidcace  of  it:  for  why  is  Hett  called  4  Pr</o», 
Hid  why  tre  the  Sflrni  of  Hen  mfinad  and 
cinined  there,  but  with  reTpcft  of  the  Jndg- 
sient  of  the  greatly  ?  Asthereisaneceflary 
conoeftionMtwfactSliindfWilftmcnt,  fo  be- 
twixt pnnilhing  and  trying  the  Offender : 
there  aremiUbosof  Souls  in  cnftody,  a  world 
of  Spirits  in  Prilbtt)  tlieih  nvft  ha  kooght 
forth  to  their  Trial,  for  God  will  lay  npon  no 
man  nwra  than  is  ri^t)  the  legality  of  thar 
MUtimmmfUa-,  mht  efldcBfild  in  their  »- 
Isiaiiday  of  Trial.  God  hath  therefore  af- 
ftimtd  m  dM  inxtbUh  bt  wii  imff  tht  Wmrld  in 

«j;  Ads  17*  31* 

Here  Sinners  nm  in  Arrears,  and  contraq 
•vaft Debts;  in HeV they  are  ftiz^  aid  con* 

mitted,  at  Judp,ment  tried  and  caft  for  the 
fame.  This  vi  ill  be  a  dreadful  Day,  thofe  that 
have  fpent  (b  prodigally  upon  die  Patieoot  of 
God,  rauft  now  come  to  a  fevere  Account  for 
all  y  they  have  paft  their  particular  Judgment 
inimediatelyafnr  death,  EccUf.  12.  n.Mib.^. 
27.  By  this  they  know  how  they  fball  fpecd 
in  the  general  Judgment,  and  how  it  ihall  be 
with  them  for  ever,  but  IfcoP  this  private 
Judgment  fecurcs  their  damnation  rnfficiently, 
yet  It  clears  not  the  Jofticc  of  God  before  An- 
gels and  Men  Ifaffidentfy,  and  thetafhre  they 
Hiuft  appear  once  more  before  liis  Bar,  1  Car. 
5. 10.  in  the  fearful  expedation  of  thb  Pay. 
thofe  trembling  Spirits  now  liein  Prilbn,  and 
that  fearful  expert  uion  is  a  principal  patt  of 
their prefent Huferyand torment.  ¥00 that re- 
.  fiife  to  come  to  the  Throne  of Grace,  Aa  if  you 
can  refufc  to  make  your  appearance  at  the  Bar 
of  Jufikc  'y  yon  that  farav*d  and  brow-beat  your 
Mraiftcrs  thiit  warn'd  you  of  it,  fee  if  yon  can 
outbrave  your  Judge  too  as  you  did  them. 
Nothing  more  fure  or  awfiil  thanfacb  a  Day 
as  this. 

.  Hem  rriMch  are  Mirtifiers,  Parents^  /ind  ^/  tt 

ntf.Aiw,  ^y^jn  Ontrgi of  Sttds  it  emnmitted,  h»imd  ta 
do  mB  thM  in  Am  ties^  r#  fnvmthtir  tverUfiin^ 
wttfny  ia  th*  Wmrld  t9  eeme ! 

The  great  Apoftlc  of  the  Gentiles  found  the 
confidcration  of  the  Terror  of  the  Lord  at  a 
Spur  urging  and  enforcing  him  to  minifterial 
iaithfulAefsanddiligcacejaC»r.«.  11.  Xttm- 
ini  fherrftrt  tbt  urrmr  tf  fW  Ltrd,  #f  ftrfimde 
Men.  And  the  feme  he  prefTcth  upon  Titmhyy 
2  Tim.  4.  1,2.  /  charge  thee  therefore  befere 
C«dy  dud  tbi  LtrdJefiuChrin,  vbe  jhaU  juJfe 
tkt.  mitk  mdthe  dead  At  hit  off  earing,  and  hit 


Mftd  out  o  f  feMfan  *,  r*Kr*V£^  rtlmke^  exhort,  with 
all  loo^' fi(ffcriiig  atiA  DASfrin  e.  O  h  that  th  ofc  to 
whom  fo  great  a  truft  as  the  Souh  of  Mea  is 
committed,  would  faAonr  to  acquit  th  emAlves 
with  aH  feithfoinefs  therein,  as  PmhI  did,  «fara- 
iog  every  oue  uight  and  day  with  tears,  that 
if  wecannot  prevent  their  ndn,  wUdiii  moft 
defirable ;  yet  at  leaft  we  may  be  able  to  take 
God  to  witnefs,  as  be  did,  that  wc  are  pure 
from  the  Blood  of  all  Men. 

Oh!  conlider,  my  Brethren,  if  yourfaithfiil 
plaiancfsaoduiiweairy  'd  diligence  to  faire  mens 
Souk  prodnce  no  Other  fruit  hut  the  hatred 
you  now ;  yet  it  is  much  cafier  for  you  to  bear 
that,  than  that  they  and  you  too  ihould  bear 
the  Wrath  of  God  ror  ever. 

We  have  all  of  us  perfonal  guilt  enoiTgh  up- 
on us,  let  us  not  add  other  mens  guilt  to  our 
account:  tohenitty  of  the  Blood  of  the  mea* 
ncft  Man  upon  Earth,  is  a  fin  which  will  cry 
in  your  Conlcienccs ;  but  to  be  guilty  of  the 
Blood  of  Soala,  Lord,  who  can  bear  it !  Chrift 
thought  them  worth  his  Heart-blood,  and  arc 
they  not  worth  the  expcoce  of  our  Breath  ? 
Did  fiaftreat  Blood  to  (ave  them,  and  will  not 
we  move  our  Lips  to  favc  them  ?  HTis  certain- 
ly a  fore  Judgment  to  the  Souls  of  Men,  when 
fuch  ^ilnifteTs  are  fet  over  them  as  never  under- 
ftood  the  value  of  then-  Peoples  Souls,  or  were 
never  heartily  concerned  about  the  Soivatioa 
oftfNiroiniSoylii 


M  A  T  T  H.  XVI.  x6. 

For  what  is  a  mm  vrofiteJ,  if  he  JhU  gain 
the  wkole  World,  and  lo(e  bis  fiwn  Soul  ? 

Difficult  Duties  need  to  be  enforced  with 
powerful  Arguments.  In  the  24th 
Verfecf  ^  Chapter  oar  Ltfrd  pi^ 
feth  upon  his  Difciples  the  decpcrt:  and  hardett 
Duties  of  Self-denial,  acquaints  them  upoa 
what  terms  Aey  muft  be  admitted  into  Ms  Stt- 

vice  :  If  afty  mdn  vptll  come  after  me^  let  him  defjf 
btmfilff  Mid'*^*  "f     Crofs  andfollmmt, 

Tbi$  hard  and  difficult  Duty  he  enforoett 
upon  then  by  n  doi^  Aispoko^  tvu 

From, 

1 .  The  vanity  of  all  finful  fUftsfromit^  tr.  25. 

2.  The  value  of  tiiqrSoiib,  whidi  hunpornd 

in  it,  V,  i6.  *  . 

They  may  ihift  olftheir  Doty  to  the  loll  of 

their  Souls,  or  five  their  Souls  by  the  lofs  of 
fuch  trifles.  If  they  eftcem  their  Souls  above 
the  World,  and  can  be  content  to  put  all  oAc^  - 
things  to  the  hazard  for  their  Salvation,  nui' 
king  account  to  fave  nothing  but  them  bf 
Chnftiadty;  tiien  they  come  up  to  Chriln 
Terms,  and  may  warrantably  and  boldly  call 
him  their  Lord  and  Matter:  and  lofweetea 
this  choice  to  them,  he  doth  in  my  Text  bal«t 
lance  the  Soul  and  all  the  World,  weighing 
them  oaf  agatnl^  the  other,  and  ihews  diem 
the  tnfioite  odds  and  difproporthtt  betirin 

them  :  IVh^tis  4  mm  profit  ed^  if  he  fludl  rain  the 
tfhole  IfMdf  and  loft  hit  turn  Sonlt  or  wmt  jbatf 
*  man 

What  is  a  Man jrcftedf']  ThcrC  15  a  plain 

Ahift  in  the  Phnde  ^  and  the  m^ing  iSj^wf 


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^o8 


4/I  Treatijc  oj      Souiof  Mani  _ 


Vol.1 


IftffljwwKly  and  irreparably  is  a  man  damni-.  Do6h  I.  That  emSntd  ittf 
fied!  what  a  Soal-raiaing  hatf/ua  would  a  I  Me  World. 


9tdm  tbmtik 


jnan  inakel 

If  he  fhudd gMn  the  loMe  World.']  There  is  a 
plain  I^perhole  in  this  Phrafc  •  For  it  never 
was,  nor  will  be  the  lot  of  any  man  to  be  tlic 
ioleOwiwr  and  Poflcflbr  of  the  wholeWorld*. 

 .      .         But  fupwfc  all  the  Power, 

bJkS&«U  i£  P»«r«^re,  Wealth,  and  Honour 
mt  amodias  rtnmin  nota-  of  the  whole  World  were  bid 
tar»S*Gk^s.  and  offcrM  in  exchange  for  a 

Man's  Soul :  what  a  dear  Purciiafe  would  it  be 
atfuchainflsl  Hnntwrrethit,  f  fays  one,  hnr 
J.  VI     ^  •»  •  _u:».    t0Win'VcaicCy  arid  then  be  h  "r'^\^ 
i^iZ^/r^^,   -rrW^../.r/  As  that  nun 
Ipfe  verb  rafpendatur  ad   ads  liKeamad  man,  that  goes 
I«n»n«  Partus  in  he.       about  to  purchaie  a  Trcafurc  of 
90UI  with  the  lofs  of  his  life  5  for  tifc  beixiti 
loft» wbatb  all  theGokl  in  the  Worldto  him? 
he  can  have  no  en  joyment  of  it,  or  comfort  in 
it:  Soherc,  what  is  all  the  World,  or  as  many 
Worlds  as  there  are  Creatures  in  it»  when  the 
Soul  is  loll,  if  he  gain  this? 

yind  lofe  hu  own  Sod.}  The  comparifoQ  lies 
iMre  betwixt  one  Qngle  Soul  and  the  whole 
World.  The  whole  World  is  no  price  for 
thepooreft,  meaneft,  and  moftdefpifcd  boul 
.  that  lives  in  it. 

By  lofi/i<T  iheSoiUy  we  are  not  to  tinderltand 
the  deftrudion  of  its  Being,  but  of  its  Happi- 
nelsand  Comfort,  the  cutting  it  off  from  God, 
and  all  the  hopes  of  his  favour  and  enjoyment 
•  for  ever.  This  is  the  hfs  here  intended,  a  Ids 
never  to  be  repaired.  The  whole  Wor  ld  can 
be  no  rccomiKncc  for  a  lofs  >«  the$oid^  if  it  be 
but  the  lofs  of  its  purity  or  peace  for  a  time 
much  left  can  it  recorapcnce  the  lofs  of  the 
'  SohI  in  the  lofs  of  all  its  happincf^  for  ever. 
When  a  Man's  chief  happinefs  is  finally  loft, 
'    then  is  hisScMilloft:  forwhat  benefit  can  it  be, 
nay,  how  great  a  mifcry  mufb  it  be,  to  have  a 
Being  perpetuated  in  Torments  for  c  ver  /  This 
Aftitnlvc^^  is  the  fine  or  tmili}  which  is  fet  upon  Sio,  as 
Tome  render  the  word.  What  fliall  a  Man  gain 
Bn^MU-      fuch  Plcafurcs,  for  which  God  will  muldt  or 
iSl      fine  him  at  the  rate  or  price  of  his  own  Soul  ? 
that  is,  of  all  the  hapfinei^,  joy,  and  comfort  of 
it  to  all  eternity, 
interro-      Or  what  fiudl  a  mm  give  in  exdww  for  hit 
gatio  ex.  Soul?  ]  The  Qiicflion  aggravates  the Tcnfe,  and 
^eraos.  ampUnes  the  lofs  and  damage  of  the  Man  that 
ftUs  his  Sonl  for  the  whole  World.  There  is 
no  rccompcncc  in  all  the  World  for  the  hazard 
or  danger  of  the  Soul  one  hour  j  nor  would  a 
•  JMan  that  undcrftau  1    "  t  at  Soul  and  Eternity 
are,  put  it  intodangcr  for  ten  thoufandWorlds, 
.  roach  kls  for  a  peny,  yea,  for  nothing  as  ma- 
ny do:  bat  to  barter  or  exchange  it  forr/;f 
Worlds  to  take  any  thing  in  lien  of  it    this  h 
the  height  of  madnefs.  1  he  way  of  buying  in 
former  times  was  not  by  Money,  but  by  the 
exchange  of  one  Commodity  for  another  and 
to  this  C  uliom  £>/<g*wyM  thinks 
'    this  Phrafe  is  ailulive.  Now 
whit  Commodity  is  found  in 
all  the  World  j  or  wiio  tiiat  is 
not  blinded  by  the  God  of  this 
World,  cin  tlink  that  the 
whole  World  it  felf,  if  all  the  Rocks  in  it  were 
Rocks  of  Diamonds,  and  the  Seas  and  Rivers 
were  liquid  Gold,  isaCoramoditv  ofi^Tuiva- 


Dod.  11.  How  precious  aiid  invaistabie  foever  the 
Soul  of  Man  it,  it  may  be  loft  mdet^  mn^  ftf 

I  begin  with  the  firft. 


ever 


quo  datJ,  r?dimiiQr  ali- 
quid  ;  juxta  iirifcoruni 
(OinmcTcia  «iujf  non  raone- 
ti,  fed  rcrum  ixrrniuuiio- 
netoofiabrint.  htvgtnf. 


DocV.  I.  That  one  SohI  is  ofvm  e  value  tha/i  the 
whole  WbrU. 
I  need  not  fpcnd  much  time  in  the  proof  of 
it,  when  you  have  conlTder'd,  that  lie  who 
bought  them  hati  1  cm  weighed  and  valued 
them  ^  and  that  the  Point  before  us  is  therefak 
and  conclufion  of  one  that  hath  the  bcft  rcafon 
to  know  the  true  worth  of  them.  That  wlndil 
hive  to  do,  istot'athcr  out  of Stiipiurcs  the 
particulars  i  whicii  putiogciher,  make  up  the 
full  deitioudratiou  of  the  Point.  And, 

T  The  invaluable  worth  of  Souls  nppetirs 
trom  tliemauocr  of  their  Creation.  They  were 
created  immediatdly  by  God,  as  hath  been  pro- 
ved, and  that  not  without  the  deliberation  of 
the  whole  frimty;  Oen^  l.  26.  Let  us  make 
Mm,  Fortiie  prolltidiOb  of  otb^  Creatures, 
it  w:^«  ciio\if?h  TO  give  out  the  Word  of  his 
Command.  Let  there  be  Lsgbt,  let  the  Earth /od 
the  Waters  bring  forth  \  but  when  hc  COmcslD 
^hn,  then  you  !pve  no  Fiat,  let  there  be,  but 
iic  puts  his  own  hand  immediately  to  it,  as  to 
the  Mafter-piece  of  the  whole  Gretfioa  t  Tea, 
a  Council  is  call'd  about  it  Let  ks^  implying 
the  juft  confultation  and  deliberation  of  all  the 
Pcrfonsin  the  God  h«d  about  it,  that  our  hewtt 
might  be  raifcd  to  the  expedation  of  Tome  ex- 
traordinary Work  to  follow  i  great  Counfcls 
and  wife  Debates  l>eing  both  the  Ibre'ranncn 
and  fbuadations  of  great  Aftions  and  Events 
to  enfue  thereupon.  Thus  Elthtt  in  Jcb  35.  10. 
Nmefaithy  Where  is  G*d  rm  Mgkersf  AbdDtt- 
vid'vxFfal.  H9.  2.  Let  Ihitl  rejme  in  hit  Ma- 
kers :  In  both  places  the  word  is  pluraL  The 
Confaltatbn  here  is  only  amoogft  the  Divine 
Perfons,  no  Angels  are  calletl  to  this  Council- 
Table,  the  whole  matter  was  to  be  conducted 
by  the  Wifdom,  and  efleftcd  by  the  Power  of 
God  •,  and  therefore  there  was  no  need  to  con- 
fult  with  any  but  hitnfelf,  the  Wildom  of  An- 
gels being  tironi  him:  Bnt  this  great  Coimcii 
ihews  what  an  excellent  Creature  was  now  to 
be  produced,  and  the  excellency  of  that  Crea- 
ture Man  was  principally  in  his  Soul ;  for  the 
Bodies  of  other  Creatures,  which  were  made 
by  the  Word  of  his  Command,  are  as  beauti- 
fol,  elegant,  and  neat  as  the  Body  of  Man; 
yea,  and  in  fbnie  rcfjicdi  more  excellent.  The 
Soul  then  was  that  rare  piece  which  God  in  fo 
condetcrending  an  expreflion  tells  nswas  crea- 
ted with  the  deliberation  of  the  Godhead: 
thofe  great  and  excellent  Perfons  laid  their 
heads,  as  it  were^  together  to  projeft  its 
Being, 

And  by  the  way, this  may  fmartly  check  the 
pride  and  arrogance  of  ^(hils,  who  dare  take 

It  ujxjn  them  to  teach  God,  as  we  iuterprcta- 
tively  do  in  our  ccnfurcs  of  his  Worlts,  and 
murmurs  at  his  difpofals  of  OS.  SbaO  diatSoa^ 
which  is  the  Product  of  his  Wifdom  and  Coun- 
fel,  dare  to  iaftriid  or  counfd  its  Maker?  But 
that  by  the  by.  You  fee  tfaereis  a  traolfxiident 
Dignity  1  \v\  Worth  in  the  Soul  of  Man  above 
ail  other  Ikiugs  in  the  World,  by  the  peculiar 
way  of  its  pcodoftion  into  the  oamher  of  ere** 
ted  Beings :  no  wife  man  deliberates  long,  or 


lent  worth  to  his  own  Soul  \  BciiU  two  ^ioics  caU^  a  Council  about  ordinary  matters,  much 
.  rifeaaturaily.  '  ]«&  thcAB-wiTeGinL  2.  Tbfr 


VoL  I. 


A  Treatifeof  the  Sou!  nf  Man. 


2.  Thi  Soal  bath  in  h  ftlf  an  imrin- 

fick  worth  and  excelleQcy  worthy  of  that 
Divine  Origioal  whence  ic  fprang:  View  it  in 
its  noble  Facnltiesattd  admirable  Powers,  and 
it  win  appear  to  be  a  Crcuurc  upon  which 
Cod  hatii  laid  out  tlie  riches  of  his  Wifdom 
and  Power. 

/  '     There  you  fhall  find  a  ^//Wnifccptivcof  all 
/     Light,  both  natural  and  fpihtual,  fliining  as 
the  Candle  of  God  in  the  inner  Man,  dofing 
with  Trnthasthe  Iron  doth  with  the  atti  aftivc 
Load  (tone,  a  Shop  in  which  all  Arts  and  Sd 
encesare  laboured  and  formed  :  What  are  all 
the  famous  Libraries  and  Monuments  of  Learn- 
ing, but  fo  many  Syftems  of  Thoughts  la- 
boured andperfefted  in  the  adive  inquifitive 
Minds  of  men  ?  Truth  isits  natural  and  dele 
flableObjeft,  itjmrfues  eagerly  after  it,  and 
Veritas  in  even  fpends  it  fclf  and  the  Body  too  in  the 
P"***    chafcandprofecution  of  Truth:  when  it  lies 
deep,a$  a  mbtcrrancan  tTcafiire,the  Mind  fends 
out  innumerable  thoughts,  re-inforcing  each 
other  in  thick  fucceflionsj  to  dig  for,  and  com- 
pafs  that  invaluable  trcalure ;  tf  it  be  difgui- 
fcd  by  mifrcprcfentations  and  vulgar  preju- 
dice, and  trampled  inlthedirt  under  that  dif- 
guifc,  there  is  an  ability  in  the  Mind  to  difcern 
it  by  fome  lines  and  features,  which  are  well 
known  to  it,  and  both  own,  honour  and  vin- 
dicate it  under  all  that  dirt  and  obloquy,  with 
more  refpeft  than  a  man  will  take  una  piece  of 
Gold,ora  fparklingDiamond  out  or  the  gutter: 
it  fearches  after  it  by  many  painful  deduftion? 
i«t»Wi    of  RcafoD,  and  triumphs  more  in  the  difcovc- 
liryiDy.    ry  ofit,  than  in  all  earthly  treafurcs^  no  gra- 
Aidiin*  tUication  of  fcnfc  like  that  of  the  Mind,  when 
it  grafps  its  prey  for  which  it  hunted. 

The  Mind  pafles  through  all  the  woits' of 
Creation,  it  views  the  fcveral  creatnrcs  on 
earth,  confiders  the  fabrick,  uft,  and  beauty 
dlAfiimdlsy  the  fignatures  of  Pknts,  pene^ 
trating  thereby  into  thrir  Nature  and  Virtues : 
it  views  the  vaft  Ocean,  and  the  large  train  of 
Ganfes  laid  together  in  all  thcfe  things,  for 
the  good  of  Man,  by  God,  whofe  Name  it 
'  reads  in  the  moft  diminutive  creature  it  be- 
botds  on  ear^ 

Itcjn  in  a  moment  mount  it  fclf  from  Earth 
toHeavcn,  view  the  face  thereof,  defcribe  the 
motions  of  the  Sun  m  the  £r%*rl^  calculate 
Tables  for  thtflliotions  of  the  Planets  and  fix- 
ed Stars,  invent  convenient  cycles  for  the  com- 
putations of  Time,  foretel  at  a  great  diftance 
the  Difmal  tdipfcs  of  the  Sun  and  Moon,  to 
the  very  Diiity  and  thp  portentous  Coniundi- 
ons  of  flie'nMKts,  to  the  very  minute  or  their 
Ingrcfs :  thefc  arc  the  plea&Ot  iiiQ)lo7iiifint9 
of  the  UiKicrftanding. 

.AotAere feahighergamtJatwhich  this  Ea- 
^e plays.  It  reckons  it  felfall  this  while  im- 
ploy*d  as  i)}ucb  beneath  its  capacity,  as  D$rrti- 
titm  in  eatdiing  flies  t  the^  thdebe  lawful  and 
plealant  cxcrcifcs,  when  it  hath  leifure  for 
them,  yet  it  is  fitted  tor  a.  much  nobler  exer- 
dte,  eveh  to  penenate  the  glorious  MyHeries 
.of  Redejqiption,  to  trace  redeeming  Love 
through  all  tlie  aftonifhing  methods,  and 
'  iltadinid  ,(!BRs»Terles  of  it  \  and  yet  higher 
than  all  th.is,  it  is  capable  of  an  immediate  fight 
or  facial  vifion  of  the  blcfled  God,  ihort  ot' 
^rlfidilt  rvdveiriio'pliqaiiire  mm  is'lmly  lagree- 


/ 


V?ewits»?//,  and  you  fhall  find  it  like  (i  V 
Owffw  upon  the  Throne  of  the  Soul,  (Vraying  \ 
the  Scepter  of  Liberty  in  her  hand,  (  is  one  e\>  cuh'cr-^ 
prefleth  it)  with  all  the  Affeftions  waiting  and  x»eiL  \ 
attending  upon  her.  No  Tyrant  can  force  \ 
it,  no  Torment  can  wreft  the  goldea  Scepter  I 
of  Liberty  out  of  Its  hand,  the  keys  of  all  the  • 
Chambers  of  the  Soul  hang  at  its  girdle,  th^  / 
it  deliver*  toChrift  in  the  day  of  his  power;  ■ 
victorious  Grace  fweetly  determines  it  by  / 
gaining  its  confcnt,  but  coramitsnorape  upon  y 
it  by  imnatural  coaftion.  God  accepts  its  of- 
fering, tho'  full  of  imperfedionsj  butnofer- 
vice  is  accepted  without  it^  how  exceUent  Jb* 
ever  the  matter  ofit. 

View  the  Cmfnencc  and  Thoughts  with  their  \ 
felf-refleftive  abilities,  wherein  the  Soul  re-  \ 
tires  into  it  felf,  and  fits  concealed  from  all  \ 
eyes  but  his  thatmadcit,  judging  its  own  a- 
dions,  and  cenfurmg  its  cftate  •,  viewing  its 
fiice  in  its  own  glafs,  and  correfting  the  inde- 
cencies it  difcovers  there  /  Things  of  grcatell 
moment  and  importance  arc  illcntly  tranfiftcd 
in  this  Council-chamber  betwi.vt  theSoidand 
God ;  fo  remote  from  the  knowledg  of  all 
Creatures,  that  neither  Angels,  Devils,  or 
Men  can  know  what  it  is  doine  there,  but  by  j  ^ 
uncertain  guefs,  or  revelation  from  God  :  here  u. 
it  impleads,  condemns,  and  acquits  it  felf  as     :  . 
at  a  privy  Sedlon,  with  refpecl  of  the  Jndg-Rom.  i.J. 
mentofthc  great  Day:  here  it  meets  with  * 5* 
the  belt  of  obinfoils,  and  with  the  worft  of^  coc  /j 
terrors.  {2. 

Take  a  fiirvey  of  its  Paffiom  and  AJfc^ions^  \ 
and  you  v.i\  find  them  admirable :  fee  how 
they  arc  placed  by  Divine  Wifdom  in  the 
Soul,  fome  for  defence  and  fafcty,  otha  s  for 
delightand  plcafure.  jti^tr  aftnates  the  Spi- 
rits, and  rouzeth  its  courage,  enabling  it  to 
^reak  through  difficulties :  ft^r  keeps  Caitiael^ 
watching  upon  all  dangers  that  approach  us : 
Hofe  foreftals  the  ^ood,  and  anticipates  the 
joys  of  the  next  Life,  and  thereby  fupports 
a&dftraigthens  the  Soul  under  all  tne  (^fcou« 
ragemcnts  and  prefTurcs  of  theprefcnt  life: 
Lwf  unites  is  to  the  chiefelt  Good;  be  that 
dweHcthin  Love,  dwdl^iiiGod,  and  God  id 
lim :  Zed  is  the  Dagger  which  Love  draws 
in  God's(;aufc  and  quarrel,to  fecureit  felf  from' 
fin,  andteftify  itardentmentsof  GodVdiftko^ 
nour 

O  what  a  Divine  fpark  is  the  Soul  of  Man]!, 
well  might  Chriffc  pnftr  ie  in  dignity  to  tfte 

whole  World. 

3.  The  worth  of  a  Soul  may  be  gathered  and 
difccrned  from  its  fabjeftive  capacity  and  ha- 
bility  both  of  Grace  and  Glory.  It  is  capable 
of  all  the  Graces  of  the  Spirit,  of  being  filled 
with  thcfulncfsof  God,  Efh.  3.  19.  to  live 
to  God  here,  and  with  God  for  ever.  W  hat 
excellent  Graces  do  adorn  fome  Spuls.'  How 
are  all  the  rooms  richly  hanged  with  Divine 
and  coftly  Hangings,  tliatCod  may  dvTcll  in 
them  .'  This  makes  it  like  the  carved  works  of 
the  Temple,  overlaid  wiibpore  Gold^  b^r^ 
is  Glory  upbn  Glory,  a  new  Creation  upon  the 
old;  in  the  iamoft  parts  of, fome  Souls  is  a 
fpirttual  Altar  crefted  frttlf  this  Infcription, 
Holinefstothe  Lord'.  Here  rlTe  Soul  offers  up  jt 
felfto  Qod  in'  the  fafn^c^  ^anusof  Love,  and 
here  it  facrjificcs  its  vilie.  Aift&bns.  d^otin^ 
dim6>'d«flnftix»rfio  the^ghny  «  its  God: 

fierc 


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6io 


A  Treattfe  of  the  Soul  of  Man. 


hen  God  walks  withddight,  eren  a  delight  more.  Hts  Afcenfioit  diither,  was  in  the  capa- 


fceyond  what  he  takes  in  all  the  ftately  Struc- 
tures aod  magnificent  adorned  Temples  in  the 
whole  World,  lfa.66.iy  2. 

No  other  Soul  befidcs  Man's  is  marriageable 
to  Qiriil,  or  apabie  of  Efpouials  to  the  King 
of  Glory  ^  they  were  not  defigned,  and  there- 
lore  not  endued  with  a  capacity  for  fuch  an 
honour  as  his;  but  fuch  a  capacity  hath  eve- 
ry Soul,  even  thenieaneft  on  Earth,  and  fuch 
J  QU^jj^  honour  hive  alibis  S.jints  •,  others  may,  but 
%  '  they  are  betrothed  to  Chrill  in  this  World, 
and  ttudl  be  prefented  without  fpot  before  him 
iji  the  World  to  come. 

It  is  now  a  lovely  and  excellent  Creatvire  in 
its  naked  natural  Ihte,  much  more  beautiful 
and  excellent  in  its  fam^ificd  and  gracious  (bite-, 
but  what  fliaU  we  lay,  or  how  ihall  we  con- 
ceive of  it,  when  an  (pots  of  fin  are  perfedly 
vvafhcd  off" its  beautiful  face  in  Heaven,  and 
the  glory  ot  the  Lord  is  rifea  upon  it  /  When 
Its  hlthy  garments  are  taken  away,  and  the 
pore  robes  of  pcrfcft  HoliiicH-,  as  well  as 
RtghteouTaeis,  fupcrinduced  upon  this  excel- 
lent Creature.'  If  the  unperfeft  beauty  of  it, 
begun  in  Sanctification,  enamoured  its  Savi- 
our, and  made  him  fay^  Thou  haft  ravilhed 
my  heart  with  one  of  thme  eyes,  with  one  of 
the  chains  of  thy  nci-k  v.  hat  vvill  its  beauty 
and  his  delight  in  it  be  in  the  Ibate  of  perfed 
Ghmlication  /  As  we  hnagine  the  Ch-^tin  the 
Heavens  to  be  vaftly  greater  than  thofc  we 
view  upon  the  Glthe,  io  muil  we  imagine  ia 
the  cau  before  ns. 

4.  The  preparations  God  makes  for  Souls 
.iu  Heaven,  (beak  their  great  worth  and  value. 
.When  yon  liR  up  your  eyes  to  Heaven,  and 
behold  that  befpangled  A/ure  Canopy  bcfet 
and  inlaid  witii  fo  many  golden  Studs,  and 
IJiarkling  Gems,  you  fee  but  the  floor  or  pave- 
ment of  that  place  which  God  hath  prepared 
for  (bme  Souls.  Hefurmibed  this  World  for 
us'befbre  he  puts  us  into  it;  but  as  delightful 
and  beautiful  as  it  is,  it  is  no  more  to  be  com- 
pared with  the  Father's  houfe  in  Heaven,  than 
the  (hnalleft  ruined  C3uttpcl  youv  eyes  ever  be- 
held, is  to  be  compared  with  ScUmon's  Tem- 
ple when  it  Aood  in  all  its  Ihining  glory. 

When  you  (ee  a  (lately  magnificent  Struc- 
ture built,richcfl;  Haugiags  and  Furniture  pre- 
pared to  adorn  it,  you  conclude  fomc  great 
Ferlbns  are  to  come  thither;  fuch  preparati- 
.  ons  fpcak  the  quality  of  the  Ctieils 

Now  Ueavoi,  yea  the  Heaven  of  Heavens, 
the  Palace  of  the  great  King,  the  Prefence- 
.chamber  of  the  Godhead,  is  prepared,  noton- 
Jjr  by  God's  Decree  and  Chrift's  Death,  but 
1>yhis  Alcenfiontlutherin  our  Names,  and  as 
our  Forerunner,  for  all  renewed  and  redeem- 
ed Souls;  Joh.  14,  2,  In  oy  Father^ s  hetife  tare 
many  man  fans  \  if  it  jpere  ntt  fe^  I  w«tdd  have 
.t^dyoir.  I ^0  to  frtpare  a  flaceftryoH. 

Asid  where  is  the  place  prepared  for  them, 
but  in  his  Father's  houfe  ?  the  fame  place,  the 


city  of  a  common  or  publick  Pcrfon,  to  take 
Livery  and  Seifin  of  thofe  many  Maniions  for 
them,  which  are  to  be  filled  with  their  Inha- 
bitants, as  they  come  thitbcr  in  their  reQicc* 
tive  times  and  orders. 

5.  The  great  Price  with  which  ihey  were 
redeemed  and  piirchafed,  fpcaks  theirdignity 
and  value.  No  wife  Man  wiii  purchafe,  a  tri* 
fie  at  a  great  price,  much  leTs  the  moft  wife 
God.  Now  the  redemption  of  every  Foul  flood 
in  no  lefs  than  the  moH  precious  Blood  of  the 
Lord  Jefus  Chrift  :  i  Pn.  1. 18,  19.  Tou  ittm 
(faith  theApofllc  there) rW  nc  nert  /.c  re- 
deemtd  with  cmrrHfubU  thinis^  ss  fti  i>t  •'  And 
gddy'  -Immtbtbe  prectuis  SMofCh  ifi^ 
as  a  Lamb  without  llemijli  or  fpot.  All  the  Gold 
and  Silver  in  tl)e  world  was  no  Kanfome  6ot 
one  Soul ;  nay,  all  the  Blood  of  Ae  Creatures, 
had  it  been  Ihed  as  a  Sacrifice  to  the  glory  of 
Juftice,  or  even  the  Blood  which  is  moffc  dear 
tons,  as  being  derived  irrai  our  own,  Imean 
the  Blood  of  our  dear  Children,  even  of  our 
firH-boro,  the  beginning  of  our  (h-eagd% 
which  ufually  have  the  (hrength  of  AUSsBacn  i 
I  fry,  none  of  this  could  purchafe  a  Pardon  for 
the  fmalleft  Sin  that  ever  any  Soul  committed, 
much  Ids  was  it  able  to  purchafe  the  Soul  is 
felf,  Mcah.  6.  5, 7.  thoufands  of  Rams,  and 
ten,  thoufand  Rivers  of  Oil,  or  onr  Firil-boni 
are'  no  Ranfem  to  God  for  the  fin  of  the  SouL 
It  is  only  the  precious  Blood  of  Chri/l  that  is 
a  jult  Raniomc  or  Counterprice,  as  it^  oUod, 
Afat,  20.  28. 

Now  who  can  compute  the  value  of  that 
Blood  ?  fuch  was  the  worth  of  Uie  fiiood  q£ 
Chril?,  wh^  by  the  conmranication  of  Pro- 
perties is  truly  Hiled  the  Blood  of  God,  that 
one  drop  of  it  is  above  the  eftimatiuns  of  Men 
and  Angels  and  yet  before  the  Sod  of  the 
meancft  iMan  or  Woman  in  the  World  could 
be  redeemed,  every  drop  of  his  Blood  muftbe 
(hed  ^  for  no  lefs  than  his  Death  could  be  a 
price  for  our  Souls.  Hence  then  we  evidently 
difcern  an  invaluable  worth  in  Souls.  A  whole 
Kingdom  is  taxed  when  a  King  is  to  be  ran- 
fbmed  \  the  delight  and  darling  of  God's  Soul 
nuift  die  when  our  Souls  are  to  be  redeemed.  O 
theworth  of  Souls.' 

6.  This  evidences  the  tranficttdent  dignity 
and  worth  uf  Souls,  Eternity  is  Bataftttf' 
miihtir  t^iwsy  and  theirs  only  of  all  the  Be- 
ings in  this  World  :  theafts  of  Souls  are  im- 
mortal, as  their  Nature  is,  whereas  the  adi- 
ons  of  other  Animals  having  neither  moral 
goodnefsor  moral  evil  iatlMBii,  away 
as  their  Beings  do.  ^ 

The  ApolUe  therefore  in  Cat.  6.  7.  com- 
pares the  actions  of  Men  in  this  world  to  feed 
fown.  and  tells  us  of  everlafling  fruits  we  lhaU 
reap  from  them  in  the  next  life :  they  have  the 
fanierefpeft  to  a  future  account  that  Seed  hath 
to  the  i^irvell  \  he  that  feweth  iniquity  JhoB  reap 
vanity^  (i.  e.)  everlafling  dlfappointment  and 


very  fame  houfe  where  the  Father,'  Son  and '  mifery,  Pro'v.  zi.  8.  and  they  that  now  foW 
Spirit  themfelvcs  do  dwell:  fuch  is  the  love  of  |  in  tears,  fball  then  reap  in  py,  tffaJ.  126.5. 
Chrill:  to  Souls,  that  he  will  not  dwell  in  |  Every  gracious  adion  is  the  feed  ofjoy,  and  e- 
one  houfe,  and  they  in  another  :  but  as  he  very  rniful  adion  the  feed  of  Sorrow  j  and 
fpeaks,  iz.2d.  IVherelam^  there  fhaUmy  this  makes  the  great  difference  betwixt  the 
fervant  alfohe.  There  is  room  enough  in  the  aftionsof  a  rational  Soul,  and  thofe  done  by 
Father's  houfe  for  Chrifl  andalithe  Souls  heiBeafls:  andifit  were  not  fo,  Man  would  then 
xcdefmcd  to  live  ^od  dwell  toigittliqr  for  cf cr- '  be; wholly  fway'd  by  feofe  aod  prefeat  things* 
.J  J  ■   ■•  '      •-.  '  as 


Vol.  L 


A  Treatifeef  the  Stml  &f  Man! 


as  theBcaft«;  nreand  all  RdigiODwbaldTajiiJh  poor  Man,  wko  ftionld  crown,  thcmfcive<;  with 


with  thisdilhuctioQ  ot  ^(itions. 

Our  adions  are  coailderable  two  ways, 
fmlh  and  memtlh^  ill  thc  firft  fenfe  they  are 
r>M«/ifwf,  111  the  lalt  fcrmanent  :  a  word  is  pall 
as  ibon  as  fpoken,  but  yet  it  miiit  and  will  be 
recalled  and  brought  into  tiie  Judgment  of  the 
j^ieat  day.  Mm.  iz.  ^6.  Whatever  there- 
fore a  Mza  (hall  fpeak,  think,  or  do,  odce 
(poken,  thought,  or  done,  it  becomes  eternal, 
•aiid  abides  tor  ever.  Now,  what  is  it  that 
puts  fogreat  a  difference  betwixt  humane  and 
brutal  Adioiis;  but  the  excellent  Nature  of 
the  reafoaable  Soul?  Tis  this  which  ftamps  Im- 
mortality upon  humane  Actions,  and  is  at  once 
a  clear  proof  both  of  the  immortality  and  dig- 
aity  of  die  Soul  of  Man  above  all  Other  Crea- 
tores  in  this  World. 

7.  The  contention  of  both  Worlds,  the 
Ih-ife  of  Heaven  and  Hdl  about  tbe  Soul  of 
Mao,  fpnksicaiBoftprecioiisandinvaliiable 

Trcnflire. 

Tlic  Soul  of  Man  is  the  Prrce  about  which 
Heaven  and  Hdl  contend:  thcgreit  dentin  of 
Heaven  isto  faveit,  ajxi  all  the  plots  of  Hell 
to  vma  it.  Man  is  a  Borderer  betwixt  both 
Kingdoms,  he  lives  hei  c  i  poa  the  Confines  of 
the  fpiritual  and  material  World  •,  and  there- 
fore Scalier  fitly  calls  him^Vtriuff^mutrM  ntxHSy 
onein  whom  both  Worlds  meet :  his  Tody  is 
of  the  earth,  earthly  ^  bis  Soul  the  oft-ipriag 
of  a  Deity,  heavenly.  It  is  then  no  wonder  to 
find  fuch  tugging  and  pulling  this  way  and 
that  way,  upward  and  downward,  fuch  laUies 
from  Heaven  to  ref?fue  and  fave  it,  fuch  excor- 
fions  k<m  Hell  to  captivate  and  ruiti  it. 

The  infinite  WifiiomofGod  bath  iaid  the 
plot  anddefignfor  itsSal^rationlif  Chrift  In 
fo  great  depth  of  ton  iifcl,  that  the  Angels  of 
Heaven  are  afloaillicd  at  it,  and  delire  to  pry 
huo  it.  Chrilf,  in  periindce  of  this  etennl 
j>rojeft,  came  from  Heaven  profefTedly  to  fcek 
and  to  liive  loft  Souls,  Luke  19.  10,.  He  com- 
pares himfelfto  a  good  Shepherd,  wholeaveth 
the  ninety  nine  to  feck  one  loft  Sheep,  and  ha- 
ving found  it,  brings  it  home  upon  his  Ihoui- 
dcis,  rejoicing  that  'he  hath  'round  it,  Lukt 

15-  s 

Hell  im  ploys  all  its  skill  and  policy,  fetsa- 
work  all  whiles  and  ftratagems  to  deftroyairf 
rninit:  I  P«.  5.  S.Tflw  ^uherfary^jhe  Fi^  il^^c 
€th  Am  4$  M  rtMrittg  Um^  fnkini  whom  ht  nug 
itvptir.  The  throng  Man  amed  gets  the  firft 
poflefTion  of  the  Soul,  and  v/ith  all  his  forces 
and  policies  labours  to  fecure  it  as  his  proper- 
ty, huh  1 1.  2T.  Chrtft  raifes  all  the  ipiritnal 
Militia,  the  very  pjf*  C.r/;,  the  Powers  of 
Heaven  to  lefcue  it,  i  C*r.  10,4,  j.  And  do 
Heaven  and  Earth  rfras  contend,  think  you, 
dt  1.1- A  cifriKA^  tor  a  thing  of  n.iiight'  No,  no, 
if  there  were  not  fome  iiugular  and  peculiar  ex- 
cellency and  worth  in  Matfi  Son!,  both  worlds 
would  never  tug  and  pull  at  this  rate  which 
fliould  win  that  Prize  It  was  a  great  argu- 


the  honour  of  his  Birth :  but  when  Heaven 
and  Hell  fiall  contend  about  I  Soul,  certainly - 
itmnch  more  fpcaks  the  ditriiitv  of  ir,  than 
the  contention  of  Icven  Cities  tor  ouc  Homer. 

What  arc  al!  the  wooings,  expoilulationsi 
and  paflionate  bcfeechings  of  ChriU's  Mioi- 
fters?  what  are  all  the  conviftioas  of  Con&i*; 
ence,  and  flrong  imprefllons  made  upon  the 
AfTeftions?  what  are  all  flrokes  from  Heaven 
upon  Men  in  the  way  of  Sin  ?  I  fay,  what  ai  e 
all  thefe  but  the  tuggings  of  Heaven  to  dnw 
Souls  out  of  the  Snares  of  Hell  ? 

And  what  are  the  heliifh  1  eraptations  that 
Men  feel  in  their  Hearts,  the  alluring  Objedts 
preicnted  to  their  Eyes,  the  enfnaring  Exam- 
ples that  are  fet  round  about  them,  but  Uie 
tuggings  of  Satan,  if  poifible,  to  draw  the 
Souls  of  Men  into  the  iame  condemnation  and 
mifcry  with  himfcif  ? 

Would  Heaven  and  Hell  be  up  in  arms,  as 
it  were,  and  flrive  at  this  rate  for  nothing  ? 
Thv  Soul,  O  Man,  how  vilely  ibever  thou  de- 
preciateft  and  llighteft  It,  is  of  high  efteem,  a 
rich  Furcbafe,  a  Creature  pf  nobler  rank  than 
thou  art  aware  of.  The  wife  Merchant  knows 
the  value  of  Gold  and  Diamonds,  tho'  igno- 
rantwould  part  with  them  forGlais 
Beads  and  Tinfel  Toys.  And  this  leads  ns 
to. 

8.  The  eighth  Evidence  of  the  invaluable 
worth  of  Soul$,which  is  the  )oy  in  Heaven,  and 
the  rage  in  HcOforthe  guaAUd  lofi  of  the  Soul 
<tf  Man. 

Onfftwho  came  from  Heaven,  and  wellQuoties 

knew  the  frame  and  difpohtion  of  the  Inhabi-  -'^i'" 
tants  of  that  City,  tclh  us,  l  hat  tbartitjty  wJSli-* 
the  frrfence  of  the  Angtls  of  Coiovrr  tnt  Siu'^^X\,h. 
TJzr  th»t  rtftntcth^  Luke  16.  7,  to.  No  fooner  tiiihntur 
is  the  heart  ofa  Sinner  darted  tvitb  convicti-  Dximm»} 
on,  brokedwithlbrrowfor  Sin,  and  begins  Jl"«"2^ 
to  cry,  Mtn  and  Brethren^  what  jli^::  I  do  ?  ^^JT" 
but  the  news  is  quiddy  in  Hmen,  and  fet$i)j^oiuB 
all  die  CitjrcrfGod  n  rejoicing  at  it,  asis  in  llie  bttifici- 
chief  City  ofa  Kbgddm  wbaa  yoong  Prince  " >  ^ 
is  born.  ;(^'  &^'^ 

We  never  read  that  Chrift  hnghed  in  t\vZf^' 
his  timcon  Earthy  but  we  read  that  he  once  rc-fu  jj^m- 
joiced  in  SpiriL  Lukt  10.  21.  And  what  was  us.  A»f/fi* 
^eoecafionofthatbis  Joy,  butthe  fiiooeft  <^ 
the  Gofpcl  in  the  Salvation  of  the  Souls  of 
Men  ?  Now  certainly  it  mad  be  fome  great 
GoodthatfbafleasChriftand  anMs  Angeb 
in  Heaven  at  the  light  of  it;  the  degree  ofa 
wifeMan^s  Joy  is  according  to  the  value  of 
theObjeftdiereof :  no  Man  tlut  is  Wife  wflt 
rejoice,  and  feel  his  heart  leap  within  hlttllbr 
gladnels  at  a  fmall  or  common  thing. 

And  as  there  is  )oy  in  Heaven  fbr  the  IWiitgi 
fo  certainly  there  is  grief  and  rage  in  Hell  for 
tbe  lo&ofa  Soul.  No  fooner  had  God  by  PauPi 
Miniftry  converted  one  poor  LyM*^  at  PhUiffij 
whither  he  was  call'd  by  an  immediate  1  xprcfs 
from  Heaven  for  that  ler  vice,  but  the  Devil 


K.ll 


itcd  a 
diave 


MO' 

him 


inentcrftheworth«ndexcdleiicyflfM«Mr,nnt|pat  all  tbe  City  into  an  uproar,  at  if  an  Enemy 

incompar-ihl;/  ff,  thatfevcnQtiescwiwid'- 
ed  for  the  honour  of  bis  Nativity . 

Smyrna^  Ritodis^  ColephoH,  Sdmnttf  Chiut^  Jt' 

and  JAau  were  aU  at  ftrife  abaat  om 
VoL  I. 


had  landed  on  their  Coaft , 
lent  Ferfecutiont  which  quickly 
theace,  jlSttS.  9*  >4>2S* 

And  indeed  what  are  all  the  fierce  and  cru- 
el Perfecutions  of  God's  faithful  MiniHers,  but 
fo  many  efforts  or  the  ra^c  and  maUce  of  Hell 
agfiinftthcni  for  pladung  Souls  as  fo  tnan/ 
liii  Captives 


Digitized  by  Google 


A  T reatife  ^  the  Sad  4  Mm, 


VoLL 


r  i-itivesand  Preys  cmt  of  his  Paw»  ?  For  this  Now  all  this  rcfpeds  the  Soul  of  Mao,  tbati» 

he  owes  them  a  fnight,  and  will  be  furc  to  pay  -^—^-'^        -^-^'>^^   ^i— 

them,  if  ever  he  get  them  at  aa  advantj?e. 
But  all  this  joy  and  grief  demonftratcs  the 
high  and  great  value  of  the  Prize  v»hich  is 
mn  by  Heaven,  and  loft  by  Hell. 

9.  The  tnftitiition  of  Gofpel-Ordinanccs, 
and  the  appointment  of  fomany  Gofpcl- Of- 
ficers purpofely  for  the  fkving  of  Souls,  is  no 
fmall  evidence  of  tlieir  value  and  eftecm. 

No  Man  would  light  and  maintain  a  Lamp 
fed  with  golden  Oil,  and  keep  it  bnrning  from 
Age  to  Arc,  if  the  work  to  be  done  by  the 
light  ot  it  w  ere  not  of  a  very  precious  and  im- 
portant nature  \  what  elfe  are  the  Difpenfati- 
on«  the  Gofpel,  but  Lamps  burning  with 
golden  Oil  to  Light  Souls  to  Heaven?  Zech.j\. 
X,  3.4.  &  II.  compared  :  a  magnificent  Vili- 
011  h  there  prefcnted  to  the  Prophet,  vis*  a 
Caiidleftick  of  Gold  with  a  5am/ or  Gilem  wp^ 
on  the  top  of  it,  and  fcvca  Shafts  with  feveii 
Lamp«;  at  the  ends  thereof,  all  lighted .-  and 
that  thefe  Lamps  might  have  a  conftant  fup- 


theobjedofall  nmnfterMlBboQrs.  TfirSoul 

is  the  tcrmifiHS  anlmtHm  ad  ti:t>  a^  the  fubjeft 

on  which  God  works,,  and  upon  which  he 
fpewhaHthofeinTahttWe  treafbrw.  *T»'thc 
Soul  which  he  aims  at, and  principally  dc|]gii$ 
and  levels  all  to,  and  rcdcoos  it  not  too  dear 
a  rate  to  lavethefD  at: 

No  Man  will  dig  for  common  Stones  with- 
golden  Mattocks,  the  initrumeats  that  would 
be  worn  out  being  of  far  grorterTalue  than  the 
thint;.  This  may  coavince  us  of  what  worths 
our  Souls  are,  and  at  what  rates  tbey  are  fet  in 
GodH  Book,  that  ivehlnftYUftreAts  fent  a- 
broad  into  the  WorM,  and  fuch  precious 
Gifts  and  Graces  like  »>ldcu  Oil  fpent  coa« 
tinually  for  their  Satvatiotf :  wUctbef  PmL,  or 
Apollo,  or  Ccfhas^  all  arc  yours,  i  Cor.  3.  22* 
all  let  apart  for  the  fervke  and  lalvttti> 
on  of  yotrr  Sotito. 

10.  The  great  Encouragements  an  J  Pvc- 
wards  God  propounds,  and  promifeth  to  them 
that  win  Seals,  locales  tiwir  vrorth,  and  God's 


plf  ofOil,  without  any  accefTory  humane  help,  great  cflccm  of  them, 
there  are  prefcnted  ( as  growing  by  the  Can- )  There  cannot  be  a  ihore  acceptable  Service 
dleftick  j  two  frefli  and  green  Olive-trees  on  1  doflrf  to  God,  than  for  a  Mbn  to  fet  himfelf 
each  fide  thereof,  ver.  3.  which  do  empty  out  heartily  and  diligently  to  the  Converlion  of 
of  thcmfclves  golden  Oil,  vtr.  1 2.  naturally  ,  Souls :  fo  many  Souls  as  a  Man  inftrumentaHy 
dropping  and  diftilling  it  into  that  BqwI,  and 'fives,  fomany  PAufc*/ will  God  Crown  him 
the  two  Pipes  thereof  to  feed  the  Lamps  con-i  withal  in  the  prcatDay.  SiPaul  calls  hiscon- 
ti'vi^'l  v.  Under  this  ftately  Emblem  you  have,  verted  Piw/iMwuM  hkJeytunihhCrovn^  Phil.4. 
a  iively  reprefcntation  of  the  fpirittral  Gifts'  t.  antt  tells  tnt  6>in'«rted  T^efttlcm'Mnsy  they 
and  Graces  diftilled  by  the  Spirit  into  the  wtrchK  (ytnvn  of rejoicinir  in  the  frefince  ofje- 
Miniflers  of  theGofpel,  for  the  ufe  and  bene- j^w  Cfcrij?  ciwi»r  i^ThclT  2.  19.  There 
fit  of  the  Church,  as  you  find  not  only  by  the  hafilllfeWafd  tfiived  b^  promife  to  thofe 
Angel's  Expofition  of  it  here,  but  by  the  Spi- 1  that  labour  in  this  great  Service,  Dan.  12.3. 
rit's  allufion  to  it,  and  accommodation  of  it  in  •  j4nd  they  that  h  mfe  ffaffpiwe  </  the  bright- 
Rev.  II.  3,  4,  See  herein  what  price  God  nefs  of  the  jirmmtm  \  dnd  they  that  turn  maty 
puts  open  the  Salvation  of  Souls  :  Gofpcl-  to  Riahttoupiefs^  as  the  Stars  for  ever  and  ever. 
Lamps  are  maintain'd  for  their  fakes,  not  with  Thc"^  Wildom  here  fpoken  of,  1  conceive 
tl»e  fwcat  of  Minifters  brows,  or  the  expcnce  J  BOt  to  1m  only  that  whereby  a  Man  is  made 
siodwafteof  their  Spirits,  but  by  the  precious  |  wife  to  the  ialvation  of  his  own  Soul,  bat 
Gifts  and  Graces  ot  God's  Spirit  continually  \  whereby  he  is  alfo  furnifted  with  skill  for 
dropping  into  them  for  thenleand  fervice  of|  the  faving  of  other  Mei\s  Souls,  according  td 
Souls.  1  hefe  miniftcrial  Gifts  and  Graces  are '  that,  Prev.  11.30.  He  that  winveth  Souls  iiirift^ 
Chrift's  Afcenfion-gifts,  Fphef,  4,  %,When  he  and  fo  the  fatter  Phrafei vxegetical  of  it,mean 
0ifcendcdMponhigh^hegaveoifisimt»Afen'.,an<i 


What  were  the  Royal  Gifts  of  that  trium- 
phant day?  why,  he  gave  frmt  Afofiles^  and 
fame  Trofhtts.,  and  foote  Evmtfjdipt.^  imd  feme 
Fe^Wt  and  Teachers.,  for  the  ferfeiling  of  the 
Saint  Sy  for  the  vpork  of  tlx  Mimiftrjy  for  the  eSfi- 
ing  of  the  Body  of  chrift.  It  !s  an  allufion  to  the 
RtmM  Triumphsy  wherein  the  Conqueror  did 
ffargere  nti0ii»^  Matter  abroad  his  treafures  a- 
mong  the  Pedple.  It  is  reported  of  the 
palhi-tree.,  faith  one,  that  when  it  was 
firft  planted  in  /f«/y,  they  viater'd  its  roots 
with  Wine,  to  make  it  take  the  better  with 
the  Soil  ^  but  God  waters  our  Souls  with  what 
is  infinitely  morecoftly  than  Wine,  he  waters 
them  with  the  Heart-blood  of  Chrift,  and  the 
precious  Gifts  and  Graces  of  the  Spirit,  which 
certainly  he  would  never  do,  if  they  were  not 
of  great  worth  in  his  eyes.  O  how  many  ex- 
cellent Minif^crs  who  were,  asisfaid  of  John^ 
burning  and  Ihiaing  Lights  in  their  places  and 
generations,  have  fpciit  thcmftlvts,  and  how 
many  are  there  who  arc  willing  to  fp<end  and 
be  fpent,  as  Paid  was,  for  the  SalvAtion  of 
Soals!  God  bat  great  expencsslbr  than,  find 
tlier«6Mpepu«  a  Very  lii0iv4liieii^tlwliL 


ing  one  and  the  lame  think  by  being  wife,  and 
turning  many  unto  Riehteoufnefs :  and  to  put 
Menuponthcftudy  of  this  Wifdom,  he  pats 
a  very  bononrable  title  upon  them,  calling 
them  taoin'pnjTO, the  7*j7ijrtr/<r/m4;?7,  as  in 
171A7.4.  16.  they  are  faid  to  lave  others.  Pcre 
is  lingular  honour  put  upon  the  very  Inftru* 
niciits  imploy'd  in  this  honourable  Servke^ 
and  that  is  not  all,  but  their  Reward  is  great 
hereafter,  as  well  as  their  Honour  great 
atprefint*.  they  ihaWJhine  as  the  Brightntfs  9f 
the  Krmtmknt,  and  the  Stars  for  ever  and  ever. 
The  Firmament  (hi nes  like  a  Saphir  in  it  felf, 
the  Stars  and  Planets  more  glorioufly  again; 
but  thofe  that  faithfully  Lnbour  in  this  work  of 
favingSouls,  (hall  (bine  in  Glory  for  ever  and 
ever,  when  the  Firmament  fliall  he  parched  up 
as  a  fcrowL  O  what  Rewards  and  Honours  are 
hereto  provoke  Men  to  the  ftudy  of  faving 
Souls !  God  will  richly  recompenlcall  our  paini 
in  this  work  :  if  we  did  but  only  fow  the  feed 
in  our  days,  and  another  enters  into  our  La- 
bour and  waters  what  we  Ibwetl,  lb  that  nei- 
ther the  firft  hath  the  comfort  of  linifhing  the 
Work,  nor  the  kft  the  honour  of  beginning 
It  bttt  Me  dii  fiMnnrlite  t«mi4»  it  tn  the 


Digitized  by  Coo  . 


VoLL 


A  Trta^e  (f  the  Soul  ef  Mm. 


work  of  Conviftion,  and  the  otiicr  airricd  it 
01  to  steatcr  maturity  and  pcri'cvUon,  and 
fo  ncitlicr  the  one  or  other  began  and  finifhcd 
the  Work  linp  K  :,  yet  both  fbaU  icjoke  in  Hea- 
ven together.  John  4-  3tf. 

You  fee  what  honours  God  puts  upon  the 
very  Inftrumcnt';  imploy'd  in  this  work,  c- 
vcn  the  lioiiour  to  [)c  Saviours  under  God  of 
Mens  Souls  T-vnrjf  ^.  20.  and  what  a  full  re-j 


pointed  the  whole  Hofcof  Angpis  to  be-thdr 
Guardians  and  Attendants. 

Are  they  mt4UimnislrtTi^Sfiriti  fern  forth  t4  mi' 
milcr  for  thm  9l»  fi^B  ke  heirs  •f  Stivmktif 
Heb.  1.14. 

Are  theyKt't  ?   It  is  no  doubtful  queftjoo« 
but  the  fH  on  L'cIf  way  of  atlirinatioa} 'notbuig 
isfuicr  liian  that  tiiey  arc. 
A/l\  Not  one  of  that  heavcidy  Company  er- 


ward  of  Glory,  Joy  and  Comfort  they  fhall  ccptej.  1  lie  Iiighert  Angel  thinks  no  difpa- 


have  in  Heaven:  all  which  fpeaks  the  great 
Talneof  the  Soul  with  God.  Such  Encourage- 


rageraetit  to  fcrvea  Soul  for  whom  Chrilt  died. 
Well  may  they  all  ftoop  to  ferve  them,  when 


mcnts  andfuch  Rewards  would  nerf^r  have  they  fee  Chri/I  their  Lord  hath  floopcd  e\fen 
been  propooadcd  and  promifed,if  God  had  not  j  to  death  to  Tave  them.  They  arc  all  of  thcra. 
a  lingular  eftiination  of  them.  Atimfhaig  Sfhits]  AH7if>i>»  *»*t't*^ft  pub* 

And  the  more  to  quicken  his  Inftrumcnts  to)  lick  Off!Ler'^  to  wliom  their  1  utela^e  is  corn- 
all  diligence  iu  this  great  work,  he  works  up-  raittcd :  u>  tl)cin  it  belongs  to  atcend,terve,pro- 
on  their  fears  as  well  as  hopes;  threatens  them )  tcil,and  relieve  them.  The  grcateft  Peers  and 
with  //ftf,  as  well  as  inconragesthem  with  the  Barons  in  the  Kinfidom  think  it  not  below  t  !-c;>i 
hopes  of  Heaven:  tclis  tlicm  he  will  require  the/ to  wait  upon  tite  Heir  apparent  to  the  Crown 
blood  of  all  thofc  Souls  that  perifh  by  their  ;  in  his  minority^and  no lefs  dignity  is  here  (lampt 
negliecncc Then-  blociL,  laith  he,  nlU lre<jnire\ by  God  upon  thcSonlsof  Men,  whom  hccalls. 
M  the  U'titchman's  hitneis,  E7.ek.  33.  6.  which      Heirs  of  S.tlvusion]  And  in  Ibuie  refpcft 
are  rather  Thunder-bolts  than  Words,  laithf  nearer  to  Chrillih  iu  themlclvcs  are^  on  this 
Ch>y  foflom.  By  all  which  you  fee  what  weight  |  account  it  is  that  the  Angels  delight  to  fcrve 
God  lays  upon  the  faving  or  lofmg  of  Souls  : .  them.  Chr ill's liiilic  ones  upon  cartli  have  their 
fuch  fcvere  charges,  great  caooaragementsJ  Angels,  which  always  behold  the  face  of  God 
nnd  tei  rii^tc  tin  cars  h:id  never  been  propound-  in  Hcnven,  Mat  18.  10.  and  therefore  faith 
cd  iu  Script  lire,  it"  the  Souls  of  mea  had  not  our  lx»rd  there.  Take  heed  you  dejfiU  not  one  of 
been  invaluahh  precious.  |  fi^/^/M«/e  *j«vy;  they  are  greater  perfons  than 

II.  Itisnofmall  Evidence  of  the  previous  yon  are  a  aware  of  Nor  is  it  enough  that 
and  invaluable  worth  of  Souls^  tiiat  God  maui-  one  Angel  is  appointed  to  wait  uponall  or  raa- 


fefts  fo  great  and  tender  Care  over  them, and 
is  foconcern'd  about  the  evil  that  be^als  them. 

Among  many  others,  there  arc  two  things 
in  which  the  tender  care  of  God  forthcgood 
of  Souls  is  manifellcd. 

(i.")  In  his  tendcrncfs  over  them  in  times  of 
diftrcfs  and  danger .-  as  a  tender  Father  will 
not  leave  his  lick  Child  in  other  hands,  but 
fits  up  and  watches  by  him  himfclf,and  admini* 
ftcrs  the  Cordials  with  his  own  hands  ^  even 
fo  the  great  God  exprefleth  his  care  and  ten- 
dcrncfs, jf^'ir,  ^t.  1^.  I ihvell  in  the  htf  h  <t;id  i:o- 


ny  of  them,  but  many  Angels,  even  a  whole 

Hn!>  of  tlicm  are  fomctinics  fent  to  attend  up- 
on one  of  them.  As  Jacob  was  goingon  his  way, 
the  Angels  of  Gotl  met  him  :,  and  wheabeiav 
thcm,he  ^M^This  is  God's  Ho^  ^  G--n  31,  1,2. 

The  fame  two  oilices  which  (jcloag  to  a 
Nurfe,  to  whom  the  Father  commits  bi« 
Child,  belong  alfo  to  the  Angels  of  Heaven^ 
with  refpecl  to  the  Children  of  God,  vii.  to 
la  cp  them  tenderly  while  they  are  abroad,  and 
bring  ihcm  home  to  their  Father's  houfe  at 
lail.  Ar.d  how  clearly  doth  all  this  evince  and 


/vp/^ff,  with  him  alfo  that  is  tf  a  cihtntc  ^/w/j  dcmotiltratc  the  great  dignity  and  value  of 
hitmhlc  Spirit,  to  revive  the  Spirit  of  the  hum- 1  Souls  ?  Was  it  an  Argument  of  the  Grandeur 
bie^and  so  revive  the  heat  t  of  the  cofffnVf  owj.  t  and  .Magnificence  of  King  5<»/ffw»ff,  that  he  had 
Behold  the  condcfcending  tenderncfs  of  two  hundered  men  v.  nh  Tarf^ets^  and  three 
thehighcfl:  iMajefly  !  Is  a  Soul  ready  to  faint'  hundered  men  with  Shields  of  beaten  God  for 
and  fail,  O  how  iboa  is  God  with  it,with  a  re-  j  his  ordinary  Guard  every  day  And  is  it  not 
viving  Cordial  in  his  hand,  leftthe  Spirit  (hould  'a  mark  of  far  greater  dignity  than  ever  S#/«- 
fail  l>eforc  him,  a  1 1  the  Soul  which  he  hath  i  w^owhad  in  all  his  glory,  to  have  Hollsof  Ao- 
made?  as  it  is  inf  1 6.yea,he  put  it  into  Ciirift's  \  gels  attending  us ?  In  comparifou  with  oac  of 
commillion  to  preach  good  tidings  tothe  meek,  this  Guard  Solomon  hlinfelf  was  but  a  Worm 
and  to  Mad  iip  the  broken  hearted, /m  61. i. and  '  in  all  his  Magnificence 


jiot  only  ii.lerts  it  in  Chriili.  Commillion,  but 
givesthcfame  in  folemn  charge  to  all  bis  inferior 
nicncM^^i  rs  v;hom  he  implnys  rd)ot:it  them,^G. 
35.3  .5r>c7  ?r/;f/;  ye  the  Tteak  hands-^and  confirm  the 
ftehle  A;  ff  r  •  fsy  to  thm  that  art  •/  *  fnvful 
heurt^  Be  Ft  r  c  •/ ftar  rot. 

(2.)  His  Ipetial  regard  to  Sonls  is  evidenced 
in  his  fevcre  prohibitions  to  all  others  to  do 
nothing  that  may  he  an  occalion  of  ruin  to 


And  novV  lay  all  thclc  Arguments  together^ 
and  fee  what  they  will  amount  to.  You  have 
before  von  no  ordinary  Creature?  for,  Ci.) 
It  wasuoL  produced  as  other  Creatures  were^ 
by  ameer  word  of  command,  bi-t  by  the  de- 
liberation of  the  great  Council  of  Heaven: 
and  (^z. )  Such  are  the  high  and  noble  faculties 
and  powers fornid  in  it,  as  render  it  agreeable 
to,  and  becoming  fnch a  Divine  Original.  Yca# 


them.Hc  charges  it  upon  all,  Thu  no  matt  put  aid.)  by  reafon  of  thcfe  its  admirable  powers 
fbi$lMttig^Ki.,er  af/oceafiofttofaUirrh$skrttho^f  I  it  0^  Capable  fubject   both  of  Grace 

TTdjr,  Rom.  14.13.  that  by  the  abufc  of  our  own  1  here,  and  Glory  hereafter.  (4.)  Nor  is  this  its 
liherf^yjpe  desiroy  not  hufi  for  n4)«m  Cisnji  <^if«/.  Capacity  invaiu;  for  God  hath  made  gloriona 
Rom-14.1 5.  And  what  doth  all  this  fignify,  but!  preparations  for  fomc  of  them  in  Hea- 
the  precious  and  invaluable  worth  of  Souls '  'ven.  (5.)  And  purchafcd  tbem  for  Heaveo^ 
12.  L-iftly,  It  is  not  the  lealt  evidence  of  and  Heaven  for  them  at  an  iavatuble  price, 
the  dignity  of  mens  Souls,  that  God  bath  ap-  erco  the  precious  Blood  ot  Chrift<  (6.)  And 
VoLl.  liiii-  Jtampt 


Digitized  by  Google 


A  Treaife  of  the  Sml  of  Man. 


Vol  I 


UMBpt  Immortality  tipon  their  aftioos  as 'well  ?t.  The  bo^  of  this  vilmefj;  what  i-^  it  bv!t  t?i 
as  natures.  (7.)  Both  Worlds  contend  and  fct  the  Beggar  on  Horle-back,  and  u)a;  c  the 
ftrivt'fer  theSool  as  apri7c  of  greatcH:  value.  King  lactfoef  after  him  on  foot  ? 
(8.)  Their  convcrfion  to  Chrifl  is  the  Triumph      It  vv-i<;a  gencrou?  rcfcntmcnt  tint  a  Hea-Waj*  . 
of  Heaven,  and  Rage  ef  Hell.    (9.)    i  he  tiica  liad  ot  thcdigmtyof  hisowii  Soul,  and  a^i»** 
Lamps  of  Gojjpcl-Ordinanccs  are  maintained  very  juft  abhorrence  of  fb  vUe  an  abole  ofg^S^ 
over  all  the  rcrormed  Chriftian  World  to  light  it,  when  he  raid,  F  fm  freater,  ami  hm  rtqoniit 
them  in  their  pa(&ge  to  Heaven.  ( 10.)  Great  \f rearer  thu>gs^  tLun  tb/a  JjliouU  he  a  jUi-e  to  »»y  curpori$ 
rewards  are  propounded  to  alltbatfliaU  hear-  Ueh.  "'^■'l^ 
tily  endeavour  the  Salvation  of  them.  (11.)      1  know  there  h  a  debt  of  do'y  the  *5^nl„^'^^ 
TliccarcofHcavcn  is  exceeding  great  and  ten-  owes  to  its  own  body,  and  few  Souis  are  to  bef4. 
der  over  them.  And  ( 12.)  the  heavenly  Hoftof  found  too  cardefs  or  dilatory  in  the  difcharge 
An.-'ch  hnvc  the  chDrgc  of  them,  and  reckon  thereof:  where  one  Soul  needs  the  th 
it  their  honour  to  Icrvc  them.  Thefc  thiiin;s  cafe,  ihoufands need  the  Cwk  MoftSoulsaic 
duly  weighed,  bring  home  the  craduHon  wich 
demonftrativc  clearncfs  to  every  nun's  uiidcr- 
ftanding.  That  one  Soul  is  of  metre  vaiue  than  the 
whole  World,  which  was  the  tfali^  to  be  prov- 
ed. What  remains  is  the  improvement  of  this 
excellent  fubjcd  in  thcfe  following  Inferences. 

The  Soul  ot  man  appearing  to  be  a  Creature 
of  ftichtranfcendcnt  dignity  and  exce1!cticy,tlus 
truth  appears  of  equal  clearncfs  with  it,  Tlwr 
it  was  not  made  for  the  Bodi,  but  the  Body  for  it  \ 
art  d  therefore  it  is  it  vile  ahafc  of  the  noble  and 
higii'korn  Sonly  toftdtjeci  u  to  tlx  Usls,  and  en- 
flaveit  toikt^krad^trytf  At  infarimr  md  more 


The  ver  y  Law  of  Nature  afllgns  the  moft 
honourable  places  and  imployments  to  the 
moO-  noltlc  and  excclknt  Creatures,  and  the 
bafcr  and  interiour  to  thiiigi  of  the  lowclt  rank 
and  quality.  The  Smi,  Moon,  and  Stars  are 
placed  by  thi5  Law  in  the  Hnvens;  hut  the 
fymifatms  and  thcGlow-woi  ni  m  the  Fens  and 
Ditches,  Frittces  arc  fet  upon  Thrones  of  Glo- 
ry, the  Br-r^nr'  lodr,'d  in  Barns  and  Stables: 
and  U  at  any  tunc  this  order  of  nature  be  in- 
verted»  and  the  bafer  iupprefs  and  perk  over 
the  more  noble  and  honourable  Beings,  it  is 
looked  upon  as  a  kind  of  Prodigy  in  the  Civil 
World aad  fo  Solomon  reprefcnts  it,  Ecclef. 

ID.  7.  /  have  feen  Serviints  I'fun  Horfes^  and 
Prtmesrralking  at  Servantiufo'i  the  e.v  thj  (»'.  f .) 
I  hate  ieen  men  that  are  worthy  of  no  biEttcr 
imployments  than  to  rub  Horfcs  heels,  in  the 
Saddle  with  their  Trappings  ^  and  Men  who 
deferve  to  bcnr  rule,  and  to  govern  King- 
doms, Men  who  for  their  great  ability  and 
integrity  defervcd  to  fit  at  I  ieini,  and  mode- 
rate the  Affairs  of  Kingdoms,  thefe  have  I 
feen  walking  as  Servants  upon  the  earth  ^  and 
this  he  calls  an  evil  under  the  Son,  that  is  an 
j4taxy,t  coofiilkMi  Of  dHbrdoT  in  the  courfe 
of  Nature. 

Now  there  can  never  be  that  difference  and 


cau, 

over-heated  with  Zeal  for  the  concerns  of  the 

flefh,  worn  out  and  fjjent  in  it^conftantdnid- 
gery  :  their  whole  lite  is  but  a  fervme  of  divers 
Utfts  and  fteafares,  as  tfae>tfp*^/efpeaks.  Tit. 
3.  Imperious  Lufts  arc  critcl  Task-roafters, 
they  give  the  Soul  no  rcit ,  the  more  provili- 
on  the  5k)ul  brings  in  to  (atisfy  them,  the  more 
they  rapr,  like  fire  by  the  addition  of  more 
fuel.  Wnat  a  lad  light  is  it  tu  kc  a  noble  im- 
mortal ftnl  m774i/«<^  as  the  AfofiU^%  wordis. 

Tit,  I .  I.to  Wine  ?  tO  filthy  /  "-rr,  tO  a  thou- 

ftnd  forts  of  vaflalage;  like  a  fapjlei-  ia  af^ 
common  Am,  now  running  up  Hairs,  and  then'^Mf  A* 
down,  at  every  one's  knock  and  call  ?  J^- 
O  what  perpetual  hurry  and  noife  do  thou-  (um. 
fandsof  Souls  live  in!  lb  that  they  have  no 
lif,'"  tn  retire  into  thcmfclves,  and  think  for 
what  end  and  ufe  they  were  created,  and  fenc 
into  this  World;  all  dieir  thoughts,  il  their 
circs,  all  their  fttidies  and  labours  are  t-^kcn 
up  aiwut  that  pcrifhing,  clogging,  eninaimg 
Iwdy,  which  muft  fliortly  fall  a  prey  to  the 
worms.  How  many  millions  of  poor  Crf  ntrres 
arc  there  that  labour  and  toil  ali  iheir  iite 
long  for  a  poor,  bare  maintenmcc  of  chdr 
bodies,  and  never  thiak  they  have  any  other 
buliflcfs  to  do  ill  this  World  ( 

And  how  many  of  a  higher  rank  are  charm^ 
by  a  thick  fucccllion  of  flefhly  delights  and 
plcafures  into  a  dcepoblivion  of  their  eternal 
concerns.'  fo  that  their  whole  life  is  but  one 
intire  diverfion  fr  om  the  rrcat  bufinefs  and 
proper  end  of  it :  Jam.  5.  5.  le  lune  tivrd  >• 
pleafttre  on  earth,  living  in  them,  as  the  Filh 
doth  in  the  water,  its  proper  Element,  or  the 
Eel  in  the  mud.  Sometimes  it  fells  out  at  the 
very  dofe  of  a  vain  voluptuous  litie,  when 
they  fee  all  their  delights  Ihrinking  away  at  the 
approaches  and  appearance  of  Death,  that 
they  b(^in  to  be  a  little  ftartled  at  the  change 
which  is  about  to  be  made  upon  them,  and  to 
cry,  O  what  Ihall  we  do  now !  Ah  poor  Souls.' 


valt  odds  betwixt  one  man  and  another,  as  j  is  that  a  time  to  think  what  you  (hall  do,  when 
there  is  betwixt  the  Soul  and  the  Body  of  c- j  you  are  jufl  ftepping  into  the  awful  ftate  of 
very  man.  A  King  upon  the  Throne  is  notfo  feternity?  Othat  this  had  been  thought  on  In 


much  above  a  Beggar  that  cries  at  our  doors 
tor  a  Omit,  as  the  Soul  is  above  a  Body  \  for 
the?^otilofa  Beggar  is  of  the  lame  Species, 
Origiin.l,  and  Capacity  of  happinefs  with  the 
Soul  of  the  moft  illuflrious  Priace:  and  Ibme- 
times  greater  Excellencies  of  mind  arc  found 
in  the  loweftrank  and  order  of  'In  :  Better 
is  4  fotr  Md  vife  CftiU  thm  an  old  and  foolij\> 
MSh^j  Ecdef.4.  13,  but  the  Soul  of  the  mean- 
eft  pcrfon  in  the  World  is  better  than  all  the 
Bodies  in  it  and  therefore  to  make  the  noble 
and  high-born  Soal  a  fliive,  a  meer  drudg  to 
theTilebody,  as  the  Aftfihorih  il>  PbiL  3, 


feafbn  ^  but  you  could  find  ao  leifbrc  for  one 
fuch  thought.  Now  jou  begin  to  wifli  time 
had  beenreicnedoDtofthe  hands  of  the  cares 
and  pleafures  of  this  life  for  better  purpofesj 
but  it's  gone,  and  nevermore  to  be  recalled. 

Is  the  Soid  fo  isnudsi^ikfy  freciotts  ?  then  the  [\i 
Salvation  of  the  Soal  is  to  be  the  JHM  carv  mid 
bafinefs  oftvery  man  in  this  life. 

Where  onethought  is  fpent  about  this  que- 
(lion,  Whdt  [Jj.ill  I  cut,  dritik^  it^d  fm  on  f  a 
thoufand  Ihou'd  be  fpent  aboot  that  queftion. 
What  fiuMt  dtfbefavedr  If  a  Treaiiireof  ten 
or  twenty  thouliuid  ponads  were  ooniinittcd 


Voi  L 


to  your  truH  and  charge,  and  for  whkhCm 
cafeoflofs)  you  mufl:  be  refponlible,  would 
not  your  thoughts  cares,  and  tears  be  work- 
ing night  and  day  about  it,  till  you  be  fatisfi- 
ed  it  is  (afeand  out  of  danger  ?  and  then  your 
mind  would  beat  reft,  but  not  before.  Thy 
Soul,  Oman,  is  more  worth  than  the  Crowns 
and  Treafnres  of  all  the  Princes  in  the  World  .• 
ifall  their  Exchequers  were  dtained,  and  all 
their  Crown- Jewels  fold  to  their  full  valut, 
they  could  never  make  up  half  a  Ranibm  for 
the  Soul  of  the  pooreft  and  mcaneft  man.  This 
invaluable  Treafure  is  conmitted  to  your 
charge  \  if  it  be  loft,  you  are  loft  for  ever. 
That  which  St.  Manhtw  calls  the  lofing  of  the 
Soul  in  my  Text,  St.  iLMl«  calls  Ufwghimfelf: 
ifthe  Soul  be  loft,  the  Man  is  loft:  the  Body 
is  but  as  a  Boat  faftned  to  the  ftern  of  a  ftately 
Ship,  if  the  Ship  fink,  the  Boat  follo  ws  it. 

6  therefore  what  thooghts,  what  fears, 
what  cares  rtiould  exerdft  the  minds  of  men 
day  and  night,  tiU  their  precious  Souls  be  out 
of  all  danger !  MetMnks  tnc  found  of  this  Ttxt 
Ihould  ring  a  pci  pc trial  Jlurm  in  the  cars  of 
carelefs  linners,  and  make  them  haiten  to  the 
Enfbrance-Office,  as  Merchants  do,  who  have 
great  Adventures  in  danger  at  Sea.  It  was 
counfel  given  once  to  a  Rug,  and  worthy  to 
be  preft  upon  all,  from  the  King  to  the  Beg 
f;ar,  to  ruminate  theft  words  of  Chrifb  one 
quarter  of  an  hour  every  dav,  Wkm  h  4  wan 
prefitedy  ifhejhaSgMn  thevmtemrl^^  4»J  lefe 
his  avtn  foul  ?  or  what  fliafl  a.  man  five  in  txchnnge 

f«r  his  fold}  Certainty  it  would  make  men  flack 
their  pace,  and  cool  themlelTes  in  their  hot 

andearticftpurfuit  (f'.lic  trifles  of  this  World, 
and  convince  them,  that  they  have  fomewhat 
cKe  to  do  of  for  greater  importance. 

It  ^  a?  not  without  pren  .j ad  weighty  rea- 
foii  therefore,  that  the  Apolllc  Pettr  exhorts 
to  all  diligence  to  make  oor  calling  and  dei^i- 
'  I  uirc,  iPet.x.  10.  There  are  two  words  l-i 
rmtjbin  this  Text  of  e.xtraordinary  weight,  Civ$  mH 


dilifftncc^  the  word  is findy ;  the  ntmoft  Intcn 
tion  of  the  mind,  pondering  and  comparing 
things  in  the  thoughts,  valuing  reafons  for, 
and  objcdlionsagainft  the  point  before  us,  this 
is  f?iidy^  and  fuch  as  calls  for  all  diligence 
where  the  fubjcft  matter  is  (as  to  be  fure,  here 
it  is)  ofthcgrcatcft  importance?  And  what  is 
the  fubjc-*^  matter  of  all  this  ffiuly  and  delj- 
gcncc?  Why,  it  is  the  moft  iblemn  of  all 
works  that  ever  cameunder  the  hand  of  man, 
to  make  our  calling  and  ckf\ ion //</-<•,  firm, 
ftable,  or  ^xed,  as  a  Building  raifed  upon 
a  Iquarc  and  ftrong  foandatioii',or  as  a  Condu- 
lion  is  furc,  when  regularly  dra  wn  from  cer- 
tain and  indubitable  premiiles  j  there  can  ne- 
ver be  too  much  care,  too  much  ftudy  or 
pains,  about  that  wMch  can  never  be  too  well 
feaircd. 

Many  Souls  never  Ipent  one  (bleiftii  honrio 

a  clofeand  fcrious  debate  about  thi^  matter ; 
others  have  taken  a  great  deal  of  pains  about 
it,  they  have  broken  many  nights  fleep,  pour- 
ed ont  many  prayers,  made  many  a  deep  Icarch 
into  their  own  hearts,  walked  with  much  con- 
fcicntious  watchfulneis  and  tendernefs,  pro- 
pofed  many  a  feriou";  cafe  of  Confcicnce  to  the 


it  may  be  the  pr^at  weight  wherewith  the  mat- 
ters of  this  Salvjiiou  iic  unoa  their  fpirits.  O 
that  theft  Soul-concerns  did  bear  vpon  all,  as 
they  do  upon  fome:  it  requires  more  tiT-e, 
more  thoughts,  more  prayers  to  make  thefc 
.  things  fore,  than  moft  are  aware  of. 
I     If  the  SohI  be  fo  precious.,  then  certmnlyit  is  the  lofi  III* 

care  of  Heavenj  thttt  which  Cod  looks  Htorg 
p.micid0i^  WIfr,  IMK  tan  aAcr  Oman  m 
Earth. 

There  is  anadive  vigilaut  Fiovidcocethat 
fuperintends  every  Creature  upon  Earth :  there 
isnotthemoft  defpicablc  diminutive  Creature 
that  lives  in  the  World,  left  without  the  liac 
of  Providence.  God  is  therefore  iaid  to  give 
them  all  their  meat  in  due  feafon,  ancffor 
that  end  they  all  wait  upon  him,  rfd.  104. 
27.  as  a  great  and  provident  Houft-keeper 
orders  daUy  convenient  provifions  for  all  his 
Family,  even  to  the  Icail  and  loweft  among 
them  :  the  fmalleft  Infecfs  and  Gnats  whiOT 
fwarm  fo  thick  in  the  Air,  and  of  the  i^fcfli!- 
nefsof  whoft  Being  it  is  hard  to  give  an  ac- 
count j  yet,  as  the  incomparably  learned  Dr.  1 

weilobferves,  thefeall  findnourifhmcnr^Ji^* 
in  the  World,  w  hich  would  be  loft  if  they  did 
not,  and  are  again  conven^t  nourifoment 
themfelves  to  others  that  prey  upon  them. 

But  Man  is  the  peculiar,  Ipecial  care  of  God, 
and  the  Soul  of  man  much  more  than  the  Bo- 
dy. Hence  Chrift  fortifies  the  Faith  of  Chrifti- 
ansa^ainft  all  diftrnib  of  Divine  Providence, 
even  from  their  excellency  above  otker  Gra- 
tures  ;  iWirwiSr.    10.  31.  Tea  are  of  more  value 
than  many  Sforrmes  :  and  Matth.  6.  X6.  your 
heavenly  Father  feeds  the  Fowls  of  the  Air» 
and  are  ye  net  muck  better  than  theylaoA  verf  30. 
he  clothes  the  graft  of  the  field,  and  JbaS  he  not 
much  more  clothe yonl  Aod  fo  the  jifoftle^  i  Cor. 
9.9.Doth  Cod  take  care  for  Oxen  for  faith  he  it  al- 
together for  tar  falesf  For  oar  fides  no  doaht  this  is 
Trritten.  In  all  which  pbces  the  dignity  of  Man 
above  all  .f^/HM// and  f^flt^toi,  in  rdbed  of 
the  natural  excellency  of  his  reafonable  Soul, 
but  cfpecially  the  f2r:^^.Ious  endowments  of  it, 
which  endear  it  far  more  to  its  Maker  j  this 
is  the  very  hinge  of  the  Argument,  and  a  firm 
ground  for  the  Believer's  Faith  of  God's  tender 
care  over  both  parts,  bat  cfpecially  the  SouL 
The  Body  ofaBelierer  n  God*»  Creature  as 
well  as  his  Soul  \  but  that  bcin^  of  Icfs  value, 
hath  not  foch  a  degree  of  cue  and  teadernefs 
exprefled  towatxit  it,  is  the  Soul  bath:  the 
Father's  care  is  not  fo  much  for  the  Child*t 
clothes,  as  it  is  for  the  Child  bimftl£  Befides, 
the  immediate  wants  and  troid>les  of  the  Soul, 
which  are  Mopathetical,  are  far  more  fharp  * 
Mkd pinching  than  thofe  it  fo^s  upon  the  bo- 
dyl  account,  which  are  but  Symfathetical  ^ 
and  therefore  v.hcn-cvcr  fuch   an  excellent 
Creature,  as  a  iandiHed  Soul,  which  is  in 
Chril!-,  or  a  Son!  deligned  to  be  findffied, 
which  is  moving  towards  Chrifl,  fills  under 
thofc  heav^  prettiires  and  diArclib  (  as  it  often 
doe^;}  and  is  ready  to  iail*,  let  it  be  aHiired  kl 
mcrcifurCreator  will  not  fail  to  relieve,  fop- 
rt,  revive,  and  deliver  it  asoftenasitlball 
n  into  thofe  deep  diftreflcf. 
Hear  how  his  compafTion  Uc  'cndernefs  is  ex- 


moft  judicious  and  skilful  Minifters  and  Chnf-jpreired  towards  diftreflcd  Souls,  Jfa.  49.  ij. 
tians;  and  after  all,  the  fccurity  is  not  ^adtlCmMlVmanfetj^n  her  fucking  Child,  thatjhe 
asfiiuyfttisfies:  andprabaUyoiie  realbn  d\fkMd  ntt  hnu  tmiife^m  me  tki  Sen  in 


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A  Treaty  4  ^  ^o-^of 


VoL.  I. 


Womh  ?  yea^  tiny  nuy  f*rfft^  ytt  knA  ntt  J  wh«m  m»  accomtfor  othtr  Mtns.^  as^  mU  at  their 

forget  thee. 

Sooner  fhall  a  Woman.,  the  more  tender  Sex., 
forget  (not  the  Nurfe-child  that  only  fucks 
her  Breaft,  but;thcChild  ycatheSon  of  her 
Womb,  and  that  not  when  grown  and  placed 
aborad,  hut  whilft  it  hangs  upon  her  Bread, 
aiui  draws  love  from  her  Heart,  as  wdl  as 
milk  from  her  Breaft  j  than  God  will  forget  a 
Soul  thnt  fears  him.  Let  gracious  Souls  forti- 
fy their  r  »iib  therefore  in  the  Divine  Care,  by 
confidci  ing  with  what  [  Lxuliar  eye  of  cflima- 

tioiiai  .a  care  God  looks  upon  them  above  all  iflepti  but  Miniltcrs  have  charge  of  Souls,  one 
other  Creatures  in  the  World :  only  bewar*  j«>f  which,  as  Chrift  aflTores  us  in  the  Text, 
■vou  To  eye  not  the  natural  or  fpii  itu  il  Excel-  more  worth  Tb:!n  li  e  whole  W<»:id.  HcarC, 
Icncies  of  your  Souls,  as  to  cxpcd  Mercy  tor  1  what  one  fpcaks  upon  this  point.  . 
the  fake  thereof,  as  if  your  Souls  were  worthy  I    *God  purchafed  the  Church  with  his  own'* 
id  (Vioi)ld  do  this:  no,  no, I*  niood;Ohwh2taiTArf;tinieritisherctoquickcn 

theaegligcati'aad  what  an  Argument  to  con- 
Memo  thdrethatwfll  sotlieqvicknedup  to  their 


Souls  JIiaU  certainly  be  required^ 
•Miniftcrs  are  appointed  of  God  to  watth  for  -j^.^ 
theSouisof  tlieir  People,  and  that  as  Mco,^>,  eft 
that  moft  give  tm  account,  JFitk  13.  17.  The  nodes  ,5. 
word  here  tranllatcd  Tr.rn//,   fignifics  fuch  fomncsi- 
watchfulncfs  as  that  of  Shefherds  who  keep  g<^f^ 
their  Flocks  by  night  in  places  infefted  l)y|j.""'  /"^ 
Wolvesy  and  watch  whole  nights  together  f"'"^,"^'" 
thirlafety.  It  a  Man  were  a  keeper  only  ofp^^*^' 
Sheep  or  Swine,  h  were  no  great  matter  if  the  1  jc.tudo. 
Wolf  now  nnd  then  carried  awnv  o:ie  whilft  he 


Inf.  IV. 


1  i>et  I.  n.  Wf^omnazi  .1  net  jtetiye  love  ,  1 
thi  norv  ye  fee  htm  not,  yet  beltevin^^ye  r 
with  joy  uniptaJtahte  and  full  of  glory.  TIk 

Name  of  Chi  lli,  faitli  j: trnard,  is  Honi 


for^v'hofe  fake  God 

Sin  hath  nonfuitcd  that  flea,  all  is  of  free 
Grace,  not  of  Debt  ^  but  he  minds  us  what 
reputation  the  new  Creation  brings  the  Soal 
with  its  God. 

if  the  Sonlof  Afanhe  fofrecioHs^hotpjrauMtMd 
dcAr  to  all  Believers  jltonlel  the  Redeenur  Md  Sa- 
vioHT  tf  their  frtdotuS«Hti  be  ? 

Vttto  youtherefore  that  Mievtf  be  it  frteiMs^ 
faith  the  ApoRlc,  i  Pet.  2.  7.  tho'  he  be  yet 
out  of  our  fight,  he  fliould  never  be  one  whole 
hour  together  out  of  oor  hearts  and  thoughts : 

I  Pet  I.  8.  Whemhazi  r  act  fan  ye  love  ^  ' 

rcjotce 
very 
Honey  in 

ore,  mdo%  Mouth,  Melody  in  the  Ear,  and  a  very  Ju- 
iSi  in  ^^''^  J*"* 

corie,  tLanibot  m.vlc  this  his  Mono,  None  but  Chriil^ 
mat  but  Chrifi,  Molinus  was  leldom  ob fervid  to 
'  mention  his  Name  without  dropping  Eyes. 
JkUms  Palmer  in  the  midH:  of  tlie  flames  moved 
his  fcorcbed  lips,  and  was  heard  toiay,^m 
Jefxs.,  and  fell  aflecp.  fid  Mens  upon  \as 
Name  as  a  Bee  npoii  a  fwcct  flower,  and  men- 
tions it  no  lets  than  ten  times  in  the  compafs 
.  often  verfes,  1  Ov.  t.  as  if  he  knew  not  bow 
to  leave  it. 

There  is  a  twofold  frecionfnefi  ofChriit.  one 
in  refpc^V  of  hiseflential  Excellency  and  Glory^ 

in  thiN  rcTpv  he  h  j^lorious  as  the  only  begot- 
ten Son  of  God,  thcbrightnefeof  his  Father's 
Gtory,  and  the  cxprefslmageor  Charader  of 
hisPcrfon,  TJcb.  1.  the  Other  is  in  rcfpcft  of 
his  relative  ufcfuloefs  and  futablcncfs  to  ail  the 
needs  and  wants  of  poor  Sinners ;  as  he  is  rlbr 
Lord  fi::>-  R;,7l<!eo:if„cf<^  nuide  liuto  US  Wifilom, 
Rightcoulucfs,  Sanctitication,  and  Kcdcmpti- 
•  on:  none  diicern  this  prectoiifnels  ofChrill, 
hut  thofc  that  have  been  convinced  of  Sin,  and 
have  apprehended  tlie  Wrath  to  come,  the 
jnft  demerit  of  Sin,  and  fled  for  refbge  to  the 
hope  fct  before  them :  and  to  theni  he  is  pre- 
cious indeed.  Cdulidcr  h|im  as  a  Saviour  from 
Wrath  to  come,  and  he  will  appear  the  moft 
lovely  and  delirablc  in  all  the  World  to  your 
Souls :  he  that  underftands  the  valueot  his  own 
Soul,  the  dreadful  natare  oftbe  Wrath  of  God, 
the  near  tpproachcs  of  the  Wrath  to  his  own 
Soul,  and  I  lie  alloniftiiug  Love  of  Cbrilt  in  de- 
livering; him  from  it,  by  bearing  that  Wrath 
in  his  place  and  room  in  his  own  Perfon,  cin- 
notchufcbuceltima'.e  Chriil  above  ten  thou- 
land  Worlds. 

Hovf  ^reAt  a  trufl  And  ih.irse  lieth  i:pon  them 
tewhoK.  ihtcareoj  S(ful)  a  (omtimttd^  and  from 


]df.V. 


*  Duty  by  it?0^{aith  one  of  t':c  antientOoclors, 

*  if  Chriil  had  but  comniiticd  to  my  keeping 
*"  onefpoonlblofhisBloadteafragil  gbfs,hovr 
'curioirdy  (hodd  I  prefcrve  it,  ar-d  how  tcn- 
'  derfhould  1  bcof  thatglals/  If  then  he  have 
'  committed  to  me  the  purchaA^  of  that  Blood, 
'  fliould  1  nor  carefully  look  to  my  charge  ? 

*  What,  Sirs,  lhall  wedelpife  the  Blood  of 
Chrift  ?  flnll  we  think  it  was  died  for  them 
'  that  are  not  worthy  of  onr  care  ?  O  then  let 
'  us  hear  thofe  Arguments  of  Chrilt  whenever 
we  feel  our  felves  grow  dull  and  catelefi.  Did 
'1  die  for  them,  ana  wilt  thou  not  look  after 

*  them!  Were  they  worth  my  Blood,  and  arc 
'  they  not  worth  thy  Labour  ?  Did  I  come 
'  down  from  Heaven  to  Earth,  to  feck  and  to 
^  lave  that  which  is  loft.-aad  wilt  not  tbou  go  to 
*■  tlie  next  Door,  orStreet,  or  Village,  to  leek 

*  them  ?  How  fmall  is  thy  labour  or  condcfcen- 
^  Hon  to  mine?  ld<ebafcd  my  fclf  to  this,  but 
'  It  is  thy  hononr  to  be  lb  imployed. 

Let  not  that  Man  think  to  he  laved  by  th^ 
Blood  ofChrilt  himfclf,  that  makes  light  ot 
precious  Souls,  who  are  thepurchafe  <^  that 
Blood. 

And  00  Icfs  charge  Ueth  upon  Parents,  t«> 
whom  God  bath  committed  the  care  of  their 

Childrens  Souls  and  Mafycrs  that  have  the 
Guardianihip  of  the  Souls  as  well  as  Bodies  of 
their  Families.-  the  command  is  laid  immedi- 
ately upon  you,  that  they  func^ify  God's  Sab- 
baths, Exod.  10.  I  o.  to  command  your  hou- 
fliould  in  the  way  of  the  Lonl  Gen*  18. 19. 

O  Parents,  confidcr  with  your  fclvcswtiat 
Itrong  engagements  lie  upon  you  to  do  all 
you  arc  capable  of  doinc;  for  the  lalvation  of 
the  precious  Souls  of  yonr  dear  Children. 
Remember,  their  Souls  are  infinitely  of  more 
value  thanthdr  Bodies;  that  they  came  into 
rnc  World  under  Sin  and  Condemnation  ^  that 
you  were  the  inJlruments  of  propagating  that 
un  to  them,  and  bringing  them  into  that 
Mifery    that  you  know  their  Difpolitions, 
and  how  to  futc  them  better  than  others  canj 
that  the  B<Hids  of  Nature  give  you  h'ngular  ad- 
vantages to  prevail,  and  be  fucccfsful  in  your 
exhortations  beyond  what  any  others  have; 
that  you  are  always  with  them,  and  can  chufe 
opportnnitics,  which  others  cannot  ^  that  you 
and  they  muitiliortly  ]>art,  and  never  mcet  t- 
gain,till  you  meet  at  the  JudgmcDt-!' of 
Cbfift}  that  it  will  be  unconceiv.;L;y  <ii  v.i.  ir\.l 

10 


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A  TnMiJe  of  the  Sod  qf  Math 


6if 


M.VI. 


to  fee  them  ftand  3tChrift*s  LefNhand  among  Icare  of  and  tpld  tlicu  ti; 

the  ciirfed  and  condemaed,  there  curling  the  fee  his  face  uo  morcv  howdid'the  pooj 
d*y  that  ever  they  were  born  of  fuch  ignorant 
and  negligent,  fuch  carelefs  and  cruel  Parents 
as  took  no  care,  to  inftrud,  rcproTc,  or  ex- 
hort them.  O  who  can  think  without  borcor 


fliould 
Chri- 

Hiians  lament  and  mourn,  ciir  at  the  hsart 
by  that  killing  word?  Aili  lo.  37,  ^8.  It 
made  Chrifl's  B^weU  to  yern  and  roll  within 
him,  when  he  faw  the  mulntude  fcattcr'd 


ofthe  cries  and  curfcs(^  his  own  Child  in^Hdly'lbcc))  having  uo  ihcpbeid^  ^i^r.  9.  35. 
call  awaf  by  the  very  iolLryBKaC  of  its     M.mhnv  p. ins  tells  us  in  the  year  1071 
Being  ?  I.wben  Preaching  was  fiippref>  at  Rome.  Letters 

Is  this  the  lo^e  yon  bear  them,  ta  betray  (were  framed  as  coming  from  HcU  wherein  the 
them  to  eternal  raifery?  Was  there  no  other  Devil  gave  them  thanks  for  the  mtUtitudc  of 


provtfionto  be  made,  but  for  their  Bodies/ 
Did  you  think  yon  had  fully  acquitted  yotir 
duty,  when  you  had  got  an  Ellatc  for  them? 
O  that  GoAi  would  effectually  touch  your 
Hearts  with  a  becoming  feole  of  the  value  and 
danger  of  their  Souls,  and  your  own  too,  in 
the  negle&of  that  great  and  folemn  trull  com- 
mitted  to  you  with  refped  to  them.  And  you 
MaAers,  conlider,  tbo'  God  hath  fee  you  a- 
bovc,.  and  your  Servants  below,  yet  are  their 
Souls  equally  precious  with  yours :  they  have 
another  Maftcr  that  expcds  fervice  from  them, 
as  well  as  you :  do  not  only  allow  them  time, 
but  give  them  your  exhortations  and  com- 
mand, not  to  negle6  their  own  Souls,  whillt 
they  attend  your  buCnels:  think  oot  your  bo* 
ftncfs  will  profper  the  lefs,  becaaft  kis  ia  the 
hand  of  a  praying  Servant ;  thdr  Souls  are  of 
greater  concemmeiit  tfaan  any  bu£nc&  of 
yours  can  be. 

An  Sods  fo  frtcittis  f  thtn  ctrtrntilv  tht  tnt*tu 
gnd  infirtanimtt  efthw  SMv^/imi  rm^  be  exrtcJ- 
ing»tei9iat0o^  Mtdtbetm^Vid  af  thtm  <«  fore 
'Jinmiitnt' 

The  dignity  of  the  Subjedk  gives  vahic  to  the 
inilruments  imploy'd  about  it.  It  is  no  oruixu- 
ry  mercy  for  Souls  to  come  into  foch  a  part  of 
the  World,  and  in  facb^  a  titoe  as  faraiiheU) 
them  with  the  bell  helps  for  Salvation.  Ordi- 
nances and  Minillers  receive  their  v^lue  not 
only  from  their  jSuthw^  bat  their  ObjtH :  they 
have  a  dignity  (laapt  upon  them  by  their  ple- 
fulnefsto  the  Souls  of  Men,  Acis  10.  32.  it 
isthe/rf4/of  Life,  i  Pn.  u^.  the  regenerat- 
ing inftrumcat.  Itis  the^#4(f»f  Life  and  Job 
13.  1 1.  more  than  our  Hcccflary  tood.  1  l>c 
Word  is  a  Light  Oiining  in  the  dark  World 
to  dired  our  Souls  through  all  the  foares  laid 
for  them,  onto  Glory,  k  is  the  SouPs  CordtMl 
in  all  the  fiainting  fits,  Pftl.  n  9.  5o»  What 
fhall  I  lay  of  the  Word  and  Ordinaoces  of 
God,  the  Sun  that  fbiaes  in  Hmven  to  give 
XK.  light  ?  the  Fountains,  Springs  and  Rivers 
that  Ihcani  (or  our  refrelhrnear,  the  Corn 
and  Cattle  on  the  Earth,  yea  the  very  Air  we 
breathe  in,is  not  (b  ufcfol^lbiwceiiMy^  preci- 
ous to  our  Bodies,  as  the  World  is  to  our  Souls. 

It  cannot  therefore  but  be  a  f©!C  Judgment, 
and  a  dreadful  tokcnof  God's  Indignation  and 
Wrath  to  hell,  a  reftraint  or  fiardty  of  the 
means  of  Salvation  among  us  ^  but  Iboukl  there 
be  (which  God  in  mercy  prevent^  a  remaval 
and  total  lofs  of  thefe  things,  Wrath  woold 
t3ien  come  upon  us  to  the  utrcrmofl.  Wliat 
will  the  condition  of  prcctous  Souls  be,  when 
the  means  of  Salvauo»are  cut  of  from  thsm  ? 
When  that  femine,  norfc-  tha  u  of  Bread  and 
Water,  is  come  upon  them?  Umm^  S.  11. 
When  the  Arkof  God  (the  Syrabolof  hi»Pw- 
fcnce)  was  takes*  k  is  feidj,  vSsm,  4. 1 3.  that 
Mtb*  Ciijt  mid  Mf< 


Souls  feat  to  him  that  year  :  H^t  we  need  no 
Letters  from  Hell,  we  have  a  iid  accoont 
from  Heaven  in  what  aiadftate  thofe  Soat& 
are  left  from  whom  the  means  of  Salv:>'ion  are 
cut  off.-  Where  »»  Vtfion  is^  $he  Fcopie  penjh^ 
Prov.  29.  1 8.  and  HofeA.  4.  6,  My  PeafU  uri 
defirtjtA  fat  lack  ofhim>leel^._ 

Tis  fad  when  thofc  Stan  that  guide  Souls 
to  Chrilt  (as  that  which  the  wife  Men  law  did) 
arc  fet.  and  wandering  Sur^'lhall  fliine  in  their 
places.  O  if  God  remove  Hbe  Golden  CanUJc- 
ftick  out  of  its  place,  what  but  the  dcrolatioa 
audniiuof  millions  of  Souls  muft  follow? 

We  account  it  inlbfferable  cruelty  for  a 
Man  to  undertake  the  piloting  of  a  ShipfuU  of 
Pallcngers,  who  never  learnt  his  Compaf} ,  or 
an  ignorant  Emtintk  to  get  bis  living  by  idllina 
Mens  Bodies  ^  but  much  more  lamentable  wiU 
the  iUte  of  Souls  be,  if  ever  they  fall  (  which 
God  to  inerqr  prevent)  into  the  hands  of  Fo- 
pifh  Guides,  or  blind  Leaders  of  the  biiudi 

Jfthe  Stat  beef  ft  presitui  4  native  it  can  ne-  ,  >  ^» 
ver  live  Kfm  ftth  lutfe  and  vile  food  at  e^-thly 
thi*i9s  are. 

The  Apoftlc,  PW.  3.  8,  9,  calls  the  things 
of  this  World  D«£f  meaty  and  judg  if  that  be  2*11^*- 
proper  fiaod  for  Tuch  noble  and  high-born  A«r 
Creatures  as  our  Souls  are.  An  immaterbl  Dc-  quail 
ing,  can  never  live  upoa  material  thiitgs  ^  xMeiC*- 


they  are  no  bread  for  Souls,  as  the  Prophet  A«r,  id 
fpeaks,  Ifa,  55.  1.  Why  d»^  ffemd  Monty  I'l".  q  iod  ano- 
e.  time  and  pains,  thought  ana  cares )for  that  ^*^^}' 
which  it  net  hrend  '  Your  Sock  can  no  more 
live  upon  c4r»4^  than  your  Bodies  on  fpiritwy^ 
al  things.  Earthly  things  have  a  double  defoS: 
in  theqjj  by  reafou  whereof  they  arc  called 
things  of  nought :  Am9s6,  i3U>foo  w«rthor 
value :  they  are  neither  faiMt  nor  dmrabte,  and 
therefore  in  the  Soul's  eye  not  zalnMe. 

t.  They  are  notj^^lrif.What  are  Corn  and 
Wine,  Gold  and  Silver,  Pleafures  and  Hon- 
ours to  the  Soul?  The  body  and  bodily  fenfet 
can  find  fomewbat  of  n^lhineat  in  them^ 
but  not  the  Spirit:  that  which  is  bread  to  the 
Body,afrords  no  more  nouriihment  to  the  Soul 
than  Wind  or  Aihes,  tfa,  44.  lo.  He  feedeih  Cioiseft 
ef  jiflfes.  Aflies  are  that  U^t  and  dry  mattered*""!* 
into  which  fuel  is  rcdncc  J  by  thefuc:  the  fu- 
el  before  it  was  burnt,  had  notf/mg  in  it  lit  for  ["n|"u" 
nourifhment  j  orifdiefapor  juice  that  was  in  num  rrdi- 
it  miglit  in  any  rcfpcd  be  ufcfal  that  way,S^nir< 
yet  aii  that  i»devoiircd  and  Uckt  up  by  the  fire, 
and  notcheteaftiiiitrimeBtlefttatheAfhes?and 
fuchareaUearthly  thin,  s  to  the  Soul  of  Man: 
J  amtk$  Bftmd  tf  Uft^  iaith  Oarifk»  A  Soul  caa 
feed  aad  feaft  itfelf  vpmi  Chrift  and  the  Pro^ 
miies,  thefe  are  tilings  full  of  niiirroiv  and  fat* 
nel«»  fub&antiai  and  proper  Soul-nutriracot. 
%.  At  earthly  things  aft  no  way  fnttdfUxa 
Soul,  fb  neither  are  they 


the  Soul,  fb  neither  are  they  durid^le.  The 
Whea-  Meu^  took  ki^         rodNceik  al^,  earthly  thlAg^i  to  three 

heads. 


* 


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6ii 


A  Treattje  of  (he  Soul  of  Man. 


VoL  L 


heads,  the  lull  of  the  Eye,  the  lafb  of  the  Flefli, 
and  the  pride  of  Life,  i  'joh.  i,  tS.  he  calls 
them  alloy  the  name  of  that  which  gives  the 
Iqltre  and  beauty  to  them,  aod  j^ronounceth 
them  all  fading,  tranRtory  Vanities,  they  all 
fttfi  array  .,  as  tiinc/o  thcfe  things  that  arc  mca- 
fured  by  time,  are  infiitxu  cmimt',  always  go- 
ing, and  at  laft  win  be  all  gone.  Now  the 
Soul  being  of  an  immortal  nature,  and  thcfe 
things  of  a  periihing  nature  ^  it  muft  neceflari- 
lyandtmavoidablyTottowr,  that  the  Soolnraft 
overlive  them  all:  and  if  it  will  do  fo,  what 
a  difmal  cafe  are  thofe  Souls  in,  for  whom  no 
other  proi4(ioa  is  made,  bntdiat  on  which  it 
cannot  fiibfin:  whilfl:  it  hath  them,  no  more 
t|iaathe  Body  can  ug<on  Aftiesor  Wind?  and 
^It  could,  yet  they  will  fhordy  (ail  it,  and 
p.if,  1  .vay  rbr  e\'er.  So  then  it  isbcyonc'.  de- 
bate, that  there  lies  a  plain  neceffity  upon  eve- 
ry Man  to  make  provifion  in  time  of  things 
more  futablc and 'dcr.iblc  than  earthly  Trea- 
fures  arc,  or  the  Soul  mult  pcrifli  as  to  its  com- 
fsrt  to  all  eternity. 

Hence  is  that  vvclg!uy  coiiufel  of  him  that 
came  to  Eve  xhtta,  Luke  12.  23.  Prtvide  your 
^  fi^io  b^t  thdt  W4X  ntt  «iU,  a  tm^mrf  in  Heaven 
that  f4iUth  net,  (f.  e.)  a  happincfs  which  will  at 
laftaaloogasyourSoulslalLCertainly  the  moth- 
eatcft  tilings  oFthb  World  are  no  proTiiion  for 
immortal  Spirits,and  yet  multitudes  think  of  no 
other  provilion  for  them,  but  live  as  if  they  bad 
nothing  to  do  in  dtis  Worn  but  to  get  aa  Eitate. 

Alas  !  what  nre  a!l  thcfe  thinrs  to  the  Soul? 
They  fignify  fomcwhat  indeed  to  the  Body, 
and  that  Dot  for  a  little  time :  for  after  the  Re- 
furreftion  the  Bodies  of  the  Saints  become  fpi- 
ritual  in  their  qualities,  and  no  more  need 
thefematerial  things  than  the  Angels  dot  *T1s 
in.idncT^  tlicrcfoi  e  to  be  fo  intent  upon  cares 
for  the  Body,as  to  ncglcd  the  Soul  J  but  to  rtiin 
theSoal  and  drown  it  in  perditionfiM'  thelaln 
of  thcfe  prorifions  fortheflelh,  i$  the  hdght  of 
madnefs. 

Iil£  VLIL  If  the  Soul  he  fo  inv^iuAly  prtcious,  then  hit* 
ratif»,ii  .trJirellativiftdrffolHtion  ^^ij  Vf  ro 
txtofe  all  other  thw^t  to  hazard,  yea  to  itrtatn 
farthefrefervMien  of  the  more  frtciom  Soul. 
'Tis  better  our  Bodies  and  jll  their  comforts 
(hould  perilh,  than  our  Souls  fliould  iTcriihtoi 
their  fakes.  Natnreteaches ns  to  offer  a  hund  or 
arm  to  the  ftrokc  ofa  Sword,  to  favc  a  blow 
^mthchead,orputby  a  thruttacthe  heart,  li 
is  recorded  to  the  praife  of  thole  three  Wor- 
thies, D.iK.  3.  ■J^.Tl'.rr  they yicUeJ  their  Bodies 
that  tiiey  mifbt  not  jo-ve  nor  wo' Piip  any  Codyexce^t 
their  mx  Ged.   By  this  rule  all  the  iMartyrs  ot 


of  ChriHaad,  ruin  of  oar  own  Souls  by  fmful 
compliance  againft  our  Coordences  ^  then 
welcome  the  woritofDeaths  rather  9  fan  fiKh 
a  Life. 

Lo6k  Into  the  ftories  of  the  Martyrs,  and 

you  (hall  find  this  was  the  rule  the)' ftifl  govern- 
ed themfelves  by  \  a  Dungeon,  a  Stakic,  a 
Gibbet,  any  thing  rather  thu  gnilt  upon  ti^e 
inner  Man  :  Death  was  wekoine  even  iu  its 
moft  dreadful  form,to  efcapc  ruin  to  their  pre- 
ciomand  immortal  Sools.  One  killed  the  Ap- 
paritor that  brought  him  the  tidin  -s  nf  death. 
Another  being  ad vifed,whcn  he  came  to  the  cri- 
tkal  point  on  which  his  life  depended,  to  have 
acarc  of  hisnrclf :  So  Twill,  faid  he,  I  will  be 
as  careful  as  I  can  of  my  belt  feU,  my  Soul. 
Thefe  Men  under  fhMd  the  value  and  prectons 
worth  of  thei:  own  S-oulsi  certainly  we  fhaH 
never  prove  courageous  aadcooilaot  in  Suffer* 
ings,  till  we  onderftand  the  worth  ofoiir  Sonb, 
as  I  hey  did.  Con  fid  cr  and  compare  thcfe  Suf- 
ferings in  a  few  obvious  particulars,  and  cb«ai 
determine  the  matter  in  thine  own  brcal(. 

( 1 .)  How  mnch  ealier  it  is  to  endure  the  t fer- 
ments of  Men  in  our  Bodies,  than  to  tccl  the 
terrors  of  God  in  our  Con&iences.  Can  the 
Creature  ffrike  with  an  Arm  like  God^  O  tliink 
what  it  is  for  the  Wrath  of  God  to  come  into  a 
Man'^bowds  like  water,  and  like  oil  into  his 
bones,  as  the  expiefHon  is,  Pfal.  109.  18. 
Sure  there  is  no  compare  betwixt  the  Strokes 
of  God  and  Men. 

(1.)  The  Sufferings  of  the  Body  are  hnt  for 
a  moment.  When  the  froconfd  told  folyearp 
that  he  would  tame  him  with  Rre :  he  replied. 
Your  Fire  fhall  bnrn  but  for  tlie  fpacc  of  an 
houi\  and  then  it  Iliall  be  cxtinguiQicd  ^  but 
the  Rre  tint  fludl  devour  the  Wicked  wiO  ne* 
vcr  be  quenched  :  The  fnfferings  of  a  momcDC 
are  nothing  to  eternal  fufferings. 

(3.)  Sufferings  for  Chrift  are  nfitally  IWeem- 
ed  and  made  eaP/  by  the  confolations  of  the 
Spirit  i  but  Hell-torments  have  no  relief,  they 
admitofnoeale: 

C 4.)  The  life  you  fliall  live  in  that  h^dy,  for 
whofe  fake  you  have  damned  your  Souis^  will 
not  be  worth  the  having  •,  it  wdl  be  a  life  vrith* 
or.t  comfort,  lieht  or  joy  ^  and  what  is  there  in 
Life  fcparate  from  the  joy  and  comfort  of  life  ? 

(5.)  In  a  word,  if  you  facrifice  your  Bodies 
for  God  and  ycur  Souls,  freely  offer  them  up 
in  love  to  Chriil  and  his  Truth,  your  SoiUs 
will  joyfully  receive  and  meet  them  again  at 
the  Rcfnrreftion  ofthejuft^  but  if  your  poor 
Souls  be  now  enfnaredand  dcftroyed  by  their 
tond  indulgence  to  their  Bodies,  you  wul  leave 
them  at  Death  dcfpairing,  and  meet  them  at 
theRefurrcction  howling. 

Tocoaclude,  /ftheStdhe/iinvdtuhfy  frf-IuCl 
riow.r,  horr  frcitt  And  irrtt.trai'le  M  l^t  du- 
iefs  of  a  Seal  to  all  Eternity  he  ! 

There  is  a  double  lo(s  of  the  Soul  of  Man, 
the  one  in  Jd^m^  which  lofs  is  recoverable  by 
ChriA  ^  the  other  l»y  iinal  impenitence  and  un- 
belief, cuttingit  oft' from  Chrift,  Inthts  Is  ir- 
reparable and  irrccovciabic  Souls  lofl  by 
vfiWs  fin  arc  within  the  reach  of  the  arms  of 
Chrift  \  but  in  the  (hipwrack  of  perfbnal  infi* 
delity  there  is  no  plank  to  Hive  the  Soul  fo  call 
.away :  Of  all  lofles  this  is  the  moH  lamentable. 


Chrift  governed  thcmfclvcs,  Hill  fliflning  and 
expofmg  to  ruin  thcii  Bodies  and  Lllatcs  to 
pref<M"vc  their  Souls,  reckoning  to  five  nothing 
bv  Religion  but  theii  <=ouls,  and  that  they  had 
loft  nothing,  if  they  could  lave  them  •,  Ihty 
tntd  not  their  lives  unto  the  death,  Rev.  l  X 1 1 

Then  de  wc  live  like  Chriftians,  wlicn  the 
care  ofour  Bodies  is  fwallowed  up  and  fubdu- 
■cd  by  that  of  our  Souls,  and  all  Creature-loves 
by  the  love  of  Chrifl.  Thofe  blcfTcd  Souls  hat- 
ed their  own  bodies,  and  counted  them  their 
enemies,  when  they  would  draw  them  firom 
Chrift  and  his  Truths,  and  plunge  their  Souls 

into  guilt  and  danger.  This  ivas  the  vefult  of   , 

all  their  debates  with  the  flelh  in  the  hour  of  [yet  what  mofecoimnon  ?  O  what  a  Qiriek  doth 
teiiiptatioi^GaimotwtUvebnttothedifboiioiirlthe  nn^^        Soul  make^  when  it  fees 

whereto 


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VolL 


A  ^reaXlje  of  the  Soul  of  Mm,, 


as  Satan  and  their  own  lufh  caA  bnrrj.  Q>em 


tvhcrctok  mufl,  and  that  there  is  no  rcmed^    ^  

Three  Cries  arc  dreadhil  to  hear  oa  Earth,  i  onward.  You  read  apt  only  o^ fingle  peribns, 
yet  aO  three  are  drownM  hj  a  more  terrible  bot  whole  Nations  drown'd  in  this  Giilph, 
Cry  in  the  other  World.  The  cry  of  a  ton- ' /y^/.  9,  i~ .  TIjclVickedjhall  be  turned  mo  f/O^ 
denmed  Prifoner  at  the  Bar,  tliccxy  of  drown-  'MtdailtlnNrnttu  thatft^tt  Ctd. .  Howr  rare 
iogSeainenandPafreiigcrsin  a  (hipwrack,  theiistheeoDverfionofa  Sovlia'tliedark  places 
cryes  of  Soldier?  conquer'd  ia  the  field  \  all  ,'ofthc  Earth,  where  the  found  of  the  Gofjpel 
thefeare  fearful  Cries,  yet  nothing  to  tbatof  a  is  not  heard  ?  the  Devil  drives,  ^lem  along,  ii^ 
Soul  caft  away  to  an  Eternity,  and  loft  in  the  huge  droves  to  deftrodloa^firarce  a  man  rdud- 
depth  of  Hell. 

If  a  Mao,  z%0iryfoflomViQ\\  obforvcs,  lofc 
an  Eye,  an  Arm,  a  Hand,  or  Leg,  it  is  a  great 
lofs  \  but  yet  if  one  be  loft,  there  is  another  to 
help  him :  for  emnid  Dtut  4**H*  Jtfikuif  God 
hath  given  as  an  thole  members  double;  Jm- 
mam  veri  unamy  but  we  have  but  one  Soul,  and 
if  that  be  damned,  there  is  not  another  to  be 
lived.  ■ 

And  it  is  no  fmall  aggravation  to  tiiis  lofs, 
that  it  was  a  wilful  lofs.  We  bad  the  ofiers 
and  means  of  Salvation  plentifblly  aflbrdcd  us : 

wc  were  warn'd  of  this  danger  over  and  over  : 
we  were  intrcatcd  and  bcfecch'd  upon  the  knee 
of  importunity,  not  to  throw  away  our  Souls 
by  an  obftinatc  rcjc(ftion  of  Chrift  and  Grace  : 
we  law  the  dili^enceand  care  of  others  for  the 
filvatlon  of  their  Soob  ;  feme  rejo  icing  in  the 
comfortable  alTuiance  of  it,  and  others  giving 
all  diligence  to  make  their  Calling  and  JEledi- 
onliire;  we  knew  that  onr  Souls  were  as  ca- 
pable of  blcITedncfsasany  of  thofc  that  are  in 
enjoying  God  in  Heaven,  or  panting  after  tiiat 
enjoyment  on  Earth :  yo,  (bme  Sonb  tNtarc 
now  irraoverably  gone,  and  many  others  who 
are  going  after  them,  once  were,  and  now 
are  not  lar  from  the  lUngdom  of  God :  they 
had  convi(f>ionsof  fin,  a  fenfc  of  their  loft  and 
milerable  ilate  they  began  to  treat  with 
Chrift  in  Prayer,  to  convole  with  his  Mini- 
ftcrs  and  People  about  their  condition :  and 
alter  all  this,  even  when  they  fecmcd  to  have 


clean  elcaped  the  fnares  of  Satan,  to  be  again  pel  never  conts,  whatever  other  Icnowled^ 


intanplcd  and  overcome  ^  when  even  come  to 
Harbours  mouth,  to  be  driven  back  again,  and 
oft  away  upon  the  Rodts :  O  what  a  lols  will 
this  be! 

O  thou  that  acatedft  Souls  with  a  capacity 
to  know,  love,  and  enjoy  thee  for  ever ;  who 

out  of  thine  iinfcarchablc  Grace  fenteft  thine 
own  Son  out  of  th^  bofom  to  feck  andfavc  that 
.  which  was  loft,  pity  thole  poor  Souls  that  can- 
not pity  themfclvcs:  let  Mercy  yet  interpofe 
it  felf  betwixt  them  and  eternal  ruin  ;  awaken 
them  out  of  their  pleafant  llomber,  tho'  it  be 
at  the  brink  of  damnation,  left  thcy  periih, 
and  there  be  none  to  deliver  them. 
Do<£^.  II.    ^''^  freeinu  mid  iirvnUuAU  fiever  the  Soul  of 
Maji  isy  it  mtiy  he  lejl  Afid  cafi  .nr^y  jTtfr  ever. 
This  Propofition  is  fuppofcd  and  implied 
In  onr  Saviour*s  words  in  the  Text,  and  plain- 
ly cxprelTed  iaAf.it.  7.  13.  IVidc  is  the  f_ate^ 
and  broad  is  the  xPtty  thiit  leadeth  to  deftruction^ 
Md  many  there  he  rvhichgo  in  thereat.  The  way 
to  Hell  is  throng'd  vvithPalTenf  crs,  'tis  ahcat- 
Infemus  en  road,  onc  draws  another  along  with  him, 
ab  infcren*andlcoflB  at  them  that  arc  afraid  to  follow,  1 
dodicitur,  p^,  4.  4.  Facilis  defcerfus  Jverm  -^  'tis  plea- 
mfcn'mnr      failing  with  Wind  and  Tide.  Some  derive 
iscpracipi-thewordHellfroma  Verb  with  lignifies  to 


tantur,  ut 

nunquain 

jL--r.riin 


huge 

ating  or  hanging  back. 

And  tho'  forac  Nations  enjoy  the  ineftima- 
blc  privilege  of  theQofpd  of  Salvation;  yet 
multitudes  of  precious  Souls  pcrifh  notwith- 
flanding,  iinkinginto  HcU  daily  as  it  were  be- 
twixt the  mCrdral  arms  of  •  Saviour  ftretdied 
out  to  fave  them.  The  light  of  Salvatkm  is 
rifen  upon  us,  but  Satan  draws  the  thick  cnr* 
tainsof  ignorance  and  prcjudioeaboiit  tlie  nmU 
titude,  that  not  a  beam  of  ^ving  light  can 
fhine  into  their  hearts :  2  Cor.  4.  ^  4. 
ifeiir  Geffei  be  l»d,  it  it  hidit  theik  tkm  ten  Hjjt  i 
Iinrhorn  the  Cod  of  this  World  hath  blinded  the 
minds  of  them  whiih  btUeye  net^efttheli^htofthe 
glerieusGoffel  ofOirifty  vAeirtbie  image  of  Gedi 
Jliould p)inc  utno  them. 

If  our  QofBel]  OurSj  not  by  way  of  iniHtitti* 
on,  as  the  Authors,  but  by  way  of  difponlSitf'* 
on,  as  thcMioiftcrs  and  Preachers  of  it :  and 
certainly  it  was  never  preached  with  that 
clcamels  authority,  and  efficacy  by  any  meer 
man,  as  it  was  by  Paul  and  the  reft  of  the 
fojllts  ;  and  yet  the  Gofpcl  fo  powerfully 
preached,  is  by  him  here  fuppoled  to 

Be  hid']  If  not  as  two  the  general  light  and 
fuperhcialknowledgo^it,  yet  as  to  its  laving 
influence  and  convcrtug  elticacy  upon  ^etr 
hearts  ^  this  never  rcacheth  home  to  the  Souls 
and  Spirits  of  multitudes  that  hear  it :  but  it  is 
never  finally  fohiddctt,  except 

To  them  that  are  loJl.lSo  that  all  thofc  to  whom 
the  converting  and  laving  power  of  the  Gofr 


cnrry  or  th:  uft  in :  millions  go  in,  out  none 

return  thciicc:  millions  arc  gone  down  alrca-  greater  part  ot  even  ttie  protelixng  > 
dv,  and  millions  more  attciDjiuiffiaftcr  as  £iifc  let  M  fnppofc  a  nmnbpr  cf  UiBd  men 
VoL  I  t&khJi 


they  have,  whatever  duties  they  perform, 
whatever  names  and  reputations  they  may 
have  among  men,  yet  wb  Text  loolcs  upon 
them  all  as  .-ilosl  feneration:  they  inay  have 
as  many  amiable  homiletical  Vcrtues,  as  fweet 
and  lovely  Natures,  as  dear  and  pierdgg 
Eyes  in  all  other  things  as  Uy  othcrf^  hat 
they  arc  fuch  however 

Whofe  eyei  the  Cod  of  tint  World  battt  tUmded.'l 
Satan  is  here  called  the  God  of  this  World,  not 

{)ropcrly,  but  by  a  Ahmefuy  bccaule  he  chal- 
enges  to  himfelf  the  honour  ofaGad,and  hath 
a  world  of  Subjcfts  that  obey  him;  and  tofecure 
their  obedience,be  blinds  thcra,  that  they  may 
never  fee  a  better  way  or  ftate  than  that  he  hath 
drawn  them  into.  Therefore  he  is  called  the 
Ruler  of  the  darknels  of  this  World,  who  rules 
in  the  Hearts  of  the  Children  of  difobcdiencci 
The  eye  of  the  Soul  is  the  Mind,  that  thinking, 
confidcringand  reafoning  power  of  the  Soul; 
this  is,  as  the  rhiUfo^en  truly  call  it^  the  4^ 
tiyifMfiKjityXhc  leading  f.uulty  to  all  the  rcll,  the 
Guide  to  all  the  other  faculties,  which  in  the 
order  of  nature  follow  this  their  Leader  t  if 
this  be  blindedj  the  Will  which  is  c^ca  pntfmt^^ 
a  blind  power  m  it  felf,  and  all  the  Ati'edtions 
blindly  following  the  Blind,  all  muft  needs  fall 
into  the  ditch.  And  this  is  the  cafe  of  the  far 
greater  part  of  even  the  proteiIxn|:  Worlds 


i^Sfflled  by  Google 


6%o 


A  Treatife  of  the  Soul  of  Man. 


Vol  1 


<ipM  an  Ifland,  where  tiiere  arc  dnny  fmooth 
paths  all  Icadin*^  to  the  top  of  a  perpendicular 
CZfi^,aiid  thefe  blind  men  going  on  continually, 
f^eb  one  pathvand  Ibme  in  another,bat  all  in 


in  children  become  impudent  fins  in  agr.  and  all 

this  for  wantof  a  timely  rin:?p}-ndcnt  prevcnttn?, 
care.  Others  there  arc  ot  the  rude  and  ignorant 
nnihitiidc,  who  are  bred  themfelves  much  like 


fomc  one  of  thofertiany  pathswhich  lead  to  the  '  the  Beafls  they  daily  convcrfc  withal  ^  and  fo 
brink  of  their  ruin,  which  they  fee  not,  it  muft  |  they  arc  fitly  dcfu        Isb  y^.  6,     do  inio 


liceds  follow,  if  they  all  move  forward,  the 
^'hole  i\umber  will  in  a  fhort  time  be  caft  away, 
the  iflaiid  cleared,  and  its  Inhabitants  dead  and 
k>ft  in  the  bottom  r  i :  Sea.  Hiis  H  the  cafe 
of  thc«nrei»,enerate  World :  they  arc  now  up- 
on this  habitablefpotof  Earth,  environed  with 
the  vaft  Ocean  of  Eternity  ^  there  are  multi- 
tudes of  paths  leading  to  eternal  niifcry  one 
man  takes  this  way,  and  another  that :  as  it  is 
ijiSi.  "^3.  i.  We  bmie  turned  every  one  to  his  own 
it.iy%  one  to  the  way  of  Pride,  another  to  the 
way  of  Covctourncl's,  a  Umd  to  the  wav  of  Per- 
iecetion,  a  foarth  to  the  mftf  CSvility  and 
P^orality    and  fbon  they  po,  not  once  making 
a  ftandjOrquertioningto  what  enditwill  bring, 
Hmol,  till  at  laft  over  they  go  at  death,  and  we 
hear  no  more  of  them  in  this  World  •,  and  thns 
one  generation  of  finners  follows  another,  and 
they>that  come  after  applaud  and  approTvthofe 
miferable  wretches  that  treat  hCTore  them, 
P^-f/.  49.  13.  and  ioHcil  fills,  and  the  World 
cnipues  its  loMhitants  daily  into  it    Now  i 
will  make  it  my  work,  out  of  .i  dcrjr  regard  to 
t^e  precious  Souls  of  Men,  and  in  hope  to  pre- 
vent (which  the  Lord  in  mercy  grant)  the  lofs 
and  ruin  of  fome  under  whole  eyes  this  Dif 
courfe  (hall  fan,  to  note  fome  of  the  principal 
«mys  in  which  precious  S00I5  are  loft,  a:id  to 
pot  liich  bars  into  them  as  I  am  capable  to  put : 
and,  among  many  more,  1  will  let  a  mark  upon 
thefe  following  twelve  paths,  wherein  million^ 
of  Swh  have  been  loft,  and  millions  more  arc 
confidently  and  fecurcly  fol'/iwing  afrcr,  among 
which  *tis  likely  Ibmcarc  v.  ithin  one  ftep,  one 
day  or  hour  to  their  eternal  downfal  and  de- 
ftniftion.  There  is  but  one  way  in  all  the  world 
to  ftve  and  preftrve the  precious  SokU  of  Men, 
bat  there  arc  many  ways  to  lofe  and  deftroy 
#hem  :  it  is  here,  as  it  is  in  our  natural  Birth 
and  Death,  bnt  oneway  into  the  World,  but  a 
maltitude  out  ot  it.  A nd  firft, 

The  first  xp/ty  to  Hell  difcvvered. 
I.  And  to  bct^iii  w'.icre  indeed  the  ruin  of  ve- 
ry many  doth  begin,  it  will  be  found  that  m  iS 
Btbtetnitn  is  the  hi^h  rr>-iy  to  dtfirH^ion  \  Vice 
Heed  not  Ik:  plaiitcd  :,  ir' the  Gardener  negled 
todrefsi  fow,  and  manure  his  Garden,  he 
need  n<ft  give  the  Wccils  a  greater  advantage  ^ 
but  if  he  alio  fcan^r  the  feed  of  Hemlock, 
Doitks,  and  Kettles  into  it,  he  iboils  it,  and 
tnakes  -it  ^ffor  wthing.  Wany  «fents,  and 
thofc  iTodly  too,  ere  ciiilty  of  too  many  neg- 
lo^s  through  carelefacfs,  worldly  encumbran- 
dtojor  fbndinditlgenee;  and  whilft  they  neg- 
Icdl  the  fcafon  of  fowing  better  feed,  the  Devil 
takes  hold  of  it  j  ifthey  will  not  improve  it,  he 
Will;  if  thf^tead)  them  not  to  pray,  he  will 
tT.ich  rficm  to  cnrfc,  fwcar,  and  lie  ^  if  they 
nut  not  the  Bible  OT  Catechifm  'mto  their  hands, 
ne  Will  pot  ohfiene  B^ailsimo  them  :  and  thus 
the  off-fpringofmany  godi;.  Parents  tnrn  into 
degenerate  Pkii^  and  proye  a  generaiion  that 
know  dot^h6(3od'of  theh*  Fslthers.  This  de- 
bauch'd  Ace  canfnr"?fh  iis  v  ii'i  too  many  fat! 
uj ftances  hereof.  1  hus  they      ippiled  in  the 


their  honfts,  and  yon  may  fooner  find  in  the 
window,  or  upon  the  Ihelf,  a^.trf  of  C,v  h  than 
a  Bihlr  or  a  Catcrhifm  \  their  Jkdi  aad  TMts 
dificr  little  or  not  at  all  from  the  SmZ/j  and  Cribs 
where  Dcaf^slic  down  and  feed,  in  refpc?!  of 
any  Worlhip  of  God  among  them :  or  ii  for 
famion-fake  a  few  words  be  huddl'd  over  ia 
tlie  evening,  when  their  Bodies  are  tir'd,  the 
Man  faith  fomcthing,  he  fcarcc  knows  what, 
the  Wifeisadeep  in  oaecorner,  the  Childrea 
in  another,  and  the  Servants  in  a  third.  This 
is  the  Educatiou  multitudes  of  PaTcats  give 
their  Chihlr«i|  all  the  week  *,  and  when  the 
Sahbath  comes,  the  moft  they  learn  to  know  at 
Church  is  where  their  ownleat  ltauds,and  that 
it  is  necelTary  to  fpcak  with  fuch  a  neighbour 
after  Pra)'ers,  about  fuch  or  foch a  ba^iain or 
bufincfs  for  the  next  week. 

And  others  there  are  who  breed  their  Chil- 
dren ns  pre;  kwr/y  as  thefe  do  fotttjJ'ly,  teaching 
them  by  thdr  examples  the  neweli  Oathsthat 
were  Igft  minted  in  Hell,  and  to  revile  and  Icoff 
all  fcrions  Godlincfsand  the  fincere  ProfcflbrS 
of  it,  fmiling  to  hear  with  what  aaEmphafis 
they  can  talkin  the  Dialed  of  Devils,  and  how 
wittily  they  can  droA  upon  godly  Minificrs 
and  Chrilhans. 
SuthFamilicsareNurferies for  Hell;  am!  tho* 
God  by  an  extnmrdinary  hand  of  Provid-  nce 
now  and  then  inarch  a  Soul  by  convcrfion  hoia 
among  them,  as  a  brand  out  of  the  fire,  yet 
pcncially  they  die  as  they  live,  fining  to  the 
generation  of  their  Fathers,  where  tl.cy  Hull 
never  fee  light,  Pfid,  49. 19. 1  know  Education 
and  RcgencratioTt  rre  two  things-,  but  I  alfo^.^°'-'^** 
know  one  is  fscqueatly  jiiadcthe  iullrumcnt  of^L^if. 
the  Other,  and  that  the  favour  of  what  firil^^ 
fcafons  our  youth  (generally)  abides  to  old  age, 
Prov.  22.  6.  \Vc  may  obfcrvc  all  the  World 
over,  how  tenacious  Men  are  of  that  which  is 
ynPr^mgytfiS-nr^  delivered  to  them  by  their  Pa- 
rents. Oh!  what  a  tnt  muft  it  be  to  the  heart 
ofthatFather,whofc  Son's  life  IbaBtdl  hfecon- 
fcienccwhata  profane  Son's  lips  once  told  his 
Father  to  his  Face ;  Jf  I  have  dene  evii^  J  Live  Si  m^c 
Uarnt  It  •/)»«»/  Had  they  felt  more  of  your  prn-  feci,  i  a 
dent  corrct^ion,  it  might  have  prevented  their  ^''^ 
deftrudioa:  /'r^y.  23.  t^.  njoufliait  heat  him 
with  the  redf  And  pak  drLvtr  his  foul  from  het. 
That  this  is  a  cdinn^on  beaten  path  to  Hell,  is 
beyond  all  quduuii  j  but  how  to  bar  it  up,  and 
ftop  the  mdtttades  that  are  engaged  in  It  to 
their  own  ruin,  tliis  is  the  l.:!)Our,  this  is  the 
work.  I  cannot  Ik  large,  hut  I  v.  iU  offer  a  few 
weighty  Confiderations. 

Theflrfh  rrny  to  f  hil  hrrrd. 

I.  Let  all  I'drcuts  toiilidcr  whn  a  fearful 
thing  it  is  to  bcthe  inftrnmcnts  of  mining  for 
ever  thofe  that  received  th;  ir  Ddiu'^  ia!lriT- 
mcntally  ffom  them  \  and  to  fcek  whofe  good 
they  ftaod  ^obliged  by  all  the  Laws  of  God  and 
Nature. 


!n  vain  are  all  your  carci  ajid  iludies  for  tlicir 
Bodies,  whilft  their  Souls  penft  for  want  of 

.  .   a    X   '  •  v  if  Mowledge.  Yon  rejoiced  at  their  Birth,  but 

bud^^  ample  ignoi«we-ii^  y«lfh>c»^       fthtywiH  havccaufeto  curfc  the  day  tbcv  werc 
nttpdand  wilful  igQoraiiceuage^bialbiDgGns  bor«-  i 


Vol.  1. 


A  Tnattje  of  the  Soul  of  Math 


6zi 


born  of3fOO,  andliiy^  LetthtdMjfftrifiivberein 

Jvcashcrn^  /rrrd  the  mfhttH  vrhkh  tttascenctivtA. 

Yoo  were  follicitous  for  tbdr  bodies,  but  care- 
l^of  thdr  Souls  i  carncft  toiecthem  rich,  but 

indiHerent  whether  they  were  graciou?-,  you 
ne^C&od  to  teach  theai  tlie  way  ot  faWation 
bntdieZTktw/did  sotoegled  to  teach'em  titc  ay 
of  fin.YoTi  will  one  day  wilh  you  had  never  been 
Parents,  wheu  tlic  doleful  criesof  your  damned 
children  fijall  ring  fuch  notes  as  thefc  in  your 

cnrs  •  Oh  curfcd  F*ti>er  !  Oh  n-y.cl  nr^nltO  Aft- 
tUi  !  wb*fe  ExMfplts  h.ite  drawn  Me  after yomn- 
t9£U  this  mi  fay.  Tpu  ha  J  time  enough^  motives 
encHyhte  have  wamfdvu  cfi!;:'  pl.we  atidmifery 
tthtiji  my  ht«rt  iP*s  tender^  and  my  off eH  ions  fU- 
iAle :  Had  it  net  been  as  eafie  to  have  put  *  Bible 
as  ariaybook  bffore  me?  To  /urr  rh.Tftifcfi  me 
nhrii  I  povoktdiiod  by  fitt  as  when  I  provoked  you 
ahma  a  t  n fie  }  Om  tm*ff^»t  injeaftn  might  have 
fazed  my  Soul  erre  reproof  wifely  fiven^  and  fet^ 
en  byyonr  ex  ampler  might  have  prtprved  rtu.  Had , 
itnotteett  the  fame  faint  to  have  ashed  me^  Child,) 
what  voih  rhou  rfn  f  ?j  be  ptved  ?  asy  tvhat  mlt  then  \ 
do  to  Iizc  if:  the  iVcrlU  ?  Or  had  I  but  obfervtd 
ary  foious  Reitgton  in  yoM,  had  I  bat  ffiimd  or 
heard  f/.y  Father  or  Afether  upen  their  knees  in 
Ptii^er^  It  might  have  awakened  me  to  aconfide^ 
rattan  of  my  condition.  In  my  youth  I  was  fliame- 
fucd^  fcdrfidy  credulous  J  and  apt  to  imitate;  had 
yoii  kaa  but  Wtfdom^  as  other  parents  havOy  to 
have  tuken  holdofanyojthefe  handles  in  time^yott 
rrfcued  my  Soul from  Hell.  Nay^fo  craelhave 
y  ou  oecii  toyottr  om  Oiild,  that  wu  allowed  me  no 
time  (if/Mdiud  eiei^ftftim)  for  any  exercife 
of  Religion  yea^  yo»  bavt  ^letKhed  iad  fiified 
the  fparks  ofconviHions  and  better  uKtinations  that 
fometimes  were  in  my  heart.  Oh!  happy  had  it 
been,  if  I  had  never  been  bom  «fjl«i*t  or  feenyour 
faces.  This  muft  be  the  rrfalt  and  iflbc  of  your 
negligence,  except  God  by  fomc  other  hand 
(which  is  no  thanks  to  you)  refcue  them  bom 
thdr  impending  ruin. 

2.  Let  all  Children,  whofe  unhappy  lot  it  is 
to  be  born  of,  and  educated  by  carnal  and  ir- 
religious Parents,  confider  God  hatb  eiidued 
them  with  Reafon,  and  a  Confcicnce  of  their 
own,  to  enable  them  to  make  a  better  choice 
than  their  Parentsdid,  and  thattiiereis  no  ta- 
king Sanftuary  from  the  Wrath  of  God  in 
their  Parents  examples.  Wc  read  ia  i  Ktngs 
14. 13.  of  a  good  jibijahy  in  vlwin  vas  found 
fame  good  thing  towards  the  Lord  God  of  Jh:iel  in 
the  hokfe  of  Jeroboam.  Here  was  a  CMd  that 
would  not  folW  his  widced  Father  to  Hell, 
tho'  he  had  both  the  Authority  of  a  Father 
and  ofa  King  over  him.  You  muft  honour  your 
Ewfto    Parents,  but  ftill  yon  mnft  prcfier  your  God  be- 
gd  pnr!  fore  them.  God  will  never  by  it  to  your  ac- 
ponendtts  count  as  your  rin>  but  place  it  to  the  account  of 
cscatiir.  your  duty  and  con^rt,  that  yoo  refofid  to 
Ibllow  them  in  the  paths  of  fin  and  deltrudion. 
No  aw  of  God,  no  tic  of  Nature,  binds  you  to 
obey  their  commands,  or  tread  in  thdr  fteps, 
farther  than  they  command  in  God's  Authori- 
ty and  Name,  and  walk  in  his  Wavs.^  Vonr 
teraptatious  indeed  are  ^rong,  and  diladYan- 
tagcs  great,  bu:  the  greater  will  the  mercy  of 
your  deliverance  be.  It  will  be  no  Plea  for  you 
at  the  Judgmcnt-fcat  to  fay.  Lord,  my  Father 
or  Mother  did  fo  and  lo  before  me ,  and  I 
thought  I  might  fefely  follow  thciDi  or  thus 
and  thus  they  commanded  me,  and  l.th<^u£,ht 
VoLL 


I  was  bound  by  thy  coimliaiKl  toobey  themt 
therefore  look  to  your  own  Souls,  if  they  be 
fo  defpcrate  to  call  away  their  own.  If  lbm6 
Children  had  not  minded  their  own  Salvation 
more  than  their  Ftecnts  iiiiiided  itf  they  had 
never  been  faved. 

3.  Let  this  condderation  work  ui>on  the 
hearts  and  bowels  of  all  fcrious  ChrilVians  to 
pity  and  help  thofe  that  are  like  to  perilh  under 
this  temptation  \  and  if  thiir  Parents  be  fo  ig- 
nonint  tnnt  they  cannot,  or  fo  negligent  that 
ilicy  uo  uuc  iuflrudand  warn  their  ownChil- 
dren,  you  that  at aaytioie hare ui  opportu n ity 
to  help  them,havc  companion  on  them,  and  do 
it.  'Tis  true,  they  arc  none  of  your  Children 
bf  Ndure :  but  would  it  not  be  a  lingular  ho- 
nour nnd  comfort  to  yotr,  if  God  fhould  make 
them  10  by  Grace  ?  Thouiands  of  Children  (and 
it  may  beftne  of  yonj  are  more  iiidd>ted  to 
mecr  ftran£rcr«;  tipon  this  account,  thanto  their 
ncarell  KelatioBs  j  you  know  not  bow  much 
good  an  occafional  word  may  do  them  :  all 
hare  not  ability  to  be  fo  publickly  ufeful  this 
way,  as  a  late  worthy  Minifter  of  our  own  Na« 
tion  bath  bedi»  frlu>ni  aMDpafllon  to  the  dark: 
and  Inrbarou?  corners  in  W.i!c'^  where  Igno- 
lauceaflii  i'overty  iliutup  the  way  of  Salvatioa 
to  them,  at  a  vaft  expeacc  procured  the  Traol^ 
lation  and  Printing,  of  the  Bible  in  their  own 
Tongue,  and  trcely  rent  it  among  thcnj.  Oh 
you  that  have  the  bov.  els  of  Cbrmians  in  yo% 
pity  and  help  them  !  What  is  it,  for  the  la- 
ving of  a  precious  Soul,  to  drop  a  fcrious  Ex- 
hortatlon,as  you  haveopportunity,  upon  them, 
to  bellow  a  Bible  or  futable  Book  upon  them  f 
Believe  it,  thefe  little  number  of  fliillin^s  and 
pence  fo  beftow'd,  will  Hand  for  more  m  the 
Audit-day, than  all  thehuodredsaod  thoiifindi 
other  ways  expended. 

The  fecondwayto  HeU  difcoveredi 

U.  A  fecond  way  to  Hell,  in  which  multi- 
tudes are  found  haftning  to  their  own  Damna- 
tion, is  the  way  oft^eQed  Ignorance.  The  ge- 
nerality of  people,  even  in  a  Land  enlightned 
with  tiie  Gofpel,  are  found  groOy  ignorant  of 
Cbrifb,  the  true  and  only  way  to  Heaven,  and 
of  Repentance  and  Faith ,  the  only  way  to 
Chrift  'y  and  thus  the  people  perilh  for  want  of 
knowledg,  Hofo^.^,  if  the  Tree  of  knowledg 
had  been  bedgM  in  from  the  commou  people,  as 
it  is  in  Popilh  Countries,  and  it  had  been  crimi- 
nal to  find  a  Bible  in  our  houfcs,  there  mi^ht 
have  been  fome  doke  and  pretence  for  our  ig- 
norance ^  but  to  be  Ihipidly  Ignorant  of  the  moH 
obvious,  plain  and  ncceffary  Truths,  and  yet 
bred  opamong  Bibles  and  Mioillars,  Oh !  how 
ominons  a  darknels  is  this,  foreboding  the 
blackncfs  of  darkncfs  for  ever !  For  if  the  hi- 
ding ot  the  Goijpel  from  the  hearts  of  Men  be  a 
token  to  them  that  they  are  loft  Souls,  how 
much  notional  light  foevcr  they  may  havej 
much  more  muft  they  be  loft  to  all  intents,from 
whofe  hearts  and  heads  too  it!ts  jndidany  hid-> 
den.  Tlicy  that  know  notGod,arc  in  the  cata- 
k^Qe  of  the  Damned,  a  tk^,  1 .  S.  And  if  this 
belife  eternal,  to knowtiieoaly  trae God)  and 
Jeri  i  CIu  il!^  whom  he  hath  lent  ^  then  this 
mult  be  death  eteraal,  \a  be  grofly  and  aSeft* 
edly  ignonatbothof  God  thcEady'imdChiifll 
the  Way,  by  the  Rvle of  frneOppbfitioa,  ^ 

i7«3'  i  '.<:.*  •        '      "'  ' 

ijook  ovff  tlK  ffi!inl  Goimtrfct  In  thi  Mw» 


Digitized  by  Coogle 


6ii 


Vol  I. 


fe(fiag  World,  go  mto  the  Families  of  Onm- 
l^y-WVters,  Day-labourers,  and  poor  people, 
and  except  here  and  there  a  hmilf  or  pcrfon 
into  wbofe  heart  God  hath  gradooflj  fhined, 
what  barbarous  brutifti  ignorance  ovcrfprcads 
tlicm  !  They  convcrfe  from  morning  to  night 
with  Beaits,  tbo*  they  hive  Souls  which  are 
fitCompanbns  for  Angels,  and  capable  of 
fweet  converfc  with  God,  The  Earth  hath 
open'd  her  mouth,  and  fwallowed  up  all  their 
time,  ftrcngth,  thoughts  and  Souls,  as  it 
did  the  bodies  of  Cor4th  and  his  Company. 
They  know  the  value  of  a  Horfe  or  Cow,  but 
know  not  the  worth  of  Chrift,  Pardon,  or 
thcirown  Souls.  They  mind  daily  what  work 
they  have  to  do  with  their  hands,  but  forget 
all  they  have  to  do  upon  their  knees.  Their 
whole  care  is  to  pay  their  Fine  or  Kent  to  their 
Ludlord,  btit  not  a  thoaght  who  fhall  pay 
their  debts  to  God.  They  are  lb  far  from 
putting lumecell'ary  buliae(s aMe  to  make  way 
mrtheferviceof  Gad,  that  Godi  fenrice  is 
put  afidc  as  an  unoeceflary  bufinefs,  to  make 
way  for  the  World:  the  World  holds  them 
fafttill  they  are  aQeep,  and  will  befure  to  vi- 
fit  them  alTooa  as  their  eyes  are  open,  that 
there  may  be  no  vacaocy  or  door  of  opportuni- 
ty leftopitn  for  a  thoaght  of  their  Souls,  or  a- 
nothcr  life  to  flipin.  Or  if  at  any  time  they 
think  or  fpeak  of  diefe  matters,  then  the 
\yorld,  like  Tbanah  when  ^Wfpake  of  facri- 
ficinr;,  is  Hire  tofpcakof  more  work. 

And  thus  tbey  Uve  and  die  without  know- 
led  g :  there  Is  no  key  of  knowledg  Cas  it  is  fit- 
ly  called,  huh  i  i .  ^ : .)  to  open  the  door  of 
tt«  Soul  to  Chri^  he  and  his  Minifters  there- 
fore imift  fbuid  wittnat^  pity  they  may,  but 
help  they  cannot  till  knowledg  open  the  door, 
Saua  is  Ruler  of  the  darkncftw  this  World, 
Efh.  6.  ra*  that  is,  of  all  Uind  and  ignorant 
SooISk  Ignorance  is  the  chain  with  which  he 
biiMb  them  ht  to  himfetf  ;  and  till  that  Chain 
be  knoektoffby  Divine  Illumination,  they  can- 
nt  \\z  eniaacipatcd  and  made  free  of  Chrift's 
Kiugdomj  Mhs  16.  18.  T»  tmn  them  from 
d^hufs  t9  lifhr^  and  from  the  pmer  of  S/itan  to 
Gtd.  Igii'  ii  1:.',  e  indeed  incapacitate?  a  man  to 
coranit  the  nnpardooablc  tin  but  what  the 
near»  whilft  it  difpofb  Mm  to  all  ether  fins 
which  damn  as  well  as  that  ?  Dy  Ignorance  it 
is  that  all  the  Ellays  of  the  Goipcl  for  Mens 
SaWaiioRarefhiftnitad;  Aat  naked  Aflent  is 
put  ;;i  tlie  place  of  laving  Faith,  Morality 
tniftakea  for  Regmcratioo,  a  few  dead  Duties 
laidin  tlie.roainofGlmifcaacI  Ms  RightcovF- 
neis.  Indeed  it  would  fi'l  a  greater  Book  than 
thi»i#  CO  flicw  tiiemi£chievous  effect  of  Igno- 
rance, and  bovt  many  ways  it  defbroys  the 
precious  Souls  of  men  :,  but  feeing  I  cxn  fpcak 
bui  little  in  this  place  to  it,  let  me  bar  up  this 
way  toHdl,  ifit  be  pofiible,  by  a  ftw  (crious 
Cqniidcratinns. 

Tbt  fccoHtt  v:y  to  HtU  j%«r  1^. 

t.  iet  the  Ignoradt  conftder,  God  hath 
c  c:itc  1  their  Souls  with  a  capacity  of  knowing 
hiaiaudeajoymgbim,  aswcU  as  others  that 
arvAmU  tethe  wmld  for  Knowtedgaod  WiT- 

doQt-  77j«rf  II  a  fptrlt  i»  rmM^  avd  the  infpira- 
tioft  of  lit*  jSlm^hty  ^vtth  them  midetftaadnii* 
The  faculty  b  in  Man,  hot  the  wififom  and 
knowledg  that  enlightens  it,  from  God  ;  a 
tb«<i>fiii£  Ikms  the  hour  of  the  day,  when  the 


Son  bcanisian  ttponk.  ff  there^e  God  be 

fought  unto  in  the  11  ft-  nf  fm  h  helps  and  meant 
as  you  have,  even  the  wetkeftand  dulkftSoul 
hath  a  capacity  of  being  made  wile  aotfrSalvft* 
tion.  PfM.  19.  7.  ntteflimofypf  tit  Ltrdii 

jiugufimt  tens  OS  of  a  Min  lb  weak  and  fim* 

pie,  thathc  was  commonlv  reputed  a  Fool  ia 
all  the  Ndghbourbood ;  and  yet  faith,  I  be- 
lieve the  grace  and  fear  of  God  was  in  him.* 
for  when  he  heard  any  fwear,  or  take  the 
Name  of  God  in  vain,  be  would  throw  lloucs 
at  them,  and  fliew  his  indignation  againfl  tin, 
by  all  the  figns  he  could  make. 

2,  You  that  are  fo  ^rolly  ignorant  in  the 
matten  of  your  Salvation,  are  maoy  of  yoo 
very  knotvinf,  piudcnt,  and  fubtle  perfons 
in  the  af&irs  of  the  world.  Luke  16.  8.  Tbt 
driUnm  thtt  tttrU  mrt  it^er  M  their  generatimt 
thMi  the  chiLlrcfi  of  lijht.  Had  thofc  parts, 
which  you  have,been  improved  and  heightned 
by  fhidy  and  oiMen^tion  ahont  (piritaals,  as 
they  hare  been  about  earthly  things,  you  h  i 
neither  been  fo  ignorant  or  dead-hcarted  as 
yoo  are  ■,  vou  might  have  been  as  welt  veryd 
in  'ponr  Bibles^  as  you  are  in  the  yilmjtnttds  you 
yearly  buy  and  ffudy ;  you  might  have  under- 
ftood  the  proper  Iwfbnsof  Salvation,  as  well 
as  of  Husbandry.  Tlir  great  and  neccilary 
points  on  which  your  Salvatioa  depends  arc 
not  fo  many,  or  Ibabfhulb  and  imncate^  but 
your  plain  and  inartificial  heads  might  have 
underitood  them, and  that  with  lefspains  than 
you  have  been  at  for  yoor  Bodies  What  tho* 
yon  cannot  compi  chcnd  the  fiJnlties  of  School- 
mttin  Tou  may  apprehend  the  EjftmuUs  of 
Chrifmnity.  If  you  canno^  fh-i£tly  and  ftho- 
laftically  define  Faith  ;  what  hinders,  if  your 
hearts  were  let  upon  Chrilt  and  Salvation,  but 
you  may  feel  it  ?  which  is  radre  than  many 
learned  men  do  that  can  define  and  difputc  3- 
boutit.  You  cannot  put  an  Argument  in  Mood 
and  Figure :  no  matter,  if  you  can  by  compar- 
ing your  Bibles  and  Hearts  together  draw  fav- 
inglyand  experimentally  thisConcMon.Iamia 
Chrift,  and  my  fins  are  pardoned.  You  can- 
not determine  whether  Faith  goes  before  Re- 
pentance, or  Repentance  before  Faith  ^  bat 
tfar  all  that  you  might  feel  both  the  one  and 
the  other  upon  your  own  Souls,  which  is  in- 
finitely better.  'Tis  not  therefore  your  incapa- 
city, bat  n^ligence  and  worldinels  that  it 
your  niin. 

J,.  How  many  arc  there  of  your  own  rank, 
er,  and  education,  all  whole  external  ad- 
vantages and  helps  you  have,  and  all  vour  in- 
cumbrances and  difcouragcmeuts  they  hod, 
I  who  yet  have  atttfnM  to  an  excellent  degree 
■  of  laving  knowledg  and  heavenly  wifdom? 
I  How  often  have  I  beard  foch  Ipiritualj  iavoury, 
experimental  Truths  fai  Csnlerence  and  Pray- 
er from  plain  Ruf^icks,  fuch  fpiritual  Reafo.'i- 
iagjs  about  the  great  Concerns  of  Salvation, 
filch  judfcions  and  fitisfying  refolntions  of 
Cafes  depending  upon  the  fenliHlcand  experi- 
mental part  of  Religion,  as  have  humbled, 
convmced,  and  (hamed  and  made  nte 
fay,  SMr^itnt  iridoili^  &c.  i^Kkarc  the  meti 
that  will  take  Heaven  from  the  proud  and 
feomAi}  Jn^enioft  of  the  World  5  not  many 

wife,   not  m2:v,'  Iciir!.?;:   .nid   acute?  Many 

iuiowingand  learned  Heads  arc  in  Hell,  and 

many- 


Volt 


A  ^reaije  gf  the  &(nd  .of  MaH>. 


mtajr  illiterate  and  weak  ones  gone  to  Hearen ,  ne^ty  to  do  as  the  ntultitude  do  i  the  pne  Is, 
and  olfbers  in  the  wty  thither,  who  never  had  that  the^  frtid  it  the  eatieftnnd  moft  commodi. 


? 

i 

i 


better  Education,  ftronpcr  Parts,  or  more  l.ci 
furetban  yoarfelres  :     that  yon  are  without 
'  excofe.-  '  • 

4.  Toconclndc,  Would  you  heartily  feck  it 
ot  God,  and  would  the  Spiiit  (which  be  hath 
promiled  to  give  theitf  thilt  aifc  him>  hMome 
your  Teacher,  how  foon  would  the  light  of  the 
£iviAg  knowledge  of  God  in  the  fece  of  Chrifl 
fliine1iii»  your  hearts!  No  tnatter  how  igno 
raat,dul!,aad  weak  the  Scholar  be,  if  G<k!  once 
becooK  the  Teacher.  Yoo  are  not  able  to  pur- 
chafej  or  want  time  to  read  many  Books  ;  bat 
it  once  yoo  were  farnf^ified  Perfoas,  the  anoint- 
ing you  would  receive  from  the  Father  would 
tnch  yo»  all  things,  i  J^h.  2. 27.  your  own 
hearts  would  (crve  yoo  for  a  Commentary  up 
on  a  great  part  of  the  Bible  \  it  would  make 
you  6f  a  quick  vadcrlbuiding  in  theftarofthe 
Lord:  one  drop  of  your  knowledge  would  f)C 
more  worth  than  all  learned  Arts  and  Sciences 
in  the  World  ft>3Fon.  AndisGodibiarfiRmi 
yon,  and  his  illiiminatin?,  Spirit  at  fuch  a  di- 
ilance,  that  there  is  no  hope  for  you  to  find 
Mm?  -it  tlHRTC  iKfCr  a  private  corner  aljoul 
your  Hoofcs  or  Barns,  or  in  the  Fields,  where 
yon  can  turn  alide,  if  it  be  but  a  Quarter  of  an 
lionratathne,  toponroutyoiirSoafstoGod, 
and  beg  the  Spirit  of  him  '  Mifcrablc  wretch ! 
b  thy  whole  lite  fuch  a  cumber  and  clutter  of 
cares  and  imztes  about  the  Wortd>  tbac  tiitni 
haft  no  Icifiire  to  mind  God,  Soul,  Of  Eterni- 
ty ?  Oh  doleful  (bate !  the  Lord  in  mercy  pity 
and  awakes  the&  Wtic  thou  not  onoe  finve 
and  ftrueple  to  five  thy  Soul  ?  What,  pcrifh 
as  it  were  by  confent !  how  great  then  is  thy 
hUndneif! 

The  third  may  to  ffeU  difcovned. 
Ouatn  iri/>  III.  A  vall  multitude  of  precious  Souls  arc 
gida  &  )r  loft  for  ever,  by  following  the  Examples,  and 
jM«afi«^  being  carried  aw;iy  with  the  couric  of  this 
SSo^ui  World.  Tis  indeed  a  poor  excufc,a  filly  argu- 
cxempto,  ment,  thatthcMaltitodedoas  wedo;  yet,  as 
&r.putcn  yimHs  rightly  ohfcrvcs.  Mens  Confcicnces  take 
tiorum  fc  sanduary  here,  and  they  think  themfclvcs  fife 
S  3un.  in  it:  for  thmthey  tealbo,  ]fl  d»0$th*it  .c- 
Tiiil.  1. 2*.  t-allty  do  J I  fljaUfpeedno  reorfethan  thty  ffeed\  tnd 
At%\imcn-  certninly  Cod  is  more  morcifid  than  to  fvffer  tht 
turn  tur-  artMtsh9art«fMmAmdt9feri(h.  Theytdolve 
pffiroum  the  beatm  Road,  let  it  lead  whither 

it  will. 

Hinsthe  Ffhtpmu  latheff  TOregenerate  Hate 

wMid according  to  the  coitrfe  of  rl'ii  Tor/J,  Epli, 
Z>  2.  and  the  Corinthians  tpere  carried  atnay  mto 
tbm^hMt^  tverrns  thty  rrert  Ud^  t  Gor.  Ii;  2. 
jiifi:  as  a  drop  of  Water  is  carrind  And  moved 
according  to  thccourfeand  current  of  the  Tide^ 
ibrlook  at  every  dropof  Water  in  the  9eais 
ofoneand  thefame  common  nature,  fo  ate  all 
carnal  and  unfandified  perfoas  and  as  thcfc 
Waters  being  coHefted  Into  one  vaft  body  in  the 
Ocean,  unitctheir  ftrength,  and  makeaftroog 
current  this  way  or  that:  fodoth  the  whole 
ooileftive  body  of  the  onregenerate  World,  all 
thepartiailar  drops  move  as  the  Tide  moveth. 
Hence  they  arc  faid  to  have  received  the  f^nut  of 
theW0fld^  I  Cor.  2. 12.  one  common  Spirit  or 
Principle  afts  and  rules  them  all,  and  therefore 
iliey  muil  needs  be  carried  away  in  the  fame 
coarfe.  And  there  are  two  fpecial  Conliderati 


eft  torbo. 


ous  way  to  the  flcfh,  here  they  ine^  with  qui- 
ctncfs  and  lafet  y  \  hereby  tlicy  are  exempt  from 
reproaches,  lofles,  perKCUtions,  and  mfhcAcs 
for  Conllicnce  (like :  Reft  is  fwcet,  and  here 
only  they  think  to  find,  it  The  other  is  the 
prejudiceoflingolarity.'  and  manifold  tribula- 
tions they  fee  that  little  handful  that  walk  coua-r 
ter  to  the  courfe  ot  ^bc  World  involved  in; 
this  n-artl^'them  froip  their  company,  and  fix- 
es them  where  they  are.  Againft  fuch  fenCblc 
Arguments  it  is  to  no  morepurpofc  to  ojMpofe 
rpiritnal  Coiifldentlojji,;  Motives  dtawn  m)m 
the  lafcty  of  the  Soul,  or Importance  of  Eterni- 
ty, than  it  is  for  a  Man  to  turn  the  Tide  or 
Goorieof  a  River  with  his  weak  Intath^ 

Add  to  this,  That  as  one  finncr  confirms  and  Nemo  cr- 
fixcth  another,  wedging  in  each  other,  as  5Icn  rat  '? 
ina crowd,whomuit moveasitmoves;  fothcy 
make  it  their  bufincfsto  rcndin  all  that  diHcrSJ^J^n 
from  them  odious  and  Ridiculous.  So  ti  c  Apo-  ^^nds.' 
ftle notes  theh'prafHc^  and  Satan  s  policy  i^job 
it,  1  Pet.  4.4.  wherein  they  think  it  ftrangc, 
that  ye  run  not  with  them  into  the  Time  cxccl^ 
of  not,  fpeaking  evil  of  youj  ^*vi(ir^,  they 
gaze  n-ranncly  at  them,  as  the  Hen  ihat  hath 
hatched  Fatridg-eggif  lopks  ilran^ely  after 
them  When  ibencAtheIn  take  the  wthg,  and 
foar  aloft,  tiot  knowing  that  they  arc  of  a  high- 
er kind  than  her  own  Chickens.  And  that  is, 
notal! ;  they  hot  only  gazeat  themasaltraflge 
generation,  making  them  figns  and \vondersin 
Ifrael^  as  the  Prophet  {peaks ;  but  they  defeme, 
revil^,  and  fpcak  evu  of  mem,  rcptefenting 
them  as  a  pack  of  Hypocrites,  as  turbulent, 
Odious,  fcditious  perfons,  the  very  pefts  of  the 
times  and  places  they  liveui ;  andau  ^ds,  not 
fordoinp;  any  evil  againfi-thcm,  but  only  for 
not  doing  evil  with  them,  becaufetbeyr«ajtr«r 
rpith  thtm  into  the  ftm*  exceft  «f  ritt,  Thos  the  . 
World  fmiles  upon  its  own,  and  derides  thofc 
that  arc  afraid  to  follow  them  to  Hell,by  whidi 
it  fweeps  away  the  nraltitlide  widi  it  la  die 
(am.e  courfe. 

The  thirdipay  to  He£  fhut  Hf. 

But  oh !  if  the  Spirit  of  Cod  womd  ptcale  to 

fct  on  and  follow  homethc  following  Confide- 
rations  to  your  hearts,  you  would  certaiiily  re-, 
fbtve  to  takea  perfecnted  path  to  Heaven,  tho' 
few  accompany  you  therein,  rather  than  fwim 
like  dead  Fiihcs  with  the  Aream  into  the  dead 
Sea  of  eternal  nilcrir. 

I.  Tho'yongowiththcconlentand current 
of  the  World,  yet  you  go  againil  the  exprefi 
Uw  and  piohlliition  ofGod. 


Hehathlahlhis 

command  upon  you,  not  to  be  conformed  to  the 
mrldy  Rom.  1 2.  2.  That  yon  live  not  the  relt  of 
y§iirtifM  t9  the  lufls  of  mtn^  hit  ttih  91X0/ Cad, 
I  Pet.  4.  2.  ThatyoM  fo/iorv  not  a  multitude  to  do 
tviLf  Exod.  23.  2.  That  yon  go  net  tn  the  rvay  of 
tvilmeiitVTOt,^.  14.  That  yon  have  no  feBorvjhif 
Xfith  the  Htifrnitful  rrorh  of  darhiefs.  All  thcfc, 
and  many  more,  arc  commands  (lowing  from 
the  highdt  Sovereign  Authority,  obliging  your 
Confcicnccs  to  obedience  tinder  the  greatcft 
penalties  j  by  them  your  llatc  mull:  be  call  to 
all  eternity  in  the  day  of  jodigment :  yollriMy 
make  a  pi(h  of  the  Precefn;'  Dut  fie  if  |0a  Can 
do  fo  ot  the  Penalty. 
2.  Other  men  in  an  AUiiof  tike  world)  thfit^ 


ons  diat  fien  to  deter  mid^  tMniy  by  a  kind  of)  were  as  mwfax»ncemed  111  the  world  as  yoc^ 

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A  Tremfe  of  the  Sod  if  Man. 


VoLL 


and  valued  their  iives,  liberties,  and  cftates  as 
weB  as  voa,  have  yet  got  out  of  the  crowd,  dif- 
cngaged  thcmrdvcs  nom  tbc  way  of  the  mul- 
titude, and  takca  a  more  folitary  and  fuffering 
path,  out  of  a  due  regard  to  the  fafcty  of  their 
Souls;  And  why  fhould  not  you  love  tbcm  as 
well,  aud  care  tor  them  as  much  as  era-  any 
that  went  before  yon  did  ?  Noah  walked  with 
Coi\  ill  alone,  when  all  fldh  had  corrupted  their 
w  ays.  LUjdh  was  7.ealous  for  the  Lord,  when 
hekncwof  nonctoftand  by  him,  but  thought 
he  h  id  been  left  alone.  J«i  was  UMight  with 
God  in  the  Land  of  Vz.  Loir  flood  hythimfclfa 
godly  Nonconformift  in  a  vile  debauched  So- 
dom. D4vid  was  as  a  wonder  to  many :  fo  was 
JeremUh  and  thofe  few  widi  Mm  for  figns  and 
wonders  in  JfrMcl.  I  dcmaiid  of  your  confcicn- 
ces,  what  difcouragemeats  have  you  that  thcfe 
men  had  not?  or  what  encooragcmcitts  had 
they  that  you  have  not  ?  Why  fliould  not  the 
Salvation  of  your  Souls  be  as  precious  in  your 
eyes,  as  theirs  was  in  theirs  ?  ShaUyoobe  im- 
poveriflicd  and  pcrfcciitcd,  if  you  embrace  the 
way  of  Holincfs }  fo  wae  they.  Shall  you  be 
reproached,  fcorned,  and  reviled  ?  fo  were 

they.    All  your  difcouragcments  were  theirs, !  continued  ufage  fo  fixed  in  their  courfe,  and 


affuefcfn  rmltHm  efi^  It's  a  great  matter  to  be 
accullomed  to  this  way  or  that^  faith  Settcc4\ 

yea,  C^fut  rei  r/?,  hoc  vtl  iflo  medo  hominnn  af- 
fiufierij  'Tis  the  very  head  or  root  of  the  mat- 
ter to  be  fo  or  fo  accuftomed,  faith  ArifiMitk 
Very  mnch  of  the  ftrength  of  fin  rifcs  from  c«- 
ftomary  finning.  A  brand  that  Iwth  been  once 
iuLhefu  e  earilycatchesthefecondtimc.  Every 
repeated  ad  of  Ha  lefleuetii  fear,  atid  Jlreng- 
theneth  inclination.   A  Horfc  that  took  an  ill 
flrokc  at  firft  breaking,  and  bath  continued  ma- 
ny years  in  it,  is  very  difficultly,  if  ever,  to  be 
brought  to  a  better  way.  What  men  have  been 
accu Homed  to  from  their  childhood,  they  arc 
tenacious  of  in  their  old  age.  Hence  it  is,  fo  few 
areoonvertcd  toChrift  in  their  old  age.  It  was 
recorded  for  a  wonder,  in  the  primitive  times, 
^lasit  Marcus  Caiiu  Fi(hri$u  became  a  CliriAiau 
in  his  old  age.  Time  and  ufage  fix  the  roots  of 
fin  deep  in  the  Soul.  Old  Trees  will  not  bow 
as  tender  Flants  do.  ikoce  all  efiays  and  at- 
tqnpts  to  draw  menfriNntheconrfe  they  have 
walked  in  from  their  youth,  are  fruftraneous 
and  fucceflefs.  The  Drunkard,  the  Adulcorcr, 
yea,  the  lclf*righteoiis  Moratin',  are  by  long- 


and  all  their  motives  and  encouragements  are 
yours. 

3.  Is  not  the  way  which  you  have  cholen 
marked  out  by  Cbrift  as  the  way  to  IDeftru- 
^on  ?  and  that  which  you  dare  not  drafe  and 


all  this  while  Conlaence  lb  ilupificd  by  ottcn- 
repeatedaAsotfia,  that  it  isnatncallyasim- 
pofllble  to  remove  a  Mountain  as  a  Sinner's 
Will  thus  confirmed  in  hisWickcdnels.  How- 
ever, let  trial  l>e  made,  and  the  faoa^Uh  ta 


embrace,  as  the  way  to  Life?  Sec  the  marks  he  :Him  to  whom  no  length  of  tim^  ordaffioilty, 
hath  given  you  of  both  in  tiiat  one  Text,  Mm.  niuft.  be  objeded  or  oppofcd. 


7. 1 3,  14,  Enter yeia  0t  the  ftrttitgate  ^  for  wide 
is  the^Mtf  and  hra.td  is  tht  way  ihjti  ieadcth  to  de- 
firtiSltPti,  mdmany  there  be  which ^0  in  tiatretu 
tmuafe  prmtis  tht  gAte^  andttarr9m  istbewa)/ 
which  leadeth  unto  life^  and  few  there  he  that  find 
it.  And  where  now  is yomr  encouragement  and 
hope,  that  God  win  be  moremercifiil  than  to 
damn  fo  great  a  part  of  the  World  ?  If  you  will 
do  as  the  Maty  do,  dream  not  of  fpccding  as 
wen  as  that  little  flock,  leperated  by  Sandmca- 
tion  from  the  Multitude,  lhallfpeed.  You  have 
your  choice,  to  be  damned  with  many,  or  fa- 
ved  witli  few  ;  to  take  the  broad  linooth-bca- 
ten  roud  to  Hell,  or  the  difficult,  fufllering, 
felf'denying  path  to  Heaven.  Oh  then  make  a 
ftafinuMeneceflaryftand,  and  paafcawfaile; 
confider  your  ways,  and  turn  your  feet  toGod's 
Teflimonia :  'tis  a  great  and  Ipecial  part  of 
your  &lvation  to  lave  your  Tefves  from  tills 
untoward  generation. 

7he  foHrtb  v/ty  of  Uffg  the  Soid  eMmd. 
IV.  Mnltitndes  of  Sonls  are  daily  Idt  by 
rooted  habits^  and  long-continued C«/?p»i  in  t;rj. 
When  Men  have  been  long  fettled  in  an  evd 
way,  they  aredifBcoltly  rcdatmed.  Pfrffidans 
find  it  hard  to  cnrc  a  C.tchexyy  or  ill  habit  of 
body  but  it's  far  more  dificult  to  cure  an  iU 
caftom  and  Inbit  in  fin.  Jer.  1 3. 23.  Cm  the 

Liopurd  cbatifehij  ffots^  or  the  Ethiafiatt  his  skin? 
then  tmy  y*  mfide  food^  that  have  been  accufimn- 
edtvdftviL  The  qsotsof  zLecford,  and  the 
hue  of  an  Ethiopian^  are  not  by  way  of  exter- 
nal accidental  adhefion  -,  iffo,  wafhing  would 
fetch  them  dffi^.*  but  they  are  innate  and  con- 
tempcr'd,  belonging  to  the  Conflitntion,  and 
not  to  be  aiter'd  1  fo  are  linful  habits  and  cu- 
ftoms  in  the  minds  of  finners:  by  this  means 
it  becomes  a  fccond  Nature  as  it  were,  and 


The fourth  way  t«  Hell fha  «»,  bv  two  confidermio»t^ 
I.  Let  k  be  confidcrca,  the  longer  any  man 
hath  been  engaged  in,  and  accoltomed  to  the 
way  of  fin,  the  more reafbn  and  need  he  Itath 
fpecdily  and  witlioar  delay  to  rejient,  and  i  t.-- 
form  his  courfe ;  there  is  yec  a  pollibiixty  of 
Mercy,  a  feafon  of  Salvation  left ',  how  fa  fo- 
ever  a  Soul  be  ? 0:1c  on  towards  Hell,  none  can 
lay  it  is  yet  too  late.  When  Mr.  ^itof^thcMar- 
tyr  heara  a  Minifler  preaching  thus:  Ohtbtit 
old  finner^  that  haTl  gone  en  in  a  courfe  of  fin  ihefe 
fifty  or  fixtyytars,  doB  thou  think  that  Chnii  mil 
accept  thee  iMnr,  cr  r«iv  ^  Z>tviPt  Itaymgi  ? 
Good  God!  faid  he,  what  preaching  of  Chrdl 
is  here !  had  iiich  Dodrine  been  preached  to 
me  In  tbedayof  mytronUes,  it  bad  beene* 
nough  utterly  to  have  difcouragcd  mc  from 
Repentance  and  Faith*  Mo,  no.  Sinner,  it  is 
not  yet  too  late,  if  at  hfttby  beartbetoncfaed. 
with  a  real  fenfc  of  thy  fin  and  danger.  The 
Word  is  plain,  lia.  $5. 7.  Ltttbt  wtcktdforfakt 
hit  ip«)r,  mid  At  tmri^htemu  mms  IuV  thoi^hts  \ 
,md  let  him  return mte  tht  Lord,  and  he  tpill  have 
mercy  ttfon  kiHif  aadto  tttr  6W,  for  he  wi&  akiat' 
damly  fordoit. 

An  abundant  pardon  thou  necdcfli  thyHns 
by  ioi^-continoed  cuftora  and  frequent  repeti* 
tuns  mive  been  abmidantly  aggravated  ^  and 
an  abundant  pardon  is  with  God  for  poor  fin- 
ners: he  will  abundantly  pardon,  but  then  thoa 
muft  comenp  to  hbterms ;  tiion  moft  not  ex- 
pc(!^  pardon  or  mercy  when  thy  fins  have  for- 
iakcn  Thee,  but  upon  thy  tbrfakingThem,  yea, 
(hch  a  Ibrlaldng  as  indodes  a  reicwiticm  or  do* 
crec  in  tliy  Will  to  return  to  them  no  more, 
Hof.  14,  8.  there  muft  \xa  change  of  thy  way, 
and  that  iMit  from  Profimenefs  to  Civility  only, 
which  is  but  to  change  one  falfc  way  to  Heaven 


Urongly  dcieroiines  the  mind  to  lin.     tentrtt  for  anotber,or  the  dirty  road  t9  Hell  lor  acleaa<- 

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Vol.  L  ATreatifeof  the  Smd  &f  Man/ 


licr  pa*  6ii  Ac  other  fide  the  hcdg  \  but  a  to- 
tal r;;.'l  faal  forHiking  of  every  way  of  fin,  as 
to  the  love  and  habittial  pradicc  of  it  \  yea, 
and  thy  thoughts  too,  as  treB  as  thy  ways  : 
there  inuft  be  anintcral,  as  well  as  an  c\t  r 
nai  change  upon  thee  yea, a  poHtivc,  as  well 
asaacgatire change-,  a  tatvang  to  the  l-ord, 
aswclf:.'!  turning  from  f?-:  and  then  how 
loog  focver  thou  Inft  walked  in  the  road  to- 
wards Hell,  thefe*will  bertime  enough,  and 
loercy  enough  cd  fecnrcthy  retnrfiias  Soulfife 
to  Heaven. 

2.  €anftthODiiotrarhearthyciiftoinarynn 
npon  lellcr  motives  than  the  falvation  of  thy 
Soal  ?  and  if  thoucanft,  wilt  thou  not  much 
more  do  it  for  die  6ving  of  thy  prakms  im- 
mortal Soul  ?  Suppofe  there  were  but  a  pcni- 
ntary  mnlft  of  a  hundred  pounds  to  be  cer- 
tainly levied  iipos  thy  Emitefi>rera7  Oath 
thou  fwcar.  f!^,  or  every  time  thou  ait  drunk, 
wooldft  thou  not  rather  chufe  retbrmatloo 
than  beggary  ?  And  is  not  the  lofi  of  thy  Soul 
a  penalty  infinitely  heavier  than  a  little  mo- 
ney ?  But  as  the  wife  Uea- 
gentc.  Ef.  4t.  Gratuiti  no-    ihcn  obfcrVed,  Em  ftim  tmi  f$f 
bis  videnturquxchariffitiie    tamxs,  pro  4/ /I'/"  pecuriarr:  frl- 
conftant;  qux  emerenol-    ^„r„u^  ■  (a  frAtmta  immmiu, 
iCTiiis,  li  doinu=.  nobis  nty-  .,        ^  .  ^     .  ' 

ftra  pro  Ulis  effct  danda.  ms  fffos  tmpenAmu: 

We  reckon  thole  things  only  to 
be  bought  which  we  part  with 
money  for;  and  thttwe  have  thore  things 
grms,  for  which  we  jxiy  onr  fc!  vr?.  I--  nothing 
cheap  in  our  eyes  but  our  felves,  our  Souls  ? 
Do  tre  can  that  ^ratiiy  that  wiD  c<A  us  (b 
dear?  D.^rim  threw  away  his  MafTy Crown 
when  he  fled  bctote  j4lex4uukry  that  it  might 
not  hinder  hhn  is  his  flight.  Snre  your  Souls 
arc  more  worth  than  your  money,  and  all  the 
enjoyments  you  have  in  this  world.  It  had 
been  an  antvoitettlleni  ainong  the  Gitizeiis  of 
^^'f/^>r7)  to  wnfh  thcmfclvcs  in  the  Baths but 
the  King  forbidding  it,  they  all  prcfcntly  for- 
bore, for  fear  of  im  dirpleafnre :  whereupon 
Chrjfofiom  convinced  them  of  the  vanity  of  that 
^  plea  for  cuftomary  iinniag. Yon  fee,iaithh^how 
*Ofp  a«       f(^^  can  break  offan  old  csHom  ;  and  Ihdl 
Xfitp-^O-  not  t!ie  fear  of  God  he  as  powerful  to  over- 
wi»K»<t    niafter  it  in  us,  as  the  tear  of  man  ?  O  friends, 
believe  It,  it  is  better  fiir  yon  to cotdfa  right 
vii^fix.^c.  hand,  or  pluck  .out  a  right  eye,  than  having 
Horo.  i4-  two  hands  or  eyes,  to  be  caft  into  Hell  i  where 
their  "worni  dnth  not,  and  tiwhr  fire  it  not 
quenched. 

TTjefifth  fffj  9f  hfmg  t'nt  Soul  tftnedy 
V.  The  iifthway  by  which  a  vaft  multitude 
of  Sovh  are  eternally  lo(t,  is  1^  the  baits  of 
feafiial  linful  Pleafures. 

Some  collomary  fins  have  little  or  do  jrfea- 
Cure  in  them,  as  fwearing,  malice,  c^f.  bur 
others  allure  and  entice  the  Soul  by  thefeufaal 
delight  that  is  in  them.  This  is  the  bait  with 
which  multitudes  are  enticed,  ciifaarcd,  and 
ruined  to  all  Eternity.  It  is  a  true  aud  grave 
obfervation  of  thtf  FhiUfopher^  That  we  are 
Voliijita-  impelled  as  it  were  to  that  which  is  evil,  by 
lun  r)!an-  the  alluring  blandifttncnis  of  pleafure.  This 
S'u  adia  was  the  firlb  bait  by  which  Satan'' caught  die 
^trenda"  Souls  ofour  firft  Parents  inlanoccnq',  Gen. 3. 
•mnia  qui- (5.  The  tree  xms  jltf>fMt      the  eye.  Tkafuic 
jfiva  Urn:  quickens  thepcineiples  of  fin  in«<,  s^^^'^^'n^ 
""f^""''  .,,  the  dc'i'C  of  the  heart  after  it.  Every  plcafant 
fmhaUia  world  ofCuftomCTS,  and  coft  wi>at 


it  will,  they  refblvetohaveit.  I  have  read  of 

a  certain  Fruit  which  the  .^^p.^^m?^;  found  inthq 
the  Iniiitty  which  was  exceeding  plcafant  to 
the  taftc  i  b»t  Nature  had  fo  fenced  it,  and 
buSIc-t'  iurdcd  it  with  fharp  and  daii;'crous  ' 
thorns,  that  it  was  very,  difficult  to  come  at  . 
it :  I'hey  tore  ti«lr  dothef,  yea  their  flelh  toi 
petit;  and  therefore  called  the  Fruir,  Com^i 
m  HtU.  Such  are  ail  the  Pleafures  of  Sin,  Cam» 
fits  /»  HeS,  Oamoatfoti  Is  the  price  of  them  ; 
'and  yet  the  fcrilitiveappctl'c  h  h  G,::ra;iious 
and  mad  after  them,  that  at  the  price  of  their 
Souls  the  y  win  have  them.  Thus  the  Wiclced 
arc  defcrlbcd,  John,  i  j.  Thnffend  their  days 
in  W ealthy  4nd  m  a  moment g«  dem  to  the  Crtivet 
that  is,  theff  whole  ftockof  time  is  fpentiii 
cares  and  labours  to  get  Wealth  ^  and  whoa 
they  have  gotten  it,  the  reft  of  their  Life  is 
fpentittthoie  fenfual  Pleaibres  that  Wealth 
brtnns  in,  or  in  makine;  provifion  for  the 
Ficih,  to  hilfil  the  Infts  of  it.  The  rich  Man, 
in  the  PmM*^  hnA  dilidonfly  every  day,LM(^ 
Id.  where  his  voluptuous  Life  is  dercribed,and[ 
in  that  dcfcription  the  occafion  of  his  damnati- 
on is  infinuated  :  in  a  pampered  and  indulg^ 
Body  isufuallyfounda  negle^f^cd,  ftarvcd  Soul. 
But  how  fhall  the  nun  of  Souls  this  way  be  pre- 
vented ? 

Th* fifth  rr.ry  t  ^  f-fcf!  ]l-.it  Mf>  by  three  ConJtJemtions. 

I.  Conhdcr  how  the  Morality  ot  Heathens 
hath  bridled  their  fenfhd  luAs  ami  appetites, 
and  caufcd  them  with  a  generous  difdain  toQiiidfhil- 
repel  thofc  brutilh  Pleafures  as  things  below  tius  tur- 
aMan.  What  mors  fooliA,  what  more  bife,  P'" 
faith  5r«fw,  than  to  patch  up  the  good  of  a  ^rf^, 
rcafonable  Soul  out  of  things  unreafoaable  ?  naiisani- 
That  is  the  Fleafure  worthy  of  a  Man,  not  to  xni.cx  ir- 
glnthis  Body,  not  to  initatc  thofe  lufts,  inPj^JjJ" 
whofc  quietacfs  is  our  fafety  This  is  ^the  con-  r 
ftantDo£h-ine  of  all  the5Wr*». 

O  what  a  fliamc  is  it  to  hear  Heathenifm 
out-brave  Chriftianity,  and  Principles  of  mccr  j-'^^'^vcr 
Morality  enable  men  to  live  more  Ibberly,  S^-^ 
temperately,  and  ablteraioufly  than  thofe  who  vinjclTg- 
enjoy  the  ^eatcft  Pattern  and  higheft  Motives  t  ^,  noa 
in  the  Chriftiaa  iUtigioK  ar«  foand  to  do?""i  ''^'' 
ritoH  tmhaccji  Ttc^furci,  faith  the  Heathen,  3n'J;pf 
but  I  iirtdiett :  thott  enjvjfejt  itj  Imly  ufe  in  tbtunx  copi* 


thinkefi  it  thy  chief  goody  /effetmit  tut  ft  anwlr  ditatet  iv 

AS  good:  than  dtji  all  thi-rgs  for  pleafio  e  fake,  "^'''CylU* 

/  nothing  M  aii  on  thdt  ttccemt.  Theft  therefore 


liaUbc>ur  judges.  JjJ^^ 
2.  Always  remember  fen fual  Pleafures  are  7* 
but  the  baits  with  which  Satan  angles  for  the'* 
precious  Soul  \  there  is  a  fttal  Hook  aflder 
Chcoi.  O  if  Men  were  bat  aware  of  this,  they 
would  never  purchalc  pleaiureat  fo  dear  a 
rat«:  St^  voters  are  fmety  tmdkrentd  Mtn  in 
Ccoet  is  fffJffM  t  ^  but  he  kHovrah  not  tlutt  the 
Dead  are  there^  and  that  herguejis  are  tn  the  dtfth 
ofHeSy  Prov.  9.  17,  18.  y^/,«y  tells  us,  That 
the/1/rr/w<«/(//  have  moft  enchanting,  charming 
Voices,  and  trcqucnc  i>lealant  grceu  Madows, 
but  heaps  of  dead  mens  Bones  are  ilwayil 
found  w  here  they  hauiif .  that  which  tickles 
thctancyitwibs  the  Soul.  Ir  the  Pain  (as  jia/i- 
«rf«rweUobfervcsj  were  before  the  Pkafisrej 
h'i  mnn  would  be  tempted  by  it ,  but  the  Plea- 
lure  bcins  firft  and  fcnfible,  and  the  Torment 
coming  after,  and  as  yet  inyifible,  this  al-* 
lures  fo  many  to  diftruciion.  ylt  iJjl  ithiteth 
UA9  «  SerftHty  and  ^ingeth  Itke  an  Addn^  ProVi 

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—  1*-^ 


6i6 


ji  TrcAti/e  of  the  Soul  of Mm. 


Vol.  I. 


23.3 1.  If  Sin  did  fting  and  bite  at  firft,  none  \  CInift,  they  moft  have  Bread ;  talk  not  tothent 

would  touch  it  ;  it  tickles  firH-,  and  wounds !  of  the  ncccllity  or  comfort  of  a  pardon,  tlicy 
Sreve  eft  afterward.  O  what  Man,  that  is  in  his  wits,!  muft  pay  their  debts  to  Men.  Oh  theconfufcd 
qnodde-  would  tmrcluife  eternal  Torments  for  the  fen-  buz  and  clutter  diat  thdettionghts  and  cares 

leaat,  f -  fual,  hnitifh  pleafures  of  a  moment!  But  the]  make  in  their  heads  '  fo  that  no  other  voic^ 
tenjum  pleafures  of  Sin  bewitch  the  Adectioos,  blind  icaa  be  heard.  And  thus  multitudes  fpeod  their 
quort  tr»  thcji,dgracnt,  ftupify  the  Heart,  fo  that  fo-  whole  life  in  a  mlferaUe  fervitnde  b  this 
her  and  impartial  thoughts  find  no  place.  The  World,  and  by  thatarc  call  upon  a  more  mife- 
Heart  is  enticed,  the  Lufts  are  enraged  \  colt  rable  and  reitlels  Hate  for  ever  in  the  World 


what  it  will,  linncrs  will  j^ratifie  their  Lnlh. 

3.  If  you  arc  for  plcafmc,  ccrtaisily  you  are 
out  of  the  ivay  to  it,  v.  ho  feekit  in  the  fulfil- 
ling  of  your  Lufts.  If  your  hearts  were  <uice 
fan^Uficd,  and  brought  under  the  government 
of  the  Spirit^  you  would  quickly  find  a  tar  more 
excdlentpleafiire  in  the  crucifying  of  yonr  lofts, 
than  now  yon  Peek  in  tlic  gratification  and  ful- 


to  come  one  Hdl  here,  and  another  hereafter. 

And  what  null  be  done  for  them?  is  there  no 
way  tor  their  deliverance  ?  Oh  that  God 
would  dired  and  blefi  the  following  Gonlide-> 

rations  to  them,  ifitirtay  hccx  pcftcd  they  may 
at  any  time  get  through  the  Brake  in  which 
they  are  involved,  and  find  them  at  leifiire  to 

bethink  tfi  nifilvcs! 


flliag  of  iheai:  Rom.  8.  13.  Jf  yt  tbreK£hthe]  Ihcjixthvty  ta  Htijua  HfbyfivtCmfidtraimt. 
fpirit  moyti(ie  the  deeJstf the  Mf^yejluUl  live-,  i.e.\    I.  Bethink  tbylelf,  poor  Soul!  as  much  as 

yc  ftiall  livethe  moft  joyful,  peaceful,  and  com-  thou  art  involved  and  phinged  in  the  ncccftl* 


tbrtable  lite  of  alt  perfons  in  the  world,  a  life 
of  higheft  delight  and  true  pleaflire :  for  lb  fin' 

as  yourluftsarc  mortified,  the  vigorous  health- 
fnl  frame  and  due  temper  of  your  Souls  is  re* 
ftored,  and  your  evidences  for  Heaven  cleared, 

both  which  are  the  fprings  of  all  fpiritnal  d 


ties  and  diih  acting  cares  of  this  life  i  others, 
many  others,  as  poor,  as  necelBtous,  and  every 

way  as  much  embroird  in  the  cares  of  the  world 
as  you  are,  have  minded  their  Souls,  and  ta- 
ken all  care  and  pains  for  their  Salvation  not' 

withftanding:  yea,  tho' millions  of  your  rank 


light  and  pleafure.  Can  any  Creature-enjoy- 1  and  order  arc  dclh'oyed  by  tbeie  fnares  ot  the 
ment,  or  any  beaftly  Luft,  aflord  a  pleafure  like  |  Devil,  yet  God  hath  a  very  ^reat  number,  in- 

this  ?  Don't  you  find  tha  life  you  live  in  finful ;  deed  the  rrcatcfl  of  any  rank  of  Men,  among 
Pleafures  quite  beneath  the  dignity  of  a  Man  ?  thofc  that  are  low,  poor,  and  neceflltous  in  the 
and  are  ttwy  not  followed  with  bitter  after- 1  ^V^rkt.  The  Chmdi  is  called  theG>»ire^Mkm 
reckoiungs,  gripes,  and  flalhcsof  Confciencc?  of  thepcor^  Ffal.  "4.  20.  bccaufe  it  conliflcth 
Even  in  the  midlt  of  laughter  the  heart  n  ikd,  1  moftiy  of  uQen  and  women  of  the  lowelt  and 
and  the  end  of  that  mifth  is  haivinti&  Oh  1  moft  deTpicible  condition  in  this  World.  They 
ponder  Icrioufly  what  a  trifle  yon  fell  your  pre- 1  arc  all  poor  in  Spirit^  and  mofl:  of  them  poor 
cious  Souls  for.  Isjt  not  a  goodly  price  you  va-  ia  Purfe.  Hearken,  my  beloved  Brethren^  (iaith 


loethemat?  the  fogitive,  empty,  bcaftly  plea- 
fures of  a  moment  for  the  tormtut'^  ofetcrnity  / 
The  fixth  way  eflopng  the  Soul  ofeaed. 
VI.  There  areallb  innumerable  Souls  loft  for 
ever  by  the  diflratf^ing  cares  of  this  World, 
which  eat  up  all  their  time,  thoughts,  and  ftu- 
dies,  fotbatthereis  00  room  for  uiri  ft,  or  one 
fcrions  hour  about  Salvation.  It  is  too  trne  an 
Obfervation  that  Sir  W»l$er  Raleigh  made  on 
the  commoa  Mechanidcs  and  poor  Labourers, 
their  Bodies  are  the  >4»vi7/ of  pain,  and  their 
Souls  the  Hives  of  unnumbred  cares  and  for- 
rows,  whilft  the  votuptuous  and  rich  fpend 
their  time  and  (Indies  in  pnrvcyin^  for  new 
pleafures,  and  hlling  their  heads  with  pro^s 
of  that  nature.  The  poorer  fort  have  tfi^ 
heads  and  hearts  filled  day  and  night  with  an- 
xious thoughts  and  cares  how  to  get  Bread, 
pay  their  Rent  or  Debts,  and  ftrogglethro* 
the  milcrable  neceflitics  that  pinch  them  on 
every  lide  ^  many  Children  it  may  be  to  pro- 
vide for,  and  little  or  nothing  out  of  which  to 
make  it :  here  is  Brick  to  be  made,  and  no 
jlraw  to  make  it  of;  he  borrows  here  to  pay 
there  ^  Debts  increale,  and  Abitides  decreafe ; 
he  toils  his  Body  all  the  day,  and  wlionhistir'd 
Carcals  calls  for  rcll  to  enable  him  for  new 
work  to  morrow,  the  cares  of  the  World  in- 
vade him  upon  his  bed,  and  keep  him  flghing 
or  muling  there,  when  (poor  man ! )  he  had 
load  enough  before  for  one. 


James  )  h4th  Ktt  fiid  d>§Jai  tbt  foor  of  Ms 
IVorU,  riehmFMtk,  MdkmfeftbfKmgimt 

Jam.  2. 5^ 

Now  if  others,  many  others,  as  muchcn* 

tangl'd  in  the  neceflitics,  cares,  and  troublcsof 
the  World  as  you,  have  yet  ftruggl'd  through 
all  thde  difficulties  and  dilcouragements  to 
Heaven,  why  Ihould  not  you  ftrive  for  Chrifl 
and  Salvation  as  well  as  ihey  1  Your  Souls  are 
as  valuable  as  tbdrs,  and  their  difcooraganents 
and  hindrances  as  great  and  as  many  as  yours. 

2.  Confider,  your  poor  and  necelTitous  con- 
dition in  the  World  hath  fomething  in  it  of 
motive  and  advantage  to  excite  and  quicken 
you  to  a  greater  diligence  for  Salvation,  than 
is  found  in  a  more  fotl,  eaHe,  and  profperoat 
ftate^  for  God  hath  hereby  imbittei'd  this 
World  to  you,  and  made  you  drink  deeper  of 
the  troubles  <»  it  tkm  other  men :  they  have 
the  honty^  and  you  iht  a.iH  \  they  have  the  fcitr^ 
aud  you  the  bran.  But  then,  as  you  have  not  the 
PleafuresSo  you  have  not  the  Sw^rr/of  aprofpc- 
rons  condition  \  and  yonr  daily  troubles,  care?, 
and  labours  in  it,  do  even  prompt  you  to  feck 
reft  in  Heaven,  which  yon  cannot  find  oa 
Earth.  Can  you  think  yon  were  made  for  a 
worfe  condition  than  the  Bealh  ?  What,  to 
have  two  ASstfr,  one  here,  ai^  another  hereaf- 
ter ?  Surely  as  low,  miferablc,  and  defpicablc 
as  you  are,  you  are  capable  of  as  much  happi- 
nefs  as  any  of  the  Nobles  of  the  World,  and 


\nd  now  what  room  is  there  lefcfor  Salva-  ( in  your  low  andaflliSed  condition  ftand  near 
tion-work  ?  or  how  can  any  fpiritual  feed  that  1  er  to  the  door  of  hope  than  they  do.  Ah !  mc- 
js  caft  into  fuch  a  brake  of  thobs  profper  ?  The  thinks  thefe  thoughts  do  even  put  themielves 
carts  of  thisUfe  (faith Chrift)  /pri>fj;  19  and  choak  '  upon  you,  when  your  Spirits  are  over-loaded 
it^  Mark  4.  ly.  Tell  not  tiiemof  Ueayea  ^od  with  the  cares^  and  your  ikidies  tifU  with  the 


tabours^ 


Digitized  by  Google^ 


VoL  L 


A  Treatifecf  the  Soul  of  Man. 


Fbl.  91. 

Roou  8. 
a?. 


labours  of  this  Life.  Is  this  the  life  of  troables 
I  muft  expeA  on  earth  ?  hath  God  denied  me 
thcplcafiircs  of  this  World  ?  Oh  theil  let  it  be 
mv  care,  my  ftudy,  my  bufincfs  to  make  fare  of 
Chrill,  to  win  Heaven,  that  I  may  not  bemU 
fcrable  in  both  Worlds.  How  can  yoo  avoid 
fuch  thoughts,  or  put  by  fiich  meditations, 
which  your  very  ication  and  condition  eren 
forccth  upon  you  ? 

3.  Coalider  how  all  your  troubles  in  this 
World  wonld  be  fwectned,  and  all  your  bur- 
dens lightncd,  if  once  your  Souls  were  in  Chri/}^ 
and  iaCevenatn  wtthGeJ.  Oh  what  hcarts-eafe 
would  Faith  give  you !  what  fweec  rdief  would 
you  find  in  Prayer.'  Thefe  things,  like  the 
ingofaf^ titt^  or  Tlnmr  jihen  rife,  would  liidaen- 
ly  cool,  relieve,  and  your  Spirits.  Could 
you  but  go  to  God  as  a  Father,  and  pour  out 

t  your  hearts  before  bim,  and  roll  all  your  cares 
and  IrordenSjWaiitsand  flirrows  upon  him,  you 
\?onld  find  a  fpccdy  out-let  to  your  troubles, 
and  an  in-let  to  all  pcac^  all  coinforts,  and  all 
Tefir^tncfits,  inch  as  an  the  riches,  hoiHNits, 
;inii  fiilnefs  of  this  Wcrlii  cmnotgive:  you 
would  then  find  Providence  engage  it  felf  for 
your  fupply,  and  iOiie  all  your  troubles  to  your 
a  I  v.tntagei  you  would  fuck  the  breafls  of  thofe 
lie]].j|.c  Promifes  in  the  Margin,  and  lay,  all  the  dain- 
Ua4t.i7.  ties  itt  the  World  cannot  make  yonftdi  ano- 
Pfiil-  34'  thcr  feaft  ;  you  would  then  fee  your  bread, 
your  doaths,  and  all  provilioos  tor  you  and 
yours  in  Qod*s  Promiles,  when  you  are  brought 
to  an  exigence,  and  would  certainly  find  per- 
formances as  weU  as  promifes  all  along  the 
comfit  of)  our  life. 

4.  Say  not  you  have  no  time  to  min  i  ano- 
ther World  )  God  hath  not  put  aiiy  of  you 
under  fodi  an  unhappy  nccefliry-,  you  have  one 
•whole  day  every  week  allow'd  \m  ly  God  jad 
Man  for  your  Souls  j  you  have  fomc  fpare  time 
every  day,  which  yon  know  you  fprad  worft 
than  in  heavenly  thoughts  and  exercifc? ;  yci, 
molt  Giliiags  are  fuch  as  will  admit  of  fpiri- 
toal  exercifes  of  thoughts,  even  when  your 
hand?  arc  exercifed  in  the  affiiirs  ofthisLifa 
Befides,  there  are  none  of  you  but  have,  and 
nnlft  have  dally  Ibme  relaxations  and  reft  from 
bufinefs ;  and  if  your  hearts  were  fpiriei:.il,  and 
fct  upon  Heaven,  yon  would  find  more  time 
than  you  think  on,  whftout  prejudice  to  your 
Callings,  yea,  to  the  great  furtherance  of  them, 
to  fpend  with  God.  1  can  tell  you  when  and 
wherel  have  fonod  poor  Servants  liardatwork 
for  Salvation,  labouring  for  Cbrill-,  fomc  in 
the  Fields,  others  in  Barns  and  Stables,  where 
they  could  find  any  privacy,  to  poor  ontdieir 
Souh  to  God  in  Prayer.  As  Lovers  will  make 
hard  (bifts  to  converfe  together,  fo  will  the 
Sonl  that  is  devoted  to  God,  and  in  eameft  Ibr 
Peaven.  And  tho'  your  opportunities  be  not 
jfo  large,  they  may  be  as  fweet,  as  fuccefsfol, 
aind  to  be  (hre  finoere^  as  thoft  whoft  condition 
aFord?  them  more  time,  and  greater  external 
conveniencies  than  you  enjoy.  More  bufinefs  is 
fiMnetiniesdif)»tch'd  in  a  quarter  of  an  hour  in 
Prayer,  yea,  let  mc  fay  in  a  few  hearty  Ejacu- 
lations of  Soui  to  God  in  a  few  minutes,  than 
in  many  long  and  elaborate  Duties.  If  thou  call 
in  thy  two  ^tites  of  Time  into  the  Trcafury  of 
Prayer,  having  no  more,  thou  maifl^,  asChriH 
iiiid  of  the  poor  Widow,  ^fvr  mtrtthdn  thoft 
that  cA^  in  iT  dmrmm  tJwiMlmKt  cfThvc  mid 
Tdmu  VoU. 


%.  Laftly,  confider,  jfe/itf  Cfcri/?  is  no  refped^ 
erof  perfons;  the  pooreft  and  vilcft  on  earth 
are  as  welcome  to  Iii:n  as  the  greateft.  H« 
cbofe  a  popr  and  mean  condition  in  this  world 
himfelf,  conver(hd  mdUy  among  the  poor, 
never  refufed  any  becaufe  of  his  poverty:  . 
\MCtftitliim  the  ftrfmsef  Princes.,  »*r  r^arJeth 
the  rkh  mere  thm  the  fcor  j  for  thn  art  mB  the 
TToyl  of  hit  LKinds^t  Job  34.  1 9.  and  that  both  in 
rcf^d  of  their  KotwridCtufiimieTiy  as  Men,  and 
thetrcTtiilait^fffwtftsridi  or  poor  Men.  Richt 
es  and  Poverty  make  a  great  difference  in  the 
refpe&s  of  Men,  but  none  at  all  with  God.  If 
thoo  be  one  of  God^  poor,  he  will  accept,  love, 
and  honnur  tlicc  .djove  the  greateft  (ifgracc- 
leis)  Dcrfon  in  the  world.  Poverty  is  no  bar  to 
Chrlft  or  Heaven,  tho*  itbetotherefpeds  of 
Men  and  pleafures  of  this  life.  Away  then  with 
all  .vain  pretences  aRainft  a.li£e  of  godlinefs 
from  theneannefs  of  yoor  outward  condition. 
Heaven  was  not  made  for  the  rich,  and  Hell  on^ 
k  for  the  poor.  No,  no  \  how  hard  ibever  yon 
find  thif  way  thither,  I  am  fhre  Chrift  laith,fle^ 

hm-dfc^  .!  riV/'  mf.Ti  rc  (rrter  into  that  Kingd«m. 
Tht  fevemh  wty  tf  Itjmr  tht  S«d  difitvtrtd. 
yil:  The  feventh  beaten  path  to  Defhudi' 

on  is  by  p;rOLnjdlers  prefumption  ^  frtfimevda 
fperanty  &  fferando  feretirrt  ^  by  prefumptiojl 
they  have  hope,  and  by  that  hof>e  they  perifli. 

There  are  divert  nb  cLtsofPrcfomption,  a- 
moagfi;  which  thefe  three  are  molt  ufoal,  and 
m<^  iktal,  «»t.  that  they  have;  ' 

1 .  That  Grace  which  they  have  not. 

X.  That  Mercy  in  God  they  will  not  find. 

3.  That  tfanebeferethem  which  win  fiul 'em. 
1.  Many  prefumc  tluv  1.  ive  that  Grace  ia 
them,  whicb  God  knoweth  they  have  not :  So 
did  LtmUfeMy  Kev.  3. 1 7.  Thpu  faytjl^  lam  rich, 

i:r,A  ]uxv!  r.eed     rcthivf,  ji'-J  lf'c:rri!  act  il-.tt  than 

tartwrttched^ undmiferMe^  peor^  blind,  andnidted. 
Here  is  a  dangerous  Confpiracy  betwixt  a  <!im* 
ning  Devil,  and  an  igi.orant  proud  Heart,  to 
ruin  the  Soul  for  ever :  they  ifcamp  their  com* 
mooGrace  for  fpvM :  they  pntthe  bfil  (m- 
ture,bya  general  profefPion,  into  the  new  crea- 
ture's habit,  and  lay  a  confident  daim  to  all  tht 
privileges  of  the  Children  of  God. 

2.  They  prefumc  upon  fuch  Mercy  in  God, 
as  they  will  never  find :  they  exped pardoning 
and  Hiving  Mercy  out  of  Chri(^,  in  an  nnr^e* 
ncrate  ftate,  when  there  i<;  not  one  drop  of 
Mercy  diipenfcd  inany  other  way.  The  wbol^ 
eeconomy  ofGtaoe  is  managed  by  the  Media-^ 
tor, Jiide  ver.  21.  all  laving  Mercies  com  r  thro' 
him,  upon  all  that  are  in  him,  and  upon  no 
others.  GodisindeedametcifolGod,  and  yet 
prefumpttious  finncrs  will  find  Judgment  with- 
out Mercy,  becaufe  they  are  not  found  in  the 
proper  way  and  method  of  Mercy.  Thonlands 
and  ten  thou&nds  carve  out  and  difpofe  the 
Mercy  of  God  at  their  own  pleafure,  write 
thehr  own  Pardons  hi  whsit  terms  they  thinle 
fit  •,  and  if  they  had  God's  Seal  to  confirm  and 
ratifie  them,  it  were  all  well :  but,  alas !  it  is 
but  a  night-vifion,  a  dream  of  their  own  Imdfl. 

3.  But  efpecially,  Men  prefume  upon  time 
enough  for  repentance  hereafter :  they  que^ 
ftlon  not  but  there  he  as  litand  <sfidtr  op^r- 
tunitics  cf  SalvatiOft  to  come,  as  are  already 
pa/t  j  and  in  this  ihare  of  the  Devil  thoufands 
are  takea  in  the  very  prime  and  vigour  of  dMiif 
youth  .•  That  Age  Is  yoinptwmsy  and  lof«  mc 

Lin  10 


Digitized  by  G 


to  he  internipted  with  fcverc  and  n-rious 
thoaghtsand  courfcs^  and  hcrcisaSaivo  lit- 
ted  exaftly  to  fhte  their  incUnatioil,  and  quiet 
them  in  their  way,  that  they-ioay  (nrfoetbeir 
Lufts  without  interruption. 

I  cannot  follow  the  fin  of  Prcfurapiionat  prc- 
fent  in  all  thde  its  conrfes  and  ways,  and  will 
therefore  apply  my  fclf  to  the  cafe  lafl  menti- 
eocd,  which  is  ib common  to  the  World. 
Tie  'Jtk  vay  to  deftrullim  fliut  up  by  jiw 

vtti^bty  Caitfidcrations, 
1.  I  would  beg  all  tbofe  young  voluptuous 
finncrs,  whofc  fat  ;;re  fnfl  held  in  the  fnarcof 
thii  Temptation,  ienoully  to  bethink  them- 
felvcs,  whether  they  are  not  old  enough  to  be 
damned ,  whilft  they  judge  thcrafclvcs  too 
young  tt)  be  ferioufly  godly.  There  are  mul- 
titodes  in.Hcll  ot  your  an;cand  li/t :  you  may 
find  graves  in  the  Church-yard  of  your  own 
.length^aad  skulls  of  your  own  lr/,e.  Men  will 
not  fparc  a  Nefl  of  young  Snakes  becaufc  they 
are  little.  If  yon  die  Chridlcfs  and  unrcgcne- 
ratc,  'tis  the  Umc  thing  whether  you  be  old  or 
young  :  there  is  abundance  of  young  Spray  as 
well  as  old. Logs  burning  in  the  flames  of  hell, 
fcrmtet  2.  If  you  knew  the  weight  and  difficulty  of 
nicDx.mi- Salvation-work,  you  would  never  think  you 
(m)^tea- lx:gin  too  foon.  Rcli'^inn  is  a  bufincfs 
mavit^.  will  take  up  all  your  time  :  many  haYcrcpeuicd 
they  began  (b  Late,  non«  that  they  began  too 
fbon.  Say  not,  the  fxnitentThirf  fjiifrd mercy  nt 
thelajl  hour  \,  for  his  Gonvci  iiou  was  extraor- 
dinary, and  we  RmftBOt'hope  for  Miracles. 
Befides, lie  could  never  encouratrchimfclf  in  !in 
.with  the  hope  aad  expedatiou  ui  iuth  a  nura- 
culous  Converfion.  was  the  raly  Sample 
of  a  (inner  that  was  ever  fo  recovered  [in 
Scripture,  and  this  was  rccoi  cicd  uut  to  nou- 
ri(b  Profumption,  but  to  prevent  DeQiair.  Jf 
ten  thouiand  perfons  died  of  the  Plapue,  and 
oneonly  of  the  whole  number  infctfcd  with  it 
efcaped,  it's  no  great  encouragement  that  yon 
ihall  make  the  fecond.  Oh!  think,  nnd  think 
again,  how  many  thoufands  nov/  ou  Earth  iiave 
been  tugging  and  ftrivmg  40  or  %o  years  toge- 
iher  to  nmke  their  calling  tOiA  rleclion  fiirc,  and 
et  to  this  day  it  is  not  lb  fure  as  they  would 
avc  it :  they  are  afraid,  after  all,  time  will  fail 
them  for  finiihing,  and  you  think  'tistooearly 
for  beginning  fo  great  a  work. 

^.  Others  have  begun  fooner  than  you,  and 
fioilbed  the  great  and  maia  work  before  you 
h»Te  done  one  Ihroak.  jSnitA  was  very  young, 
fcarcc  got  out  of  his  childnood,  vehn  the  grace 
§f  Gtd  WM  fmadiB  him,  1  Kittgs  r  4^  1 3.  The 
fear  of  God  was  in  Obadiah  when  but  aTotah^ 
1  Kitm  18.  12.  TiKmoy  was  not  only  a  Chri- 
llian,  bill  a  Preacher  of  the  Gofpel, »» the  mar- 
ving  tf  his  t-ff^  z  Tim.  3.  1 5.  What  have  you 
to  plead  for  yr/.:r  felves,  which  tlicy  had  not? 
or  what  Arguments  and  Motives  to  godUnefs 
had  tiiey  that  you  have  not?  You  lhall  be  judg- 
ed fert4trety  by  thofc  of  your  own  age  and  fize, 
thaxjerttufaefs  lhall  condemn  your  VMity,^ 

4.  Th«  morning  of  your  life  is  the  flower  of 
your  time,  the  trelheft  and  fitteftofall  your 
life  tor  your  great  Work  :now  your  hcartsare 
tntder  and  imprejfive^  your  afftdioRsjiomng  and 
tr.icl.Me^  your  heads  clear  of  dilfrading^cures 
and  hurries  of  butuKfs,  which  come  on  afterr 
W9rd$  in  thkk  fiicceflSoiu:  RtmnAtriunthy 
Cngttrin  thf  i^ys  ff  thy  ymk^  wbiiSt  the  tvil 


diiys  come  nety  Ecclef.M.  t,  2.    If  a  Man  have 
an  important  builnefs  to  do,  he  will  take  the 
for  it,  know  ing  if  that  be  flipt,  a  croud 

and  hurry  of  bi'finefs  will  come  on  afterwards 
to  dillract  and  hinder  him.  1  prefumeif  alithe 
Converts  in  tiie  World  were  examined  in'tbii 
point,  it  would  be  found  that  at  ten  to 
one  were  wrought  upon  in  their  Vuutii:  ihat 
is  the  moulding  age. 

5.  And  if  this  proper  hopeful  fcifoo  beela- 
pfed ,  it  is  very  unlikely  tliat  ever  yon  be 
wrought  upon  afterwards.  How  thin  and  rare 
in  the  world  are  thcinftances  and  examples  of 
Cffwrr/xw*  in  old  age!  Jjong-coatimrd  cuftoros 
in  lin  harden  the  heart,  fix  tlic  will,  and  root 
the  habitsof  Vice  fo  deep  in  thcSoul,that  there 
is  no  altering  o.  th^rm ;  your  ears  then  arc  fo 
accuflomed  to  the  founds  of  the  Word,  that 
ChriJ}  and  Si'/;,  trw  and  //i*/',  ^'a-l  ,iad  Erer- 
mtyy  have  loll  th^r  awful  fouud  aiid  cliicacy 
with  you.  Butit  is  a  Qaeftkmooly  to  be  decided! 
by  the  event,  Wh'-thcr  ever  you  fhall  attaints 
the  years  of  your  i  athcrs?  It  is  not  the  fpright- 
ly  vigor  of  yourYouth  that  can  fecureyov  mim 
Death.  What  a  m^dncfs  then  is  it  to  put  your 
Souk  and  etcrnai  ha^piaels  upon  fuch  a  bliocl 
adventure?  What  if  your  praiimptton  offb 
in.iny  fair  and  proper  opportunities  hereafter 
fail  you,  as  it  hath  failed  many  Millions,  who 
had  as  nteanal  and  hopefiila  profped  of  them 
as  you  can  havc^  where  are  you  then  ?  And  if 
you  fbould  have  more  time  and  means  than  you 
do  prefumc  upon,  are  you  fure  your  beam 
will  be  as  flexible  and  imprelBve,  as  now  they 
arc  ?  Oh .'  beware  of  this  fin  of  vain  prefum- 
ption,  to  which  the  goo^lityof  tbeCajuned 
owe  their  everlafting  mine. 

The  eighth  way  ofJofirrg  the  Soul  opened 

VIII.  The  eighth  way  of  mining  the  preci- 
ous Soul,  is  by  drinking  in  the  Principles  of 
Aibeifm^  and  living  witboutGodin  the  world. 

Atheifm  ftabs  the  Soul  to  death  at  one  Ih-oak, 
lud  puts  it  quite  out  of  the  way  of  Salvation, 
1  Otiicr  Unacrs  are  worfe  than  Beafts,  but  jlthe^ 
ifts  arc  worfe  than  Devils^  for  they  believe  ard 
trcmhle :  thc'e  baoilhCodoutof  their  thoughts, 
and  what  they  can  out  of  the  world,  living  as^ 
rvithoHt  God  in  the  wrU,  Eph.  1.  1 2.  It  is  a  lia 
that  quencheth  all  Religion  in  the  Soul.  He  that 
knows  not  his  Landlord,  cannot  pay  his  Rent; 
he  that  aflcnts  not  to  the  Being  ot  a  God,  dc- 
Rroys  the  foundation  of  all  religious  Worfliip  » 
hecannot  fear,  love,  or  obey  him,  whole  BeiAe 
he  believes  not  This  fm  ilrikes  at  tbelUeoF 
God,  and  delVroys  the  life  of  the  Soul. 

Some  arc  Athdfts  iaOpinim^  but  multitude* 
arc  fi>  iaPralUce  :  The  fool  hiuh  f^nd  tn  ht^rr 
there  is  no  Cody  PiaL  14.  i .  Tho'  he  hath  en- 
graven his  Name  upon  every  Creature,  and 
written  it  upon  the  Table  of  their  own  hearts, 
yet  they  will  not  read  it :  or  if  they  have  a 
flight  fluduating  Notion,  or  a  fecret  fufpiciwi 
of  a  Deity,  yet  they  neither  acknowledge  his 
Prefencc  nor  his  Providence :  Fingimt  Dcumuf 
lem  qui  nec  videt^  nec  pimit:  They  fiy,  H§m 
doth  Cod  know  f  CM  be  judge  through  the  dark 
clouds  f  thick  cUnds  ar$M«tivtrhi^  to  bi*o^  that 
he  feetbnot^  ]oh  22.  14. 

Others  profcfsto  believe  his  Ecing,  but  their 
lives  daily  give  their  lips  the  lie  ;  for  they 
give  no  evidence  in  praoicsof  his  har,  love, 
ordepenctanaeoiihui.  .IftheybelicrehisBe- 


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VoL  L 


A  Treatijeqf  the  Soul  of  Man.- 


6z^ 


ing  they  plahly  Ihew  they  value  notliis  Favour, 
ddfightnotii  his  Prefeacc,  love  not  his  Ways 
or  Pcop?c  vbut  lie  down  and  rife,  cat  and  drink, 
live  and  di  wlthoat  thewiwfliip  or  acknowledg- 
ment of  h/n,  except  fo  rmichas  the  Law  of  the 
Country,  or  Cuftom  of  the  place  extorts  from 
them.  Thcfc  dregs  of  time  produce  abundance 


ofAthci/sofboth  r  rrs  :  many  ridicule  and  hifs 
Religioi  out  of  all  Companies  into  which  they 
corner  and  others  five  down  all  ftnft  of  Religi- 
on,' tley  cuflomiirily  attend  indeed  on  exter- 
nal D»tiesof  it,  hear  the  Word  j  but  wbea  the 
greattft  and  moft  important  Duties  arc  urged 
uponthcm,  their  inward  thought  is,  this  is  th 


thy  hands,  Darcft  thou  at  once  flab  his  Honour^ 
and  thy  own  Soul  ?  Arc  not  the  things  that  thoif 
looked  on  as  Rtnumces  and  golden  Dreams,  meer 
Artifice  neatly  contrived  to  cheat  and  awe  the 
World  •  ai  cthcy  not  all  built  upon  the  Veraci- 
ty of  God  t  which  is  the  firmeft  foundation  and 
gi  c  iteft  ftcmity  in  the  World.  Hath  he  not  in- 
termingled for  our  fatisfadion,  not  oaly  frequent 
alFertions,  bat  his  afleverations  and  Oath  to  put 
all  beyond  doubt  ?  And  yet  dare  any  of  you  lift 
up  your  ignorant  blind  Ilndcrftandings  againft 
all  this,  and  give  himtheiic?  Surely  the  wrath 
of  God  IhaH  moke  againft  every  Soul  of  man  that 
df'Ah  fo,  and  his  own  bitter,  lamentable,  dole- 


Prco-'hcr's  Calling,  and  the  man  muft  fajr  fomc- 1  ful  experience  Olall  be  his  coavi^oa  ibortly,  cx^ 
thii^  to  fill  up  his  hour,  and  get  his  living.  If  oept  he  repent 


tfiefdare  not  put  their  thouglits  into  words,  and 
cal/the  Gofpel  Fdd*  Chriftiy  the  Fable  of  Chriftt 
as^  wicked  Popeonoe  did  j  or  fay  of  HeD  and 
tScdreadful  Sufierings  of  the  Damned,  asCal- 
Jkrimu  the  Jefuicdid,  tunf  crtdam  cum  iliuc  venf 
•«>  I  win  bdueve  ic  when  I  feait:  yetthdr  hearts 
and  lives  arc  of  the  fame  complexion  with  thcfe 
mens  words.  They  do  not  heartily  aflcnt  to  the 
Truth  of  tiieGofpdwhidi  they  hear^  and  tho* 
bare  alTcnt  would  not  lave  them,  yet  their  afTent 
or  non-aiTent  will  certainly  damn  them,  except 
the  Lord  heal  their  nnderftuidings  and  hearts  by 
the  light  and  life  of  Reli^on.  To  this  hit  fbft  I 
ihalloifer  a  few  things. 

The ^wfff  HeBflua  nfhyfix migkty  ConfitU- 

I.  Yon  that  attend  upon  the  Ordinances,  but 
bettevethemno  more  than  lb  many  devifed  Fa- 
bles, not  heartily  alTentto  the  tmth  of  what  you 
hiax ;  know  alTurcdly,  that  the  Word  (ball  ne- 
▼er  do  your  Sonls  good,  it  cam  never  cometo 
your  hearts  and  affeftions  in  itt  regenerating  and 
landifyiog  efficacy,  whilftit  is  ftopt  and  ob- 
Ihnded  inyoarnaderfflandings  in  the  adtof  af- 
fcm.  And  thus  you  may  fit  under  thcbefl:  Ordi- 
nances all  your  lives,  and  be  no  more  the  better 
fer  them,  than  the  Rocks  atcfiw  all  the  ftowers 
of  riln  that  fall  upon  them  :  Hek  4.  2.  7l)f 
Word  preached  did  ttet  prefit  them f  not  being  mixed 
Trith  fiMt  in  them  that  heard  it.  This  is  Satan's 
chief  ftrength  and  faftnefs,  wherein  he  trufleth  : 
he  fears  no  Argument,  whilft  he  can  maintain 
this  Poll:  the  Devil  hath  no  furcr  Prifoner  than 
the  Atheifl  :  thcr's  no  cfcaping  out  of  his  pof- 
fclTion  and  power,  w  hillt  this  blot  of  Unbelief  is 
(hut  home  in  the  Mind  orUaderftanding.  An  un- 
bclicvcd  Truth  never  converted  or  faved  one  Soul 
from  the  beginning  of  the  World,  nor  never 
ftall  to  the  end  of  it  Thofe  Bodies  that  have  the 
J?<?;,■/^■w.^^  Of  Dog-appctite,  whatever  they  eat,  it 
afibrds  them  no  oourifhment  or  fatisfadion,  they 
thrive  not  with  the  bell  fare:  jufl  it  is  with 
your  Souls,  no  Duties,  no  Ordinance^:  cin  pof- 
liblydo  them  good:  as  in  Argumentation,  no 
CoBClufioji,  be  it  never  lb  regularly  drawn,  and 
itrongly  inferred,  is  of  any  force  to  him  that  de- 
nies Principles. 

a.  If  yoa  alTcut  not  to  the  Troth  of  the  Gofpd, 
you  not  only  mnkc  God  fpcak  to  your  Souls  in 
vain,  which  is  fatal  to  them  bnt  you  alfo  make 
God  a  liat,  which  is  the  greatelb  affront  a  Crea- 
ture can  put  upon  his  Maker:  i  Joh.  ^.  10.  He 
that  believe fh  net  Cod^  hdth  made  him  a  liar.  Vile 
dull,  d  ircfl:  thou  rife  up  againft  the  G<kI  that 
made  thee,and  give  him  the  lie  '  An  aftront  v,  hich 

thy  feUow^iCreature  cannot  put  up,  or  bear  at '  ^nd  things  which  you  do  believe, 
VoLL  I  11  lU 


^.Dareanj^  of  yon  give  the  thoughts  cf  your 
hearts  as  certain  conclnflons  under  your  hand,and 
ftandbythemtothc  lafl,and  vcntureall  upon  them? 

Wretched  JthtiSll  bethink  thy  felf,  paufea 
while,  examine  diine  own  breaft  %  whatever  thy 
vile  Atheillical  thoughts  fometimes  are,  is  there 
not  at  other  times  a  fear  of  the  contrary }  A  jea-^ 
lonfy  that  all  th^  things  which  thon  derideft 
andrportefl  thy  wicVed  fancy  with,  may  and  will 
prove  true  at  lall  ^  When  thou  readeft,  or  hearelfc 
that  Text,  3.  18.  Ht  that  MkvtA  mr,  h 
enuUmned  already  ^  His  Mittimus  is  already  made 
fbr  Hell  .■  Doth  not  thy  Confciencc  give  thee  a 
fecret  gird,  likea  iHtdi  in  thy  fide  ?  Dare  you 
venture  all  upon  this  ifTuCjthat  ifthofe  things  you 
5nd  in  the  World  be  true,  you  will  Hand  to  the 
hazard  of  them  ?  If  thatbea  truth,  Mark  \6,- 16, 

He  that  believethnoty  jhallbe  d.imfjcJ^  you  will 
content  to  be  damned  ?  Or  iURom.'6. 1 3.be  a  trnth,- 
Thae ^vhkh  live  after  the fiejh JhaS  die,  yoo  wW 
run  the  hazard,  and  bear  the  penalty  of  eternal 
death?  liHeb.  12.  14.  prove  true,  That  mth' 
aat  holineft  no  man  fha&  ftt  Oady  yOO  will  be  COO* 
tent  to  be  baniflicd  from  his  prefence  for  ever- 
more? Speak  your  hearts  in  this  matter,  and  tell 
us.  Don't  yon  live  betwixt  Athdftical  furmiles, 
that  all  thcfe  are  hut  cunning  Artifices,  and  fears 
that  at  lall  they  will  prove  tlic  greateil  Vericin  ? 

4.  Hath  not  God  given  you  all  the  iatisfiiQion 
you  can  rcalbnably  dcfirc  of  the  undoubted  truth 
and  certainty  of  his  Word  ?  What  would  you 
have,  which  you  have  not  already?  Would  yoa 
have  a  Voice  from  Heaven?  the  Scripttircs  yoa 
read  or  hear  are  a  more  fure  Word  than  fuch  a 
Voice  would  be,  2  Pet.  i.  19  Or  would  you 
have  a  McfTcnger  from  Hell  ?  He  that  bclicvcth. 
not  the  written  Word,  neither  would  believe  if 
one  flmdd  rift  from  the  dead,  Luke  16.  31.  View 
the  innate  Charadcrs  of  the  Scriptnrc,  is  it  not 
altogether  pure  and  holy,  lull  of  Divine  VViidom 
and  awful  Majefty,  and  in  every  refpcft  fuch  as 
evidcnccth  its  Author  to  be  thewife,  holy,  and 
jult  God,  who  fearcheth  the  hearts  and  leins  ? 
Look  upon  the  Seals  and  Connmiations  of  it  j 
hath  not  God  confiimcd  it  by  divers  Miracles 
from  Heaven,  a  Sti»l  vvliich  neitha  Men  or  Devib 
coHld  counterfeit?  And  don't  you  fee  the  blefi 
ling  and  power  of  God  accompsnying  it  in  the 
converlion  and  wonderful  change  of  Mens  Hearts 
and  Lives,  which  can  be  done  ij  no  orher  hand 
than  God's?  Say  not,  the  Mir.iJes  wliich  con- 
firm the  Gofpel  arc  but  uncertain  1  raditions, 
and  except  you  your  felves  fee  them  wrought  yon 
cannot   believe  them.    1  here  trc  a  thou- 

tho'  you 
never 


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A  Trcati  fe  of  the  Sml  cf  Alan, 


VoUl 


uever  few  thcnr,  and  what  you  require  for  your  fa-  will  not  hide  their  Principles,  or  b»  aAanipd  of 
ti$&>£kk)njcvcry  inaa  may  reqiiire  the  fame  for  his ;  the  ways  ofGodlijjefs  in  the  race  oi  danger  -,  fo 


and  (b  ChfiltiiMftlive  in  att  parts  of  this  Wor4d, 

and  rcpcsr  his  Miracles  over  and  over  in  all  Ages  to 
latisfy  the  onreaTonabie  Incredulity  of  thofc  that 
qnomoatlidrtnidiv  after  the  fulleft  ConBrmati- 
oil  and  Seal  hath  been  given  that  is  capable  to  be 
giren,  w  the  heart  of  ^(^an  caa  dehre  ihonld  he 
given ;  and  if  all  this  ihonld  be  done,  yonmight 
beasfar  from  bclicveing,  as  now  yon  are^  for 
maay  of  thofe  that  law  and  heard  the  tiling 
ght  byChriie,  coatridiaed  and  falafplMned, 
andfcmightyou. 

f.  Satao,  who  underiniiies  your  alTcnt  to  thcfe 
things,  is  meed  to  give  his  own :  he  that  tempts 
you  to  look  on  them  as  Fables^  himfelf  knows,  and 
is  convinced  that  they  are  Realities ,  The  DcvUi 
df9  Mitv9mid  tremhUy  Jam.  2.  19.  they  know 


the  Devil  hath  Ibiae Servants  as  emin«it  for  wick- 
ed ncfs,  vvhofcorntf)  faeak  to  Hell  >'/  co:icc.;!- 
mcnt  of  their  Wickcdncfs,  but  avowmd  own  it 
without  fear  or  fliame  in  the  open  <igk  of  Hea- 
ven and  Earth.  Wherever  they  come,  they  f!c- 
filc  the  Air  they  brealiic  ia  vvidi  hojrid  blaf? 
phcmics  and  obfcene  diicourfes  not  tobt  named, 
and  leave  a  Ilroti?,  fccnt  of  Hell  hc!:i:id  th  rt. 

Tiiis  A4;;c  hath  bi ought  fortti  uuiluLdcs  of 
tbele  Mongers,  the  reproach  and  lhanie  of  tbe 
Nation  that  bicd  them.  I  have  iirtlc  Inpc  to 
Hop  one  of  thcaiiii  the  career  and  ioUfp«ed  to 
Hell.  They  have  loft  the  /enfe  of  Sioy  tie  i-er 
flraints  ofS^»«wf  and  /^-.ir ;  and  then  wbatsleft 
to  tlieck  them  ia  their  courfe  ?  I  cannot  jope 
that  fuch  a  Dtfboorfe  as  ihis-ihaU  ever  comtan- 


and  feel  tbe  truth  of  (hefe  things,  tho'  it  be  their  to  their  hands,  except  it  be  to  facrificeit  totVc 
SreaCdeQgn  and  interell  to  Ikikc  your  afleut  10  j  flames  i  yet  not  know  jug  ilie  ways  of  Provide^u: 
them.-  they  know  Chrifl:  is  the  Son  of  God,  and  |  which  aranniearcfaahle,  and  what  ufeGodmaf 
thattherc  will  be  a  day  in  which  he  will  judj^  the  ;  make  npon  one  occafion  or  another  of  thefe  frl- 
World  in  Rigbtconfncfs,  and  thattherc  are  Tor- .  loivij.g  CoiiljucratiOns,  I  will  advcntui*;  to  drop 
ments  prepared  for  themfclvcs.  and  all  wfaooi  a  few  words  upon  thcfe  forlorn  Sinners,  as  fares 


they  fcducc  from  God,  M.nih.  8.29.  IfyoM  wn- 
•  god  God,  you  mull  unroan  your  fclvcs  yea, 
not  only  make  yonrfclves  lefs  than  Men,  hot 
worfe  than  Devils. 
6.  In  a  word,  let  thy  own  Heart,  O  Atheift, 
/  he  Judg,  whether  thcfe  beeeal  Doubts  ftill  ftick^ 
'   login  your  Minds,  after  yon  have  dcirc  all  that 
becomes  Men  to  do  for  fatisfaction  ia  fuch  impor- 
tant calcs  ?  Or  whether  they  be  not  fnch  Pruci- 


thcy  fccni  to  begone  beyond  recovery-,  bcfceth- 
iug  tlicLord  to  make  way  for  tiicfc  thinr.sto  their 
hands  and  hearts,  and  make  them  thciailruments 
of  pulling  (bmeoftbaa  as  toiads  out  of  the  bnrar 
ing. 

TIh  ninth  reay  to  Hell  by  Trofmentfs  Hop. 

I.  And  fiift,  Icc  it  ht  laid  to  heart,  thattho' 
the  caic  aad  llatc  ot  nuny  tlionfand  Souls  be 
doahtful  and  uncertain.fo  tiiat  neither  themfelves, 


p'c-  you  willinply  foment  and  nourifti  in  your  |  nor  any  otha-  know  whr.t  they  are,  or  to  whom 
Hearts,as  a  protedioa  to  your  fcuiualLufts,whofc  I  they  belongs  yet  their  condidoa  is  without  con- 
pleafares  yon  would  fain  liavc  without  inter- ^  troverfy  miferable  and  forlorn;  all  men  know 
rupttons  and  over  awinji,s  by  c  he  fears  of  a  Judg-  \  whole  they  are,  and  whither  they  are  going.  The 
inent  to  come,  and  a  righteous  retribution  from  j  A poftle appeals  in  this  cafe  to  the  Bar  ol  every 
« loft  and  terrible  God !  Examine  your  hearts  in  man's  Reafon  and  Confcience,  as  a  thing  allowed 
that  point,and  you  will  foon  fi  11 '  the  cheat  to  be  in  '  and  yielded  by  all,  fp/?.  5.  5.  Far  thts  ye  know 
that  I  here  point  you  to :  you  iavc  i;uL  iludicd  the  (faith  he)rW  no  WltoremoHger,  nor  unclean  Ferfooy 
Wold  impartially,  nor  brought  your  Doubts  «or  eomtous  Moji^  who  is  mi  Idolater,  hath  any  in- 
and  Scruples  with  a  humble,  nnbufTcd,  tc^ch- [herk^iiKe  in  tkt  i^^dom  of  Chrifi  atid  of  Cod.  This 
able  Spirit  to  thofe  that  are  wife  aud  able  to  re-  is  a  clear  cafe,  there  is  no  controverfy  about  it. 
folvc  them,  much  lefs  prayed  for  the  Spirit  of  il-  Many  there  be  in  a  doubtful  cafe,  but  no  doubt 


lumination but  wi! 


m  -iy  entertained  whatever  of  thcfe,  they  are  hOi  and  furein  the  power  of 
Athciflital  Wiis  iii  vciu,  or  the  Devil  fii^gefts,  |  Satan  ;  and  as  fore  as  God  is  a  God  of  Troth, 
as  a  Dtfenfativeapainftthcchecksof  Conweoce,  they  that  die  in  this  conditioa  (hall  never  fee  his 
and  fears  of  Hell  in  thewiyofSin.  You  are  lothjfiacc.  And  tothelaraeporpolc  Jgain,  i  Cn.6t9» 
thofc  things  Qiould  be  true,  which  the  Scriptures  Knonyenot  th*t  the  unri^hteomJbaUtmiiAirir  fir 


fiicafc,  andare  glad  of  any  colourable  argument 

or  ;>retcnceto  ftill  yowr  own  Confciences.  Is  not 
thistnc  cafe  ?  The  Lord  ftop  your  defperatc 
Courfe;  your  paths  lead  to  Hell. 

The  ninth  TP  ay  of  lofi.io  the  frecious  SohI  opened. 

IX.  Precious  Souls  at  e  daily  plunged  into  the 

folph  of  Perditioaby  Profanemfs  and  Debaucher), 
low  many  every  where  lie  wallowing  in  this 

{)uddlef  glorying  in  their  fliamc,  and  running 
ntoaUexcefsof  riot?  The  Hypocrite  fteals  to 
Hell  in  a  private  clofe  way  of  concealed  lin^  but 
the  Profane  gallop  along  the  publick  road  at 
noon-day  :  They  declare  their  fm  at  Sodom,  and 
hide  it  not.,  Ifa.  3.9.  Thejhew  of  their  eoumtMdmt 
teSitfietba^Mnslthem.  The  Hypocrite  hath  Devo- 
tion in  his  countenance,  and  Heaven  in  his  mouthy 
you  know  not  by  his  words  or  countenance  whi- 
ther he  is  going ;  but  the  Profene  hide  it  not, 
they  are  pail  fhame,  a:ul  above  bluHiing  at  the 
horrid'ft  Impieties.  Look  as  God  hath  fome  Ser- 
vants more  eminent,  forward,  and  C0«r^^u$ 
lathewaysofGodkineTs  duo  cchers,  hfm  tJ^ 


XiBgium  of  Cod  ?  Be  not  deceived^  mitherfmtica' 
tors,  net  Idolaters,  nvt  MMttrtrs^  MW  ^tmiiMt^ 
nor  aitfftrs  of  thn»felv«t  with  mmiitid,  ntr  Mntes, 
nor  covetous,  nor  drunkards,  ntr  revilert,  nor  ex- 
tortiotters  JhaH  inherit  the  Kingd/om  •/  God.  Kjt9Wy9 
not  f  iiiith  he,  (f.  d.  Sure  you  caiwot  be  ib  igno- 
rant and  blind  to  think  tlnit there  is  any  room  in 
Heaven  for  fnch  wretchesas  thdc.  If  the  lU^bte- 
ous  belcarcely  laved,  where  fhall  the  Sinner  and 
the  Ungodly  appcarPU" all  Stricfncrs,Holinerb,Sdf- 
denial.  Diligence,  be  all  little  enough  to  win 
Heaven,  wluit  hope  can  there  be  of  thole  that  not 
only  caft  offall  duties  of  Religion,  but  alfo  call 
themfelves  into  all  tUc  oppoli^  ways  and  courfes 
which dhredly  lead  to  Damnation^  He  thatrefiiP 
eth  his  foo  l  endangers  his  Life  ^  hut  he  that 
drinks  Fpifon,  certainly  and  Ipcedily  deftrovsiL 
2.  As  6r  as  yon  are  gone  in  a  oonrleof  Pto^c- 
nefs,  you  are  not  yet  gone  beyond  the  reach  of 
Mercy  and  all  hopes  of  Salvation^  if  now  at  laft> 
after  all  your  PeMocheries  and  Ftofimends,  tb^ 
Lord  <oiKh  your  hearts  with  tbe  feofeof  your 

liafui 


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Voll 


A  Tregf  ije  of  the,  $Qul  cf  ,Man, 


fiaMaod  miftrableeftate,  and  turn  your  feet  to 
liisTcftimonics.Whcn  the  Apoftlc  in  iCor.6.9^10. 
Iiad  told  us  the  Doom  of  fuch  Mqi^upoa  the  fup- 
pofitioooftheir  pcrTmraKeiiitkaccottrfe ;  yet 

prerently  he  adds,  as  a  motive  to  their  vepen- 
taoce,  aa  exanMJie  of  mercy  upon  fuch  wretches 
ni3«dkt  Andfitdrntreftrnt  ofyoH^  hut  ye  are  wajh- 

ed,  V.  1 T.  The  golden  Scepter  office  Gracchadh 
b?cn  heki  fiwrtti  to  owny  as  profane  and  uotori- 


they  have  firft  reprcfented  to  thcrarelvcs  ia  fiich 
an  odious  drcfsand  cha rafter  as  the  Devil  hath 
drawn  them  in,  upon  their  fancies  and  inclina- 
tions .'  So  the  primitive  Ojriflians  were  reprcfent- 
ed to  the  Heathens  as  AU'.ftcrSf  and  their  Con- 
ventions in  the  night,  otmlioncd  by  the  fury 
Perfecutors,  v.  crc  reported  to  he  tor  I afu'viousand 
ydrbaruts  ends,  to  drjipmr  Tit j?irts^  and  mitreicr  in- 
Mcent  Children :  and  by  this  at  tifice  the  Heathen^ 


om  Alttitt^  yWt  tO  a  blafpheming  Saul,  to  a  were  fecured  againft  Convcrfion  to  Chrilt  This 
M^ry  M~ifd»Un,  to  a  Afanafeh.  Tis  not  the  hadi  been  the  policy  of  Hell  from  the  beginning, 
-    '  -  -•    •      "   "   and  it  hath  profpcrcd  fo much  iuthpWovld,thal> 


Scattteft  a£  the  Sin,  but  the  impenitence  and  in 
idky  ^the Sinner,  that  ruioshim.  WcS  theot 

there  is  a  certainty  of  Damnation  if  you  go,  and 
yet  a  poflibility  of  Forgivencfs  and  Mercy  before 
yod,  a  Mercy  invaluaUe. 

3.  Nay,  this  is  not  all  •  but  in  fome  refpcdt 
.thereU  more  probability  and  hopeof  your  return 

■adtepettaiiCB,  than  there  is  of  many  others  who  ^  ...   

have  led  a  more  fobcr,  fmooth,  and  civil  life  than  {  waysofGoqlloefSi  except  thofe  that  profefs  them 
youhavedonc.  Your  Profanenefs hath  rooredif-  walkinorehoiajandeonformablytothcrulcancL 
faoDontedGod,  buttheMoralityandCivility  of  pattern  of  Chnft,  whofe  Name  is  called  upon 
fome  Men  fecurcs  them  falter  in  the  fnare  of  the  them.  I  Ihail  therefore  firfl:  addrefs  my  Diftourfe 

  ....  .1.:  tnthi»  P^nC/T.,^-,      p.i:^:...  KnC^^klnr.  .1  


Satan  hath  no  reafou  to  change  his  hand.  But  hovr 
may  this  Plot  of  Hel]  be  defeated,  and  tbe  roiii 
of  Souls  prevented? 

f  IrriMA  Wfif  defirejing  Sudi  flmtffyiwti 

Ctmtfels. 

I.  It  win  be  impofliblc  to  prevent  the  ruin  of^ 
great  part  of  the  World  by  prejudices  agaio/^  (he 


Devil:  they  have  many  things  in  themfelvcsto 
build  op  their  prciumptuous  hopes  upon,  but  you 
have  nothing.  It  is  hard  for  Conviftion  to  reach 
that  man's  Goafdence  that  hath  a  Rightc<wfnef8 
flf  htsomiiDCniftiii :  bofinitthiiiks  it  fhould  have 
an  caHcr  accefs  to  yours,  whofc  notorioiK  ^W»ries 
lay  your  Coofciences  nakal  and  bare  before  the 
'Word  to  be  woonded  by  it  Chrilb's  Miniltry  had 
little  fnccefs  among  the  Pharifees  who  were  righ- 
teous ia  their  own  eyes,  but  it  wrought  e&au- 
ally  npon  PMSemstad  Sinners.  Hence  Chnfl;  told 
them.  Mar,  21.31.  That  PMicanf  and  Harlmgo 
ipt4>  tht  Kinrdtm  of  God  heftrethem.  PiAlicoMS  were 
cfteemcdtteiMrftof  Hen,  and  «jr/orjtheworlt 
of  Women  yet  the  one  and  other, as  vile  as  they 
were,  ftood fairer  for  conviftion,  and  confcqueot- 
]y  for  Salvatioa,  than  thofe  that  thought  they 
nectlcd  no  Repentance.  All  this  is  matter  of  hOp^ 
and  runs  into  a  powerful  motive  and  loud  oril  to 
Repentance.  Htthm  kmkmtmtfhMriU^  km 
htepf. 

The  tenth  may  leading  to  DeJlrMOim  marhd. 
X.  DoBpandfixcdprejudiccsagainftGodlincr$ 
and  the  fincerc  ProfefTors  thereof,  precipitate 
thoufands  of  Souls  into  their  own  ruin  and  dam- 
satiofl. 

It  was  not  withouta  weighty  reafcn  that C&ri/? 
denouKccd  that  Wo  upon  the  World,  Mma^.-]. 
Wt  ttfto  the  world  becaufe  of  ofencts.  The  poor 
World  will  be  ruin'd  bv  fcandalsaad  prcjadices  \ 
they  will  take  fuch  at  the  ways  vSgtMinefs 
that  they  will  never  have  good  thoughts  of  them 
anv  more.  This  SrO  is  every  lobore  ffikm^gmnfl, 
jiils  28. 22.  and  fo  Chriftians  are  cOMUmned, 

9  bwaufe  of  the  common  reproach,  as 
^i^ffin  yi//»rf;rr  complaiu'd.  All  tbc  fcaodals  wchicj 
fall  out  in  the  Church,  arc  fo  many  Swords  and 
Daggers  put  into  the  hands  of  the  wicked  World 
to  murder  their  own  Souls  withal  Some  have 
fucked  is  fuch  Opinions  of  the  ways  of  Godunefs, 
as  make  them  irreconcilable  Enemies  to  them, 
and  fierce  Oppofers  of  them.  And  from  hence 
are  moft  of  the  Pcrfccutions  that  beftl  tte  People 
ofGod.  When  you  fee  fcours  of  (laiidefS  and  re- 
proaches going  before,  exped  ftorms  of  Perfe- 
aitions  coming  after.  Slandei  s  tegct  Prejudices, 
and  thefe  prepare  for  Pcrfecutionj.  Oh  /  Iiow 

keen  and  fierce  are  the  minds  of  many  agamJt  the  .  ,  u- . ,  -  *^    j  t     i  r 

5^ ^ht  and ianocent  Servants  of  GoH,  wbca»  yovrptsfi^^O-  9I>J  beWapifh^andtonnl^s 


to  theProfrfoyj  ofRclipon,  bcfccching  them  in  the 
bowels  of  Chrift  to  take  pity  ujxjn  the  multitude? 
of  Souls  whicj)  are  daily  ruined  and  deihroyed  by 
their  fiandalsaad  milcarTiages.  Did  you  live  ac- 
cording to  the  rules  you  profefs,  your  mil-doing 
would  fM  to fiUmt  the  ifwrm^*  •ff^j^  men^  i  Pet. 
2.  15  and  conilequentlydierQmQfinany  might 
be  prevented.  I  remember  Bernard,  fpeakin^  of 
the  lewd  and  loofe  life  of  the  Friefts  of  his  t:mt> 
fighs  out  this  )uft  and  bitter  complaint  to  God  a- 

bout  it^  Mifera  corum  converfAtio  flcbi^  ti..r  niifci  .i~  r.ci.!.  :: 

klis  fnhtr^ ^ :  Oh  Lord,  faith  he,  their  mife-  ■ 
rable  convcmtnm  is  the  mlftrable  inbverfton  of  |. ;  ^ 

thy  people.  Oh !  of  how  many  who  glory  i.i  Jic  '^^*  j 
title  ofSnv/^fibcaNvrcii,  may  Chrilt  ^y,  as  > 
did  of  <tf  his  tW o  lewd  Sons  Simtm  and  Levi,  Ye  / 
have  troubled  me,  to  make  me  to  flink  amon^  / 
the  lohabitaats  of  the  Land !  Gen.  34. 30. 

And  bow  many  Profeflbr«,w  ho  pretend  to  more  . 
than  ordinary  reformation  and  holincfs,  do  flied  afbat**. 
Soul-blood  by  their  icaodalous  convcrfatious  ?  rcdrri 
Stdviem  briligs  in  the  wicked  (rf  his  A  ge  n  pbraid-  ptos  it  1  y 
ingtiieloofHiela  of  ChriPJans  in  this  nunncr:  ^'f^-jf 
Behold,  thofemeitvho  hoajl  tUmfthes  redecmedjrom  qui  p^Jdi- 
the  tyranny  of  Satan.,  and  frofefs  themfelves  dka4  r«  canf  tc 
the  Toorld^yet  are  ccncjitcrd  by  theLkJls  of  it.  And  n-triuc 
CytriMM  long  before  bis  day,  brings  in  the  Hea-  J^:'  '^'^c  ^i- 
theos  thus  In^tlng  over  Mbr  Chriftians:  Whtre  ^1^^.  'I 

is  that  Cathtlick  Law  rrlnch  thry  believe?  When  a,  c  irnu'j 
the  Examples  of  Piety  and  diajiity  which  they  jhonU  vin.aniUi-, 
learn  ?  They  read  the  Go/pelf  yet  are  tmmodtfl :  /  '  ey 

he.^r  the  Jpojllcj,  yetM-e  drunk.   Oh  ProfcfTDri .' ^Jjgg 

where  are  your  bowels  to  tlie  poor  Souls  of  lin-  man  ae- 
ners  ?  If  your  Neighbour's  Ox  or  Afs  fall  into  the  daat  ?  dn 
Pit,  you  arc  bound  to  del'ivrr  him  ifycucm  -jPiwatii  ac 
and  will  you  not  do  as  muvh  lor  a  precious  Soul '^'^^^'^ 
as  you  would  do  for  a  Beaft  ?  nay,  yon  dig  Pits  j',,:' 
by  your  fcandalous  lives  to  dcftroy  them   if  you  cant  ?  e- 
fin,  there  are  Ir.ftrumcuts  enough  10  fprcad  it,  vangciia 
and  mujtitndttof  fouls  ready  pi  cpar  li  to  take  the 
Itifcaion.  Say  not.  It  they  do,  the  fault  is^thcirs  ;{|]|f.".'*'\'. 
for  iho'  they  are  truulp.ils  in  the  muidcr  of  their  poftoios 
own  Soob  by  taking  the  fcandal,  yet  you  arc  Ac-  audiuni; 
iiffcnes  in  giving  it :  He  is  a  mad  man  that  will  &  iodtri- 
kill  himfclf  with  a  Sword,  and  he  no  better  that"**' 
will  put  it  into  his  hand. 

Oh  therefore,  if  you  have  any  regard  to  the 
precious  Souls  of  Men,  live  up  to  tlie  Rules  of 


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6i% 


ji  Treatife  of  the  Soul  of  Man, 


V  ol.  I. 


the  Sons  of  God  witftoottebolte  In  the  midft  of  a  1  and  hnroility.  TThk  the  rcry  matter  of  Ms  dtfty 

perverfe  and froward  generation  :  let  the  heaven- 1  was  rorned  into  reproach.  And  fo  it  was  with 
lijaefsofyourConierlauooftopthofc  mouths  that  the  primitive  Chriftians,  their  very  owaing  ef 
accafeyouasmenof  a  worldly  fpirit.*  let  thctnl  themfdrnto  beCfariftiaiis,  w« crime enoagh to 
fteby  yourniodci  ation  ia  fecV.ing  it,  yotir  pari- 1  condemn  them 


ence  in  lofing  it,  your  readiaefs  in  diftributing  it, 
that  it  is  a  grounateftcalamny  trader  which  your 
Names  fufrcr.  Let  Them  fee  by  your  apparel, 
company,  anddifcourles,  you  arc  not  fuch  pioud 
lofty  Spirits  as  you  arc  reprefented  to  be.  Con- 
vince tlicmby  yourfiovibleneft  to  all  things  that 
are  lawful  and  expedient,  by  maiiifclting  as  much 
as  in  you  lieth,  thM  it  is  the  pore  bond  and  tie  of 
Confcieiicc  which  keeps  you  from  compliance  in 
another thingSjand by  your  mceknefs  in  fuffcrinf; 
fbrfach  noncompliance,  that  you  are  not  fuch 
turbulent,  faf^ions  Incendiaries  as  the  wicked 
World  flauderoufly  reports  you  to  be.  Convince 
the  world  by  yonr  cxaa  Rightcoufnefs  in  all  your 
civil  dciling?,  and  by  the  lip  of  truth  in  all  your 

fromifcs  and  engaicracnts,  that  you  have  the 
ear  of  God  inyoor  nearts,  as  well  as  the  Livery 
of  Chrif^ianity  tipon  your  backs.  In  a  word,  fo 
lire  that  none  may  have  jull  ground  to  believe  the 
impudent  flinders  the  Devil  raifes  in  the  world 
a2;ainft  you.  Let  your  light  fo  fhinc  before  men, 
that  they  may  glorify  your  Father  which  is  in 
Heaven.  Wichoot  your  care  and  circumfpedion, 
the  fhcdding  of  a  world  of  precious  Soul-blood 
can  never  be  prevented. 

2.  Letmcadvifcandbcfecch  all  men  to  befo 
jiift  to  others,  and  merciful  to  their  own  Souls, 
asnottocaltthan  away  for  ever,  by  receiving 
preiadicesagainft  Godlinefs  from  the  mifcarr iag  es 
of  fome  that  make  more  than  a  common  profef- 
iionof  it.  If  others  ftumble  before  you,  and  break 
their  fliins,  don't  you  ftumble  at  them,  and 
break  your  necks.  To  prevent  this  fatal  ef^  of 
fcaiidaland  prejudice  a:  ileligioii,  Idefireafew 
Particulars  may  be  impartially  weighed. 

Firft,  Very  many  of  thofe  Scandals  bandied  up 
and  down  the  World  agaiull  the  ProfeQbrs  of 
GodlineiK,  aredeviftd  and  forged  in  Hell,  as  fo 
many  t!  np<;  and  fnarcs  to  catch  and  dcftroy  mens 
Souls,  to  beget  ua  irreconcilable  averfation  and 
enmity  in  men  to  the  ways  ot  God.  They  devift  dt 

ccUh.l  mmcrs  (faith  the  Pfalmiftj  againji  them 
that  Are  quia  in  the  land,  Pfal.  35.  20.  So7«-.  18 
ii.Cme,fiy  they,  let  m  devife  devices  *i^unf}  Je- 
remijiu  .md finite  him  trith  the  tongue.  And  there 
is  as  liule  equity  in  the  credulous  receiver,  as 
there  is  honefly  in  the  wicked  forger  of  thcfe 
flanrlcrs.  With  one  arrow  of  ceafore  you  wound 
no  Icis  than  thiee,  viz^  the  honour  of  God,  your 
innocent  Brother,  and  your  own  Smils.  As  to 
the  two  former  wounds,  they  will  iu  du«  time  be 
hcalcJ.  God  will  vindicate  his  own  Name  folly, 
and  the  reputation  of  his  innocent  Servants  fhall 
be  cleared  and  repaired  abundantly  j  but  mean 
time  your  Souls  may  perifh  by  the  wounds  preju- 
dices have  "ivcn,  fo  that  yovi  mav  never  be  rccon- 


Thirdly,  If  Profellors  of  Religion  do  iu  fome 
things  aft  unbecoming  their  holy  Profeflisn,  yet 
every  flip  and  failing  in  their  lives  is  no  fijflkient 
Warrant  for  you  to  cenfure  their  perfons  as  hypo- 
crits,  much  lefs  to  full  upon  Religion  it  fclf,  aiul 
condemn  it  for  the  faults  ofthcm  that  profefsir. 
There's  many  an  upright  heart  overtaken  by 
temptation.  You  fee  their  Miicarriagcs,  but  you 
fee  not  their  Humiliations  and  Self-condemnati- 
"  ons  before  God  for  them.  Foul  and  fearfiil  ((aith  Jer.  Difc 
"  a  grave  Divine^  was  the  fcandal  of  Davi<i :  and  •/•^'«^ 
'Svhatwasthc  iffiic  >  prefently  the  Enemies  of'^** 
"  God  and  God  liners  bos',  1 11  to  lift  their  heads, 
"  and  fall  foul  upon  D./-iui  Religion,  2  Sam.  ii. 
they  blafpbcmeJ  tlic  Name  of  God.  O  this  is 
he  that  was  fo  grand  a  Zealot,  that  the  Zeal  of 
"God's  Houfcdideothimup.  j,  the  Man 

"that,  out  of  his  trnnr-ndciif  Zeal,  danced  be- 
"  fore  the  Ark.  1  tu^  i>  he  L..it  prayal  thrice  a 
"  Day,  at  morning,  noon,  and  ni^ht.  This  is 
"  he  that  was  fo  predfc  and  flrin  in  \.\^  F  unil  /, 
'that  a  wicked  pcrfou  Aould  not  ducil  uihii 
"  Houfc.  This  your  great  prccife  Zealot  hath 
defiled  the  Witc,  and  murdered  the  Husband. 
Now  you  fee  what  his  Religion  is,,  now  you  fee 
what  comes  of  this  pra^bMi  of  ib  much  Holi- 
"  ncfs  and  Godlinefs. 

O  that  Men  would  ferioufly  confider  their  Evil 
in  fjch  Cenfures  asthefe !.  what  is  all  this  lo  Re* 
ligion?  Doth  Religion  any  way  countenance  or 
patronize  fuch  Pradices  ?  Nay,  doth  it  uoi  tm- 
partially  and  fevcrely  condemn  them  ?  It  b  the 
glory  of  the  Chriftian  Religion,  that  it  is  pure 
and  undehled,  Jam.  1.27.  Thefe  Practices  flow  ■ 
from  no'  Principle  of  Religion,  nor  arc  charge- 
able upon  it,  for  it  teacheth  Men  the  very  con- 
trary, lit.  2. 1 1,  12.  If  I  fee  a  Papift  fin  boldly, 
or  an  Arminian  flight  Grace,  I  juftly  condemn 
their  Principles  in  and  with  their  Pradices,  be- 
caufe  Popery  fets  Pardons  to  fiile,  and  Armini- 
anifni  exalts  Nature  into  the  place  of  Grace :  but 
doth  the  Dodrinc  of  the  Goipellead  toany  lilL- 
moralities?  Charge  it,  if  yon  can. 

Fourthly,  and  as  fenllefsathing  it  is  to  OQft*' 
dcmn  all  for  the  mifcarriages  and  nuUs  of  fome, 
which  yet  is  the  common  pradice  of  the  World. 
Are  all  that  profeis  Godlinefs  luurc  and  carclefs? 
NOf  no^  many  are  an  ornament  to  their  holy 
Profeflion,  and  the  glory  of  Chriftanity.  And 
why  muft  the  innocent  be  condemned  for  the 
guilty  t  Whatisyonr  reafon  and  ground  for  that? 
Why  might  not  the  Enemies  of  Chriflianity  have 
condemned  the  eleven  Apoltles  upon  the  fall  of 
Jndas  ?  had  they  not  as  good  warrant  for  it,  as 
you  have  for  this? 

Lalllv,  You  little  know  what  a  fuare  of  the 


cilcd  to  Godlinefs  and  its  Protcflbrs  whiUt  you  Devil  is  bid  for  your  Souls  in  all  thofc  prejodi- 
livc,  but  turn  Scofftrsand  PerficiitoR  of  them,    j  ces  and  offences  yon  take  at  the  Ways  and  Profet 

Secondly,  Exair.inc  v.  IicJ^.cr  the  matters  that .  Tors  of  Godlinefs ;  and  v.  I  .it  a  Wo  you  bring  up- 
afc charged  upon  them  as  their  Cr/w«,  be  not  i  on  your  own  Souls  by  them.  You  I'peak  evil  of 
their  D/^r;>'.  Sometimes  it  falls  ont  to  befo,  and  perfons  and  things  you  know  not,  and  prejudice 
if  fo,  you  fight  more  immediately  and  directly  a-  is  like  ftill  to  keep  you  in  ignorance  of  ihzm.Wo  to 

~      '      "   the  War  Id  Ctax%\x  CWiii)  «J  Oftacti  yZsA 

buffed  is  he  that  is  im  tjftitded  »  wt. 
The  devtmh  way  ofntlniihr  the  precious  Soul  opened.' 

XL  The  eleventh  way  wherein  abondance  of 
predous  Souls  perilh  ia  the  Chriftiaiiized  and 

profelfiilg' 


gainft  God  than  men.  This  was  David'%  cafe 
J'fjiL  69.  10.  When  fwepty  and  cLtJlned  my  foul, 
ir.«.a<7  my  n^ranch  :  my  piety  was  turned  to 
reproach.  They  cailcd  his  tears  Crocodile's  tears, 
and  bis  failings  hypocritical  (badowsof  devodOR 


uigui^t-u  Ly  google 


Vol.  I. 


•'A  'Trealije  gT  tlx  Sotd  of  Man, 


 .^3j 


profefliag  World,  is  the  way  of  formal  H^dcrip,  portunityat  JtKtioch  to  Puul  j  tlie  whoktZfty  dflie 
in  Religion  ,  and  Zfjl  about  tlic  Fxrern^.h  of  together  to  attend  the  difcovcriesot  Chrfit5h^ftc 


Worlhip.  Snch  a  generation  of  men  have  in  all 
Agpsimos^rd  ihemfclves  with  the  finccre  Wor- 

fhippci-s  oVGwJ  j  and  the  inducement  to  it  is  ob- 
vious, the «/  CoMitiefs  is  an  honour,  but  the 


firfb  publication  of  the  Golpcl,  and  the  poort7f)5>- 
tites  began  to  tafte  the  fwcetnefsof  rHc  Gofpcl : 
but  the"  Devil  perceiving  his  Kingdom  begin  to 
totter,  immedjatcly  ftirred  up  his  InftriitiTcnts 


VIUUS,  UK  jvrwj  KJvmmtjj  ^  i---"-7   ••  — ^  ........  

■pmer  ofiK'bitrdeii.   By  the/orwfr,  earthly  In- 1  to  peilcaite  the  Apoftles,  and  drive  them  oot  bf 


tcrcfh  m  c  .uxommodated,  by  the  latter tMy  are 
frequently  cxpofcd  and  hazarded. 

Wefitid'in  the  ^fw/f^j  Church  abundance  bf  fiich 
Chaff  intermixed  with  the  Wheat,  which  tbcDO- 
arinc  of  Cbrilt  difcovcrcd  aud  purged  ontofthe 
floor,  M»'  9,  II-  Sach  were  the  rhArifees, 
who  were  exceeding  zealous  for  Traditions,  and 
the  external  Rites  and  Ceremonies  of  the  law, 
but  hiHrardlyftill  of  all  filchinefs,  M»t.  1 5. 7, 8,9. 
Men  that  honoarcd  the  dead,  and  perfccuted  the 
K»ibg  Saints ;  that  reverenced  the  material  Tcm- 
We,  and  dcfttoyed  the  Mflg  Temples  ;  that 
ftrain'd  at  Gtiat«!  of  Ceremonies,  and  fwaJlowcd 
down  the  ^joifcn:  Immoralities.  ^ 

And  well  had  it  been  if  this  generation  had  en- 
ded with  that  Hate  and  time  of  the  Church :.  but 
we  find  a  Prophecy  of  the  increafe  of  theft  Men 
inttie  latter  dap,  iTim.  3.  s-  '^hich  is  cvei  y 
■where  fadly  verified.  Religion  runs  into  ftalk 
aiid  Wadc»  into  leaves  and  fuckers,  which  ftionld 
bfc  concocted  Into  pith  and  fruit.  Yea,  it  is  of  f  id 
confideration,  that  amongft  many  preten- 
ders to  Refonnation,  their  Zeal,  which  ihooid 
HOurilhlheTltAU  of  Religion,  andmiim /m  then 
daily  work  of  Mortification  and  Communion 
with  God,  fpends  it  fclf  in  fotne  by-opinion, 
whilft  ptaaical  godlincfs  vifihly  lan^'^uilheth  m 
their  Converfatlons.  How  many  are  there  that 
hate  dodrinal  Errors,who  yet  pcirilh  by  praftical 
ones !  who  hate  a  falfc  Doftrinc,  but  mean  time 
perifh  by  a  talfe  Heart !  Tis  very  difficult  to  re- 
claim this  fort  of  Men  from  the  error  of  their 
way,  and  thereby  fave  their  S(,uls  from  llcU^ 
liowevcr,  let  the  msans  be  ufcd,  and  the  foccefs 

left  with  God.  .    ,  , 

■  T%t  tlcvmh  my  to  flcll  by  Formality  bjrred  up. 

1 .  Ko  lln  entangles  the  Souls  of  men  fallcr,  or 
damns  them  with  more  certainty  and  aggravati- 
on, than  the  iin  of  formal  Hypocriiic.  It  holds 
the  Soul  fallcft  on  Earth,  and  finks  it  dccpeft  in- 
to Hell.  Therewasnorortof  Men  opon  whom 
the  Do(?.rinc  of  r,  nft  and  the  AfofH^s had  fo  lit- 
tle fuccefs.  and  ctfcit,  as  the  Scribts  and  Pharifuf, 
they  derided  him,  when  PMieMS  afld  Simurs 
trembled  andbdicvcJ,  i.tic  i6.i4>i5'  The  form 
of  Godlincfs  wards  olf  a  11  Convictions:  their  zeal 
for  the  Exttrnals  of  KeUgittt  ftccres  them  againft 
the  fears  of  Damni'  tion,  whilft  in  the  mean  while 
their  Hypocrifie  plunges  tbcm  dwpcr  into  Hell, 
than  others  that  nerer  madefodi  fliewsofS«*IK- 

mtm  and  Ltvethn  .*  fie  ^ii.ul  Aptohit  him  his  ^drti- 
cn  ^fitb  Hyf  ocrites,  Mat.  24.  S 1  i  that  is,  he  fhall  be 
puniflied  in  Hell  as  Hypocrites  are  pnniined,atf£. 
with  the  grcatcft  and  Ibrcft  punifliment.  Hypo- 
aifie  is  a  double  iniquity,  and  will  be  puniftied 
with  double  dcftmdion:  their  ungrounded  hopes 
of  Heaven  ferve  but  to  pully  up  their  wretched 
Souls  to  a  greater  height  of  vaip  confidencc.which 
gives  them  the  moredteadfal  jerk  tn  tnehr  Luttco'- 
tablc  and  eternal  difappointmcnt. 

2.  Blind  fUpcrftitious  Zeal,  which  fpends  it 
fclf  only  aboatthe  £xferK4ti»f  Religion,  ufually 

frcparcs  aud  eug^^^^cth  Men  in  a  moic  vnlcnt 
crfccutionof  ihofcthat  arcrw/Ar^odV^  Wcw- 


the  Country  j  and  wh6  more  fit  for  that  work 
than  the  devout  and  hohoaralile  ^oificn  ?  yiflt 
1 3.      thefe  ftirred  np^eir  Hnsbarfds,  and  all 
they  had  influence  upoo,  tinder  a  fair  pretence 
ofzeal  forthcLnp,  to  Oblhiift  the  progrefs  ofSattn  per 
the  Goffti.  An*  Birel  (faith'one)  like  the  living  Bifd 
to  drav?  others  into  the  Net.  Mcn  of  grcateftnames  "'J''"!!!" 
and  pretenfions  to  Religion,  ifgracelbfs,  arc  the  ilnvdcor 
mod  dangerous  Inftruments  the  Devil  tan  ciU-  afccWit 
ploy  to  the  ruin  and  extirpation  of  true  Godlincfs.  <^'''a«'' 
Sucn  a  Zealot  was  Pant  in  hisunregencrate  ftaite. 

3.  Nothing  is  more  common  than  to  find  nich 
hot  and  zealous  ag9inItf«//«^K«r/7><ip,  whilil  their 
hearts  «t  a^  cotd  as  a  (tone  ih  ttle  FitJits  ahd  If- 
femiah  of  true  Religion.  Many  candifplitc  warm- 
ly againft  jidoration  of  Imrges.,  Graying  to.  Ant  els 
and  Siirrts  departed^  who  all  the  whUe  are  Iikfe 
thofe  dead  Images  whicli  others  worfhlp.  %h'it 
was  a  Zealot  againll  Idolatry,  and  yet  the  vital 
power  Of  tme  Godlincfs  lA-aS  a  ftraiigcr  to  bis 
Soul,  2  I'iaej  10.  15,  16.  The  Pharifccs  fpared 
DO  pains  to  make  a  profdyte^  and  yet  all  the  whilie 
were  the  Children  of  the  Devil  wemlelTts,  Mat* 

This  is  a  iad  cafe,  yet  what  more  common  ? 
The  Lord  o^ien  the  eyes  of  tbele  men,  and  ton- 
vince  tlicm  in  feafon  that  Ihcit-  ZcrA  ru/is  in  the 
Wroas  Channel,  and  f^jeads  ic  fclf  upon  things 
whIcB  lhall  never  profit  thtrt.  Oh !  If  they  *erfe 
but  as  much  concerned  to  proinotc  the  love  of 
God,  and  life  of  Godlinefs  in  themfelvcs  and  o- 
thcrs,  as  they  are  about  fi>me  external  AcddiHits 
and  Appendages  of  Religion,  what  BlcfGii.2s 
v-  ouldthey  be  to  the  World,  and  what  evidence 
V.  ould  tfiey  hafv«  of  thell-  own  fincerity  ? 

T\jc  trrclfth  wity  to  ffe!!  opened. 

XII.  The  twelfth  way  to  Hell,  in  which  many 
Souls  are  b>ried  oa  fnifOothly  and  ftciNvly  to 

their  own  Deflrnflion,  is  the  way  of  merr  Civility 
and  moral  Hor.e^i^  wherein  Men  reft  as  in  a  fafe 
ftite,  never  doubting  bnt  a  dvif  life  will  pttdao^ 
an  iflue  in  a  happy  death.  Motal  Honelty  is 
lovely  thing,  ana  greatly  tends  to  the  peace  and 
order  of  the  World  ^  but  it  is  not  ftving  Crjce, 
nor  gives  any  Man  a  good  title  to  Chrifl  m^d  Sal- 
vation. Indeed  there  can  be  no  Grace  in  that  Soul 
in  which  civility  and  moral  honejly  is  not  found  } 
but  this  may  befoand  in  thoniajuls  that  liave  ad 
Grace. 

That  which  ruins  Mens  Souls,  is  nottheexer- 

cife  of  moral  Vertnes,but  their  reliance  upon 'en^t 
they  ufc  their  Morality  as  a  fhicid  to  fecure  their 
Confcicnces  from  the  conviftions  of  the  Word, 
which  would  fhew  them  their  finful  and  mifera- 
ble  Hate  by  Nature.  Thus  the  PLinfeej^  Luke  1 9* 
11,12.  God,  J  tkank  thee  that  1  ammft  dt  ttbtt 
mm  are^  P.xtortioncrs^  Z'-.jt'jJ^  j4ihi!trrns^  or  even 
as  this  Publican ;  hc  blcUcth  himftlt  in  th6  con- 
ceits of  his  Own  iafeCy  and  happinefs.  Let  de- 
bauch'd  and  profane  per fons  look  to  it,  1  am  well 
enough  j  tho'alas,  poor  man  !  his  being  lefscvii 
at  beft  could  but  procure  him  a  cooler  Hell,  or  a 
milder  flame.  This  was  the  cnfc  of  the  young 
Man,  Mat.  rg.  20.  and  like  a  young  Man  indeed 
btmftosi  Hcfinnmp  lOtlit Jtodcof  his*  dvii 


Digitized  by  Google 


1 


A  Treatife  of  the  Soul  of  Man. 


Life,  and  thinks  it  ftrangc  if  that  He  not  enough 
to  make  a  purchafc  of  eternal  Life.  What  lack  I 
yet  *  Alas,  poor  Soul !  CYcry  thing  ncceflary  to 
Salvation :  the  very  firft  ftone  was  not  laid  when 
he  thougiittiic  building  was  tnUhcd;  Aqdthis  is 
the  cafe  of  mnltitodes,  both  young  and  6ld :  and 
that  which  greatly  confirms  and  fettles  them  in 
this  their  dangcrwBfecurity,  is  the  general,  in- 
diftlnft  Doftrinc  of  fome,  who  pretend  to  be 
guides  to  th  c  o  uls  of  others^  the  fcope  of  whofc 
Miniftry  aims  at  uo  hidier  Djark  than  lo  civilize 
the  people,  and  prds  Moral  Duties  upon  them, 
as  if  this  were  all  that  were  neceffary  to  Salvati- 
on :  nay,'tis  well  if  fome  do  not  induftriouny  pull 
down  the  pale  of  dtftiiiftioa betwixt  MtriOity  and 
^fneration,  and  tell  the  world  in  plain  Englif(>^ 
TKi^  there  it  no  reapm  tefta  a  difference  betwixt  fuch 
MS  *re  boftiuAemd  Uvtmvmty  honef}^  tmdth^tthat 
have  favifJg  Grace  •,  tmd  they  that  do  fo^  are  only  a 
Jm  vh*  4rt  bigh^  (9aeeittd  of  themfeives^  andcenfo- 
riant  •/ others,  -nhm  tbejf  fltt^t  f  vote  formal 
entd  moral. 

This  indeed  is  thcway  to  fix  them  where  they 
are:  HChrifl  had  not  taken  another  method  with 
NkodwiHs.,  and  his  Minlllers  had  not  prelTcd  r/r 
neeeffityof  Rc^ntrationy  and  the  infuffuKmy  of  mo- 
rd  boaefty  t9%dvMi9H^  how  thin  had  the  number 
of  true  Converts  been,  tho'  at  moH:  they  are  but 
au  handful  in  comparilbn  of  the  Unreitnerate ! 

Oh  thatGod  would  Ucfs  what  follows,  to  un- 
deceive and  favc  fomc  poor  Soul  out  of  this  dan- 
gerous liiare  of  the  Devil! 

Till  tmelfth  Tpay  to  DamftAtioubarrtd  hy  tfiree 
Ccnftdcraticns. 

1.  Blind  not  your  fclvcs  with  the  luftre  of  your 
own  moral  Vertoes,  a  life  fmoothly  drawn  with 
Civility  thro'  the  world:  for  tlio'  it  mnfl:  bcai;- 
knowlcdgcd  there  is  a  lovcllneis  and  attrading, 
fweecndf  in  Morality  and  Civility,  yet  thefe 
things  rather  refpetS  farr/j than  Ilcnin^  and  are 
dcHgned  for  the  confcrvation  of  the  Order  and 
Peace  of  this  World,  not  for  your  Salvation  and 
Title  to  thcWorld  tocomc.  Withoi^t  Ji^fliccand 
Truth,  Kingdoms  and  Commormealths  would  be- 
come Mountains  of  prey  and  DentrfroUmy.V/befe 
there  is  noTruH,  thcrecanbenoTraflKk  ind 
where  there  is  no  Truth,  there  can  be  no  1 1  uit. 
Civility  is  the  very  Bafis  of  humane  Society,  a 
world  of  good  accrues  to  men  by  if,  and  ahnn- 
jdajnceofmilchici  is  prevented  by  it  ^  bunt  never 
ga?e  any  man  an  hterefi  in  Chrifl^  or  a  Title  to 
Salvation.  The  Romans  Litccdemom^^r'^  v;ho 
pcrilhed  in  the  darkncfs  of  Heaihcnifm,  excelica 
m  Morality :  there  is  nothing  of  Chrifi  or  Regene- 
raticti  ill  thefe  thing'^,  how  much  of  evcellcncy  fo- 
ever  be  afcribed  to  them.  Pad  the  J-hanfee  w;is  a 
blameleisperfi)atoadilagthe  Law,and  yet  at  the 
fame  time  not  only  titterly  ignorant  ofChrifi^  but 
a  bitter  Enemy  to  him  and  all  that  were  his.  Till 
^<m  can  find  another  way  to  Heaven  than  by  Re- 
rener  stiffly  Repent  once.,  and  Faith^  ncvcr  lean  Upon 
fuch  a  d  ecci  tful  and  rotten  prop  as  mecr  Qvility  is. 

2.  Cizilizjid  Nature  is  mifutliified  Nmutrt  ftiU; 
and  without  5.u-  ■  ff!o«  there  is  no  Salvation^ 
Heb.ii-^A-  Civ  i  hty  adornctJi  Nature,  but  doth 
not  change  it.  Mor  al  Vermes  arc  fo  many  fweet 
flowers  ftrewr-i  over  a  dead  Corps,  which  hide 
the  loathfomnci  >  ol  it,  but  iiifplre  not  life  into  it. 

Al,rco„.  IVfonlity  hides  and  covers,  but  never  mortifies 
Axx\  non  hor  cures  thcCormptions  of  Nature  j  and  morti- 
abA  indit  £e(i  tfecy  njuft  be,  or  you  cannot  be  laved.  Take 
I'  -  ix-  tiie^  Natmreintfw  World>  and  letit  beador- 


VoL  I 


ncd  with  a"]  the  Oraamtnts  of  Morality  f  which 
tliey  call  Homitetical  rertues )  and  add  to  thefealt 
the  common  gifts  of  the  Spirit,  which  ar«for  af- 
fiflancc  and  miniftry  •,  yet  ali  this  cannot  fcoire 
that  Soul  from  Hell,  or  be  the  ground-work  for 
a  juft:  claim  to  any  promife  of  Salmion :  ad  thii  • 
is  but  Nature  improved,  not  yr?tficrateJ.  Mora- 
lity is  neitherproduc'd  as  faving  Grace  is,  nor 
works  fuch  efftds  as  Grace  does.  There  are  n(< 
pangs  of  Kepe/.'tMce  introducnig  it,  it  may  coft 
many  an  akinrhead^  but  no  aJung  heart  for  Sin; 
no  fuch  diftrefled  outcries  as  that  JBfs  2, 37.  Mm 

and  Brethrer^  rrh.tt ^raH  rre  do  ?  Nor  doth  it  pro- 
duce fuch  humility,  felf-abafcment,  heavenly  tem- 
pers and  tendencies  of  Soul,  as  Grace  doth.  Chcac 
not  your  T !-  c ,  then  in  fo  important  a  co&oern  a< 
Salvation  is,  with  an  empty  ftiadow. 

3.  Qvility  is  not  only  found  in  multitodes  ttiat 
arc  out  of  Chrifi,  but  may  be  the  caiife  and  rcafon 
why  they  arc  ChrtfiUfs.  Miftake  not,  1  am  not 
pleading  the  caufc  of  Profanenefsy  nor  difputing 
Civility  outof  the  World  •  I  heartily  wi(h  there 
were  more  of  it  to  be  found  in  every  place,  it 
would  exceedingljf  promote  the  Peace,  Order, 
and  Tranquility  of  the  World :  but  yet  it  is  cer- 
tain, that  the  eyes  of  thoufands  arc  fo  dazled 
with  the  luftre  of  their  own  Morality,  that  they 
fee  no  need  of  Chrijl^  nor  feel  any  want  of  hit 
Ri£ljt£Oiif»efs^  and  tiiis  is  the  mine  of  their  Souls. 
Thus  Chrift  brings  in  the  Phdnfee  with  his  pnrad 
boaft,  that  he  is  no  Extortioner^  JlduUerer,  noritn- 
jun-^  or  fnch  an  one  as  that  Ptdflican,  Luke  18.  1 1> 
Ob  what  a  Saint  doth  he  vote  himfelf,  when  be 
compared  his  life  with  the  other's  1  Well  then, 
beware  you  be  not  dcceiv'd  by  thinking  you  are 
fate  becaufc  you  are  got  oatof  the  dirty  road  to 
M<  11,  when  all  the  while  you  are  only  ftcpt  over 
the  hedge  into  a  elcancr  path  to  Damnation. 
Tom  have  hadajhen  account  of  fome  fetoeftb^mt* 
ny  way  s  in  which  the  n  j  . .. .  Souls  of  Men  are  eter- 
ruHy  tojl :  let  us  hi  ttjiy  afp/y  it  in  the  following  In- 
ferences. 

If  there  be  fo  many  waysof  lofing  the  Soul,  and  bfir^t^ 
fuch  multitudes  of^  Souls  loft  in  every  one  of 
them,  then  the  nanAir  rfftvtdSotds  miBnudtho 

fATffi/jriT  [mall. 

1  lie  number  of  the  Saved  may  be  conlidcred 
zhhtx  ajbfolittelyox  comforoMS^,  Itt  the Erft COII- 
fidcration  they  appear  great  and  many,  even  a 
i^rcat  multitude  w  hich  no  man  can  number.  Rev: 
7, 9.  but  if  com  pared  with  thofe  that  are  loft,  they 
make  but  a  fmall  reinnant,  lla.  1.  9.  a  little  fioci. 
Mat.  1 2.  32.  For  when  we  conlider  how  vaftly  the 
Kingdom  of  Satan  Is  extended,  who  is  called  the 
God  of  this  Ifoild^  from  the  world  ot  people  who 
arc  in  fubjcctioa  to  him ;  how  fmaU  d  par  tof  thi? 
earthly  Globe  is  enlightened  with  ihc  Ueams  of 
Gofpcl-light,  and  that  Satan  i=  t!.c  Kkn  jwledg- 
cd  llulerofall  thereft,  £fh.  6.  iz.  i^ut  when 'tis 
farther  conlidcred,  that  out  of  this  fpot  on  which 
the  light  of  the  Gofpel  is  rifeu,  the  far  grcateft 
part  are  loft  alfo  .•  Oh  what  a  poor  handfbl  re- 
mains tojefsis  Chrift.,  asthc  purchafc  of  his  Blood! 

*Tis  of  trcmbUng  conudcration,  !  ow  mnv.j 
thoufands  of  Families  amon^IL  us  arc  nicer  Nui- 
feries  for  Hell,  Parents bringmg  forth  and  breed* 
ing  up  Children  for  the  Devil ;  not  one  wo!  d  of 
God  (except  it  be  in  the  way  of  Blafphcmy  or 
Profanenersj  to  be  heard  among  them.  How  na» 
turall]^  thdr  ignorant  and  wicked  Education  puts 
them  in  tlie  coarfeand  tide  of  the  World,  which 
carries  them  away  irrefiftiUy  to  ikil  ^  bow  one 

finncr 


Digitized  by  Goo^Ie^ 


VoL  L 


A  Treatife  of  the  Sbul  ^  Man, 


happincfs,  thefcare  gone:  aii''  ilic^c  !;cin,:^,  ^'onc, 
what  can  remain,  but  a  tormenting  piercing  liaht . 
of  thofc  things  for  which  yoo  have  loldf  them  ? 


flccc  !cr  IIS  cflirtiatc  the  rJ!  off-:,  hk.J  fee  irh.n  hfe,  lit 
a  drtiuijnl  thing  thM  ts  which  men  commonly  ffort  • 


Cnner  confirm?  and  animate?  another  in  the  lanie 
iiaftil  courfe,  till  they  be  all  pall  hope  or  remedy  \ 
how  the  Jti'ribsretakai  with  the  baits  of  fenfual 

plcafurcs,  and  the  Voor  loH  in  the  brake  of  di- 
llradiug  worldly  cares,  except  here  and  there  a 

SonlplackMoatoftiliefiiareof  the  Devil  by  ^\^i^^tiftlvttr»%t^  MiAnuiiitfo  light  of :  if  itntt'vi^ 

wonderful  power  and  arm  of  God.   On  the  one  !ii  vrone  and  i^jKiy  to  iheSoul^  hta  the  (tfi  rndtuier 

fide,  you  may  fee  multitudes  drown'd  in  fPw  Tro-  min  of  rice  Soul  for  tvcr.  ' 

fxncnefs  Mid  Dthtutchtry    and  on  the  other  fide.  It  is  faid,  Prov.  8.  36.  He  that pmcth  jgninjl  me^ 

many  thoufands  feciirely  flecping  in  the  flate  of  wronocth  his  own  5:../    Ai;J  if  rhis  weic  all  the 

Civility  and  Morality,  bome  Key-cold,  and  with-  mifLhicf  findid  us,  it  were  bad  enough  ^  a  wrong 

out  the  toft  fcnfe  of  Religion   others  HeU-het  to  the  Soul  is  a  greater  evil  than  the  ruio'eof  the  ' 

with  blind  zeal  and  fuperllitious  madncfs  againll  Body  or  Ef^ate,  and  all  tlic  oi:tward  enjoyments 

irwe  Godlinefs  and  the  fmcere  PraUitioncrs  of  it.  of  tliii  life  can  be  :  but  to  lofe  the  precious  Soul, 


SoQie  living  all  their  days  ucder  the  0rdina?icei  of 
God^  and  never  touch'd  v.  ith  any  cenviction  of 
their  fin  or  mifery  others  convinc'd,  and  making 
fome  faint  ofkx%  at  Religion,  but  their  convifti- 
ons  (like  bloflbms  nipt  with  a  frofty  morning) 
fall  off,  and  no  fruit  follows.  And  as  Rubies,  Sa- 
fbins^iaA  Diatnends  are  very  fe  w  in  comparifon 
of  the  Pehi-lcs  and  common  fiones  of  the  Earth  ^  {b 
arc  true  Chrijtt.Ms  in  tomparifoa  of  multitudes 
perifli  in  the  fnares  of  Satan. 

\lffff  II  Ilovf  little  re.ij'on  h.fje  the  inrrtfener.ne  to  glory 
(tndboafi  themfelyes  iti  their  earthly  Mqaifitioni  Mid 
/kcCtjfit^lMlfi  mean  timet  their  Sous  are  loJt  >  they 
have  gotten  other  things,  but  loH  their  Sowls. 
*Tis  ftrangc  to  lee  how  fome  men  by  rolling  a 
JinallFortuneupand  down  the  World  (as  Boys 
doaSnow-ball)  have  incrcafcd  the  hesp,  and  rai- 
-fed  a  great  Eftatc  ^  they  have  attaiacd  their  dc- 
jign  and  aim  in  the  World,  and  hug  themfclvcs 
in  the  pkafcd  thon^hts  of  their  happincfs :  but, 
alas!  among  all  the  thoughts  of  their  gains  there 
is  not  one  thought  of  what  they  have  loft.  Oh? 
if  fucha  thought  as  thi*;  cou'd  find  loom  in  their 
hearts:  J  have  gotten  a/i  Fp.ne,  bm  I  have  I  ail  ray 
Soul  I  have  much  tfthe  1 1  'odd,  but  nothing  of  Chrifl  ^ 
Cold  iwd Silver  I  hitt'e,  hutCr.'.ce,  Peace  and  Pardon 
I  have  not  \  tny  Body  is  mil  provided  for,  but  my 
Soul  I  <  -/.! keJ,  mfty,  and it^hme.  Snch  a  thought, 
like  the  Sentence  written  on  the  Wall,  would 
make  their  hearts  quail  within  them.  Wliat  a  ra- 
pture and  tranfport  of  joy  did  the  fight  of  a  ftill 
Barn  call  that  worldling  into !  Luke  12.  ip,  20. 
Soul,  take  thine  eafe,  e/tt,  drini,  and  be  merry  •,  little 
dTeaming  that  Death  was  jnit  then  at  the  door 
to  take  away  the  Cloth,  Gueft,  and  all  together ; 
that  the  next  hour  bis  Friends  would  be  fcram- 
bling  for  his  Eflate,  the  Wtms  for  fais  Body,  and 
the  Dei  ib  for  his  Soul. 

Oh !  how  many  have  not  only/oj7  their  Souls 
whilft:  they  have  been  drudging  for  the  World, 
but  hive  fold  their  Souls  to  purchalc  a  little  of 
the  World  ;  parted  by  confent  with  their  Ixft 
treafurc  for  a  very  trifle,  and  yet  think  they  have 
a  great  bargain  of  it !  Surely,  if  poor  finners  did 
but  apprehend  what  they  have  loH,  as  well  as 
what  they  have  gained,  their  gains  would  yield 
them  as  little  comfort  as  J/u/m's  Money  did  for 
which  he  fold  both  his  Sonl  and  Saviour.  Inflead 
of  thofe  pleafing  frolicksof  wanton  worldlings, 
what  3  cold  Oliver  would  run  thro' all  their  bones 
and  bowels,  did  they  but  undcrlland  what  it  is  to 
lofe  a  gracious  Cod  and  a  preciotisSoill, and  both 
eternally  and  irrecoverably ! 

1  he  jiift  God  remains  ftill  to  avenge  and  punifh 
thcfinner:  b  it  the  Favonr  ot  Gcd,  that  fricr.Jl) 
look,  is  gone  ;  ihe  Peace  of  God,  that.  Heaven 
.    Upon  Earth,  is  gone  j  the  Elleoce  of  the  Sonl  re- 


and  deftroy  it  to  all  eternity.  Oh  who  can  efM- ' 

mate  fucli  a  lofs  ?  Now  the  refult  and  laH  cfTcft 
of  fill  15  deatli,  the  death  of  the  precious  Soul, 
Rom.  6.11.  The  end  of  thofe  things  it  ieeith,  SoExtk.  . 
1  8.  4.  The  foul  rl):a  ^tfj/.tth  (J^afldle. 

Sin  doth  not  deliroy  the  being  of  the  Soul  by  . 
annihilation,  but  it  doih  that  which  the  Damned 
(hall  find  and  acknowledge  to  be  much  worfc  3  it 
cuts  olFthc  Soul  from  God,  and  deprives  it  of  all 
its  felicity,  joy,  and  pleafure,  which  confifts  iii 
the  enjoyment  of  him.  Such  is  the  dolcfulnefs 
and  fcarfulnclsof  this  rcfuk  and  ilTuc  q£  iin,  that 
when  God  himfelf  fpeaks  of  it,  heputsonapa'F- 
fion,  and  fpeaks  of  it  with  the  moit  feeling  con- 
ceruncnt  ;  £iek.  33.  ll.  yls  J  live,  faith  the  Lard, 
Ihmiem^ti^ifte  in  the  death  of  the  wicked:  Twm 
ye,  turn  ye,  for  Tfhy  will  ye  Mr,  0  houfs  of  Ifracl? 
(j.  d.  Why  will  ye  wilfully  caft  away  your  own 
Souls  ?  Why  will  ye  chuft  the  pleafurcs  of  fin  for 
a  fcafon  at  the  price  of  my  wrath  and  fury  pou- 
red out  for  ever?  Oh  think  of  this,  you  that 
nuke  fo  light  a  matter  of  committing  fin !  We 
pity  thofe  who  in  the  dcptli  of  Melancholy  or 
Dcfpcration  lay  violent  hands  upon  thcutfelves, 
and  in  a  defperate  niood  cot  their  own  Throats : 
but  certainly  for  a  man  to  murder  his  own  Soul, 
isanad  of  wickednefs  as  much  beyond  it  as  the 
value  of  the  Sonl  is  above  the  Body. 

Wh.n  itti  Invaluahle  A  fcrcy  is  "frfiis  O^risl  to  the  Jn^^Pf^ 
Worid^  who  came  on  furfoft  to  Jcefc  and  to  fave  futh 
as  were  lofl  f 

lii  Adam  all  were  fhipwrcck'd  and  cafl:  awrry, 
d>m/  is  the  Plank  of  Mercy  let  down  from  Hea- 
ven to  fave  ibme.  Tbelo&  of  Souls  by  the  Fall  had 
been  as  irrecoverable  as  the  lofs  of  tnc  fallen  An- 
gels, had  not  God  iu  a  way  above  all  humane 
Thoughts  and  Counfels  contrived  the  method  of 
their  Redemption.  'Tis  aflonifhini^  to  confider 
the  admirable  harmony  and  glortouii  triumph  uf 
all  the  Divine  Attributes  in  this  great  Projeft  o^ 
Heaven  for  the  recovery  of  loft  Souls.  'Tis  the 
wonder  of  Angels,  1  Pet.  i.  i  i.  The  great  My- 
fteryofGodlinefs,  1  Tira.  3.  \6.  the  matter  and 
burden  of  the  triumphant  Song  of  redeemed 
Saints,  P.ev.  1 .  5.  And  well  it  may,  when  we  con- 
lidcr  a  more  noble  Species  of  Creatures  fina^y 
loft,  and  no  Mediator  of  Reconciliation  appoin- 
ted betwixt  God  and  them  :  this  is  to  fave  an. 
earthen  Pitcher,  whilft  theV'clRl  of  Gold  islet 
fall,  and  no  hand  ftretched  out  to  fave  it. 

But  what  is  moft  aftoniOiing  is,  that  fo  great 
aFcrfon  as  the  Son  of  God  IhoUld  come  himfelf 
from  the  Father's  Boforo,  to  iave  us  by  putting 
himfelf  into  Our  room  and  ftead,  being  made  a 
Ci;:Tc  for  Cd.  3.  13.  he  leaves  the  hofom  of 
his  Father,  and  all  the  ineflable  delights  of  Hea^ 
ven,  difrobes  himfelf  of  his  Glory,  and  isfoiuid 


mains  ftill,  batttspiirity,  peac^  joy,  hope,  and  iafafhion  a  a  Man,y€aibecooic$asaW(ttidsbd 
VoL  I.  M  m  m  m  00 


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6^6 


Jl  Treatije  of  the  Soul  of  Man-, 


Vol.  I. 


no  Man,  fubiniw  tothelowc!^  /Icpand  degree  of 
Abafemeat,  to  &ve  loft  SiBtten.  What  a  loyr 
ftoop  doth  Chrift  make  in  hb  Hamiliatimita 
catch  the  Souls  of  poor  ^t):iiers  out  of  Hell !  Here- 
in was  Love,  that  God  fcnt  his  own  Son  to  be  the 
Ftopitiatibn  for  our  Sins,  i  J«h.  4.  la  and  fo 
Clod  lovcJ  the  World,  'Job.  3.16.  at  [this  rate 
be  was  content  to  lave  loft  Sinners. 

How  fealbnabtewas  this  work  of  Mercy,  both 
in  its  general  £A-tiinVfOT  to  the  World  in  the  In- 
camauon  of  Chrift,  and  in  its  partial lar  y^^p/i- 
emimto  fhcSoal  of  every  loft  Sinner  by  the  Spirit ! 
Whi:'.  he  v,  :js  ftrft  exhibited  to  the  Wrrld,  he 
found  them  all  as  loft  Sheep  gone  altray,  every 
ooetiindng  to  hb  own  way,  Ifa.  5 3. 6.  no  fpeaks 
of  our  loft  Eftatc  by  Nature,  both  cnfletllvdy  ox 
in  general.  Wt  ^«att  ajhay^  and  dijirihutivety  or 
Itt  pardcolar,  Evmjmftimitdtplnttmmayi  and 
tfiea  in  the  fulnefs  of  time  a  Saviour  appeared. 

And  how  feaibnable  was  it  in  its  particular 
applicvtion?  HowiJbcurely  were  we  wandering 
onwards  in  the  paths  of  Dcllrutflion,  fearing  no 
danger,  when  he  gracioully  opened  our  eyes  by 
cteviOion,  and  polled  us  back  by  heart-turning 
Grace!  No  Mercy  like  this:  It^aa  oftonilhtng 
ad  of  Grace  that  ibaiids  alonfc 

Jfthrre  be  fo  many  ways  t0  I&My  md  fi  few  that 
tfc.-fr horv  Are  a!!  c onceraedtt  firivf  tn  tht  Mtnojt 
for  their  mn  Salvation  .' 

'  In  LiAe  19.  23;  a  certain  Perfbn  propoleda 

curious  qiicllion  to  Chri'V,  Lord,^  are  thne  few  th^t 
befavedf  He  i"aw  a  multitude  flocking  to  Chrift, 
and  thronging  with  great  zeit  to  hear  him,  and 
he  could  not  conceive  but  Heaven  muft  fill  pro- 
portionably  to  the  numbers  he  favv  in  the  way  thi- 
tlltt:  butChriftfs  anfwer,  ver.  24.  at  once  re- 
btikcs  the  curioDty  cf  the  Qiicftionift,  fully 
folves  the  queftion  propounded,and  fcts  home  his 
own  doty  and  greateft  woncernments  upon  him. 
It  rebukes  his  curiofily,  j.id  h  a  il  i  e  fhnnld  fay, 
Be  the  number  of  the  SavcJ  more  or  Icis,  what 
is  that  to  ihee  ?  ftrivc  u.-ju  to  be  one  of  them.  It 
fully  folves  c':5  qucftio.i  prnponnrkd,  bydiftin- 
guiOiing  thofe  that  attei.J  jpon  the  means  of  Sal- 
Tation  into  5(vilir/ and  Srrtifm.  In  the  firft  re- 
fpeft  there  are  many  who  by  a  cheap  and  ejfy 
profeffion  feek  Heaven  ^  but  take  them  uuiler  the 
notion  oSStriwerij  i.  t.  perlbns  heartily  ingaged 
in  Religion,  and  who  make  it  their  bulinefs^and 
fo.they  will  fliriukupiotoa  fmall  number  ^  and 
it  prefieth  home  his  ^eat  bufinefk  and  concern  up* 

on  him,  Strive  to  enter  in  at  the  flratt  Gate. 


depends  upon  the  fuccels  of  it.  A  man  is  not 
crowned,  except  he  ftrivc  ImlHHy^  i.  e.  fuccefs- 
fclly  and  prevalently.  O  therefore  lb  run,  fi» 
ftrivc,  that  yc  may  obtain.  Ifyou  h;n  c  nny  v  1- 
iue  for  your  Souls,  if  you  would  not  beniiferablc 
to  Eternity,  ftrive,  ftrive.  Believe  it,  you  will 
find  that  the  aflltrancc  of  Salvation  drops  not 
down  from  Uraven  ioia  night-dream,  as  ihtTmb 
fable  their  .>#(r«rjnr  to  have  done  in  chat  i!«/«r# 
IjMdli,  Night  of  c?cminion,  as  they  call  it ;  no, 
no,  the  Righteous  thcmfdvcs  are  fcarcely  favcd : 
many  leek,  bat  few  find ;  ftrive  then^Mre  as  Men 
and  Women  that  are  heartily  concerned  tor  their 
own  Salvation.  Sit  not  with  folded  arms  like  fi> 
many  heaps  of  ftupidity  and  floth',  whllft  the 
door  of  hope  is  yet  open,  and  fuch  a  fwcet  voice 
from  Heaven  calls  to  you,  laying.  Strive,  Souls, 
ftrive  i  if  ever  you  cxped  60  beparcakdsof  the 
Blcfledncfs  that  is  here  to  be  enjoyed,  ftrive  to 
the  uttermoft  of  your  abilities  and  opportunities. 
Such  a  Heaven  is  worth  ftrivifl|  to  obtain  \  fuch 
a  Hell  is  worth  ftrivrn^:  to  cfc.ipe  ;i  fuch  aoiil» 
Valuable  Soul  is  worth  Itriving  to  lave. 

I  confeis  Heaven  Is  not  the  purdiafe  or  reward 
of  your  flrivir  T,!  No  Soul  Inall  boaftinply  fay 
there,  Is  not  this  the  Glory  which  my  duties  and 
diligence  purchaftd  for  me  f  And  ^pet  00  tiie  other 
fideit  is  true,  that  without  nrivujg  you  fhall 
never  fet  foot  there.  Say  not,  it  depends  upon 
the  pleafure  of  God,  and  not  upon  your  dili- 
t!,tiice  i  for  iris  JnreJ  will  and  ple.ifiir:  tn 
bring  men  to  Glory  in  the  way,  tho'  not  for  the 
lake  of  their  own  ilriving.  As  in  the  works  of 
your  civil  Calling,  you  know  all  the  care,  toil, 
and  fweatof  the  Husbandman  avails  nothing  of 
itielf,  except  the  Son  and  Rain  quidcen  and  rt^ 
pen  the  Fn;it<;  of  the  Earth  ^  and  yet  no  wife  man 
will  ncgled  plowing  and  harrowing,  fowingand 
weeding,  becaofethefehboors  avail  sotwiatoot 
the  influence";  of  Heaven,  but  waits  for  them  in 
the  way  of  his  duty  and  diligence:  rational  hope 
fets  all  the  work!  awork.  Do  they  )>h>w  in  hope, 
and  fbw  in  hope,  and  will  not  you  pi  ay  In  hope, 
and  hear  in  hope  ?  You  that  know  your  Souls  to 
be  hitherto  ftrangers  to  Chrift,  and  tiie  regene- 
rating work  of  the  Spir  it  -,  how  is  it,  that  yoti 
take  them  notafidefomctimesoutot  thcdiftrad- 
ing  noifc  and  hurries  of  the  World,  and  thus  be- 
ir.oan  then;  ? 

0  p.)  foor^  groielefs,  OariJiUp,  mtftrahle  SouLf 
hm  fid  M  cafe  art  tmn  int  mkm  lutvtt  hr  riw 


*  vczT'  fflteff  the  hm-JcK  of  fin  ;  thonfands  in  the  World 
By  Gate  underftand  wiiatlbever  is  introdu^livc  ■  are  ilriving  and  I  aloounv^^  ft  arching  and  fra^ng  to 
to  Blefledncfs  and  Salvation.  By  the  Epithet firait,  \  mah  their  Calling  and  "^FJeSlion  jmrty  ttm 
underftand  the  difficulties  and  feveritics  mend-  '  fitted  riiP  v.uthfoTdedhMids  in  a  fupine  re^ardlefnefs 
ing  Religion,  all  that  fufTering  and  Mi-<icnh\  of  the  rntfny  that  is  LtfteningMfontbee.  Cans!  thim 
which  ulofc  that  are  bound  for  Heaven  m\xfl\endiirttbe demiiraigWrMh ofGod!  CMSftboaiwet 

count  andcaft  upon.    And  by  flrizin^^  uadcr- i  rr/r/;  ^tYr/,i,7/w^ /'«>■;.•  HaTf-  tlon  fancied  .1  to- 

ftand  the  diligent  and  coaftant  ufc  ot  ail  thofc  ^  lerablt  Heli  ?  Or  u  it  eajy  to  perijb  ?  iVhy  doil  thou 
meatts  and  duties,  how  hard,  irkfom,  and  coftly  j  not  cast  tfxy  felfat  the  fiH  tf  Qmfty  and  cry  as  long 
fbevcr  they  be.  The  word  iyutll^i^  hath  a  deep  <»  bre.ith  rr///  /*</?,  /.cr*-/,  fny  a  finfuly  miferahle^ 
Scnfeand  Empbalis,  and  imports  Ihiviug  cveri  mdoiuj  ofid  feH  condemning  Soui ?  Lord,  fmte  this 
to  an  agony  :  and  this  duty  is  enforced  two  ways  rocky  Hearty  fut, 
upon  him,  aad  every  Man  elfe ;  firll  by  the  in- 
difpatable  Soveraignty  of  Chrift,  from  whom  the 
coaimaad  comes  and  alio  from  the  deep  intereft 
and  concern  every  Soul  hatli  in  the  commanded 
duty.  It  is  not  only  a  limplc  compliance  with 
the  Will  of  God,  but  what  alfo  involves  our 
own  Salvation  and  eternal  Happiaefs  in  it:  our 
gi  e4t  duty  and  our  great  intcrcit  arc  twilled  to 


rocfy  Hearty  fidnbu  t^s  ffuUertt  JVilty  kttd  md 

f^ze  iiTj  H':d*ric  So:J  ret '\  to  periflj.  The  charaileri 
oj  Death  are  nfon  it  masl  be  thanked  or  condema- 
edi  mi  that  in  a  Utile  time.  Bowels  of  fity^  bear 
the  cry  of  a  Soul  diftrefftd  and  ready  to  fcrijh. 

And  you  that  do  not  underftand  the  cafe  and 
ftate  your  Souls  are  in,  have  von  never  a  BihU 
near  you  ?  O  turn  to  tliofc  jilaces,  1  Cer.  6.  9, 
10.  where  yoo  will  prefently  find  the  more  obvi- 
g«thsriathU  commaai  ^  yjaat  eternal  iiisifiAHt&  qus  marksaiid  charaSersGod  hatK  fee  ^^^^^^ 


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VoLI 


A  Treatije  tf  the  Soul  ^  Mm. 


617 


Chiidrea  of  Perdition  \  and  if  you  find  not  your 
fclf  in  that  Catalogue  among  the  Unrighteoos, 
Fornicators,  Idolaters,  Adultercri  EfTciniiiatc, 
Thieves,  Covetous,Drunkards,  Rcvilers,  Extor- 
tioners, &c.  then  turntojofew  3.  3.  and  rolemn- 
lyask  thy  own  Soul  this  queftion,  Am  I  born  a- 
gain?  Am  I  a  new  Creature  ?  orfbillintbe  iame 
condition  I  was  born  in  ?  What  folid  tvidenccof 
the  new  birth  have  1  to  rely  upon,  if  I  were  now 
witbiii  1  few  gaf];>s  of  Death  ?  Am  not  I  the  Man 
or  \\  omau  who  live  in  the  very  fame  fins  which 
the  Word  of  God  makes  the  Symptoms  and  Cha- 
racters of  Damnation  ?  And  doth  not  vK^Cmfci- 
erne  witnefs  againft  me,  that  I  am  utterly  void 
and  deftituteof  all  that  faving  Grace,  and  a  mecr 
fb-anger  to  the  rcfccnerating  work  of  the  Spirit, 
without  which  there  can  be  no  we11-bottoni*d 
hope  of  Salvation?  And  if  lb,  are  not  the  tokens 
of  Death  upon  me?  Am  not  I  a  pcrfon  markt 
out  for  mUery  ?  And  fliall  I  fit  ftill  in  a  ftatc  of 
fo  much  danger,  and  not  once  ftrivc  to  make  an 
efcape  from  the  Wrath  to  come?  Is  this  vile  Body 
worth  fo  much  toil  and  labour  to  fupport  and 
prderve  it  ?  And  is  not  my  Sool  worth  as  much 
f  >'  p  nnd  tlili  '^cnccto  fccure  it  from  the  evcrlaft- 
lag  wratli  ot  thc  g,rcat,  juft,  and  terrible  God? 
O  that  the  confideration  of  the  Wrath  to  come, 
the  mtiltitiidcs  all  the  World  over  preparing  as 
luel  for  it,  and  the  door  of  opportunity  yet  held 
open  to  Souls  by  the  hand  of  Grace  to  cfcape 
that  Wrath,  might  prevail  with  thy  heart.  Rea- 
der, to  ftrivc,  aud  that  to  the  uttcrmoft,  to  fc- 
cure thy  precious  Soul  from  the  impending  ruin- 

Ephes.  5,16. 

^-Re^ecwirr  the  tifw(ctOp^0itlimiy}J^» 
cauJe  the  days  are  evil. 

TIME  is  dclervcdly  reckoned  among  the 
moftpredoos  Mercies  of  this  life^  and  1 
that  which  makes  it  lb  valuable  are  the! 
commodious  fcafons  and  opportunities  for  Saiva-  j 
tion  which  are  VOVdififiEd  to  us  therein,  Oppor-| 
tunity  is  the  golden  fpot  of  Time,  tic  P.vcct  :.nd 
beautiful  flower  growing  upon  theftalk  of  Time.  | 
If  Time  be  a  Ring  of  Gold,  Opportunity  is  the  j 
rich  7>.'.-?w<.Wthat*'givcs  it  both  its  value  and  glo-| 
ry.  The  Apoftie  well  knew  the  value  of  Time  \ 
and  feeing  how  prodigally  it  was  wafted  by  the 
mod,  dorh  therefore  i;i  t^'is  place  carncflly  prefs 
all  men  to  redccra.five  and  improve  it  with  the  ut- 
moft  diligence.  In  this  and  the  former  V.  we  have» 
\ft.  The  Duty  injoined,  W.tlk  tirtiarff^y. 
2fy.  The  JnjMadion  explained  j 
I.  More  generany,      m  fi«tsy  Iwt  Mwife. 

1.  Morefnrtiailarly,  Redeeming  the  lime. 
3.  The  ICxhortation  ftrongly  iofbrced  witli 
i  powerful 

Motive,  Becat'fc  the  diyi  ,u-e  evil. 
Among. thcfc particulars, my  Dircouricisprin- 
clpiHy  con^ned  about  the  Redemption  ofTime 
or  Opportuniticf,  which  in  this  life  are  E^raciotif- 
ly  vouchlafcd  us  in  order  to  that  which  is  to 
come :  aud  here  it  will  be  needful  to  inquire, 
I.  What  the  ApnHlc  mcuiiS  by  T^mt. 
.  2,  What  by  tliC  Kedemftion  ofTime. 
I.  Time  is  taken  more  largely  or  ftri^Vly  ac- 
cording to  the  donblc  acceptation  of  the  Hebrew 
word  ^  which  Iignilies  fometimes  Time.,  and 
fbicetimes  Occafion.,  Sc^ifm^  or  OmMntiity,  and 
accordingly  is  expraft  bf  ji«/rfl^  and  mtt&t,  Tm^ 
VoLli 


fta  and  TemftfiivitAi :  the  latter  is  the  word  bete 
ufed,  and  denotes  the  comibodioufneis  arid  fit* 
nefs  of  fome  parts  of  Time  above  others  for  the 
fuccefsful  and  profperous  managemem  and  accom- 
plBhment  of  onr  main  and  great  Biifinels  here, 
which  is  to  fecure  our  intcreft  in  Chrifl,  and 
glorify  God  in  a  courfe  of  fruitful  Obedience.  For 
tbel^  great  and  weighty  Purpofes  our  time  is  gni- 
ciouny  !en/thc.'!cd out,  and  many  fit  opportunities 
prefented  us  in  the  KJfevolutions  tbcreoll 

2.  BjthtRtJtmption  ofTime  we  muft  un^er- 'e ^^^^^ 
ftandthc  ftudy,  care,  and  diligence  of  Chriflians  ^^^„ 
at  the  rate  of  all  poUiblc  pains,  at  the  expence  of  f  ^^V. 
all  earthly  pleafiires,  eaie,  and  gratificatbnS  (tf 
the  Flelh,  to  refcue  their  precious  fcafons  bofchof 
Salvation  and  Service  out  of  the  hands  of  Tem- 
ptations, which  lb  commonly  rob  unwary  Souts 
of  them.  Satan  trucks  v.'ith  us  for  our  time,  as 
we  did  at  firlt  with  thefiUy  Jadtans  tor  their  Cold 
and  DiMtnMib,  who  were  cmtm  to  exchange 
them  for  GLifs-Bends  and  Tinfel-To^s.  Many  fair 
icafoHs  are  forced  or  cheated  out  of  our  hands  by 
the  importunity  of  eartUy  cares,  w  deodtfiil- 
nefs  of  fenfual  pleafnres  ;  at  the  expence  and  lofs 
of  thefe  we  muff  redeem  and  re(cucour  time  tor 
higher  and  better  u(es  and  purpolesk  We  mnft 
fpcud  thofe  hours  in  prayer,  meditation,  fearch- 
ing  our  hearts,  mortifying  our  lufts :  which  o- 
thers  do,  and  our  fle(h  fiiin  would  fpend  in  ftnfit- 
al  plcafurcs,  and  gratifications  ofthcfleflily  ap- 
petite, if  ever  Wjc  cxped  to  win  the  Poit  of  Glo- 
ry, we  muft  be  as  dihgent  and  careful  as  Sm-ivc* 
are  to  take  every  gale  that  blows  diref\ly  or  ob- 
liauely,  to  fet  them  forward  in  their  Voyage. 
The  note  from  hence  b  this 

Tliat  the  Tvifdom  of  aOmjlian  is  eminently  diftoz  er'  Do&» 
edin  faving  OKditnp'ovtitg  aU  opfortHftities  in  this 
World,  for  tlutWtrtdt^di  is  t9C9mg. 
God  hangs  the  great  things  of  Eternity  upon 
the  fmall  wiersof  times  and  feafoas  in  this  world : 
that  may  bedoneor  ncglefted  in  a  day,which  may 
be  the  pround-work  of  joy  or  forrow  to  all  Eterni- 
ty,Thcr  e  is  a  nick  of  opportunity  which  gives  both 
fi'ccefs  and  &dUty  to  the  great  and  weighty  affair) 
of  the  Soul,  as  well  as  Body :  to  coaic  before  it,  is 
to  feck  the  Bird  before  it  be  batcht ;  and  to  come 
after  it.  Is  toftdc  it  when  it  is  fled.  There 
is  a  twofold  feafon  or  opportunity  of  Salvation. 
i.One  was  Chrift'sfeafon  for  the  Furchafe  of  iL 
i.  The  other  if  ours  for  the  Appliation  of  it 

1.  Chrift  had  a  feafon  afTigncd  him  for  the  im- 
petration  andpurchafeof  our  Salvation^  fo  yoii 
hear  his  Father  befpeaXing  htm,  ijlk  49. 8. 7hu 

faith  the  Lord.,  In  an  accept'dlc  time  have  I  heard 
thee^  and  tn  A  day  of  Salvation  have  J  helped  thee  ^ 
^iv*l  nya,  in  tempore  ofpirtuno  v^mti^ij^l  flacit*. 
It  was  Chrift's  wifrlom  to  fet  in  with  the  Father's 
time,  to  comply  wiihhis  feafon  j  and  it  became 
a  day  of  Salvation,  becaufe  it  was  the  acceptable 
I  time  which  Chrifl  took  for  it. 

2.  Men  have  their  feafons  and  opportunities 
for  the  application  of  Chrift,  and  hb  benefits  to 
their  own  Souls  :  2  Coy.  6.  1,2.  We  then  as  reorkert 
together  with  God.,  bejccch  yoi:  alfo.,  that  yon  reieivt 
not  the  grace  of  Cvd  in  vtuii\  for  he  fiiithy  Ilurvt 
heard  thee  in  a  time  accepted.,  nritl  i't  the  d.:y  of  Sal- 
vation have  I Jkccouredthee.  Behold^  now  ts  the  ac- 
cepted time-t  nm  it  the  day  »f  Salvation.  HeexhortS 
the  G.'rinthl.-.ni  not  to  dally  or  trifle  any  longer  in 
the  great  concerns  of  their  Salvationitbr  now,faith 
hcjis  your  day.  Chrift  had  his  day  to  pnrchafe  it^ 
«ad  h«  procured  a  day  alfi»  for  you  to  a^ly  i^ 

M  m  m  m  2  and 


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6)8 


A  7reatife  of  the  Soul  cf  Aim. 


Vol.  L 


and  this  is  that  day  i  you  cnr  v  ^%  you  livcun-  their  thoughts  back  to  the  evik  of  their  life  pafl, 
dcrit:  that  golden  day  is  now  running:  Oh!  then  finite  on  the  thigh,  and  cry.  What  have  I 
fee tliat yoo  friiftratc not  the defign thereof,  by  done?  They  run  their  thoughts  forward  iato 
receiving  the  Gorpcl-grace  in  vain.  Eternity,  and  that  to  t  great  depth  and  then  cry. 

Now  two  things  concur  to  make  a  fit  fcafon  of  JIVw  jhall  I  c'o  tobejaved?  They  deliberate  and 
Salvatira:  1  weiah  in  their  moft  advifcd  thooghts  what  is  to 

i-Thecxtcrnantcan?  nndlnf^rnment^.        i  be  done,  and  that  fpecdrlv,  forcfcipin^  Wrath 
x.  The  agency  ot  the  Spirit  internally  by  or  to  come :  thus  they  fix  thofc  tender,  weak,  and 
with  thofe  external  Means.  hazardous  motions,  thatdieaway  in  many  Souls- 

1.  Men  have  a  feafon  of  Salvation,  when  Cod  and  in  thelofiof  them  thdr&aWsof  Salvatioa 
fends  the  means  and  inllrumcnts  of  Salvation  a-  .  arc  lolt. 

moag  them.  When  the  Gof]^!  Is  powerfully;    2.  The firftffirringsandinotfonsoftheSMtnc 

preached  among  a  people,  there  i-^  a  door  npensd  |  upon  nTcns  henrn  do  become  a  feafon  of  Salvati- 
to  them  \  a  Cor.  2.  1 2.  U"htu  J  came  to  7  roits  to  on  to  ihcm,  w[icu  ihcy  are  accompanied  with  fpi- 
fniiAtyCtffetyade»rxfM9tentdt»mt«fthe Lord.^tk\n\^  fervent,  and  freqaent Prayer :  fbitwas 
Godas  it  were  unlocks  the  door  of  Heivca  hi  the  wiiii  Paul,  Afts  9.  1 1,  Beheld,  he  ^rttytth.  It's  3 
preaching  of  the  Gofpel :  Souls  have  then  an  op-  good  fign  when  Souls  get  alone,  and  affect  priva- 
portonity  to  ftep  in  and  he  fired.  cy  and  rctwement,  to  pour  out  their  fears,  for- 

2.  Rot  yet  'tis  not  a  mde  <tnd fjf'ulKAl  door,  rows,  and  requcH s  iMito  Go  !,  ft  is  in  the  Efpou- 
the  Apoftlc  phrafes  it,  i  Cor.  16.  till  the  Spi-  fals  of  a  Soul  to  Chrift,  as  it  is  in  other  Marria- 
rit  of  God  joins  with,  and  works  on  the  heart  by  j  ges  ;  a  third  perlbn  may  make  the  motion,  and 
thofc  external  means  and  inftrumcnt^  asthewa-lbring  thepirties  to-^ethcr,  but  they  only  betwixt 
ters  of  the  i^ool  or  Bethefda  had  no  inherent  la-  Ithemfcives  mnft  conclude  and  agree  the  matter, 
native  virtue  m  themfelves,  till  the  Angel  def-  (Prayer  is  the  firft  breath  which  ttie  new  Creature 
ccndcd  and  troubled  them:  but  both  together '  draw?  In,  and  the  laft  (ordinarilyj  it  breathes  out 
make  a  blelfcd  feafon  for  the  foulsof  men.  1  hen  in  this  World.  This  nouriflies  and  maturates  r  liofc 
he  ftands  at  the  door,  and  knocks  by  convifiions  weak  and  tender  firft  motions  after  God,  and 
and  pctf«afious,^fz/.  3.  20.  ftrives  with  men,  ns  brings  thoBitO GyOM€M0twe3aiAjSxubttfiiat^ 
he  did  with  the  old  World  by  the  Miniitry  of  Soul. 

Notih^Gtn,    3.  Now  the  door  of  opportunity  is     3.  Thendotholemotions  ofthe  Spirit  on  mens 


indcal  opened  ;  bi^t  this  will  not  always  lall 


.'1 


hearts  make  a  feafon  of  fjlv  ition  to  them,  when 


there  is  a  time  when  theSfirn  ceafes  tojlriie^  and  [they  remain  and  fettle  in  the  heart,  and  arc  in 


when  the  Jmt  is fhitt,  Luke  1 3 ■  2  5. 

There  is  a  feafon  w  hen  bv  the  fielh  imprelfion 
of  ibmcOrdinMctav  Providence,  Mens  hearts  arc 
awakened,  and  their  alleAions  ftirred.  It  b  now 
with  5o«//as  with  Fnnt-nres  in  the  Spring  when 
they  put  forth  bloUbms :  if  they  knit  and  fct, 
ftuit  follows if  they  be  niptand  blafted,  no  fruit 
cm  he  evpc^^cd.  Foranconvidionsand  motions 
ofthe  affcdions  are  to  Grace,  much  the  fame  as 
bk^ms  are  to  Fruit,  which  are  bottheradiment 

thei  cof,  frifUiiS  tni-perfeUits  C-  ordinali'i-,  fomc 
what  in  order  to  it ;  and  look  as  that  is  a  aiti 
cal  and  hazardous  ftafim  to  Tm/,  b  is  thk  to 
Souls.  1  do  not  fiy  it  h  in  the  power  of  any  Soid 
.to  make  the  wotk  ofthe  Spirit  effectual  and  abi- 
ding, by  adding  h!s  endeavoars  to  die  Spirit* s 
mouons ;  for  then  Comerfon  would  not  be  thee 
free  and  arbitrary  act  of  the  Spirit,  as  in  Jek  3. 8. 
ndther  would  Souls  be  born  of  God,  but  of  the 
will  of  Man,  contrary  to  Joh.  i.  1 3.  And  yet  it  is 
not  to  be  thought  or  laid,  that  mens  endeavours 
and  ftrivingsare  altogether  vain,  needleS,  and 
infi^zaificant  •,  becaufe ,  tho'  they  cannot  make 
God's  grace  c/fcdual,  hisgracecau  make  them  ef* 
fieSualv  they  are  our  duty,  and  God  can  bleisi 


them  per  modtm  <jttieth,  by  way  of  reft  and  a- 
bode,  following  the  Mjn  from  place  to  place^ 
from  day  to  day  j  lb  that  whatever  unpleafing 
diver  nous  the  necdiities  and  Incumbrances  of  this 
World  at  any  time  give,  yet  flill  they  return  a- 
gain  upon  the  heart,  and  will  not  vani/h,  or  fuf- 
fer  any  long  fufpenfion :  \m  in  others,  who  lofe 
their  bicflcd  adv.iMtnge  and  feafon,  it^squitc con- 
trary ;  James  l.  23,  2^.  They  are  as  cue  that  feeth 
bitmaxrdfMeein  aaiifs,  ahdyoeth  aTay  and  for' 
getteth  what  mantitr  of  man  U'rvas:  He  fees  fomc 
fpoton  hisFacc,  iM-difordcrin  his  Band,  v '.[ih 
hepurpofeth  to  correft  j  but  one  occun  ca.c  or 
another  chops  in,  and  he  forgets  what  he  fawitt 
the  ^lais,  and  fo  goes  all  the  day  with  his  fpot  up- 
on him.  This  was  an  cvanid  light  purpoic,%vhjch 
came  to  nothing  for  want  of  a  prefentcxecntiotti 
juft  fo  it  is  with  many  in  reference  to  their  great 
concerns  :  but  if  the  impreffion  abide  in  its 
ftrength,  if  it  return,  and  f  illrr^v  the  Soul,  aud 
will  not  let  it  be  quiet,  it's  like  then  top  rofpcr, 
and  prove  the  time  of  Mercy  indeed  10  luJi 
Souls. 

4.  An  anxious  foUidtHde  and  in^uifitivenefs  a- 
bout  the  means  and  ways  ofS.thatie»,  fpeaksan 


them  CO  our  great  advant  i  ^c.  Now  thereare,  a-jc.Htftual  door  of  Saivjuoi  to  be  let  open  to  the 


mon^  others,  five  remarkable  cllays,  ellbrts,  or 
firivmgsof  a  Soul  under  the  impreflion  and  hand 
of  the  Spirit,  thatgrcatl  v  te  .d  to  the  fixing,  fet- 
liug,and  fecuring  of  that  great  work  on  the  Soul: 
and  it  is  feldom  known  any  Soul  milcarries  in 
whom  thcie  things  are  found. 

I .  Deep ,  lerious ,  and  fi.xed  Conllderation, 
which  lets  convitiHon  deep  into  the  Soul,  and  fet- 
tles it,  and  roots  it  fall:  in  the  heart :  rfd,  1 19. 
59.  /  tijou^kt  on  tiy  ways^  and  t«med  tny  feet  mto 
t::y  TcjUmontes.  There  are  dofe  and  anxbns  de- 
bates in  thofe  Son  Is  ia  whom  Conviclions  profpcr 
to  full  Cmivofioii :  they  lit  alone,  and  thLik  clofe 


Soulsof  Men,.^lJ2.  j7.  &  i$.3c.  Sirs,what  mHfl 
Id»to  hepived  ?  Men  tad  Brethren,  what  (ImU  we 
do?  q.d.  weare  in  a  miferablc  condition  ■  oh  you 
theMinillersof  CiiriH,  iallrua,counreI,an:l  ftcvv 
us  whatcourfe  to  take :  is  there  no  Balin  in  ciU- 
•;df  no  door  of  hojx^  in  this  Valley  oijUlm  f 
Alas!  we  are  not  able  to  dwell  with  our  own 
fears,  terrors,  and  prcf  :gcs  of  Wrath  to  conic. 
Oh  for  a  M-^yxn-cr,  o;.e  among  a  thoulaad,  to 
teaci)  us  the  way  of  Salvation.  Thus  the  I  ord  ri- 
vets and  fixes  thole  motions  in  fbnie  Souls,  that 
vam'fli  like  a  Afornhi^-mflox  Dcit>  in  others. 
J.  l^alUy,  Thatv^hich  fccures  and  completes 


to  their  great  and  eMnalcoacentt:  they  carry  tbbwo^k,  uthe  execution  of  thole  purpofcs and 


con- 


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A  Treatije  of  the  Soul  of  Mm. 


6i9 


convifticms,  b)r  faliingftrait  to  the  work  otfMth  j  The  tOiiltderation  of  the  uncertainty  and  flip-  jirr.  IL 
and  RffentMtt  in  good  eamcfl,  dallying  no  more  pery  nature  of  thcfe  fpirttDat  feafons  nrofb  awa- 

•  '  '•  ^  "    '■         '  ken  in  «8  all  care  and  diligence  to  faurc  nnd  im- 

prove tlicm.  This  nick  of  opporninily  is  tempf« 


withfot'rwt  n  Concern,  landing  no  Ion|;cr  at 
full  I f  jhall  I ?  when  mean  while  time  flics  a- 


way,  and  opportunities  may  be  loft;  but  Mag  'labile^  a  flippery  fe.jfon ;  it  is  but  fhort  in  it  {elf, 

their  thoughts  nnd  debates  to  a  pcrcmp*-'>ry  rc-  -  nnd  very  uncertain :  To  ctay^  vlUJl  it  is  [aid  to  day 
Iblution  as  the  Lcftrs  at  S.imaria  did  •,  and  iceiiig  ,(iluth  the  Apoftle)  if  ye  Trillhdy  voice^  Hcb.  3. 
themletves Ihot  uptoonconly  doorof  hopc,tlicrc  \%.<j.d.  yon  have  now  a  fhort,  uncertain,  but 
they  refolveto  take  their  flrition,  lyinf  at  the  feet ,  noil  precious  and  v  il;;  i^jle  feifon  for  yotir  Soul';, 
of  Jefiis Chrtst^  and  caft  their  poor  bnrdcned  Souls  hy  hold  on  it  whiWt  it  is  c^al icd  tod.y    lor  it  ihii 


upon  him,  whatever  be  the  illue.  When  the  Spi- 
rit of  God  ripen<;  his  firft  motions  to  this,  and 
carries  them  thro'  that  critical  reajR>D  thus  far, 
there  is  an  effedual  door  of  opportomty  opened 

indeed  ^  this  is  an  ncceptable  time,  a  day  of  Sal- 
vation :  but  oil how  many  thoufinds  mifcarry 


feafonbe  Jet  flip,  the  time  to  come  n  called  bya- 

nother  name,  that  is,  not  to  J.,y^  but  te  morrew. 
Your  lime  is  tlie  pefati  time  i  take  heed  of  ^9- 
crnfiinMing  and  putting  it  off  till  that  which  is 
called  toda^  (which  is  your  0  lyfeafon)  be  paft 
and  gone.  This  precious  inch  of  time,  tho'  it  be 


in  this  feafon,  and,  like  Trees  removed  firomone  more  worth  than  all  the  other  greater  pam 


ibii  to  another,  die  in  the  removal! 

But  certainly,  it  is  the  nioft  foltmn  and  impor- 
tant concern  of  every  Soul  to  watch  upon  all  tnefe 
feafoas  of  Salvation,  w  hen  God  comes  ni:;li  to 


and  portions  of  your  time,  yet  it  is  as  much  in 
fiuxity  ia  hafty  njotion  and  expcaceas  other  parts 
of  time  are:  and  bang  once  loH,  is  never  more 

to  he  rccillcd  or  recovered.   Few  men  know  or 


them  by  conviElions  and  nmto.n  ot  his  Spirit and  uuderftand  it  whilft  it  is  current :  other  feafons 
to  pot  thefame  value  on  thefe  things  that  t!icy  do  |  for  natural  or  civil  actions  are  knonn  indfiatedy 
upon  their  Souls,  and  thcSalvation  of  them.  This  but  the  time  of  Grace  is  not  fo  cafdy  difccrned, 
is  the  door  of  hope  fct  open,  a  frelh  gale  to  car-  'and  thcrcforecommoaly  miitaken  and  loJft :  aad 
ry  you  home  to  your  Port  of  Glory.  Salvation  is ,  this  comes  to  pais  partly  through, 


now  come  nigh  to  your  Souls  there  is  but  a  lit- 
tle betwixt  you  and  bk  il'cdnefs.  Wife  and  happy 
istiiatSoul  which  knows  and  improves  its  (cafon. 
To  perfuade  and  prefs  Men  tc  difLcrn  and  im 


1.  Prcfumptuous Hopes. 

2.  Dilconraging  Fears. 
I.  Prcfumptuous  Hopes,  which  put  ft  tob<ar 

forth,  and  perfuade  us  this  fcafon  is  yet  to  come-, 
prove  fuch  feafons  as  thcfe,  is  the  principal  work '  that  we  have  before  us,  and  thatro  morrow  fhall  be 
of  the  Preachers  of  thcGorpcl,  and  that  fpecial  a^ioday.  Thus  through  Frcfumftion  Mtnkojft^  tmdVtsfa- 
workto  which  luowaddrefs  my  felf  in  thefol-^f'f/r  prfo-jpiticus  hopes  they  ptripb  This  isthe  "»^* 
lowing  Motives  and  Arguments.  ruin  of  moft  Souls  that  perifh.  f 

And  firft,  who  that  hath  the  free  excrcifc  ofj    2.  Dilcouraging  Fears  put  it  too  far  back,  and  ^j^j^nm;^ 

reprefcnt  it  as  long  fince  paft  and  gone,  w  hilft  yet 
ia  being,  and  in  our  hands.  By  fuch  pangs  of  dc- 
fpenitioa  Satan  cuts  the  Nerves  of  Indufhy  and 


Rcafon,  and  the  fcnfcof  a  future  eternal  Eflatc, 
would  carcltfiy  negled  any  feafon  of  Salvation, 
whilft  he  (eeth  all  the  rational  World  fb  careful- 


ly attending  and  watching  all  opportunities  to  \  JyHignice^  and  caufcs  Souls  to  yield  themfelves  as 

J jromotc  ancl  feciirc  their  lower  concerns  audde-,^fo«/^«f  for  loll  and  hopelefs,  even  whilft  the 
igns  for  the  prefent  life  ?  |  Gofpel  is  opening  their  eyes  to  fee  their  Sin  and 

U  not  the  laving  of  a  Man's  Soul  as  weighty  a  '  Mifery,  which  is  a  part  of  the  work  for  their  rc- 
coacern  as  the  getting  of  an  Lftate?  You  cannot  cwery.  Thus  tboufands  are  blinded,  that  they 


but  oblerve  how  careful  Merchants  are  to  nidc  the 

opportunity  which  promifeth  tlicrr?  a  good  turn  ^ 
how  yare  poor  Seamen  look  out  for  a  Wind  to 
waft  them  to  their  Port,  and  induftrioufly  fhift 
their  Sails  to  improve  every  flaw  that  may  fct 
tbcin  on  in  thcirVoyagc  j  how  many  milesTrades- 
men  win  travel  to  be  in  feaibn  at  a  Fair,  to  put 
off  or  purchafo  Goods  to  their  advnrrafrc:  no 
catcrtainmcats,  recreations,  or  importnnities  of 
Friends  can  prevail  with  any  of  there  to  lofe  a  day 
CH  which  t';cir  buluicfs  depends  -,  all  things  nuift 
give  way  to  their  builnels^  they  all  undeiftand 
their  Icafbns,  and  will  not  be  diverted.  But, 
nlas  !  w  hnt  childifh  toys  are  all  thcfe,  compared 
wirh Salvation!  What  is  tlic  lofsof  a  little  Mo- 
ney, to  the  loft  of  a  Man's  Soul?  If  a  Man's  Life 
depc:u!cd  upon  his  being  at  fuch  a  place  h v  fiich 
a  precifc  hour,  fure  he  would  not  over-ficcp  his 
time  that  morning  \  and  had  he  but  the  kaft  fear 
of  cominr.  too  late,  every  ftrokc  of  the  Clock 
would  ftrikc  to  his  heart :  and  yet  remifucfs  and 
carck'fnels  in  fuch  a  cafe  as  this*  is  infinitely  more 
c^ctilablc  ilian  in  the  matter  orS:-lvation.  Cer- 
tainly the  foUititude  and  care  of  all  the  World  for 
the  intcrefts  thereof  yea,  your  own  diligence  and 
circumfpc:iio;i  in  tcmpijial  things,  will  bean 
UQCoutroliible  and  contouuding  bclf-coavictton 


cannot  dilcem  the  feaibn  of  Mercy,  aod  ib  it 

Aides  from  them,  as  if  it  had  never  been. 

God  caaic  near  them  in  the  means  of  their  Con- 
z  erfort^  yca,  aod  nearer  m  the  motions  of  his  Spi- 
rit upon  their  Cwyr/fwm  and  y/j^;7i«»/i  but  they 
knew  not  the  time  of  their  viJitation,  and  now 
the  things  of  their  peace  arc  A»V/r<»»i  their  eyes. 
Had  thole  Convi^Vions  been  obeyed,  and  thofc 
purpofcs  that  were  begotten  in  their  liearts  been 
followed  byanfwerable  executions  of  them,  hap- 
py had  they  been  to  all  Eternity :  but  their  carc- 
Icfs  neglects  have  quenched  tlitm,  and  the  door 
is  Ihut,  and  who  knows  whether  it  may  be  open- 
ed any  more?  Ch.'  dally  not  with  the  Spirit  of 
God,  relift  not  his  calb  j  his  motions  on  the  Soul 
are  tender  things ;  they  may  foon  faeqiienched, 
aiid  never  recovct  cd. 

Negledt  cot  the  Rafons  of  Mercy,  the  day  of  ^/^.m^ 
Grace,  becaufc  oppoM.  i.ity  facilitates  tht great 
work  of  your  S;ilvatio(; :  it  is  much  calicr  to  be 
done  in  fuch  a  fcafon  than  it  can  be  afterwards ; 
an  imprcinon  is  cafily  made  on  Wax  when  mel- 
ted i  but  Hay  till  it  l>c  hardened,  ;ind  if  you  lay 
the  greatcft  weight  on  the  Seal,  ii  leaves  not  it$ 
impt  efs  upon  it.  Much  lb  it  is  with  the  heart  ^ 
there  is  a  fcafon  when  God  makes  it  foft  and 
yielding,  wiien  the  Aifedious  are  thawed  and 


to  you  in  the  day  of  yonr  account,  and  leave  you  mdtsd  usder  the  Word.  Owlacnce  is  full  of 
without  Mc^  or  Apoloi;y  for  yourfupineneglefts  feufe  and  aftivity^  the  WiU  pliable :  now  is  th: 

of  thcfealbnsofSalvatioai  time 


Digitized  by  Google 


A  Treatife  of  the  SmdtfMm, 


Vol*  I 


time  to  fct  in  with  the  morions  of  the  Spirit: 
there  is  now  a  gale  from  Heaven,  if  yon  will  take 
it  i  and  if  aot^iC  tarries  not  for  man,  nor  waits 
for  the  fons  of  men.  Neglcd  of  the  fcafon  is  the 
lofs  of  the  SouL  The  heart,  like  melted  Wax,will 
mtnrally  harden  again  \  and  then  to  how  litile 
piirpnfc  arc  your  own  feeble  cflays  ?  Heb.  3.  1 5. 
'tis  both  eaiic  and  fucccfsful  ftriving,  when  the 
Spirit  of  God  fbrives  in  yon,  and  with  you ;  you 
arc  no'.v  Woi  kcr'=;  together  with  God,  and  fuch 
Work  goes  on  fmooilily  and  fwcctly :  that  which 
is  in  motion  is  eafily  mo  v'd  ^  but  if  once  the  heart 
be  fct,  you  mny  tug  to  little  purpofe. 

Tht  infinite  importance  and  weight of  Salvation 
is  alone  inl^cad  of  all  MuivetMd  Argmnms  to 
make  men  prize  and  improve  every  proper  jfca- 
taXL  for  it.  It  is  no  orSnary  com  em.,  it  is  yolir  r, 
yea,  it  is  your  eternal  Life  ^  the  folcmnity  and 
awfulnefsof  fucli  a  biifiucfs  ji  this,  is  enough  to 
fwallow  up  the  Spirit  of  a  Man.  Oh  what  an  aw- 
ful found  have  fuch  words  as  thcfe,  Ever  rrith  the 
Lord!  Snppofc  yon  fiw  the  Glory  of  Heaven, 
the  full  itv.ard  of  all  the  labours  and  fuHeriugs 


Arg.  5. 


Now  ther  e  can  be  no  true  fpiritual  pleafurc 
found  ia  tijat  Soul  that  has  neglected  and  loft  his 
only  fcafon  of  Salvation:  all  the  folid  delight  and 
comfort  of  lifcrcfults  from  the  fctt lenient  andfe- 
curiiy  of  a  h\m\gtctu  cmiccm  in  the  proper  fsa- 
fon  thereof.  The  true  Mirth  of  the  converted  Pn- 
dinr.l  bears  d>ite  fro;n  the  time  of  his  ntum  and 
rtiiiiCtluitiot!  to  his  r.uher^  Ijtie  1^.24      1  WO 

things  arcablolutcly  pre-rcquilitc  to  the  comfort 


of  life 


>:CC  0   ti.e  ft 


h'  Jrtftificat.'o  :, 


and  a  tbttngc  of  tie  frame  ana  temper  of  the  hetut 
iy  SmUijication.  To  be  in  a  pardoned  ftate  is  mat- 

terofall  foy,  Afji.^).  1.  HvAtohefpirlniAHy-rfi'mdcd 
is  Life  itnd  J  CHie,  Rorn.   ^.  f>.     No  gOOd  Ncv.'S 

comes  to  any  man  before  this,  and  no  bad  Ken's 

can  link  a  man's  heart  after  this. 

And  for  hope  and  comfort  in  Deatby  let  nOHC  be 
fo  fond  to  expect  it,  till  he  have  firft  complied 
with,  and  obeyed  God's  call  in  the  time  thereof : 
a  carclefs  life  never  did,  nor  never  will  producca 
comfortable Death.W hat  is  more  common  ainoi^ 
all  that  die  notftnpid  and  fenfelefs,  as  well  asun- 
regeneratc  and  Chriftlefs,  th  '-nthc  bitter  dolo- 
of  the  Saints,  the  bleflcd  harveftofall  their  pray-  rous  complaints  of  their  niif-fpciit  time,  and  lo- 


fing  their  fcafon  of  Mercy  ?  A\  </,Vc>-,  j';  t'>  on  wouldji 
not  feel  thiit  M;gmjh  thou  hail  fecn  mid  >  •  m  d  otbtrs 
to  be  in  on  this  acco/iat^  htm  the  tnm  of  t  -ry  l^fr^ 
tionj  andfinijhthyfrr  ir  Trf>  (•  n it  is  <t.i>. 
Negled  no  fcafon  of  Salvatiou  which  is . 


oufly  afforded  you,  becaufe  your  time  is  ftort  j 


ers,  tears,  diligence,  and  fclf-denial  in  this  worlds 
or  fuppofe  you  had  a  true  rcprcfentation  of  the 
Torments  of  Hell,  and  could  but  hear  the  wail- 
inrs  of  the  rXmiiicd  for  the  neglcd  of  the  feafbn 
ot  Mercy,  and  their  fajfionatcy  mivain  wifhes  for 
one  of  thofe  days  which  they  have  lofl :  would 

you  think  ;;ny  cire,  any  pains,  any  fclf-dcni jI  too  j  Death  and  Eternity  arc  at  the  door.  IV./*  h!cw 
much  to  la .  c  and  redeem  one  of  thcfe  Oppot  lu-  lyou  rr.uii  jlm  tiy  put  cjfihefe  Tabernacles^  2  Pet  i .  ?  _;, 
nities?  Surely  you  wonldhavc  a  far  higher  cfti-i  14.  that  when  a  few  yearsareoome,  youff.i  /  .1 
mation  of  rlicm  than  ever  you  had  in  your  lives. '  thewaywhern-  vt-  'f.dl not  return.,  Job  i5.  22.  All 
A  1  uai  for  a  Man's  whole  Eftatc  is  accounted  the  living  arc  lilted  Soldiers,  and  muft  conf.id 
a  foUrr.n  bttfuiefs  among  men  ^theCaft  of  a  Dye  for !  hand  to  hand  with  that  dreadful  tnemy  Dcatii, 
a  Man's  1  ife  is  a  ^rfi?^-ty  aHion^  and  fcldou!  done '  and  there  is  no  diilharijc  ia  that  War, L  r/tvTS.^. 
without  finxiay  of  the  nund.,  and  trembling  of  the  It  will  be  vain  to  lay,  you  are  not  xvillit  v  to  die  j 
hMid:  yet  hoth  thefe  are  butCM^Mi  p/^  com-  \  for  :ri!}in^  or  MmpilUn^,  away  you  mult  go  when 


pared  with  S.:ti'.iricn-Toy}; 

Three  things  put  an  luffeahible  folemnity  upon 
this  matter :  it  is  the  precious  5w/,  which  is  above 
all  valuation,  that  lies  at  ftakc,  and  is  to  be  faved 
or  loft  The  favtn£  or  i»fng  of  it  is  not  for  a  ti  me, 
hnt  for  ever\  andChisis  the  only  fenfiu  in  vihhdi 
it  wi';]  be  ar-  nHy  f.-rved^      ^  ''"^  •Ttr-t\ :  ?.\\  bancs 


Death  calls  yon.  It  will  be  as  vain  t  >  1  ;v,  you  arc 
not  ready  :,  for  re.idy  OX  unready  .,  you  mij'  !>e  eonc 
when  E)cath  comes :  yourreadinef^  to  (!;;  vouid 
indeed  be  a  Cordial  to  your  hearts  in  deiith  \  but 
then  you  muft  improve  and  ply  the  time  of  life, 
and  husband  your  opportunities  diligently  j  care- 
Icfncfs  of  Life,  and  read! acTs  for  Death,  arcin- 


upon  a  utile  inch  of  time,  wlutii  being  ovcr-lltpti  coiifiltcnt,  and  cxclulive  of  each  other.  The  Bed 


and  loit,  i»  never  more  to  l)c  recalled  or  reco 
vcrcd.  Lord!  vith  vrhat  ferioiis  Sririrf.,  deep  .i/id 
vreighty  coufderatioHf  fears  and  tremblings  of  heart., 
fimU  wtn  aad  wnun  mtadthe fiafnutf  their  Sd- 

Viiiion  ! 

Believe  it,  R.cadcr,  fiucc  thy  Soul  projected  its 
firft  thought,  there  never  was  a  more  irr^A/j  and 
cr»:(rr?:v.£  fiibjed  than  this  prcfented  to  tliy 
ti.ou^'lUs.  Oh  thcrcfbrclct  not  thy  thoughts  trjfic 
about  it,  and  llide  from  it  as  they  ofe  to  do  in  o- 
thcr  ihinps  oX common  cencennnat. 

It  V.  c  value  the  true  pleafurc  of  li.c,  or  folid 
comfort  of  our  Souls  at  Death,  let  us  by  no  means 
lio^lcft  th c  r i  ccial  fctfotu  and  •ffertuHttiei  of  Sal- 
\utioa  v^e  now  enjoy. 

Thefe  two  th.inf^s,  ihc  t  ie  if  re  eflife^  andcfjn- 
ff  t  in  Death,  dion!  J  '.jc  ]  .fiy.M  by  every  raau  more 
than  his  two  eyes:  ccuuiiily  no  Being  at  all  is 


is  fweeterto  none  than  the  hard  Labourer,  and 

the  Grave  comfortable  to  none  but  the  labo- 
rious Chriftian.  You  know  nothing  can  be  done 
by  you  after  Death  v  the  Cunf^ttim  is  then  dlf- 

folvcd  :  you  ceafc  to  be  what  you  were,  to  enjoy 
the  iiicaiis  you  luJ,  aaJ  to  work  as  you  did.  Oh 
therefore  Qip  not  the  onlyfeafon  you  have  both  of 
artuiiiiiif,  the  end  of  I  ife,  and  e&aping  the  dan- 
gcraud  iiour  of  Dealii. 

The  VSE, 

I  fliall  clofe  all  with  a  word  of  Exhortatioa, 

perfuading (i'^ poll: hie) the crreltfuwCi  urnhinkirg 
Ncglcclers  or  liitir  precious  Time  and  Souls,  to 
awake  out  of  that  decji  and  dangerous  fcciiritf 

ia  which  they  He  fait  alicej)  on  tlicvery  brir.kof 
^-  \  cniity  j  and  to  day.,  wbdsl  it  is  yet  tuUcdte  duy^ 


moredeftrable  than  a  Being  without  thefe  :  take  |  to  h.car  God's  voice  calling  them  to  Repentance 

t!  c  trne  fpiritual  plcafureof  L  ife,  and  you  and  F.;.r.j,  and  thereby  toChrifT  and  everl.tflin^ 

JUiJJlikcfs.    Behold^  he  yet  Jlands  xt  the  door.,  and 
knocks.,  Rev.  3. 10.  The  door  of  Hope  is  not  yet 
i  filially  fhut,  there  are  yctfome  ftirringsat  certais 


iCVCl 


li.L  i.l'c  0,"/./.;;;  V,  ith  the  ZTf/ii'/  tbt.i  i'ti  ifucsh-, 

and  take  away  the  hope  and  comfort  of  the  Soul 
ill  Death,  and  you  link  him  iiiflnitclv  below  the 


Beaftj  and  make  hull  a  Bcini^  ouiy  capable  of  mi-'  times  in  mensCoufcicnccs  j  God  comes  near  theia 
fcry  for  ever.  in  his  Word,  and  in  fomeiouzing  ads  of  Provi- 

dencvj 


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7ol  I. 


4  7rtati/e  qftkt  Stmt 


"deacE  the  death  of  a  near  Rdarioii,  tbefeouw  adayofttr^iti^i 
f  n*i>afe  the  bbHina  and  ditap-  toexprefs  the  dolcftil  Hate  and  caic  oi  tl.at  boul 

this  World,  a  fall  imo  forae  notoriow  Siiuj  touts  out.  ... 
theft  and  fuch-likc  method*  of  Providence,  as 
wefl  a«  the  coaviacing  voice  of  the  W  c : have 
the  efficacy  ofan  awakcniog  voice  to  men*  drow^ 
zy  Coafcienccs  -,  and  if  carclcfe  Smam  wooW 
kt  atttod  tathcm,  and  fcUow  home  thofe  mo- 
tions they  irtiko  r  pan  their  heact*,,wbo  lyiow&tp 
wbattbefeweak  begioninas might artfe  and  pro- 
Iber  ?  The  Souls  ot  Men  are  as  it  wcr  Lml  ai  ked 
ifthc  Calls  of  God,  your  Ufa  U  bound  up  in 
tbeni  i  if  thcic  be  loll,  yo»r  So«ba«  toft  i  if 
thdedttdtlipon  you,  and  grow  upto/iww*  Con- 
vrfoH,  yon  a*«ikv«dby  them.  Mote iwrticular- 

iycoafider,  .  .     ^  , 

1.  What  a  mercy  it  is  to  have  youri  ">t  ^xoii* 
dcntially  rciH"  under  the  Gofpel  i  tabe  born  ga- 


muin  uui.  ..  , . 

5.  Beware  of  negle&tsg-any  Call  of  God,  bcr 

caufc  thit  Call  vou  arenow  rvmptcd  to  ucgleft, 
may.  be  diclali:  Cail  cvqi  Gat  intends  to  give  thy 
SouL  Sure  I  am^  there  is  aCall  which  will  l>c  the 
laft  Call  of  Cod  to  rcU-llions  Siuwrs,  aucj.aftcr 
riwtno  more  Calls,  but  cii>  eternal  deep  iileucc  ; 
bis  Sprit  l^dl  n»t  always  flrivtviti*  Atan\  and  the 
more  Motioxisand  Calls  yon  l:ave  aheady  flielitr 
ed,  the  more  probable  it  is  that  this  may  be  the 
laft  Voice  of  Cod  in  a  way  of  Mercy  to  thy  Soul : 
and  what  if,  after  this,  God  flionld  fca)  up  iby 
heart,  and  judicially  harden  iti  make  thy  WiU 
utterly  ioflexibles  *n<i  thine  Ears  deaf,  as  he 
threatens,  tfit.6.10.  what  an  undone  milerablc 
3      11     a         th^cztxinei-  to-he  born  ua.  Maa  or  Woman  art  tbo»  then !  Oh!  beware  of 

^i^^^mdMvMim.  We  have  li»ed  from  li-e  any  loiigcrma  eOMfti*  MlKlU»ag»U)« 

aIS^wXSL^^^^  Wothers  God's  Calls  yon  «n  bv  nn  means  amve  to  A? 

ffdl^^J^tHSis^uS  theyouwotfiiKl  mdencc  and  aiiuratKc  01  your  eWfiooiJoT 


V  VIUVUW^       UiiU  atiWW  J  ^  —  m        **..r«-.w   y   . 

your  Eleaioa  b  only  fecurcd  by  your  efledual 
calling,  zPet.  1.  lo.  there  is  no  way  for  Men  to 
diicern  their  Names  written  in  the  Book  of  1  jfc, 
tat  by  reading  thcWork  of  San£Ufication  in  their 
hearti,  Rim.  10.  8.  I  dcfire  no  miraculous  Voice 


them  i  aad  tka'  you  fcek  them  not,  you  catlnnl- 

2.  How  great  a  mercy  is  it  to  have  yoorlijes 
lengthened  out  hitherto  by  God's  patience  onder 

P^"^^  ^?^°lSt^^hkhi;^naW^^^^  fromHiav^nrno^exu-aoTdina-ry  figns, or t^nfcrt- 
lampofjj>urhfe(toth^^^^^  Ptoral  iiOtic«  and  informations  in  this  matter: 

SSS^^S'SKdryo  r"^^^^^^  ?S'rd,  let  me  btn  f^nd  r.y  heart  complying  wUh 

Itnds  ana  f .f  ,hevoiceof  the  1  thy  Calls,  my  wi  obediently  fubmitting  to  thy 

T?2w  of  God  iscncl<3^  with  them,  the  Mafter  fire :  1  never  crave  a  ft.rer  or  furer  cv  dcnceof 
jKreSTifen  up,  and  thcdo;>rs  are  fliut.  thy  eleaing  Love  to  my  Soul i^and    I  h^d  att 

^   ..r^^B*   LflWA  wmM^  IWkAn 


Your  ncglcds  and  provocation*  nave  not  Oeen 
infcrionrto  theirs,  but  God's  patience  and  good- 
nefs  has  exceeded  aad  abounded  to  you  beyond 
whatever  it  did  to  them. 

a.  Bethink  your  fclves  what  an  aggravation 
of  your  mifery  it  will  be,  to  link  into  HeUwith 
the  Calls  of  God  founding  in  your  ears !  to  hnk 
into  eternal  mifery  betwixt  the  toi  ler  out^ 
ftretched  arms  of  Mercy !  this  is  the  Hell  ot  Hell, 
the  Emphafis  of  Damnation ,  the  ra<*ing  En- 
cine  on  which  the  Confcicnccs  of  tlic  Damned 
arc  tortured.  JndthouCaferttMan^ 
MUtdto  Htixven^  he  broHfhe  damttMO,  Mat. 
n.23.  Such  afell,  after  fohigh  an  exaltation,  is 
the  very  Sn^patto  which  will  torment  yourCon- 
fciences.  Hell  will  prove  a  cooler  and  miMer 


Ordcle  from  Heaven,  an  extraordinary  MelkiMier 
from  the  other  World,  to  tell  me  thou  loveft  me^ 
I  have  no  rcafon  to  credit  fuch  a  voice,  whilft! 
find  my  heart  wholly  fcnfual,avcrletoGod,and 

indifpofed  to  all  that  is  fpiritual. 

7.  What  reafon  have  you  why  yon  fhonW  not 
prefcntly  embrace  the  Call  of  God,  and  thank- 
fully '  iv  Hold  on  the  firfl:  opportunity  and  fcafott 
of  Salvation?  Have  you  any  greater  matten  in 
hand  than  the  Salvation  of  your  j^rccious  Souls  f 
Is  there  any  thing  in  the  World  that  more  con- 
cerns you?  If  the  Affairs  of  this  Ltfis  be  fo  in- 
difpenfibly  necclllu  V,  and  thofc  of  the  Wr  rid  to 
come  fo  indifferent  ^  if  you  think  Meat  and  Drink, 
Trade  and  BuCnefs  Wife  and  Children,  befo 
gre.it  things,  and  Chrift,  Soul  and  Ftcrmtv  fo 


Pl^*^,^. "f'rMl'li  n  thk  Jorid.  ihan  created  necclT.ty,  vet  it  may  fafely  enough  be  put 


i  i^ht  Means,  and  Mercies  in  this  world,  than 
it  will  to  You.  None  fink  fo  deep  into  Mifery  in 
the  World  to  come,  as  they  that  tall  from  the 
faircft  Opportunities  of  Salvauon  in  this  World. 

L  Let  no  man  expcft  that  God  witt  hear  his 
cr£and  intrcatics  in  time  of  Mifery,  who  neg- 
Icas  and  nishts  the  Calls  of  Godin  time  ot  Mer- 
CT   God  calls,  but  Men  wiU  not  hear  •,  the  day 

Prov.  1.14. 25.  WM  God  hear  h,s  cry,  when  trou- 
hUc^ncth  ufolhimf 

not :  and  this  is  but  a  juft  retribution  trotn  the 
"?.hteous  God,  whofe  CaUs  and  Counfcls  Men 


IKllC  11111153  ,  vyi  jw-  ........  ~  

greateft  necciTity,  vet  it  may  fafely  enough  be  put 
off  to  an  uncertain  time,l  may  alTure  >oii,you  will 
not  long  be  of  this  mind.  How  fooo  arc  all  the 
miltakcs  of  mca  in  thcfc  matters  reftified  in  a  few 
moments  after  Death !  Rc^lf^rd  1  fiy,  but  uot 
rcmtdied ;  your  Ofittiui  wiU  b«  changed,  but  not 

^oax  Conciitiov. 

8.  Do  you  not  every  day  eafily  and  readily  o- 
hey  the  Calls  of  Satan  and  your  Lufts,  whillt  God 
and  Coufcience  are  fuficred  to  call  and  drive  in 
vain  ?  If  Satan  or  your  I  uRs  call  you  10  the  Ta- 
vern, to  the  World,  and  linfui  Pleafurcs,  you 
fpcedily  comply  vfiththehr Call,  and  yidd area- 


A  whofe  Calls  and  Counfc  s  Men  .  ipceaiiy  compiy  wiin  wiwrx^-u, 
-     r  RufwCew  men  now  think  d^  if  Pride,  Covetoufnefi,  or  Paflioa 

^i'l^V^'^^f^^l^^^^^  R<^vengecall,they  need  not  caU  twicer  and 


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yl  Treat i/e  of  the  Soul  of  Man, 


Vol.  1 


deny  hUn  \  if  Godcdl,  yoalMTe  no  ear  to  hear 
him.  I 

9.  You  cannot  bitt  obfervc  the  obedience  and 
diligence  of  many  otl.crs,  Ijow  ferioufly,  pain- 
fni'v,  and  atTiduo'ifly  'fiey  ply  and  follow  the 
workof  their  own  Salvation,  and  yet  are  110  more 
concerned  in  the  Events  aad  Confcqaences  of 
tiiefe  things  than  yon  arc.  Doth  it  not  trouble 
fOn  when  you  compare  your  fclm  with  thcin 
Do  not  fuch  thoughts  as  thcfc  fbractimcs  ai  ifc 
uponfuch  Obferv'ations ?  Ln-d.,  what  a  difftrence 
ti  there  like  to  be  benvlxt  their  end  ttftd  mine,  when 
iher€  ts  foaffdrent  a  difference  tn       ich  jc  and 
converf.ttion  ?  Doth  net  Ged  diflin^uijli  perfons  in 
this  World  ly  the  frames  of  their  heart  if  and  teneur 
cf  their  liveSf  in  trJUr  t»  ibt  great  difUn^lion  he 
xvill  THAkt  httvrixt  9ue  tmd  anMher  hi  the  dan/  of  'Jnd^' 
mept  ?  Have  mm  I  as  freeiwt  a  Sent  to  Jove  eruje 
as  any  of  them?  What  is  the  matter  that  I  fit  vith 
feided  arms,  wiutff  they  are  tporkinf  oia  titeir  Sal' 
jvatien  with  fear  and  trett^ng  f  why  piould  any 
Man  or  Woman  in  the  World  be  more  careful for  their 
Seals,  than  I  f or  mine  f  Sorely  its  cafaeity  aadex' 
eeUency  isetjtudtntb  theirs,  the*  my  rare  and  diii' 
£ence  be  fo  uner]iial. 

10.  To  conclude,  God  will  (hortlygive  you 
an  mciUHble  Call  to^  graven  andantor  that 
his  Voice  lhall  call  to  yoii  in  your  graves  ytrifv 
ye  dead,  aad  eemete  Judgment;  But  wo  be  to  you, 
WD  aj^  «l«s  that  ever  yon  wcxe  born,  it  you 


Ihould  hear  the  Call  of  God  to  die,  before  you 
have  heard  and  ri'icycr!  his  Qill  to  Chrifl !  Will 
your  death-bed  he  calic  to  you  ?  Can  you  wuh 
any  hope  or  comfort  fhoottnegulphof  Etcrui- 
ty,  before  yoti  have  done  one  aft  tor  the  fcai- 
ring  your  Souls  from  the  Wrath  to  conic?  *Tis 
a  dreadfiit  thing  for  a  poor  Chriftlefs  Sool  to  fit 
quivering  npon  the  lips  of  a  dying  Sinner,  not 
able  to  ftay,  nor  yet  to  endure  a  parting  pull 
from  the  Body  in  fuch  a  cafe  as  it  is. 

In  a  word-,  If  that  God  that  made,  and  will 
fliortly  judge  you  ;  if  tlie  Redeemer  that  fl>ed  his 
invaluable  Blood,  and  now  oJfers  you  the  pur- 
chafes  and  benefits  of  it;  if  you  have  any  lore 
to,  or  care  of  your  own  Souls,  which  arc  more 
worth  than  the  whole  World  ;  if  you  have  any 
value  for  Heaven,  or  dread  of  fJeB,thm  for  God's 
fake,  for  Chrifl's  fake,  for  your  precious  Souls 
fake,  trifle  with  Heaven  and  Hell  no  longer,  but 
be  in  earnelt  to  work  out  yonr  own  SaJvation 
with  fear  and  trembling.  Could  I  think  of  any 
other  ^^cans  or  Motives  to  fccure  your  Souls 
from  danger,  I  would  furely  ufe  them.  Could  I 
reach  yourHeartsiffijftua'ly,  I  would  deeply  kn- 
prefs  this  great  Concern  v.yon  them  ;  but  I  can 
neither  do  God's  part  nor  yours ;  it  is  fonie  cafe 
to  me,  I  have  in  ffncerity  (tho'  with  much  im- 
perfection and  feeblencfs)  done  part  of  iny  own : 
the  Lord  profper  it  by  the  Bleiliog  of  his  Spirit 
ontheHevtsctfthemthatrcidiL  Amen, 


A  ' 


i 


liti 


zed  by  CopgJeJ 


A  Pradical  Treatife  of  F  E  A 


Whererathe  various  f\inJsy  W/ej,  Caufes^  Ejjtchj  And  %Lmdies  thereof  arc 
<iiftin(5lly  opened  and  preicubed,  for  die  Relief  and  Encouragement  of 
aUchofe  thzi  feat  God  in  thefe  doubrful  and  diflt^^ing  Times. 


To  the  Right  Wotfhipfiil  Sir  fOHN  HA  RTOTi 


A 


Knight  and  fian>Qer. 

Sitt, 

Jlfor^  aII  the  Cr(<rtKfti  CnJharh  tn^de  (Devils  :  'v  '  ccefttd)  Man  is  ti  e  tnoyt  aft  wid  iAie  td 
hi  oil  MM  Tmrmenter  ^  and  of  dil  tht  Jc4ut£es  with  whitb  he  t*fbetb  and  uffiiihth  Ptik  his  Mitid 
tUriStdf^  mm  is  fourJf*  crrui  Mndintwtr)^  4t  Ms  Own  Fears.   Thi  rmfi  thi  tknes  krt  like 
i''f,  c'jc  ?:wre  need  the  Alfi'ui  i:'i^!h  of  fucoHr  ,mJ  eccM  .i/eTneni,  roimfrri  mrd  fartifie  it  for  hitrdeM- 
teumtrs ;  but  from  thi  verft  frtffett^  Pear  irfli£is  the  deeftii  And  moii  dtui^odm  Wtimdt  ugw  thtMiud 
tf  Mmi^  cutting  the  very  Nines  of  its  fafjive  foriftkJk  lOul  teMrirg  nktlity. 

The  ^rief.ri'e  fyjfer frcr/i  Fi  //       v?ou!d  bt  light  and  c<t//f,  v?ere  it  not  irnenfed  by  Feat  \  Refifc:  \vc:ild 
de  fimtiit  OHd  RHij^im  ntore^  to  dttndct  dnd  lehifit  okr  jcrraajf  did  net  Fear  ketrty  tbefimMrs  ttf  both. 
jMit  it frm  tlm|i  ta  toA*  1^  thit  frofpelHttg  Qrndnti  rmfMe  1^  H  bSw^ mOt  fhfks  tmi^Mts  f 
Jfhe  have  a  fair  and  eMcoitt*lgin£  nv/^eH  of  ftrette  ttttdprafprrous  days  from  the  Scheme  and  Poftiht  of 
fecend  CAnfes,  Hope  itnmediatelyMs  his  heart  wiih  chtgrint/sy  amd  dtffittft  tbefi^tudt  fcf  it  itt  bis  teryface^ 
MfiptrMitvfhUt  fnir  hem^n  jfJpeH  of  things  :  but  if  the  face  of  things  rt  dH»#  be  tbtrentnil^  trndtttMr 
f^cioHSy  ?t.\T  fai,ts  the  ytfcendant  over  the  A  fird^  an  imma»ly  and  tonhrifHm  faintnefj  ^  vades  it,  and 
amonf  the  nuify  other  mijchitfs  k  infiiih,  thtt  ts  not  the  ledil^  that  itbrittgs  the  evil  tf  tO  morrow  to 
iiay^'and  fit  mthi  the  DiltitSd/  to  day  wholly  UnferviteMe  tetbtEfih  if  te  morrow \  ilHbieh  rt/ithu«htu 
if  a  p;-;-;  h^i'tng  an  intricate  and  d'ff.i  n'u  h:<fntfs  cm  out  for  thenext  d.iy,  v  '  V    ;  f  -myes  theutmoJ}  ifiten-^ 
tiott  both  of  his  Mind  and  Bo, 
fmntd  lie  Mtllu  night  refilefs 
frefaeihg  fears^  fi  t'hn  ]vhen 
the  bitrdeH  of  iff  bnt  he  faints  and/dits  under  it. 

There  iii^Aei  Ml  HereiMt  i^e  ihtt  CodmaJ^efemr^arl  te jjUmime  our  fothftd  hetns  to  greater^' 
fHance  and  tr  t far  at  ion  for  nils  ^  and  there  is  a  mifchicvoMS  uJeSitan  makes  of  oar  Fears,  to  caj}  uj  hk- 
der  Deffendency  and  urthecomirg  Pufllamntity^  tmd  J  rtckM  it  Mt  ef  the^red  d^idties  of  Religion  to 
cntby  a  thredhere^  and  fe  t  o  manage  oar  felvet  tutier  threatflir^  mr  dmbtfid  Fr&viAnch,  Ms  to  be  tmehd  " 
Tn  r  '  ,'(  mxi  h  ftirje  of  thefe  approaching  evils,  at  mayfrefdre  ks  to  hear  them  \  ani  yet  to  enjoy  that  con- 
Jtancy  and frmnefs  tf  muidin  the  wvrfi  titaety  that  tn^  anfxfer  the  exeeSem  Prindfles  we  are  p  ofeJfedlyg»' 
^/tt^tied  by. 

Thefe  laj}  times  are  certainly  thr  mpfl  fcriHous  ti?r,es  crent  things  arc  ytt  to  he  afted  xfcn  tb:  *itagc  of 
this  World  beferi  it  be  taken  down^  and  the  Sceoa  lutcpeaultinia,  latter-end^  I fay  not  the  last,  wiU  be  a 
Tragedy.  7%ef»«V4ar1lltiimdfldesnilnicnrietQeDda,  m  difmaljlaughter  of  theWttneJfes  of  ChrislfVet 
to  be  expeSled:  the  hsl  bite  of  the  cruel  Beaif  vfiH  he  deadly,  dadif W fiuter  tm  OMtfitvtSy  0B  tbii^t  /mmT 
t0  be  dijfofing  themftlves  in  the  tenrft  of  Providence  towards  it. 

Bntf  Sir,  if  oi&Vnioie  loith  ChriSi  befnre  in  it  ftlf,  andfnret*  ns  nlfo  j  if  F^tifh ^ivetutbe  Saily  vifioni 
andVrtlibationsofthelVorldloctjr.e.,  nhat  iieH-cempofed  Sktctattrs  jha/l  ne  he  oj  thefe  Tragedies  .'  Lei 
things  he  teffed  fHfqne,  deque,  andtht  Mountains  call  tiito  the  mtdji  t>j  the  StarJet  then  the  affured  Chri' 
Jlian  may  jirg  hts     .r  upon  Abmbtil,  ji  Seng  compofedfor  Goifs  hidden  ernes.  Ttis  fo  fbifeth  and fleddies  ^  ^ 
the  mind-,  that  rrc  may  tnjoy  the  i  orr.fcrt  andtrantjmlity  of  arefigntd  nil!,  Jr/jr.v  others  are  at  their  r^it  send.  *^ 

With  dejign  to  Dt  ometc  thtS  bltfftd  frame  in  my  om  and  others  hearts  in  thefe  frightful  timeSf  ImeeU- 
tattdi  and mn>  fMtifii  thit fmatlTraB,  to  v^ith  n  Jtear  Friend  (  from  wbem  fhnve  often  bJtd  the  fair  Idei 
andCharaUer  pf yKir  exiilUr.:  S.fnlt)  ht.r]^  otcafiontd  the  prtfxirg  of  your  -nb/thy  A'i:me :,  J  btg  pardon 
for  fuch  an  knufaal  frefumftiotiy  as  aljo  yoisr  marity  in  cenfaring  tot  faidts  that  rviUapptar  in  it,  when  it 
Jlsalleometoider/b  exalt  and jKiieiom  an  eye  it  may  be  kftfMl^tufitbkmt  decant  j  ttffeafoKabhnefsisiti 
bcfi  ( omv.ttsdation^and  its  aim  bettti  than  its  petformanct.  As  for  Tou,SiT,l  hepeE-rnL  hr.threally  placed  your 
Soul  in  that  ferene  and  happy  fiation  where  Seoeca  fmtied  Merd  Ferine  to  have  placed  a  good  nun,  tatca- 
dam  eft,  cacufDine  Ol  y  mpi  coblKtatus,  fupra  ventos  flr  procdbs^  fir  omnes  res  bmbtnas.  Above  thi 

Storms  afidTtmpefs  oJ  thi  <  i<nr^i;in  riid  dijlralh'ng  \Vo)ld.  But  thire  are  many  gra{ii>tii  pnioi  s  ,7  this  day 
labouring  nndtr  tiicir  ovun  Fears,  andxohofe  hearts  are  ready  to  fail  vnth  leoki-^g  for  th^e  thirtgs  that  org 
coming  10  try  tketntHmdloHiiifmibe  Earth  ;  and  pojfibly  fomeithatof  relief  may  be  aebninifired  tommif 
f:th  i)  :hts  DifcoHrft  fome  biviens  Md  ftaggei  ing  ^oats  mty  be  efiablijbed\  ftihie  eUfccitraged  andfaintittg 
Spirits  m*ybe  revived ;  feme  doabts  auiy  beMffolved  thathiivk  long  ferflexed gracious  hearts.  Whatever^ 
nfe  it  may  be  of  to  any,  I  hm^y  enU  Ut  the  Mit  efyvir  Pntym  te  my  nm  for  a  JftrisdSlejftng  ufOn  it,  ami 

Yours  to  bontwri  litve^  emd  ferve  yeitj 

WoLi,  Uaan  Bt^ 

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6^^ 


A  TrSicalTreaife  tfFear. 


Vq1.X 


l(^,  \m.  V.  11^  I    and  ^art  cf' the  A  ^  / 

Say  ye  not  a  confederacy  to  all  them  to  iphom  this  people  flmll  fty 
a  confederacy  ^  neither  fear  ye  [their  fear]  nor  be  af  raid,. y.i  ^. 
SanFfifc  the  Lord  of  ho/Is  him/elf  and  let  him  he  your  fear, 
and  let  him  heyour  dread  ^  V»       Jnd  he/hall  he     a  fanSuary. 


CHAP.  I. 


iVhtrein  theTtxtmdOmtixt^e  opened ^  the  Do- |*^ned above  water 


underwater,  except  the  capital  City,  which  rc- 


THere  is  not  ir.orc  divcrfity  found  in  the 
outward  tenures,  than  in  the  inward 
tempers  and  djfpofitions  of  men :  fome 
arc  asdmoroQS  as  Hares,  and  flart  at  every  foond, 
or  yelp  of  a  dn;^ :  n'hcr?  nre  boIJ  as  Lions,  and 
can  lace  dangers  without  trembling.  Some  fear 
more  than  chcy  onght,  and  ibme  before  thef 
ought,  and  others  when  they  ought  not  at  nil. 
iThe  carnal  perfon  fears  man,  not  God ;  the 
•ftrongChriftiaii  tears  God,  not  man  ^  the  weak 
Chriftir'n  fears  man  toomuch^  and  God  ton  Cult, 

There  is  a  Fear  which  is  the  effect  ot  lln,  fpritip- 
•  ing  from  guile,  and  hurrying  the  Soul  into  more 
guilt  \  and  there  is  a  Fear  which  is  the  effcd  of 
^race,  fpringinfl',  from  our  love  to  God  and  hir 
mtereft,  and  driving  the  Soul  to  God  in  the  way 
of  duty.  The  lefs  fear  any  man  hath,  the  more 
happinefs,  except  it  be  of  that  fear  which  is  our 
hap^efs  And  our  e.xcelleacf. 

It  cannot  be  (aid  of  any  man  as  it  is  faid  of  f^- 
vituhan^Joh  41 . 33.  that  he  is  made  without  fearj 


Having  thus  dcfcribcd  tlie  power  and  fuccefs 
of  the  invading  enemy,  in  the  9  and  10  vtrfes  he 
derides  their  plots  and  combinations,  aflaring 
them  that  altho'God  for  juft  and  holy  ends  would 
permit  them  for  a  time  to  alllift  his  peppl%  yet 
in  the  ifTue  all  their  councels  and  ccne|desfliqald 
recoil  upoii  themfelve^  andendinthdrdWoh}- 
iac  and  conhihon.  .,  " 

.•  A nd  thcrcu  poii  if.njih  is  commanded  to  auon- 
rage  the  feeble  and  trembling  hearts  of  fuch  as 
feared  God  in  thofediftraftedand  frightful  times, 

hane^^  andinPrnned  me  that  IJI<ont<J  not  walk  in  tic 
vcay  of  :1ns  people^  f^fSj  Sxy  ye  ntt  A  COttfedfTA- 


God  fpeal'.ing  to  theProphct  by  a  ffrong  hand, 
iuipcrti  tiicllvang  and  mighty  imprellion  that 
was  made  upon  his  heart  by  the  Spirit  of  Pro- 
phccv:  wherein  the  Lord  did  as  it  were  lay  hi^ 
hand  upon  him,  as  a  man  doth  upon  one  to  whom 
he  is  awiocto  impart  fome  fpecial  ficret  in  afii- 
miliar  way,  t^.d.  Come  hither  /AiWj  ('drawing 
him  to  him  at  the  fame  inltant  with  a  frieodly 


thofe  that  have  rood  fortitude,  are  not  without  hand)  take  deep  notice  of  what  I  am  nowto  ^fe 


fome  fears :  And  »  hen  the  Church  is  in  the  florras 
of  Perfecution,  and  almoft  covered  with  the 
waves,  theitouteftpallengers  in  It  may  fuflcr  as 
much  from  ti;is  boifterous  paflTion  within,  as  fioin 
the  Storm  without  \  and  all  for  want  of  through- 
ly believing^  or  not  fcafonably  remembi  ing,  that 
the  Lord  Hi^Ji  Adir,ii.d  of  all  tl;e  Ocean,  and 
Commander  of  all  the  Winds  is  on  boatd  the 
'Ship,tofteerand  to  prefervc  it  in  the  ftorm. 

A  piegiunt  inftance  hereof  is  furnifhed  to  our 
hands  in  this  Context,  where  you  find  the  belt 
men  trembling  in  c.vpedation  of  the  wovft  -vents 
both  on  the  Church  in  jicncral,  and  themfelvcs 
in  particular.  Their  hearts  rrtre  movedlike  tlx  trees 
^ the  VPMdfl>alen  with  the  xtind^  ch>  7  V.  2. 

And  indeed  if  rheir  dancers  were  to  be  mca- 
fured  by  lenfe  only,  ilicir  fcais  were  not  above; 
the  value  of  the  caufc,  yea,  their  dangers  fecmcd  [  and  then  enfn0re$x\!iiaa. 
to  e.vceed  their  fe  n  s  ■  for  ir  wjs  the  invalion  of  1  But  on  the  contrary,  fee  th.it  thou,  nnd  nil  the 
a  forcignand  cruel  cjjcmy.  even  the  yffyrian^  who .  faithful  in  the  land  with  thee,  do  landifie  me  in 
were  to  break  in  upon  them  like  a  breach  of  the  j  your  hearts,  and  make  me  your  fear  and  yonr 


thee  in  charge,  both  with  reffjcft  to  thy  fclf,  and 
my  etcd  people  that  follow  thcci  Say  not  yon  a 
confederacy  to  all  them  ta  whom  this  ftofle Jkal/  fay 
a  confedfr.icy,  i.  c.)  let  not  thcfc  frightful  tidings 
work  upon  you,  as  they  do  upon  Ahai^  and  the 
common  multitude  with  him,  whoai«fi>  terri- 
fied and  feared  with  the  approaching  danf^c;<, 
that  ail  their  couoccls,  thoughts  and  lludics  are 
taken  up  in  preventing  it,  by  making  a  confede- 
racy or  league  with  the  ylfy.  ian  ^  or  if  rliat  can- 
not be,  then  with  fome  toreign  power  that  may 
fccore  them  agaioft  the  ^j^Viw ;  bvt  *a»"cycsHot^.ii, 
are  not  all  to  me  for  prote(f\ion  and  deliverance  \  '* 
they  expert  more  from  Esypt  than  firom  Heavem^ 
from  a  broken  reed  than  from  the  Rock  of  ages. 
Fear  not  you  their  fear ;  their  fear  drives  them 
from  God  to  the  Creature  \  it  firft  difiraCli  them. 


Sea,  and  overflow  the  land  oi  hmav.nel^  v.  7, 
The  Lord  bringeih  uf  upon  them  the  waters  of  the 
river  finng  eutdmsaiy\  even  the  Kiitg  ef  Alfyria 

and  all  his  f 'orA',  md  he  Jhall  come  t:p  over  all  his 


dread,  (*,  e.)  rely  upon  me  by  fiith  in  this  day  of 
trouble,  and  fee  that  you  give  me  the  glory  of 
my  Wifdom,  Power,  and  Faithfulncfs;  by  rely- 
ing intirely  upon  thofe  n:y  .Attributes  engaged 


chAitmlsy  and  go  over  aU  itif  banks.    And  as  the  {  for  you  in  fo  many  tried  promires :  and  do  not 

^  tw.Teremblesthecnemyto  waters  which  quick-  '  '*     .  ^  .   

ly  drown  the  country  into  wbicli  they  bre.;);,  fo 
the  8  vtr.  tells  you  how  far  tliey  fliould  prevail, 
and  bow  near  it  flioald  come  toa  general  and  to? 

tal  ruine.  HcjhaH  f^f  ihrcx^h  judah,  he  Jl:a^ over' 
fioxB  andg"  ovcr^  he  jkaii  reach  even  to  t!:e  neck,  and 
the  firetUiing  e:a  of  his  n  in^s  paU  fill  the  breadth  of 


tbf  temd^  o  Immatiucl.  All  the  body  ibould  be  remedy. 


betake  your  felves  to  fuch  linfuland  vain  fluftsas 
rlioie  do  that  have  no  intereft  in  me,  nor  experi- 
ence of  me.  I  his  is  the  general  fcopc  and  deligo 
of  the  Text  i  wherein  more  particularly  yoahavc, 

1.  An  evil  pradice  prohibited. 

2.  An  cfiedual  remedy  prcfaibed. 

3.  A  lingular  cnconragemeiit  to  apply  tbat 


t.  An 


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Vol.  I. 


A  Traclical  Treatije  of  f  edr. 


I.  An  evil  praAke  prohibited,  Ftmut  their  frmtkffi^rm^  Mtdfrtmr«m.  Let  the  winds  roar, 

ftdtr.,  neither  be  afraid.  Thisib  that  finfiil  princi-  the  raio  beat,  the  lightnings  flafh,  you  are  in  fafc- 


pie,  whtch  wa»  hot  too  apt  to  iodiae  them  to  do 
as  others  did, /r*/.  tofiy  a  confiBdcracy.  Sinfbl 

fears  arc  apt  to  drive  the  befl  men  luro  finrVlcom- 


ty  vmi  haxc  a  good  roof  over  ypur  heads. .  Heaoe 
thele  tiro  points  of  Dodiioe  cifler  tfiemi^ves. 

HMt  (he  t'cFf  men  art  too  ^ipt  to  be  overcome  -with  Dofl  I, 

pliaaces,  aad  ia  dired  Ihifts  to  help  tlicmfckes.  *  Jlavijhjejtrstn  timet  0/tm>uvt,^diSlreJs^aad,da«^tr. .  U, 

 c  j^a — I     \     'J%atheJe4rof  C«diffbfmif^'lft'^mfMtt* 

<iP-'  the  firfid  ftar  tf  flMv,  <W  f  /rr«r»  m 


ThetrfeM'  tiaj  be  nndcrftood  two  ways ; 

1.  Subjcf^ivcly. 

2.  Effedtivcly.  ... 

1.  &AjtSivtfy^  m  ttieielf&ne  feat  wfaer^ 

with  the  carnal  and  unhclif  vi:.?  Jrvi  feared:  a 
fear  that  eaflared  them  ia  bondage  of  Spirit  ^  a 
fear  that  is  the  fruit  of  itn,  a  fin  in  its  own  nature, 
tlic  c  Lufeof  much  fin  to  ficm,  and  1  iuf^pu^i^h- 
mciit  ot  God  upon  them  tor  their  other  ilos. 

2.  Efeflively^  Let  not  yooF  fear  prodtkx  in 
you  fjch  mifchicvous  cffc^  as  their  fear  dotb  y 
to  maice  you  forget  God,  ma^pifie  the  ocature, 
prefer  your  own  wits  and  poliaes  to  13»  Almigh- 
ty power,  iiiu  iinfpottetl  faithfulnefs of  God)  if 
you£iy,  but  how  IbaU  we  help  it ; 

1.  Why  in  the  next  place  you  have.  An  £/- 

feSHal  remedy  frefcribeci.  But  f/inflifie  the  Lord  of 
Ms  him/elf y  tmd  lit  him  bewur  fear  attdyaur  dread. 
Tnefear  Of  God  will  fwallow.uptiie  fate  of  lMan« 

a  reverantial  awe  and  dread  of  God  will  extinpuifh 
ttffllaviihfearofche  acature  j  as  the  Sua-IUiae 
potsontfire;  or  as  one  fire  fetches  out  another: 

fo  will  this  fcnr  fetch  out  that. 

£y  fanQifying  the  Lord  «/  Hofts  bimfel/f  is  meant 
a  due  alcription  of  the  glory  of  his  Sovereign 
power,  wifUom  and  filthtulncfs,  not  only  ia  ver- 
bal and  proidled  ackaowlcdgments  thereof,  but 
efpecudiy  in  tlncrfe  internal  ads  of  affiance,  rciig- 
siation,  and  intlrc  dependence  on  him,  which  as 
they  are.thc  cboicelt  rclpcds  of  the  creature  to- 
wards its  God,  andpye  him  thegreatell  glory, 
fo  they  arc  certainly  the  moll  bcncncial  and  com- 
fortable ads  we  caaoertorm  tor  oui*  owape^ce 
and  fiifety  in  times  ot  danger. 

If  a  man  do  really  look  to  God  in  a  day  of  trou- 


extm^uij 

from  dMi^er.  ,  .  . .  -       •       ^     .  j 

Thefe  two  .points  take  ia  the  fuMance  and 

fcope  of  tlic  Text,  but  bccaufe  I  dcflgo  to"  treat 
in  the  following  Chapters,  of  the  Kinds^  Nature^ 
Vfesy  Cmfei,  Efeilfy  and  Rtmfil^oS  fta  j  liball 
not  dilTinctlyprorecQK:  them,  but  pfO(!«ed  ill  thU 
order  in  the  toUowing  Chapters. 


CHAP.  ir.  , 

Wbtreinthe  kinds  and  natitre  »f  Pear  are  ^pud^  and 
fartitMUriy  tbt  SfirtfHngfiemfh  Btm  ^  Crui^ 
tares* 

...  .  ...... 

THere  isa  tbmfold  Fear  found  k  meil.  vix^  StS,  L 
1.  Natural  ^ 
J.  Sinful      ^  Fear. 
3.  Religious  j 

Natural  Fear,  ofwhich  all  are  partakers  that 
parcaM  of  tt\e  common  nature,  not  one  excepted* 
Nattftai  Feur  1^  ^  trudde  »r  perturhtwr  •fimtid 


,'rom  the  appreheufali  rfe^tmkii^  *ml,  W  tmftit* 

teek  wordatfd'  comes  fitHnaViftbthat 


diturddiifer*, 

TTheGn 


fignifics  Flight  •,  this  is  not  always  finful,  but  it 
is  always  the  fruit  and  coufequent  of  fin.  Since  feSl'^,^ 
fioentttdimoour  natrniediere  is  no  ibaking  oW^f,/Uy 
Fear,  no  (honer  had  ^Jam  trinfgrelTcd,  buthefadc^tc^ 
feared  aftd  tied,  hiding  himfeU  among  the  Trees  tinor,  fl»> 
of  the  Garden,  Gen.  3. 8.  when  he  had  tnnfgref>  gsu 
fed  tbcCoveoant,  he  prcfciitly  feared  the  execu- 
tion of  the  Qiurfe.  FirA  he  eats,  th^a  be.iwir/. 
And  his  afflidve  paffion  b  front  him  tranflnitted 
and  derived  to  all  his  cliildren. 


ble  and.  fear,  as  to  the  Lord  efHafis,  Q.  e.)  one  that  i  To  this  natural  Fear  it  plealcd  our  Lord  Jefms 
governs  all  the  creatures,  and  all  tlietr  adtoos  ;  \ckriB  to  lubjeft  himlelf  in  thedays  of  Jiis  flefit,  he 

atwhofebeck  and  command  all  the  Armies  of  was  afraid,  yta,  he  was  fore  ama/cd.  Afurk  14. 
Heaven  and  Earth  are^aod.  then  cau  rely  upon  the  {  33.  For  though  his  humane  nature  was  abfolutely 


careand  love  of  this  God,  as  a  child  in  danger 

of  trouble  rcpofcs  ou,  and  commits  himfelf  with 

trcacclt  coniidence  to  the  care  and  protection  of 
is  Father :  O  what  peace,  what  reft  mnft  neoeP- 

larilv  fouO;v  upon  this !  Who  would  he  afraid  to 


free  from  fin,  yet  he  came  in  the  Ukenefs  cf  fuiful 
pjh.  Rem.  8.  3. 

This  fear  creates  great  trouble  and  perturba- 
tiom  iotbemind,  tJthiA.  i8.i««rlr«rfrf«niww$ 

in  propotioa  to  the  dmrcr  is  the  fear,  and  in 


pafs  through  the  midlt  ot  Armea  1  roops  and  Ke-  frofm*«n  to  the  fear^  xhe  trouble  and  dillradioil 
giments,  whilft  he  knows  that  the  General  of  that  ( of  the  tnind*  if  the  (tar  be  enceedi 


ng  great,  rea- 


cealcdj  and  lb  in  a  great  meafure  will  all  other 
fears  wncrethe  fear  <H  God  is  lW^tt4rar  in  the  heart. 


Priftsbit 
Tos  inac- 
C'.-flo*,  & 
invbla- 


Army  is  hti  own  Father?  The  more  power  this'  foil  isdifplaccd,  and  can  condufi  us  no  raitiicr, 
tilialfear  of  God  obtains  in  your  hearts,  the  kfsias  tbe  PfalmHi  fpuks  ot  Mariners  iu  a  Storm, 
will  you  dread  the  powerof  tbeCreature.  When }  they  art  m  t\awr  nitt  tndy  Tfd.  \  07.  27.  or  as  it 
the      *f or  ruled  at  T.ome^  then  all  other  Officers  |  is  varied  in  the  A/^r*-/;/,  all  wilUomis  fwallowed  In^*"^'* 

— r^A  jiv:  '  — ^-  — up^  atid  ihis  is  thc  mcaniflg  of X>*iif.  i8,  it* that e^^'^ 

they  fliould  go  out  agaioft  their  enemies  one  way,  ^ttid  Agi. 

and  fitc  htfoi  e  them  fiven  if*?)/,  (/.  e.)     great  0Ulii  at^c  pc- 
be  the.  fright  and  diltradion  that  theyftiaH  at-"^.*»^ 
tempt  nowoncway,  then  another,  ftriving  cve-J^ 
ry  way,  but  liking  none  ^  for  fenr  fo  far  betrays 
the  fuccours  of  realbn,  that  their  couofeis  are  ai* 
ways  in  uncertainty  and  at  a  lofs,  and  tho  ufiial 
voice  ofa  man  in  this  condition  is,  /jbMva^^wW 


This  is  the  Remedy. 

3.  And  to  enable  us  toapply  this  remedy  in  the 
worftand  moft  difficult  times,  we  have  a  fingalar 

f«cow.»?«ttv  f  propofed.  Ifu  cwill  tiius  fandific 
the  Lord  ot  Holh  himfelf,  by  fuch  an  acknow- 
ledgment of,  and  child-like  dependence  on  bim 

in  times  ofuauiicr,  then  Vt  will  be  to  us  for  a 

Sandaaxy  (t.  e. )  lie  will  furcly  protect,  dcicnd  and  !  to  do^  J  knew  not  which  x»ay  t»  mm. 
provide  for  us  in  the  worffc  titnoaand  cafo,  thai     Evil  is  tiic  objed  of  fear,  and  the  greatir  tfio 

will  the  Lord  GeateHpen  .  every  dxpeRing-flact  t/jevilis,  the  fhongcr  ttie  fear  muH  nc<>ds  be,  and 
tmujt  Zion  anduten  her  Afftmbliesy  a  chud       1  chcreibre  the  terrors  of  au  awaiicnedi  and  tprri- 
fmekeby  etay^  andthe Jhinin^^  ofafiamin?  fre  by  tn^hf^  ftcd  conTcience  mufl:  be  allowed  to  bt the  grcateft 
far  upon  all  the  glory  ^uil  li  a  defence^  a/id  iXei  c  j  of  terrors,  bccaufe  in  that  cafc  a  man  bath  to  do 
'^^^'^l^j^fiiaJi  i;e  aJabernoiie  far  a  jhadow  tn  the  da^titfui  with  a  great  and  terrible  God,  and  is.iorcd 
mpbua.  frnnththm^dfor  afUttef  refi^tmidft^Ji€wm  wH^  apprehcnfiofls of  bi^^iitll}^  ap^  j^ttA^ 
tVoLjU  i^nniia  wrath 


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1^ 


A  'PraSicd  JrM^  ^  Fe^ir. 


VoUi 


Duxquidara  Indigno  nmr- 
ti<  mctu  ,  a^eo  concuiTus 
fuit,  ut  fjnguincum  Tudo- 
len  toco  corpare  fhdit. 

JBfCOIS  <B  KMn  CWBMI 


lacrymas 


Cli,  thaa  which  no  evil  i?  or  can  be  greater, 
fte  at  what  height  Chrift's  coaflid  with  tt 

wrought,  when  it  made  him  fwcat  as  it  wCre 
great  clots  of  blood.  Ot  all  temporal  evils  death 
n  the  greateil,  and  therefore  JA  calls  it  the  Kin^ 
^Tltrrtts^  Jth  1 8. 1 4.  or  the  inoft  terrible  of  tcf^ 
n\Ae%.ThHanits  relates  two  ftrangc 
inftances  of  the  fear  of  death  : 
One  ot  a  certain  Captain  who  was 
fo  tcrrifiefi  with  the  fear  of  death, 
that  he  poured  out  a  kiad  of  Moo- 
dy fweat  from  all  parts  of  hisbo- 
  ^y*  Another  is  ot  ayowig  man 

znentes  faUSk  Quititm^^  who  was  fo  v«he- 

meatly  terriiicd  with  the  tears  or 
death,  that  bciheda  kind  of  bloo- 
dy tenf;.  Thcfe  are  ftrangc  nnd  terrible  efTcds  of 
fear,  but  vallly  ftiortof  what  Chriftfelt  and  fuf- 
ftra^  who  grapled  with  a  far  greater  evil  than 
thf  terrors  of  Death,  even  the  wrath  of  an  incen- 
fetl  God  poured  out  to  the  fuU)  and  that  imRiedi- 
atelynpoa  him. 

But  yet  eril,  as  e^,  is  rtthtr  th*  objeft  of  ha- 
tred than  of  fear,  it  muft  be  an  iminiuent  or  near 
ipproaching  evil,wHiKh  we  fte  dot  how  toei^pe 
or  put  by,  that  provoltes  fear,  and  rowr  es  this 
Lion.  And  therefore  the  Saints  in  glory  are  pcr- 
Ibftly  freed  from  fear,  bocaufe  they  arc  out  of  the 
reach  of  al!  danger  :  Nor  do  we  that  arc  here  in 
the  midll  of  evils  fear  them  till  wc  fee  them  ap- 
jiroaching  us,  and  we  fte  AflC  IdW  toavoid  them. 
To  hear  of  Fire,  Plague,  or  the  SwOrd  in  the  /a- 
dn*^  doth  not  afright  us,  becauic  the  evU  is  fo  re- 
BUtat  lirom  vs :  its  fer  eMngb  off,  we  ire  ia  no 
daagtr  of  it  \  Imc  when  It  is  in  the  t  own,  much 
more  when  within  our  own  dvTelHngs,  wc  tr em- 
bte.  E^l  hurts  lis  not-lfjr  9  fimpie  apprehenfion 
of  its  nature,  but  of  its  union  •,  and  all  propinqai- 
ty  isa  d^rec  of  union,  asa  learned  Divine  fpeaks< 
And  it's  worth  obfervatiOB,  that  all  drfnillkti' 
rityls  maintained  by  putting  evilt  at  a  great  di- 
fmice  from  us  j  as  it  i&  noted  of  thole  fecure  ftn- 
itialifts,  AnMt  9.  ^  fbtf  fkifilt  tbmm tht  evil 
day.  The  meaning  is  not  that  they  did,  or  could 
put  the  evil  one  minute  farther  from  than  in  re- 
ality, butonly  by  imagination  and  fancy  i  they 
ibut  their  own  eyes,  and  Would  not  ftfl  it,  Icfl  it 
ihonld  give  an  ufipleakng  interruption  to  their 
mirth  ^  and  this  kthe  reafon  why  Death  puts 
the  living  into  no  more  fear,  becaufe  it  is  appre- 
hended as  remote,  and  at  an  undetermined  di- 
Aance,  whereas  if  the  pfedft  tinte  of  Death  were 
known,  cfpecially  if  thattiillewcreJM«r>k-WOuld 
greatly  fcare  and  terrific. 
.  This  isthe  nature  of  natural  Fear,  the  infelicity 
of  aacDte,  which  we  all  groan  under  the  effects 
of  t  It  \i  in  all  the  Creatures  in  ^bme  degree,  bu 


Dr.*r 


and  cftceni  not  any  thing  thefe  fierce  and  thrcat- 
*■  niog  Papifit.  I  much  diluke  thofe  anxious  cam 
'  which  as  thou  writell  do  aimoft  confume  thee. 
There  might  be  as  great  a  itock.  of  grace  in  one 
as  in  the  other,  but  Mtl,wnhm\  grace  fml  oat 
the  advantage  of  fo  ftout  and  courur  eous  a  tem- 
per of  Ixxly  and  mind  as  Lw/kr's  had.  Thus 
briefly  of  natural  Fear. 

Thei  e  is  a  Fear  which  is  formally  and  ir.trinfi-  sAlb 
catly  itnful,  not  only  our  infelicity,  but  our  fault, 
not  oor  fiilipleaffliftii»and  burdco^but  our  greet 
evil  Mid  provocatbn  ;  and  fuch  is  the  fear  here 
diiluadcd,  called  thtir  jeni-^  (j.  *.)  the  fear  whcrc' 
with  carnal  and  eabelienng  men  do  fear,  when 
dangers  ttureaten  theti }  aMthcfiofuliic&of  it 
lies  in  fire  things. 

I.  In  the  Sgm^WoA  caufc  of  it,  which  isun* 
belief,  and  an  onworthy  diftruft  of  God,  when 
we  dare  not  rely  Dpon  the  Iccurity  of  a  divine 
promii^  nor  troft  to  God^  prote6tion  in  ttaewvf 
of  our  duty.  This  was  the  very  cafe  of  that  peo- 
ple, ifu.  30.  1 5.  Thiu  faith  the  Lord.,  the  helyOne  «f 
IftMlt  in  rttHmivo  a*td  rcsi  Jhxllye  be  f*ved,in  qui- 
ettieft  dnd  in  cvr;fidencej}}a!l  he  ywr  Jirength  aadjt 
w^hU  f7«,  but  ye  j-itd  for  ne  will  flttiifm  herfu  j 
therefert  Jhall  ye  flee  .  ami  we  mil  ride  ufon  tii 
fipift  i  therefore  jlndl  they  that  purfne ytitke  f»^^4ll§ 
theufand  ^allfiee  at  the  reiuke  tf  me,  &C. 

Thus  flood  the  caft,  Stmtmherib  witha«ligh-« 
(y  Hoft  was  ready  to  invade  them  ^  this  pots 
them  into  a  fright  j  la  this  diftrels  God  ailuirea 
them  by  the  mouth  of  the  Prophet^  tfeatnt  tttm" 
rtina  and  nil  they  Jitould  be  faved,  in  qidetfsefs  and 
confidence ptuld  be  their  firen^th.  The  meaning  is, 
never  perplex  yowr  ftrees  wuh  vai  ious  counilli 
and  projects  to  fecure  yonr  fclves  under  r  he  wings 
of  £mr  or  any  other  /Vw«7«,  but  with  a  com- 
polw,  4uiety  and  cabft  temper  of  mind  reft  ipett 
my  power  by  faith,  take  my  promifes  for  your 
fecurity,  this  ihall  be  your  ialvation  and  your 
^eogtb,  more  eHcdoal  to  yoer  prcfervatioo  thao 
Armies,  Gariibns,  or  any  Creature-defence  in  the 
world  j  one  adt  of  Faith  fhall  do  you  better  fcr- 
vice  than  th/irach  and  all  his  Forces  can  da 

But  ye  faid  no,  <].  d.  wc  dare  not  tnift  to  that, 
a  good  horft  wlU  do  us  more  ienrice  acfnch  a  ume 
than  a  good  frm^  ^- ^ler  is  abetter  ifeairity  in 
their  eye  than  Heavtti.  This  is  the  fi-oit  of  grofs 
infidelity.  And  as  wicked  men  do  thus  tbr&ke 
God,  and  cleave  to  the  Creature  in  time  of  trou- 
ble, fo  there  is  found  a  fpice  of  this  dilh-uftful- 
nefs  of  God  ptotlucing  fcir  and  trouble  in  the 
bellmen.  It  was  in  the  Difciples themfelvcs. 
Mm,  8.25.  {/7;v  are  youfejoful^O  ye  of  little  f.utbf 
A  Storm  liad  befallen  them  at  bea,  and  danger 
began  to  threaten  them,  and  prefentiy  yon  finds 
ftorm  within,  their  fears  were  more  boiflerons 
tiisn  the  winds,  and  bad  more  need  of  calming 


afwatog  them  all  none  fuffer  more  by  ie  &nilian,  |  than  the  fca  ^  and  it  was  ail  from  their  uabdie^ 
for  hereby  he  becomes  his  own  tormentor  j  r  r  i  as  C!irift  tells  them ;  the  lefs  their  feith,  the  grea- 
ts any  torment  greater  than  this  when  it  prevails  |  tcr  their  fear,  if  a  man  era  buticly  upon  God  in 
ill  a  high  degree  upon  us.  Indeed  all  con(litiui-|apromire,lbfirasi;ci>cnabledtobeiieTe,foiar 
on*  and  tempers  admit  not  the  fame  de  mccs  off  he  will  rwckonhimfclf  well  fcofred. /.',^nc«i  in  his 


fear  \  fbme  arc  naturally  courageous  aad  ftout, 
likethe  A/owlior  magnanhiiity  and  fortitude  j  o- 
thers  exceeding  timorous  and  faint-hearted,  like 
tiie>/ikrror//«rf,one  little  Uog  will  make  a  hun- 
d^  of  them  fear  and  flee  before  him.  Lmher 
was  a  ifiah  of  great  courage  and  prefence  of  mind 
indangers,  MeUnflhonytx'j  timorous  and  fubjoft 
to  delfjondcncy.  Thus  the  difference  betwixt 
them  is  exnr tiled  in  '^fie  of  Luther^^  letters  to 
him ;  *  lam  weliniigh  a  l-.c  jre  fpetftator  of  things. 


Catalo^ruc  of  the  witncfiei  relates  this  remarkable  ^5«^Gb. 


paflagcof  onc^^</rr.u  i  toUs,  a  godly  aged  Di- 
vine who  lived  loracwhat  before  Ltaixr,  and'* 
taught  many  points  foondly,  according  to  his 
light  Then,he  was  called  to  a  ^9d  alMiilaiitfikaiX 
aftrr  wards  in  the i.4i*r^,  where oppofinga  pro- 
potitiou  of  the  Pom  about  Ixirdening  the  Church 
with  a  new  Holiday,  be  was  brought  into  much 
danger,  and  efcaping  very  narrowly  from 
Hmtti  he  bright  hi«a  4      iwd  IVtMfmUi  boc^ai 


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Vol  I. 


A  Traikd  Treatife  ef  Fear. 


«  •     'm*-t^^  J 


|ie  was  fitiiug,  he  began  to  bethink  himfelf,Tlwt 
idle  caufe  was  not  ^it^  !nit  (Jo^Ts,  and  not  to  be 
maintained  with  fword  and  bow,  and  if  it  were 
yet  what  ojuld  fucb  a  decrepit  old  niqn  dp  with 
wespoiwf  Upon  which  he  threw  away  iiis 
weapon*!,  committed  liimfelf,  his  caufl;,  and  his 
journey  to  Goti,  relied  upon  his  pr9n»ife!»  more 
tliM  fword  or  bow,  and  came  home  and 
afterward  died  quietly  in  his  bed. 
a.  The  finfirlntfs  ot  Fear  lies  In  the  escefi  and 

Vn<^»'3<^Y  of     ^^^^      ^^"^  ^^^^ 

ought  ?  for  it  may  be  trnly  fa  id  of  our  fear*  as  the 

PjSK7»>;W  fpcalis  ot  waters,  dificilt  fuis  mmmt 

cmncntmm^  'tis  lard  io  keCp  them  within 

bounds,  cvcrv  Iwf^  i?  ^  Bear,  every  petty  trou 


htHuahttftth  (fhiil  fill.,  and  ht  that  is  holpen  JbaS 
fMlidorpft  j  tivd  they  jluili  fail  to-uther^  fj.  cl. 

*Ti9  a  tinful  and  dangerous  milbke  for  one 
creature,  to  give  that  trult  and  dependence  to  a* 
npthci  (.reatmo  vvhicli  is  dnc  ouly  to  God,  to  look 
upon  mC;»4siftbe](  wcreGods,  andhotfesas  if 
they  were  Spirits:  All  ereaturcsj  even  the 
Itronj-cf!,  are  but  as  tliL-  I  fop,  the  Vine,  or  the 
Ivy,  it  tiiey  clal))  about  the  fiole,  the  walj,  or  the 
■  oalc  1  they  may  bcfiipported,  as  you  alfo  may  L>y 
leaning  upon  God,  but  it  r!';cy  depend,  aod  iot 
tangle  tlremfelves  ojjc  upon  another,  as  you  and 
the  Fgypttanu  do,you  lhall  fail^and  fall  all  together. 

And  as  onecreatuic  is  apt  inordinately  andjSa<i 
fully  thus  to  truft  aujl  ieau  upou  another  j  fo  there 


UepMty  us  iuioa  highr,  om  fear  exceeds  the,isasgreatapfoiie6intbe  creatures  inordinately 


Tilde  merit flf  the  caufe.  Tis  a  great  fin  to 
levcorfcai  any  creature  above  the  rate  ot  a  crea- 
ture, as  it  tliey  were  Matters  of  all  our  temporal 
and  eternal  comftMTts.  Thus  when  the  men  of 
Ifrael  heard  ot  tlie  confederacy  and  conpio^tioa  of 
their  cncm ICS  a}^,ainft  them,  the  Text  faith,  thtir 
hems  were  mmkdy  as  tht  Trets  of  the  wotd  art  mov- 
t4  mrfj the  rr!" I  ffai.  7.  i.  or  as  wc  nfc  to  Uy 
jtrovtrkUtty^  Ukc  a.a  Jfpittc  Ut^:  'tis  afidfigbtto 
behold  men  Ihaking  aJid  quivering  as  the  treesdo 


to  fear  aud  dread  each  oilier,  as  if  the  creature 
feared  were  rather  a  God,  than  a  man,  rather  a 
Spirit  than  flcfti  ;  and  ^us  otJr  fair  magnifies  and 
exalts  the  creature,  and  puts  it  as  it  were  into 
tlieroomaad  place  of  God.  This  was  the  fia 
which  God  rebuked  in  his  own  people,  Ifai^i. 
IZ,  13.  /even  J  am  he  fhat  ttmfertethti^^  wh^ 
artth*Hy  that  thoufl:oMldefi  be  afraid  tf  a  man  that 
fitaUdie^  and  of  the  fort  pf  man  which  fltall  be  made  Jis 
^^rafiy  and  jorgettefl  the  Lord  rfy  mnker^  Sf.C.  See 


iaawindyday,  vrt  thysdidthehouftof  Z>«i/»,rf,  how fearc^alts man, ^nddepreiieib God, it  thinks 
partlythcoti^  tiie  remonberanceof  pell  calami-  upon  the  fioxbts  power  or  men  fo  much,  tiut  ic 
tks,  but  efpeciaUy  through  incredulity  in  Gods  t  forgets  the  laving  power  ofGod,  as  ifthat  ftood 
protefting  cnre  in  their  prcfent  and  future  dan- 1  for  uothiiag  j  thus  a  mortal  .worm  that  ftall  pc- 
gcrs  /  yea,  ibis  is  too  often  the  fault  »f  good  men  ]  rilh  as  the  grafs,  ecliples  the  glory  of  the  grea? 
tocreature  fear,  as  well  as  in  creature  love,  to, God,  thatPjetched  forth  the  iibaveo^  and  laid 
tranfprefs  thr  due  bounds  of  moderation.  *Tis 'the  fouo44Uonsol  Uie  earth, 
noted  of  Jato^  trioiig,h  a  man  of  much  Faith,  and  And  thb  wasthe  evil  agaioft  which  Chrill:  cau- 
one  that  had  the  fwcetcft  encouragemenui  to  tiooedhisown  Dtftipiesia  ^atih.  10.  28.  Aur. 
f!renathen  it  both  from  forn'fr  experiences,  and  m>tthmv^€biiUtbt  b^u^^  Im  are  net  able  tf  hill 
God's  graciovis  promifcs  to  be  with  hitu^  yet  when  tkefud \  Imrmherftarhtm  tthich  is  Me  to  dcfrrej 
£faHVtas  COmtJOi^  hcwas/rr^fy  afra:d  nnd  iifrh  fold  .ind  body  iu  hell.  q.  d.  Have  a  Cai^  you 


tHiir^ed,  Cen.  31.  "  It  wss  but  a  little  bdorc 
that  God  had  graciouily  appeared  to  him,  and 
fiat  A  &oyal  guard  of  Angds  to  attend  him,  e- 
Tentwohofts  or  armies  of  Angels,  verfe  i,  2. 
and  yet  adbon  as  Ffau  approached  him,  be  was  a- 
fraid,  greatly  afraid,  yea,  greatly  afraid  and 

viuaa.a$iius  was. 

3.  iHieiiiifbbicis  of  oor  Fears  lies  in  the  inor- 
Amacyof  fhem  to  fear  it  more  than  we  ought 
is4»d^uougn,  but  to  magnifie  its  power  above 
^.pawerofaqrcatnre;  to  exalt  the  power  of 
any  crratHreby  our  feirs,  and  piveit  fuchan  Af- 
cciidcGt  over  us,  as  it  it  had  aa  Arlwtrary  and  ab- 
iohae  dominion  over  us,  or  over  our  comferts, 
toido  with  tbcni  wliat  it  plcafed^  this  is  to  put  the 
■ovatnrcout  of  iu  own  Clafs  and  rank,  into  the 
place  of  God,  and  isthec«foire  a  very  fiafal  and 
evil  fear. 

To  trusHa  aiiy  creature  asii'ithad  the  power 
of  a  God  40  :h0if  us,  or  xo  fear  any  crttitire,  as  if 

it  had  the  power  of  a  God  to  ?)j/rf«s  i''  exceed- 
ing liiitul,  and  highly  provoking  to  God.  T  his 
tiMldiiiatetiiift  is  taxed  and  condemned  in  Jfai. 
T  ^.  They  would  needs  po  down  to  Fgypt  for 
elp,  and  tniH  iatheirhorfesiudhorfcmcn,  be- 
little they  were  Urong  ( 1.  j  lo  their  opinion  | 
they  were  able  to  fccnrc  them  againft  all  tliol'c 
dangers  the  J'ropbet  h  oni  the  Lord's  own  mouth 
had  threatened  them  with,  but  to  take  them  off 
ft-om  this  finfnl  and  inordinate  dependence  on  tlie 
creature  he  tclb  theiu.  v.  3.  Avm  the  Egyptians 


never  fear  any  man,  be  he  armed  with  never  fo 
much  power,  and  rage  as  if  the  power  of  mak- 
ing Or  marring  you  fdr  ever  were  in  his  hands, 
as  if  you  lay  ac  the  feet  of  hb  will  and  pleafure  to 
be  Cived  or  ruined  foi*  cyer.  Fear  not  hfm  that 
canotily  touch  your  bodies  as  if  he  would  damn 
your  fouls,  invcft  not  any  creature  with  the  fo- 
varcign  and  tncommunioible  power  of  God. 

4.  TI1C  finfulncfs  ot  fear  coafifts  in  the  di/had- 
jng  influence  it  hath  upon  the  hearts  of  mm, 
whereby  it  difcompofeth  and  unfits  them  for  the 
difchargeof  their  duties. 

Fear  fometimes  puts  men  into  fuch  an  hurry^ 
and  their  thoughts  into  fuch  diforder,  that  for 
the  prcfent  they  have  fcarcc  any  fuccour  or  re* 
lief  from  their  graces,  or  firom  their  icafon^  for 
under  an  extraordinary  fear  both  grace  and  rea- 
fon  like  the  wheels  or  a  watch  wound  above  id 
due  height,  ftand  ftill,  and  have  no  motion  at 
all.  It  is  rare  to  find  a  man  of  that  largenefs  and 
conftancy  of  heart  and  mind  in  a  d  ly  of  fear,  that 
was  found  in  Jehajhafhaty  1  On  e.  10.  2,  3.  T^ch 
there  came  feme  that  told  Jehofliaphat  fayitigy  there 
cemetha great  midtitiide  agai  ifl  thee  frsm  beyond  thi 
feay  on  tkdiftde  Syria,  aiid  bfhald  they  be  1/:  Maza- 
zonTamar  iphich  wEngcdi,W  Jehofhap!iat/>/jWj 
and fet  himfelf  to  feek  the  Lord.  Hc  fct  hi mfclff  i* 
r.;  he  compofed  and  fixed  his  heart  for  Prayer 
in  the  time  of  lb  great  afright^  and  terrible  aa 
Alarm:  But  it  is  rare  to  hnd  fuch  conftancy  and 
evenefsof  mind  as  this^  in  like  cafes  it  is  (vith 
moft  in  great  frights,  as  the /'ro^A*/ dcfcribes  the 
and  not  Cody  and  their  horfesfiefhy  and  not  condition  of  the  jews,  jfaiahtl.  2,  3.  whcotbe 
/p'nV,  wbettthebtrdfktlk^rnubfmhiiifkMdtkiitk  City  «f  ^t^iiUm  Was  hffi«iid  and  the  enem^ 

catslt 


i 


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..8 


A  TraSicM  Treati/e  tf  Fear. 


VoLl 


came  under  the  walls  of  it  ^  that  which  a  little 
"before  was  ihtjeyoHs  City,  or  as  fome  read  the  re- 
velling City,  is  now  in  fuch  a  panick  fear,  that 
it  is  full  of  ftirs  and  tumults,  fonie  run  up  to  the 
tbps  of  the  boales  cither  to  hide  or  bewail  thcm- 
fclveSjOr  take  a  view  of  the  dreadful  enemy  with- 
out ;  others  prevent  the  fword  of  the  enemy,  and 
die  by  fear  before  hand,  their  own  apprehenHons 
of  mifery  killed  them  before  tlic  fword  of  any  o- 
ther  enemy  cnce  touched  them,  but  you  read  of 
none  that  ran  into  their  clofets  to  leek  the  Lord ; 
the  City  wjs  full  of  flirs,  but  not  of  prayers  i 
alas,  Fear  made  them  cry  to  the  mountains,  rather 
than  to  God,  ver.  5.  The  bcft  men  find  it  hard 
to  keep  their  thoughts  from  w  nHcring  and  their 
minds  from  diftradion  in  the  greatcll  calm  of 
peace,  but  a  thoutand  timet  hardo'  in  the  harries 
and  tumults  of  fear. 

5.  The  finfulnefsofFcar  confifts  in  the  power 
it  hath  todifpofe  and  incline  men  to  the  ufe  of  lin- 
ful  means  to  put  by  their  danger,  and  m  caft 
them  into  the  hands  and  power  oftcmptation.77?< 
fnurafmen  brinfeth.i  fn.trej  Prov^  2,9. 1<^.  orpotS 
and  lays  a  fnare  Deforc  him  ^  Satan  fprcads  the 
net,  and  Fear  like  the  ftalking  horfc  drives  men 
right  into  it.  It  was  Fear  which  drew  jihrahtm 
that  great  believer  into  the  fli  ire  of  diffimulition, 
to  the  great  difparagemou  of  Reliction,  for  it 
was  fome  what  an  odd  fight  to  fee  JbuneUeh  an 
heathen  fo  fchooling  an  AhrahAm  for  it,  as  he 
didCfr.  20.  9.  And  for  the  fame  evil  you  find 
God  chiding  bispeople  'm  Ifaiah  57.  11.  yl//d  of 
Xphom  hiuh  tl^ou  hecn  afriiid^  or  feared  thdt  thou  hnjl 
lied  And  haj}  not  remtmhrcd  me  /  1  here  is  a  dou- 
ble licoccafioned  byFcar^  oneintr«r<//,  another 
xndeeds :  Hypon  ific  is  a  lie  done,a  praftical lie,and 
our  Church  Hiitory  abounds  with  fad  examples  of 
dUBmuIation  through  fear:  'tis  Satan's  great  en- 
gine to  mike  his  Temptations  Vi&orions  and 
fuccefsful  with  men. 

3.  There  is  an  holy  and  laudable  Fear,  a  Fear 
which  is  our  frf<»/«rf,  not  mir  torment^  the  chief 
ornament  of  the  Soul,  its  beauty  and  perfection, 
notitsinfelicityorlin,  vit-  the  awful  filial  fear 
of  God  natntal  feari"^  a  pure  or  firaple  pafllonof 
theSo.ili  Siiin  Ucar  ii  tlic  difordered  and  cor- 
rupt pallion  of  the  fowl ;  but  this  is  the  natural 
parHon  fanctificd,  and  thereby  changed  and  bap- 
tized into  the  name  and  nature  of  a  Spiritiui 
grace.  This  tea.  is  alio  mentioned  in  my  Text, 
and  prcfci  ibcd  3-.  an  Antidote  againftfmful  fears  i 
it  devours  caraal  learsas  v^/p/i;  ferpcntdid  thole 
of  the  Enchanter t.\t*^  one  of  the  foreft  judgments  to 
be  in  the  fear  of  man  day  and  night,  T>,-;n.  28.55, 
66.  6~.  and  o.ne  of  the  fwcetell  mcicics  to  be  in  ■ 
the  fear  of  God  all  the  day  long,  Pfov.  23.  17.  f 
The  fear  of  men  fhnrten<;our  days, //Ij/.t/j,  22.  34 
but  the  icur  or  tlic  Lord  proloBgcth  our  days, 
fvov.  10. 17.  The  fear  of  the  Lord  is  a  fountain 
of lifeProy.  14.  2^.  Bi!t  thrfearof  man  a  foun- 
tain of  mifchicts  and  nulcrie?.  By  tiic  rear  of  the 
Lord  men  depart  from  evil,  rro  v.  ^6.  6.  but  by 
the  frar  of  men,  men  nm  themielves  into  evil 

Fioi.  29.  25. 

This  Fear  \  -aif  ri>cioi'.s  habit  or  principle  planted 
by  God  inthrjouly  whetd-y  thejok!  is  kept  under  ,vi 
hoi)  aire  of  the  eyeof  Cody  atid  from  thence  is  inclin- 
ed to  perfom  and  do  what  pleafeth  bim^  smd  t»  jbm 
eoid  avc-id  rrh.ttfoever  he  fori  ids  ttnd  hates. 

I.  It  is  planicd  in  the  ibiil  as  a  pcrmaucut  and 
fixed  habit,  it  is  not  of  the  natural  growth  and 
produftion  of  man's  |ieart,  but  of  fupematunl  in* 


tuGoii  and  implanatioo.  Jer.  32. 40.  J  mU  fmm 
fear  into  tbeir  inward  fartt.  Tofeaman  ii  natO« 
ral,  but  to  fear  God  IS  wholly  PupcrnaturaL 

2.  This  gracious  fear  puts  the  foul  under  the 
awe  of  Gods  eye,  PfaL  up.  161.  my  heart  Hand, 
eth  m  avpe  of  thy  vord.  Tis  the  reproach  of  thcfcr- 
vants  of  men  to  be  ne-fervants^  but  it  is 
the  pralfe  and  hononrdfGod^lervants  to  be  fo 

3-  This  refpedto  thecyc  ofGod  inclines thcni 
to  perform  and  do  whatfocvcr pleafeth  him,  and 
IS  commanded  by  him;  hencefcaring  God,  and 
working  rightcoufnefs  areconne^ed  and  linked 
together,  A^s  10.  35.  if  we  truly  fear  God 
we  dare  not  but  do  the  things  he  commands,  and 
if  his  fear  be  exalted  in  our  hearts  to  an  high  de-' 
grec,  it  will  enable  us  to  obey  him  in  duties  ac- 
companied withdeepeft  ftlf  denial.  Gen.  22.  la. 

Nmp  I knoTP  thou  fearesi  God,  feeinj^  thou  fcgflt  jh» 
withheld  tiiy  fori,  thine  only  fon  from  tn*. 

4.  This  fear  ingageth,  andm  lbme  degree  in- 
ableth  the  foul,  in  which  it  is  tofhun  and  avoid 
whatfoevcr  isdifplealing  to  God,  and  forbidden 
by  him,  in  this  Joh  dilcovered  Wmfelf  a  true 
fearer  ot  God,  he  would  not  touch  what  God 
had  forbidden,  and  therefore  was  honoured  with 
this  Excellent  Charaderj  Htvus  mie  that  feared 
God  and  e/chewed  evil,  Job  i.  j. 

A  nd  thus  of  the  fcvcral  kinds  of  Fear. 


CHAP.  III. 

SheTTi-.jT  thr  various nfes  of  Fear^  both  Natttraly  Siih- 
fuiy  and  RehgioHSy  in  the  Cevemmem  tfthe  werid 
hyprwidmu. 


H 


Avin^  taktn  a  Iwief  view  of  the  feverai 


 naod  Ibrtsof  Fear  that  at«  ibond  a< 

moni^  men,  our  next  work  will  be  to  upon  the 
Ufcs  of  them  in  the  Goverment  of  this  worlds 
for  one  way  or  other  they  all  fuhferve  the  mSc  • 
wife  and  holy  purpofcs  of  God  tfaodiL  Aud.  w« 

will  firft  enquire  into.  . 
i.TbeVfeef  Natural  f>4r. 
Which  if  we  well  conHder,  it  will  be  found- 
exceeding  necefiary  and  ufcful  to  make  man  a 
governable  creature  by  Law,  and  confcqucntly 
the  order,  comfort  and  tranquillity  of  the  world 
ucccllarily  depends  upon  it.  How  immorigcrous 
and  intradablc  would  the  cormptioos  of  raanV 
nature  make  him,  and  uncapabic  of  ,v  y  moral 'Eft  tlmaf 
rcftraint  from  tljc  moft  flagitious  and  barfastfoa8i"ftar 
crimes,  had  not  God  planted  Ibcha  paflEbo  as""  'i''^^ 
this  in  his  nature,  which  like  a  •bridle  curbs  ia*^'*™K'^'" 
the  CO)  1  i:pt  propenlions  thereof.  If  fear  did  not  JSJli 
clap  its  manacles  and  fetters  upon  the  wild  andtdkrenr, 
boyftcrous  luftsof  men,  they  would  certainly  bcaro™^'"'"'* 
down  all  milder  motives  and  break  loofe  fiom'"**'"'^ 
all  ingenuous  band  s  of  r  eftraint,  the  worid  would  il" to!  v 
inevitably  be  filled  with  diforders,  tOBlllts,  »-t7  ' 
pines,  theft,  murders,  and  all 
manner  of  undeancfs,  and  un- 

rigiltCOufiiefs,  nec  hofves  .:b  hf.fvtte 

tntusy  men  would  become  like  the 
filhes  of  the  fea  as  die  Prophet 
complains,  }f.tbak.  1.  14.  where 
the  greater  fwallow  up  a  multi- 
tude of  the  fmaUer  firy  alive  at 
one  gulp  -  propriety  could  not  be 
maintained  in  the  worid,no  man's 
'perlbn  coold  be  Me  or  inviolate ; 
power  and  ppportnailty  cp  do 


intdlrftulls  cmtuca  eo 

i^>foqno.1  ircatuneft/upr 
norcm  hsfcrt,  cu  us  proii* 
dL-nt';E  Si  o; d..i.iLion:  fj'r 
jaw'-uc :  in£dl«tiu,.s 
cftcapax  eft  guhenntc-.  > 
moialis,  qua  dlrigatur  ai 
boaum,&  arccarar  i  male, 
8f  tills  L-x  eft  iUi  limplicr 
tLTneceflaria, nt  cooveai- 
enter  fax  naoux  vi\-ere 
poffiUAu/fT  if  ltg.lib  I  f  .3. 


mifchicf 


Digitized  by  Gooc' 


VoL^ 


A  'Prn^icd  T^rattife.  ef.  Fear.- 


mifchicf  woukl  mcafnrc  out  to  men  tlicir  I  ot  and  I  andat  eve:-;  t'jnupi.ilt  f..y,  vooidd  Go  lit  :rc)c  mormniTf ' 
Inheritance,  aii'l  coafcc^ucaily  all  Societies  muft  fo?- ric/r;/  nj  ibmc  bcua  vchcrcn-ith  ti.cic  f  \-Jtfear\, 
9^1)«in^<^nd  break  upi  ^We  fay,  and  thcobferva-  j  ^t^d  for  the ji^ht  oftLh-e  eya  irhicb  ijwt  Jl;alt fte. 
tioo  is  furc,  Ht  th.n  (cays  not  his  own^  mny  eafiiyi  Vv'licil  Fear  Ir.tth  once  fci/cd  the  heart,  you  may 
be  mafier of  another  man's  life.  Tis  Law,  and  fear  ]  I'ccck  j.'h  ^  (.cioui  s  dii]:liycd  in  thcFac-e.'  What  a 
of  Poniflinicnt  that  keeps  the  World  in  order  ^1  difmal  liic  do  they  live,  who  have  heithcr  anj> 
men  are  afraid  to f/tf  evil,  be.aulc  they  drc  afraid  ,  r--*'--  l>y' cir;,  nhr  refl  by  nl;:Iit,  b:it  v.-earilbhic 
to  fifffer  iti  tbey  fee  the  1  aw  hath  iafeparably  j  days  and  ni-  htsaic  ajipoiijtcd  tlicnif  Thcday«j 
linked  penal  and  inoral  evils  together;  if  they  .of  fuch  men  arctirefom  days ;  they  wifh  forthe 
will  prcfiimc  upon  the  one,  they  muft  ncccirarily  I  ni.L'hr,  liopln-  it  niay  rjve  thcin  a  little  reft ;  but 
pull  the  other  «pon  them  too  : "  and  this  keeps  .  their  Fears  go  to  bed  with  tl<cui,.thcir  hearts pant^ 
them  ill"  foiTie Ol  der  and  decorum  •,  there  would  jdndrtieditateterh)ri  andtbra^  Ohtbat  !t  woe 
be  no  order  or  fccurity  without  1  uv :  but  if  j  day  again  ! 

Laws  had  no  annexed  penalties  to  cutorcc  them,  I  2-  By  tear  God  pnnifhcth  his  enemies  la  HeU  i 
imd  giTe  them  their  lanftion,  as  goodthere  were]  it  is  that pvtUim  I)n\  terrible  fooUr^d'af  God^ 

no  Liws  they  would  have  no  more  power  to  |  b  ,-  which  n  grcnt  pr:rt  t)f  the  torment  of  the  dam- 
reftrain  the  corruptions  of  Ulcus  hearts,  than  ibciiii-d  i>  Inflicted  on  them.  Divines  iifc  to  make  this 
new  cowis  or  green  withshad  to  l)iiid  irfmpyfl//.  tripartite  diftinftion  of  Hell-torments,  and  tell «4 


And  ye'",  if  the  fcvcrcfl  penalties  in  the  Wot  Id 
were  annexed  to,  or  appointed  by  the  Law,  they 
could  lignifie  nothing  to  the  ends  of  Government 
without  Fears.  This  is  that,  tender  fcalilile  power 
or  paflion  on  which  threacnings  work,  and  fo 
brings  men  under  moral  govemmeut  and  rc- 

ftramt,  13-  3,+'  .^f-t^ijlratet  ^tre  terror  to 
evil  works  ^  xeilt  thou  not  then  be  aft  aid  oj  the  few- 
er ?  hut  if  tb»n  do  that  which  is  evil.,  be  afraid.,  for 
he  hf.rrcth  >:c.<  t fvo^  c\  in  v.tin.  And  by  this  mcans 
a  world  of  evil  is  rcftraiucdaud  prevented  in  the 
Drorld. 


God  puaifhcs  the  wicked  there  partly  by  remem- 
brance wJjat  is  paft,  viz..  the  mercies  and  mmn-, 
they  once  had,  but  are  there  irrecoverably  loit, 
partly  by  the  fcnfc  of  things  prcfcnt,  even  tTic 
wrath  of  God  overlaying  foul  and  body,  and 
partly  by  the  fear  of  what  is  to  conrc^  and  fiirc 
this  is  not  the  lerfftpirtof  the  mifcry  of  thofe 
wretched  calt-aways.  Oh  that  fearful  expeflation  caiamto. 
of  fiery  indignation  f  MWe  iind  nlore  of  God's  rus  d( 
wrath  ftill  coming  on  as  the  waves  of  the  Sea,  nimus  fu- 
thruftiug  forward  one  ariothcr-,  yea,  this  is  that 
which  makes  the  Devils  trehibic,  Jawtsi. 


It  was  the  cuftom  and  policy  of  the  TafMs  ( I !  zt'li.  <n ,  the  word  fignifics  fucha  ncifcas  the  fore 


cannot  fay  laudable)  at  the  death  of  their  Kings  oi  the  Sca,  6r  the  roaring  of  the  Waves  when 
to  give  crery  man  liberty  for  thefpaceof  fivcj  they  break  them  fch^es  againfb  the  Rocks,  and 
days  to  do  what  he  would  and  fnch  niin.Iiicfs|  this  is  occalioned  by  the  Fears  which  are  conti^ 
were  done  cvcry-where  by  tlit  unbridled  lulU  of  |  mially  licld  as  a  Whip  over  them.  ■  • 
men  in  thofc  days,  that  it  made  the  people  long 
and  pray  for  the  inftalment  of  their  next  King, 
it  exceedingly  endeared  Government  to  them  : 
IHefled  be  God  for  Law  and  Government,  for 
curbing  by  this  means  the  raging  lulls  of  the 
hearts  of  men,  and  procuring  l  eit  andcoaifort 
lor  us  in  the  world  this  way. 

Z.  The  Vfc  offr,U:l  r. 

This  is  formally  evil  and  liatul  in  its  own  na- 
ture, as  well  as  the  froit  of  fin,  and  offspring  of 
linful  i:ature,  yet  the  Lord  knows  how  to  over- 
rule it  in  bis  providential  Government  of  the 
world  tohis  own  wife  and  holy  pavpofcs  j  and  he 
doth  fo, 

Firft,by  making  it  his  fcourgc  to  punifli  his  e- 
nemtes.  If  men  will  not  fear  they  lhall  fear 
r;rv,  yea,  they  fhall  be  made  a  terror  to  themfd-jcs. 
And  indeed  it  is  a  dreadful  punilhment  for  OWto 
deliver  a  man  up  into  the  hands  of  his  own  fears. 
1  think  there  is  fcarcc  a  greater  torment  to  be 
found  in  the  world,  than  for  a  man  to  be  his 
own  T»rwetittir.f  and  his  mind  made  a  Rack,  an 
r.ngine  of  torture  to  liis  Body.  Wc  read  iii  1 
Kings  17.  2.%.  that  God  fcnt  Lions  among  the 
people  ^  but  ccrrainiy  that  is  not  fb  bad  as  for 
God  to  let  loofcour  own  fcarsupon  ik.  NoLim 
is  fo  cruel  as  this  Pallion,  aud  therefore  D.ivid 
efteemcd  it  (b  great  a  deliverance  to  be  delivered 
from  all  his  Fears,  Pfd.  34.  .\..  It  is  a  drc  idful 
threatntug  which  is  recorded  in£'r«.2i{.65,66,67. 
againlt  the  dtlbbcdlent  and  rebellious,  Thou jh.ilt 


tniSaffeiu 


Crabrbncs  j>er  metapho- 
rain  icpcntinum  tcrroicm 
<!poihcidnt,  qui  in  aniincs 
niak  libi  coniciosa  I^eoim* 
raiifuii  fiiir.  Ltvjtgr  htlitm 


Pi  ovideate  m?:kcs  ufe  of  the  flavlfli  Fcafs 

and  Terrors  of  wicked  men  to  difliparc  end  fcat- 
tcr  them  w  hen  they  are  combined  and  confederal 
ted  againft  the  people  of  God  •,  by  tfiefe  havft 
tliey  been  routed  and  put  to  Hight  when  there 
hath  been  no  other  vilible  power  toido  iti  It's 
fitid,  rfal.-j^.  55.Godcaftoi/tt2»  Hfeathen  bcfbr* 
his  people  Ifrael-.,  and  by  what  means  were  thofc 
mighty  Nations  fubducd  ?  not  by  theHrcngth 
or  multitudes  of  the  Jfraelites.,  but  by  their  owil 
fcurs^  for  itis  faid,^^/;,  24.  11, 
1 1.  The  Lord fetit  t  he  hornet  before 
rfcfw,  Anme  them  mt.  Thefc 
Hornai  were  tlie  fears  and  ter- 
rors of  their  ow  n  guilty  and  prfe- 
fjging  minds,  which  bozzed  and 
In  armed  in  their  nwnbrcafts,  and  Unrig  them  to 
the  heart  worfc  than  the  Swords  of  the  IfratUtes 
could  do.  7'/jf0;/0r«r  relates  a  mc* 

morablc  ftory  of  S^/iomKingcf  SipordRrxPer^arumciim 
PerfiA,  who'  had  belicged  many  V.''"''?.  ^."'"^  !".  'iP*  crant 
Chriftians  in  the  City  Nifhis.,  and 
put  tiicrr.  to  great  ftraits,  fo  that 
little  hopes  of  fafcty  were  left 
them  J  but  in  the  depth  of  their 
dillrefs  God  f^at  an  Army  cf 
Hornets  and  Guats  among  their 
lenemies,  which  got  into  the 
it  links  ofthcir  Kleplnn*"  aud  curs 
and  noltrils  of  their  Horfcs,which 
fo  enraged  them,  that  they  brake  thefr  haf-nefs, 


Clii  ifriini,  oblaii(fet,eam- 
que  aiiii-cTv-t,  magna  vis 
<.  lahu  nuin,  &  Culicum  rc- 
I'.-iTtc  wnir,  &  in  IVoruW- 
c.Acs  ravas  Elef  hantoniiJi 
wnlcdit,  c«inpieritqs  mt. 

exiuflcrinr,  &  rarbatc* 
ardinn  in  fsj^jtn  conreitie> 


fi>  d  tioe^: fe^tHtihcrjha!!  the Jo!eoJ  thy  foot  have  rej}.,  ' Ciiit  their  ridcrs,  and  put  all  tr>  t!  e  roiit,  bv 
bia  the  Lordjh-.H  rive  thee  there  a  trcmbtin^  heart.,  which  providcncc  the  Chriftianscfcaccd.  Thcfc 
Mtdfuilitf^  Oj  eyesl  and  forrorv  of  mifidy  and  thy  Lfe  HoTneti  wcrc  telTibleto  fhcm  vbnt  Fftir»,which 

in  doul t  L'eJ(i>  e thee,  andthoii  f\;.;lt  fi.tr day  [£ 


JJaHiyn:^ 


arc  I  'ornctsin  a  Figure,  are  ten  thonfind  t!n;cs 


find  ni^fJtf  P'*^^  ''-'^'^  ('{f'trttfce  of  thy  life  j  •  OTOre  tcnible :  they  will  quell  and  link  the  very 
fff  thf  mming  thouJl:ilt  ftyj  muhiGeditmreevee^ '  hOUttof tbCfiovteK  men,  yea,  they  will  quickly 

iaA4 


Digitized  by  Googl 


i50 


Jl  TraBical  Treatifc  of  Fear. 


Vol.  L 


nuke  thofc  that  in  thdr  pride  and  liaughtineft 
tookthcmferve*  rather  to  be  Go,:^s  .md  Almisli- 
ty  Powers,  to  know  thcmfelvcs  to  be  but  Men,  as 
it  is  ffd,  9. 10.  Ttft  them  in  fear,  0  LorJy  that  they 
nun  know  themftives  to  he  bu:  men :  One  fright 
win  fcarethem  outof  a  tbouiaad  fond  couceics 
aud  idle  dreains*>^ 

TbeVftofrdipwfeM'*  . 

If  God  can  make  fuch  Fruit  to  grov;  upon  fuch 
a  Bramble  as  the  iintul  flavifli  Fear  of  raau  is,wbat 
may  we  cxpeft  from  rcligious^ear,  a  cBbfeeitkii 
of  his  own  Spirits  planting  ?  The  ulcs  ahd  bene- 
fits hereof  are  ionumcrablc  and  ineftiraablei  but 
I  muft  contraft,  and  will  only  inftince  ia  three 
ijpedal  ufes  of  it. 

1 .  Bv  this  Fear  the  people  of  God  arc  excited 
to,  and  confirmed  in  the  Way  of  their  duty.  Ecclef. 
t;.  M-  Fear  (loci,  And ketfhtt  Comrrundma  i  '-  II 
is  Cttfios  Mtrinfejue  TabuU,  the  keeper  of  botii  Ta- 
bles, bccaule  the  duties  of  both  Tables  are  ihflu- 
fnffi^  by  it.  *Tis  this  Fear  of  God  that  maki.  s 
have  a  due  rcfpcft  to  all  his  Commaods,  and  it 
is  as  powerful  lo  confirm  us  in,  as  itistoexdte 
US  to  oar  duties,  Jer.  32.  40.  m  my  fear  in- 
to their  itrntris^  and  they  fiall  nat  Mfart  from  me. 
J-ook,  as  he  that  foweth  doth  not  regard  the 
Winds,  but  goes  on  in  his  labour  whatevcrWca- 
thcr  the  face  of  Heaven  threatens ;  fo  he  that  fears 
God  will  be  found  in  the  way  of  his  duty,  letiiie 
afpedof  the  times  be  never  fo  lowving  and  dif- 
(DOOtaging ;  and  truly,  this  is  110  fmall  advantage 
ift  times  of  frights  and  diflracJlions.  Slavilh  Fear 
fets  a  man  upon  the  DeviPs  ground.  Religious 
Fear  upon  God's  ground :  and  how  vaft  an  odds 
is  there  in  the  choice  of  our  ground,  when  we  are 
to  endure  a  great  fight  of  aBiidion ! 

2.  Another  excellent  ufc  of  this  Fear,  is  to  pre- 
fcrve  the  purity  and  peace  of  our  Conicieaces,  by 
preventing  grief  and  guilt  therein,  Prov.  16.6. 

Tilt  fear  of  the  Lordis  to  drf.n-r  f^-m  evil.  See  hoW 
it  kept  Joftfh^O'tn.  39.  9.  and  I-  iicr/tiahy  ch  5. 

15.  And  this  benefit  isinvaloablc,  cfpecially  in  a 
day  of  outward  calamity  and  diftrefs.  Look  in 
what  degree  the  I  car  of  God  prevails  in  our 
bearts,  aufwerablc  thereunto  will  the  fercnlty. 
peace  and  quictncfsof  our  Gonfcienccs  bci  and 
proportionable  unto  that  will  our  ftrcngth  aud 
comfort  be  in  the  evil  day,  and  our  courage  and 
confidence  to  look  danger?  in  the  ftce. 

3.  To  conclude,  A  principal  ufc  of  this  Fear 
of  God  is  to  awaken  us  to  make  timely  pro?ifons 
for  future  diflrcfTes,  thac  whenfncvcr  they  come, 
they  may  not  come  by  way  of  furprize  upon  us. 

-  TTinslWr**,  being  moved  with  fear,  prepared  an 
Ark,  Hch.  T  I.  7.  It  was  the  inftrumcnt  of  his 
and  his  Families  falvation.  Some  men  owe  their 
Death  to  their  fsars-,  but  good  men  in  a  fenfe 
owe  their  Lives  to  their  fears  finfid  fears  have 
Uain  ibme,  and  godly  fcavs  have  favcd  others.  ^ 
wife  mttn  fewrethyond defarteth from  evil,  (laith  So- 
hmon)  but  afoolra^eth  ,ind  is  corf  Jem.  His  fcars 
give  him  a  timely  Alarm  before  the  enemy  fall  in- 
to his  quarters  and  beat  them  up,  by  this  means 
he  hath  timcto^'.ct  ii^^o  his  chambers  of  fccurity 
and  relU  before  theltorm  fall  j  but  the  fvjol  ra- 
getb  and  isconfident,  he  never  fears  till  hebe^n 
to  feci,  y  :J,  mof^  times  he  is  paftaUbope before 
he  begin  to  have  any  fears. 

Thefc  arc  Tome  of  the  itfesGod  nakes  of  the 
(evenl  kinds  of  Fear* 


IV. 


CHAP. 

Wherein  tht  fyrings  and  c.wfcs  of  fmful  Fear  ire 
fearihed  out,  ml  tkf  tvih  if  fink  furs  tbme 

difcovered, 

HAving  Ihcwn  before  the  kinds  and  ufes  of  i<^i. 
Fear,  It  remkiristliaf  next  we  fearch  out 
the  fprings  from  wiiidi  thefe  Wat^of  ^4r4& 
are  derived,  and  fed.  And, 

Rrft,*e  fball  <5hd  the  finftil  Fears  of  moft  good  i  Ct>(e, 
men  toi])ring  out  of  their  ii'norancc,  and  the 
darkncCs  Of  their  own  minds.  All  darkncfs  difpo- 
fts  tb  fear,  hat  ribhe  Bke  Irifelleaual  darknefs. 
You  read,  Cwt  3.  S.  Iiow  Solcmonh  Life-giiard 
had  every  man  his  Syvord  upon  his  Thigh,  becatrji 
offearitiibetiiibt.  The  night  is  the  friglitful  fca* 
foji,  ill  the  dark  every  bufh  is  a  Bear  i  we  fomc- 
times  fmile  |>y  day,  to  Ice  what  lilly  things  thofe 
«rtre  tKat  ^redusin  the  night:  So  it  is  bcrej 
tvcrc  our  judgment  but  duly  informed, how  Ibon 
would  our  hearts  |)c  quieted  ? 

Ndw  ttiereis  a  five-fold  ignorance  out  of  w  hich 
our  Fears  are  genera'.cd. 

■  1.  Ignorance  of  God.  Fithcr  wc  kHOw  not,or 
at  leaft  duly  confider  not  his  Almighty  Power, 
vigilant  care,  unfpotted  faithfulnefs,  and  how 
they  arc  all  eligaged  by  Covenant  for  his  people. 
This  ignorance  aud  inconfideratcnefs  lay  at  the 
root  of  their  Fears,  Jfa.  40. 27,  28.  A^way  (faith 
Sion)  is  hid  from  the  I^rd^  and  myjuJf^mrvt  T.i(ftd 
over  from  my  God:  Words  imparimg'a  iuipicioii 
that  God  had  left  her  out  of  the  account  of  his 
Providence,  and  the  catalogue  of  thofe  whom  he 
would  look  after,  aud  take  tare  for.  X 

But  were  it  once  throughly  underftood  and  be-  • 
licved  what  Power  there  is  in  Cod's  hand  tode- 
ficnd  us,iwhat  tcndcrnefs  in  bis  bowels  to  commi- 
ferate  iis,  what  faithfulnefs  in  all  the  promifes  in 
which  they  are  made  over  to  us.  Oh  ho^v  quiet 
and  calm  would  our  hearts  be  I  Our  Courage 
would  quickly  up,  and  our  Fears  down. 

2.  Our  ignorance  of  Men  e;cneratcs  our  fears 
of  Men  ^  we  fear  them  becaulc  w  e  do  not  know 
them-,  it  we underftood  them  better,  we  would 
feat  them  lefs  i  we  over-value  them,  and  then 
fright  at  them  :They  lay  the  Lion  is  painted  more 
fierce  than  he  is  ^  1  am  fureour  fancy  paints  out 
Man  more  dreadful  than  indeed  he  is.  If  wicked 
Men,  cfpecially  it  muUitiidci  of  wicked  Men,  be 
confederated  againft  us,  our  hearts  quail,  and 
prcfently  apprehend  inevitable  mine.  Tkefoodt 
ofthevntodiymadc  mc  ajra;/!,  faith  T>avid,(i.  e.) 
the  multitudes  of  them,  which  lie  thonght,  likca 
flood,  or  mighty  torrent  cf  waters,  mull  needs 
fweep  away  fuch  a  11  raw,  Tutii  a  feather  as  he 
was  before  them  ^  but  mean  time  we  know  or 
confider  not  that  they  ha^'c  no  j-o-.vct  nr,ainn-ns 
but  what  is  given  thtiu  ironi  above,  ami  tliat  it's 
ufual  with  God  to  cramp  their  hands,  and  clap 
on  the  bands  of  rcilraint  ?:pon  then:,  when  their 
hearts  are  fully  let  in  them  to  do  nufcldef :  did 
we  fee  and  coniider  them  as  they  arc  in  the  hand 
of  our  God,  we  fliould  not  tremble  at  them  as 
v.'c  do. 

3.  Ignorance  of  our  fclves,  and  the  relations  51. 
we  have  toGod,creatC5  flavifh  ft;:r^  i  iourhetirts. 
Fordid  believers  but  throughly  uadcrlfaud  how 
dear  they  are  to  God,  what  relations  they  fuftaio 
CO  him,  of  what  account  and  value  tl:cy  arcin  his 
eyes,  and  how  well  tiicy  are  fccurcd  by  his  faith- 
ful promiies  and  gracious  pre&nce^  they  wonhl 
act  ftart«ad  tremble  at  every  noifi^  aod  appear^ 

ance 


i:. 


yiiizea 


by  Goo^Ie^ 


VqLL 


A  TfSkd  Treattje  if  Fear. 


Hi 


ranee  of  danger  as  they  do.  God  itckon'd  it  c-  j  2,  Another  caufe  and  fountain  of  lintiil  Fear  is  2  Ctufi, 
nongh  to  cere  all  Altt0Mmf%  Gnfiii  Fears,  when  j  guilt  upon  the  Conrcfence.  A  fihrr^  of  fin  'cati« 

he  told  him  how  his  God  ftood  cne,iL'ed  for  his  |  not  h'.it  firll:  or  l.;it  he  a  fi.ivc  of  Tear  -,  nnV.  thej 

but  exjpcft  evir. 

I  .    -  ic  proicmlv  trembles 

danger  and  fear  by  his  intereft  in  God,  as  his  ;and  hides .himtlif:  lb  it  is  with  his  diildrcn  ;God 
woitls  import,  Kth.  5.1 1.  Theconfpiracy  apainU"  'calls  to  Mm  not  In  t  tfireatftis",  but  gentle  <iia* 


nc  roia  mm  now  nis  vjoa  luoon  cni:,iL'ea  lor  nis  |uui  \vm  ni  ir  or  i..ir  oc  a  ii.ivc  or  i  ca 
defence,  Ctn,  15.  i.  FMrff«f,  Abrahaoi,/ mi that  have  done  evil  cannot  chtire  bui 
fki^i.  'No  {boner  had  Mara  defiled  and'  \ 

Arid  noble  iVf/.'fW(4/>valu*dhijnfeIfintimcs of  Confclcrnc  u  i'!vtiilt,  hut  !ic  profcr 


him  was  ftronf,,  th 


'  dinger  lie 


and  tlx  faithful  leifV  \  not  in  a  tcirspcH,  but  in  the  cool  of  the  day; 


Teniil,ie  hg,s.  Times  ho- 
mincm,  Chriftiane,  tjnem 

tiuu  ti  oixsrre:  ab  Antidis, 
f)<}uidcin  Anu,elos  judii^atu- 
ruscs:  quetn  tinitri  opor- 
ttr  3  Demoniis,  r?i]ui(lr-Ti 
»st  ill  ncmuniis,  jKCCji  fti 
potcftatem ;  qucni  timeii 
opcrtet  ab  univcrfo  rouiido, 
liquidcria  fit  io  te  mundtu 
jndkainr* 


my :  but  Ntbeminh  under(UK>d  himfeif  better 
SMUfm^  irnimne  t  fietf  0iidtrit§ktuig  ds  ftm, 
wtM/ee?  faith  be  ,  ^.  a',  a  man  toolled  of  God 
to  this  fervicc,  a  man  under  fuch  promifes,  a  roan 
of  Inch  manifold  and  mantfeft  experience!,  (bonld 
fuch  a  man  flee?  Let  others  who  have  no  fuch 
oicourageroents  flee  if  they  will  for  my  part  I 
win  notllee.  I  remember  it  was  an  argument  u* 
fed  by  TrrtnlH.u}  to  quiet  the  fears  (lay  the 
flight  of  Ghriltaans  in  tbofe  bloody  times  *,  Art 
thou  afield  of  a  man,  oh  Chrifti- 
an!  when  Devils  arc  afraid  of 
thee  as  a  Prifoner  is  of  his  Judge, 
and  whom  the  World  ought  to 
fear,  as  being  one  that  fhall  judge 
the  world.  Ob  that  we  could 
without  pride  and  vanity  but  va 
liic  ourielves  duly,  according,  to 
our  Ghriftian  dignities  aud  privi 
leges,  which  if  evet  it  he  oecefla 
ry  to  count  over  and  value,  it  is 
in  fuch  times  of  danger  and  fear  when  the  heart 
Is  fo  prone  to-deje^on  and  finking  fears. 

4.  I^^norancc  of  our  dangers  and  troubles  cau- 
fesouriirigtusaud  terrors  ^  wc  roiftakethem,and 
therefore  fright  at  them  %  we  are  ignomnt  of  two 
tilings  in  our  troubles  an.oniz,  others,  ./x. 

1 .  The  comforts  that  are  iu  them* 

2.  The  outlets  and  dtcapes  from  titem. 
There  is  a  vaflodds  betWMtttbe  out^vard  ap- 
pearance and  face  of  troubleand  die  infide  of  it  j 
^s  a  Lion  to  the  eye  at  a  diftance,  but  open  it, 
and  there  is  lioiicy  in  its  belly.  F^iid  aud  Silas  met 
that  in  a  Frifon  that  made  tbem  ling  at  midnight, 
and  ib  have  many  more  finoe  their  day. 

And  ns  u-c  -ire  i;rnornnt  of  the  co.nforts  that 
arc  Ibmetimcs  tound  in  cur  troubles, fo  of  the  out- 
lets and  doors  of  efcape  God  can,  and  often  doth 

open  out  of  trouble*.  To  Cod  the  Lord  belcn^  the 
ifftui from  detttby  Pf  il.  tfS  20.  he  knowetb  hen>  to  Je- 
ttverthe  godly  out  of  tempt  atio»y  2  Pet.  2.  9.  he  can 
with  every  temptation  make  a  way  to  efcape, 
I  Cor.  10. 13.  the  poor  captive  exile  call  upon 
nothing  but  dying  in  the  pit,  making  their  grjvcs 
in  the  land  of  thcircaprivity,  Ifu.  51. 14.  for  they 


on,  that  a 


>,  •  guilty  Gonfcicnce  is  a 
tamble  whip  and  torment  to  die 

finncr,  perpetually  lafhlng  him 
with  foliicitous  thoughts  and 
fearf ,  that  he  knoWs  not  wherfc  to 

be  fccurc,  nor  dnrc  he  trufl  to 
any  promifes  of  Proteaion  ,  but  diftrnfts  alt, 


'acinofitni  conlHentia 
flajjcllari,  &  plurimum  illi 
tormentbrniTiefTe,  coq  jod 
p^i^tuo  iUam  rollidtudo 
urgct ,  ac  vcrbcnt  quoa 
rpombrfljqs  leciiriutis  fiie 
nnnpoteft  credere.  Saut. 

Epiff.  57. 


iiiiy  piumiies  m  rroceaion  ,  ouc  atirrnits  all, 
donbts  and  jealonfeth  all.  Of  fach  It  is  faid,  Jt^ 

15.  21.  That  a  dreaMA  foi  :rid  is  in  thriy  <  -rs  1 
notiug  not  only  theeSedsof  real,  but  alfoof  ima- 
ginary dangers:  his  own  jMcfagiug  mind  and 
troubled  fancy  fcarcs  him  wheie  no  real  danger 
is,  fuitable  to  that  Pro.  28.  i.  Th«  wicked  fitttb 
whea  nwt  pur/kef y  hit  the  rixhtents  it  Md  dt  k  Km. 
juft  as  they  lay  of  Sheep,  that  they  arc  afrightcd 
by  the  clattering  of  their  o'vn  feet  when  once 
they  are  let  a  running,  lb  is  the  enilty  Sinner 
with  the  noifc  of  hii  own  Confticncc ,  wlii.h 
founds  notliing  in  his  ears  but  mifery,  wrarb  and 
hell.  We  may  fay  of  alt  widced  men  in  thdf 
friihts  as  Twc/z/adoth  oiTymms^  That  if  It  were  5;  ^jj. 
pofliblc  to  open  their  infide,  their  mind,  and  con-  daotur 
(hence,  many  terrible  ftripes  and  wounds  wontd 
be  found  there  :  ;ind  it's  Hiid,  If.x.  53. 14..  the  fin-  Tyramig; , 
ncrsin5»o*  are  afraid,  trembling  taketh  bold  of  .P°% 
the  hypocrite,  teat  and  tTembling  as  natmtlly  a,5''& 
arlfeth  out  of  guilt,  as  the  fparks  do  out  nf  a  fie-  klus.  jdH 
ry  charcoal.  Uillories  abundantly  furnifli  us  with 
fad  examples  of  the  tmth  of  this  obferttation. 
Catiline^  that  Monf^cr  of  wickcdncfs,  ivould  (tart 
at  any  fudden  noife,  being  haunted  with  the  Fu- 
ries of  his  own  evil  Confcieno&  Chartts  IX.  after 
his  bloody  and  barbarous  IMalTacrc  of  the  Protc-  • 
i^ants,  could  neither  Ueep  nor  wake  without  Mu- 
lick  to  divert  his  thon^htSi.  And  onr  Ridhird  Itti 
aflcr  the  murder  of  his  two  innocent  Nephews, 
ftw  divers  images  or  ihapes  like  Devils  in  liis 
deep,  pulling  and  haling  him.   Mr.  H^^/ tells  of 
a  Jffult  in  Lamapiirt,  w  ho  bcin^,  followed  by  one 
that  had  found  his  glove,  out  of  no  other  defign 
buttoreftorc  It  to  him,  bot  being  pttrfued  by  hb 
own  guilty  Confticncc  alfo,  he  ie::ji\l  over  the 
next  hedge,  and  was  drown'd.  A^d  remarkable 
is  that  which  Mr.  Ftx  related  of  Cardinal  t>t^m' 
f»«t,  who  fancied  the  Devil  walkinjr  in  hischarrr- 


conld  think  upon  none  but  thcufual  mctnodsofjbcr,  aud  fometimcs  couching  under  his  Table, 
deliverance,  Power  or  Price,  and  they  had  nei-  las  he  was  writing  Letters  to  Xvme  agaioft  th6 

ther  ;Titt!c  did  they  dream  of  fuch  immcdhlc  l^rotcRants.  Jntfius tttiintm  tnctiu' ,^i!.  t  ti:yn  tiocidt  : 


influences  of  God  upon  the  King's  heart,  to  make 
him  difinils  them  freely,  contrary  to  all  Roles  of 
State- Policy,  Ifa.  4^.  1 3. 
'  5.  But  cfpecially  the  fears  of  ^ood  men  arifeont 
tof  their  ignoranoeand  inconfideratenefs  oftheO- 
ren.wt  of  Gr.ur.  If  wc  wcrc  better  atquyintcd 
with  the  nanire,  extent,  and  liability  of  thccVLr- 
oul"  hearts  would  be  much  freed  thereby 
from  thcfc  tormenting  paffions  ^  this  Covenant 
would  be  a  Panacea^  a  univerful  Remedy  againft 
all  our  Fears  upon  fbiritual  or  temporal  acconats, 
as  will  be  madecricKnt  hereafter m  this  diicoarfe. 
VoLL 


fo  much  mifchicf  as  Gonfcicnce  teils  them  they 
hate  done,  fo  macb  it-  hid^  them  expc^.  W^as 
teflsnsof  one  Jofm  /A  fhidfler  who  ft  11  iick  with 
the  very  terrors  of  his  own  Confciencc  in  his 
Inn,  as  he  was  travelling  towards  jiuffurj^e  in 
Gerviofiy^  and  was  frighted  by  his  own  Confci- 
encc to  that  decree,  that  they  were  fain  to  bind 
him  in  his  bed  with  chains^  and  all  that  they 

could  get  from  him  was,  Jam  cf?  .^Visy  ferkvtTi 
I  haverritzeiify  wetuided  mj  mn  Canfciencs, 

To  this  wounded  and  titntUine  COnfcitffid;  If 
oppofedthe  Sfrin'trf  M  fvutdnrindi  mtlltidncd  1 
O  0  0  o  Tijjfc 


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A  Tr^iBkd  TreMife  of  fear. 


Vol  I 


2  Tim.  I.  7.  Cod  hath  not  fivtn  usthe  fpirit  *f{e^y 
lutt  offower^  of  love^  and  of  a  found  mind:,  A  (bood 
jnind  is  in  this  place  the  fsme  thing  with  a  pure 
and  peaceable  Coafiueace,  a  miad  or  Coul'cieocc 
not  mfirraed  or  woimded  witfi  gullr,  ;is  wc  fay 
a  foiniJ  or  heal  body  which  hath  no  c!  i"  V  ro  in- 
firm it,  fucha  mind  is  oppofed  to  the  fpirit  ot 
fear  \  it  win  nuke  a  man  bold  as  a  Lioa^  Nit 
eonf(  ire  t$Uy  naSi  raStfitre  ftilfJif  hie  manu  dxnt- 
mstfiv-    '  > 

An  evil  and  guilty  Confcience  foments  fears 

land  ten  ours  three  ways. 
i.By  aggravating  fmall  matters  ajid  b'owing  them 
np  to  the  hdght  of  die  moft  fatal  and  deftrudive 

cvilsi  fo  itwaswith  r.'.V,  Cc;:.  4.  14.  /■  d  j  one 
tbdtt  metts  me  mil JUj  me.  Now  every  Child  was  a 
Ci^  in  his  eye,  and  anybody  he  met,  bis  oyer* 
match.  A  guiU/  Confticncc  ci'.^es  a  nun  uoi;:'bt 
of  his  enemy,  but  through  a  magaifying)  or  a  laui- 
tiplyine;  glaft. 

7.  Ic  begets  Fears,  by  interpreting  all  doubt- 
ful cafes  in  tha  worit  fenfe  that  can  be  failened 
upon  them  ^  Peftmia  in  Jmhis  Anftir  ttmtr*  Ifthe 
SwdSew.'  do  but  chitic:  in  the  cliiiiiiicy,  ntjfis  in- 
terprets it  to  be  a  difcovcry  ol  his  crime,  that 
tbeyare  tdliag  tales  of  him,  and  liiying,  Bejfus 
killed  a  man.  Nav, 

3.  If  a  guilty  Confcicnce  have  nothing  to  ag- 
gravate, and  magiiifie,  nor  any  donbtfai  matter 
to  intc:  pi  et  in  a  tri'ilu'i.l  fonfc,  i'.  ca:' and  ot'tcii 
doth  create  fears  and  tenors  out  of  nothing 
at  all :  the  rales  of  Fear  are  not  like  the  rules  in 
yl  ltltn.ilr  'k  whci  c  manv  nothings  make  nothing, 
bur  icar  can  make  fomcthingout  of  nothing,  yci, 
many  things  and  great  things  out  of  nothing  at  all 
Vjal.  53,  5.  there  were  they  in  greut  fear  vphcre  no 
fear  wm  j  here  was  a  great  fear^raifed  or  created 
oat  of  nothing  at  all ;  had  their  fear  been  exa- 
njajoravi- mined,  and  huiitci  home  to  its  original,  it  would 
dentnr  have  been  found  a  pure  creature  oifanqr,  a  Chi- 
netnenti-  rHgra  having  no  fmieUmmim  in  re\  nootner  foun- 
Jj^^^j.  dation  but  a  troubled  fancy,  and  a  guilty  Confci- 
ftdliiuy         '•»  ^^'^^  P^Jitr^  he  was  a  very 

turn  fin-  wicked  man,  and  a  bitter  enemy  to  the  Prof  het 
guEtur    Jcrrniy,  and  if  thcrc  be  noac  to  fright  and  teirif'c 
^punius.  from  abroad  rather  than  lie  fliall  want  it,  he  Ihall 
"*™*    bea  terror  to  himfelf,  Jer.  20.  3,  4.  he  was  his 
own  bugbear,  afraid  of  his  own  fliadoiv  ^  and 
truly  this  is  a  great  plague  and  mifery  ^  he  that  is 
a  terror  to  himfelf,  can  no  more  flee  from  terrors 
tlian  he  can  flee  from  himfelf,  O  the  cfHcicy  of 
Conllieucc! how  doth  itarreU  theHoutefl:  liaucrs, 
and  make  tliem  tremble  when  there  is  no  vlfible 
external  caiife  of  fear  f  NanVf  fejfiSny  utevu.^.b- 
fUvitMr, 

I  (^jeH.  But  may  notagood  man  whole  fins  are  par- 
doned be  r.nri  '.'t(  d  v.  itii  hi>  own  fancies,  and 
icared  wiUi  his  own  imaginations  t 

No  donbt  he  may,  for  there  is  a  twofold  foun- 
tain of  fears,  one  in  the  body,  another  in  the  foul, 
oaein  the  coaftitntioo,  another  in  the  coiifcicuce  \ 
itistbe  atBiftionand  infelicity  of  many  pardoned 
and  gracious  fouls  to  he  united  and  married  to 
fuch  dilleaipcrcd  and  ill  habited  bodies  as  ihail 
alHifttliem  without  any  real  canle  from  within, 


Ferrtil.  PiiUdA-.b,  zr.ii 
Coriwis  lijhiu'j  fKon  «; 
mactltmus,  afji.^  .-sin^^j. 
fans,  horridm  ac  nurJuj, 
in  modus  aaima  niHtts  j; 
nurftidj,  tsumrnitas,  lo- 
litwlQ,  inanis  rcrum  ani 
mentatio  Uvmus  ftirtxiJt:'. 

tiuans,  a:  agiutus  fpca« 
reruiiinigraniin»Ac 


In  nu-tu&  , 


difttmper,  what  ikd  efTeds 
it  hath  upon  the  mind  as  weUas 
upon  t!tc  body  there  is  not  on- 
ly a  ikd  and  tearful  afped  or  coun- 
tenance withoot,  bot  fi>rrow,fair 
and  af!?i<Riii5  thoHf,hts  within  \ 
thii  i;i  a  fore  aMction  to  many 
good  men  whole  Confclences  are 
fptinidcd  with  t'l  •  Idoud  of 
Chrift  from  guilt,  but  yet  Cod 
fees  goodtocio^  them  with  facb  siBidiottsas  this 
tcr  their  humiliatioat  atidfbrthe  prcvestian 
woi  (c  evils. 

But  many  bold  and  daring  fioners  are  found,  i  OhjtR. 

who  notivirhflanding  .ill  the  guilt  v.  jth  w/nch 
their  confcicnccsaieloadcd,  caa  look  dangers ia 
the  face  without  trembliijg,  ^ea,  they  can  loofc 
death  it  felf  the  King  of  tciTOCSia  the  lace,  with 
icTs  fear  than  better  men. 

Tme,  but  the  realbn  of  that  is  from  a  fpiritu- 
al  judgment  of  God  upoa  their  heart*  and  cou- 
fciences,  whereby  tliey  are  hardened,  and  feared 
as  with  an  bot  iron,  2  Tim.  4. 2.  and  lb  Confci- 
encc  i.  difablcd  for  the  prcfeut,  to  do  its  office,  it 
cannot  put  forth  icseiFicacy  and  adivity  now, 
when  it  mip.ht  be  oieful  to  thetr  falvaiion,  but 
it  will  do  i:  to  piirpofe hereafter  whea their ctfe 
(hall  be  remedilcfs. 

3.  We  ftewhata  forge  ofFearsa  guilty  Con-, 

icicnce  is  and  no  lefsisthe  lin  of  Vnbeiiefy  the 
real  and  proper  uuftf  of  moil  diHrading  and  af- 
fli£live  fears  ^  fb  ranch  as  our  Souls  are  empty  of 
faith^thcy  arc  In  times  of  trouble  filled  wiih  /V.i, : 
We  read  of  fomc  tiiat  have  died  by.  no  other  hand 
but  their  own  fears;  but  wc  never  read  of  any 
that  died  by  fear,  v.  ho  were  cncc  brought  to  live 
by  faith.-  if  men  would  but  dig  to  the  root  of  thcir 
fears,  they  fhootd  certainly  find  unbelief  thae, 

Afutt.  8.  25.  Wh^  artye  fea}  fi:I,  Qyt  of  little  f^iitii  f 

The  Icfs  faith  ftiU  the  more  fear ;  Fear  is  generat- 
ed by  unbelief,  and  unbelief  ftrcngthened  by  fear, 
as  ill  natuic  there  is  aa  obfwrvabL  *Kxe.  )t  ■«  cir- 
cular generation,  vapours  beget  Ihoweri,  and 
fhowersnewvap  lirs  ^  To  it  bin  thiags  moral, 
and  tlKTcwe  all  the  skill  in  the  world  can  never 


cure  us  ofclie  dileafcof  fear,  till  God  firll  care 
OS  ofonr  unbelief :  Chrift  therefore  took  the  righc 
inctbodjto  rid  the  difciplcs  of  their  fcar,by  rebuk- 
ing their  unbelief.  The  remains  of  this  fin  ia 
God*s  own  people  is'the  caulc  and  fountain  of 
rl.cir  fears,  and  more  particularly  to  /hew  how- 
fear  is  generated  by  uubdict,  let  a  tew  xnitkuJars 
be  heed  fiiity  adverted. 

1.  I]  nb.Iief  weakens  and  Humbles  tlicaflenting 
act  of  Faith,  and  thereby  cuts  oS* from  the  foul  in 
a  great  meafure  its  principal  relief  a^aiaft  dan- 
gers lud  ti  oubics.  1 : 1,  the  life  .ii;d  cilice  of  Faith 


torealiiicto  tljcSoulthc  inviiible  things  of  the 
world  tooorae,  and  thereby  encourage  i:  ..^iufc 
tlic  fears  and  dangers  of  the  preient  world :  Thtt* 
Mofcsftrfook  F-Dpt^at  fearitig  thcxrrail  of  the  Kirr^y 
for  he  ttidincdy  a<  fiii.-^himthM  is  hiipuU,  Hev. 
1 1 .  2-.  If  this  ailciwiug  acl  of  Faitii  be  weakened 
or  ibggcred  in  the  foul,  if  once  iuviliblcs  Teem  un- 
.  certaiacies,andvilibles  the  only  realities,  nowon- 
and  wc'jii  I  them  by  their  own  dircaK>  .;iK'  Jif-  derwcarc  fo  feared  and  flighted  wheatlitfe  viC- 


tcmpers,  and  thcl'e  wounds  cau  uo  mot  e  be  pre- 
vented or  cttted  by  their  reafon  or  Religion,  than 
any  ot!  cr  bodily  difcarc,lnppore  aijAgneor  a  lea- 
ver, can  hz  lb  cured.  l1ius  Phylicians  tell  us 
wh«a  aduil  chplcr  and  meiaacholy  overflows  and 
aboudsin  tbcbodyt  as  inth^  Hypochondriacal 


ble  and  fenilblc  comforts  are  expofed  and  en- 
da  ugered,as  they  often  are  and  will  be  in  this  mn- 
tible  world.  Tlutmau  i  v.ill  needs  be  afraid  to 
itaud  his  ground,  that  is  net  throughly  per- 
fwadcd  the  ground  he  ftands  on  is  firm  and 
good^  *tis  not  to  be  wondered  that  men  Ibould 

tremble. 


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Muka  fi 


tremble,  who  fedn  to  fod  the  ghmiid  lhalte 

and  reel  under  them. 
2.  Unbelief  fhiits  up  the  refbges  of  the  Soul  in 


dem  pro-  the  divine  pvomircs,  and  by  leaving  it  without 
thofc  rcfii<!cs,  mnn:  needs  leave  it  in  the  liands  of 
fears  and  terrors.  That  which  lortifics  and  cni- 
lioldcas  a  Chriftian  in  evtt  times,  is  his  depen- 
dence upon  God  for  a  protection,  P/4/.  143  9. 
\fi)-  ittno  thee  to  hide  me.    The  cutting  off  of  this 


to  God,  Frov.  16.3.  but  as  for  thccj  thy  lifb^  thy 
H!)crty,  ^,which  isrinfinitcly  more  than  3II  :I  cH; 
things,  thy  Soul  will  lie  iipon  thy  hands  in  the 
day  of  trouble,  and  thou  wflt  not  kmrtv  what  to 
do  with  them,  nor  which  way  to  difpofeof  them. 
Oh !  thefe  be  the  dreadful  ftraits  and  frights  that 
unbelief  leaves  men  in  \  'tis  a  fountain  of  fearsaiKl 
diflrn^^ipns.  Atid  indwd  it  cr!;rn6t1iTit  diftraft 
and  confound  caujal  aieu,  nx  whomitiVign^and 
retreat  (which  nothing  but  unbdief  can  do)  de-  j  is  in  its  full  ftrength,  when  fsd  experleoce  fteivs 
privesthc  foul  of  all  thofe  ri"  coitr<^  and  fupportsj  us  what  fears  and  trcmblings  the  vcrv  remains 
which  the  promifes  atford,  and  coiifcquently  fills  and  rcliqiies  of  this  fin  begets  in  the  beft  m<:n,who 
the  heart  with  anxiety  and  fcar.  arc  not  fully  freed  from  it.  If  the  nn^fwid  rt- 

3.  Unbilicfmnkes  men  negligent  and  carelcfs  liqnes  of  unbelief  in  them  can  thus  darken  and 
in  providing  for  troubles  before  they  come,  and  j  cloud  their  evidences,  thtis  greaten  and  multiply 
fo  brings  them  by  way  of  fbrprize  npon  them  \  \  their  dangers ;  if  it  can  draw  fnch  ftd  and  fright-  " 
and  the  more  furprizing  any  evil  is,  the  more  fiil  conchilions  in  their  hdrts,  notwlihfTantlin^^  all 
frightful  it  is  aUvays  found  to  be:  we  caiinoL  I  the  contrary  cxpciicnces of  their  livts,  as  wc  fee 
diink  ^IsiA.Kuii  wasfo  afrightcd  at  the  Flood  in  that  fad  inftance,  i5«mr.27. 1.'  \V%fltpaoick 
when  it  began  to  fwell  above  all  the  hills  and  fbrs,  and  unrelieved  terrors  mull  it  put  thofe 
mountains,  as  all  thcrcR  of  the  world  was  j  nor  1  men  under,  where  it  is  in  its  full  ftrength  and 
was  there  any  reafon  that  he  (hoijld,  having  fore- '  dominion. 

feen  it  by  Faith,  and  made  provilion  for  it,  Heb.      Moreover,  wc  fhall  find  many  of  our  Tears  ral-  ^ 
11,7.  Sv  f^'th  Noah  kcln^^  warned  of  Gody  prepared  >  fed  aiid  provokcd  ill  US  by.thc  PromtfcHous  admi- 
an  Ark.  'jnjrujhf!  relates  a  very  pertinent  and  j  «i/?r<»f;<»?// of  Providence  in  thisWorM,  when  we 
AU5.  de   memorable  ftory  of  Paidnim  Bifhoj)  of  A«?.t,  who  read  in  Scripture,  that  there  is  cr.c  everitto  the  rivh- 
f**"**"^*' wasa  very  rich  man  both  in  Goods  and  Grace  j  tennsM:d  te  thewickeJ,  ana  all  tht  not  come  tdike  t9 
^      ^'  he  had  much  of  the  Worldin  WsfewA,  but  little  ^/y,  Ecdef  9. 2.  tbat  when  the  Swrnlfj  drtwn, 
of  it  in  his  hettrt  \  and  it  was  well  there  was  not,  ^  God  fuffers  it  to  cut  off  ihc  riphtcous  and  the 
tortheCof/v,  a  barbarmis  people,  breaking  into ;  wicked,  Ezjek.i\.  3.  1  lie  Sword  maRfsnodi*- 


that  City,  like  fo  many  Devils,  fell  upou  the  prey^ 
thofc  that  trunrcd  to  tiie  Trcafures  which  they 
had,  were  deceived  and  ruined  by  them,  for  the 
rich  were  put  to  tortures  to  contcfs  where  they 
had  hid  their  Moneys:  This  good  BiOiop  fell  in- 
to their  hands,  and  lofl:  all  he  had,  but  was  fcarce 
moved  at  the  lofs,  as  appears  by  his  prayer,which 
my  Anther  relates  tlu^:  Lord^  Ut  me  not  hetron- 
hted  for  my  gold  mdfdvcr-^  thou  kr.txscil  tt  t6  mt 
m^Trti^ttre.,  that  I  have  laid  iip  in  Htavea^  M€tr- 

dinf  to  th\  command.  I  n>^  f  Turned  of  t  bis  Jadrrwent 

,  .  I  -j.jr...:..    ...J„,/„  .  ■  .;;  


feren^  ' where  God  hath  made  fo  great  a  dilB- 

rence  by  grace;  ir  neither  dif!inguifhcs  faces, 
nor  brcaftijbat  is  as  fooa  flicath'd  in  the  bowels  of 
the  beft  as  the  worft  of  men.  When  weieadhow 
tlie  fimc  fire  of  God's  indignation  devours  the 
green  tree  and  the  dry  tree,  £i.ek.  20.47.  how 
tbebaskct  of  pood  Figs  (the  Emblem  of  Aebdl 
Men  of  thofe  times)  were  carried  into  £ah)lon  as 
well  as  thebad,  Jcr.  24.  s.  how  theflelh  ofGod'i 
Saints  hath  f>een  eivcn  for  meat  totfieFowbof 
Heaven,  and  to  the  Bcaftsof  the  field;  Pfdl.gi. 


before  it  came^  and  frovidedfor  it  ^  and  n /;f ^ r  .-//  my  i  2.  and  how  the  wicked  have  devoured  the  man 
interest  ttet.  Lord,  thou  knowesl.  that  is  more  righteous  than  himftlf,  a«  ith  H1A.1, 

Thus  Mr.  Bradford^  svhcnthc  Keeper's  Wife  13.  Ifjy,  when  wc  obfcTve  fnch  things  in  Scri- 
came  running  into  his  chamber  fiiddenly,  with  j  pturc,  aud  fmd  our  obfcrvations  confirmed  by 
words  aWetohaveputtbemoft  men  in  the  world  the  Accounts  and  Hlftories  of  former  sUid  latter 
into  a  trembling  pofttire:  Oh  Mr.  Bradford!  Ifagcs  when  werefleftupon  thcunfpeakable  mi- 
brin::;  you  heavy  tidings-,  to  morrow  you  muft  feiics  and  butcheries  of  thole  plain-hearted  and 
be  burned,  and  your  chain  isnow  buying :  he  put  pi  etious  fcrvants  of  Chrift  the  yllvn  ecnfesvrA 
off  his  hat,  and  faid,  Lcyd,  T  tLmk  thee;  J  have  H'^alner/frs,  how  they  fell  a<;  a  prey  to  tiicir  cruel 
looked  for  this  a  great  whiie,  it  n  not  terrible  to  mt ;  Advcriaiics ,  notwithllanding  the  Convincing 
CtdfmAe  me  vrcrrh  of  fnch  a  Meriy.  Sec  the  bene-  \  limplicity  and  holinefsof  their  lives,  and  all  their 
ft  of  a  profpedotV  and  preparation  for  fuffcr-  fervent  cries  and  appeals  to  God  ;  how  the  very 
ings  1  .  flower  of  the  retornicd  Proteftant  Intercft  in 

4  Unbelief  leaves  our  deareft  interelh  zru\\  France  was  cue  oIF  with  more  than  barbarons  to- 
concerns  in  our  own  haiid^;,  it  commits  nothin?, '  humanity,  fo  that  the  flrect?  were  wafhed,  and 
toGod,  and  conicqueuily  mult  needs  fill  the  lic  ii  t  the  canals  of  P^rn  rail  with  their  precious  blood, 
with  diftraaing  fears  when  imroioent  (L  s  j  What  horrid  and  unparallell'd  toftnre  the ier^ 
threaten  us.  Rcider,  if  tliis  he  chy  cafe,  thou  vvik  |  vints  of  GnJ  filt  in  that  cruel  MalTacrc  in  />•*- 
be  a  A/a^orr/.-fJuhib,  lurrouudcd  with  tenors,  /W,  a  Hiltory  too  tragical  for  a  tender-hearth 
Vrhcnfoever  thou  lhalt  be  fnrronnded  with  daa-  Reader  to  /lay  long  upon ;  and  how  ih  oflr  own 
gcrs  md  troubles.  Believers  in  this  as  well  as  in  I  iiu!  tli :  molb  eminent  Minilter<;  and  Chriftian* 
inany  other  things  have  the  advantage  of  thee,  were  fcnt  to  Heaven  in  a  fiery  Chariot  in  thofe 
that  they  have  committed  all  that  is  pretions  md  doleful  Marian  days :  I  lay,  wh*n  we  read  and 
valuable  to  them  into  tl.c  hands  ot  God  by  faith,  confidcr  fcch  things  as  thcfe,  it  ioutcs  our  feais 
to  him  they  have  conuniued  the  keeping  of  ihcir  ,  aud  puts  us  into  frights,  when  we  Ice  our  feives 
Sools,  \Ttt.^\  9-  and  all  their  eternal  concern-  j  threatoed  with  the  feme  enemies  and  dangers  • 
mcnt«,  2  lit:,  t.  16.  And  thefe  bcin^  put  into  i  when  the  feet  of  them  that  canied  out  the  dear 
fafe  hands,  they  are  not  dilhactcd  wuii  icais  a- .  i'ervauts  of  God  in  bloody  wiuding-fheetJto  their 
bout  other  matters  of  lefs  value,  but  can  truft  graves  ftand  at  the  door  to  carry  as  forth  next; 
them  where  they  have  intni fled  the  greater,  and  '  if  Providence  loofc  tlicir  chain,  a..d  rive  them  & 
enjoy  the  quictnefs  aud  peate  of  arcligued  boul  pcrmilhon  fo  to  do  j  and  our  fears  on  this  account 

OOOOA  ^ 


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A  TrSud  Tl^^e  of  Fear. 


VoLl 


are  heightened  by  confidci  'ingand revolving thcfe 
four  dujogft  in  our  thoughts,  whidi  we  are  alwap 
more  iaouied  to  do^  than  the  things  thjit  (bould 
fortige  our  Faith,  ttd  Jidgliteii  oar  Cbriftiafl 
Oxtnige  \  a$)  .   i  , 

I  .We  are  very  apt  to  oonfider,  tint  astitefiint 
race  and  kind  of  men  that  committed  thefc  out- 
rages upon  our  brethrea  are  ftill  ia  bcpg^  aad 
that  their  rage  and  roalioe  is  not  abated  in  the 
leaft  degree,  out  is  as  fierce  and  cruel  as  ever  it 
was,  Gal.  4^19,  As  thai  he  tbtu  was  born  afnr  the 
pjh  ftrfetmtdhim  thst  wmS  htm  tbr  Sfirity 
vcn  foitisftcxo.  So  it  was  then,  and  jufl  fo  it  is 
ftiU,  the  old  enmity  is  entailed  opoa  all  wicked 
moi^mgencrBtioatogeiKFatkRi.  iMsi^Sm 

fmttm  cLmm  faitgHine  Abelis  ruhentcm  adhuc  ctr- 

ttmftrm,  Citm\  Club  is  to  this  day  carried  up 
and  down  the  world  ftainedwith  the  blood  « 

Jhtl^  as  j?;<f/;o/;j^r  fpcaks.  'Tis  a  rooted  antipa- 
thy, and  it  rnns  ia  a  blood,  and  will  run  as  long 
as  thore  are  wicked  men ,  from  whom  and  to 
whom  it  Iliall  I)e  propagated,  and  a  Devil  in  Hell, 
.by  hom  it  will  not  tail  to  beexafperated  and  ir- 
ritated* 

2.  We  know  alfo  that  nothing  hinders  the  ex- 
ecution of  their  wicked  purpofes  againft  us,  but 
the  rellraints  of  Providence;  flioaldGod looTe 
the  chain,  and  give  them  leave  to  a*^  forth  the 
mjiUce  and  rage  that  is  in  their  hearts,  no  pity 
wooM  be  Ihewn  by  them,  or  coold  be  rationally 
expefted  from  them,  Vfd.  12^.  i/i,  3,  ■\y  5,  <S. 
We  live  among  Lions,  and  them  that  are  let  on 
fire  of  Hell,  57. 4.  The  only  reafon  <rf  oor 
fafety  is  this,  that  he  who  is  the  Kccpcrof  the 
iions  is  alfo  the  Shepherd  of  the  Sheep. 

3.  Wc  find  that  God  hath  many  times  let  loofe 
thefe  Lions  upon  his  people,and  given  them  leave 
to  tear  his  Lambs  in  pieces,  and  fuck  the  blood 
of  his  Saints  .•  how  well  foevcr  he  love$  them, 
yet  hath  he  often  delivered  them  into  the  hands 
of  his  enemies,  and  fuffcred  them  to  perpetuate 
and  aft  the  greateft  cruelties  upon  them  \  the  belt 
men  have  fullered  the  worll  things,  and  the  hi- 
ftorics  of  all  ages  have  delivered  down  unto  us 
ihc  moll  tragical  relations  of  their  barbarous 

4-  Wc  are  alio  confcious  to  our  fclves  how  far 
fhort  wc  come  in  holinefs,  innocency,  and  fpiritu- 
al  excellency  of  thofe  excellent  pei  fons  who  have 
fuffcrcd  thefc  th!ngs,and  therefore  have  no  ground 
tocxped  more  favour  from  Providence  than  they 
found ;  wc  know  alfo  there  is  no  promifc  in  the 
Scriptures  to  which  they  had  not  as  good  a  cljim 
and  tiilc  as  oiu  felves :  with  us  are  found  as 
^eat,  yea,  greater  fins  than  in  them,  and  there- 
tore  liavc  no  reafon  to  plcalc  our  Iclvcs  with  the 
fond  imaginations  of  extraordinary  exemptions. 
If  wetbink  tbefe  evils  (hall  not  come  in  our  days, 
'ti5  like  many  of  them  thought  fo  too;  and  yet 
they  did,  aiid  wc  may  find  it  quite  otherwifij^ 
Ijtm.  4.  I2»  W\m  reoidd  have  thoM^h  that  the  enemy 
fuiidA  have  emrtd  in  at  the  f.if'     ^rrafalem  ?  The 

revolving  ot  thefc  and  rach-iiis.e  couiidcrations  in 
oartlioughts,  and  mixing  om' own  unbelief  with 

them,  creates  a  world  of  fears  even  in  good  men, 
till  by  rcfigoation  of  all  to  God,  and  ai  ting  Faiili 
upon  the  promifcs  that  aifure  us  of  the  fanftifica- 
tion  of  all  our  troubles,  as  that  Ram.  8.  28.  God's 
•preicnce  with  us  in  our  troubles,  as  tliat  Pfd. 

1 5.  bis  maderation  of  our  troubles  to  that 
meafiirtand  dcGrc.^  in  ^,'*-i-:h  they  arc  fuppcrta- 
blc,  /fa.  tj.  8.  and  the  ialeajid  comfortable  out- 
Jet  and  final  deliTcniice  from  tfam  all  at  bft. 


icco'ding  to  that  in  kev.f.ij.  Wc  do  at  Uifl:  reco- 
ver our  hearts  out  of  tbebandsof  our  tears  again, 
and  compofe  ^cin  to  a  quiet  and  fweet  latlsraAt- 
on  in  rlu  v  ife  and  holy  pleafore  of  our  God. 

5.  Our  immoderate  love  of  life,  and  the  com- 
forts and  conveniendes  tbereof,  may  beafiigncd  .  ^^y,^ 
as  a  proper  and  re  j1  (tTroond  and  caule  of  our  fin- 
lul  fears,  when  the  dangers  of  the  times  threaten 
the  one  or  other :  did  we  love  oor  lives  lefs,  we 
Ihould  fear  and  tremble  Icfs  than  wcdo.  It  is  faid 
of  thoie  renowned  Saints,  Riv,  1 1. 1 1 .  Jbeji  over- 
came by  tb*  kHd^tbflmik,  tuUiy.th  tmiif 

sUath,  ,  /  : 

They  oveitanieliot  only  thefury  of  thdr  ene- 
mies without  them,  but  their  liaful  fears  within 
tbem^  and  this  vi(ftory,wa&  atchicvcd  by  their 
mortification,  tothela<»dinate  andimmodente 
love  of  life.  Certainly  their  own  fears  had  over- 
come them ,  if  they  had  not  hrjl  overcome 
the  love  of  life :  it  was  not  therefore  with- 
out very  great  reafon  that  our  Lord  aijoined  it 
upon  ail  bis  difciples  and  followers,  to  bast  their 
tm  lives,  Luke  14. 16.  notabfolntcly,  biitincx)m-' 
parifon  and  competition  with  him,  (1.*.)  to  love 
it  in  fo  remifs  a  degree,  as  to  (li^tand  underva- 
lue it  as  a  poor  low  thing  in  fuch  acompartfon; 
he  foreiaw  what  fharp  trials  and  fnflerings  were 
coming  upon  them,  and  he  knew  if  the  load  aud 
immoderate  love  of  life  were  not  overcome  and 
mortified  in  them,  it  would  make  them  Warp 
and  bend  under  fuch  temptations. 

This  was  it  that  freed  PrfW  from  flavilh  fears, 
and  made  him  fo  magnanimous  and  undaunted. 
Indeed  he  had  lefs  fear  upon  his  (pirit,  tho'  he  was 
to  fuflfer  thole  hard  and  (harp  things  in  his  Owtt 
jwfon,  than  bis  firiends  had  who  only  fyropathi- 
/.cd  with  him,  and  were  not  farther  concerned 
than  by  their  own  love  and  pity :  he  fpake  like  f 
man  who  waiiBCfacr  a  fpedator  than  a  fufferer, 
AFts  20.  24,  25.  none  of  thefe  things  move%e^ 
faith  he.  Great  foul!  not  moved  wiUi  bonds  and 

I  afflidions !  how  did  he  attain  fo  great  courage 
nnd  conftancy  of  mind  in  fuch  deep  and  dreadful 
ruifciui^s!  It  was  enough  to  have  moved  the 
floutefl  mac  in  the  world,  yea,  and  to  have  remo- 
ved the  rcfolutions  of  any  that  had  not  loved 
Chrifi  better  than  his  own  lite :  but  life  was  a  tri- 
fle to  him  in  compatUfmwithJefus  Cbri^^  for  fo 
be  tells  us  in  the  next  words,  /  connt  ner  my  life 
dear  unto  me  \  ^.d.  'Tis  a  low-priz'd  commodity 

;  in  my  eyes,  not  worth  the  favii^or  n^ttdingoa 
['v.ch  fmhil  terms.  Oh'  how  many  hafCtNiTted 
Willi  Chrill,  peace,  and  eternal  life,  f<^  fear  of 
loling  that  which  Pa$tl  regarded  not.  And  if  wc 
bring  our  thoughts  clofer  to  the  matter,  \v  .  fli.,!! 

'  foon  find  that  this  is  a  loaiiuin  of  fears  m  tirncs 

I  of  dango",  and  that  from  this  excelfive  love  of 
life  we  are  rack'd  and  tortnr'd  nuh  ten  thouiaod 
terrors.  For, 

I  Lifeisthe  greateft  andneareft  intrcH  men 
naturally  have  in  this  world,  and  that  which 

{  wraps  up  all  other  iufcriour  intcrcih  in  it  felf. 
Job  1.4.  Skin  for  siirty  and  all  that  a  man  hath,  rtik 

^  he ^ive  for  his  life.  It  is  a  real  tnith,  though  it 
came  from  the  mouth  of  thefather  of  lies  jafflidi- 
ons  never  toudi  the  quick  till  thcf  touch  the  life  v 
liberty,  eftates,  and  other  accommodations  in 
this  world  receive  their  value  aud  eitimation 
from  hence,  if  life  be  cat  off  thele  accidents  pe- 
riOi,  and  arc  of  no  account.  Geit.  25  31.  EehoUy 
J  am  at  the  toim  to  die^  (f*td  £lau)  and  Vfhat  frO' 
fitfimBtkitkirthriibtth 


i 


VoLl 


A  VriSicd  7rtai/e  of  /w; 


6-i-i 


Life  being  naturally  the  dcarcft  intcrcH^  of  miniftry  of  their  cxtarnal  fenfcs,  but  by  rcafoii 
men  in  this  world,  tJie  richdt  tre»rure»  and  ino(t  of  his  Spiritual  angelical  juture,  he  can  have 


beloved  ttdagon  eaitbto  «  natond  ntu;  that 

which  ftrikes at)  and  endangers  life,  rouftiuhis 
cye&  be  the  greatcft  evil  that  can  betall  him  *,  on 
this  acomiit  deiui  beicomes  terrible  to  men,  yea , 
as  Jot  calls  it,  the,  A'i»/  «f  Terror Sy  7#*i8.  14. 
.The  Mack  prince  or  the  prince  of  clouds  and 
darkneis,  as  fimie  trudbtc  thoft  wocds:  Yea, 
fo  terrible  is  death  upon  this  account,  that  the 
very  fiearof  it  bath  fometimes  precipitated  men 
hMidbt  of  k,  as^Wf  finaetimes  obfenre  in 

rfennunos times  of  peflilencc,  the  cvoeffiv«  fear  of  the 

ob  tirao-  Plague  hath  iuducei  it. 

tc  fubitanea  pcrufie  refctt GaletMtt.  Oood  igitur  hoBK>»  tiawe  nw^ 

qujtcft  tcrribililfima;  exfiMtent'  i  AnQotdi;  >lio'umqi  P^"^  omnium 
inoriatur,  mirimlum  nun  eft.  1.^^-1  u-ali,  n)ium  inicrdum  accerfit, 
quod  liquet  exemplis  corum, quorum  mctusmocteni  jndiceipfisdefi* 
pUUanafKvenit.  SuTB.  Acmon.  p.  167. 

5.  Ttoi^  death  be  terrible  in  any  ihape,  in 
themildeftfonaitcan  appear  in:  yet  a  violeot 

and  bloody  death  bv  t!ic  hands  of  cruel  and  mer- 
cileis  men,  is  the  moil  terrible  form  that  death 


ecauje 


iniaediateaccefi  toctietRteralienleairo,  asap* 

pear?  by  diabolical  drciims,  and  by  pra^liling 
upon  jchat  power,  of  the  Soul,  he  j,niiueaQes  the 
pol&oas  of  It,  and  puts  it  attder  very  drfad^Dl 
apprehc.nfions  and  confternations :  Now  if  Satan 
can  provoke  andexalpwatc  the  fury  and  rage  of 
wicked  men,  as  k  b  evident  be  can  do,  Rev.  2. 
TO.  and  fo  difliirb  our  Fancies  and  influence  oor 
pilions,  as  there  is  no  realbato  doubt  but  by 
leavemmGod  becaa  do,  as  well  as. he  can  go 
to  the  magazines  and  ftore-houfes  of  thunder, 
lightenings,  and  ftono.  Q  what  iav9vd  ftorms 
of  Fear,  can  he  fliake  cor  hmtm-  wijtbal,  and  if 
God  give  him  but  a  pemiifTlon  how  ready  w  ill  he 
be  to  do  it }  feeing  it  is  lb  oondudble  to  J^s  de« 
fign:  for  by  putting  men  into  fadi  firigiitshe  at 
once  weakens  their  hands  in  duty  as  is  plain  from 
his  attempt  this  way  upon  Nchenuab,  6. 
13.  and  if  he  preraii  tbere^  be  drives  them  into 
the  (hares,  and  trains  of  his  temptations,  as  the 
hOierman  and  fowler  do  the  birds  and  fiihcs  into 
can  appear  m^  'OS  now  the  King  of  terror*  in- 1  their  nets,  when  onceth^  haveflulht  and  fright- 
deed,  in  the  niofl:  ghaftly  reprefentation  and ,  ed  tliem  out  of  their  covert?.    And  thus  yoa 


frightful  form,  in  itsfcarlct  Robes,  and  territy- 
ing  formalities,  inanolentdeath  all  the  barba- 
rous cruelty  that  the  wit  of  oar  enemies  can  in- 
vent, or  their  malice  intiid,  is  mingled  toge- 
ther ;  in  a  vtt^enc  death  are  many  deatln  ooatriT- 
edintooue,  and  it  oftentimes  approaches  men 
by  fuch  Aow  and  deUbcratcd  pacc^  that  they 
feel  every  tread  of  itsfbot  askaoVanceth  towards 

them.    Afo^i^m-r,  Htfemiat  femert.  Let  him  fo 

die,  ( faid  the  Tyrant ;  that  be  majr  feel  hintfelf 
to  die,  yea,  and  how  be  dies  by  inch-meal  or 
flow  and  lingring  degree; ,  this  is  cxcc»diri^^ 
frightfol,  efoecially  to  tboic  that  are  of  4.  more 
fo^  and  tender  naenre  and  temper,  who  nnift 
needs  be  ftruck  through  with  the  terrours  of 
death,  except  the  Jjord  arm  them  againft  it  with 
thcaflbranceofabeClier  life,  and  iweeteathefc 
bitter  apprchcnfions  by  the  foretafts  of  it.  This 
is  enough  to  put  even  iandified  natnre  into  a 
conflernation,  and  make  a  very  gradoin  heart 
to  fink,  urikfs  ic  befo  opheld  by  Divine  ftrcngth 
and  comfort;  And  hence  come  many,  very  ma- 
ny of  our  fears,  and  terrors,  efpecially  when  the 
ftme  enemies  that  have  been  acculbomcd  to  this 
bloody  work,  Aiall  be  found  confederating  and 
dcffgning  again  to  break  iaopon  us,  and  act  o- 
vcr  again  as  much  cruelty  as  ever  th^  hsvedone 
upon  our  brethren  in  times  paft. 

To  conclude,  many  of  our  finfiil  fears  and  con- 
ftcrnations  flow  from  the  influences  of  Satan  up 


have  Ibnie  account  of  the  principal  and  true  cauTes 
of  ovr6iBlid  Fears. 


CHAP.  V. 

L/ty>«<f  fl^n  the  fiiifnl  toid  lAmf/naUe  efii^s  •f  fid' 
vifli  mdimttMtm  Be4r  ktth  in  tmnud  mi  rf 

HAving  taken  aview  in  tiie  former  Chapters  Scit,  tZ 
of  the  Kindsand  Caufcs  of  Fear,  and  feea 
what  . lies  at  the  root  of  Slavilh  Fear  and  both 
breeds  and  feeds  it,  what  frnit  can  wc  cxpcft 
from  fuch  ?.  an  fed  Plant,  but  gall  and  worm- 
wood, fim  as  bijttcj:  as  death  it  feJf  ?  Let  us 
then  in  the  next  place  examine  and  well  conflder 
thefc  following  and  deplorable  effe£bof  Fear  to 
c.vcite  us  to  apply  our  felves  the  more  concern- 
edly to  thofediremons  tiiatibUow  in  the  clofc  of 
this  Trcatife  for  the  cure  of  it.  And,  -a-n 

Thefirft  Eftcd  of  this  finful  and  exorbitant  ^  ^ 
paflion,  hdiflrdiffim  of  mind  and  thoughts  in 
duty  i  both  Gccre  a  [id  QH{KtiUan  will  have  the 
word  tumuUiu,  a  tumult  to  come  from  timor  mHl- 
tHs,  much  fear,  *tls  a  compound  of  thole  two 
words  i  much  fe  u  uifcs  great  uproars  and  tu- 
mults in  the  Soul,  andputsall  into  hurri??  r^nd 
diibradions,  fo  that  we  cannot  attend  upon  any 
fa  vice  of  God,  with  profit  or  comfort.  It 


was 

on  ourphaotaiies.  They  lay  winds,  and  ftorms  thereforca  very  neodlary  mercy  that  was  req  icft- 
are  oft  timesraifed  by  Satan  both  by  ftaaidhnd,  edof  God,  Lkk»  i.  74.  Thtu  we  beitfg  tidi  vercd 
and  1  never  doubted  but  the  Prince  of  the  power  oiitef  the  h*nds  of  our  enemies^  might  ferve  him 

mth»mfe*r.  For  it  is  impoflibic  to  fcrve  God 
without  diftradions,  till  we  can  ferve  him  with- 
out the  flavifh  four  of  enemies.  The  reve- 
rential fear  of  God  is  the  greatcft  fpur  to  duty, 
and  choiceft  help  in  it,  but  the  diftrading  fcari 
{of  mca  '/vill  either  whollydivcrt  us  from  ourduty^ 


of  the  air  by  God's  per  mifllon  can,  and  often 
doth  put  the  world  into  great  flights  anddiftnr- 
liances  by  fuch  tcmpefts,  Job  i.  19.  He  can 
raife  the  lofticft  winds,  ponr  down  roaring 
fhowers,  rattle  in  the  air  with  fisarfol  daps  of 
thunder,  and  Icarc  the  lower  world  v.  ith  tcn  i 


bleflafhes  of  lightning.  And  I  doubt  not  but 
he  hath  by  the  fame  pcrmlflion  a  great  deal  of  in- 
fluence and  power  upon  the  fancies  and  paffions 
(if  men.  A nd  can  raife  more  terrible ftorueand 
tempefts  within  us,  than  ever      heard  or  felt 


or  dcltroy  the  comfortand  benefit  of  our  dutire ; 
'tis  a  deadly  fiiare  of  the  Devil,  to  hinder  all 
comfortable  intercoutic  with  God. 

It  is  very  remarkable^  that  when  the  Apoftle 
( was  giving  Ms  adiiceto  the  CoriKthims^  about 


Ivithout  us :  he  cnn  by  leave  from  God  approach  ;  marriage  in  thofe  times  of  pcrfccution  and  di/fj- 


our  PhaHtafusy  diiturb  and  trouble  them  exceed 
ingiy  by  forming  frightfnl  Idea's  there)  for  Sa- 
tan not  only  works  upon  men  mediately  by  the 


culty,  he  cooimends  to  them  a  finglc  life  as  moft 
dibble  :whete.kiDay  be  withontotber  iinfuiin- 

Maveaiencks, 


Digitized  by  Google 


6i6 


jl  TraBical  Treatije  of  fear. 


Vol.  1. 


convcniciicics,  and  tint  iMincipally  for  this  rea- 
fon,  Thitt  they  might  attend  Hpn  the  lArd  mthiu^ 
dtftr aniens,  I  Cor.  7.  35.  Hc  forcltlW  what 
ftrcights,  cares,  and  fears  mull  unavoidably  di- 
flraft  them  in  fuch  times  that  were  moft  clogged 
and  incumbrcd  with  fomilies,  and  refatron?  \ 
wbenanntui  (bonld  be  thinking^O  what  iTiill  1  do 
now  to  pet  my  doubts  and  fears  refblved  about 
my  intcicft  inChrift  ?  How  may  I  fobehaTcmy 
ftlfin  my  fofleriogs  a,  t^o  credit  Rcli^L'ion,  and^ 
not  become  a  ft  mdal and  ftambliag  ftone  to  o- 
thcrs?  His  thone^hts  at  e  t^keii  up  with  other 
cares  and  fearf; !  6  what  will  become  of  my  wife 

■  and  f  oor  little  ones !  what  lhall  I  do  with 
them,  aaJ  foi  ihcm,  to  fccure  them,  from 
danger? 

r  drniT>f  not  bnt  itisa  great  defiga  of  the  De- 
vil to  keep  us  in  continual  alarms  and  frielits,and 
to  pu7.'/,Ie  our  heads  and  hearts  with  a  thoufand 
difficulties  which  poflibly  may  never  befall  us, 
or  if  they  do,  lhall  never  prove  fo  fatal  to  us  as 
wc  f  uicv  them,  and  all  this  is  to  unfit  us  for  our- 
prefent  duties,  and  dcllroy  our  comfort  therein 
for  if  by  frights  and  terrors  of  mind  he  can  but 

'  once  diftraS  our  thooghts,  he  gains  three  great 
points,  upon  us,  toour  unfpcakable  lofs. 

I .  iicreby  he  will  cut  oflf  the  freedom  and 
fwcetncls  of  our  commiuiion  with  God  in  duties, 

"  and  v,-hat  an  empty  fhcll  will  the  bc.1  duties  be, 
when  tliis  kernel  is  wormed  out  by  fuch  a  fubtlc 
artifice?  Traycr  as I><w/.//cr«  aptly  cxprefTes  it, 
is  'Ar*0*at  i  »  the  .ifL(  Miloii  of  the  mind  or  foul 
to  God  but  diJli  action  clips  its  wings  ^  he 
ca:i  r.cvci  oiler  up  his  foul  and  thoughts  to 
God,  rb:it  li  ;th  not  the  poITenion  of  them  him- 
felt  *,aikd  lict'.iat  is  under  diflracting  fears  pof- 
felTcth  not  himfdf.  The  life  of  all  communion 
with  God  in  rruycr,  eoalills  in  tiic  harmony  that 
is  betwixt  our  hearts  and  words,  and  both 
with  the  will  of  God,  this  harmony  is 
f] oitc  !  bydiiha&ioas,  and  fo  Satan  gaias  that 
point. 

7.  But  this  is  not  all  he  ^ain*:,  and  '.vc  lofc  by 
diilractiag  kars  ^  tor  as  they  cut  olftlie  freedom 
,  and  fwectnefs  of  our  intercourfc  v.  ith  Gnd  in 
prayer,  fo  they  mt  cfT  the  5oi;l  from  tlic  fuc- 
cours  and  r diet's  It  might  otherv%ifc  draw  trom 
the  promifes,  We  find  when  the  /fi-Metitts mere 
in  great  bondage,  wherein  their  minds  were  di- 
llradcd  with  fears  and  forrows,  they  regarded 
not  the  fnpponing  promiils  01  dcliveraBoe  fcnt 
them  by //ff^  s  /  vo  Y.  6'.  ^  7Xr.  /V/had  an  cvprefs 
and  particular  protiiifcot  ti'.c  Kin'"'do:n  from  the 
mouth  ofGod,  which  rauf^  rej  '.s  include  his  de- 
liverance out  of  the  hand  ot  Snul^md  all  hisftrata- 
gems  to  deftroy  him  ^  but  yet  vviicn  eminent  ha- 
zards were  before  his  eyes,  he  was  afraid,  and 
that  fcir  hctr.iycd  th  j  f  xcor.rs  from  the  jn-omffc, 
foth'it  itUrciv  a  qui'.c  coniraryaaclulion,  i  Sms. 
2-7.  I.  Jfiull  one  day  pefi(l)  by  the  hand  of  Saul: 
Andn.'aiii  lie  is  it  the  fame  point, /yi?/.  \  \6.  11, 
jiU  men  attiiurs^  not  excepting  5<iwji?f/  himfelf 

.  who  bad  atl'ured  him  of  the  Kingdom.  This  is 
alwav''  the  prnrcrty  and  nature  of  fear  (as  I 
Ihewcd  bao'.e  )  10  iijake  mcndiftrult  the  bell  fc- 
curity  when  they  are  in  ciniiiciii:  peril :  But  Oh  ! 
what  a  mifchiet  is  this  to  make  us  fufpicions  of  the 

.  promifes  which  are  our  chief  relief  and  fuppcri 

■  is  times  of  troui)le  :  Our  fears  will  unfit  us  for 
prayer,  thcv  will  :i!f')  fhak  c  tlic  cre:!it  of  the  tn  o- 

-  miles  with  us,  aiia  io  ^reat  is  the  damage  we 


receive  both  ways,  that  it  were  better  for  us  tO 
lofeourtwo  eyes,  than  two  Ibch  advantages  Ui 
trouble.  But, 

3.  This  is  not  all,  by  our  prefent  fears  *c 
lofc  the  benefit  and  comfort  of  ail  our  paft  expe- 
riences, and  the  lingular  relief  we  might  Ivave 
from  all  that  ftithfulnefs  and  goodnefs  of  God 
which  our  eyes  have  fccn  in  former  freights 
and  dangers,  the  preftnt  fear  clouds  them  all, 
Ifitl.y.  12,  13.  Men  and  dangers  are  fo  ipuch 
minded,  that  God  is  forgotten,  even  the  God 
that  hath  hitherto  preftrrcdos,  tlidugh  our  for- 
mer fears  told  us,  the  enemy  was  daily  rejdy  to 
devour  us.  All  thefefweet  reliefs  are  cut  ofT 
from  us  by  onrdiftrtding  fears,  and  that  at  a 
time  w hen  we  hare  moft  need  of  them^ 

Dillimuldtioji  and  Hypocrilic  is  the  fruit  of  11a- 
vi(h  Fear ;  difh^^tion  you  fee  is  bad  enough,  but 
didimulation  is  worfc  I'  an  diftradion,  and  yet  ^fdSt 
as  bad  a";  it  is  f  hath  driven  good  men  into 
thi<  f i:  will  make  cTen  an  upright  foul 
wnrp  aiul  I  n.  i  :  1.1  the  rules  of  that  integrity 
and  cifidor  v\!)ith  fhould  be  infeparable  at  ail 
times  from  a  Chriftian :  Of  whom  (  faith  God  to 
his  f'r.tt/)  J  ail  thou  been  afraid,  that  thou  haft 
lied,  and  haft  not  rcmcmbred  me?  God  finds 
'alfhood,  and  charges  it  upon  Fear,  ij.  d.  \  know- 
it  was  againft  the  refolutions  of  my  peoples 
hearts  thus  to  diflemblc,  this  certainly  is  the  ef- 
fect of  a  fright ;  Who  is  he  that  hath  feared  yon 
into  this  evil  ?  It  was  jibraham's  fear  that  made 
him  dilTemblc  to  the  reproach  of  his  Religion, 
Cen^  lO.  2,  It.  And  indeed  it  was  but  aii 
odd  light  to  fee  an  Heathen  fo  fchooling  and  re- 
proving great  jSntium  about  it  as  he  there 
doth. 

It  was  nothing  but  fear  that  drew  his  ion  IftuK 
into  the  like  fiiave,  Cen.  16.  7.  And  itwas  tear 
that  overcame  Peter  againft  his  promife  as  well 
as  principle  to  fay  concerning  his  dear  Saviour,  / 

k:7m  not  the  ??i.in,  A  Jatth.26.  69.  lisd  ^br.tl  .m3t 

that  time  remcml>er'd  and  aftcd  his  Faith  freely 
upon  what  the  Lord  faid  to  him,  Gc^!.  1  7.  i. 
Fc.ir  7!ot  Abraham,  T am  il  yfliield.,  he  had  c ill p- 
ed  both  the  lia  and  Ibamc  into  which  he  fell, 
but  even  that  great  believer  was  foil'd  by  Msoini 
fears;  and  certainly  this  is  a  great  evil,  a  Com- 
jilicated  mifchicf.  For, 

1 .  By  thefc  falls  and  fcandals,  Religion  is  made 
vile  and  contemptible  in  the  eyes  of  the  world,  it 
reflefts  with  nuicii  reproach  upon  God  and  his 
promifes,  as  if  his  word  were  not  fuflicient  fecu- 
rity  for  ks  to  rclv  upon  in  time*!  of  trouble,  as  if 
itwercfafcr  truRing  10  our  wit,  yea,  to  liu^ 
than  to  the  Promifes. 

2.  It  pre.nlv  \vcikcn<;  the  hands  ofot!'er';,  and  ' 
proves  a  fore  dijlouray,cn]ent  to  them  in  tlicir 
trials,  to  fee  their  brethren  faint  for  fear,  and 
afhamcd  to  own  their  principles  \  fometimes  it 
hath  tliis  mifchievous  cficct,  but  it  is  always  im- 
proved by  Satan  and  wicked  men  to  this  pnrpof&t 
And, 

3.  It  will  be  a  tcrril^Ic  h'nw  and  wound  toour 
ownConfciences,  for  fnth  flaws  in  onr  integri' 

ty  wemavbc  kept  w.iking  and  lighin?-  mauya 
niftht  ^  O  kc  the  milchiefs  of  a  timorous  and 
faint  fpirit !  . 

Shvifh   Fe.us  of  the  CrcJt'ire  cvceedinir  hv  its^' 
ih  engthen  our  temptations  in  times  r  f  da;igcr,and 
make  them  very  ei^icacious  and  prevalent  upon 
ti<;.  Prsv.  :?'>.?>.  Ti-c  'tr.r  nf  mAM  brsf!' ^  ,^  fnsre. 
Satan  fpreaUs  the  net,  but  wc  ate  cot  witlun  its 

readi, 


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Vol  L 


fwch,  till  our  own  fr«rs  drive  us  into  it ;  the  re- 
coiling of  our  Spirits  frop)  fomcimmir.cot  dan- 
ger, may  cauft  thepulftof  a  true  C!u  iltian  to  in- 
termit ih-I  faultcr,  now  rea;ul;ir  foever  it  beats  at 
other  times  i  this  will  caulcgrcattrepidatioiiaud 
timtdity  in  men  that  are  iiocere  and  uprifz^ht,  and 
thnt  is  it  tlv^t  hT;:i""  -hc  fnarcovcr  their  foiiU. 
jUron  was  a  good  nuu,  and  Idolatry  he  kacv  v. 
baa  great  lift,  yet  faarpreraUed  with  that  good 
man  to  give  too  much  way  to  that  greut  evil.  Fx 
.31.  ii.  Thou  knewe^  the  feofle  th.%t  they  A>e  fct  ttpon 
mftlriefy  faith  he  ia  his  own  excufe  ia  the  matter 
of  the  golden  calf,  ^.  /  Lord,  I  durft  do  no  other- 
wife  at  that  time,  the  people  were  violently  aad 
paOionately  ftt  upoo  it;  bad  IrefittodthoiOt  H 
might  have  coll  me  dear 


iClC 


It  was  fear  that  prevailed  with  Onaeu  to  y 
lb  far  as  he  did  ia  oiRering  incenfe  to  the  Jdol^  the 
con!=f^eration  of  which  faft  brakchishfnrt  to  pie- 
ces. U  was  aotbiag  but  fbr  that  made  David  plav 
tha  fool,aad  ad  fo  dilhoooorably  as  he  did,i  54m. 

I .  T  7  .  Fear  is  a  fiiarc  in  which  Satan  hath  caught 
as  many  fouls  asm  any  other  of  his  ftratagems 
aad  toib  whatfiiwrer.  it  were  eatie  to  give  ia- 
Haoces,  fo  joaay  and  fo  fed,  a<;  would  enlarge  this 
head  even  to  tedioufnefs,  buc  i  cliufe  rather  to 
come  ID  the  particulars  wherein  the  dinger  of 
this  fnareof  the  Devil  con  fills.  And, 

1.  Herein  lies  the  caiiiat  ing  danger  of  fuirul 
fcar,  that  it  driveimcooutof  their  proper  llation, 
oMt  of  their  place  and  duty,  belidc  which  tl^crc  is 
none  to  be  round  but  wliai  js  Satan's  ground.  The 
iablk  enemy  of  our  Salvation  is  aw  ^rethatwc 
arennt  of  pnnniot,  beyond  his irach,  whilfl  wc 
abide  with  God  in  the  way  of  our  duty,  tltat  the 
Lord  is  with  vs,  whUft  we  are  with  him,  and  there 
is  no  attempting  our  ruin  under  the  wiug^s  of  bis 
protedion.  if  ever  cliaefore  he  nicaucih  to  do 
any  thing  upon  us,  he  nomftget  us  off* that  ground, 
and  from  under thofc  wings;  and  there  is  nothing 
UKe  fear  to  do  thi:i  \  liten  we  are  as  the  Birds  that 
are  wandring  from  their  Nefti,  ?iw.  17*8*  or 
like  Shimti  out  of  his  limits. 

2.  Fear  is  ufuaiiy  the  firO:  pallisn  iii  the  ^-oul 
that  l)ea($  t  parley  with  Che  c&emy.,  and  treats 
with  the  tempter  about  terms  of  rendition :  and, 
as  the  frffff /j  Proverb  is,  The  C<tfiletbm  pArleys  is 
halfmH.  '  1  is  Fear  that  confults  with  nclh  and 
blood,  whilH  Faith  is  engaged  with  God  for  the 
fupply  ot  Itrcugth  to  endure  tl;c  Lege.  We  have 
a  £(d and  df^efvl  InRaace  of  tim  in Spir a  ;  he  tells 
m  how  his  own  fe.irs  bc^c  nycd  him,  by  parlying 
with  tiic  tempter  ,  lor  tJuus  Mr.  BActn  in  the  Ht- 
Hory  of  his  ufeicoords  the  occafion  of  his  i^ll : 

*  Whil  l  SpirA  was  toifuig  upon  the  reHleis  waves 

*  of  doubts,  without  Goide  to  trull  to,  or  Haven 

*  to  flee  to  for  fuccour,  oa  the  fud«ktt, Cod's  fpi- 
'  rit  anifliiig,  he  fcltacaloi.aod  hcgantiodifcourfc 
*■  with  hinilctt  ia  this  manner :  i'l  ijy  wandcrtH  iimm 
*tbttlifi  mtertMKties  ?  VnbAfpy  min !  CAjl  awity 
*■  f.'or^  eitt  M  thyfintld  ef  faith  \  Th:rc  is  thy  v>onted 
*' t-tiOA^e^  thy  t^todrtefs^  thy  cenjitmcs  H  Remnnhtr 

*  that  Cbt  ijf  s ghry  ties  .it  the  fiake^  ftifjer  then  9tth- 
*•  out  fctif  y  f-ndhc  IV: tl  (leUnd  intr^  LevillteS  thee 

*  n4.  >it  thou jXW/  jfsfmr  ^  ks  t  AU  IfCAt  donn  -oM  dA:-  <^er, 
*■  brthg  rhet mt offrifon^  rAsfe tbttfirtm tht droAf  t  on- 
^fidetVettV  ir  rhr  J-  rr.-r  W  (Mtriyrt  intbefirt^C. 

*  J^ow  J  la  rcaiOJiablc  quiet,  being  re- 

'  folvcd  to  yield  to  thofc  weighty  rcafons  ^  yet 

*  holding  it  WiTdom  to  examin  all  things,  he  coii- 
^falua^  with  fieih  and  bloody  tlius  tlte  battle 
t ran—ifc. anrf  theflofll  iHCilltttdUS  fUBlUltr:  it# 


'  xrcll  advii^d-,  fofid  mttn^rorC  L   >  c.tf,i<  o^i  lotffpdt^y 
'  *■  aiJiI taen :  hciv  cgrp  tii.^  ihus  evtrween  thine 
'  tvnt  fufjititncyy  as  Hmt  arither  rrc^arde^  tht  txam- 
^  pies  of  thy  prcnevittrsy  rttrtie  li.J.r>y)ent  of  thev.'hoh 

*  Ctarch  ?  dojl  ttiou  net  coftJtMt  tphat  mijity  thu elMS 
*■  raftmefi  iritf  knvgthee  tmie  f  Them pdt  io/e  a&  tiy 
^  r.tl-f: . ■'>!((  gotten  nith  ft  much  cj;  e  ,vid  trt'i  e!,  thm 
'  i.ridci^othe  m»fl  txijitijite  tormenii  !K^r  ruAiKe 
'  itfe'.  fcAH  devifty  than  JhMt  he  ccifnied  tin  He>  eiiek 
'  of  a.'\  >:>:d  to  tlofe  itp  tl-o:!  il<  -It  die  jhAtnefmily. 
"         liiiiktjr  th«M  ef  the  IvMijohi  Jiinking  diirrfeoay 

*  tht  hleoeiy  /cr,  the  bur/iin^ /H?/*'  '  '"""^  deli^ht- 
'  fhl?  &c.  I  T  ;  tliro'  tear  he  firfl:  parly'd  with 
'  the  tcnij.tci ,  ccfaltcd  with  ficlband  blood, ai^ 

*  at  lall  tainted  and  yielded. 

3.  'Th  fear  that  makes  men  impatient  of  wait- 
ing God's  time  and  method  of  deliverance,  and 
To  precipitates  the  Soul,  and  drives  ic  into  th6 
fnareof  the  next  tcn?ptaiion, //^.  51.  i^Thecap- 
tiVe  exile  hajlctb  to  ke  delivered  out  ef  the  fit.  Any 

way  or  means  of  cfcape  that  comes  next  to  haad,* 
•aith  Fear,  is  better  than  to  lie  here  in  the  pit ; 
and  when  the  Soul  is  thus  prepared  by  its  own 
fears,  it  becomes  an  eafie  prey  to  the  next  tem- 
ptation; by  all  which  you  Ice  the aallehitf  that 
comes  by  fear  in  times  sf  danger. 

4.  Fear  natutaliyprodDcethpufillanimityandj  £f({i, 
row^rdlincfs  in  men,  a  poor  low  fpirit^that  pre- 

iciitly  faints  and  yields  upon  every  flight  aflault  j 
itextinguiOwthallChriAian  Couraeeand  Magna- 
nimity wbcre-evcr  it  prevails,  andtherefoTc  you 
tiud  it  joir.ed  firequeiitly  in  tlx  Scriptures  with 
difcouragement,  JDtnt.x.ix.  Feaj  ntt,  ueitbirh 

diftturaf'ed  zvith  fuifJttn^  and  tremblirtJ,  Deut.  20. 
3.  Let  mt  your  hearts  Jaint^  fear  nat^  tmd  do  net 
trembU  \  with  difmayednefs,  Dem.  31.  6.  and 
faint-heartednefs,  /G.  7.  4.  thcfc  art  the  clleds 
and  coniequents  of  unful  fear  :  And  how  dange- 
rous  a  thing  it  is  to  have  onr  courage  estinguilh'd, 
and  faintnefs  of  heart  prevail  npon  n$  in  a  time 
wheu  we  have  the  greateft  uetd  and  ufc  of  cou- 
rage, and  OUT  perfeverance,  peace,  and  eternal 
happincfs  rely  and  depend  fo  much  npon  it,  let 
all  fwiious  Chiiftian?  judge.  Tis  fad  t0.uS|  and 
dilhononrablc  to  Religion,  to  have  theJwartoof 
Women,  as  it's  laid  of  Fjyp-,  If*.  !p.  16.  when 
wcibould  pby  the  men,  as  the  Apoftle  exhorts 
ns,  I  C«r.  15. 1 3.  We  find  in  all  ages  tboic  thaC 
have  manifcflcd  moft  courage  for  Chriil  in  time 
of  trial,  have  heen  thofe  whofc  Faith  hath  iinr- 
mocntm  Fear,  and  whofe  hearts  wclv  ahove  all 
diHoiiragcments  from  this  world. 

Such  a  man  was  BifUy  as  appears  by  Iiisanfwer 
to  t^iUeKs  the  Empenr,  who  tempting  him  with 
offers  of  preferment,  received  this  anfwcr.  Offer 
theft  ihtngsy  faid  he,  tt  ihildren  \  and  when  he 
threatned  him  withgrieT0i»fiiffcririgsl'i<^replied9 

Tlvreaten  thefc  th'r:f<  ro  yoi^r pti<ile  p'^'t'-'KtJ,  that 
f^ivc  thtUtjelue^  to  fUafriit^  aftd  f  e  uji       le  die. 

And  this  was  the  fpirit  of  courage  and  magna* 
nitrtty  with  wbi^ii  the  generality  of  the  primitive 
L  li  t  iitians  were  anir:r;iied,  they  feai  cd  not  the  fa- 
cts of  Tyraatt,  tl.c7  fnrtmknot  fiora  the  raoft 
cruel  torments  ;  ar.t!  i: :  -.loundcd  r.ot  3  liitla  to 
the  credit  of  LJhrilli4i;iiy,  wlieaoneof 
Nobles,  prcfcnt  at  the  tormenting  Mmtm^tir 
'hop  ot  A  ttlhfdy  told  the  Ai>oRatc  to  his  face, 
Wc  at  e  djhtimed^  Oh  Empereier,  tit  CknJiiAflt  laugh 
AS  yctir  trKttty  an/i  f  rt-m  mtrtrt^Mt  hy  it*  So  iui* 
Bju.tiMJ  alfo  teliiHcs  of  ibcm,  Ottrtccmtr  and  ihU- 
dreity  faith  he,  netttjftAkifttunyevcreomtthtir 
ttTHLmSf  taultbefirt  uanmf^k (•mmksi^^ 


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658  A  Trdticd  Treattfe  of  Fear. 


fhmthm.  If  carnal  ftar  once  get  the  afcendant 
over  us,  allmircouraf.cand  rcfolution  will  fia^r, 
and  melt  away,  wc  may  fulTcr  outof  nnavoidable 
neceflitr,  (hall  never  honoorOirift  tad  Re- 
ligioa  by  oor  fii  fTer i  n  gs. 
J  Eftil.  Carnal  fear  is  the  very  root  of  A  poftacy ,  i  t  li  uh 
nade  thowfands  of  Profcflbrs  to  hint  and  fall  a- 
way  in  the  hour  of  temptation  ^  it  is  not  fo  much 
from  the  fury  of  our  enemies  without,  as  from 
our  own  fears  within,  that  temptations  become 
viftorious  over  us  ^  from  th^  b<;ginning  of  fears 
Chrift  dates  the  beginning  of  Aporcacy,/l/<f  .24.9, 
-  xqAin  jIiall  they  deliver  ytHKftthmglilled^mdpMB 
iittyoiiy  andye  jh/dl  be  hated  of  all  nations  for  my  name 
fmhf  ottdthtn  jhoM  many  be  ofeadcd.  When  trou- 
bles and  dangers  come  toanbdght,  then  fears 
begin  to  work  at  an  hcip.ht  too,  and  then  is  the 
critical  hour  fears  arc  high,  and  taith  is  low  j 
temptation  ftrong,  and  refiltance  weak.  Sntaii 
knocks  at  the  door,  and  fear  opens  it,  and  y  ields 
up  the  Soul  to  htm,  except  fpecial  aid  and  af- 
fiftaocecomc  in  feafonably  from  Heaven ;  fo  long 
as  wecan  profcfs  Religion  without  any  great  ha- 
zard of  life.  Liberty,  or  Eftatcs,  we  may  (hew 
fniicb  zeal  and  fbrwardnefs  in  the  wairsof  fodli- 
ncfs :  hut  when  it  comes  to  the  flurp?,  to  reflflln^ 
Httto  bloody  few  will  be  found  to  own  andaiiert 
it  openly  in  the  face  of  fuch  dangers.  Thefirft 
retreat  is  ufually  made  from  a  free  and  open  to  a 
clofc  and  conceded  praftice  of  Religion  j  not  o- 
pening  our  windows,  as  l>4)nWdid,  tolhew  we 
care  not  who  knows  we  dare  worfhip  our  God, 
and  are  not  alhamed  of  our  duties,  but  hiding  our 
principles  and  praQices  with  all  the  art  and  care 
imaginable,  reckoning  it  well  if  we  can  efcapc 
danger  by  letting  fall  outprofefllon  which. might 
expofe  nsto  it:  botiftheinquen;  go  on, and  we 
cannot  he  fecnrcd  any  longer  under  Jils  tefnge, 
wc  mull  comply  with  falfe  Worlhip,  and  give 
fbneopen  fignal  that  we  do  fo,  or  elfe be  marked 
out  for  ruin  \  then  faith  fear,  Give  a  little  more 
ground,  and  retreat  to  the  next  fccurity,whichis 
to  comply  ieemingly  with  that  which  we  do  not 
allow,  hoping  God  will  be  nicrtiful  to  us,  and 
accept  us,  if  we  keep  our  hearts  for  liim,  tho'  we 
areforced  thus  to  diflemUeand  hide  our  princi- 
ples. Fiinms  ,id  lommunem  errtretn.,  fd'\d  Cilderl- 
ritu,  when  going  to  the  Mafs,  Let  us  go  to  the 
common  error;  and,  as  Sn»er4 advifeth  about 
worfllipinp  the  Rania>i  gods,  /«  animi  relif  ione  non 
btAtbatf  ftdin  athbujfijif^t kt  us  make  a  km- 
blaoce  and  ihew  of  wo'rftiiping  them,  tho'  our 
hearts  j'ivc  no  religious  refpeA  to  them.  Enr  if 
ilill  the  temptation  hunt  us  farther,  and  we 
come  to  be  more  narrowly  lifted^  and  pat  to  a 
fcvcrcrTcfl,  by  niljfcribing  contrary  Articles,  or 
renouncing oui  former  avowed  Principles,  and 
that  upon  penalty  of  death,  and  lofs  cf  all  that  is 
dear  to  us  m  this  world  ^  now  nothing  in  all  the 
world  hazards  our  etci'nal  ialvation  as  our  own 
fears  will  do ;  this  is  like  to  be  the  rock  on  which 
wc  fhall  fplitall,  and  makcan  horrible  Ibipwrcck 
both  of  Tiuth  and  Peace.  This  was  the  cafe  of 
Crmtmtr^  wholefearscaufedbim  to  fublcribea' 
gainft  the  di>fV.itcs  of  his  own  confcicncc,  and 
o)wardly  to  betray  the  known  Truth  ^  and  in- 
deed there  is  no  temptation  in  the  world  that 
hath  overthrown  fo  many,  as  that  which  faatb 
been  back'd  and  edg'd  with  feat  \  the  love  t& 
Preferments  and  Honours  hath  ilain  itsthottfinds, 
but  fear  of  Sullerin^^  its  ten  thoufauds. 
t.§eQ.    Sinftil  iear  puts  men  uii'jvr  great  bondage  of 


Vol.  I. 


fpirit,  and  makes  death  a  thoufind  times  more 
terrible  and  intolerable  than  it  would  othcrwife 
be  to  us.  You  read  of  fomc,  Heb.  2.  1 5.  who  thro" 
the  fear  of  death  were  all  their  life^time  fidije^  f 
hondapf^  (j.t.)  it  kept  them  in  a  mifcmblc  anxi- 
ety and  perplexity  of  mind,  like  flaves  tbattrem> 
ble  at  the  whip  which  is  held  over  them :  thus 
many  thoufands  live  under  the  lalh  •,  fo  terrible 
is  the  name  of  death,  efpecially  a  violent  death, 
that  they  are  not  able  with  piatienoeto  heirlt 
mentioned  which  gave  the  ground  of  that  fay- 
ing, rrafiatjcmel,  tjuam  femter  meri  j  It's  better 
to  dieonce,  than  to  be  dying  always.  And  fnreif 
there  i"?  not  a  more  mifcrablc  life  any  \yoox  crea- 
ture can  live,  thau  fuch  a  trembling  life  as  this  is. 
For, 

I.  Siichabondafe  as  tliisdcf^roys  all  the  com- 
fort ar.U  plcafiire  of  liKj  no  pleafurc  can  grow 
or  thrive  under  the  fliadow  ofthjscarfei  plant. 

tilleibeatmiciti  it  mperr.Hc.nis  terror  irn f endear ^{lUth  Ci:(T.^\ 

Ctctro  i  All  the  comforts  wc  polTcIs  in  this  world  Q;tj> 
are  ifflbitter'd  by  it.  '1  is  ftoricd  tiDemtelet^  « 

flatterer  of  7)<w,j(j(watheTyrant,  that  he  told  hint 
he  was  the  happieft  man  in  the  world,  itaviog 
Wealth,  Power,  Majefty,  andabundancedf  af 
things  :  Diony^iu  fcts  the  flatterer  i-i  n!!  his  own 
Pomp  at  a  Table  furnilhed  with  all  dainties,  and 
attended  upon  as  a  King,  but  with  an  heavy  IharJ^ 
Sword  hanging  by  a  fingic  Horfc-hair  richtover 
his  head  *,  this  made  him  quake  and  trembly  ib 
that  he  could  neither  eat  nor  drink,  botdemred 
to  be  freed  from  that  eflatc.  Thcdcfign  wa?  to 
convince  him  how  miferable  a  life  they  Uve  who 
live  wider  the  continaal  terrors  of  impending 
death  and  ruin.  It  was  a  fore  judgment  which 
God  threatned  againft  them  in  Jtr.  5.6.  j1  jUm 
out  •/  theftrefi  jfiatl  flay  tlwm,  tmdiiWolfofthtvf 
ning  fhafl  ffoil  them  ;  a  Lecp.vd  fliall  watch  over 
their  Cttitt^  every  one  that  ^oeth  out  thence  pail  ke 
torn  in  pieeet.  What  a  miferable  lifemaft  thoile 
t  people  live,  who  could  not  flir  out  of  the  City, 
but  they  pKfcntly  were  fdzed  by  Lions,  Wolves 
and  Leopards,  that  watdAI  over  them,  and  lurk'd 
in  all  tho  avenues  to  make  them  a  prey  !  and  yet 
this  is  more  tolerable  than  for  a  roan's  own  fear 
to  watch  contioually  over  him. 

7  .  And  yet  I  could  wilb  this  were  the  worllof 
it,  and  that  our  fears  dcftroyed  no  better  comforts 
than  the  natnral  comforts  of  this  life :  but,  alas! 
they  alfo  deftroy  our  fpirttoal  comfort^;,  which 
we  might  have  ft  om  God^  promiles  and  our  own 
and  others  experiences,  which  are  incomparably 
the  fweetcft  plcafures  men  have  in  this  world: 
But  as  no  creature-comfort  is  pleafant,  fo  no  pro* 
mife  relifhes  like  it  felf  to  htm  that  lives  in  this 
bondage  of  fear  \  when  the  terrors  of  Death  are 
great,  the  confolations  of  the  A  Imighty  arc  rnialL 
In  the  written  word  are  found  an  iortsof  rei^efli- 
ing,  ftrcngthening,  nnd  heart-reviving  promifes, 
prepared  by  the  wifdomaud  care  of  God  for  oar 
relief  in  the  days  of  darknefs  and  troui)lc  •,  pro- 
mifes of  fupport  under  the  heaviefl:  bin  ccns  and 
preflures,  Jja.  41.  10.  fear  notyforjam  tttihthee^ 
k«m  Sfiteoffedtfor  Jam  tliy  Cod  1,  'fxrill firtr-ithitt 
//;ff,  /  will  help  thee,  ye.i-,  I  vctU  ufhold  thee  rrlth 
the  rt£ht  hand  «/  nsyri^httouj'iejs.    A  pt  omilcablc 

to  nuke  the  moil  timorous  and  trembling  Soul  to 
ihout  with  the  joy  of  mea  in  bar veA,  or  at  they 
tliat  divide  the  rj;x>il. 
There  are  ibond  the  enoMiraging  promiibof 

defence  and  protc^^l-ion,  Ifi.  27.  2,  3.  ;ind  Ifa.  33, 
X,  promiles  that  lead  us  mto  the  Almtgbcy  poW' 

er 


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Vol  1. 


A  Tracheal  Treatije  of  Fear, 


er  of  God,  and  piitos  niida^tbe  wings  of  hbore 

ia  time  of  danger. 

Promifes  of  modcratioa  and  mitigation  in  the 
da  jr  of  lharp  aflllidion  that  we  maf  be  able  to  bear 

it,  Ifa.  27  8.  I  Cor.  1  o.  1  3.    Promifes  of  delive- 


it  (tho'  but  in  omv  thtMhts )  by  the  cold  band  t  t6 

what  rerioiifiiers  wouM  thofe  medlt.uions  frdme 
us?  and  what  abuadanccof evils  would  they  prc- 
▼entinoorcoiiver rations?  The Iprinklingof dnft 

apon  new  writing  prevents  manva  blotand  blur 


raace  oat  of  troubles,  it  the  malice  of  man  bring  j  ia  our  Booksor  Letters :  and  could  we  thus  fprin . 
us  into  tronble,  the  mercy  of  God  will  afluredly  jUe  the  duft  of  the  grave  upon  our  minds,  it  woaid 

bring  11'^  nir,  rfj.  9t.14,  !<;.  and  7'/^/.  1 25.  3.  prcvciK  many  a  (ui  and  mifcarriage in  our  words 
Aid,  whicti  is  moft  comfortable  of  all  the  i cit,  and  aaioii3.But there  is  ao  jjrodtor  advantage  re- 
Promifcs  to  iaodifie  and  blefionr  troubles  to  our  doundine,  tous  either  from  promifes,  experienced 


or  death  it  fdi^whcn  the  Soul  t«;  dircompcfed  anci 
put  into  coofulioa  by  its  own  fears.  And  thus  you 
fee  Tome  of  thofemeaj  miichievoiiseffiMSs  of  youV 
own  fears. 


good,  fo  that  they  fhall  not  onlv  ccnf  •  m  he  burt- 
fijl,  but  by  vertuc  of  the  promife  become  excee- 
ding beneficial  tout,  /Cm.  27. 9.  Rtm  8. 18. 

All  thefe  promife*!  arc  provided  by  our  tender 
father  for  us  againlt  a  day  of  llraits  and  fears ; 
and  becanfe  he  knew  oar  weakoefk  and  how  apt 
our  fears  would  be  to  make  os  fufped  our  ftcu- 
rity  by  them,  he  hath  for  the  performance  of 
them  engaged  his  wil<iom,  power,  care,  feithfiil- 
ncft,  and  unchangcablcncfs,  2  Pet,  2.  9.  /fa.  27. 
2,3.  2Chr9n.l6.9.  iCar.  10.  IJ.  ^.43.1,2. 
In  the  midit  of  fuch  promifes  jR>  fialed,  how 
chearfiil  and  m:ignantrnous  fhould  we  be  in  the 
worJl  times !  And  fay  as  David^  PiaL  45. 5.  iVhy 
fimldlfeur  in  the  Atty  of  evHf  Let  ihofc  that  have 
no  God  to  tire  to,  no  promife  to  rely  upon,  let 
them  fear  in  the  day  of  evil,  I  haveno  caufc  todo 
fo.  But  even  from  thete  mofl  comfortable  refuges 
in  the  promifes  our  own  fears  beat  us  •,  wc  arc  fo 
icarcd  that  we  mind  them  not,fo  as  to  draw  encou- 
ragcment,re(blution,aodooiirigefh>mthcin.Thus 
the  Shields  of  the  mighty  are  vilely  cafl  away. 

So  for  all  t  he  choice  Records  of  the  Saints  expe- 
riences in  all  former  tronUcs  and  diftreflcs,  God 
hath  by  a  fingular  Providence  (aiming  at  our  re- 
lief in  nitnre  diflrencs)  prefer v'd  them  torus;  if 
danger  threaten  as,  we  may  turn  to  the  recorded 
experiences  his  people  have  left  of  the  lh-an2;e 
aad  mighty  influence  of  his  providence  upon  the 
hearts  of  their  enemies,  10  fliew  them  fiivonr,  Gm. 

31.  29.  Pfal.  \  o6.  ^6.  'Jer.  15. 1 1. 

Tltereaiealfo  found  the  ancient  Rolls  and  Re- 
cords ufthe  admirable  methods  of  his  pcoplesdc- 
liverancc,  contriv'd  by  his  infinite  and  unfcarch- 
ablc  Wiidom  for  them,  when  all  their  own 
thoughts  have  been  at  a  lofs,  and  thor  under- 
ftandings  pofcd  and  fhggercd,  Extd»  15. d.  2 
Cbrott.  20. 1 2, 1 5. 1  Kinvs  1 9.  3,  7. 

There  arc  the  recoiled  experiences  of  God*s 
iinfpottcd  faithfnlnefs  which  never  failed  any 
Soul  thnt  durll  trult  himfelf  in  its  arms,  Afua  6. 

Tbcrc  aicalfo  to  be  found  the  Records  0:  his 
tender  and  moll  fatherly  care  for  his  children, 
who  have  been  to  htm  as  a  peculiar  treafnre  in 
times  of  danger,  rfiL^o.  17.  Dmt.  31. 10,1  t>i2- 
16,  'j«b}6.'j.  xChrtn.  16.9. 

All  thefeand  nrany  more  fupports  and  cordials 
arc  made  ready  to  our  hand,  and  provided  for  a 
day  ot  trouble :  but  alas !  to  what  purpofc,  if  our 
own  fears  fo  tranfport  as,  that  we  can  neither  ap- 
ply them,  nor  much  as  caimly  ponder  and 
coQlider  them. 

3.  To  conclude  by  thefeFears  we  are  depriv'd 
of  thofc  manifold  advnnt  if'^cs  wc  might  gain  by 
the  calm  andcompol'cd  meditations  of  our  o^v  a 
death,  ami  the  change  it  will  make  upon  us  ^ 
COtJld  wc  fit  down  in  peace,  and  meditate  in  a 
familiar  way  upon  death-  could  we  look  with  a 
compofed  and  well  fettled  mind  into  our  own 
graves,  and  not  be  feared  and  n  it^htcd  with  the 

thoughts  of  death,  andftarilc  whenever  we  take  viih  Fears,  isfeiicujiytt  (onfdtT^ttnd  mnt  throughly 
Volt  PPPP  *» 


CHAP.  VI 
Prefcrihing  the  Jtules  to  cure  cur  fikftd  Fears.,  and 
prevent  theft  fdd  md        ^j^s  tftkem, 

WE  are  now  come  to  the  moftdilKcult  part  Sf/f.f, 
of  the  work,  vit^  the  Cnreoi  the  liuful  and 
flavilh  fear  of  creatures  in  times  of  danger,  which 
if  it  might  tiiroufrh  the  blcfllng  ofGod  bccflefted, 
we  might  live  at  hearts  eafe  in  themiditof  all 
onr  enemies  and  troubles,  and,  like  theSira  in  dt^ 
Heavens,  keep  on  our  ft  eddy  courfe  in  the  darkeft 
and  gloomicli  day.  But  before  1  come  to  the  par* 
ticolar  Rales,  it  will  be  neoeflarr,  for  the  prereii- 
tion  of  min^akes  to  lay  down  three  n^afCsnti- 
ons  about  this  matter.       ^  , 

Underfhnd  that  none  bdt  thofe  that  are  in  t  CaUtm* 
Chrift  arc  capable  to  improve  the  followiui;  kuUs 
to  their  advantage.  The  fccvrity  of  our  Souls  is 
the  great  argvment  vied  by  Chrift  to  extioguifli 

our  fears  Ot  them  that  h'fl  the  body.,  Afar.  I  o.  28.  But 
if  the  Soul  malt  unavoidably  periOi  when  the  Bo- 
dy doth,  if  it  moft  drop  into  Hell  before  the  Body 

he  hid  in  the  Grave,  if  he  that  klUsthe  ^«i^doth 
by  the  fame  Itroak  cm  ojf  the  jSoul  from  all  the 
Dwm$  and  foffibUities  of  Merey  and  Hdffineft  for 
ever :  what  can  be  offered  in  fuch  a  afe,  to  re- 
lieve a  man  againfl:  fear  and  trembliag  ? 

Expcd  not  a  ferftRcwre  of  yonr  fears  in  this  Ufe;  9  OuM] 
wliilfl"  there  are  e>:cn,ie<  and  dan^ers^  there  will  be 
fome  fears  working  in  tiic  bcft  hearts :  if  mx Faith 
could  be  pcrfedted,  our  Fears  would  be  perfcflly 
cured  \  but  whilflt!:cre  is  much  vrtahufi  in  our 
Faith^  there  will  be  too  much  firengih  in  onr  Fears. 
And  for  thofe  who  arc  w./f«r«/i5)i  f/TO<ircw,whohare 
moreof  this  pafllon  in  their  conflitution  than  other 
men  have,  and  thofe  in  whom  AfeUncholy  is  a 
rooted  and  chronical  difcafe,  it  will  be  hard  for 
them  totally  to  rid  themfclvcs  of  fears  and  dc]e- 
dtious,  tho'  ia  the  ufe  of  fuch  helfs  and  means  as 
follow  they  may  be  greatly  relieved  againft  the' 
tyranny  of  them,  and  enabled  to  poflcfs  thcit 
fouls  in  much  more  tranqniii'.y  and  comfort. 

Whofee»er  cxpcAs  the  benefit  of  the  following  3 
rrefcriftionsdad  ^«/«,muft  not  thii.k  the  reading 
or  bartremtmbrin^  tlicm  will  do  the  work,  hut  he 
moft  wOrk  theifi  into  his  heart  l)y  hciicviug  and 
fxed  rr.tditasian^  and  live  in  the  daily  pra  lice  of 
them.  It  is  not  our  opening  of  our  cafe  to  a  F/?jf- 
fuioH.,  QOtIuS  Prtftfii/t^ofs  i\nd  writteK  DJ>ei^iont, 
chat  wiil  cure  a  man,  Ij;;:  muft  lefolvcto  take 
the  I'ltttr  aad  naufeoui  I  ori»!:s.,  how  much  focvcr 
he  loath  it-,  toabllaiafiom  hurtful  diet,  how 
well  focvcr  he  loves  it,  if  tvcr  he  cxpeft  to  be  sL 
Ibund  and  hcaithfid  Man.  Su  it  is  iik  tiiis  cafe  aU 
fo.  Thefe  things  prcmifed,  the 
Theflrl!:  Rule  to  relieve  us  nE^ainft  oar  51a-, 


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666 


A  TrSkd  Treaije  <g  fear. 


I"  - 


VoLl 


t9  fiuijf  tht  Covenant  of  Grace^  within  the  bUffed 
iit^MndSwJ  whereof  aSkelitvertm'e.  I  think  the 
clear  undcrftanding  of  the  Natnre,  Extent,  and 
acability  of  the  Covenant,  and  of  our  intcrcft 
theceia,  would  go  a  great  itayin  the  core  of 
OUT  finful  and  fladfh  Fears. 

A  pavcnaflt  is  more  than  a  naked  promifc,  in 
tlie  Covenant,  God  hath  gracioufly  confiilted 
our  wcakncr<;,  fears,  nnd  doubts,  and  therefore 
proceeds  with  us  in  the  hieheft  way  of  folcmnity, 
coifirmiDg  bis  Promifts  oy  Oath,  ffeh.  6.  13, 
17. and  by  Sea!?,  ficvi.  4.  ti.  Putting  himTdf 
onder  the  moft  foletnn  tics  and  engagements  tltat 
can  be,  to  his  people,  that  firom  firm  a  ratifi- 
cation of  the  Covenant  with  us,  we  might  have 
ttrong  conlblation,  H»b.  tf.  18.  He  hathfo  or- 
dered it,  that  it  might  afford  ftrong  fiipport&, 
andthcmoft  reviving cordiabtc  our  taint  and 
tiinprous  Spirits,  in  all  the  plunges  of  trouble 
both  jfiromwidiin,  and  fi-om  without.  In  the  Co- 
venant God  makes  over  himfelf  to  his  people,  to 
be  unto  them  a  God,  Jer.  31.  33-  ^'  'o- 
Wherdn  the  Lord  bellows  hbnm  In  all  his  Glo- 
rious Eflcntial  properties  tipon  us,  to  the  end 
that  whatfoevcr  his  Almighty  power,  Infinite 
wU^oin,  and  Incornprehe.iHble  teerqrcan  sf* 
ford  for  O'af  protcHon,  ftipport,  deliverance, 
dircdUon, pardon,  or  lefrefhrnent^  wc  might  be 
afRittd  fbatlbeftiChfuHy  perfbrmcd  to  us  in  all 
the  ftraits,  fears,  and  exigencies  of  our  lives. 
ThisGod  experts  wc  fliould  improve  by  Faith, 

the  moft  Ibrereign  antidote  againA  all  our 
Fears  in  this  world,  /fj/j-j  43.  i,  2.  Thus  fxiih 
the  Urd  that  a£*ttd  thee^  O  Jacob,  and  he  that 
formed  thee,  O  Ifra<j!  ;  fear  ttot,  for  I  bum  n- 
deemrj.  f^.rf,  Ih.iV!  c.i!!<'d  thtc  by  tfjy  name,  tl'su  4n 
mint  i  xrhen  thou  pafeji  throitf  h  the  waters^  I  roiH  he 
xpiththee,  &c.  IwL  41.  lo.Ffarirtff,  fifleaitwkh 
thee,  be  mt  difmaitd  ftr  Jam  thy  Cod. 

Aad  if  thou  Reader,  be  vriuiia  the  bood  of 
this  Orveoant,  thoa  niayeft  Sndj  intf  enongh 
thereto  quiet  thy  hc-art,  whatever  the  matter 
«orgrouaaof  thy  fears  be:  if  God  be  thy  Cove- 
ti9atGod,he  will  bewith  thee  inatl  thy  ftreights, 
wants  and  troubles,  he  will  never  leave,  nor  for- 
Ikke  ihec.  From  the  Covenant  it  was  tliat  Davtd 
encouraged  himlbtf  againft  all  his  tnmbles.  2. 

Sam.  23.  5.  ^hhouih  my  houfe  be  not  fa  vrtth  f7cd, 
jtt  bath  bt  mad«  witS  me  everLiflin^  Covenant, 
jfeU  ordered  In     things  and  fiire  •,  and  this  is  aR 

my  ftlvAt'o?:^  and  a"  i:y  Jq7:      t^'i^afh  he  m.-'h  ir 

not  to  f row.  He  fould  fcttli  all  iclitfs,  all  com- 
^its,^aU  falvations  oat  ot  it,  and  why  cannot 
we  ?  He  d:fircd  no  more  for  tlic  fupport  of  bis 
heart  i  this  is  all  imdejire  j  and  lure  if  we  under- 
ftood  and  bdieved  it  as  he  did,  we  coald  defire 
no  more  to  quiet  and  comfort  our  hearts  than 
what  this  Covenant  affords  us.  For, 

t.  Arc  we  afiraid  what  our  enemies  will  do  ? 
\\  c  kuovv  wc  arc  in  the  midft  of  Potent,  Poli- 
tick, and  enraged  enemies  •,  we  have  heard  what 
ffley  have  done,  and  fee  what  they  are  prepar- 
ing to  do  again  j  we  tremble  to  think  what  bloody 
Tragedies  arc  like  to  be  a^^cd  over  again  iu  the 
World  by  their  cruel  hands :  But  O  what  he- 
roic'* and  noldc  a^s  of  Faith  fhonld  the  Cove- 
nant <>f  thy  God  enable  thee  to  exert  amidft  ailj 
tbefb fears  ?  IfGodbethy  God,  then  thoa  haft' 
an  AlmigV  tv  Cod  on  t!  i7  fide,  and  that  is  enough 
toextiofeuilh  all  theic  t  ears,  Pfaty  1 1 8,  7 he  Lord 
ifnumfidtt  fmii  not  fear  wHat  maa  tMhd^  mit» 
me.  your  fears  corac  in  the  name  of  man,  but 
your  help  ia  the  oaoie  of  Uic  Lord ;  Let  them 


plot,  threaten,  yea,  and  fmitc  too^  God  is  a 
fhicld  toall  that  fear  hini,  and  if  God  he  tOfllS, 
who  can  be  agalnftus  ? 

1.  Are  weaftaid  what  God  will  do?  Fear  it 
not,  your  God  will  do  nothirfg  agalnfl:  yorir 
good  \  think  not  that  he  nuiv  forfer  yttu,  ir  can- 
not be ;  fooner,  may  a  tender  mother  tor  get  her 
fucking  child,  !fai.  49'  1  no^  no,  /ft  withd^itrp* 
ethnot  his  eye  from  the  Pijjntous,  job  ji?.  — .  His 
eyes  are  continually  upon  all  the  dangers  and 
wants  Ofovrtoitlsand  Bodies,  there  is  not  u 
djnger  or  art  cnemv  ftirring  agalltftjfon,  iMt  .Ms 
eye  is  ujx>n  it.  2  Ohm.  t6.  $>. 

AreyoQifrdid  he  will  forfakcandcaftfoa4iff> 
'Tis  true,  your  fins  have  dcTervxd  he  ftiosild  tlo 
fo,  but  he  liath  fecm-ed  you  Mif  againfb  thift  feat 
in  his  Covenant,  Jer,  31.  410.  JnUtwtt  idmoi^ 
xr.iy  from  them,  to  da  H  an  flotd.  All  vonrfcar5of 
God's  forgetting  or  tbifaking  you,  l^n-ing  out  of 
your  ignorance  of  the  Coveniiit. 

3.  Are  you  afi  aid  what  you  {hall  do  ?  Tis  uHn 
al  ^1  the  poopk  cfGod  to  propdft  difftcalt  calb 
to  themfelfes,  and  iiM  ftirtliag  qselHoffl  tel 
their  own  hearts  •,  arta  there  may  he  an  cw  client 
ufeofthdn,  torouze  them  out  of  fecority,  put 
them  Upon  thefearch  and  tryalof  thHc  candiff. 
ons  nnd  eflate^,  and  make  prfparstion  for  the 
wor/l ;  hat  Satan  ufiially  improves  it  to  a  quite 
contrary  cad,  to  dejedt,  affright,  and  dKbonrage 
them.  Oif  fiery  trials  fhould  come,  if  mylijcr- 
ty  and  lif^  come  once  to  be  toucht  in  eat  neft,  I 
fear  !  fhall  never  hare  fh-ength  to  go  on  a  ihp 
farther  in  the  wjy  nf  lldlr.lon  :  1  am  afraid  I  fhall 
fatntiii  the  tirft  cnco^anter,  I  fhaU  deny  the  wc4ds 
of  theholy  one,makc  fhipwritlcntfl^akh  flidigbod 
Conrcience  in  the  firfl  giift  of  temptation.  1  cati 
hear,  and  pray,  and  profeis ;  bat  I  doubt  I  cae^ 
not  burn,or  Uwd,  or  lie  in  a  dengeon ibr  ChriHl 
If  I  can  fcarce  mn  with  footmen  in  the  I  ind  nf 
peace,  how  do  I  think  to  contend  with  HorieS 
in  thefc  fwcUings  bfyordan  ? 

But  yet  all  thefc  are  hut  grotrndlefs  fcari,  ei- 
ther forged  in  thy  own  mifgiving  heart,  or  f€- 
cretly  fhuffled  by  Satan  into  it  \  fer  God  hath 
abundantly  fecared  thee  arainft  fear  in  lMs  mf 

Kirticular,  by  that  moft  iwcct  fupporting  and 
efled  promiie,  anaexed  to  thefonrler,  in  tb4 

DmcTex't,  Jtr.  U-  4".  TxtiUput  m  fr-  >r,o  thf it- 
hearts,  andth/it  they jhall  not  defartpem  me.  Here 

is  another  kind  tfflFear,  than  that  which  fi>  ftsr- 

tles  thee,  promifcd  to  he  put  into  thy  heart,  not 
a  fear  to  fhakcand  imder-mine  thy  aftiirance  as 
this  doth,  bat  to  gnard  and  maliiaun  it  And 
this  is  the  fear  that  fhall  be  enabled  to  van^sifll 
and  expel  all  thy  other  fears. 

4.  Or  are  yoo  afraid  what  the  Clwrch  flwil 
do '  And  what  will  become  of  the  ArkotGoA.  ? 
Do  you  fee  a  ftorm  gathering,  winds  bcgia  to 
roar,  the  waves  to  fwdl  \  sad  are  yon  afraid 
what  will  become  of  that  vcflel  the  Chorch^  io 
which  you  have  fo  great  an  intcrcft  ? 

It  is  an  argument  of  the  piiMidnefi  and  et< 
ccllency  of  thy  fpiiit,  to  be  thus  touched  with 
the  feeling  fenfc  of  the  Chiirchcv  fu Iter iogs,  and 
dangers.  Moft  men  feek  their  owa  things 
andnot  the  thint^s  tliat  arcofChrift,  Phil.  2.  11. 
But  yet  it  is  your  iin  fo  to  fear  as  tor  link  and 
faint  nnder  a  fjnrit  cf  dcfpondeney,  and-  dilcMt^ 
ragemcnt,  which  yet  many  good  men  are  bot  too 
apt  to  do.  I  remember  an  excellent  paila^  ia  a  i^j^^ 
Letter  of  Ltaher^  to  A^an^Hum  Ipm  this  vcrvAnoo 

waker^ 


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VoLL 


A  Ttdclicd  Treatije  of  Fear. 


66 1 


mJikery  audthtmurt  jlronf  cr  \  than  deffifcstthf  tmn 

life,  but  fcarej}  the  publick  C  vifr  ■  hur  for  the  Puhlu  l: 
J  am  M  refi^  beint  a^xred  that  the  CMfe  isJitB  anil 
true,  ye thatit  ts  Oiriffs  imdCvittC/oft,  I  Mm 
well-tiivh  <  feao  f  fprHMvr  of  thhigs,  and  effeem  not 
a>iy  thing  thtfe  fierce  and  threatfiing  Pttfifit.  J  bc- 
jitth  thee  by  Cbrift  negle^  not  fo  Divine  Prmifes 
G)i:i  Cotifolations^  where  the  Scrirture  filthy  Cafl  thy 
care  Mfmt  the  l^rd,  wait  nfon  the  Lord^^  be  jhoKg^ 
diu  1530.  md  he  fludt  eemfm  thy  bean.  And  in  another 
Epiftlc:  /  m:uli  difill-c  rlvf-  .vixiom  rare:.,  whiih  a, 
thou  vrritef}  do  dmoji  confume  thee.  ^  not  thegreM- 
ttefs  of  the  dungci  y  but  the  greatnefs  of  tiry  unbelief. 
John  \^.\xk  and  othentpere  Mnder  pc.itcr  dtuiaer  than 


ree  \  and  if  it  be  great.,  he  is  great  that  orders  it. 


I.  TheinUeric$  and  calamitiet  thatCnfil  fear 

I)rini!';  upon  men  in  this  world  are  uufpcakahlc  : 
tiiis  is  it  that  hath  plunged  the  Coufkicntes  of  lu 
many  poor  wretches  into  fuch  deep  d^rc|Ies  ^ 
this  it  i?  r^at  hath  put  them  upon  the  Rack,  and 
made  them  roar  like  mcu  iii  Hell  amoug  the  dam- 
ned. Some  have  bcca  recovered,  and  others  have 
paidied  in  thefe  deeps  cf  liorror  :ak\  ('> fpair.  Li  chrt': ex- 
the  year  1  5  50  there  at  bcrrara  tri  lialy  oi/e  Fa-  <imf,g.tji 
ninus,  »/.o  by  reading  good  Books  w.u  by  the  grace  of 
God  comerttd  to  the  knowledge  of  the  truth.,  wherein 
he  found  fuch  fweetnepf  th.it  by  coKjtani  readings 
meditation  and  prayer  he  grew  fo  expert  intheSfri- 
that  l.c  xv.ii  .die  to  !?:jhu£l  others  j  arul  ('no* 


Vtures.,  that  l.c  xv.ti 

he  dnrfl  not  go  out  of  the  bonnds  of  his  cai/tng  to 
Why  do  yon  affliB  your  felf  f  Jf'ihe  Caiife  be  body  let  preach  openly  "yet  by  emferenee  and  privmeexhma^ 

us  renottr.ce  it  \  if  it  be  nood.,  -xhy  do  ive  nude  kifrt  t'O/i  i  he  d'.d^oodto  many.  TL'i  coming  to  the  h:ov:^ 
liar  m.obids  us  be  ftt&f  as  tfyoH  were  able  to  do  any  led^e  or  the  Pope's  Client  s^  thiy  apprelieudsd  and  torn- 
^oodbyfnchimprt^dbte  earet.  J  befeteh  thee.,  thott  milted  him  to  Prifon^  where  he  renoimeedthe  Truth^ 
'that  in  other  things  art  v.i!i.(nt.,fight  againfl  f'-  :<lf,  rtnd  waf  the;  ar^ofi  rde.fed:  But  It  tv.u  not  loKg  he- 
tbiae  ma greatep  meaty f  tiiot  pmtweapom  u.ro  Ha-  Jure  the  Lord  met  ',v.ib  luisjar.i  .  jo  MfaUmgimo 
titlfs  hand.  horrible  torments  of  Confctenccjse  wa.'  near  unto  utter 

You  fee  ho  .v  pood  men  may  he  even  ovenvhclm-  defp.iir  ;  nor  could  ''f  It  freedjrom  thofe  terrot  <^  he- 
td  with  mbliik  fears  butccrtaudy  if  wcdid  well  /«  f  he  had  fuiiy  rejdyid  to  venture  his  lije  more 
confider  the  bend  of  the  Covenant  that  h  bctwix  t  f^>ti>'idy  in  thefrvice  of  Chrifi. 
Cod  aii^l  ffcp/i-,  wc  QioulJ  be  more  quiet  and  {  Dii.idfid  was  t!int  voi.c  \\l\kh  poor  Sp!,  .^  fcem- 
compofcd.  tor  by  realba  thereof  it  is,  i.  T,hat  ed  to  hear  iu  liis  own  CuiillicuLe,  as  ibon  as  ever 
Cttdisintbemidftofthem,Pf46.iy2,iy^  When  his  fiofol  fears  had  prevailed  upon  him  to  re- 
any  rvcat  danger  thrcatned  the  reformed 0:nrch  \  noiincc  the  truth.  Thou  wiihd  nrctih,  tho;t  hnjl 
in  its  tender  beginnings  inLuther's  time,hc  would  j  denud  lue^  thou  hajl  renoumcd  thc  CevtuMa  of  thine 


s  gtik 


ones,  God  is  widi  them  to  cover  them  under  his 

wings.  2.  And  it  is  plain  matter  of  f  icl-,  cvidci;t 
to  all  the  world,  that  no  people  under  the  Hea- 
vens have  been  fo  tong  aiiid  10  wonderfully  prc- 
fcrvcJ  as  the  Cl.urch  hath  been  ;  it  hath  over- 
lived many  bloody  Mallatrcs,  terrible  Pcrfccuti- 
ohs,  (bbdeand  cruel  Enemies;  ftilf  God  hath  pre- 
fcrvcdan  l  dc'.ivcrcd  it,  for  his  proinifes  oblij  c 
him  to  it,  amouglt  which  thofe  two  arc  fignal 
and  eminent  ones,  Jtr.  30.1  ulfa^ij  3.  And 
it  is  obvious  to  ill  that  will  confider  rhingi,  that 
there  arc  the  felt -fame  wwnw/  in  God,  and  the 
ielf^farae  grMndi  and  rctf/wi  before  hint,  to  take 
care  of  hist  hurch  aad  People,  that  ever  were  in 
him,  or  did  ever  lis  before  him  from  the  bcgia- 
ntng  of  ihff  world.  For  (i.)  The  relation  is  Hill 
the  fame.  What  tho'  Ahr.tlatyt.,  ffa  tc  and  .;.;( s/?, 
tbofc  renowned  believers,  be  in  their  gravei,aud 
thofe  dtat  fucceed  be  far  injeriour  to  them  in 

Grace  \xnd  ffiri-.im!  E.xt  e!Jchcy\  VCt  faith  t;'.cCV>«rf/>, 
JJoidnltfs  thou  artoisr  father.  1  here  is  tiic  fame  tie 
and  boixi  betwixt  the  Father  and  the  youngefl 
wcnkcfi:  c!  ild  in  the  family,  as  theeldefl:  and 
itrougcit  (2 )  His  pity  and  ir.a  cy  is  fliil  the  fame, 
for  that  enJLresfor  ever :  his  bowcU  ycra  as  ten- 
dcrlv  ovc:  his peoplein  their  prefcnt,asever  they 
did  in  any  pafl  affiUitons  or  flrai^hts.  (3.)  1  he 
rafic  and  malice  of  his  and  his  peoples  Enemies  is 
flill  the  fame,  they  will  reflect  a?  blafphcinoulV, 
«nd  ditbonourably  upon  God  now,  fliould  iic  ^iv  c 
up  his  people,  as  ever  they  did.  Mofesh  argument 
i>3s  good  aow  .IS  ever  it  vv.^<,  f  .'  rr  wdlilc  Egy- 
ptians f.^y  !  aail  lb  is  JrliuJii  too,  1/  V„.f  n  dt  thou 
Jt$mi9thy  g)e.4t  /.ame  }  OU  !  it  thefe  things  were 
more  thrbirghly  Ihidied  and  believed, th«y  .would 
appufe  many  Fears. 

Work  I'fo/i  your  hea>ts  the  confider  at  ion  of  the 
ri:a>;y  mif  hie^s  .v/d  D.U'a  ies  men  dram  upon  them' 
ftlvts  andothtrs.^  i/oth  in  this  world  and  thai  tocomtt 
'by  their  e/^nfnftd  fear $4 


bling,  and  ftill  afllirmcdto  hisdeath,Wwf/r<»wrW 

time  he  never  foiaul  it\y  e.ife  orpe.uc  sr.- his  w;i'//i;(^  but 
profcIIcd,/l).i; /j«  wm  aptiVditd  iu:uir  tiiereveugmg 
hand  of  the  ylhnighty  Cod\  and  that  he  coutinually 
heard  the  fe..t  ti.ccofChylf}^  tl  c  ',.171  "judge,  againfl 
him-.,  and  that  he  hir^u  he  was  utterly  mdoae^^and 
could  neither  hope  for  Grate.,  or  thatOirifi  jhmU 
i/.'lC'CC  !e  -or  hlw  to  the  t'.u'.c-'. 

la  our  drcadlul  iliWf.jA' d.,ys,  Sir  John  Cheeky 
who  had  Wen  Tutor  to  King  IdwardVL  was  caft 
into  the  Trie: ,  and  kept  dole  i'rironcr,aiid  there 
put  to  this  Uiiiciiibie  choice,  either  to  forgo  his  life, 
or  that  winch  was  more  precious.,  hit  liberty  of  Confii- 
ence  •,  neither  could  liis  liberty  be  procured  by 
bis  great  tricndi  jLaiiy  lowei"  rate  tluu  to  rccaat 
his  Religion :  This  he  was  very  unwilling  to  ac- 
cept of,  till  liij  hard  Imprifonraeut,  joined  with 
tliicab  ot  much  worfein  cafcofhis  refiilal,atlj[t 
wrought  foupon  him  v.  Iiiift  he  confultcd  with 
flcjTi  and  blcod,  as  drew  from  him  an  Abveyihrci- 
Aii(i/i  of  tUai  1  ruth  which  he  had  fo  long  ])iolel- 
fcd,  andilill  believed.  Upon  this  he  wasrellor'd 
to  l  is  liberty,  but  never  to  his  comfort  ^  for  the 
Uate  Of  his  own  Apoftacy,aud  the  daily  fight  o^ 
the  cruel  butcheries  cxcrcifcd  upon  others  for 
;  !icir  couftaut  adherence  10  the  Truth,  made  fuch 
iniprcflions  upon  his  broken  Spirit,  as  brought 
him  to  a  fpecdy  end  of  his  life,  yet  AOt  without 
fome comfortable  hopes  at  lall. 

Our  own  Hilfcoiies  abound  with  multitudes  of 
fiich  doieful  examples. 

Some  have  been  in  futh  horror  of  condicncc, 
that  they  have  chofen  ftrangling  rather  than  lif^ 
they  ha  ve  felt  that  anguiih  of  confcicucc  that  hath 
put  them  upon  W«/^«re  r«/«/«ti«Mi  and  ^irr^ta^f 
againU  their  own  lives  to  rid  tbemf^resof  it^ 
This  was  tlic  c  jfe  of  Peicr  Moon.,  who  being  dri- 
ven by  his  own  tears  to  deny  the  Truth,  prefeut- 
ly  fsU  into  fuch  horror  of  cooioenee,  that  IwtDg 
Ppppa  a 


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66t 


A  '^rdlical  Treatife  of  Fear, 


Vol.  L 


a  fioord  flanging  in  his  Parlor,  would  have  Ihcatfi' 
ed  it  in  his  own  bowels.^o  5/>»>-<befoicmcntionM 
v^hcn  he  was  near  his  end»favr  aibr^*  oii  tlie  table, 
aad  nmning  to  it,  would  have  mi^Iefed  MnriMf, 
had  not  his  friends  prevented  him  \  thereupon 
he  faid,  O  that  I  were  lAwf  Qod-,  for  !  hmthitt 
hi  mil  harjc  no  Mercy  mm.  ffelay  ^9Ht  eight 
tttth  (^t}\  the  HiftoriaA)  in  dcominudl  Iwnivg^ 
neither  dtprirtg^  nor  recerviitgmythiitlkMtlyflrce, 
M/dthat  withtttt  digeJUmy  tiShthetwe M  ait  Atitr- 
tmNs  vehtmemh  rdfir^  for  Drink^  yttfearfd  to 
Ifvt  lon£  •,  drMdftd  of  UleUfyit  twtting  Death  j  in 
4  comifiital  tormefit^yet  hit  MM  Hrttttntor  ;  Mi*d  thus 
t^furAing  hitnfelf  mth  grief  and  horror,  imfnufi^ct 
JOtd  deffair^  like  M  hving  man  in  Hilly  ke  refrtjentcd 
dn  txtraorSnary  example  efCod^s  jHjUeeMd  Pvtttt^ 
StJ/o  tndtd  his  miferahlc  life. 

Surely  it  were  good  to  fright  ouf  fclves  by 
fuch  dreadful  Examples  <m  of  OW  flAful  F«tt»: 
is  any  inirery  wc  can  fear  from  the  hands  of  man 
like Oh,  Reader!  believe  it,  itisafearfal 
thing  to  fall  into  fbt  ha»dt^6ffd,  Htdft  thwi  CVCT 
fek  the  rage  and  efficacy  of  a  wounded  and  di- 


theftimeft  of  Cod's  iiii«fl«mfile  wfstli :  thefe  » 

fomc  fcalding  drop";  fprinklcd  before-hand  u\on 
thy  Conicieoce,  that  tender  and  Icnlible  part  of 
iDtn  \  tint  as  the  Mte  banuag  for  ever  with  fire 
and  Iw-jmftonc  Oh!  who  would  fuflcr  himfclfto 
be  driven^  into  all  ihi»  mifery,  by  the  fears  oi  thofe 
fufferings  which  cm  hat  touch  the  ftefli ;  and  for 
their  duration,  they  are  but  for  a  rnowcnt ! 

Thial^  and  thiak  again  upon  tbofe  words  at 
Ctniiti  AUtkB.  Ht  that  tri»fmi9  hit  Ufe^  jh^i 
loft  it.  ft  may  be  a  prolonging  of  a  n;iicr..ble 
life,  a  Htew<»fettoiidea€h,  even  in  thine  own 
account  \  a  life  wMioie  the  comfeit  <w  joroC 
lifc^  a  life  ending  in  the  fccond  death and  alt 
this  for  tear  of  ft  trifle  compared  with  what  thou 
fhalc  a^Bfwafds  ibeTtn  tnlne  ^wftCwftieDCcv 
and  Icfs  thin  a  trifle,  nothing^  compared wklr 
what  thou  muilfuHor  trom  God  tor  ever. 

Nkthar^it  i>0*r^mM  hit  fear/  of  fuferings,  ntmit ,  ^ 
forejie  and ffov^  h  f ''irfA.^j,./  f&r  them.  ' 

ilofifeKQiCamort  is  aeood  cure  to  the  fear 
of  DiSh-^^Hm'y  the  more  ofW^«r,  the  lels  of  this ; 
this  fear  will  cure  thaty  as  one  fire  draws  forth 


i?rcfrcd Confcicnce,as  tbdepoor  wretches  fdt  it, . another,  tieb.  11.7.  Ntah  bnng  mavUwuk  ftar^ 
no  fca  rs  or  threats  6f  men  wwld  dritc  Uie«  teto  j  frtfunti  m  Ark.  Iq  which  be  provide! 


ftchan  Hell  upon  Earth  as  this  i?. 

2.  Andyet,tho*thi$bcadolcfulcafc,itisnot 
the  wtt-ft  cafe  your  own  finfhl  fcart  will  <ftift  yoo 

into,  except  the  Lord  overcome  and  tx'.in^uifli 
them  in  yon  by  the  feat  of  bis  Name,  they  will 
not  only  bring  yoo  litto  a  kind  of  Hdl  upon 
Earth,  but  into  Hell  it  felf  tor  cv-niini  ,;•  :  I'm  i  fo 
the  righteous  God  hath  faid  in  hisWord  of  truth, 
jery.  21.8.  tut  the  fear  fid  ibti  lrt*W»m»»,  &C. 
jK«|lf  hAve  their  fart  in  the  Uhwhic!  h:irv(('<  -ith 
fire  Md  hria^Mty  vhitb  is  the  fecmd  death.  Behold 
ncrt  the  Martial  Uw  of  iMnst  extctitfed  upon 
OtpardsMA  Renegadots,  wliofe  feai-s  make  them 
rtvolt  from  tVi/?  in  the  cioi^  of  danger-  Think 
lipon  this,  yoo  thntfimis  m^fidm-l^tB^  fWftf* 
fors :  yon  cannot  bear  the  tltoiighf;  of  lylug  in  a 
nafty  Dungeon,  how  will  yon  lie  then  in  the  lake 
of  ftre  andBrlmftoDt?  Yon  ftfe  afraid  of  the  fecc 
and  frowns  of  a  Mr\n  tl^.at  fiuill  die,  but  how  will 
you  live  among  Devils?  hthc  wrath  ot  man  like 
ttte  fury  of  Gt>d  poared  oot  ?  b  ii6t  the  little 
fit'.un-  of  God  hcivier  thaii  t!ie  loins  of  nil  the 
Tyrants  in  the  world  i  Remember  what  Ctffilt 
hath  faid,  M^t.  10.  33.  Bttt  Iphrfptver  flmt  deHy 
me  before  mevy  hitmnH  I  Mf»  deny  before  ".v  F.-ila 
iMi  is  itt  heaven.    Reader,  the  time  is  couting 
frtiehHethatfpakc  thefe  wordsflftM  break  ontof 
Heaven  with  a  fhont,  sccompanicd  with  M  .  iiads 
Angicls,  and  ten  thoulaiids  ol  his  Saints,  Uic 
H^ven?  and  the  Earth  IhaU  be  «  draulfigl  con- 
fiarsations roundabout  him  ithcbi!l  Tmrnpfball 
found,  the  Graves  Ihall  open,  the  Earth  and  Sea 
ftaflgive  upthedeadthattfreiBthem.  Thine 
eyes  liall  ilc  him  afccud  the  awful  Throne  of 
judgment,  hts  faithfid  one$that  feared  not  to  own 
and  appear  for  him  In  the  fbce    all  enemies  and 
(l.iagcrs  fitting,  on  the  Bench  as  AneiTors  with 
himj  and  then  to  be  dilUaimed  and  renounced 
fbr  ever  by  Jeftu  Chrift  in  the  face  <tf  that  great 
A^jmbly,  and  procbimcd  a  ndinqiicnt,  a  Trai- 
tor to  hun,  that  denicdfl  his  Name  and  Truths 
be^attfe  <tf  ihe  fWt^ih  of  a  fellow-creature  long 
Hncc  \nthCTed  as  the  f,rafs.  Oh  how  wilt  thou  be 
able  to  endure  this  I  Now  put  both  thcfe  togahcr 
ihthy  fcriohs  confideratioti,  think  on  the  terrors 
of  CoiiTcicnc^  bciT,  and  the  defpcratc  horror  of  it  that  the 

i«  HcH  •,  this  as  a  parboilhij,  thatas  a  roaft»ng  ia  bctiu  aoiuaiaiaoce  ewes  tlUs  itarthHg^uifiM: 


for  the  reft  and  quiet  of  his  mind,  as  he  did 
for  the  fafcty  of  bis  perloD  and  family.  Thac 
which  makesevils  ib  frighcful  as  thty  are,  is  thdc 
coming  by  way  of  ftirpn7c  upon  ns.  Thofetrou- 
blcs  that  find  as  iccurc  do  leave  usdiitradedaod 
defperm  Frefumption  ofcoadlMedfrM^iitlity 
proves  one  of  the  grcatefl:  aggravations  of  raifc- 
ry.  Trouble  will  lie  heavy  enough  when  U  comes 
by  way  of  expeffaadoa^mit  it  b  intolerable  what 
it  comes  Cfuitc  contrary  to  cxpcftation.  It  will  im 
the  Lx>t  of  BaMon  to  ioticr  the  unexpected  VkJt 
of  God*s  wratn,  and  K  wift  none  but  fieaad  har, 
children  mav  he  fo  fiirprircd.  Kev.  i  7.  Oli  ? 
it  were  wcU  for  as,  it  in  titc  midit  of  our  pka- 
fcatenloyniefftft  *e  wonkl  be  putting  titc  diffi- 

cultcft  G*l«to  onr  fdvcs,  and  rainrjc  j  few  fuch 
thoughts -as  thcfe  witiiali  our  earthly  mpymeatt 
aad  comfbrtS4 

1  nm  nmvat  cafe  in  the  midft  of  my  iaabrtati-' 
on,  but  the  time  may  be  at  hand  when  my  habi' 
tatioa  {hall  be  in  a  Prilbn.  I  iee  no  £ices  at  pre-* 
fent  bu^  thofc  of  friesds,  full  of  finiJcs  and  ho- 
iioftrs^  i  may  fte  aone  ibortly  but  the  Laces  of 
enetnicsy  fM  of  frowns  nnd  temn.  1  have  now 
an  Eflatc  to  fiipply  my  wants,  and  provide  for 
my  laRiily ;  but  this  may  ihortly  fail  as  a  prey  to 
the  enemy,  they  may  fwccp  away  all  that  I  hmre 

gathered,  reap  the  troits  oif  all  My  labours.  

Jt/tp$ui  has  ftgites.  1  have  yetmy  kfr  giTcflme£ar 
a  prey  bnt,  oh !  how  foanaiayhkB  oMocniet 
and  blood -thirHy  hands  ! !  hare  no  better fccrri- 
ty  for  theiV  things  than  the  Martyrs  bad,who  fiu- 
fercd  the  lofsofaHthefethiafds  for  Chrift's  fake- 
A  double  advantage  would  rcln'r  to  us  fi-om-fiich 
meditations  asthelc.  vts^  liic  aUvancage, 
,.  Ofacqaaintanccwilh      7  ^  j^, 
a.  Of  preparation  for  5 
I-  Hereby  our  iliouehts  would  uc  bettci  ac- 
quainted with  thtu:  evils  i  and  the  more  they 
arc  acquainted,  the  Ids  they  will  ilart  and  flight 
at  them.  Wc  Ihouid  not  tliink  it  Itrange  concer- 
ning the  fiery  trial,  as  it  is  i  Pet.  4. 12.  It  is  with 
our  thouglits  as  it  is  with  young  Colt«.  nnd  fr^ 
they  Hart  at  every  new  tluxjg  tliey  meet  ,  uut 
we  cure  them  of  it,     bnngiog  them  home  to 
■  ftnrt  at,  and  making  them  fmell  to  it ; 


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VqL  I. 


A  TrSicd  Treatife  ^  Fw. 


at  theai.   The  newiiois  of  evil,  (aidi  a  late 
Dr.£A».  gra,V€aiid  Leanied  Dirine,  is  thecavfe  of  fear, 
i^f»«U*'  when  the  mind  it  fclf  hath  had  no  preceding 
encounter  with  it,  whereby  to  >uc!gc  ot  its 
flrcagth,  oDr  cxanple  of  asocher  mans  proi- 
'       perous  iflue»  to  comfirm  its  hopes  iu  the  like 
fuccei^ :  For,  as  J  aoted  bctbrc  out  ot  tiic  /  /.-.- 
hfiflMTs^  cxpertcacc  is  inllcad  of  artnoar,  and 
ka  kind  of  fortitude,  enabling  both  to  judge, 
B^ftu    and  to  bar  troubles  V  for  liiciearc  iorne  things 
ivMch'arc  -futfuhuKtit     -»£ra-«*«^<t,  ibmBcrows 
and  vizors  which  children  fear,  only  out  of  ig- 
Boraoce^  aiiboiias  ihcy  arc  known  they  ccafe 
iobetBraUri& 

I  know  ourtninds  naturally  relnftatc,  and  de- 
cline fnch  harlh  and  aupleaCint  fubjects :  '  1  is 
bard  to  bring  onr  thoughts  to  them  in  good  car- 
adl,  and  harder  to  dwell  fo  long  as  is  neccfiary 
•>  tiiiscad  upon  them.    We  had  rather  take  a 
pktikotprofpcct  of  future  felicity  and  profpcri- 
ty  in  this  tvorld  i  of  multiplying  onr  days  as  the 
fdttd,  Bod  at  hi  dying  quietly  in  onr  tidk,  as 
J«^AeaJ(s.  Our  thoughts  run  nimbly  upon  fuch 
pkabnt  fancies  like  oyled  wheels,  and  have  need 
of  (rigging,  but  when  they  come  into  the  deep 
and  dirty  ways  of  f«i!cung,  there  they  drive  faea- 
viLy  U)tejPl>«R/«(MCfaariot%dirmounted  from  their 
WlMtis.   Bat  lh«t  iwiiicfa  tsmoft  pleafant,  is  not 
always  moftofefal  and  ncceflary;  Our  Lord  was 
WcUaoquainted  with  igriefi^. though  our.tbooghts 
faeAch  great  ftrangerito  tbem,  bcofeen  thought 
(tod  -{pake  of  his  ibSeriogs,  and  of  the  blocdy 
ftiptifin,  with  which  hcivas  to.be  baptized,  Lidt 
tl»  50.  and  he  not  only  minded  his  own  futfer- 
iogs  faafonrfaand,bnt  when  he  perceived  the  fond 
iotagiaatioafs,  and  vain  fuicies  of  fame  tlmt  fol- 
ioived  and  profeflEed  him,  ddluding  them  with 
fcxpeftations  of  eartlily  prufpciity  and  reft  he 
SMC  tbctr  thot^ht&a  turn  to  this  iels  plcalrag, 
EDtumpeiieednliiibicct,  thething?  they  were 
lofuiTcrfor  his  [mine  :i  iiillcad  of  aufwering  a 
:fboIi(h  and  ground  lefs .  queilioQ,  of  fitting  on  h  is 
Kigbtjand  Left  bant],  ^x^taruSif  iOrmndtts^  lie 
1  cl)iikcs  tlic  f  llv  nf  the  QHtfiUnifi^  and  asks  a 
icfs::pkaiingqucl]:ion,  jMauh.  zo*  ^2,  Mm  Jrfiu 
^u^ntni^nd  faid,  Teknm  rnt  whttytjuif  ^  ye, 
tdthle  toJrinh  ffthe  cup  that  IfiiaJl  driaktf  t  jkd  te 
JktUpi'^d  mtktbe  fitMU  mhMifutd 

9uth'  q.  d.  YoadorintdmftfTMl'  IcIvBS  widi! 
Aicb  ioad  and  idle  dreams,  there  is  otiier  imploy- 
jmant  jcut  out  for  youJa  tbe  punp«ie.of  God  ^  In- 
■tfwadO&litttng  upon'HMonnaari  l^Hmnals,  \i 
would  become  you  toihink  of  being brought  be- 
-£arc  them  as:PriibBers  to  receive  yonr  ■  doom^and, 
dfeatencntoiiiefbrmy  fake^tMetlnsghts^oiild 
Ido  ycj  n  sM  c  it  dc.1l  more fcrvicc. 
.2.  AsiiK;h-incduation3^,waiklJioc}uaint4i$6etw 


ft  and  i/t  tl't  ml  dt!),  and  kav.r.  f  d*itie  fdlto  /hf^ 
Stand  thoffore  havirg  your  Icyrs  £irt  d^oftt  witk 
truth,  M  d  Lit  1^9  0:  r!.c  brr^frplau  rf  Riphteousnefs^ 
AiutyvHt  j(tt  jhoA  Wiiij  ti.c  prcj^^rttitoh  aj  the  CpffH 
ofpcie.  VVe  fee  the  benefit  of  fuch  provi/ions 
and  previiKJiis  for  fuHcruig  in  that  great  exam- 
ple of  courage  and  toalla;:ty,  /ids  li.  13,  / 
r..;  ;\,  <  faith  P»:id  )/:Dt  o,  ly  ifijnku^  km  to  die 
-Tf  JerniMc:';?.  Ard  tb.c  fame  coura[7,c  aAd  con* 
llancy  remained  ia  iara,  when  he  was  enieriqg 
the  very  Lifts,  and  going  to  lay  his  very  neck 
upon  llio  bloLk,  2  Tim.  ^.  (5.  /  .:w  rr.idy  to  be  of- 
ftrtd  a>.d  the  t4me  ej  t/,)  tiefmtuie  is  at  liand. 
T  I)C  word  r;;i'ir</2sMuproperly  fignifics  a  libation  or 
driiik-ortcring,  wherein  ft3mcconi_civc  lie  allud- 
ed to  the  very  kind  of  hi-,  own  death,  vn^  by 
the  Sword  :  His  heart  was  brought  to  thatframe^ 
that  he  could  with  as  much  willingnefs  pour  out 
bis£?load  for  Chtiil,  as  the  Ptujn  ufcdtoponr 
out  the  drink  offering  td  the  Lord.,  ''J  is  true, 
all  the  meditations  and  preparations  in  the  world 
made  by  us,  arc  not  fufiicient  m  thenifclvcs  to  car-: 
ry  us  throi]gh  fuch  dilEcult  fcrviqct^  *tk  00^ 
thing  to  fee  death  as  our  fancy  limncs  it  out  at  9 
difbiQce  and  another  thing  to  look  death  it  fctf 
in  the  tace.  Wc  can  behold  the  paint^  L]^o^ 
without  fear,  but  the  living  Lycr.,  makes  iis  trem- 
ble \  but  yet  though  our  fiiUcriug-llrcngth  comes 
notfromour  own  preparations,  or  forethongbt^ 
of  Death  \  but  from  Gods  gracious  nOiIlanc^ 
yet  ufually  tliat  alfiftance  of  his  is  communicated 
to  us,  in  and  by  the  confcionablcand  humble  ule 
of  thefe  m<»n%  \  let  ps  therefore  be  found  wait- 
ing upon  God  for /trcngth,  patience,  and  rcfo- 
lutions  to  fufTcr  as  it  becomes  Chriftians,  in  the 
daily  ferigtus  t»fe  of  thofe  means  whereby  he  is 
plea&d  tocommiwicaite  to  his  people. 

If  tperyw  mU fiibdHeyamraiHi Jlavijh  fcjrs.  Com-  ^  ^g}^; 
mil  yomrfdw^  Md  4B  tbft  it J/Mrt  iutfi  the  bmids  ^ 
GodhyFmth. 

I  his  Rule  b  fully  confirmed  by  that  Saipture, 
Pi  ov.  16.  s.jO0rtimtfh)/  run  if  mt9  tbe  'iMrtL,  mid 
thy  thoffks  fbdHe  effftklifited-  The  f,Xfat^  jpeoct 
of  our  uoiiblcand  burdtii  in  times  of  danger,  a- 
rifes  from  tlie  uniQtlsdnt^^  pnddiftiaj^on  of  our 
own  thoughts,  .and  the  w  ay  to  calm  and  quiet 
(jur  thoiif^hts is  to  commit  lall  toGod.  This  rule 
is  to  be  applied  for  this  end  and  purpofe  when  w.e 
are  going  to  meet  Death  it  felf,  and  that  in  ajl 
its -terrible  formalities,  and  moft  frightful  apii- 
poananoc&t  i  Pet.  4.  i^l4t.thetnthat  fuferacord' 
it.-^totkeif^lofGodtmf^t  the4tffir>g  of  titeir  fouls 
to  t  ttn  in  TftH  dcinfy  as  auto  fl  *tiitiiU'.l  Creator. 

And  if  this  coounitu^g  a$  pf  Faith  be  fo  ufcfui 
xttfoctiAtiBie,  when fhc thoughts  mnft  be  ibp- 

pofed  to  be  in  the  grcatcft  hurry,  and  fears  i:i 
tiieir  falliliiongthi  iOnch  more  will  jt  eltablilh 


.ter,rfbthef'would  prepare  m^lietaer  to  encoan-|^ei)eart,aiidailiti.its-^ifionstn  Icfler  troubles, 

tiv  ti  01, hies  and  dificuk  thine- iirhca  tl>cy  ccnK.;Vo;i  kiiotv  what  eafo  and  relief  it  would  be  to  you, 
-HoaduKfs  and  prcpsraiion  'Wotiid  .fab<lue.andiif  yon  lud  a  I  rial  depeAdrng  M  Lajwforvouc 
teniA  «>m--feaKs;  -OTe-4i«  jwver  miiK>h'im^  and  yoitr  hearts  were  otrerloadedTaDd 

rwith  thnt  for  which  onr  minds  arc  [prepared. 'diftradUd  with  cares  and  f:\u  s  about  the  ilTuc  of 
:Thcre.is  the  ieme  diiiaonce  in  this  cafe,  asl  it:  Jit  one  wjboin  you  kn^w  to  be  very  skilful  and^ 
there  is  betwixt  a  Soldier  in  coMpkdt  Armoin  ,'  faithful,  fhould  f^y  to  yoii  at  fitch  a  time,  trouble' 
nrjdrcadv  n  cvct'v  point  fur  hiadicmy  ^  :»ndouc*  not  your  fclf  any  farther  about  this  bulincfs,  nc- 
tUat  .is:aliai  nrd  hi  .his  b9it,  ivho>hach  laid  :hisver  break  an  iKMr'sfleq)  more  for  this  ip^uer^bc 
diMn|»<lii4mepla3e,:«iKl^  Arms  in  .-aimtbervl  you  as  an  unconcerned  SpoQator,  commit  it  tc( 
whcncWs-encsny  is  iMeakit,-^  open  lus  chamlMerjmc,  and  tnrft  roc  with  the  management,  of  it ; 
lidocflpoa  bim.  it  was  not*  thcvefore  witliout  iiviU  make  i tiny  own conccrmtient, and  fave  you 
IbcanaibMraightf  reaibo,'fllwt  the  Ap^e  proflisi  hsrink^  O  nrtaca  bntdcnv  what  an  heavy  load 
fo  carncfily,  tph.  6.  \  7,.  u^.  T.ike  xrtoyomhi  woiiW  you  feel  your  fclvffs  cafed  of,  allbon  ais  yod 
mhcle*Hr^mm:ofG«d^  'tlhttye  i/uiy^-*l>lt  to  r/i;U;  had. ttms  cransfcrccdj  aad.GQmautjt^.itfp/(tch«i 


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I- 


A  Trdlical  Tre^ife  of  Fear. 


Vol  J. 


hand !  then  you  would  be  able  to  eat  with  pica- 
Tore,  andflccp  in  qnietnefi :  Much  more  eaft  and 

qviictiicfs  doth  yoisr  committtrtfr  the  m.ittcr  of 
yom  feirs  to  God  give,  cvcu  fo  much  more,  as  j 
his  power,  wifdom,  and  feitbfalnels  i«  greater  j 
than  what  is  to  be  found  in  men.  Put  to  make 
this  Rule  pradicable,  and  iir.proveable  to  peace,; 
qnietncS  of  heart  in  an  evil  day,  it  will  be  neccf-  • 
fary  that  you  well  undcrftand,  | 

1 .  Wliat  the  committmg  a£i  of  faith  is. 

2.  What  gyo::nJi  d»d  encmrofaums  Sdievers 

h.tvc  for  .;.  ; 

•  1.  Study  well  the  nature  of  this  conimittinj 
aft  of  Faith,  and  what  it  fi^es  or  imfUes  in  it  ^ 

for  all  men  cannot  commit  tlicmfclvcs  toGod,  'tis 
his  own  people  only  that  can  do  it  \  nor  is  it 
tvery  thing  they  can  commit  to  God,  they  can- j 
not  commit  themfclvcs  to  his  care  and  pro^?  t!- , 
on  in  any  way  but  oaiy  in  his  owurvi^ys.  liuovv . 
more  particularly, 

I.  That  he  who  will  commit  himfclfto  God,' 
muft  commit  himfclf  to  him  in  wcUdoinz,  as  the  1 
Apoftle  limits  it  in  iPct.  4.  i  p-  and  in  things  a- 
srecablc  to  his  will  ,  cUl-  wc  would  make  God  a  • 
Patron  and  Protestor  01  our  fins,  l^t  them  that 
ptftr  MCttrdim  to  the  wiH  »f  Cod,  cotnmit  the  keep- 
inir  of  thfir  fii:<!s  ti  him     Vc!l  ckinf.    We  Cannot 

commit  our  5j/;i,b;iiouriJ«iiVj,to God's  protefti- 
on:God  is  fo  great  a  friend  toTruth  and  Rlghteonf- 
»c/t,that  in  fuch  a  cafe  he  will  not  take  your  part, 
how  dcarfocvcr  you  be  to  him,if  Truth  be  found 
on  vour  enemies  part,  and  the  miftake  on  yours. 
Think  not  to  entitle  God  to  your  errors  fail- 
jwt'/jmnch  Icfs  to  nv^  fifidtieffni:  you  may  coni- 
mTt  a  doubtful  cafe  to  him  to  decided,  but  not 
a  linfiil  c-afc  to  be  protc<JVcd.  It  is  in  vain  to  fliel- 
tcr  any  caufe  of  your  own  under  his  wines,  ex- 
cept you  can  write  upon  it  as  DKvid6\6^  'ff-~^- 
21.  Thine  om:  citr.  fe,  0  l.oret^  thine  tmt  M  ne&M 
»i;'fff.  l  ord,  plead  thine  own  caufc. 

1.  He  thac  commits  his  All  to  God,  fiippofcs 
and  fi:  :n!y  believes  that  all  events  and  ifliies  of 
things  are  in  God's  hands  \  that  he  only  can  di- 
reft,  over-rule,  and  order  them  all  as  he  pleafeth. 
\}r^n-\  tl  is  fuppofition  the  Committing  ads  of 
faith  lu  all  our  fears  and  diftrefles  are  built :  / 
truS^ed  in  thee,  O  Lord.,  JfiidthcuartnyCoJ,  m 
times  arc  in  thy  handy  deliver  me fhnt  the  h*vdf  «J 
viy  enemies,  ctrd  from  them  th*t  ffrfecMte  me.  His 
firm  ndcnt  to  liu^  :'rcat  truth,  ri  .i!  his  times  ttc  c 
11!  Cods  hatidsy  was  the  rcaion  why  he  commirLcd 
himfclf  into  thathand.  If  oor  times,  oar  lives,  01 
comforts  were  ia  our  enemies  ha'!ds,  it  were  to 
little  purpofe  for  us  to  commit  our  fcivcs  into 
God  s  hands.  And  herethecontrary  renfw  and 
methodsof  Faith  and  Unbelief  arc  as  confpicuous 
a<;  in  any  onethinj;  whatfoevcr:  Unbelief  pcr- 
fiiadcs  men  that  their  lives  and  all  tlwt  is  dear  to 
them  is  in  the  hands  ot  their  enemies,  and  there- 
fore pcrfuadcs  them  thebcft  way  they  can  take 
to  fccure  themWves  h  by  compuance  with  the 
V.  i:i  of  their  enemies,  and  pleafm;'  tlii^^m  :  rnc 
taith  determines  quite  contrary,  it  tells  us,  ii  'e 
and  ali  that  is  ours  hin  OttJ^shitnd,  tmdtioe  eyhy 
to::ch  its  or  ours  till  II:  ■<:i-r  t'  tm  ,r  fervujhov^ 
and  therefore  it  is  our  duty  and  ivia  efi  to^ieaje  him, 
Mid  etjnrtttt  IttU  n  him, 

^  The  committing  of  our  felvcs  to  God  im- 
plies the  reilftnation  of  our  wills  to  the  w  ill  of 
God,  to  be  difpofcd  of  as  feeras  good  in  his  cyc» : 
So  Diiv'-i  commits  to  God  the  event  of  tliat  fad 
and  doubtful  Frovideace  which  made  bim  tly  tor 
luslt  h  from  a  Aroag  confpiracy,  %  Sttm.  1 5. 15. 


j4nd  the  king  Jasd  unto  Zadoek,  Carry  i)m,ktbt  Ark 
of  C od into  the  city ;  if  JJluJl  f/idfavm-iiitife  eyet 

of  the  Lord ,  he  tt///  h  ir^  mc  again,  .^-/J  fJetp 
me  horh  tt  and  his  habitation :  bnt  if  he  t  1ms  / 
have  no  delight  in  thee,  behold  here  am  I.  lit  him  d» 

tn  mc     feemeth  rroadta  htm  •  ^.  J.  L.ord,  t!'.C  con- 

fpiracy  agaiait  my  life  islhoiig,  the  djiigcr  great, 
the  iffiic  exceeding  doubtful :  but  1  commit  itall 
into  tiiy  hand  :,  it  DAvid  may  yet  be  nfc-l  in  ^ny 
farther  Icrvice  for  his  God,  I  iliall  fee  this  City 
and  thy  lovely  Trw^^/r  again  :  but  if  not,  I  lie  at 
thy  foot  to  bcdifpofcd  either  for  life  or  death, 
for  t!)c  earthly  or  the  heavenly  jerufalem^  a* 
fccmcth  befl  in  thine  eyes.  This  fubmillion  tO 
divine  pleafure  i  inc'ndcd  in  the  committing  a<5l 
of  Faith.  Chril'i^n,  wliut  Q  il  thou  to  it  ?  Is  thy 
will  content  to  go  back,  that  the  will  of  God  may 
come  on,  and  take  place  of  it  ^  It  may  be  thou 
taiill  refer  adifficult  cafe  to  God,  provided  that 
he  w  ill  determine  and  ilTue  it  according  to  thy 
I'cin  cs  bnt  in  truth  that  is  no  fubmifTion  or  rc- 
lifc;;ptiojiatall,b«ta  linful  limiting  of,  andpre- 
fcribiiig  to  God.  It  was  an  excellent  reply  that  a 
choice  Chriftian  once  made  to  another-,  v.-hena 
beloved  and  only  chdd  lay  in  a  dangerous  fick- 
nefsat  the  point  o' death,  a  friend  asked  the  Mo^ 
thcr,  What  would  yon  now  dohre  of  God  in  re- 
ference to  your  child  t  would  you  beg  ci  him  its 
life  or  death  in  this  extremity  it  is  now  in  ?  The 
Mother  anfwered,  /  refer  that  to  the  ml!  c'  Ccd. 
But,  faid  her  friend,  if  God  would  refer  it  to  you, 
what  would  you  chufe  then  ?  IVby  truly,  laid  flie, 

ifCodtfotddreferit  tome,  I  woiu'd  ei-i-n  refer  it  to 

God  again.  This  is  the  tnie  commirtjjig  of  our 
felves  and  our  troublelbmc  concerns  to  thcLonl. 

4.  The  comniittiug  aft  of  Faith  implies  our  re- 
nouncing and  difclaiming  all  confidence  and  trull 
in  the  arm  of  flelh,  and  an  expectation  of  relief 
tirom God  only.  If  wccom.mitonr  fllvcsroGod, 
we  mnft  ccafe  from  man, Ife.  i.iz.  d  o  truil  God 
in  party  and  the  creature  in  part,  is  to  fet  one  foot 
upon  a  Ruck  and  the  other  in  a  Oj^ii  ij'^d.  Th  f>fe 
afts  of  Faith  that  give  the  intirc  glory  to  God, 
give  rc  il  relief  a.nd  comfort  to  us. 
2.  Let  us  fee  w  hat  grounds  and  encouragements 
the  people  of  God  have  to  commit  thcmfelvcs 
andall  tlic  mattersof  their  fear  to  God,  and  fo  to 
enjoy  die  peace  and  comfort  of  a  religned  will ; 
and  there tr« two  (brtsof  encouragements  before 
yon,  let  the  cafe  be  as  diificuk  and  frightful  as  it 
will ,  you  may  find  iiifiidcnt  encouragements  in 
G'xl,  and  (bmcwiiat from  your  felves,  viz^your 
relation  to  him,  and  experiences  of  him. 

I.  lu  God  there  is  ail  that  your  hearts  can  dc- 
fire  to  encourage  you  totrnfthimoverall,  and 
commit  rdf  iiUo  hh  hands.  For, 

I.  Fie  is  able  to  help  and  relieve  youj  let  the 
cafe  be  never  Ibbad,  yet  let  Ifrael  hope  it*  the  Lord, 
for  with  the  1  ord is plerrteons redm.ft  '.o!:^  Pf.  1 30.  7, 
8.  Flcutcous  redemption  {i.e.)  all  tiic  ftores  of 
PowcTyChoiceof methods,  plenty  ot  i^icans,  abun- 
d.i;:cc  of  ways  to  favo  i,  '.  i  :oplc,  when  tbcv  can 
Ice  no  way  out  of  thcii-  troubles:  tijRcforchopc 
IJrMel  in  ydmiid/. 

1.  .As  hisFower  h  jJImi^lrv,  fo  his  Wifdom  is 
bfmite  and  unfearclublc  He  is  a  Cod  of  judf 
ment,  blrjfedare  tilt  they  thatVMt  for  him,  Ifa.  30. 1'S. 
When  the  ApoiHc  Peter  had  related  the  wonder- 
ful prefervatious  of  iVfl<i&  in  thcDelugc,  and  of 
Lot  in  Sodom,  one  in  a  general  delhrndion  of  the 
Woi  Id  by  Water,  and  the  other  iu  the  overthrow 
of  tl  ofe  Cities  by  FUre  j  he  concludes,  and  £» 
ihould  we,  Tki  iMrdkumeth  htHf  t9  dels-.er  thf gtdf 


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fymfftmtft/iiMi^  1  a,  p-  Some  men  hire 
modi  ?6wer,  but  Uttfc  Wifdora  to  manage  it, 
Others  are  wife  and  ^>rudcnt,  but  want  ability  ^ 
hi  God  tlicre  is  ao  infinite  fulncrs  of  botli. 

3.  His  love  to,  and  tendetn^fs  otrcr  his  ptop^'^i 
istranfccndtntand  unparallcU'd  ;  and  this  fets  hlsj 
Wlfdorn  iiid  Pd*cr  bbth  a  work  for  their  good  j 
Hence  it  is  that  his  eyes  of  Proiridcncc  nm  con- 
tinually throughout  the  whblfe  earth,  to lht*»'Aim- 
fclf  ftrdng  in  the  behllf  of  them  whofe  hearts  are 
pcrfcft,  (i.  t. ;  upri!:ht  towards  him,  2  .C6r«».  1 6. 
9,  Thus  you  fee  how  he  is  every  Way  fitted  as  a 
]fW)pcr  Obieft  of  your  truft. 

2.  Con(i(!cr  yoiir  felvcs,  and  you  (hall  find  en- 
couragements to  commit  all  to  GOd.  For, 

1.  You  arc  his  children,  and  to  whom  niould 
cbilJrcn  commit  thcmfclves  in  dangers  and  fears 
but  to  their  owU  father  ?  Deubtlefsthou  tu^i  9^  fa- 
ther^ faith  thy  diftreflcd  Church,  lfu.6^.  15, 16. 
Yea,  thu^hn^Vry  maker  ii  tliy  husband,  IJa.\^.y 
Is  not  that  a  filfficlent  ground  tocaft  thy  felt  uft- 
on  him?  What  !  a  Child  not  truft  its  own  Fathci 
a  Wife  hot  commit  her  felf  to  her  owii  Husband  ? 

a.  ifou  have  truftcd  him  with  a  far  gfcatef  coh 
<ernalr6kiy  than  your  eftatcs,  liberties,  or  lives 
you  have  cdmiintted  your  fouls  to  fiiin,  and  your 
eternal  intcrefts,  iTim.\.\i.  Shall  wc cdihMtfh^ 
Jewel,  and  difpute  the  Cabinet  ?  truft  him  for 
HeavcH,  and  doiibt  him  for  Earth  ?  ^ 

3.  You  have  ever  found  him  faithfirllii  an  that 
you  trotted  him  with,  all  your  evpci  icuccs  arc 
W  many  gooil  grounds  of  confidence,  Pfal.  9.  i  o. 
Well  then,  rclolve  to  truft  God  over  all,  and  qui- 
etly leave  the  dllpofe  of  every  thing  to  him  i  he 
hath  been  with  you  in  all  former  ftraights,  wants 
and  fears,  hitherto  he  hath  helped  you,  and  can- 
not he  do  fo  again,  except  you  tellfii'ro  how  ?  Oh ! 
truft  in  hisWifdom,  Power  and Lov^  and  lean 
not  to  your  own  undcrltaiidings.  Thciruitof  rc- 
figoation  will  be  peace.  ^. 

If  ever  ym  wiUgtt  rid  of y»Hr  fettles  mtd  dijlraclt' 
gffy'""'  afeflims  mm^it*  tht  wrtj.  Me!  to 
tbt  mordifiate  aadi$hahder4ti  ttw  if  tvny  tajoy- 

mcnt  in  the  norU. 

The  more  you  are  mortified,  thelcb  you  will  be 
terrified ;  'tis  not  the  <lcad,  but  the  livings  world, 
that  puts  our  hearbinto  fuch  fears  and  rfrMS/iWxi 
if  our  hearts  wereonce  crucified,  they  Wpfa'd  l5on 
be  quieted.  Tistficrtrcngth  bfour^^rff/f/^nhat 
pi)ts  fo  much  f!tcn  ;'th  into  om  tiffliltilms.  It  was 
jiot  therefore  vvitliout  great  realbn  that  the  Apo- 
^lecohiparcs  the  life  of  a  Cbrlflian  to  the  life  of  a 
Sc/z/iVr,  who  if  he  mean  to  follow  the  t^mft  and 
acquit  himfclf  bravely  in  fight,  muft  ncft  »W*w^/f 


ffefl.^ors  thaiitFic  true  fniprietey.' they  refoiced 
when  rude  So!(!i6rs  cnnlcd  cut  their  {zoras,  as 
it  fo  n';iny  friends  kid  been  biingiu^,  ihcm  iji. 
And  whence  waithis,  htitfrotn  aii, heart  fixed 
ilpon  Heaven,  and  tnvriified  'to  t!  Ijips  upon 
Earth  ?  Dbubtlcfs  they  cftcemed  and  vjiued  thar 
EllatcSas  the  good  Providences  of  God  for  their 
niOrc  comfortable  acconimodanon  ia  this  world  J 
but  it  fccnis  they  did,  and  oh  thatwc  cculd  look 
lipOn  them  as  Mercies  O'  the  lowcfl:  and  mcancft 
rank  and  nature.  Tlvc  fubihuice  laid  up  in  Hea- 
ven was  a  better  fubllancc,  and  as  long  as  that 
was  fafe,  the  lofs  of  th<s  did  not  afflift  theni. 

They  could  blcfs  God  for  theft  thin<:s  wliich 
for  a  little  time  did  miniftcr  refrelhmcntto  tiicm, 
but  they  laiew  them  to  l>e  tranfitofyehjoylfichtsy 
things  that  would  make  to  tlicnifclvcs  wings  ana 
fleeaw'ay,  if  their  enemies  had  not  touched  them  j 
but  the  fubftance  laid  up  for  thein  in  Heavci^, 
that  was  an  enduring  fnkSlatice.   So  far  as  thbfe 
earthly  things,  niight  ftirtfier  ihcra  ^towards  hea* 
venly  things,  fd  far  tHey  prized  aiid  valued  them, 
but  if  Satan  would  turn  them  int6y?  <j>  rr  and  tim- 
ptations  to  deprive  them  of  their  better  lubftance 
in  Heaven,  they  could  calily  flight  them,  and  take 
the  fpoiling  of  fhcm  joyftfiy.  In  a  ftrcfs  of  wea- 
ther, when  the  Ship  is  ready  to  fink  and  founder 
in  a  Storm,  ail  haiids  are  readily  employed  to 
throw  the  richeft  goods  over-board  ^  no  man 
laith  it's  pity  to  caft  them  away,  but  rcafou  di- 
lates to  a  nian  in  that  cafe,  letter  thcfc  pcrifh, 
than  I  perilh  with  and  for  them.   Thefe  be  the 
wares  that  fome  will  not  caft  over-board,  and 
therefore  they  arc  laid  to  drown  men  in  perditi- 
on, I  Ttm.  6. 9.  Dem*s  Would  rttiber  ferijlj  than 
furt  mth  theft  thaiosj  2  Tim.  4,  i  o.  But,  Reader, 
conlider  feridufly  what  comfort  they  taa  y^a 
thee,  when  thou  mUft  look  upon  them  as  the  price 
for  which  thOu  haft  fold  Heaven,  and  all  th^: 
hopes  of  Glory  ^  tircn  as  much  as  the  pride 
blood  yielded  ^itdas  ;  aiid  fo  they  will  cnrnarc 
thee,  if  thy  unraprtified  heiart  be  ovcr-heatcd 
with  the  iovc  of  tlicm  as  his  was. 

2.  Be  moi  tified  to  your  liberty, and  take  hcec! 
cf  pi  icing  too  great  ai)  eftecm  ui'wn  It,  or  nccel^ 
fity  ill  it.  l  iberty  is  a  defirable  thing  to  tlitf 
very  Birds  of  the  Air,  accommodate  them  thebcft 
yon  can  in  ypiir  cages,  feed  tliem  with  tijc  richeft 
tare,  they  had  rather  be  cold  and  hungry  with 
their  liberty  in  the  Woods,  t|ian  fat  and  warm 
in  your  houfes.  But  yet,  as"  iweet  as^it  is,  there 
may " 
withi 


be  more  comfort  and  fwcetucfs  in  parting 
it,  than  in  keeping  it,  as  the  cafe  may  flancT 
The  doors  of  a  i^rilm  f  an  locK  ^ou  in,  but  they 
Vitnfelfrr.th  the  affairs' of  thi7  life^  iTttn.  2. 4.  Sine  j  cannot  lock  the  Comfpher  but.  J'tadAOa  SUmsIo^ 

there  i<i  no  following  Chrift's  Campf  btit  with  a  j  their  liberty  torChrijLhti  not  their  comfort  with 
dilintanglcd  heart  from  the  world,  forpropor-  it^  they  never  were  io  truly  at  liberty  as  when 
tionable  to  f  he  heat  of  our  love  w  ill  be  the  Jtrength 
and  height  of  our  fears  about  thefe  thincs  y  more 
particularly,  if  ever  you  will  rid  your  fclves  of 
your  uncomfortable  and  uncomelf  fears,  ufc  a!l 
God's  means  to  mortific  your  attcaions  to  the 
exorbitant  eftcem  and  love  of, 
f.YoorEftatcs.  2. Your  liberty.  ^.Ydur  Lives. 
I,  Get  morti'^td  and  cooled  hearts  to  your 
foflcflions  and  Eftatcs  m  the  world.  The pcoreff 
Mt  afforded  the  richest  ChrtfiiansziianokesiM/sr- 
or;.  *ihips  dccpcf!  1  idea  are  not  belt  forencoun- 

tcrs.  I  he  believing  i4cbrew8fwf/jyyififyfir^fl/-[  for  their  punifliment  j  fo  that  here  John  could 
lint«fthetr  £O0ds^  tnoiring  i» themjehes  that  1  hey .  meet  wi:h  no  more  earthly,  rcfrcftimciit  thad 
had  in  he  iTj  or  a  l^rttcr  arid  er7efurir!^jHkslMce,ach.\^ytbAt  the  barren  rocks,  or  wild  and  dcfpi?rate 
10. 34.   1  hey  carried  it  uthcr  like  unodnccrneif  poiojiscomiemjied  to  live  upon  it,  could  aifordi 

Ay, 


{heir  feet  were  made  fall  in  the  ltocks,they  never 
far'd  fo  delicioully  as  wheq  they  fed  upon  Prifo- 
ncrs  hit  God  fpread  a  table  for  them  in  the 
Prifon,  fent  them  la  a  rich  Fcaft,  yea,  and  they 
had  Mulickat  their  Feafttoo,  and  that  at  mid- 
night, ^c7/i<y.  25. 

Patmcj  was  a  barren  I'land,  and   plate  defigii-  j^fw.  i.  91 
ed  for  bani(h'd  perfous  j  it  lay  in  the  t/Egean  h  ca,    >  Ok 
not  far  from  the  c^  oif  the  leflcr  ^/JW,-  it  was 
inhabited  by  none,  bccaufe  of  the  exceeding  bar-j 
i;ennefs  of  it,  but  fuch  who  were  appointed  to  it. 


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yl  Trdcikal  Treattjc  of  Fear. 


VoL  I 


Ay,  but  there,  there  it  was  that  Chri  .1  appeared 
to  him  in  uncxprefTible  glory  •,  there  it  was  that 
he  had  thofe  ravifhing  Vifions,  and  law  the  whole 
fiSieraeof  Providence  in  the  government  of  this 
world ;  there  he  faw  the  JMm»  'Jcrnfalcm  comn^ 
down  from  God  out  of  Heaven,  as  a  Bride  pre- 
paid for  her  Husband.  This  made  a  Tnvio!  be- 
come a  ParaJife  ^  never  did  any  place  afford  hira 
fuchcomfort  as  this  did.  So  that  Chriftians  may 
not  think  there  is  fo  Ruck  and  necefTj!  v  a  con- 
nexion betwixt  IJbtrty  and  Comfort,  tliat  he  that 
takes  away  the  iinift  needs  deprive  them  of 
the  Other. 

Apain,  Suppofc  we  (hould  be  fo  fond  of  our 
Ijbci  ty  as  to  exchange  Trnth  and  a  good  Conlci- 
epcc  for  it:  cannot  God  lb  imhittcr  it  Co  you, 
yea,  hath  he  not  fo  imbittcr'd  it  to  irsany,  th«c 
they  were  quickly  weary  of  it,  and  glad  of  an 
opportooity  to  exchange  it  for  a  Prifon.  Our 
own  A/4rfyr«/*^yfurnifhc5  us  with  many  fad  ex- 
amples of  it.  Oh!  what  will  you  do  with  your 
bitter  dear- bouglit  Iibcrty,v,'licii  yonrpc^cc  is  t.i- 
ken  away  from  the  inward  niaa  ?  v.  licu  God  Ihali 
clap  up  your  Souls  in  Prifon,  and  put  your  Con- 
fcicncc*^  iiUo  his  honcis  .md  fetters,  then  you  will 
fay  as  the  Martyr  did,  /  am  in  Frifon  tiS  I  be  tn 
Prifo/t. 

3.  Be  mortified  to  ti'c  inordinate  and  fond 
love  of  life,  as  ever  you  cxpcd  relief  ag^^iuit  the 
ftars  of  death.  Reafen  thy  felf  into  a  lower  va- 
lue of  thy  life.  Methink.s  yo'i  have  ,11 1  uiucr.rs  c- 
nough  to  cure  your  ibadacfs  in  this  point.  Have 
you  ftmnd  it  fach  a  pleafant  life  to  you,  for  fo 
much  of  it  as  is  pall  ?  you  know  how  the  ApoiHe 
reprefents  it,  2  Cor.  5.  4.  M^ethut  «re  in  this  taber- 
nacle tlogrotm  bcittf  hwthentd.  And  haborthen'd 
and  a  p^roaninf,  life  dcfirablc?  Yon  know  nlfo 
as  he  (peaks  ia  the  next  vcrfc,  that  xchilfi  jeu  art 
at  hme  tn  the  bvth,  yoit  /tre  4ib/e»t  from  the  Ixird. 
And  isa  Rate  of  abfencc  from  Jr//«  Cvlfi  fo  dcll- 
rable  to  a  foul  that  loves  him  ?  can  you  iind  much 
pleafureib  fer  firom  home?  Yoo  may  fancy  what 
you  v.  ill,  bi:t  upon  fcrious  rccollcdion  VOU  will 
be  able  to  tell  your  fclves,  that  tin  you  be  dead 
yon  will  never  he  OBtofthertach  of  Satan's  tem- 
ptations, never  freed  fromyourown  indwelling 
corruptions,  thefc  conflidiscannot  have  an  end  till 
life  he  ended.  Yoo  alfo  ftand  conviocM  chat  til  1 
you  be  dead  your  Souls  cannot  be  fatisficd,  nor 
your  dclirej  be  at  reft  \  have  what  comforts  fo- 
ever  from  God  in  the  way  of  Faith  andcoorfeof 
Duties,  your  hearts  are  flill  off  the  center,  and 
will  IhUgravitatc  and  gafp  heavenward.  You  al- 
fo know  that  die  you  mult,  and  the  time  of  your 
departuic  is  at  hand;  andof  all  dath<:,  if  yon 
might  have  your  choice,  none  is  more  hououra- 
hle  to  God,  or  like  to  be  fo  evidential  and  com- 
fort.iblc  to  you,  as  a  violent  death  for  Chrift  •, 
therein  you  come  to  him  by  confcnt  and  choice, 
nothy  ttcceinty  and  conflraint  \  therein  you  give 
a  inib'i  tcRimony  for  Chrill,  which  is  thchip;h- 
eft  ufc  that  ever  our  blood  can  be  put  to,  or  ho- 
nonrcil  by  \  and  for  the  pain  and  torment,  a*  the 

Martyr  faid,  //;  •'  ^  ■'-■^^  ''■'•ty  from  my  tvrnin/t., 
takes  aspay  from  m\  reward.  But  even  in  that  point 
God  can  make  tc  eafier  to  you  than  a  natural 
death  would  be  •,  he  wiil  be  with  yoa  in  yonr  ex- 
tremity, and  aUminiilcr  fuch  reviving  cordials  as 
other-men" mnft  not  look  totalle,at  leafl:  not  or- 
dinarily, they  being  prepared  andrelerved  for 
fuch,  againft  iuch  an  hour. 
Oh  dicn  work  out  the  inordioate  love  of  life 


by  workiii^  in  fuch  mortifyin|;confidciations  up- 
on your  ovvn  hearts^  and  if  once  you  gsin  but 
this  point,  you  will  quickly  find  all  your  pains 
and  prayc;-^  ricldy  anfwcrcd  in  the  cafe  and  rcl> 
of  your  hearts,  in  the  moft  fearing  aadti  ightfui 
times. 

Fy  e  the  tncoio:'r<{i>:a  examples  of  thofe  that  have  ^ 
trod  thep.ub  of  f  ffi rings  before  yOK^  iotdfrivett 
imitate  fkth  vportly  fatttrnt. 

Behold  tlic  cloud  of  witncfTes  cixomp  von 
round  about  ^  a  cloud  like  that  over  the  JfaeUtei 
loJire^t  you ;  yea,  aclond  for  multitude  of  excel- 
lent perlonste  aniniateand  ciicoinj.'e>(iLi,  Hd\ 
1 2.  1 .  Ob  tale  tkcmfor  en  ettfam^e  in  fvfftrin^  of- 
flBivmmJ  fatieiice.  Ja.  5.  10.  Examples  ot  ex* 
ccllcnt  jicrfons  that  have  broken  the  ice,  and 
l>catcn  the  path  before  us,  arc  of  excellent  ufc  to 
fiipprcfs  our  fears,  and  maze  our  courage  in  our 
O'lvn  Ciico'.n'itcrs. 

The  firll:  fuliercrs  had  the  hardcft  task  ^  they 
that  Hrft  entred  the  lilh  for  Chrift,  wanted  thofe 
helps  to  Hipprcfs  fear  which  they  have  left  unt  i 
us.  Strange  and  untried  torments  are  rooft  ter- 
rible, for  maenitit£nem  rerum  cetifuettidt  ftAdneif, 
trial  aixl  acqnai;it.  nee  abates  the  formidable 
greatnefs  of  evils  j  they  knew  not  ti  c  ftrength  of 
%at  enemy  they  were  to  engage,  but  we  fight 
with  an  Ciu  my  that  hatli  been  often  beaten  and 
triuinph'd  over  by  our  brahrenthat  went  before 
n«.  Gertauily  we  that  live  in  the  laAr  times  have 
the  bcil:  helps  that  evtr  any  lud  to  fubdne  their 
fears  we  have  heard  of  the  courage  and  con- 
(lancy  of  onr  brethren,  In  as  lharp  trials  of  tbeir 
courage  as  ever  we  can  be  ca'lcd  to:,  we  have 
read  with  what  Chrillian  gallantry  they  have  tri- 
umphed over  atl^Mtsof  iSi^ingsand  torments, 
how  they  have  been  ftrcngthenal  with  all  might 
in  the  inner  man  unto  all  patience  and  long-fuf- 
fering,  with  joyfulncfs,  t  O/.  ti.  how  they  have 
eoiic  av.'ay  from  tlic  Courts  that  cenfiired  and 
punilhcd  them,  rejoicing  that  they  were  honou- 
red to  be  difliooonred  for  Chr  ift,  as  the  ftrift  rea- 
dingof  thatTcxt  is,  y^i7.f  <.  41.  cnnntin?,  therc-*_  r 
preaches  ot  Chrtjl  greater  riches  than  the  trea- 
furesof  Egyft,  Hrb.  it.  26.  which  at  that  time -^^^ 
was  the  Magazine  of  the  world  for  Riches :  You 
read  v/ hut  trials  th^  have  had  of  cruel  maciittftf 
yea.,  moreover  tf  bonJs  ttfiA htifrifor.ments  \  hvtt  ttey 
Trrrr  foned,  f:uvi  .ifuuhr^  rcmpted.,  fain  with  the 
fvtardy  Xfatidtred  about  in  liixtfs  skinsy  and  Coats 
skias,  Jgfiitute^  affUfledjttnmitteJ^Hik.  It. 36,37. 
In  all  which  tliey  ol)taincd  a  good  report ;  they 
camcoutof  the  field  with  triumphant  &ith  and 
patience ;  and  this  was  not  the  etftd  of  an  over- 
heated  7cal  at  the  firfl:  ontfct,  but  the  l^mc  fpirit 
or  courage  was  tiound  among  Chriftians  in  after 
Ages,  who  have  put  oftheir  perfecntors  'witb  1 
kind  of  pleafiint  Icom  and  conienpt  of  Tor- 
ments. 

So  did  Ba/Sf  truly  fimamed  the  great,  when 

^.j/fff/ thcEmperour  in  a  great  rage  thrcatncd 
him  with  baniJlinieiit,  and  tortures,  as  to  the . 
firlt,  faid  he,  lliitic  regard  it,  for  the  earth  is^.,^.i';. 
the  lord's,  nnd  the  fiili.cfs  thereof-,  and  as  fore.  j6. 
tortures  what  can  they  do  upon  fuch  a  poor  thin 
body  as  mine,  nothing  bat  skin  and  bone?  And 
at  another  time  when  Eufchna  Govcraouroffow-  tMlIs^ 
m  told  him  in  a  great  rage,  he  would  tear  his  5.19. 
very  liverout  of  bis  boifdst  Truly  laid  Baftly 
you  (hall  do  rae  a  very  good  tiTrn  in  it,  to  take 
out  my  naughty  liver  \  which  inhamcs  and  dif- 
eafeth  my  whole  body.  Their  esiemies  KaTepro- 


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A  VraSkd  Tireatifs^  fkar. 


66y 


fefTed  the  Chriflians  pat  tbeiti  to  (hame,  by 
fmilipg  at  chcir  Cnielties  and  thrtatnings.  Ig/M- 
tin)  his  love  to  Chrift  had  fo  perfedly  ovcrcortjc 
ailims  of  foiferiags,  that  when  he  was  going  to 
be  tbrowQ  for  a  prey  amoag  the  Lyons  and  Leo- 
pards,  he  profciT'cd  he  longed  to  be  among  them, 
and,  faid  he,  if  they  will  not  difpatch  me  the 
fboner,  I  will  prwokc  them,  that  I  may  be  with 
my  fwecc  Jcrus.    And  if  we  come  down  to  latcr 
agcs,  we  fluU  find  as  llout  Champions  forChrift. 
The  Courage  and  undaantednefs  of  iMthrr  is 
trumpeted  abroad  throughout  the  ChrUUan 
worio,  it  would  fwell  this  ImallTrtfj?  too  much, 
hat  to  irots  the  moft  eminent  inllances  of  his 
courage  for  Chrift:  The  laft  he  gave  was  by  his 
ibrrow  in  his  laft  ficlmels,  chat  he  muft  carry  his 
btood  to  the  Grave,   The  like  Heroick  Spirit 
appeared  in  divers  perfons  of  Honour  and  emi- 
BCQcy,  who  zeatoully  efponfod  the  fame  caafe  of 
refennatioo  with  him.   Remarkable  to  this  por- 
pofe  is  that  famous  Epiftlc  written  by  %MritHs  ab 
Untten  a  German  Knight,  in  defence  of  Liahtr^s 
ciufeagainft  the  Cardinals  and  Bifbops  aflcm- 
blcd  at  Worms,  i  mil  £$  tbr«uih(  fiid  he  )  with 
whdt  I  Imw  mdmJtcn  *itdnfi  yw,  4md  mM  fhr 
vf  nun  t9  Jnk  their  frttJom :  Such  mj  yield  mt  to 
me  atfirfi.  I  will  evercome  mith  imfmimity  j  /  nri- 
$ber  ctrt  marf$0r  wkettmstflnfMlmt^  being  f^'f"^- 
ti  fir  either  event ;  eitker  t*  muteyeH,  te  the  grem 
benefit  of  my  Ccmtry^  er  myfdf  f  fuM  with  a  g»ed 
€mfiieiiee  ^  tbereftretlm  ymtm^  fee  with  rehMt  cen- 
fukme  /iiiifiiMjmr  Hmr^s  ;  I  eh  frefeft  ny  felfte 
be  yeur  irrecenctlMe  eneme,  nhilfi  ye  ftrfitMte 
Luther  jmd fnth  m  heis.   Aw  fmer  ef  yemty  »• 
iujmy  effenme  (lull  idttr  ikU  imtiJ  in  me-y  thtngh 
ytt  tdie  4nMy  ny  life^  yet  this  mR  dtfetvinr  ef 
«Muw  ttmtrdt  m^f  €»mimei  Mmy  Quia  net  Me, 
knmtiminsf  endemtentttremeve  fiidiju  yett  are 
euidte  pltve  wertiyMimfterJ  iayemr  rMwr,  ii  ateeft- 
Me  te  C*d',  and  in  the  laU  judgment^  ItrnfUtrviU 
be  feferfer  tut  te  have  e^endedyem^hm  to  have  had 
yemrfavnr. 

It  was  alio  a  brare  Heroick  fpirit  by  which 
3Ub  Duke  of  Saxeny  was  a6ted  to  defend  the  He- 
formation,  whodefpifuigall  the  iaroiirs  and  of- 
fers of  the  Court,  aador^Mnr,  and  the  terrors 
of  Death  itielf ;  appeared  as  my  Author  fpeaks 
iaitsiKhaifagainftaUtheDerils,  and  the  Ptfe., 
^i^"^ad'      ^^"^^^  publick  Iraperial  Ancmblies,  faying 
^j^^'j,^  openly  to  their  £ices,  Imuft  fervc  God,  or  the 
'worlds  and  which  of  ti>eietwo  do  ye  cliiiricis 
the  better  ?  And  aflbon  as  Zjnker'i  Sermons  were 
forbidden,  he  hafted  away,  faying,  I  will  not 
ftay  therewiiere  I  amaot  havemylffintyto  lerve 
God. 

And  now Kcadei,  thou  hail  a  little  tafteof  the 
couragic  and  zeal  of  thofe  worthies  who  are  gone 

before  thee  ia  defence  of  that  caafe  for  which 
thou  fcarcfl  to  futfcr.  Moft  men,  faith  Chryfo' 
fiotoy  ;bat  read  or  hear  fuch  examples,  arc  like 

the  Spoliators  of  the  Fa.nan  GtAdltttor;^  who 
Hood  by  and  praifcd  tikca-  courage,  but  duiit 
not  enter  the  Lifts,  to  nadertwe  wliat  they 
did.  If  ever  tiioii  wilt  get  like  com^gelDf  C^vift) 
thus  improve  fuch  famous  cxjniples. 

1.  Makcufeof  cfaeato  obviate  the  prenuiice 
of  Imgubrity  ■,  you  fee  you  have  ftorc  of  pood 
company,  the  lame  things  you  arc  like  to  fufler 
ibr  Chrift,  have  been  accOmplifhed  iafhereft  of 
your  brethren  in  the  world,    i  Pet.  5.  9. 

2.  Imprpvetbetu  agaiuft  the  pt^judice  of  all 
that  ftiams  lARtatmuto  ftlMiigi,  lutrc  wu  cnty 

VolL 


fee  the  moft  excellent  peribns  in  £lie  n  orld  nti 
ckonidg  it  their  glory  to  fa^er  the  vilell  this^ 
for  JefusCbrilt,  j4(fs%.  31.  Hek  11.26. 

3.  Improve  them  againft  the  conceit  of  the  ia- 
fuppoftablenefs  of  fufferings.  Ld  here,  pooi: 
weak  creatures  which  hare  been  carried  honour- 
ably and  comfortably  through  the  crucllc/t  ai;d 
difficultcft  fufferings  for  Chrift.  Our  Women 
and  Children,  not  to  fpeak  of  men  (faith  Tertnt' 
Uan  )  overcome  their  Tormentors,  and  the  firt 
catuiot  fetch  fb  much  as  a  figh  from  them. 

4.  Improve  them  againft  thine  own  unbelief 
and  ftaggcrings  at  the  feithfulncfs  of  God  in  that 
promile.  If*.  43.  2.  tVhen  then  fafefi  tbreagh  the 
fire^  IvfiJl  bewiththet^  &c.  Lo  here  you  harethf 
recorded  and  faithful  teftimonles  of  fuch  have 
tried  it,  with  one  voice  witnefling  for  Gud,  Tlyy 
word  it  truths  thy  word  it  troth. 

5.  Improve  tliem  againftthe  fenlible  weak- 
new  of  your  own  graces,  are  you  afraid  your 
hithy  love,  and  patience  are  too  weak  to  carry 
you  through  great  triah?  Why,  doubtlcrs  fo 
were  many  of  them  too,  they  were  men  ot  like 
fears,  troubled  with  a  bod  heart,  and  a  buile  de- 
vil as  well  as  you,  they  alio  had  their  clouds  and 
damps  as  you  have    yet  the  Almighty  power  of 
God  fupported  thetn  *,  and  out  of  weaknefs  they 
were  made  ftrong:  Defpond  not  therefore  bat 
get  a  judgment  fatisficd,  Pfd.  44.  a  2.  A  Conf- 
cience  fprinkled,  2  Urn.  t.  7.  And  a  call  clear- 
ed, Dan.  6,  10.  Exerdfe  Faith  alfo  with  refpcr^ 
to  Divine  alfiftuiccs,  and  everkfting  rewards  as 
they  did  ^  and  doubt  not  bat  the  &me  God  that 
enabled  them  to  finiih  thnr  oourie  with  joy,  will 
be  as  good  to  you  as  he  was  to  them.  Confider, 
Chrift  bath  done  as  much  for  you  as  hedid  for  any 
of  them,  and  defervesasmuch  frohi  you  as  from 
any  of  them;  and  hath  prepared  the  fame  glory 
for  yoo,  that  he  prepstied  tor  them :  O  that  fuch 
confido^tions  might  provoke  you  to  fbew  as  much 
coura^and  love  toQirtft,asany  of  them  ever  did. 

If  ever  yen  wiH  get  iAeve  the  fewer  of  ytnr  }eiMe  *j  gjg 
fears  in  a  fi^ering  day^nake  h^e  to  dear  your  inter- 
efi  in  Chrijiy  andyeur  pardon  in  his  bleed  before  that 
evil  day  cime. 

The  clearer  this  is,  the  bolder  you  will  be-, 
anaflin-ed  Chriftian  was  never  known  to  be  a 
coward  in  fiiSer  ings :  It  is  impofllble  to  be  clear 
offears,  till  you  are  cleared  of  the  doubts  about 
intereftin,  aad  pardon  by  Chrift.  Nothing  is 
found  more  ftrengthening  to  our  &ars,  than 
that  which  cloods  oar  evidences  ^  and  nothing 
more  to  quiet  and  cure  our  fears  than  chat 
which  clears  oar  evidences.  The  fhcddiag  a- 
hro  id  of  God's  love  in  our  hearts,  will  quickly 
iiil  them  with  a  fpirit  of  glorying  in  tribulations, 
kem.  5. 5.  When  thebelieving  Hebrews  once  came 
to  know  in  theralelves  that  they  had  an  enduring 
fubftaiicc  in  Heaven,  they  quickly  fiwind  in  them-* 
felves  an  VBOoncerned  heart  for  the  lofs  of  their 
comforts  on  eart^lt  M^*  34-  ^  ^  ihottld 
wc  too.  For,  '  ^ 

I.  Aflbraoce (atisfies a  man  that  his  treafurc 
and  trve  happinefs  i&  lecured  to  him,  and  laid 
out  of  the  reach  of  ail  bis  caemlcs  ^  and  fo  long 
as  that  is  fifir,  he  bath  all  the  rcafoa  in  the  world 
to  be  quiet,  and  chearfvl^  I  knew  (faith  Pasd)  whetn 
I  h  tve  helievedy  and  omferfwadtdthM  heisable  te 
keep  that  which  I  have  committed  to  him  agMtnjl  that 
iiKy^  2  Tim.  1 .  1 2 .  And  he  ^ves  this  as  the  reaibn 
why  be  was  not  aibamed  of  Chriflfs  fufferings. 
1..  The  afliircA  ChtiOiM  Iwom  Hut  If  death 


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668 


A  TrSical  Trcatije  of  Fear, 


Vol  r. 


h  fclf  comc>  (which  is  the  worft  mencu  inflict) 

he  lhall  be  no  lofer  by  the  cxcliange   nay  he  {hall 
make  the  bcft  barMin  that  ever  he  made  fiacc  he 
firft  parted  vfhh  all  in  his  affliftions,  to  follow 
Chrift.    Thcrearc  two  rich  bargains  a  Chriftian 
snakes  one  is  when  lie  exchsnscs  the  world  foi 
Chriil  in  his  firft  choice  at  his  convcrfion,  in 
point  of  love  and  eftimation :  the  othe*  when 
he  adually  parts  with  the  world  for  C  i  i  fl  at  his 
dUS>lation:  both  theft  nt  rich  l  ii   tins,  and 
upon  this  ground  it  was  the  Apoltle  faid.  To  me 
t9  Uvt  is  Chrift t  And  tt  die  a  gtun^  I  hU.  i.  zi. 
The  death  of  a  believer  in  Chrift,  is  gain  uu- 
fpeakablc,  but  if  i  m  m  wonid  nuke  the  utmoft 
gain  by  dyiag,  he  ihati  find  it  in  dying  for  Chrift 
as  well  as  in  ChriftrAnd  to  fhcw  you  wherein  the 
jraiii  of  fuch  a  death  liei,  let  a  few  particuhrs  be 
weighed,  wherein  the  gain  will  be  caft  up  in 
bsth  i  he  that  is  afliired  he  dies  in  Chriit:,  knows^ 
1.  Thithislimgtimr  i*;  his  labouring  time, 
but  his  dying  time  is  his  har  veil  time,  whilll  we 
live  we  are  plowing  and  fowing  in  aUdie  dttdes 
of  Rclip,ion,  but  when  we  die,  then  we  reap 
the  fruit  and  comfort  of  all  our  labonrs  and 
duties,  Gtd.  6.  S,  9.  As  much  therefore  as  the 
reaping  time  is  better  than  the  fowing  and  plow 
ing  time,  fo  much  better  is  the  death  than  the 
life  of  a  believer 
'    a.  A  Believers  liviiig  time  is  his  fighting  time, 
•hot  his  dying  time  is  his  conquerinc,  and  tri- 
umphing time,  I  Ctr.  15.  ';5-,  56.  I  heconfliS 
is  flnrp,  but  the  triumph  is  fweet  ^  and  as  much 
asvidory  and  triompb  is  better  than  fighting, 
Ibmncb  b  death  betttrHiafllife,  to  himdiati 
dieth  in  Jefus. 

3.  A  Believers  living  time  is  his  tirdfoine  and 
weary  time,  but  his  dying  time  is  his  refting  and 
flccpingiimc.//i/.  57-2  Here  we  fpend  2nd  faint, 
there  we  red  in  our  bed&,and  as  much  us  i  efrcfh- 
ingreit  in  fleep  is  better  than  tiring  and  ftiintinp; 

•  lb  rtiKch  is  a  Believers  death  better  than  his  life. 

4.  A  Iklievers  living  time  is  his  waiting  and 
longing  time,  but  his  tune  of  dybg  is  the  time 
of  enjoying  what  he  hath  long  wifhed  and  waited 


2.  By  a  natmral  death  we  only  fubmit  our 

fclvcs  to  the  unavoidable  confcqnencc  of  lin,  but 
in  dying  a  violent  death  for  ChriH,  we  give  our 
teftimooy  againlt  the  evil  of  lin,  and  for  the  pre- 
cious truths  of  Jcfus  ChriR.    The  firft  is  the 
payment  of  a  debt  of  jultice  due  by  the  fall  of  ^- 
dam  ^  the  fecood  is  the  iiayment  of  a  debt  of 
th.inkfulncfs  and  obedience  due  to  Ciu  iH,  who 
redeemed  us  with  his  own  blood.  Thus  we  be- 
come witncflls  for  God,  as  well  as  fofferers  opoa 
the  account  of  (in :  In  the  firft,  fin  wicncfTctha- 
gainil  us,  in  this  we  wicnefs  againft  it^  and  in- 
deed it  is  a  great  teflimony  agaiulfc  the  evil  cf  fin : 
Wc  declare  to  all  t!ic  world  that  there  is  not  lc> 
much  evil  in  u  Dungcoii,  in  a  bloody  Ax,  or  con- 
fuming  flames ;  as  there  is  in  lin :  That  it  is  far 
better  to  lofe  our  carnal  friends,  ellatcs,  liber- 
ties, and  lives,  than  part  with  Chrift  s  truths 
and  a  good  Confcience,  as  ZuiMl'm  fiid,  What 
fort  of  death  fhould  notaChriftian  chisfc,  what  ]['''J2l 
pnniflitnent  fiiouldlic  not  rather  undergo  ^  yea^.,,^^^ 
into  what  vault  of  hell  fhould  he  not  rather  »«MrVip. 
chnfe  to  be  call  than  to  wtedlagaioft  truth  and'''"'- 
Goiifueiice.       '  f"'"*/^. 


mm 


3.  A  natural  death  in  Chrift  may  be  as  fife  to  „^ 
ourfelves,  but  a  violent  death  for  Chrift,  will  w/eno/. 
be  more  bejienciai  to  others  ^  by  the  ibrtncr  we 
fhaUcome  tohearenourrelvcs,  b  it  Ly  the  i at- ' 
ter  we  mty  brin<;  many  fmils  thither,  the  blood  Hr^fJ* 
of  the  Martyrs  is  tidily  called  the  feed  of  the cwm 
Church.  Many  waxed  confident  by  JP^Mft  1xmkI%mI«*^ 
his  fufTerings  fell  out  to  the  furtherance  of  the 
Gof^,  and  fo  may  ours:  In  this  cafe  a  Chrift i- 
«ii»iike54M^ff,  doth  greater  ferviceagainft  Sa- 
tan and  his  ou'fr,  by  his  death,  thsn  by  ^is  life. 

If  wconly  die  a  natural  deatii  in  our  bcdi  wc 
die  in  poiTeflion  of  the  truth  s  of  Chrift  our  fclvcs  ; 
but  if  we  die  Martyrs  for  Chrift,  wc  >  arc  that 
precious  inheritance  to  the  generations  to  come, 
,and  thofcthat  are  yet  unborn  fhiU  blefiGod,  not 
only  for  his  truths,  but  for  our  courage,  zeal, 
and  confhncy  by  which  it  was  prcferved  tor 
them,  and  tranCnittcd  to  thcra. 


Hy  all  this  yon  fee  that  death  to  a  Believer  is 
for,  PhiL  I.  23.  Here  we  groan  and  f^h  for '  grcui  ^.^in,  it's  great  gain  if  he  only  die  in  Chrift, 
Cl^ft,  there  webehold  and  enjoy  Chrift,  <ind  jit's  all  that,  and  a  great  deal  more  added,  if  he 
fo  much  as  vllion  and  firuition  is  better  and  u. .  ?t- !  ^dfo  die  for  Chrift :  add  he  that  is  aftured  of  fuch 
er  than  hoping  and  waituig  for  it  ^  fo  much  is  a  \  advantages  by  death  either  way,  muft  needs  feel 
i^evendeath  better  than  his  life.  I  his  fms  of  death  fhrink  away  before  fuch  af- 

2.  As  tlieddvaatagea  Believer  makes  of  death 'furanccs  ;  yea,  he  will  rather  have  life  in  pati- /»««'«•*•• 
is  great  to  him  by  dying  only  in  Chrift  j  fo  it  is  cace,  and  death  in  defire ;  he  will  not  only  Tub- 
noch  greater,  and  the  richeft  improvement  that  Iniit  quietly  but  rejoyce  exceedingly  to  be  »dcd  ^ 
can  be  made  of  deatli  to  die  for  Chrift  as  well  as  by  God  in  fuch  honourable  iraploymcat.    Aflii-  Bifiu 


-  in  Chrift  :  For  compare  them  in  a  few  particulars 
aad  you  fhall  find, 

I.  That  though  a  natural  death  hath  lefs/j 


ranee  will  call  a  bloody  death  a  fate  pallage  to 
CartaMt  through  the  Red  Sea,  It  wiD  call  Smmm 
that  inftigatcs  thcfe  hisinftrumcnts,  and  all  that 


r«i(r,yeta  violent  death  for  Chrift  hath  more  ^0-  arcimployed  in  fuch  bloody  work  by  him,  fo 


initkTo  him  that  dies  united  with  Chrift  the 
igrave  h  a  hrA  of  rtft  •,  but  to  him  that  dies  as  a 
Martyr  for  Chrift,  the  grave  is  a  bed  of  honour. 
T«  VM  (  faith  the  Apoftic  )  «;  ispvtn  in  the  bAt^ 
«fChrifly  not  erdyto  btlievey  1 ;  t  .dfo  to  fujfer  forhis 

fakcy  I  Phti.  29.  To  yon  it  is  granted  as  a  great 
honour  and  favour  to  fdSer  forChrlft)  all  that 
live  in  Chrift  have  not  the  honour  to  lay 
down  their  lives  for  Chrift.   It  was  the  great 
SILJ IJI  trouble  of  LHdaviciuAUrfjKMS  iKnitht  of  Framt, 
quedoHts,  to  be  cx-cmptcd  becaufc  of  his  dignity,  from 
er  iUuBris  wearing  his  clwin  for  Chi  i  ft,  as  the  other  Prifo- 
i:uui  crii  nersdid ;  and  he  rcfcutcd  it,  as  a  great  injury. 
Give  me  (  faith  he  to  his  Kc  epcr  )  my  chain  as 


nis  nulittn 


many  Balaam  brought  to  curfe,  but  they  do  in- 
deed blcfs  the  people  of  God,  and  not  cirTe 
them. The  allhred  Chriftian,looki  upon  liis death 
as  his  wedding  day,  Rn'.  19.  7.  And  therefore 
it  doth  not  much  diflirr  w  hether  the  horfc  fent 
to  fetch  him  to  Chrift  be  pale,  or  red,  fo  he 
may  he  with  Ghrift.hi5  love  as  ^Mtmt  caO'd 
him. 

He  looks  upon  death  as  his  day  of  enlarge- 
ment out  of  Prifon,  2  Cor.  5.  3.  aad  it  is 
not  much  odds  what  hand  opens  the  door,or  whe- 
ther a  fiicad  or  enemy  dole  iiis  eyes,  fo  he  have 
his  liberty,  and  may  be  with  Chrift. 
O  then,  give  the  Lord  no  reft  till  your  hearts 


Ciive  me  ^  laitn  nc  10  nis  rvi.  cyx-r  j  my  cnam  as  kj  men,  give  cnc  Loru  no  reic  uii  your  nearis 
well  asthe]^  aad  crciUc  oic  a  ivai^btof  that  no-j  beat  reft  by  the  alTurancq  of  his  love,  and  the 
UeOrden  pttdon 


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•— .-I-'  •   — — 

ji  "PraSical  Treati/e  of  Fear» 


669 


pardoa  of  your  fias  when  you  can  boldly  fay 
the  Lord  it  f»mr  Wjp,  yoo  will  quickly  fay  what 

immcdi.itclv  follows,  Ixrin  not  ft4.r  rvhat  man  (liifll 
d»  mio  rar,  Hch.  1 3-  <5.  And  why,  if  thy  heart  be 


Upright,  maift  thou  not  attain  it?  Fanafibnttice  It  wpvftA  him  ten  thoufaiid  fold  in  the  peac^ 


when  they  lhall  cry.  /'tfi'/^cxcicircd  hjmfdf,^  or  " 
made  it  his  buHnei^  Tthwt  alxp^s  a  confctttietJkmf 
void  of  o*f(ncty  hoth  tcvr.n-Js  Cod  and  tormrdj  mtn^  ineiiloiP, 
Ads  24.  16.  And  it  was  richly  worth  his  labour,  ^P^""* 


courane,  and  comfort  it  p^yc  him  in  all  the  trou- 
bles of  his  life,  wliich  were  ^rcat  andmany*- 

Confcicnce  nnifi:  be  the  bearing  Iboulderoa 
which  the  burden  lie-,  beware  therefore  it  be 
QOt  galled  vvitli  guilt,  or  put  out  ot  joint  by  an]r 
fall  into  fin,  'tis  fad  beariag  on  ftch  a  Ihouldcr  % 
inftead  of  bearing  your  btirdeos,  yon  will  not  b« 
dbletol>ear  its  pain  and  anguiflj.  To  prevent 
this,  carefully  obferve  thefe  Rules. 

1 .  Over-awe  your  hearts  every  day  and  in  eve- 
ry place  with  the  eye  of  God.  This  walking  as 
before  God  will  keep  you  upright,  Gtn.  17. 1.  If- 
yon  fo  fprak  and  live  asthole  that  know  God  fees 
you,  iulIi  will  be  your  aprightncfs,  that  you  will 
not  care  if  all  tlic  world  fee  you  too.  An  artift  came 
to  7)  /i/Trt  ,  nnd  ofTa  ed  to  build  him  an  houfe  fo 
coiiti  i veil,  iliat  hem  ight  do  what  he  would  with- 
in doors  and  no  mail  fte  him:  Nt^  fUAJ)n^ 
us-,  fo  hitilJ  it  that  every  me  may  fee. 

1,  Do  no  adion,  undertake  no  dcfign  that  yon 
dare  not  preface  with  Prayer;  this  is  your 
Rule,  P/7/7.4.  6.  Touch  not  with  that  youdr>rc 
not  pray  for  a  blefling  upon ;  if  yon  dare  not 
pray,  dare  not  to  engage  •,  if  you  cannot  fend  your 
prayers  before,  be  confident  ibaine  and  goilc  will 
tollow  after. 

3.  Be  more  afraid  of  grieving  God,  or  wotin- 
ding  Confcience,  than  of  difplealing  or  lofing  all 


is  polTible,  clfe  it  had  not  been  put  into  the  com- 
mand, 2  Prr.  1.  10.  The  fcaling  graces  arc  in  you, 
the  ftaling  fpirit  isrady  to  do  it  far  yon,  the 
fealing  promifcs  belong  to  yoti  ,  bnt  we  give  not 
aU  dil^ence,  and  therefore  go  without  the  com- 
fortwit  Would  wepniymor«,aiidftriTe more, 
would  we  keep  our  hearts  with  a  ftrider  watch, 
mortific  lin  more  throughly,  and  walk  before  God 
mtae  accurately  how  Ibon  may  we  attain  this 
bleflcd  affurance,  and  in  it  an  exccncot  core  for 
oordillraaingand  flavUh  fears. 

£<r  ftim  rlMT  defigntf  free  himfelf  of  difirailini 
fettrSf  he  careful  to  mMntMin  the  furity  of  bis  cotifct- 
ptce^  and  inttgmy  of  his  ir^ry/,  in  the  wlMe  coio  fc  of 
Us  amierfation  in  this  vtorld. 

Uprightncfs  will  give  us  boldncfs,  and  Purity 
will  yield  iw  peace.  11a.  32.  The  mrk  ofrigheeoHj- 
ttefs  fi}4B  be  mdtbt  ^rf?  of  rigkeiufnefs  amet- 
nefs  sndafpa  Anct  for  ever.  Look  as  fear  follows 
gailt  and  guUe,  fo  peace  and  quictnefs  follow 
righteottliKfi  and  finccrity,  Prov,  iSA.The  wic- 
ked fee  when  none  ficrfueth.,  hnt  thr  rirhrom  nre  hold 
as  4  Uo»'  His  confidence  is  great,  becaule  his  con- 
iHence  is  quiet,  the  peace  of  God  guards  his  heart 
and  mind.  There  are  three  remarkable  n^rps  by 
which  Chriftians  rife  to  the  height  of  courage  in 
iHbolttioiw,  Rom.  5. 1, 2,  3, 4-  f  Ir^t  they  are  ju- 

f^Ifiel  and  acquitted  from  guilt  by  Faith,  t'.  I.  ,  .        „  ^ 

Then  they  are  brought  into  a  ftate  of  tavour  and  ■  the  friends  you  have  in  the  world  bellies  ^  look 
acceptation  with  God,  v.  a.  TheflCC  they  rife  upon  every  adventure  upon  fin  to  efcape  danger, 
one  hep  higher,  even  to  a  view  of  heaven,  and  the '  to  be  the  fame  thing  as  if  you  ftionld  link  the  Ship 
idory  to  come,  v.  3.  and  from  thence  they  take  to  avoid  one  that  you  take  to  be  a  Pirate  \  or  a» 
an  eafie  ftepto  glorying  in  tribulations,  v.         the  fetal  miftake  of  two  VUs  whetein  there  is 

I  fay  'tis  an  cafic  frcp  •,  for  let  a  mnii  once  oh-  Poyfon  and  Phyfick. 
tain  the  pardon  of  lin,  the  favour  oi  Gcxl,  auu  a  \    4.  Whatcounfel  you  would  give  another,  that 
believing  view  and  profped  of  the  glory  to  come ;  ~'-  **-  " ''-  *- 

and  it  is  fo  cafle  to  triumph  in  tribulation,  in 
fuch  a  ftation  as  that  is,  that  it  will  be  as  hard  to 
binder  it,as  to  hinder  a  man  from  laughing  ^hen 

be  is  tickl'd.  r  ■  c 

Chriilians  have  always  found  it  a  fpuiig  of 
courage  and  comfort,  2  Cerr.  i.  12.  This  u  our  re- 
joicirtg.  tve-'i  the  tcjllmonyof  our  eonfciences^  that  in 
aUfwcerity  and  godly  fimfUcity^  not  roith  fUfiily  wif- 
dem^  hut  by  the  'race  of  God ,  m  bave  had  our  con- 
verfation  in  this  world.  Their  hearts  did  not  re- 
proach them  with  by-ends  in  Religion ;  their 
conlciences  witncfled  that  they  made  not  Religi- 
on a  cloak  to  cover  any  ficfhly  dcfign,  butwerc 
finccrc  in  what  they  profeUed ;  and  this  cnabl'd 
them  to  Tcioice  in  the  midft  of  fuffcrings.  An 
earthen  vclTcl  fct  empty  to  the  fire  will  crack  and 
fly  in  pieces,  and  fowill  an  hypocritical,  formal, 
and  meer  nominal  Chriftian:  but  he  that  hath  fuch 
fubftanttaland  real  pi  inciplcs  of  courage  as  thefe 
within  him,  will  endure  thetrbl,  and  be  never 
rijeworie  for  the  fire. 

The  very  Heathens  difcovcrcd  the  advantage 
t>f  Moral  integrity,  and  the  peace  it  yielded  to 
their  natura^confcicnces  in  times  of  trouble. 

NH  ton  fr  ire  tili.,  null't  paUcfctre  cuifa^  Hie  murMS 
abeneifs  ejio.,  —  It  was  to  thenj  as  a  wall  of  brafs. 
Much  more  will  godly  fimplidty,  and  thefpvink- 
ling  of  the  blood  of  Chrift  npon  our  confciences, 
iccure  and  encourage  our  hearts.  This  Atheifti- 
Cal  Age  laughs  tonfcience  and  purity  10  fcorn  ; 
butletthem  laugh,  tbiiisitwiU  make  ihcc  laugh 

Vol  L  Q.<1  q  q  »  Thera 


give  your  felves  when  thecalc  lhall  be  your  own ) 
your  judgment  is  moft  clear,  when  intereftis  lealt 
felt.  David**-  iudgment  was  very  uprightj 
when  he  judged  himfelf  in  a  remote  I'arable. 

Be  willing  to  bear  the  feithfiil  reproofs  of 
you  1  faults  from  men,  as  the  reproving  voice  of 
Godi  for  they  are  no  iefs  when  duly  adminiltred. 
This  will  be  a  good  help  to  keep  you  upright, 
¥fal.  135.  23,  24.  Let  the  righteous  finite  me^&c. 
It  is  faid  of  Sir  yinthonyCopey  that  he  fliam'd  none 
fo  much  as  himfelf  in  his  Family  Prayers,and  de- 
fir'd  the  Minifters  of  his  acquaintance  not  to  fa- 
vour his  faults  •,  butrf//mf,  laid  hCyandfpare  tiot. 

6.  Be  mindful  daily  of  your  dying  day,  and 
your  great  Audit-day,  and  do  all  with  relj^to 
them.  Thus  keep  your  intc^,rity  and  peace,  and 
that  will  keep  out  your  fears  and  terrors. 

CarefiiBy  reetrd  the  eseperieHcet  of  GoePs  tare  ^ 
overyoH^  and  faithfuhtefs  to  you  in  all  your  fafl  dan- 
gers amtSfireffis^MdMffy  them  ftbecire  rfynt 
frefent  ftitrs  mJ  dtffmiaaKies. 

Recorded  experiences  arc  excellent  remedies^ 
Exod.  17.  14>  Write  this  for  a  tuemoriat  in  s 
book,  Md  rAuitrftit  in  the  tars  JoAiuah.  There 
were  two  things  in  that  Record  ^  the  Victory 
obtained  over  Arndtk^  and  the  way  of  obtaining 
It  by  incefant  Prayet :  and  there  wete  two  things 
to  be  done  to  fccurt  this  Mercy  for  their  ufc  and 
benefit  in  future  fiears,  it  mult  be  recorded  and 
rehearled,  prefinred  mot  oblivion,and  feafoaa- 
!  bly  prodiMWI  Ibr  fdkf . 


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  A  Tmlical  treattfe  (f  Fe^^. 


There  are  two  tffoiiS^  aflUfauces  girea.ns  a- 
giaiait  fear  by  experience. 

I.  It  abates  the  terror  of  fufFcrings, 
2^  It  alfifls  Fairh  in  the  promifcs. 

1 .  Experience  greatly  abates  the  terror  of  fuf- 
fcrings,  and  makes  them  leis  formidable  and  fea- 
ring than  otherwife  they  would  be.  Fear  faith, 
They  arc  deep  waters,  and  will  drown  us  j  Ex- 
p^ieuce  faith,  They  arc  much  (hallowerthan  Wc 
fjlfink^  fpdafelafely  fordable ;  others  luvc,  and 
vre  may  pafs  through  that  Red-Sea,  au^^i^t  be 
oyj^fwiiclmed.  Fear  faith.  The  pains  of  death  arc 
1lHC0iicervablc,.lharp, and  bitter,  the  living  little 
know  what  the  dying  feel  j  and  to  lie  in  a  link- 
ing Prifon  in  continual  expcftations  of  a  cruel 
dpath,  is  an  jnfupportablc  evil :  Experience  loii- 
tradifts  all  thefe  faUc.  rppoyte.  which  make  our 
hearts  faint,  as  the  fecbnd  Spiesdid  the  daunting 
iiories  qf  the  firfl:  \  and  affures  us,  Prifoiis  and 
Death  are  not,  when  we  come  home  to  them  for 
Chrift,  what  they  fecm  and  appear  to  be  zi  adi- 
ftincis.  Qh  *fl>3t  a  good  report  have  thofc  faith- 
ful men  given,  who  have  fearched  and  triced  thcfb 
things !  who  hav  c  gone  down  therofelires  intp  tKe 
valley  of.th?  fhadow  of.death,and  fcen  what  there 
is  in  a  Prifon,  and  in  Death  it  fclf,  fp  long  as  they 
w  ere  m  fight  and  hearing  able  by  words  or  figns 
to  contradid  our  falfe  l^pcioi».c«  it  Oh  what  a 
fvvcet  account  did  Pomfwint  .4£^Mtf,gj7e  of  hU 
Itinking  Prifon  at  Lions  in  France !  dating  all  hi$ 
Letters  whilft  he  was  there.  From  the  deUciahle 
Orchard  of  the  Lconinc  Prifon  .-.  and  whcn  carried 
to  f^e  :ice\  in  a  Letter  from  the  Frifon  there,  he 
writes  thus  to  his  Quiftian  friends :  /  fijaU utter 
that  whfch  f caret  any  wiB  helieve,  I  have  foimd  a 
neii  of  Honey  in  the  entrails  of  a  Lion,  a  Paradife 
tf,  Plfafure  in  a  dttf  dark  Dungeon^  in  the  place  of 
Sorrow  and  Death  tranejnilirf,  9f  Hw.  tfi  L-'fe- 
Oh !  here  it  is  that  the  Spirit  of  God  and  of  Glo- 
ry refts  upon  us. 

So  blelfcd  Mr.  rbilfotyOMT  own  Martyr,  in  one 
(jf  his  fweet  encouraging  Letters  :  Oh  how  tty 
heart  leaf s  ffilith  he)  Uat  Jam  fonear  to  eternal 
blifs!  Codjfmrgivenumyunthankfidaefsanditnwor- 
tbiiteft  of  Jo  great  f lory.  I  havefi  much  joy  of  the 
Jfiewrel  prepared  for  me^  the  moft  wretched  finner^ 
that  tlir  1  he  in  the  place  of  darknefs  and  mourninffy 
yet  I  camot,  lament^  but  am  night  and  day  fe  joy  fid 
4y  tho^  Ivere under,  no  crofs  at  off  j  mall  the  days  of 
my  life  I  vat  never  ft j«ji/td,  the  uanu  »f  the  Lerdbe 
praifed. 

Others  have  given  the  fignals  agreed  upon  be- 
twixt them  and  their  friends  in  the  midlt  of  the 
flames,  therd)y  to  the  lad  confirming  this  truth. 
That  God  makes  the  infide  of  fufferiogs  quite  a 
nother  thing  what  the  appearance  and  outilde  of 
them  is  to  fcnfe.  Thus  the  experience  of  others 
^tes  the  terrors  of  fuffcringsto  you  j  aodall 
this  is  fully  confirmed  by  the  perfonal  experience 
you  your  ftlves  have  had  ofthefopportsand com- 
forts of  God,  wheieinroeveryoalttfeccuilciea- 
tioully  fijficred  for  his  fake. 

2.  And  this  cannot  but  be  a  lingular  alliftance 
to  your  Faith  $  yourowjiand  others  expcrieutcs, 
juft  likcy^orw  and  //«r,ftay  up  the  hands  of  Faith 
on  the  one  (idc  and  the  othcr^  that  they  hang  not 
down,  whilft  your  fears,  like  thofe  Jlmir/fit<V«, 
fall  before  you.  For  what  is  experience,  but  the 
bringing  down  of  the  Divine  Proiitifes  to  the  reft 
of  fenfe  and  feeling?  It  is  our  duty  to  believe 
the  Promifcs  without  trial  and  experiments,  but 
it  is  ealler  to  do  it  aftci  fo  many  trials  j  To  Uiat 


your  own  ami  others  experiences,  carefully  re- 
corded and  fcafoiiabi  j  app^iod,  would  be  food 
to  your  Faith,  ^iid  a  cure  to  gianyoif  your  fears 
in  a  fuffcring  day.  . ' 

ToHCOtt  tifver  freeyowrfdJf  ^rem  pnfid  feart,  tiS  o 
yoM  throaghly  btlievi  and  etttfukr  Owi&^s  providkit* 
tUl  K"t,:^dont  tver  aS tJte  creates  etaieffairt  iittkii 
lower  If erid^^  .  m 

^CMir  timoroosSoDl!  istl^erenotaKin^  afu- 
premc  Lord  under  whom  Devils  and  Men  are? 
had)  not  Qiri^  tbcrcio|.of  government  in  fiis 
hands  f  /kfat.  2^.  itJi  P0. 2.  y,  i  o,  1 1, 1 2.  John 
■  1.  Were  this  dominion  of  Chrilt,  and  depen- 
depce  of  alsl.cr^aturef  m  ^ne^  well  ftudied  and 
believed,  it  woDttaitolf  botii  our  truft  in  men, 
and  our  feajr  of  m^}* ^e  flj.ould  foon  difccrn  they 
have  aojMwer.dthqt  toljcip.  usor  to  hurt  us 
but  what  aey'  ivcdyef^oin  above.  Our  enemies 
are  apt  to  over-rate  their  own  power  in  their 

J ride,  ^4.  we.  are. (i»  apt  tp  over-rate  it  too  in 
urfein.-  Jbieveifthitinty  faith  Pilate  to  Ciu  ift, 
that  I  harje  power  to  crttcifefkeey  and i  have  ptxetr  to 
releftft{hce?  ej.4.  Retiiifeft  tlipu  to  anfvvernie? 
doft  i^^unot  know  wljoand  what  I  am,?  Yes, 
yes,  la^  QhriH,  1  know  thee  well  enongb  to  b(j 
a  poor  impotent  creature^  who  haft  no  power  at 
all  but  what  is  given  thee  from  fbov?  \  I  know 
tliec,  and  therefore  do  opt  fear  thee.  But  we  arc 
ajpt  pa  take  their  own  boafts  for  truth,  and  bc- 
liew  their  power  to  be  facn  as  they  vainly  vogue 
it  to  be  \  whereas  in  truth  all  your  enemies  arc 
fuftained  by  Chrift,  CoLj,  17.  they  are  bounded 
and  limited  by  Chrift,  Rev.  1.  1  o.  Providence 
hath  its  influences  upon  their  hearts  and  wills  im- 
raediateiv,  fer.  15.11.  Pfal.  106. 46.  So  that  they 
canpot  do .whaipvcr. they  would  do,  but  their 
wills  as.  weUastiieir  hapdsare  ordered  by  God. 
Jacob  viia%  ia  LiAar^i  tnd  itlEfau'  :  hands  ,  both 
hated  him,  but  neither  could  hurt  him.  David 
was  in  SomPs  hand,  who  hunted  for  him  as  a  prey, 
yet  isforcCtl  to  difmifs  him  quietly,  b!c^!.^gin- 
ftead  of  flaying  him  Mtiantihon  and  Pomertn 
both  fell  into  the  hands  of  Charles  V.  than  whom 
Chriftendom  had  not  a  more  prudent  Prince,  nor 
the  Church  of  Chrift  a  fiercer  enemy  •,  yet  he 
treats  thefe  great  and  adive  Reformers  gently, 
difrailTcth  them  freely,  not  once  forbidding  them 
to  preach  or  print  the  Dodriuc  which  he  fo 
much  oppofed  and  hated. 

OhChriftian !  if  ever  thou  wilt  ?:et  above  th/ 
fears,  fettle  thefe  things  upon  thy  heart  by  faith. 

1.  Thattbt  reins  of  Governmeatareittdn^ 
hands-,  enemies,  like  wild  horfcs,  may  prance 
and  tramp  up  and  down  the  world,  as  tho'  they 
would  tr^d  down  all  that  are  in  their  way ;  but 
the  bridle  of  providence  is  in  their  mouths,  and 
upon  their  proud  necks,  2  K./;gs  1 9.  28.  and  tiiat 
bridle  hath  a  ftrongcurb. 

2.  The  care  of  the  Saints  propa  ly  pertains  to 
Cln-ijl  y  he  is  the  iicad  of  the  body,  Fph,  1.22, 23. 
ourconfulting  head  \  and  it  were  a  reproach  aiid 
diihonoar  to  Chrip,  to  fill  our  own  heads  with  di- 
ftrafting  cares  and  fcai  s,  v/hen  vvc  iravc  fo  wife 
an  head  to  conful'.  and  contrive  for  us. 

3.  You  havclivcd  all  your  days  upon  the  care 
of  Chnjl  hitherto  \  no  truth  is  more  manifeft  than 
this,  that  there  hath  been  a  Wifdom  l>eyond  your 
own,  that  hath  guided  your  ways,7fr.  to.  23.  a 
Power  above  your  owji,  that  hath  fuj)ported  yottr 
burdens,  Pf^).  16.  a  fpriug  of  relief  out  of  your 
felvds  that  hath  fupplicd  all  vour  wants,  i*i*X>. 
35.  He  hath  performed  all  things  for  pa.  . 


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6jL 


4.  ItftuChrifi  hath  fccurcd  his  pcoplcby  ouDy 
promriesto  twetareof  then,  JKMrdanr^eroOs  fo- 

ever  the  time*  (hall  be,  FccUf.  1 2.  P/ir.  -i6.  i  o. 
^ffl»«  9.  8,  9.  ^0m.8.  28.  Ob !  if  tbefc  things 
were  throughly  believed"uidT'wen.  im|)nn»d:, 
fcan;  could  no  more  diftraft  or  afflict  oiir  licnrts, 
than  ftoptns  or  clouds  could  trouble  the  upper 
Region' t  bntwefbrgechis^provideooeuliilpro- 
mifes,  and  foarcinniy  left  in  tte  lMlMk-Q£  Ottr 
own  fears  to  be  atQided  for  iti'  . 

y0iir  tlm^itt  mtrt  tmdtr  tht  tevemmtnt  of  Faith^  if 
ever  you  eieftR>  M  gtmfrfta- 4md  jqmtt  hgsrti  in.  di' 
firmlUn?  evtl  tim§S»       '      ' '• 

He  tTiat  laieth  alidc  the  Rules  of  Fairfi,  and 
meafures  aU  things  by  the  rule  of  his  own  flullow 
rattoR  witi'  be  hi»  own  baglxar';  if  retSbt  mtty 
be  permitted  to  judge  all  things,  and  to  make  its 
own  inferences  and  condulions  from  tbc  afpcds 
and  appcaraoon  of  lecottd  onilb,  fonc  lMMm 
lhall  have  no  rcfb  Jay  nor  night  j  this  lloiie'ivill' 
keep  yoa  in  continual  Alarms.  •  •- . ' 

Andfet  liowaptaretiiebeft  meDtttacafiire 
things  by  this  rule,  and  to  iudgc  of  all  God's  dc- 
ligns  and  myftericus  providences  by  iti  In  other 
things  It  is  the  Judge  and  Arhttr,  and  tfattfere 
we  would  maJce  it  fo  here  too-,  and  what  it  con- 
cludes and  didatcs  we  are  prone  to  beliere^  be 


canft  itsdiftates  are  back*d'aad  bcftiteded  by; 

fenfc, whence  it  withers  its  intelligence  and  in-' 
fortnation.  O  q»am  ftfitns  Arjnmtntmix  fibi  vi- 
dttm-rMivkmimtdf  How  win  and  ftroagido  its 
Argaments  and  Conclufions  fccm  to  iis !  faith 
XMMtr*  This  carnal  reafon  is  the  thing  that  puts 
n  into  Ibdi  confiilioiis  of  mind  iud  thoaghtsi 
Tis  this  that, 

1.  Quarrels  with  theproiniics,ibaKcs  their  cre- 
dit, andoor  oHifidence  in  ^biem,Eif,  5. 12, 23. 

i.  'Til  this  that  hold4y  limits  the  Divine 
Power,  and  afligns  it  boundaries  of  its  own  fix- 
ing, ?/>/.78. 10, 4t 

"5.  'Tis  cjrnal  reafon  that  draws  defpcrate  con- 
cluiions  from  providential  appcaranoes  and  a 
^)ccls,  T  Sirm.  27.  I*  and  prognofticam'  onrruin 
from  them. 

4.  'Tis  this  carnal  reafon  that  puts  us  upon 
linnil  Ibl^Biid  incHreft  coirfw  to  deliivier  anc 
favc  our  fclves  from  danger,  which  do  but  the 
more  perpkx  and  entangle  us.  If*.  30.  1 5,  i^. 

5.  It  is  noftly  from  onratTogaatnafiMiings 
thiit  our  thoughts  arc  difcompofed  and  divided  • 
from  this  fountain  it  is  that  they  flow  into  our 
iMarts  in  maltitades  when  dangfen  are  near,  Pf. 

Tf.  ,,  2. 


5)4.  19-        42-  ' 

All  thefc  mifchicfs  owe  themielves  to  tbe  ex- 
orbitant  a^^in^and  iatnifionta€<ODr€anMljc»^ifMrif1^     the  fearof  Ood  will  take  ni<$n 
fons ,  Init  thcfc  things  onglit  not  to  .beib)  this 
is  beiide  rule.  For, 


Faith  or  Providence  contrary  to  right  Realbn, 
yet  there  are  many  things  in  both.  Quite  above; 
the  reach,  and  beyond  tlve  ken  of  reafon,  ^-55. 
8.  And, 

'  2.  The  confident  dii^>ates  of  realbn  Are'jTrci 
quently  cortftitrd  by  experience  att  tbc  «rorld<o- 
vcr  •,  'tis  every  day  made  a  liar,  and  tbc  frights 
it  puts  us  into,  pioved  to  be  vain  and  igroumlieis, 
Jfa.'ir.  13.  '  • 

Nothins  then  can  be  better  for  us,  than  to  re- 
iign  up  our  Reafon  to  Faith,  to  iee  all  things 

nliroagh'thei»nairei,*nd«tnilbQo4  McriO 

•ttentst 


To  comliuicy  rxijU  the  ftitrof  Cod  in  yoiar  heart a  ^fe- 

let  it  o^.vtt  the  afttfdmt,  of  trjaUyoHr  other  fenrt. 
This  IS  the  prcfcripiion  in  niy  Text  for  the 
cure  of  a((.  our.  llavi^  fears,.  ap4  in49^<l  aJ'  thq, 
fbrcmentionea  Roles  fofthc  ctipcof  finJilf  ftars  - 
run  into  rjiis,  and  arc  rcdi\tible  to.it.  For, 

1.  Doth  the  knowledge  and  application  of  the 
Covenajir  of  Grace  ajre  oyr  Fears  ?  T^ljc  fea;.  of . 
God  is  both  3  part  of  tii  i:  Covenant,  ana^pev*^  ' 
dcute  of  oHr  iatereft  i^  it,  Ter.  32.  40. 

2.  Dpth  (infill  fear  pluiigc  men  into  fbch'd*!-  • 
ftrcflcs  of  CQufi-icncc  ?  Why,  tiic  fcarof  Go<l  will 
prefe^yie.  vov, w^y>  clan  4«i  m^Pffl; 
andfbthoftmiftbiefsivillbi^^peevcnted.      '  - 

3.  Doth  forclight  and  ptqjtiib)!}  for  cvi!  divs 
prevent,  djliiracltiiig  ^is  whep  t0ey  (9i^iq  ?  No> 
thing  liite-  the  ^r-  of  God  enables  t»  to  ftidi  a 
previfion  and  provifioa  for  tlicin,  Nch.  11.-. 

4»  Uo  we  relieve  our  fd.vcs  ag»ian;  fear  by 
cmnmiHiQg  a9  to  God  ?  Suicdy  'tis  the  ibu-  'of 
God  that  drives  us  to  him  as  our  only  ylfylum  and 
furc  refuge,  3.  16.  They  feared  God^  and 
thoHfhe  HpoH  hitHMfff^  Orf-)  they  meditated  bis 
Name,  wliicli  was  tbor  r^vigt^  his  At^jbi^es* 
their  chambers  of  reft.    '  .  •? 

5.  Mult  our  afi^ions  to  the  wc^rlffbdmorti- 
ficd  befcre  our  fears  can  be  fupdued  ?  This  if  the 
iafkxmsm  of  mort^catloo,  2i{eh.  $.  i<, 

<f .  the  wordiy  examples  of  thoic  that  ard 
".one  before  v»s,  tend  to  the  cure  of  our  cowardilc 
and  tears  ?  Wiiy,  tbc  fear  of  God  will  provoke  ux 
you  ao  holy  (elf-ie^toufie,  left  you  tail  of  the* 
grncethcy.manifcftcd,  andcc(qic  fliort  <^thofi! 
cxccllQfttpa^erns,^*^.  If,  f5.  *  - 

%  Isthe  aflbr^noe  of  intcreft  In  Gdd,  and  the 
pardon  of  fin,  fuch  an  excellent  Antidote  at^ainfl 
ilavilh  ^rjl  iWhy,  he  tl|at  w^iKs  in  the  tear  of 
God ,  flvll  •  wdk  in '     cpmftrts  of  the  Holy 

GhoftalfQ,>4ff;9.  31. 

8.  h  iRt^gri»of  bj^art  and  way  ,liich  a  fqua*' 
tain  of  courage  In  em  tines?  Know,  l^eader,  no 

grace  promotes  this  integrity  and  uprightqels 
more  thfin  i^f  of  God  doth.  fr0v.  US.  6, 
Prp^%%,  ift  "  '  ■ 

9.  r>a  the  reviving  of  pafl  ejcpttienccs  fap- 
prefs  iinfttl  fears  ?  Mo  dpubc  this  was  the  iLbjed: 
whiohthetearofGod  putthiBm  upon,  for  inntii- 
al  encouragement,  Mai.  3.  i5. 

I  o.  Arc  the  Providences  of  Ggd  in  the  woiU 
fudi  cordi^U  v^iak  ^  ?  The  fear  of  God  u 
the  very  cliara^Ilcr  and  mark  of  thofe  perfons  o- 
vcr  wiiom  his  Piovidcocc  ihall  watch  in  thedif- 
ficnltdt^tiinps,  EcaUf  %.\%, 

II.  Doth  our  trufting  in  our  own  reafon,  and 


making  it  our  ruk  and  meafure,  breed  io  nianv 
iearsf  Why,  the  fear  of  God  will  take  ni<$n  ,pR 
from  fuch  fclf-confidence ,  aud  bring  tlicm  to 
truft  thc^thful  God  vyith  all  doubtfql  illiies  and 
f.  TheP  there  be  nothing  in'die  mattetit  otflevents,  m the  very  fcopc  of  inyiextfaUyma^ 


nifcfts.  Fearnot  their  fear;  their  fear  moving 
by  the  d^ediQn  of  carnal  reafon,  drove  them 
not  .10  Gnd,  W  to  the  ,j^fat  fat-  help. '  Fol- 
low not  you  tbdrcxamplcin  tills.  But  how  (hall 
they  h4lp  it  ?  Why,  fat^i^  jtkt^i^rjjt  .of^^fih 


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A  VmSkid  Tredife  fear. 


Voil 


CHAP.  VII. 


variable  things  all  tbingSi  on  earth  are ;  Why 
I  then  did  yon  delude  ycmt  fdves  with  Tach  fond 

dreams?  But  as  a  learned  mart  rifAhtlvobfcrvoi, 
ji>,rxcfyin!r  the  moli  material  Pleas  fir  fiavifi  Fears,  AfHndtuJtmfttns  patitur  P/;4«f .The  older 
W  Mffiiv^ni  the  commm  Objemons  a^ainft  c»w Hot^  grows,  the  itiore  drowzwand  dotin?^ 


Lt  ftUI  grows,  andthefenrc  the  days  in  uhic.i 
the  wife  as  well  as  the  toolilh  Viigins  lluoibcr. 
Snre^tisbtttabad  Plea,  afor  lb  tpany  wamiogt 
from  the  word,  and  from  the  rod  to  fjy,  I  did 
notthiak  of  fuch  times  I  dreamed  not  ot  ihem. , 
1.  Or  if  you  lay,  thou^,h  you  lave  conycdM 
with  death  and  fiiflcrings  by  fpeculatioo,  yctyou 
lived  not  ia  fuch  times  wherein  ypa  might  tec 
(as other  ihflerers did )  the  enoooragiDg  fttdi, 
patience,  and  zeal  of  others  Pet  before  your  eye 
in  a  lively  pattern  and  example.  Suficrings  vr era 
not  only  familiarized  to  them  by  fi-equcQcy,  hot., 
facilitated  alio  by  the  daily  eximplcsof  tholbthat 
went  befiM-e  them. 

But  think  yon  indeed  that  nothing  but  encou- 
ragement and  advantage  to  fonowers,arorc  from 
the  trials  ot  thofe  that  went  before?  Alas,  there 
v^ere  Ibmettmes  thefcreateft  damps  and  diTcou- 
ragcments  imiginable-,  the  /cal  of  thofe  that 
followed  hath  often  been  inflamol  by  the  fau)t> 
ings^  of  thole  that  were  tried  before  them.  In  the 
Seventh  Perfeciition  binder  Dccius^  there  \•.  uc,^, 
ftaading  before  the  Tribunaljccrtain  of  the  Wai  - 
riour»0r  Knights,  viz*'  Ammm^  Zmiwr,  TioU' 
meusy  Ingenuus^  and  a  certain  aged  man  c  ilkd 
T^^/«r,wboaUftdnding  by  as  Spedators  when 
a  certain  Chriftian  was  examined,  and  there  fcc- 
ing  hiin  for  frjr,  ready  to  decline,  and  fall  a.v::', , 
didalmoftburltifbr  forrow  within  themfelvca  i 
they  mnle  liens  to  Mm  with  their  hands,  and 
all  f.efliirci;  or  the  body  to  be  conftaat  th;   ;  - 
iug  noted  by  all  the  ftaiidct  s  by,  they  were  i  c  lu^ 
CO  lay  hold  upon  them  ;  but  they  preventing  the. 
matter,  preflcd  up  of  their  own  accord,  before 
the  bench  of  the  Judge,  prc^lling  themfclves  to 
beChrUHans,  imbmndi  that  both  ^frtfiim 
and  the  Bencher i  were  all  af^onilhcd,  and  the 
Cliriltians  which  were  judged,  the  moie  encoura- 
ged. Such  damping  fpc^deithe  Ghrifliam  of 
tormer  ages  had  mquently  let  them  before 
them. 

And  it  was  nofinall  trial  to  foroe     them,  to 

bearthc  faintings  and  abnegation  of  thofe  that 
went  before  them,  pleaded  againil  their  conltan- 
cy  ^  as  in  the  time  of  VnSttn  it  was  urged  by  the 
Perfecutors:  Thofe  that  came  to  their  trbl  before 
you,  have  acknowledged  their  ^rors,  bagged 
omr  Pardon,  and  returned  tons;  and  why  will 
you  ftand  it  out  fo  obflinatclv  *  But  the  Chri/li- 
ans  anfwcrcd,  iVw  bat  fottfltmum  ratimt  virilt- 
ter  ftabtmujy  Ftr  this  very  reafin  we tnlt  ft*iiJt0  it 
the  mr'-r  m/difuHy^  to  yerair  their fcdn  iil^  hv  our 

greatei  t^iffait  j  or  citrtfi.  Theic  were  the  helps 
and  advantages  they  often  had  in  thoft  days^ 

therefore  lay  not  fo  much  flrcfs  iipfjn  tliat  their 
courage  undoubtedly  dowed  from  an  higher 
fpring  and  better  iMikiple,  than  the  company 
they  Uificrcd  with. 

3.  And  if  prcfident!;  and  CKpcricnces  of  others 
tobrcak  the  icebeforc  you,  be  fo  great  an  ad- 
Vantage,  furcly  wc  that  live  in  'hclc  latter  times 
have  the  moft^and  belt  helps  of  that  nature  that 
ever  any  people  in  the  world  had.  Yon  have  all 
their  examples  recorded  for  y  our  encouragement, 
and  therefore  Tlwi />  ;?ftf  // J  vfTf  cDsu-cmlng  th 
fiery  trial^  as  tlMH^h  jome  itrMij^c  thing  had  haffen' 

YMcWd  soc  bttt  know  what'oontiDgent  and  attsjwy  as  the  Apoftle  fpeaks,  \P«t,  4.  11. 

This 


f-t-nHc  Pleas  and  excufes  for  our  cowardWneft 
I    faintncfs  in  the  day  of  trouble  arc  cndlefs, 
and  fo  would  his  task  bcthat  Ihouldundertakc 
particularly  to  anfwcr  them  all.  Tis  but  the 
SttingofTanAfafr/shcad,  when  one  js  gone, 
ten  more  Hart  up-,  what  is  moft  material  1  will 
here  take  iiito  conlidcration.  When  good  men 
(for  with  fuch  I  am  dealing  in  this  Chapter)  fee 
a  formidable  face  and  appearance  of  fharp  and 
bloody  times  approaching  them,  they  begin  to 
tremble^  their  hearts  faint,  and  their  hands 
hang  down  with  unbecoming  dcfpondiMCT,  and 
pulillaninuty  ;  their  thoughts  are  fo  diftraacd, 
Sieirreafonandfiuthfo  clouded  by  their  fears, 
that  their  temptations  irc  thereby  exceedingly 
Ifcrcagtbened  upon  them,  and  their  principles 
and  profefiions  brought  under  the  dcrilion  and 
coutcmpts  of  their  enemies  \  and  if  their  brcthe- 
rentowhom  God  hath  given  more  courage  and 
conftancy,  and  who  difcern  the  mifchief  like  to 
cnfuefrom  their  uncomely  carriage,  admomlh 
and  advife  them  of  it :  Thcv  have  abundance  of 
Pleas  and  defences  for  their  fears,  yea,  when 
they  reafon  the  point  of  fnffcring  in  their  own 
tlioughts,  and  the  matter  is  debated  (  asinfoch 
limes  it*s  common)  betwixt  faith  and  tear,  O 
what  cndlefs  work  do  their  fears  pat  uww  their 
ikith,  to  folve  all  the  Fttts  and  ^jt  which  their 
ftarswinobjcaorfnppofc.       .      ,  .  . 

Some  of  the  principal  of  them  I  think  it  worth 
while  here  to  confidcr,  and  endeavour  to  latisfie, 
that  if  poflible  I  may  prevail  with  11 
perfoos  to  be  moce  n^gnanimous. 

all  . .  , 

SnflferingjfMrChrifttreftrangc  things  to  the 

Chri(li:ins  of  this  n"c,  wchave  had  the^ happy 

lot  to  fall  into  milder  tmic^  than  the  Priroittve 

Chriftians  did,  or  thofe  that  ftmgletl  in  our 

own  land  in  the  beginning  of  Rcforma^n ;  and 

therefore  we  may  be  cxcufcd  f»r  our  5a«>oy 

reafon  of  our  own  unacqnaiAtcdneuwinieitler- 

ines  in  our  time?.  «  ^  t 

I.  One  fault  is  but  a  bad  excnfe  for  another, 
why  arc  fufferings  foch  ftrangers  to  you  ?  Why 
di  1  Y  11  1  caft  upon  them  in  the  days  ofpeace, 
and  reckon  that  fuch  davs  mull:  come  ?  Did  you 
not  covenant  with  Chrift  to  follow  him  whither- 
foevcrhclhould  eo.  tn  take  up  your  crofs  and 
follow  him?  And  did  not  the  Woiia  plamly  teU 

you,  that-^*  ffcrff  ma  live  goMy  in  C)r>j}  Jeju', 
mn<ifi:jfcyfcrf(LUtiof:^  2  Ti'w.  3.  1  2 .  Jttd  timtm 
muji  throP<rh  mmh  trlbuUtion  enter  into  the  Kin^- 
d,mofG0%  An  J 14-22.  Did  we  fall  ajlecp  in 
q-ictand  profpcvou^  d.iys,  and  dream  of  Halcy- 
on days  all  our  time  on  earth  ?  that  the  moun- 
tain of  our  profperity  ftood  ftronj:,  and  we 
fhonld  never  be  moved  ?  That  we  ihonld  die  m 
ourncft,  and  multiply  our  days  as  the  fand ;  Ba- 
*yW8  Childftn  indeed  dream  fo,  Kev.  18.  7. 
biit  the  ChiMi^n  of  S^on  fhould  be  better  inflrrua- 
cd.  Alas  1  iio.v  foon  nuy  the  brighteft  day  he 
overcaft?  The  weather  is  not  fo  variable,  as  the 
Hate  of  t!;e  Church  in  this  world  is;  now  acalra, 
jitli9.  31.  and  -thtii  a  ftorm,  Jcls  11.  i,  1 


racious 
And  hrft  of 


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A  Trdiicd  Tnkijc  of  Fear. 


This  Plea  b  weighed,  and  no  great  wdghtloiind 
ioit.  •     .  .. 

2  Pkm,     Bat  my  ndtnre  is  fi»ft  ixA  tender,  my  donftita* 

tlon  more  weak  and  fubjeS  to  the  imprcHlons  of 
tiear  than  others  i  fome  that  have  robu/t  txxlies 
md  Nrdy  ftoot  minds,  may  better  grapple  with 
fuch  diRiLiiItic^  than  lean,  who  by  coaiHtiitioii 
and  cdiicatioQ  am  altogether  unht  to  grapple 
with  thofe  tonnenti  that  I  have  not  patience  e« 
nongh  to  hear  related  ■,  my  heart  faints  and  dies 
within  mc,  if  1  do  bot  read  or  hear  of  the  bar- 
barous nrages  of  the  Martyrs,  and  thteefore  I 
may  well  bccxaifcd  for  my  fears  and  faint-heart- 
cdnefs  when  the  cafe  is  like  to  be  my  own. 
Anfnwr,  i.  *Tis  a  great  nriftake  to  think  that  the  meer 
ftrength  of  natural  con  ftitiitioocan  carry  anyone 
thro'  fach  fuficriags  tor  Chrift,  or  that  natural 


it  fhonait  Jior  it  ore  terrified  with  the  torments 
pf  Hell,  which  all  Uic?.that  deny  Chrift  on  earth 
mnftfed  aiid  bear  eteroally?  Oh  what  is  the 
wrath  of  man  in  coiiip<iiiron  .with  the  wrath  of 
Ciod  !_  but  as  the  bite  of  a. ilea  to  the  reiidings 
of»Lion.  This  b  the oonlideration  propoandcd 
by  Chrifl  in  M.it.  i  - .  2%.  Ff.n  not  thtm  nhich  kig 
the  bcify^  but  arc  not.  alfte  ro  ktU  rhf  fg/d :  b»t  r^htr. 
fitr  butt  l^fb  is  tdtie  to  dtfircy  both  foul. ait  J  bptfyin. 
hell.  The  infinite  and  iafiipportable  wrath,  of  the 
great  and  terrible  God  fhonld  make  our  Souis 
flirink  and  Ifaake  At  the.  thoughts  of  it,  rather 
than  the  fufftrlttg*  of  the  fleOi,  which  are  liocftr 
a  moment.     ....  ,  : 

4.  Know  that  the  wi(Hom  and  tendeniels  o£ 
thy  lather  will  proportion  the  burden  thon  mufl; 

 ^  .  to  thy  back  that  mult  bear  it  V  he  will  de^ 

tendemefiandweakncfidtvindyaffiftedi  cannot  bate  in  neafore,  aind  not  oreroloadthy  feeble 


bear  the  hcavieft  burden  that  ever  God  laid  up- 
on the  (hotilders  of  any  fnfferer  for  GiriSt,  Oor 
Ibffering  and  bearing  abilities  are  not  from  Na> 
tiirc,  but  from  Grace.  We  find  men  of  flrong  bo- 
dies,  and  rcColute  daring  minds,  have  faiuted  in 
the  time  of  trial.  Dr.  fm<Ottm  in  oar  own  ftory 
was  a  man  of  a  robiifl  and  mafly  body,  and  a  rc- 
folute  daring  mind  -,  yet  when  he  came  to  the 
trial,  he  utterly  feinted  and  feU  o£  On  the  other 
fdc,  wlvit  |x>or  feebk  bodies  have  1nn:iincd  the 
createlt  torments,  and  out  of  weakaels  been  made 
Srottg!  /Af.tT.  94.  TheVir%in£a/«/Mofff)ie- 
ritit  in  PortHiat  was  young  and  tender,but  twelve 

J ears  old,  and  with  much  indulgence  and  ten- 
emefi  bronght  up  in  an  bonoonible  Family,  be- 
ing a  perlbn  of  (.onfiderableQiiality^  yet  Sow 
courageoufly  did  (be  Aiftatn  the  molt  cruel  tor- 
meots  forOHpf  When  die  judge  fawn'd  upon 
her  with  this  tcnptinc  lanptiarc,  Jf%  rr/Zf  r/  c/< 
iiU  f'y^i  * ^V9tr^mi Jo  nemr  ihoje  ho- 


enjoy  '  Inftcad  of  rctiirnini2;  a  retracting  or  doubt- 
ful Anfwer,  Mutatia  threw  down  the  Idol,  and 
fjmmM  abroad  witii  her  feet  the  heap  of  Imxnfc 
prepared  for  the  cenfcrs  ■  and  when  the  Exccu 
tioner  came  to  her,  (he  entertain'd  him  with  this 
y^hai  language:  Goto^thn  HmtgHum^bmn^mymmtglt 
■  >'.:<:.  V.  I.  thou  thffe  fitrthly  ni(nihm    it  ts  Arteafit  m.itter  to 
\:  t  ij.  ^  brittle  fubfiaace,  bm  the  ittwttrd  mind  then 

fimlt  WW  Awr.  And  when  one  joint  was  puU'd  from 
ai>other,  Hie  laid,  Behold  what  aflctfurek  is  for 
thtm^  OhOiriii  !•  th*t  rtmend>er  thy  triitmfhant  vi- 
itmritty  t»  MtMtumf  theft  hi^h  Dignities,  So  that 
our  conllitutional  Ihen^th  is  not  to  be  made  the 
mcaliirc  of  our  palBve  JortitBdc:  God  can  make 
the  feehleft  and  tenderefl:  perfon  ftand ,  when 
f..ronr,  bodies  t!nd  blnflenng,  rdblnte  daring 
minds  faint  and  fall. 

2.  Are  onr  bodies  lb  weak,  and  hearts  fb  ten- 
der, that  wccan  berrr  no  rnfferings  for  Chrilt? 
Theft  weare  no  way  fit  to  be  his  followers.  Chri- 
IHanity  is  a  warfire,  and  Chriftians  muft  endnre 
hardlhip,  2  Tim.  i.  Delicacy  and  tendcrncfsis 
as  odd  a  light  in  a  Chriltian  as  it  is  in  a  Soldier  ^ 
and  we  cannot  be  Chrift'sdiHiples  cxce^twede- 
liberpte  the  term?,  .ir;d  bavins' Lonlidcrcd  well 
whatitis  liketocolt  us,  do  refolvc  in  thcitrength 
of  God  to  run  the  hazard  of  ail  with  him  and 
for  him.  'Tii  in  v^.in  to  talk  of  a  Religion  that 
we  think  not  worth/  theiuUeiiug  andenduriiig 
any  great  matter  tor. 

3.  And  if  indeed,  Reader,  thy  conllitution  be 
delicate  and  tender,  that  tbou  art  not  able  R> 


Ihoulders:  Thon  fiialt  fn'd  thofe  things  eafie  in 
trial,  that  now  Iccm  infuppoi  table  in  the  terribji^ 
profpcd  \  a  way  of  efcape  or  fupport  will  certain- 
ly be  opened,  that  thou  ;n:iiil  be  able  to  bear  it. 

But  others  plead  the  fad  experience  they  have  3  Pl^u 
had  of  their  own  fedbleadsand  weaknefsin  for- 
mer trials  and  cxcrcifcs  of  an  infcriour  nature, 
in  which  their  taitb  and  Patience  hath  failed 
them:  and  how  6hi  they  imagine  they  lhallever 
be  abl.-  to  Hand  in  the  (icrcef  a  .  !  aiofl  fiery  tri- 
al i  If  we  baVe  run  with  the  footmen,  and  they 
hare  ivcariedosinthcJandofpeace,  liow  jhaU 
we  then  contend  witbhorfointhefweUio^  of 
JmrdMf  Jer.  12.  5.  .  , 

1.  Weareftrongorwcalfinallonrtrials,  he  Jnfaer. 
they  great  or  fmail,  according  to  theafTifling 
grace  we  receive  from  above  ^  if  be  leave  us  in 
a  commooandligbt.trialiDattrown  ftrength,  it 
will  be  our  over- match, and  if  he  jITJ!  us  in  great 
and  extnK>rdinary  trials  «e  ihaU  be  more  than 
Conqueroot).  Aton^thne  j^kidUar  cooUtolfoi 

up  his  only  Son  to  God  r'ith  his  own  hand  ;  at 
another  time  he  i(  To  afraid  of  his  lif^  that  he 
ads  very  imfiiitaUe  to  the  Outader  of  a  Belie- 
\  ct ,  and  was  lharoefully  rchnk'd  for  I?^ '  ,  Jrimc- 
Ufh.  At  one  time  Dtn  ta  tould  fay,  Tho\an  bolt, 
encmmpa^airjlt  mejxvillnot  fe4r  \  at  anodiertimc 
he  feigns  Itimfelf  mad,  andaded  beneath  him- 
felf,  both  as  a  man,  and  as  a  man  enriched  with 
fo  much  fiutb  and  experience.  At  one  time  Petmr 
is  afl  aid  to  be  interrogated  by  a  Maid  \  at  ano-, 
thcr  time  he  could  boldly  confront  the  whole 
Council,  and  own  Chrift  and  his  Truths  to  their 
faces.  In  extraordinary  trial'?  we  may  warranta- 
bly  expert  extraordinary  alDllanccs,  and  by  them 
welhail  becarried  through  the  greateft,  how  of* 
ten  focver  wc  have  failed  in  linaller  trials. 

2.  The  defign  and  end  of  Cod  in  giving  \x%  ex> 
perience  of  onr  own  weaknebiii  leflertrooUes^ 
is  not  to  difcouragc  and  daunt  us  againft  we 
come  to  greater,  (  which  is  the  ufe  Satan  her;e 
makes  of  it)  but  to  take  osoff'fWHnfelf'Confi- 
dencc  and  fclf-depcndencc  ^  to  make  us  fee  our 
own  weaknefs,  that  we  may  more  heartily  and 
humbly  betake  our  felves  to  him  in  the  wnyoF 
taith  and  fervent  fnpplication. 

But  fome  will  obicd  that  they  cannot  help  4  f /m. 
their  fears  and  tremblings  when  any  danger  ap- 
pears ;  becaufc  fear  is  the  difcafc,  at  Icalt  the 
lad  elfcct  aiid  rymotom  of  a  difeatb,  with  which 
God  hath  wounded  them  \  a  deep*  and  fixed  me^ 
lancholy  hath  fo  far  prevailed,  that  the  leail  trou- 
ble overcomes  them :  If  any  fad  affiictivc  provi- 


bar  tlie  thoughts  <tftoiiBeats  for  Cbrifiv  how  is  denoe  befidi  «r  hntthrentea  them  ^  their  fears 

(infeat/y 


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A  Trdikal  Treatije  of  Fear. 


Vol  I 


prefiAtly  rife,  and  their  Iream  fink,  fletp  de- 

parts,  thoughts  riimiil'uajr,  t]-.'-  blood  boyls, 
and  the  whole  frame  of  nature  is  put  into  difor- 
der.  If  tlierdbrethe  Lord  {bcmld  permit  loch 

great  and  dreadful  trials  to  befal  them,  they 


perfons  make  nothing  of,  much  more  in  ik|| 
deep  trials,  tli.u  put  the  llrongeft  Chriftiantto 

the  utnioll  of  their  faith  and  patieircc. 
And  3di>'.  What  it  the  ijord  wiiJ  nuke  an 

«n  think  ofnothtn|lefs  than  dying  by  the  band ,  evidently  his  own  power  in  y?ur  report'  you 
oiTtbetr own ftan,  Wore  the  hand  of  any  ene- 1  know  what  the  Apoftle  laitb,  i  Or  1 2  o  lo 

mv  torch  Jem;  or  which  is  a  thonHmd  time.  And  he  faid  mn,  m,,  my  gr^„  a  fuSidem  for  ther, 
worfc,  be  driven  by  their  fears  into  the  nctoi,>-«y  firtnnh  is  m^dc  t  ' c  i  in  iruln/fr 
ttmptatiO0»  rnntodenythe  Urdthat  bought  rArr^A*  n./// 1  glory, n  my  ..hrmncs,  7Z 

T^»S*l»y7ifthcfad  carc  of  may  gracww  /*«  itm*  then  am  I  nrZ  If  his  inlirmk^ 
perfoos,  aodi  have  reafon  to  pity  thofe  that  mightfervc  as  a  foiltofet  ott  the  mcc  of  GcS 

difraalftate,  a  deep  wound  indeed:  But  yet  theircjoyce  in  hi.  infirmities,  and  fo  fiiolild 
wirdomofGodhathorderedtbis  alllifthMt  upon  Well  theo,  la  not  this difioui ape  you  theiifir 
his  people  for  rracious  eiidsaiid  I'^s  ^  hereby  mity  of  nature  you  compldn  of       make  death 
they  are  made  the  more  tender  and  watdiful,  thclefs  tcrri[,le,  it  fcrvcd  to  that  Durporri^ 
drcofflfpeft  add  carefiil  in  their  ways,  Ijut  they  WeTcd  if-// (as  you  heard  before  )wl!ec  Ms  L^^ 
tti.iy  (hunaiid  efcapeas  >nany  oufJons  of  trouble  my  thrcatncd  to  tear  out  his  Uver,  hethoneht 
as  they  can,  being  fo  unable  to  grapple  with  it  a  kindncfs  to  have  that  Liver  torn  out  rh^V 
th*m.  I  fay  not  but  there  arc  higher  and  nobler !  had  given  him  fomuch  trouble.  It  aav  dZl 
motives  that  make  them  circumfpeft  and  tender,  thcc  nearer  to  God,and  miuiltcrafit  oimormnl 
h..t  v^f  f  hi.  n«r«-v:.rinn  Af  n„r  nu.„  n..i.t„.rc  i.  jir^j^y    hisg.  acc  in  the  timebfi^eT 

if  God  Ihould  hide  his  face  trom  my  <  w-j 
y  of  my  ftreights  and  troubles,  and  ' 


mote  care  of  duty.   This  is  your  dog  to  keep 
yon  fimm  ftraying. 

1.  And  when  you  fhall  be  called  forth  to 

Sreater  trials,  that  which  you  now  call  your 
Mre,  may  be  your  advantage,  and  diatin  di- 
vers r£5^<^5. 

i.  Thefe  very  diftempers of  body  and  mind 
ftirVeto  imbictcr  the  oonforta  and  plealares  of 
tMs  World  to  you,  and  make  lif^:  it  fclf  Icis  defi- 
raUe  to  you  than  it  is  to  others,  they  much 
wean  yowhearfs  fram^  and  nake  life  more  bwr- 
denlbmeto  yon  than  it  it  to  others  who  c.ijoy  1 1 
jAore  of  the  plcalbre  and  fweetnefs  of  it  than 
yba  can  do»  1  have  often  thought  this  to  beone 
defign  and  end  of  Proridence  in  permitting  fiich 
diftempers  to  feize  fo  many  gradous  pcrii>ns  as 
labemr trader  k,  and  providence  knows  how  to 
makeufc  of  this  effect  to  lingular  purj^fc  ird 
Itwas     advantage  to  you,  when  a  call  to  fiiflfering  fhall 
comnun  come  \  this  may  have  its  place  and  n^  nnder 
with  the  higher  and  moie  fpi ritual  confidcmtinns  to 
jvurtyrs  cilitate  death,  and  make  your  reparation  trom 


cr.  death  tMs  world  the  mftTB  ealietoyou  ;  for  though  it 
to  them-  be  a  rnorc  noble  and  rarfed  aft  of  faith  and  fclf 
fci  vcs  by  denial  to  ofTcr  up  to  God  our  lives,whca  they  are 
reek  nu,^  m«de  fijoft  pleaHttC  and  defiraUe  to  m  upon 


unnira!  accounts,  yet  it  is  not  fo  eafic  to  pjit 


what  in- 

Jljdd  with  them  as  it  k  when  God  hath  firH  im- 
cure  them  bittered  them  to  ns.  Your  Uves  are  of  tittle  va- 

ot,  one  of  lae  to  you  now,  becanfe  of  this  burdcnnin  e  cIoe 
hts  blind-  you  mnft  draw  after  you,  but  if  youfbould  in- 
?hcro?^s"^^^^y<*'^*'«^<"^y  fe  horrid  «B  addttfon  of 
hmcncfi,  E«ilt,  as  the  denying  of  Chrift,  or  his  }:;io,vn 
I?*.      troths  would  do,  you  would  not  know  wliat  to 
do  with  filch  a  lift;  Itwonld  certainly  lie  upon 
yourliandsas  a  burthen.   God  knows  how  to 
ufe  thcfe  things  in  the  way  of  his  providence  to 
yoar  great  advantage. 

2.  Art  thou  a  poor  melancholy  and  timorous 
perfon?  Cei  tainiyif  thou  begradous  as  well  as 
timorous  this  wilt  drfvc  thee  fleam-  to  God ; 
and  the  r/catcr  thy  drtnrcrs  are,  the  more 
fictjuciit  and  fervent  will  thy  addrefTes  to 
him  be:  Thoa  fteleft  t)i«  need  of  everlafting 
armmndcrneaththecto  bterthec  up  under,  and 


not  wily  fo,  but  permit  Satan  to  bufo  t  me  with 
'j^7'.^.«n^pMtions  and  injcdtions,  and  fb  I 
Ihouid  fad  like  tlicShipin  which  Mfailed,be^ 
nwixt  thefe  two  boifterous  Seas  ;  what  can  \  fu- 
ipeft  lefs  tliaii  a  liiipwrack  of  my  fouL  body,  aod 
ill  the  comforts  «f  boch,  in  this  world,  and  in 
that  to  come? 

I.  So  for  as  the  fears  of  fuch  a  milery  awaken  .lii/jiir. 
you  to  prayer  for  the  piwatbnof  it,it  may  £^ 
Ja'^S*-  your  foul',  but  when  it  only  works 
diftraaion  and  dtfjjondciity  01  miod,  it  is  your 
I  11,  and  Satan's  fnare.  The  Prophet  Jertmt 
made  a  good  ufeof  fuch  a  fuppofed  evil  by  way 
ot  deprecation  7fr.  17.  ,7.  Be  n»t  m  mr^^  tj^ 
rtjt,  rhm  art  my  hope  wthe  day  tf  nnl.0.eLhl  the 
evii  day  I  have  no  place  of  retreat  orrefut'c,  hut 
thy  love  and  favour  ;  Lord  that  is  all  1  have  to 
depend  on,  and  relieve  my  fdf  by:  I  comlbrt 
my  fdf  againft  trouble  with  this  confidence,  that 
wmcnbecrud,  yet  thou  wilt  be  kind;  if  Uicv 
frown,  thoowilt  fmiki  if  the  world  taft  mi 
out,  thou  wilt  take  mr  in  ■  but  if  thoii  fhooilJ.-lt 
be  a  terror  to  mc  milead  of  a  comror  tcr,  if  the? 
affliamybody,  and  thou  affright  my  fool  wiS 
thy  frowns  too  •,  what  a  deplorable  condition 
Ihall  I  be  in  then  /  Improve  ic  to  fuch  an  end  as 
he  did,  to  fccurethemor  ofGod,  and  It  wiU- 
doyou  AO  harm. 

2.  Itisnotufual  v.iuiGodtoeftrangehimfdf 
fi  om  his  people  in  trouble,  nor  to  ^wm  opoa 
them  when  men  do.  The  common  experience 
ofBelicversflaads  ready  to  attcft  and  fealthis 
u  ii^h,  that  Chriftians  never  find  morekindneft 
from  God,  than  when  they  feel  mo/l  cruelty  from 
mentor  his  kkc:  coafult  the  whole  doud  (tf 
witneffes,  and  you  will  find  they  heveftill  fbnnd 
the  undoubted  verity  of  that  tried  word  in  \  Pn. 
4-  t  Ji,  That  i.heS pint  of  ?lory  and  cf  Gtdrtfieth 
nconfrtgerers.  1  he  cxprcfllon  feems  tO  aHOOetO 
the  Dove  that  A/c«fe  font  forth  out  of  the  Ark 
which  flew  over  the  watry  world,  but  could  not 
reft  her  felf  any  where  tiU  /he  returned  to  the 
■^'i^^*'  the  Spirit  of  God,  called  here  the  Spi- 
ntof  Glory,  from  his  effias  and  fruits,  vi^  his 
aring,  IcaUng  and  reviving  iiflaepoes    * '  * 


to  carry  through  fmaUer  troubles  j  that  ojhcr  makes  men  glory  and  trignphiatheaoftalSft. 


Digitized  by  Google 


Voi  I. 


A  TraSical  Treatife^Fe^. 


ed  fiatc.  ThisSpiritof  God  fecms  like  that  Dove  ,  that  fcafon;  for  fo  run  the  proitiifcs,  7  7r  Lerei 
to  Wcriipana'dbwn,  td  fle^HUtf*«d\hWftt-, 'j/l'4<//7»f^  ahttreftnthimftlf  far  his  fer- 

ovcv  ihU  perlbii  and' that,  h.it  rcRcth  not  fd  lons»  [vMrttsxrhen  he' feet!'  tl^ir  their  fowtr  ti^ove^  and  that 
upoaauy,  asthofe  that  fulicr  lor  righteoufne^  \thtre  utttnt  jimt  «p  mrlift^Deia.  32.  35.  Cum  dw 
iakv,  thirc  he  coiuuRlilly'WlWS'  iip'IrK  abwlCiiinlV^r^fiiriir  tmtres  vmit  Mofts;  In  the  Mount  of 
rclidencc.  I  difficulties  and  extremities  it  (hall  be  feen.  The 

3.  And  what  if  it  fliould  fall  out  in  fomc  X9^\irMl«>ftlitvUktdfi)*Rnct  rrfi  uton  the  lot  of  th  ri^h- 
fpeft  according  to  your  fears,  that  Heaven  and  teouSy  Itjt  the  righteous  put  forth  thttr  hamls  unto 
Earth  fhoull  Lc  both  tloudci!  togcther?ycr  it  will  Iniruity^  Pfal.  1 25.  3.  'Uhi  dtfinit  hinnanHnty  ihiin- 
not  be  long  betore  the  picalant  light  will  fpring  op<></it'(Wm<fMjr</fM»-,  Cod's  power  watches  the 
up  to  yon  ag,ain, /'/T 112.  4.  tAff»f<rf  w^r/e/jr  rfcrr*  opportunity  of  ytmr  weakne». 

^rifttli  lif  ht  in  the  tLvhitf).  Yoii  fh;i!l  Hrive  His  iiip-  [    lint  what  if  I  fhonld  be  put  to  crueland  cx']ai« 7  p/^j^ 
porting  j}rcrcucc  till  the  Comlbrter  do  cornel iite tortures,  fuppoTc  to  the  rack,  to  the  fire,  or 
When  Mr.  (?/»vcr  came  wittiin'ilfClft'dPtlte  flake,  fUbch  moft*  dreadfnl-fiH^ings  as  other  Chrifliaos 
he  fttddenly  criet  out;  Oib  Auflia!  A*  isTmu^!  he  ]  have  been  t  w  hat  Hiall  I  do  r'  do  I  think  1  am  able 


ifCMw!  1  to  bear  it?  is  m 

Pica, '     Oh !  bat  what  if  my  trial  Ihonid  be  long,  and  [  or  are  my  bones 


y  Ih-cngth  the  Urcngth  of  flonc, 
brafs,  that  ever' Hflibuld  endure 


tiic  lic,;c  of  tc^niit-itions  rcdioiis  ?' then  1  am  |  Aich  barbarous  tnicltics  ?  Alas!  Death  in  the 
pcrfuadcd  1  am  lolt^  1  am  no  way  ablcto<;on'  jmikldt  form  is  terrible  to  me:  bow  terriU^ 
PH(bn,of  in  torrtiiw  fbrGbrift,  r'then  meft  (hdi  a  Death  be  ? 


tim!e!oni»  ina 

have  no  n:ixnj!,t!i  to  endure  a  Innp,  fee,  my-patl- 
ence  is  too  ftiorc  to  hold  out  tVom  month  to 
month,  and'froili  year  tb  year,  a5  raany^  have 
done.  Oh !  I  dread  the  t!TongIns  of  lonr-amti- 
nued  nials,  i  tronblfc  to  think  whit  mult  be  the" 
ifToe. 

Cannot  you  diffruft  yonr  own  fhxngtH,  and 


Who  enabled  thofe  Chriflians  yon  mention  to -A/iMK 
efidurc  thefc  things  ?  They  loved  their  Jive?; 
iahd  ftnlM  thdr  pains  as-well  yon,  tiicy  had  the 
famcthought';  ^nd  fears,  manyofti^cm,  that  you 
'n«w  have  i  yet  God  carried  them  through  all, 
•atwUb  he  can  yon.  Did  iwi  lieniaketHe  devour- 
ing Flames  a  bed  of  Roles  to  fome  of  them  ?  w^ 


ability,  but  yon  muftalfo  limit  God's?  What  if  he  not  within  the  fires?  did  he  not  abate  the  er- 
yott  have  but  a  fmall  ftbck  of  patience"?' cahnof  htlefirttf  of'  the  torment,  and  enable  weak  and 

the  Lord  flrengthcn  yoH  with  all  might  in  thcin-  tender  perfons  to  endure  them  fatiently  and' 
ncr  man  unto  all  patience  and  long-fuffering  chearfully  ?  fome  lingingin  themidAof  ffjmesk 
with  joyfulnefs,  according  to  his  glorious  pow*  othets  dapping  their  bands  trinmphantly,  and 
cr,  I  Cd.  1 1  ?  And  is  it  not  his  promifeto  con- ,  to  the  laft  light  that  cooldbc  had  of  them  in  this 
firm  you  to  the  end,  iCor.  1.8?  Yon  neither]  world' nothing  appeared  but  figos  and  demon- 
Iftiow  htm  r^ntHy  nor  h&»  long  you  can  hear  and '  ftrations  of  joy  unfjpeali^ble.  Ah  friends !  we 
fiiffcr.  It  is  not  inherent,  but  afTifting  Grace,  by  judge  of  fuScringsby  thcootfideandappearancci 
which  your  fullering  abilities  arctobe  raeafnred.  which  is  terrible  j  but  we  know  not  the  iniide  of 
God  can  make  that  little  flock  of  patience  yon  fufferings^  which  is  exceeding  comfortable.  Oh! 
have  to  holdout  as  the  poor  Widow's  Cniifc  ot  when  (hall  we  have  done  with  our  unbelieving  i/> 

and  i>wf/,  ourqueftioningsanddoubtings  ofthc 


Oyl  did,  till  deliverance  come-,  he  can  enable 
your  patience  unto  its  perfeft  work,  (».  e.)  to 
work  as  exttnfivcly  to  all  the  kinds  and  forts  of 
trials,  as  intenpvely  to  the  higheft  degree  of  trial, 
and  as  frottnfntty  to  the  longeft  duration  and 
continuance  of  your  trials,  as  he  would  h  ivc  h  -. 
If  this  be  a  marvellous  thing  in  your  eyes,  muH 
it l»e  fo  in  God's  eyes  alfb  ? 

2.  The  Lord  knows  the  proper  fcafon  to  conic 
io  to  the  usiief  of  your  Hiding  and  fainting  pati* 
enoe,  and  will  alTuredly  come  in  accordingly  in 


Power,  Wifdom,  and  tender  Care  of  out  God 
over  us,  and  learn  to  truft  him  over  all.  Now  the 
JttSt  JbaOlive  by  Faith  \  and  he  that  lives  by  Faith 
•Ihafl  never  die  by  fear.  The  more  youtniftGod, 
the  lefs  you  will  torment  your  ftlves.  I  have 
done  •,  the  Lord  ftrengthen,  ftablilh,  and  fettltf 
the  trembling  and  feeble  hearts  of  his  people,  by 
what  hath  been  ib  kv  i?)  ably  offovdftir  thai* 
relict- byia  WMifrhaad. 


Digitized  by  Gopgle 


676   Vol.  L 

— 

The  Righteous  Mans  Refuge. 


The  Epiftle  to  the  Keadet. 

C!;;  ifcian  Reader, 

IF  HeinHns,  when  he  httd  fJ  uit  up  himfelf  in  the  Uhraty  at  Ixidcn,  reckoned  himfelf  pLzceJ  m  iLt  r-;;;  u:c« 
very  lap  of  Eterriry,  bei^ttfe  he  converfid  there  with  fo  tnatiy  Divimt  Sonh,  Mtd  frofrjfed^  ic        '! "^witt 
hitftiitinit  with  fo  iofiy  a  Spirit  4md  fweet  Contcrt^  tI'M  he  heartily  fitted     the  Ore.ii  miH  Rid 
Afett  »f  theWcrld,  tha  were igrwrmit  •f  the  ha^fiuefs  he  there  daily  enjoyed :  Hervtmtch  more  m.iy  IZ  ^.^' ■'^ 
that  Soul  rrjcyce  in  its  own  Hafpiircfj^  who  hath  finff  i  :i     ';  up  in  the  Gmmbers  of  the  Divine  Att  ibMes^  p  iiu  um 
andexerciftfirf  f»r  the  exfcfed  Mid  tnifcrMe  mnUttude  that  tire  left  as  a  urey  t9  the  TemftMiau  and  •'Mob^it 
TreublesoftbeWtrld?  >>b*ttr 
7 hat  the  days  are  e\>it^  is  a  Triith  p  eached  to  in  ly  the  convincing  Voice  ofStnfe  ^  and  that  they  .v  e  mi^^***"^ 
Hie  lobe  rvorfe.,  few  cm  doubt  that  look  into  the  Aiur.il  Cat^es  tf  Evil  Times.,  the  imfuder.t  keigia  ofTiiil^ 
0}-  into  tlje  Prophecies  relating  to  thefc  latter  days  \  for  -nbtm  the  jlarprjl  Sujferinjrs  are  appointed^  Itrcs  131- 
Mr.K.  h,t9tludKW^  for  the  froeete(t  Aierctif.     y1  /.tnhlitt  iVatti:i).,in  of  our  ov:n  h,uh  gucn  at  frcfh  and  late  ^'^^  ^'^^ 
ojGod^   ipgrning  in  thefexf«rds9f  Truth:  Hath  God  laid  nothui^ OothFaith  fee  nothing  of  a  flood  coming '"''^ 
rpjr.|ti3.ypQ„  OS?  Is  there  liidi  a  Deluge  of  Sio  amonfr,  us,  anddotti  notthat  piophefie  to  us  a  Ddugcof 

Wrath?  Lift  up  your  eyes,  Chiiflbus  Jlan(J,  and  look  through  the  Land,  Eaftward  and  VVc/l- qoijieoi^ 
ward.  Northward  afld  Southward,  and  te:j  me  what  you  fee  ?  Behold,  a  Flood  cometb,  a  Flood ' 'wj,  «t 
of  Sin  is  already  broken  fbrth  upon  u.,  the  Fountains  of  the  great  Deeps  are  broken  up,  aul  ihe'f"* 

Windows  of  ticli  arc  opened,  &c.    Jn  fttth  an  evil  day  as  this  /  r,  h.xppy  is  r  /  r  Soul  that  h.nl:  made  Ced^^j^ 
itsrefi^e^  even  the  mtit  high  Cod  its  habit  ^nien.  He  JhaUfit.,  Noah-//i«,  Mediis  ttaoquillui  in  ii.ulis,  niicr.  t 
fife  frmi  the  fear  of  evU.    fn  conf  ioatir'n  of  the  diftrefs  of  many  unprovided  Souls  ftr  the  A  life  ry  iIm  ij  ,1  to.-i- 
emniieg  on  them,  and  not  knowinf  >  orv  fimt  my  ufefid  time  will  be  to  any^  (  for  I  know  it  cannot  be  lon£  J  ^'■•••■'^ 


their  time  Ti  t  h  dojdile  Alitencey  btauife  the  days  are  evtl.  To  clear  up  thtir  imereji  in  Chrift  and  the 
Frmnifesy  lejt  the  darhiejsof  their  SyiritMal  hjlate^  meeting  xrith  fttch  anight  of  oiavard  d.trkKeft  over- 
whelmed  them  with  Terrors  ufi>rror'..Me.  Some  help  ts  offered  in  tins  Treatife  to  direfl  the  gr.tcioiis  SotJ 
to  its  Mejl  in  God  :  May  the  I'h  « of  his  Spirit  accompMy  thent^  Mtd  bltfs  them  to  the  Soid  of  him  thm 
rtiukth%  itviSktnuutn  oj  -y,  '^yoiidMunhlyjoystotlxlietrtof 

Thy  Friend  and  Servant  in  Chrill, 

^lim  Hm»B, 


Ifa. 


xxvx.  u  zo. 


Sea.  I. 


Gme^  niy  peopk,  entef  tim  into  thy  cbanAerSy  and  fhm  thy  dms 
about  thee  •  hide  thy  [elf  as  it  iPerefor  a  little  moment  till  the 


indignation  be  OuCY-^ajt, 

CHAP.  I. 
Wherein  the  literal  and  re.tl  importance  of  i'dc  Text 
are  confidi  ed^  the  Doih  ine  propoHndedy  and  the 
tiuthod  of  the  fofytfing  DiJcMrje fitted. 

M AN  being  a  prudcntandprofpcc  uj  j  crca- 
ture,  can  never  be  fatisfied  with  prcfent 
iktety,  cKccpt  he  may  aifo  fee  himfelf  well  fecu- 
red  .irviiiilttiiiiirc  dangers.  Upon  all  appeaiaoces 
f)f  troiil)lo, 'tis  nariiral  to  himtofeeka  refuge, 
tliat  he  may  be  able  to jhun  what  he  is  loath  to  fuf- 
fcr,  nnd  furvivc  t hole  calamities  which  will  ruin 
the<ictcncelcfs  aiidcxpofed  multitude.  Natural 
m<ri  lock  refuse  in  natural  tilings.  Iherichmam^s 
n  e.'Uh  IS  hnjlrong  oV>',  Mid  as  an  high  vaSin  bis 
omn  eoWf'ft  Prov.  18.  ir.  Hypocrites  make  lies 

ihnr  reAigc,  and  under  falQiood  do  they  hide 


thcmrdvc;,  ;8.  15.  not  doubting  but  they 
fhall  Hand  dry  and  fafe,  when  the  over-flowing 
flood  lays  all  others  under  water.  But, 
Godly  men  make  Ged  himfelfthcir  hiding  place, 
to  htm  they  have  Hill  betaken  thcfoTelves  u  all 
agcs,as  often  ascalamities  have  befalten  the  world, 
Pf,  46.  1 .  God  is  our  refuge  a»d fircrjgth^  a  very  pre- 
fern  help  in  troidtle.  As  chickens^run  under  the 
wings  of  the  hen  fi>r  lafcty  when  th?  kite  hovers 
over  tl-.cm,  fo  do  they  fly  to  their  God  for  fan- 
dtuary,  Pfal.  56.  3.  j4t  what  time  J  mm  i^Midj  J 
mBtrufi  in  thee  ;  d.  Lord,  if  a  ftorm  of  trooble 
at  any  time  overtake  me,  I  will  make  bold  t<^ 
come  under  thy  roof  for  (belter,  and  inde^  not 
ib  bold  as  welcome  j'tts  no  prerumption  in  them 
after  lb  gracious  an  invitation  from  their  God, 
Censr,  my  ptople^  rntn  thou  i»to thy  ihmktrs. 

My 


i^iy  ii^LU  uy  Google 


Vol  1. 


The  Right cnnx  Man's  Refuge. 


^77 


My  Friends  a  foond  oftronbfeB  in  oiir  ears,  thie  were  not  ttrined  bode,  norlndthefarf^eps  declined 

clouds  c.ithrr  and  blacken  upon  lis  more  and  more  :  though  they  w ere  Ibre broken  in  the  place  of  Dra- 
Diftrefs  ur  Nations  with  perplexity  feeoii  tob6a«lr, :  goas^  and  covered  with  tfaefliadow  of  death,  pfat. 
our  day  hnfleni  to  an  end  and  the  fludoWs  of  the  1 44.  18,  1 9,  lo.  Theft  ne  the  people  invited  to 
night  arc  ih  crchin fntth  upon  us,  Wh  it  greater  the  chambers  of  Hjcui  ity.  And  the  form  of  invitatiott 
iervice  therefore  can  1  do  for  your  fouls,  than  by  the  is  fiiU  of  tender  compafljoa  \  Cme  mf  fetfU  1  like  a 
light  ofthl4<ctiptiire(aswith  a  Candle  tn  my  hand)  tenderfbtherthfltfeesaftorm  coming  upon  hnchil- 
to  lead  yoii  to  yolir  Chambers,  and  fhew  you  your  dren  in  the  fields,  and  takes  them  by  the  hund,  lay- 
Lodgings  in  the  Attributes  and  promifes  of  God,  ing,  Come  away  my  dear  children  haften  home 
before  1  take  my  leave  of  you,  and  bid  you  good;  wuh  me  Icit  the  ftorm  overtake  yon,  or  «s  the  Lord 
night.  t  iiiid  to  Noah  before  the  Deluge,  Come  thou  and  all 

Owith  what  fatisfadion  ihould  1  partwith  you,' thy  houfc  into  the  Ark,  andGod  fliuthim  in.  Got, 
werelbotfnreto  leave  yon  under  Chrift^  wings!  It- 7.  i.  %6.  This  h  the  ftwdi  of  Ac  invitation,  Com* 
VwasChrift'?  Inmcntation  over  Jcrufulcm^  that  they  my  peotle. 

would  not  be  gathered  under  bi$wings,when  the  J  2.  The  privilege  inVited  to-,  Ettttrtlm»nt9  tly 
Hiim  Eagle  wasteady  to  hover  over  that  City ;  and '  ^tumkr/. .  There  is  Ibtte  variety,  and  iodeed  vfe- 

you  know  how  dear  they  paid  for  their  obflinacy  and  ricty  rather  thAl  contrfukty  ift  ttC  eiqpdihjklO  of 
infidelity.  Be  warned  by  that  dreadful  example,  and  thefc  words.  ,  ' 
among  the  reft  of  foor  mercies  Meft  God  heartily  |    In  this  all  fre  agreed,  that  by  their  9t.- 

for  this.  That  fofwect  a  voice  fonnds  from  Heaven  Chambers,  is  riot  meant  the  Chambers  of 
inyoureai-sthisday,thisdayot  frights  and  troubles-,  their  own  houfes^  tor  ala^  their  houfes  were  left 
Cmik  my  people^  tnttrHtwimo  thy  OtAmbtrs^  &c  \  unto  theiii  defolate  ■,  and  ifnoti  yee  Hwjf  co^  be 
This  Chapter containsa  lovely  fong  fitted  for  the!  no  fcciirity  to  them  now,  when  neither  their  own 
lips  of  God's  kfrdtl^  notwithftanding  their  fad  capti- ;  houfes  not  tlKif  fortihed  dty  was  able  todefend  them 
vity  for  thHr  God  wJw  with  them^^iii  ttAyloK^  and ;  before. 


^  heard  their  hearts  there  with  rtiany  promifes  of  dclive 
raaccyand  in  the  myftical  fence,  it  relates  to  the  New 
Teftameat  Chorcnes,  of  wjiofe.troiitiles,  protefti* 
ons,  andddivetaaoe^  the  5^  in  Btijhii  wcrt  a 

"'^'his Chapter,  though  full  ofexoefleot  and  feafon- 
able  truths,  will  be  too  long  to  Analize  \  it  (hall 
fufficc  to  Icarch  back  only  to  .the .  17.  vtrfe,  where 
yoofindthepoorcaiitived  ChTtich!jhd£r  defponden- 
cy  of  mind,  comparing  her  condition  tb  that  of  a 
woman  in  travail,  who  hath  many  Ibarp  pains,  and 
bittter  throes,  yet  cannot  bedc]|vered>  n^fch  like 
that  in  1  Kinf  s  \  9,  3.  The  children  ahttmU^»(tiHh 
sttdthrreis  aefircvtbto  hrin^forths  ' 

Againft  this  diioouragcoient  a  double  relief  Is  a|>> 

plyed  in  the  followinf',  Verfcs,  tire  one  is  a  Promife 
of  fall  deliverance  at  lad ;  the  other  an/wimim  ia- 
*  toa  fbreSananlary  and  place  of ddRBOtefivrprelcjiie, 
until  the  time  of  their  full  deliverance  came.  The 
promile  wc  have  iaverfe  1 9.  Thy  dead  mertJbaU  live, 
together  with  my  dl«d  Indy  jhaR  Hity  tirije\  ttmnlte  and 
fimye  thai  dvcellinthe  dufi,,  &c,  Theircaptivity  was 
a  civil  death,  and  f^tiv/ttif  asa,grave  to  them,  So  it 
isdfewhere  deftrihdd,  Etjth  'ii;  9.1,^,14.  I  will 

0fm  ymr^raves  and  ca-ifeyon  to  come        out  e  f  yonr 


Grotiiis  expounds  it  of  the  Gniv^  ;  Ordt,  •\n  teci 
and  makes  thefe  Chambers  the  fiune  '  ~ 
With  theGfiadbenofdeiflUNMeNliM£«,A«»^^irf^ 

vefird.  The  grave  indeed  is  a  place  of  fecurity  where 
Gbdibmetimes  hides  fome  of  his  peoj^e  in  trouble- 
ibme  times,  as  is  plain  in  Ifn.  57.  2.'  bnt  't  can- 
not allow  this  to  be  the  fence  of  this  Text-,  God  doth 
not  comfort  his  captives  with  a  natural  againft  a 
civil  deatic;  Imt  with  protediob  in  thd#  Ifoables 
upon  earth,  as  is  evident  ftom  the  (cope  of  the 
wholeChapter.    •  •  .    i  .  .  ! 

By  Chambc)^'  therefore,  oilierl  nndetRMnd  the 
Chambers  of  Divine  providence,  where  the  Saints 
are  bid  in  evil  days.  So  our  jlmtctMon  on  the  place, 
andnodoubtbneiMsis  in  patt  the  fpedal  intend- 
ment of  the  Text. 

Others  uoderftaad  the  Attributes  and  frnmjti 
God  to  bo  h«re  meant,  as  WtVai  his  pftov^dcAoes. 
And  I  conceive  all  fhrce  make  tfie  fence  of  the  Text 
full,  (1.  t. )  the  Divine  A ttiibutes  engaged  in  the 
promife  and  e!ferdlU  oi*  ^SoAMiln  the  providences 
of  God  ;  thefe  are  the  fanatiaries"  ano  rcfog^  <s£ 
God's  people  in  days  of  trouble,        •    -  -   •  • 

Ci/-v^*nnderlhinds  itof  the  ^niet  «f  'the 
Believers  mind  in  God,butthat  is  rather  thecRcft  of 
his  fecurity,  than  the  place  of  it  It's  God's  Attri- 
botes  or  his  name  (which Is  the  fiune  thing)  to 
which  the  righteous  fly  and  are  fafe,  Trov.  18.10. 

Objttl,  But  you  will  fay,  why  are  they  called  their 
(%mrikta  Thofe  Attribmes  are  nottheirs,bat  Gods. 

Sol.  The  anfwer  is  eafie,  though  they  be  God's 
Properties,  yet  they  are  his  Peoples  privil«es,  and 
benefits  *,  for  when  God  makes  over  nimlwtotlKm 
in  Covenant  to  be  their  God,  he  doth  as  it  were  de- 
liver to  them  the  Keys  of  all  his  Attributes  for  their 
benefit  and  ilecarhy ;  and  is  as  if  he  lhoiildfiiy,my 
wifdom  is  yours,  to  contrive  for  your  good  ;  my 
power  is  yuurs,  toprotcdt  your  perfons  \  my  mercy 
yonrs,  to  forgive  your  fins:  my  all-foffidenqr  yoinv 
to  fupply  your  wants?  all  that!  a/n,  and  all  that  I 
have,  is  for  your  benefit  and  comfort.  Thefe  are  the 
Chambers  provided  for  the  Saints  todgingSjand  into 
thefe  they  arc  invited  to  enter.  Tr.ttr  thouimo  thy 
ChMtnbert.  By  entering  into  them  underftand  their 
afhial  faith  excrcifed  in  adts  of  ilffiance,  and'ttd^- 
,'ionto  God  in  81I  their  dani'ei^.  So  Pfttl.  56".  3.  At 
and  their  (bleina  Appeal  to  God  that  tlieir  hearts  j  what  time  I  am  afraid  ( faid  David  )  /  ifi/t  trufi 
Vol.  L  i  Rrrri  in 


grtnttmd  brin^  yon  into  the  land  o/^lfrael.  And  there* 
nre  their  deliverance  is  carried-niid^  the  notion 

of  a  refurredion  in  that  promife. 

ObjeS.  Yca,C  mkht  they  reply  ;  the  hopes  of  de- 
liverance at  laft  b  fomecomfort,  bot  alas,  th^  may 
be  far  off" :  How  fhall  we  fubfift  till  then? 

S«l.  Well  enough,  for  as  you  have  in  that  pro- 
mife a  fiire  groond  of  deliverance  at  laft,  fo  in  the 
interim  here  is  a  gracious  invitation  into  a  place  of 
fecurity  for  the  prefeot,  Come  my  ftofltf  emer  thoit 
imttbyChamberj.  In  which  invitation  Fow  things 
Odl  for  our  clofe  attention. 

*  I.  TheArmof  the  iir.  itation,  including  in  it  the 
OM^Kfed  lbb)eA,  Cme  my  feefle.  God^  own  pecu- 
nar people,  who  havechofen  God  for  their  porti- 
on^ aad  reiigned  up  themfelves  fiiicetely  to  him  in 
the  Covenant,  are  the  perfons  heffrinlrited,  the  fame 
which  he  before  called  the  righteous  nation  that  kept 
the  truth,  verfe  2.  he  means  thofe  that  remained 
foithfol  to  God  (  as  many  of  them  dU  )in  Biiylm, 
witneis  their  forrow  for         PTaI.  137  per  totim  ; 


Digitized  by  Google 


The  Righteous  Man's  Refif  c. 


Vol.  I. 


ger,  yon  have  a  whole  bondle  •f  them  lying  tc- 

gcther  in  that  one  Scripture,  P/^j/.  i8.  z.Tl.e LorAn 
my  rock  and  my  fortrtfij  Mid  ay  deliverer^  my  Cm, 
my  (Irength  in  ifhtim  Jmi  tn^y  my  ImeKer,  mJ 

the  hornof  my  falvaiion^  avd  my  hi^h  toTPtr.  W'hc.i 

you£adiU  kinds  ot  defence,  wtietiicr  lutural,  or 
artificial,  under  a  pleaiant  variety  of  apt  Metaphors, 
afa  il)cd  to  God  for  the  feairity  of  his  people. 

Now  tor  the  caAtog  of  this  great  point  into  as  eaiie 
and  profitable  a  Metnod  as  I  can ;  I  ihan  relblretliii 
general  truth  into  thcfe  following  PropoCtioflj, 
which  are  implied  or  expreiTcd  io  the  Text  and 


Lord,  if' a  Storm  <»mel  win  make 

.T)old  to  feeker  unv  k\f  from  i:  under  thy  '.vings  by 

.feich;  k>ok,as  Uftbclict  Qutjtsthc  doors  ofall  God's  At- 
'  trliMkes  and  proaiiXes  agatnft  us  )  fo  Ifittb  opcqs  tbem 
'  all  to  the  Soul,  and  fo  maohof  the  {trivillgeiwriled 
'.  tOk  whichis  Toiwd  tbtM. 
;  j.  ?WeM)^  berea  mfiSm<mlA<tm  for  the  feco- 
.rie^of  this  privilege  ttt4K|rftlves  in  evil  times, 
.'alar  dmt  ihtc  Or  as  the  SvriMck  readers 
.  'Vi^  bebiad  or  after  thee,  ».  «.  fiilli  Cdvm,  DtU- 

««W«r  CAVertdttm  fc  hIIa  rinml*  M^llttb)  ad  ms  j>a- 
'  u:^.  Caremufl  ;be  taken  tbat  fw  (aflage  be  left 

opanto  the  Devil  t9crcepiasf^«a  and  drive  osoHt  I  l>)ftriiietbeacedediic^  and  thenrftistbis. 

of  our  refuge  i  tor  to  it  fills  nut  too  often  with      i  Pro.  That  thert  Are  timts  and  feafons  appoint 

.  ijodVJBflCglV'*''^'^"  f^^l  ^re  at  reft  in  God's  name  or 

'  jptmmasi  Smm  ciweps  in  by  uidietteving  doufata  and 
puzling  objections,  and  beats  them  out  of  their  re- 
fuge back  again  into  trouble  j  it  is  therefore  of  great 
conoeypmeiit  la  liMh-^iics  efpcciaUy,  fr«r  $•  give 
pldce  to  the  Dntit^  Mithe  phrafc  is,  iipL  4.  17.  bat 
j^easc  ip  God  by  |i.  if  folved  reliance 
s(|..Xaf^,  we  ave  to  note  with  what  Argvrmeiits 

.•QT'iaMjpfes  they  are  preft  to  betake  themfclvcs  to  this 
•n^tee.  Thare  are  two  found  in  the  Text,  the  one 

'  wmving  upon  their  fear,  the  Other  upon  their  hep*. 

1.  That  which  works  upon  their/r^r, is  a  fuppo- 
fition  of  a  ftorai  oomiag,  the  indtgnatj^nctf  God  will 
fidlUlie.8tom|)eIl;ithisjs  AippoiediadK  Text,  and 
plainly  exprcflcd  in  the  words  following.  For  the 
jAfd  tomtth  iM»r^  hn  fiiK4  t9fMM^  the  inhidfUMts  0f 

i^AMyKr  Tcr.  21. 

2,  Theothcr  is  fitted  to  work  upon  their  h«fe, 
thoHigbbKindigaatioaialiUke  a  Storai,  yet  it  will 
■aitCBmiWCiiloqgi  it  MbebttfiMTt neOMnt, bet- 
ter days  and  aaorecomfortabkdiQ>cnfations  will  fol- 
low. From  all  which  the  general  ob^atioii  is  this. 

mfGtdiltre  the  Chamhers  •/  jv/?  and/itcnrity,  in  ifhich  hit 
,fH^  M»  t^hidtslMmftivMynhm  fky  fnr^t  the  fimrm 
^  hi/  ituUgMMM  emmng  0fm  the  mrfd. 


ted  by 

Gedffr  the  pottring  01a  ofhii  indiguatitM  Kftu  tht  mrLL 

2  Pro.  That  C9iti  vw  fttflt0retmietrmd  nv,  ad 
oitght  to  beefficSed  with  tboje  judgments. 

3  Pro.  That  God  hath  a  fftcial  and  f^iador  tm 
of  his  ^»fU  in  the  days  eftus  iad^nMimu 

4  Pro.  'Tliat  God  nfuaUy  premonijhes  the  roorld,  efpeci- 
atiy  his  ovn  people j  of  hss  judgmaits  befmre  they 


5  Pro.  That  God's  ylttrihutes J  Fromifes,  and  Pmi- 
dences  are  prepared  for  the  fecwritp  of  his  fetfitf  iinht 
great  eft  dijirtffes  that  hefid  Atm  tH  tie  wend. 

6  Pro.  Ti>at  none  but  God's  people  are  taken  into  thtfe 
chambers  of  fecurity,  or  can  expect  fits  fpecial  preteJiOg 
i0  evil  timts. 

AiviibailihaBapiily  the  whole  iatfaeprajpemfti 

of  it. 

C  H  A  P.  IL 

Dmenfiratiifr  the  firSf  Pretefitieit^  Tbm  Am  m 

times  iwdfeafons  appointedby  GodfttAt  ^aWM^  CW 
efhumdigiuttiea  ttfen  the  wertd. 

Se^i  rr^His  is  plainly  implyed  in  the  Text,th« 
X  there  are  times  of  indignatioe  ap« 
fioiatad  to  be&l  the  world }  yea,  and  mote  duui 


Frov, 


The  name  of  tht  Lord  (  faith  Solomon  )  is  ^  Jhon?  this  \  not  only  that  fucfi  times  fhall  come,  but  the 

"  diif;j|tioa  and  continuance  is      under  an  appoiat* 
«wt  Wiikthyfe^fersUttUmmmt^  tmU  rW«»%. 

nation  he  over-paft.  The  Prophet  tells  us  in  Zeph.  z.i. 


18.  i«.Am Nt Atirttntia  vKkktrntut^Mmd.  34->f- 

For  by  them  he  is  known  as  a  man  is  known  by  his 

name^.<a«4.l4}i»hifi|umeifi«ftipag  .Towqrifor  bis|.(jw(  tbeie^obrmy  times  are  under  a  decree,  a^d 
peoplwfbciHrltrj;  MwiwlMtisi^^^ 
Tower  in  a  City,  bur  to  receive  and  fccurc  the  In- 
habitants when  the  outworks  aiie  beaten  to  the 
mind,  the  walls  (bled,  and  thebcwfis  Icftdeib- 
Oatc? 

:  ha^  as  it  is  here  ^efe^kd  to  a  1  ower>  ft  iu.^if.. 


diardearee  it^bBic  compared  to  a  pregnant  Wa- 
raan  whichfltO^  out  her  appoint^  moiiths,aQd 
then  to  tiiiTd  and  bring  forth :  Even  ib  it  is  in 
the  Judgneota  God  brings  upon  the  wodd.  Wefte 

them  not  ia  the  days  of  provocatioi>,/y  adhacfatv 
fP,t0pro  Utety  bift  aU  this  wh^  it  is  ia  thp  vKupjaqi. 


Ita  Mowed Mtwto  m  bya  maidtiioB  *aC  ^ decree, aiid«t<l]iaappqipted  fcafimtfaey  Aall  be* 


rocks,  His  pLiceefdtftiHe  Jbalt  he  amiitiitmn  of  rocks 

Uov^ftcureistl^peribathatis  environed  witbroclos 
Qtrfvaiyfide?  Yeafon  wMiay,  bat  yet  a  rock  is 

hutiacokl  and  barren  refuge,  though  other  enemies 
icgn«ot^  vet  bugger  and49hirft  can  invade  and  kill  b«n| 
•Me*  NO)  ia^fiKk<isaftofe4KNift  ofprovilt* 
on,  as  well  as^BKIiaztncfor  defence  fo  it  follows, 
BrtAd{haU  bejjkmJim  aad  hss  water  fi^  he  fsre. 

AMtectHBcsjti^felbnbledioasbythe  wiugs 
of  a  fowl,  fprcad  witlj  much  tcndcrnefs  over  her 
youfiglbr  their  defence,  /y:.-/.  57.  i.  Tea,  w  the  Jhi^ 
sf-thy^mtigs  viM  /nmIt  my  refuge  nutii  tliefe  eMlmritia 

he  evtrpiiif.  So  Pf.1l.  17.  S,  Kiep  as  the  apple  of 
th»o*-*yfy  l"de  me  under  the  jhadoiv  oj  thy  mtxrs,  NO 

jpant.  of  the  body  haih  more,  guards  upon  u,  tihan 
thejpplc  of  the  eye.  God  is  as  careful  to  prcfcrvc  his 
iP^fil^  as  men  are  to  prelerve  their  eyes ,  and  he 
thmteftAeA  Atmy  t^heth  Ae  apple  ef  hit  eyes.  8iit 


come  villblc  to  the  world.  As  there  are  in  Nature 
^ir  H^yoa  days,  su^  cloudy,  overeat,  aj)d 
my:  So^winprovldeiiccs,  Ecdef.'j.  14.  G*d  hdth 

fet  o»e  ever  againfl  the  other.  Yca,  one  Isthe  OCCafi- 

OQ  of  the  other  i  for  look  as  the  Sub  ta  a  bst  day 
exhales  abwMiaQc^  of  vapours  from  the  Earth  iwl 

Sea,  thefe  occafion  Oiowers,  thuaderand  tcmpelU, 
a^d  ^ofe.^uio clear  the  Air,  and  dilipofe  ^ 
wettiwr  vfsm.  So  it  is  here,  Profperity  is  tb*<WQi* 
Wan  of  abundance  of  fin,  this  brings  on  adverfity 
from  ^uflke  of  God  to  corre^  it  j  ad  va  fity  be- 
ing OmISAMt  httinbks,  reforms,  and  pm  ges  tk 
people  of  God,  and  this  again  by  mcrc7  procufcs 
(heir proip^ity .\^lou  bod.  the  account  Z^Hie^  in 

flt^led^  then  they  cry  to  the  Lord  in  Affr  tfMAU^^'^d 
hefavefh  them  out  if  their  difirHfetf  . 

Aodthisappointmattof  tfiiciofdifln6  is.lK# 


wc  need  not  go  from  one  Metnphor  to  another,  to  profitable  and  neccfTary  for  ^  WOHdy  t%tciailf 
Ihr w  you  whae  the  5>4itttf  rcluge.ii  ju  time  of  dao-  Gftd's  .<Wa  pcRp^  iji  it*     . .   .  .. 


iJiyui^LU  Ly  Google 


/ 


Vol.  L 


7j&^  Rigbtetus  Aim's  Jtxfive, 


Theftf  and  fuch  like  are  the  gxadous  'defiens  and 
eadsof  C5od  ia(W:lng  the  ^Id  by 

judgments  but  yet,  though  National  troubles  mult 
ncccflarUy  come,  the  wUcft  of  men  cannot  poCtivd? 


In  genera!,  hereby  the  Bciii-  and  righteoufnefsot 
Cck!  i>  clciie.l  :iti,|  viiiJicKcJ  againft  the  Athei(in 
and  Infidelity  ot  the  world,  Pful.  9.  id.  Vie  Lsrdu 
knmpn  by  the  JuJments  th.tt  he  execMttth.    ImpuaitV  i$ 

tl.cocca.ioa  of  mn.y  Atheilli.l  though"^ in  Ihc  <tetn^-e thrp;^^ SJ^*;^^^ 

^^i^  V:  f'^f  ^'""^  '"^'^^i  %»s  of  the  times  diforathS 

JTMtffr,  and  bt  bath jetled  on  his  lecs^  aud  h.uh  not  been  |  near  approach  ;  VCt  our  iudement  ran  k.,^ 

tivuy.  therefore b,si^fttr»nMined whim,  Ar,dh,s  fcem  Wiaos  in  the dreadfullcft  threatninBi  7^  ,8  n9 
«i»rr6W  So/yif.  55-  19.  Bec44e  thej  bav.no  ijo^^  i.  p,  ,0.  Aad  fuchis  the  raiciftil  naturae  of 
H^ges  rhci-efore  they  fsar not  Cod.  Kijgdaiiii,  F«-  GlKi,that  heoft  tidMStums  8way  hiTangcr  ^0^4 
mthcs,  and  particular  pcrfoos,  like  Handing  waters  ^peoplcwhen  it  fecms  ready  to  pour  dow^anM  Sem 
and  ponds,  arc  apt  to  corrupt  by  long  cpuimued  l/;y^/.  78.  38.  Thcconfideratioa  whereof  nSWaylS! 
iJcaceandprofpcmy,  the  Lord  thereftttcfieiit  ae- j  ijWgfsfecurity,  but  encourages  torepeatancL  a^d 
y  to  purge th?  world  by  his  judgments ;  m,e^  gfmstfycYeucf  'mffm,       ^""i^oince*  m 


tcflary  __  - 

ihy  jiid^mem  Me  in  the  Marth,  the  fnhJ/u<t/jts  of  the 
nerld  viS  team  ri^ttoufnefs.  Thoic  Sermons  that 
God  preaches  from  heaven  by  the  terrible  voice  of 
bis  judgments,  ftartlc  and  rouzc  the  fecurc  world, 
more  than  all  the  wafoiogs  and  exhortations  of  his 
Minifters  could  ever  do.  Thofe  that  Ilcpt  ftcuicly 
under  our  IMiniftry,  will  fear  and  treoiblc  u«dcr  bis 
rods  \  thofc  that  are  witbQBt&khare  not  wkhout 
fcnfeaiKl  feeling,  their  own  eyes  will  afieft  their 
Jiearts,  thoug,h  our  words  could  iuakcno  iioprtiTiou 
on  them, 

Scft.  11.  But  of  whatufe  foerer  thefc  National 
judgments  arc  to  others,  to  bt  futc  they  fluU  be 
beneficial  to  God's  own  people  ;  when  others  die 
by  feat,  tliey  Qiall  live  by  faith  ,  If  they  be  baoefiil 
poifon  to  the  wicked,  they  fliall  bchcaltliful  phyfipk 
to  the  Godly.  For, 

I.  By  thcic  Calamities  God  will  mortific  and 


CHAP.  IH. 

Ope..u,f^  M,dconfirm»i  tbefectiui Freftfitiert,  viz.  That 
God  s  mn  fecfleftamk  e$mtnfUm,  ondeMthtto 
be  JuttMy  afecledwitb,  tbofe  Mww/  thmlM, 
the  Nat  ton  wherein  tbef  Hvf. 


JF  God's  people  have  no  concernment  ia 


purge  their  corruptions this  Winter  weather  ftwll 
be  ufefultodeHroyaod  rot  thofc  rank  weeds,  which 
the  Summer  of  prolpcrity  bred,  JU.  27.  9.  By  this 
ther^'ore jiull  the  iniquity  of  JaCQ|j  he  fttrpd.  Phy- 

in  its  own  nature  is  griping  and  unplcufaot  1  but 

Wy  ufeful  and  nccefPary  to  piirpc  the  body  from 
noxious  aud  malignant  humours,  which  retained 
may  put  life  it  (elf  in  hazard :  and  it  is  with  tiie  bp-' 
dj  Politick,  as  with  the  body  Natural. 

2.  National Judf^mcnts drive  the  people  ofCpd 
nearer  to  him,and  one  to  aoothcr;thcy  dnv»  AepnoJ 
pie  of  God  to  their  ksiccs,  and  make  them  pray  more' 
frequently,  moic  fervently, and  moretceiingly  than 
they  weie  wont  to  do  in  this  poftureyou  fi^  them 

in  vm8,9.  of  this  C^haptcr.  7V.r,  in  the  way  of  thy  fuda- 
ments^O  Lord^  ha-je  we  vroitcd  for  thee^  the  dcfire 
«f  ear  foul  is  to  tliy  namef  and  to  the  remembrance  »f 
thee.  With  my  foul  htrve  I  citfred  thee  in  fhead^btf^Of 
with  naffirit  within  me  will  I  feek  the  e^rl^, 

3.  in^word,  bythefediftraakns  inddJUnflei 

of  Nations,the  people  of  God  are  more  weaned  from 
the  world,  and  made  to  long  more  vehemently  after 
lieivcD }  bdng  now  convinced  by  eipariflnoe  tfiat 
thili»l>ot  their  reft.    When  all  things  arc  tranquil 
and  profpeTou^,  God's  own  people  arc  but  too  apt 
tpfiuoAeepand  dream  of  plniere  and  reft  on  earth, 
to  fayasj^^irin  h'n  profperity,  f  (hall  die  in  my  nef},' 
J  Jhall  nnfitffly  Jfiy  days  as  the  fond.  And  then  are 
their b«4|j«|<t|ic^s  filled  with  maiiy  projedsand 
flefi^;  to  promote  their  comforts,  and  maitepro- 
-Viii^nfi^r  thur  accouiraodations  wi  earth:The  mul- 
tipliaty  of  earthly  cares  and  oomfiDrts  take  Jip  their 
time  and  thoughts,  ton  much,  and  make  them  tliat 
^ymiod  death  and  cteraity  too  little.  Bnt  fiuth 
this -mun:  iiotbe.fi),  .dungi  mull  not  go  en  at 
this  rate,  the  profperous  world  moll  not  thus  en- 
ctiantmypeople;  I  mud  irabittcr  the  earth  that  I 
may  thereby  fw  cctcn  heaven  the  more  to  thcnv,  wh^i 


$ea.  1.  _  _        .   ^^^^^^  ^ 

_  tbcfc  thuigs,  wlw  9X9  they  can^'HTOn  in 
this  Text,  toturniato  theif  dambers,  hide  them- 
kires,  and  (hut  their  doors,  till  the  indkmutioBbe 
03f  wpa*  ?  Certwily  though  God  hath  better  provid- 
ed for  dwiB  thaa  othen,  yet  they  are  two  ways 
cooceriftd  iu  thefecaiesasmQchasr"* —  — 
I..  Upon  a  Political 
2.  Upon  a  RdiguiW-  .  . 
I.  Upon  a  PoUtical  account,  as  they  are  mem- 
bers of  the  comnramty,  wkH  <^aicMi»liy  (^ncern- 
cd  in  the  good  or  evil  thiifeMltbe  Nation  in  whlcii 
they  live,  their  Cabbms  maft follow  the  fate  of  the 
Ship  ia  which  the;  Sail,  their  Lives,  Ubmies,  ^- 
ftates,  hndintwtftfinlcaadjwbii  with  the  paUidc. 
The  good  figs  were  carried  away  with  the  bad,  Jer. 
24. 5.  In  thefeoutward  relpeds  it  often  times  bevi 
aihndiipontbenehimsas  upoctbewtctaLEol; 

21.  3. 1 -trill  drarvfertb  my  /word  out  of  his  Sheath  and 
m&cm  eff from  tbee  the  wbteuu  a»4  the  wicked. 
intiidffoiiMardfei^^  the  good,  fb 

with  the  finncr,  Ecclef.  9.  2.  The  fame  hre  that 
bonuthedry  tree,  oftentimes  burn^  thfc  grpta  tree 
too.  CftAl.:^a  47*  Grate  IS  above  all  hvzanis,  bat 
creature  cnjoymenti  and  comforts  arc  not.  The 
iias  of  the  Sodomites  involve  not  only  their  OWA 
hoafes  and  elhiies,  but  Let*s  alp>,  ia  the  nitte  aad 
vcrthrow  ^  wicken  men  often  fare  the  better  for  the 
oompany  of  the  godly  apd  the  godly  often  ^e  the 
VFPriefiMr  oho  compaay  of  the mceo. 

And  it  is  not  to  be  wondered  at,  if  wc  confider 
^hat  even  the  Saints  themfelves  have  an  hand  in  the 
provocatioiiofthele  judgments,  as  weUaf  othcn^ 

Deut.  32.  19.  yf/id  when  the  Lord  fare  it  he  abhorred 
them  hecaufc  of  the  provoking  of  bis  fins  and  of  i^s 
danehters.Wc  have  contributed  to  the  COBHIIOII  Mlp 
guilt,  and  thcrcfbrcmufl  judifie  GodJf  Vt  pafClkf 
with  others  in  the  common  calamity.  . 

2.  They  are  greatly  concerned  hi  fhdijudgnleata 
upon  a  Religious  and  Chrilbian  account,  for  it  is  ufb- 
al  for  the  iioud  of  Gods  judgments  not  only  tofwen? 
away  our  cini  and  natural,  but  our  fpiritod  aadbeft 
enjoyments  and  comforts.  Thus  the  Ordinancts  of 
God  ceafed  in  Bsbylen,  and  there  the  faithful  bewail' 
ed  tbebihiiery  opon  that  account,  Pf.  i  37.Mr#w«w; 

we  vcpt  Tvhcrr  rre  rememhred  tkec,  O  Zion.  Not  only 
\frael  tiies,but  the  ^riis  taken  pntoner  by  the  enemy, 
I  Sam. ^  It.  And  yon  fiad  the  people  of  Goid 


thqiiad^.j(cgb(lw,thqfiw>it^iiuciyiMiicabovt:  acoottit^  tfaan  for 

all 


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7/^  Righteos  Man^  Refuge, 


Vol  I. 


«I1  Aeir  outward  lolTes  aod  other  fufFcrings,  Zefh.  3  ,  *  and  the  deftruftion  of  your  kindred.  Tfcus  far  be. 
18.  I  will  forlier  them  of  thee  that  are  forrlmfMl  fir  tht  ^.B\it  3h%\  What  rcaiiity  have  any  cf  m  asto  oqr 
S«//iw»  <«7^ii*"»  to9htm  the  reproach  of  it  real  a  htr-  earthly  comforts  from  the  common  taJaroity?  We 
•Jmi    ior  1)V  how  much  onr  fouls  arc  more  excellent  may  plcafe  our  fclves  as  faruth  did,  Je> 


Forby  

than  our  bodies,  and  the  concerns  of  Eternity,  over- 
balUoce  thoic  of  time  \  by  fo  much  more  we  We 
coocerueA  in  the  lofs  of  our  fpiritinU  morethaB  of 
our  temporal  mercies  and  cniovmcnts. 

Grace  indeed  cannot  be  loll,  bui  the  means  andin- 
ftromentftbywhidi  hii begotten  may  ,  the  g  Idea 
Gindleftick  b  one  of  the  nomblci  io  God's  bouie, 
Ktv.  2. 


and  dream  of  cxemiuion,  hut  by  fo  much  tlic  greater 
will  our  diftrefsbc,  when  it  (hall  furprife  m.^ 

1.  Youthnt  :irc  the  people  of  God  oazht  robe 
deeply  afieftcd  with  the  fpiritual  mifcncs  tiiat  th:  ca- 
ten  D5  in  the  day  of  God*s  indignatioa :  do  you  couU- 
der  what  the  removing  the  Candleftick  out  of  its 
place  is?  A  departing  Gofpel,  the  poingdownof 
the  Sun  upon  the  Prophets,  the  lofs  of  your  fvvcet 


Thus  you  fecatwofold  concernment  that  the  peo- 1  Sabbaths,  and  Gofpel  Feafts,  and  ihegrofs  darkuefs 
Uleof  God  ba?ein  the  effccls  of  National  Judgments,  of  Popery  to  fill  the  earth.-  O  it  is  hard  partinp  with 
^eft.  n.  This  being  So,  how  (hould  all  tiwt  far  •• 
God  beaffcdcd  with  the  appearances  and  ligns  of  his 
indignatioa?  So  was  David,  Pfal.  119.  ^> 
flenjtrentbUth  for  fear  of  thee,  and  I  am  afraUofthy 
iiulfmefits.   He  that  feared  not  a  Bear,  a  Lyon,  a  Go- 
7  „f  yet  trcmblcth  at  God's  judgments.   Sodid  Ha- 
MkHk,  chap.  3.  V.  16.  ll^heft  IhearJk  my  helfy  tretirif- 
Uit  my  lift  <liuvered  at  the  voice,  rtttemtfs  emredtnto 
my  bones.   Exprcnions  denoting  the  decpca  fdzora 
of  fear  and  grcatcil  confternations  \  notmt  1  wooW 
DCTfaadeyott  tofuchOaviOi  fear,  orunchnnian  dc- 
kaion,  as  it  is  not  only  finful  in  it  fei^  bot  the  oufc 
and  inlet  of  many  other  fins :  But  to  a  doe  fenfe  both 
of  theevilsof mifery  that  will  betal  the  Nation  when 
God's  indignation  cotnes upon  iti 
that  have  inccnfcd  it^  andtofiichafc«  «1»oaia$ 
may  feafonably  awaken  us  to  thewofaUpieTeiit- 
ing  remedies.  Andfirft,  ^      .  i«.s 

I.  O  that  aU  would  lay  to  heart  Ae National  mi- 
-feries  that  aod\  indignation  threatens  upon  us.  It 
isfeid,  FfAl  107.  34*  jifrmtftdlMd  **tian<d  tnto 
barratmfs  for  the  wUkedftef,  of^tlM  dmtthnai^. 
ItWMUti^vAdEtt^Umdhy  one  of  its  ftithful 
.    ">       watchmen.  *  *  The  Nation  and  Church 
Mr  Strong. '  in  which  wc  are,  is  the  eortimon  Ship 
*in  which  we  arc  all  cmbarked,and  if  this 
♦in  judgment  be  caftaway,  whether  ddOyUgainfl: 

*  the  rocks  of  any  Foreign  power,  or  fwaUowed  up 
^  ill  the  cmidtlands  of  Domcftick  divifions,  it  muft 

*  needs  hazard  all  the  Paircngers;Or  if  you  were  furc, 
« that  for  your  parts  you  mightbefifc:  tiODld  it  not 
•be  a  bitter  thing,  to  Pini  inon  the  fhore,  and  fee 
*ruch  a  glorious  velfcl  as  this  Nation  is,  to  bccaft  a- 
•*  way  ?  To  fee  this  glorioiw  Land  defeced^  the  Wefl- 
«ed  Gofpel  polluted,the  golden  cnnileftickremoved, 
*it  cannot  btfl  aflTea  men  that  have  any  bowels. 

» Or  it  this  move  you  not,  yet  to  fee  a  ftranger  to 

*  Lord  it  in  thy  habitation,  and  thy  dwelling  place 
» to  c;i  n  thcc  out  i  for  your  delightfome  dwelling 
»your  triiitful  pleafiotand  well  tilled  fiddsto  be 
<  made  a  prey  •,  for  you  to  fow,  and  another  to  reap 
t  ImfiHs  has  fegttes  \  for  the  dclicatc  woman  upon 

*  whom  the  wind  muft  not  Mow,  tobeexpofiato 
•theidft  and  cTuclty  of  an  enemy,  and  he  glad  to  fly 
:  away  naked  to  prolong  amiferabklilc,  which  they 


thefe  things  it's  feid,  1  Sam.  ?•  i.  "  ben  tbe  Ark 
was  removed,  tlutt  all  the  haufe  of  ifraellamemed  after 
the  Lord.  Pity  your  own  Souls,  and  be  deeply  af- 
fcfted  with  the  mifery  of  others,  the  poor  Chrift- 
lefs  world,  who  are  like  to  periih  for  want  of  \  illon, 
Prov.  19.  18.  In  the  Year  1072,  faith  y1/ .  . '  <  -  P^,s^ 
Preaching  was  fupprcflcd  at  Rome^  and  liicu  Letters 
were  framed  by  lomcas  coming  from  hell ;  in  which 
the  Devil  gives  them  thanks  iat  the  floiultitnde  of 
Souls  fent  to  him  that  year. 

3.  But  efpecially  labour  to  afFeft  your  hearts  with 
the  (ins  that  have  incenfed  God's  indignationrSo  did 
the  Saints  in  £t/l.  p.  4.  they  fighed  and 
mourned  for  all  the  abominations  committed  in  it. 
SodiUZ.«f,  2  Per.  2.  7.  f/e  vexed  his  ri^h ecus  fed 
frtm day  f  djijf.    So  did  David,  PfxL  119.  lid. 
Rivers  ofvtater  rim  demn  mine  eyes,  becaufe  men  kept  m 
thy  Lm.   O  who  that  loves  God  can  refrain  tears,  to 
fte  fheGod  of  pity,  the  God  of  tender  mcrcie^  a  fa- 
ther full  of  bowels  of  compalTion,  fo  incenfed  aad 
provoked  to  indignation !  Oh  it  is  an  heartmelting 
conllderatioa  where  there  is  any  ingenuity.    If  our 
affliiSions  grieve  God  to  the  heart  as  it  doth 
10.  \6.  Our  ibuls  ibould  be  giieTcd  for  his  du^ 
honour. 

4.  TocnntluJe,  get  upon  your  hearts  fuch  a  fenfe 
of  God's  indignation  as  may  quicken  you  to  the  ufe  of 
preventing  duties.  So  Amos  4.  12.  Becauft  I  mi 
do  this  prepare  to  meet  thy  God,  O  Ifrael.  So  the  Pro- 
phet, Zeph.  2.  I,  2.  Gather  your  felves  together  Ift- 
fore  the  decree  bring  forth.  It  was  Mofes  his  honow 
toftandin  the  breach,  ?fal.  106.  23.  And 
ibm's  to  plead  fo  with  God,  tha^h  btdidtutff 


*  would  be  glad  to  part  with  for  death,  were  it  not 
*for  fear  of  the  exchange.   For  the  tender  mother 

*  to  look  ujwn  the  Child  of  her  womb  \  and  confider, 

*  mull  this  Child  in  whom  I  have  piaced  the  hope  of 

*  my  age  \  for, 

Omnis  in  /tfe4iii» §tm  tthari  euro,  fwrintii  \ 
*He  that  hath  been  lb  tenderly  bred  up^  muft  he  fall 


CHAP.  IV. 

Confirming  the  third  Propeftion.  viz.  Tliat  Cod  /  .-it 
« ffttiM  atid  ftttdiar  tare  9f  hit  mn  in  tht  d*ff  t$ 
btt  indignatim. 

Sed.  L  Propriety  and  Relation  engages  Care  and 
Solidtode  in  times  of  Danger  ^  we  fee  God  bafhint 

fnch  a  5farrf,  and  inclination  into  the  very  creatures 
that  they  will  cxpofc  thcmfelves  to  prderve  tbdr 
youug-,and  it  cannot  be  imagined  that  thefooatalaof 
Pity  which  dropt  this  tendernefs  into  thcboweh  of 
the  creatures,  ihouid  not  abound  with  it  himfelf  ^  is 
there  fuch  ftrong  inclination  in  the  very  birds  of  the 
air,that  they  will  hazard  their  own  lives  to  fave  their 
young?much  more  isGod  folidtous  for  his  people.  If*. 
31.  5.  As  birds  fifing,  &c.  to  their  nefts  when  their 


'  into  the  roua,h  hands  ofa  bloody  Soldier,  skilfuho  lyoungareindange^.5#B^W/iwI*r</<//c/?^</^'/«J,^Je- 
«  dcftroy  f  It  had  been  well  for  me  if  God  had  given  rufalcm.  No  mother  is  morefolicitous  for  her  deardl 
'  me  dry  brealh,  or  a  mifcarrying  womb,  rather  Child  in  danger  and  diftrefs,  than  the  Lord  bfot 

*  than  to  bring  forth  children  unto  mnrthcrcrs  ^  or  his  people.  (^40.  15.  Can  a  Wem^tn  forget  herf:.>- 

*  if  you  might  lie  fkfo,  how  could  you  endure  to  fee  ing  chUdy  that  fiu  ^oald  not  have  cempajfiom  on  r« 
*lhe  mifcrws  thatJhonld  come  uponyoor  people,  /•»  rfkirwmAf  Xiit,  thf      f^rgtty  yit  vit  I 


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Vol  I. 


6U 


vol  forgti  ihct.  A  woniaa  {i\\c  more  ,iHl-:tioiutc  ScxJ 
for5;ct  i'.cr  child,  a  piece  ot  her  fclf,  her  fucking  child, 
which  tof^rther  with  Milk  from  the  iircsfl",  draws 
Love  from  tivo  he  u  t !  Tiiis  m  i v  rjthcr  be  luppofed, 
tliaii  that  the  Lord  ihotild  forget  his  people. 

r  -.  n  t!iia<;<>  muit  here  be  ckamU  i.ThacitUfo. 
2.  Why  ii  isHj. 

t.  That  it  is  fo,  will  appear  frooi, 

1.  Scripture Mmblenis. 

2.  Scripture  I'romifcs. 

3.  Scripture  Inflaiices. 

I.  Saipture  EmUtmi  \  and  umonj;  ra.iny,  I  will 
upon  this  occahon  linglc  out  two  or  three  pviucipal 
ones.  In  Extk.  5.  I,     3>  And  ihoa  fin  tf  man  take 
rhrr  >T  (Ji.trp  knife.,  tale  thee  aburbers  raz.or.,  andc.uife 
it  to  pAjj  upm  thine  head  and  upon  tl-y  be^rd^  then  take 
the  bal  'nces  to  xcei^h  and  divide  the  hair  ^  thou  jii  It 
huDi  -xlth  fi>'e  a  third  fart  in  the  midjl  of  tin  City,  when 
the  duys  oj  the  fe^e  are  fnlfilled;  atd  thoa  jhalt  take  a 
third  part,  and  fmkt  iAtttt  it  with  a  knife  j  and  4  third 
fa»  t  thru  k  dt  fcatter  in  the  wind,  and  I  will  dram  out  a 
fword  .7tfer  them  :  Thou  jhaJt  alfo  take  thereof  <<  few  in 
nK)nhei\  And  bind  them  in  thy  skirts.  You  find  this  truth 
fhadnv.  L  1  out  in  this  excellent  Eniblem;>r«/i/m,thc 
capiui  Cic>\ii  the  head,thc  numerous  Inhabitants  are 
the  S  -lir,  the  King  of  Babylon  the  Razor,the  weigh- 
ing it  Li  balances  is  the  exaftncfsof  God's  procedure 
in  Ju  .  jm^nt  with  them  •,  the  fire,  knife,  and  wind, 
ait  ti  c  varioas  Judgments  to  which  the  people  were 
appointed  \  the  hiding  of  a  few  in  the  Prophet's  skirt, 
is  the  care  of  God  for  the  prefervation  of  his  own  j 
remnant  in  the  common  Calamity.  This  is  ooc  Em-  i 
blcm  clearing  this  point.  And  then  in  Ezei.  9.  3,  4. ; 
the  feme  truth  is  prcfeuted  to  us  in  another  Emblem,  { 
as  lively  iud  fignificant  as  the  former.  Andbehold^  j 
ftx  Tvrn  came  from  the  way  of  thehighe>- gate^  which  lieth  : 
toward  the  Norths  and  tvtry  man  a  Jlaaghter'Wea^on  in  j 
bis  hand,  and  one  amor>9  them  woi  clout htdin  itanen^ , 
rvit^  « Tpriftys  inklmn  ly  his  fide,  and  thiy  went  in  and  1 
Jiood  bejorc  the  hraxjen  Altar  ^  and  the  glory  of  the  Cod 
mf  Jjratl  wm  gate  af  from  the  Ctjeraby  whereupon  he  n»«, 
to  tlye  tbrejlfold  of  his  houfcy  and  be  caSed  to  the  man 
thathed  with  linnen,  which  had  the  vritfrs  inkbom  by  his 
Jide  \  and  the  Lordfiid  unto  him.,  Go  through  the  midJl 
of  the  Ctyy  throt^h  the  midfi  of  Jerufalemy  and  fet  a 
atutrk  Of  on  the  foreheads  of  the  men  thatfighj  and  cry  for 
4^tht  abominatians  thai  be  done  in  the  mUj}  thereof. 
The  men  that  had  charge  over  the  City  are  the  An- 
£{cls  appointed  for  that  lervice-,  Ibme  with  Haugh- 
tier-weapons, whofc  work  it  was  to  deflroy  ^  but 
one  among  them  had  a  writers  inkliornby  his  fide, 
and  lie  was  emplo  v'd  to  take  the  names,  and  mark 
the  pcrfons  of  God's  faithful  ones  among  them,whom 
the  Lord  intended  to  prefervcand  hide  ia  that  com- 
mon overthrow  aoddefolatiou  of  the  City,  and  tbefc 
were  to  be  all  marked  man  by  man  before  the  de- 
ftroying  Angel  was  to  begin  his  bloody  work.  Oh ! 
ice  the  tender  care  of  God  over  hk  upright  mourn- 
ing ferrants !  Once  more,  the  fame  truth  is  rcprc- 
fentcd  in  a  third  Emblem,  Mai.  3. 1 7.  jindthey Jhati 
he  mine,  j^ith  the  Lord.,  in  the  day  that  I  make  up  my 
jeweU,  and  I  will  fparethem  as  a  man  fpareth  his  own 
fen  thftt  ftrveth  him ;  Where  the  World  is  compared 
to  an  hoofe  on  fire,  God  to  the  Mafter  and  Father  of 
the  Family,  the  Wicked  to  the  ufelcfs  Lumber  there- 
in, the  Saints  tothcChildrcn  and  Jewels  ia  the  houfej 
aboui  thefc  his  firfl  and  principal  care  of  pr  clcrva- 
tion  is exercifed,  thefc  he  will  be furc  to  fa ve,  what- 
ever become  of  the  rell.  Thus  you  have  the  chofca 
Emblems  that  illuftrate  this  oonmntable  truth. 
»   2.  As  thefc  Scripture  Emblems  illufiratc  it,  fo 
thet  c  are  inaoy  exceUent  Scripture  Ptotnifei  to  coa'i 


firm  it,  Ifi.  3Z.  2.  A  man  Jhall  be  for  an  htdmg  place 
from  the  wind^  and  a  covert  from  the  tempejl :  ai  rivers 
of  It  at  er  ih  a  dry  place.  This  Man  is  thc  Man  Chrift 
Jcfus,  tliC  tcmpcll  Ipokcu  of,  are  thc  mifcrics  and  ca- 
kmiucsofWar,  which  make  the  land  on  which  it 
falls,  a;i  hot,  dry,  and  weary  land  \  in  thc  midll  and 
lai^e  vvhcicof,  Chrill  (hall  be  to  his  faithful  ones  a 
covert  for  protection,  a  river  of  water  for  fupply, 
and  a  {lildow  for  rehefhmcnt  ^  tiutistofay,  what- 
ibcvcr  fuall  bcncccilaiy  ckher  for  their  fafetyor  coni- 
(brt.  Chrift  is  not  only  a  (hadow  to  his  people  from 
thc  wratli  of  God,  bul  ^Hr*  from  thc  rage  of  Men. 
Again,  Zcch.  2.  5.  I  mil  vc  a  wall  of  fire  romd  akout  9 
alluding  to  Travellers  in  the  Dcfert,  who  to  prevent 
danger  from  wild  BeaH-s  in  the  night,  uic  to  make  a 
circuhi  fac  loimd  about  the  place  where  they  lie 
down  to  refl-,  and  tins  fire  wasas  a  wall  tofiaire 
them,  Yoohave  the  like  gracious  promife  made  to 
the  poor  captivated  Church  ia  Ezxk.  11.16.  yJltlm.^h 
I  hsrve  mam  far  iff' ammg  the  heathen,  and  fc  ottered 
them  among  the  coiintreyt,  yet  will  J  be  to  them  as  a  /»>• 
tie  funcluary  in  the  comnrcys  where  they  j!>all  come. 

AUttle  funlluayy.  The  word  IS  varioufly 
rcndcr'd  and  expounded  ;  fomc  Adverbial'  WJ^O 
ally,attd  render  it paulifpcr,  aSanduaryfor 
a  little  while,  viz..  during  their  danger,  at  the  lbort<> 
nefs  of  which  this  Ad  rerb  points.  So  Junius.  Others 
AdjefHvefy,a%  WC  tvanihtc \t,Templumpaucernm,  aS 
FotMus.  There  was  but  a  handful  of  them,  and  God 
would  be  as  a  Sanduary  u>  iscure  and  protc&  that 
remnant. 

3.  And  all  thefe  ProtOifes  have  in  all  ages  besa 

faitlifully  fulfilled  to  the  Saints.  You  have  an  ckccI- 
Icnt  Scripture  for  this,  2  Fet.  2.  4,  5,6.  wlicu  thc 
flood  was  brought  upon  the  old  World,  there  w  as 
one  Noalia.  righteous  Man  in  it,  and  for  him  God 
provided  an  Ark.  When  Sodom  was  overthrown, 
there  was  one  Lot  in  it,  a  juft  Man,  and  God  fecur'd 
him  out  of  danger  upon  which  that  comfortable . 
conduilon  is  built,  ver.  9.  The  Lord  knows  how  to  de» 
liver  the  godly.  When  Jerufalem  was  dclhroyed,  a 
Fella  was  provided  as  a  refuge  for  thc  godly  there. 
Remarkable  is  that  place  to  this  purpofe,  25.  4. 
ThoM  hafi  been  a  Jhength  to  the  poor.,  a  flrength  to  the 
needy  in  his  diftrefs,  a  refuge  from  the  fima^  4  fisadm  . 
from  the  heat.,  when  the  blaU  of  the  rerrihtk'Me  itat  M 
fiorm  againsl  the  wall.  And  tihis  hath  God  been  not 
oaly  once  or  twice,  but  in  all  ages,  Pfal.  po.  i .  l/n'dj 
thou  haSl  been  our  dwelling-place  in  all  generations  \  or, 
as  the  Hebrew, in  generations  and  generations.  What 
he  hath  been  iu  former  generations  to  his  difh'cflcd 
people,  that  he  is,  and  will  be  without  alteration  in 
all  generations. 

Sefl.  iL  Yet  we  muH  remember,  that  all  who 
are  prefcrved  irt  common  calamities  are  not  the  peo- 
ple of  God  \  iior  arc  all  that  are  indeed  his  people 
preferved :  h.e  hath  people  enough  to  divide  into 
two  ranks,  as  the  Husbandman  his  Corn,  forae  for 
the  Mill,  and  fomc  to  rcfcrve  for  Seed.  Tlicre  be 
Stars  enough  ia  the  Heaven  to  fliiac  in  both  Jiemi' 
fpheres.,  and  there  are  Sunts  enough  in  the  World, 
fomc  to  iTiir.e  iu  Beaven,.aiid  fomc  to-preftrrexlic 
Church  on  Earth. 

I.  All  that  arc  prefcrv'darenotthcpeopleofGod.' 
In  the  A;  k  a  wicked  Ch.tm  was  prefer  y\!,  and  thofe' 
that  wet  e  prcferv 'd  in  Ejyft^  many  of  them  were  af- 
terwards deftroyM  fiw  tfiehruiibdicf,  yiw/.  5.  So  in' 
f^:.z.rKu.^i  vidon,  a  part  even  of  thofc  hairs  which  were 
(bared  were  afterwards  call  into  the  fire,  E^ek.  5. 4. 
Prdervatbn  from  thedominion  of  (in,and  thc  w  rath 
to  conic,  ii  peculiar  toGovI's  own  people  ^  hnt  ..s  tor 
ttmforai  deitierapc^s,  we  tiiauQt  iafcr  tljatconcluUon. 

2,  Nor 


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VoL  L 


2;  Mkr  yet  caii^firthitaifGod's  people  (liall 
bewefcrved  ^  that  Pttmrift,  Zrfh.  z.  3.  l^y^J^JP" 
otf*a' istov  i  ma ny  ar \wcciods ChriftiaiT mttftntn 
iifrtfecommon  calamrtTv  1%  b«l-preftrvecl 

in;  bnt  not  from  trouble.  . 

Bttt  it  is  ufual  with  God  to  prelirrvc  fome  in  tW 
BH^jidkmWrt**:  And'tlic  pronnds  of  it  are, 

1 .  n^caoft  lomc  mnfl'bc  lcfi«a  feed  to  propagate 
and'prcferve  the  Chnrdi,which  is  perpetual,  and  can 
never  fSlt  firncvtrfix  overthrows  Nations  as  So- 
dam  was  m-ertHrown,  Iflt.  i .  9.  This  vras  the  ground 
oftharpromirc,  Jer.  30.  i  i .  Far  I  amwith  ther;  faith 
akttrJ;  to  Cave  f/7ff,  theugh  Inn^  a  fuB  end  of  .  // 
.mMtdns  whhhcr  rh.ne  fctncrcdthee.,  yet  will  I  not  wake 
mMe»<lofthee.  And  of  that  Plea  >^)h<»/  7. 
Chi,Mfi^eTifkfiaHthtt.,  by  whom  pull  j.^cch  -fWf ' 
for  Ik  hfiutll.  Except  the  Lord  Had  left  a  fmall  rem- 
nant, wc  had  been  as  Sodbm.  Remarkable  to  this  pur- 
pttft,i$tHat  Stfipmte/A.  ff.  i  Butyitin  itfltall  be  a 
tefffh.nnd'it  fiufl  rrturn,and  pjallbee^ntM.'MdTtyl-tret^ 
mni  At  an  0*ky  whoji  fubf/mct  u  m  themwh'tn  they  eaff 
their  leaves fadtfMjf^dfliall  be  the  fiAfi^wce  t  hereof. 
This  prcfeA'cd  remnanr  is  tHc  holy  feed,  by  which 
thcCHurch  is  propagated  and  continued,  Pf.\oi.i%. 

2.  Becaoflf  God'  will  even  in  this  world  own  am' 
reward  the  feavs  andTorrows  of  his  people  f'r:  the 
fios  of  the  times,  and'fuffcrings  of  the  Church,  wit! 
tlfc  joy  aiid'comfbrr  of  better  times,  and  a  partici 
pation  of  5;3«V  confolaticm  i  lb  l}\u66.\o.  Rtjeice 
ye  with  Jcrufiriem,>'f  th^tt  h.ive  rnowjiedftr  Ifrf.  They 
that  havefownia  tears,  do  fometimcs  liveto  reap 
iapfy  Pftl.  I  25.  (5.  The>'  fhall  fay  as  Jfa,  2<.  <p,  Z«, 
tBis.isMrC  ody  we  have  wattedfor  him^  ondheutMe 
titfihUiis.  And*  ihoftr  that  liw  not  to  reap  down  in 
lH&  wOrldtlle  harvcftof  their  own  prayers  addtcars, 
fflfairbeao  lorersi  a  lull' and  better  reward  lllaU  be 
given  thdm  in  fifeaven,  Jfa.  57;  22. 

3.  Bccaufe  the  prefcrvci  reranant  of  Saints  are 
they  that  muft  aftually  give  unta  God'  the  glory  ot 
all  his prtttktentfaradmtoiftrations  in  thc  world,both 
ofjud  laments  and  ipcrdcs  upon  others,  and  towards 
thcmiclvcs.  77-f)'  thM ^0  dmn  to  thrpit  dii  ti9t celebrate 
^'.ffmfc^  the  llvin^y  the  living  theyfraife  him^  Ifa.  3"^. 
18,,  1 9.  TIius  when  God'turncd  back  5*Ws  captivi- 
ty, thercinnaiitof  Saints  tllacwercpreftrvcd,  were 
ffiey'tAM  recorded  his  praife,  Pfid.  116.  i,  2.  T/.w 
rPM  our  mouth  filled  with  Uii^fxter.  And  filUy  tO  this 
fenfc  isthatScriptmc,  Pfal.  toi.  19,  20,  21.  ffe  ek- 
tivei  s  thofe  that  are  atpoirltetl  to  death^  i.  e.  that  mcn 
had'  doomed'  to  deatri,  that  they  ma*  declare  the  namt 
ej'the  Lord  hi  Sion,.rfMJ  his  praiji  i«  Jerttfalctni 

4.  THehidil^etf  the  Saints  in  evil  da>s,  is  the 
grcatefl:  difcovcry  of  the  hand  of  God  in  the  world' v 
when  he  hides  them,  he p.em  himfelf,  and  thatboth 
to  fheSirtiiti  and  to  their  enemies. 

litis  one  of  the  niofl:  glorious  Myftcrics  of  Provi- 
dence that  ever  the  world  beheld,  vit.  the  ftran^ 
uaSt  wonderful" proteftion  of  poorhelplefs  Chrilli- 
an<;  from  the  rage  and"  fury  of  their  mighty  and  mali- 
cious eucmies  ^  though  they  walk  vifibly  among  them, 
ycrthey  areas  it  were  hid  from  their  hands,  but  not 
from" tbcir  eyes.  So  Jer.r.  iS.  You  find  God  made 
that  Prophet  among  the  envious  Princes,  and  againlt 
<a enraged  and  mighty  King,  Ma  defencedCityy  and 

MgH  iron  piiUryOiidMa  ^rr4Cf«  ip^//.  And  indeed  it  was 
C^eir  to  them  to  conquer  and  take  in  the  ftrongefl: 
ftfrt  or  Garifon,  than  that  fmgle  pcrfon,  who  yet 
walked  day  by  day  naked  and  opcn=  among  them.  So 
f^iihcr^  a  poor  Mouk,  was  made  invincible,  all  the 
Papal  Power  could  not  touch  him,  for  God  liid  him. 
All  the  World  a-jainfl  one  Athanafmy  and_yetnot_ 
able  to  dcftroy  iiim,  tor  God  hid  hira.  Thil  h  tH^' 


difplny  of  the  glorious  Power  of  God  in  the  world, 
and  He  hath  much  honour  by  it. 

Wen  thenj  if  tliertf  be  a  GM  that  takes  care  of  his 
own  in  evil  davs,  do  not  yon  be  di.'lradingly  care- 
ful what  lhall  become  of  you  in  fuch  times ;  yon  can- 
not fte  hovr  it  is  pofllble  for  you  toeicape,  bat  2  ?«r. 
2.  4,  5, 6.  the  1  ord  knows  how  to  deliver  when  yoo 
do  not.  Little  did  Lot  know  the  way  and  mannerof 
is  prefervatioD,tiU  God  opened  It  to  him,  nor  N»Jk 
till  God  contrived  it  for  him :  there  was  no  way  to 
be  contrived  by  them  for  cfcape.  He  that  knew  how 
toddiver  Thcm,  can  deliver  You  alfo. 

Leave  your  fclves  to  God'sdifpofc,  it  fliall  ccrtain- 
y  be  toyour  advantage  i  the  Church  is  his  peculiar 
care,  Ifa.  27.  3.  /  the  Ltrd'drkeef  ity  ImMwattrir 
ery  tnmHuity  lefi  my  hurt  t/,  fwiSketjt  itaijfirdmif 
d.y. 

rijc  iBOftfyon  commltywar  ftlmw  hiscare,  the 

more  you  C!lgaf!C  it,  If.i.  26.  3.  f  W  -riU  l-err  hnr,  trj 
perfell  peace  whojr  ntsinl  is  jlnied  or.  thee  becoiife  he  nidi'- 
nh  in  thee.  He  wmII  certainly  flnd-a'  place- of  Samy 
tor  hi^  people  under  or  in  Heaven. 

Neither  be  too  mucli  dejected  when  the  number  of 
vlfible  Profeflbrs  fcems  but  finall  •,  think  nor  the 
Church  will  penfli  when  it  is  broiirjir  io  low.  This 
was  Elijah^cakf  he  thought  he  had  beca  left  aloae^ 
that  Religion  had  been  prelerved'  in  his'Cngleper- 
Ibn,  as the/'//.fM/.vof the  world:  but  fee  i  A'/v?;  19. 
1 8.  Gcd  hatti  enough  left,  if  we  were  in  our  graves^ 
to  continue  Religion  in  the  World it  coooerosHim 
more'tlian  Voo  to>loefe  to  that. 


ch-ap:  7. 

Evincing  the  fourth  Propoftion,  viz.  That  Cod  t/fuHy. 
fremtnijheth  the  World ,  ejhecially  hit  onu ,  of  bis 
Jkt^mSf  HefmthtyyefMthtnh 

Sea-,  r.        D  flHt  warns,  and  tHen  linitfesi  lfe 

V  T  delights  not  to  firpri'/.c  men  ;  when 
Indignation  was  comiogj  he  tells  his  people  of  it  m 
the-Texf,  andMhtttiifmthtllem'tDfaklcthetiirelves: 

Surely  tin  Lordwill  do  rothsti^  hiit  he  ret  ealeth  his  fecrcts 
to  hit fertfontilhe  FrofbetSy  j4mot  3. 7.  ThOS^'henthe 

flbdd.  was  tto  comfr  upon  the  olH  World,  hr  gave 

them  120  years  warning  of  ir,  Ger.  6.  3.  compared' 
with  I  Fet.j.  rjj.  So  when  ^Wffm  was  to  bedeiirof- 
ed,God'wodWiwt  Wdiritfroin'v<W-^^-  Cen.  18. 

17.  Shalt  f  hide  frorn  Ahrahrm  the  ih:>  -  ti  .zt  I  di? 

The  llkcdifrovci^.  was  madfe  unro  Lot^  oen.  19.  12. 
13,  r4;  Sor-whett' tMtf  Captivity  was  arHand,  FzelSi^ 
wa^csmmandfed'to  give  the  /Vrr  .  rolpn^invaruingof 
it  from  G^yEiek.  3. 17.  Htarthewerdat  m^immh, 
aiid^Hvt  il^wt 'Stattuhjt  froKt'itie. 
i  A'rtd' whcn  theirCity  and  Temple  wa^r to  de- 
ed by  ^c  Foma/tsr  how  plainly  did  Chrilttbrc- 
f  iJhem'df  ibbf  Kitf  owii  momlil-  lute  1 9. 4  j,  44. 

irte enemies JJtaflcaf  a  traul-  ahcut  rla-,  r.nd ioinP.ijs 
heeronstdy  and  keefthec  iu  on  every  Jfde,  and  JLdlUy 
herevtntfith^theertitmf:,  and  tky  citflihvtfvfiiiaiitttT^ 
\.md  they plall not  leave  t  hee  me  pme  njeni  ar.iTthety,  ir- 
( aitfi  thou-  bmife/Fttet  thrtine  of  rhy  vi ft  At  lot:.  Jhh- 

ip*«f  irilBtelli  twtWat  aUttlfe  Belbre  tfte        ,  ^ 

ijvcciitioii   of  this  _rt'd\;cnie;it  upon 
them,  a  Voiccwas  heard  in  the  Teui-  't^^'^, 
pic,  Afiiremitt  tnnvt  Lerns^'hence; 
which  voice  T.mtifs  alfo  in  his  Annals,  mentions; 
Audita  major  humattarvoxy  extedere  DtoSyfmtd  injrnt 
mmif  exetdttttimk-.  It*  was  more  than'  an  hnnSne 
voice,  telling  them  God  was  departing  from  thcni, 
and  wiriiai  there  w.is  heard  the-  rulhihg  noUe  aS'  of 
foqne^e  wwe  going  out  of  the  Temple. 


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The  Rightem  Adonis  Rjsfuge. 


6Zi 


Aiid  .i";  the  c  wcic  extraordinary  premonitions  ot  . Caron.  35.  16.  They  mocked th«miffengert»f  Cod^  mid 
approaduiig  judjimfeimfiyfrevelatlonto  the  Prophets  ^e/fi/Ji/  hit  iporjty  and  mifkfedhit  Prvfkm  mtU  -flir 
of  old,  aiid  fi  om  hc:iven lotheie  ftiil  11  c  Ran.  Trr^r/;  of  the  f Air  d  ttrafe  4£itJnfi  hit  peofU^  tii  tbtre 
ding  aod  ordinary  rules  by  which  thcworld  may  he  xpusnoretat^.  There  were  alio  a  number  of  apri^t 
admoaifiwd  of  God's  jndgmeats  before  thfcy  Goine|SoaUaiiioogtheni,thatd^firedtowoiihipGod  aooor> 
lipon  them.  ( ding  to  his  own  prefcription,bat  a  fnare  was  laid  for 

Aad  the  general  rule,  by  which  men  may  difcd-n  [them  (n  Mizpah,  and  a  net  fpread  uponT^t^  j  aod 
the  indignation  ofGod  before  it  comes,  is  this; ;  therefore  was  judgmeottowardstbat  peopky^5.ir 
1^  iVhen  the  fame  fr9VH»tibns^  and  evils  ^rr  | //i'^^rfi!*,  and  Trff»fW  were  places  in  the  way  ^Og  be- 
f6tm(i  in  one  Ndtitn^  vbicb  have  brought  dorrn  itwixtSamartaiadJeruf/Uem^vvhexcthctTntWOtfhijf 
the  wrath  of  Cad  $ffm  Mttbtr  HMtitn.,  this  it  mh  ^/•iofGod  was,aad<tbereware/«/iniMr/or  Spies  fttb]^ 
^ent  ftgntfGtJCt  'Judgmem  <tt  the  Aocr.  For  God  is  tlie  Pricfl";  to  intercept  fuch  as  would  venture  tO 
unchangeably  holy  and  juft,  and  will  not  tavour  that  ferve  God  at  Jerufalem  according  to  his  own  m«- 
in  one  people,  which  be  hath  panifhed  in  another  \  rcription,this  alfo  foreboded  die  jndgnaiti  dfGod 
nor  blefsthat  in  one  age,  which  he  hath  curfed  in  an-  upon  that  nation. 

Other.  And  therefore  that  which  hath  been  align  5.  The  decay  oftbe  life  and  power  of  GodUotift 
of  Judgment  to  one,  mull  be  fo  to  all.  among  them  plakty  forefliewed  timr  raine  it  faaod. 

Here  it  is  that  the  carcafes  of  thofe  finncrs  whole  l-f"f-  4.  1 8.  Their  drinVis  foip-^  where  under  thcMe- 


taphor  of  dead  and  four  drink  which  hath  loft  its 
fpiritand  is  become  flat;  their  formal,heartlds,  and 
pcrfuni*\ory  duties  are  fevcrely  taxed  and  condemned. 

6.  To  conclude,  the  mutual  animofities.  and  fends 
nmon;;  that  profcfllng  people,  evUentiy 


(ins  had  call  them  away,  are  as  it  were  call  up  upon 
the  Scripture  ibore,  for  a  warning  to  all  others  tiutt 

they  ftecr  not  the  fame  ill  courfc  they  did.  1  Cor. 
10.   6.   Now  thefe  things  were  Mr  examples.  The 

^-•»/»>«  arc  made  examples  to  OS, plainly  mtimating 

tliat  if  we  trend  the  fame  path.,  wc  mtid  cvpcft  the  j  jndgment  to  be  at  the  door.  Hof  9.  7.  The  A^iys  «f 
Sunt  punilhmcnt.  Let  us  therefore  conlidcr  what  vifitMi»nm-e  c»mty  the  dfft  of  recompmee  mre  tomt^ 
verotneevilsthat  provoked  Gods  jodgraentsagaiafl  lu'ael  flmghMmh:  the  fr^bet  isafm,  tibv  fiMmd 
his  ancient  p«ople,  whom  he  was  fo  loth  to  give  up, '  man  is  nude,  for  the  multitude  of  thine  im<}mty  ;  and 
tiof  ii.S.and  fo  longere  he  did  give  up,  7^.15.6. !  r''>r^^fi!'4/rr</.  This  great  hatred  wasone  of  the 
and  we  ihall  find  by  the  oonoirreat  aooonntt  timt  |  greateft  fins,  and  (addeft  fignsuixm  them.  ThisSpi« 
'  ~     ■  r it  of  enmity  fowcd  by  the  Devil  among  them  halt- 

cned  their  calamity.  If  £/)^«im  will envj  Judah^  and 
*!fiil0Styzx  Efhraim  the  common  enemy  udl  part  the 
fray  :  when  the  whole  Nation  was  oiKler  water,  and 
the  Roman  Armies  under  tlie  very  walls  oi  Jtn^fdtm 
their  own  Hiftorians  tell  us,  what  bteter  ooottod* 
ons  and  (harp  conflicts  continued  among  them  to 
the  very  kit  Thefe  things  rauit  be  looked  upon  by 
all  Wife  and' coofiderate  men,  floothcrwilc  thaa 
we  look  upon  Glazing  Meteor?,  and  Blazing 
Comets,  portending  judgment  and  mine  at  the  door* 
We  have  had  indeed  terriUe  Signs  in  Heaven,  c 
dreadful  rod  of  God  fhaken  over  us  of  late,  which 
all  men  ought  to  behold  with  trembling  Yet^  muft 
fay  thofe  Morat  Signs  of  judgmatt  mcmentioned, 
are  much  more  terrible  and  portentous.  Accord- 
ing therefore  to  the  evidence  of  thefe  figns  among 
US ;  let  all  upright  hearts  be  affeded  and  awakened 
with  expcftations  of  God's  righteous  judgments.  It 
is  indeed  below  faith  to  cxpcd  evil  days  with  de& 
poodency  and  difbradion  ;  but  furdyitif  i] 
excrcife  of  Faith,  fo  to  expe&  thail«  11  tO 
due  preparation  for  them. 

Sed.  II.  Aod  if  we  enqoire  for  what  End  God. 
gives  fuch  warnings  to  the  world,  and  prcmonilhcs 
them  fiom  Heaven,  of  the  judgments  that  are  cool- 
ing on  the  earth,  knoirthtthedodiit«pDiittlirc&>. 
fold  account.  .  . 

1.  To  prevent  their  Execution. 

2.  To  leave  the  Cardcfs  ine.Kcufable. 

3.  To  make  them  more  tolerable  andoifie  tohik 
own  people. 

I,  Warning  is  given  with  defign  to  preventtfae 

execution  of  judgments ;  this  is  plain  from  ^mos  4* 
x^.ThereforeitnU  I  do  this  unto  thee),  there  is  warn- 
ing glTCn  \  and  beamje  1  mil  do  this,  prepare  to  meet 
thy  God  O  Jfrael:  There  is  the  gracious  defign  of 
preventing  it,  by  bringing  them  feafonably  upon 
their  knees  at  the  foot  of  an  angry  God  :  Yoo  lee 
the  Lord  evpcct-  it  from  all  his  Children,  that  they 
fail  at  his  feet  in  deep  humiliation,  and  fervent  inter- 
ceflion  whenever  he  goes  forth  in  the  way  of  judg- 
ment. What  clfe  was  the  deliga  of  Godin  lending 

S  s  s  S  ^  Jonah 


the  Prophets 

1 .  That  God's  worlhip  among  them  was  generally 
mixed  and  comiptod  with  thdr  oiro  inventions,  for 

fo  it  is  faid,  Ffil.  1 06.  40,  4 1 .  they  went  a  wherinf 
tnth  their  em  inventions.  And  this  fo  inflamed  the 
mxtl&k  of  God,who  is  a  jealous  God,  aod  tender  over 
his  own  honour,that  he  abhorred  hisown  inheritance; 
yea,  he  expreiles  himfelf  as  a  man  doth  whofe  heart 
»bnilceB.0r  the  unfiiithfulnefs  of  his  wife,  Esjek.6.9. 
Upon  this  account  his  profefTing  people  became  the 
generation  of  his  wrath,  Jer.  1. 29,  30. 

1.  Inoorrigibkobftinacy  under  gentler  correfti- 
on,  jImosAf.  6,  7,  8,  9,  10, 11,11.  Scarcity,  Mil- 
4ew$,  Peftilence,  and  Sword  had  been  upon  them  \ 
and  ftill  thefe  that  remained,  though  (aved  as  a 
brand  out  of  the  fire,  in  which  their  fellow  finners 
perilbed,  would  not  return  toGodi and  thisbaften- 
ed  on  the  general  ruin,  ver»  12.  Tnb  pre&gps  tiK 
niine  of  Nations  indeed. 

3.  Stupidity  and  fenilefnefs  of  God's  hand  was  a 
ftd  Omen,and  caufeof  that  peoples  ruin ;  SoiJQ.  25. 

10,  II.  Lord  rrhen  tfy  hand  it  lifted  rrp^  they  wiR  net 
fee.  No  nor  yet  when  his  hand  is  laid  on,  Ifa.  42. 
24, 25.  It  is  not  fome  fmall  drop  of  God's  anger  that 
paiTes  without  obfervation,  but  the/«ry  of  his  anger^ 
not  fome  light  skirmijh  of  his  judgments  voith  thenty  but 
$he  ftrettgth  of  battle:  Not  in  a  corner  upon  fome  par- 
tial la  r  pcrfbn,  or  family,  but  that  which  fet  him 
on  fire  round  about :  yet  all  tliis  could  not  awaken 
them.  He  hath  poured  upon  him  the  fury  of  hit  Mtiger, 
mdthe  firevgth  of  battel ,  and  it  h.nh  fa  him  on  fire 
rottnd  about yet  he  hiev  tt  not,  and  tt  hto-ned  him.,  yet 
ktUdit  not  to  heart,  Prodi^ons  Ihipidity  !  to  be  in 
the  mid  ft  of  flames,  yea,  to  be  feized  by  them, 
anddeftroycd  foonerthan  awakened.  So  you  find 
again  in  Hof.  7.  9.  Orof  hears  were  here  and  there  itpoH 
Ephraim,  yet  he  hove  tt  tm .  Youth  and  Age  are  eafi- 
ly  diftinguiihed,  and  gray  hairs  do  plainly  diitin- 
rili^MU,  being  tbe  plain  tokens  of  a  declining 


^te,  yet  they  took  no  notice  of  them.  Suchftnpf 
dity  is  ever  more  the  forerunner  of  mifcry. 

4^  fttficutionofCod'sfiithfulMiniftersaDdpeo- 
fk,  was  another  forcnuininglignof  their  raine^i 
Vol  L 


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TheRigkem  Man's  Refuge. 


VoL  1 


to  Nineveh  ^i^j^^t  dreadful  raclTage  but  to 
cy:Art  .ifiji  to  rcpentaace,  aod  prevent  their  ruine  ? 
7>!\v  fViuth'^fScA  at»  and  therefore  decliocd  the 
ynciiiiiA  rofecurc  bis  credit, well  knowing,thatif  they 
ta.  k  yvfiuilii^and  repented,  the  gracious  nature  of 
God v.»iilU G>omiic;LLiiiLo  compaOion  over  them: 
I  ^  \  ir  •  t  Ilim  appear  as  a  liar  among 
t|t,6  jijcoine  -,  roi  toil  .it  icnfc  his  own  words  found, 
JfOfik^-  'J  .'^  net  this rm  faying  when  I-tt>asyet  in  my 
Comttrty^  Therefore  1  fed  he  fort  unto  Tarftlifh, /tfr  / 
knew  ttim  tiwu  a-t  a  gracttiits  Cod.  q.  (Li  thought  be- 
fore h^  it  wouicf  come  to  this;  I  knew  how  wil- 
ling thou  nrt  to  he  prevented  by  repentance,  tbere* 
fpre  to  Iccurc  my  credit,  1  fled  to  Ttvjhijb. 

1.  He  forwarns  of  judgments  to  leave  the  Incorrigi- 
ble '.vholty  inexcuJablc,  that  thofc  vvlio  have  neither 
Iciifc  of  Sin,  norfeai-  of  Judgment  befoi  e,misht  have 
bo  cloak  foi  their  folly,  nor  plea  for  themfclves  after- 
ward-, IVbat  ST  lit  thou  fay  when  he  (Ijall  punifittiiee? 
Jfr.  1 3.2 1 ^ii.q.tL  What  Flea  or  Apology  is  left  thee 
mc  fo  many  fair  warAingi  1  You  cuuiot  fay  you 
were  furprized,  before  yon  were'  adniooiflied,  or 
ruiaed  before  you  were  warned. 

3.  God  vc^ros  of  Judgments  before  they  come  to 
make  them  the  more  cafie  to  his  people  when  they 
Lonie  iodeed  i  thus  in  John  ift.  Ciirill  foretold  his 
DUtipielof  their  approaching  fufierings,  that  when 
they  camc,thcy  fhonld  not  be  found  amazed  ni  them, 
orunproTidoi  for  thera;for  unexpededmiferiesarc 
aftoiifliing  to  the  bell  men,aml4teftnftiv^  to  wkkad 

awn,  Lnli  IT.  25,  27,  ;S. 

Well  then  if  it  be  lb,  ici  all  th.u  ave  wife  in  heart 
caofideT  the  Signs  of  the  times,and  feafohably.  heark- 
en to  God's  warnings.  Tin  f  nrifs  -z-c.-cr  crieth  to  the 
Gty,  mdthe  man  of  r»if<fi»*n  jbdii  jte  ihy  tiame  .,  hear 
ftmtid,  mtdnbUmhuff^nted  it.  Altcae.  g.  Tis 
our  wifdom  to  wiy-lay  our  tronMc^,  and  provide 
for  the  worll:  cftate,  whiiic  we  enjoy  the  belt:  hap- 
py is  he  t)»t  is  at  once  believing  and  praying  for 
good  days,  and  preparing  fortheworfV.  Noahh  cy- 
ample  is  our  advatitage.  Heb.  1 1 .  'j.Who  iy  fauh 
keiitf  XHtmti  tf  C«d  ef  things  not  feen  as  yet^  moved 
rrirlfe.tr^  frrvared  an  Jrh.  Preventing  mcrcics  arc 
ihe  uioilraviihing  mercies, ^Z"^- 59.1  o* And  prevent- 
ing calamities  are  the  Ibreft  calamities,  Amos  9.  i  o. 

And  let  OS  heartily  bewail  the  fupinefs  and  dare- 
Idnefiof  the  world  in  which  we  live,  who  take  no 
llotioe«f  G»ds'inrnings,bQt  pat  the  evil  day  far  from 
tltetn,  Amos  6.  3.  who  will  admit  no  fear^  till  they 
are  paft  all  ho^  j  they  fee  God  houfing  his  Saints  a-^ 
pace,  y^t  will  not  fee  theefU  to  come  firom  which 

God  takes  them,  /fa.  5-.  i,  r.The  ri^hteeia peripietb^ 
dad  no  man  laytth  it  to  heart  ^  and  mercifai  men  are 
uAtn  tmay^  none  confidermg  that  the  righteoms  it  taken 

aWity  from  the  evil  to  rome '  he  pall  enter  into  feace^ 


CHAP.  VI. 

Dcmonflratifig  the  fifth  Profofitton.  vh.  V-.n  Gsfs 
Aitril'ktes,  Iromifes^  and  Providences^  are  prepared 
for  the  fecurity  of  hit  ftople  in  tbt  grntttit  Sfiref^ 
that  Infd  tbm  in  tbt  World, 

Seft.  I. TT^yi"?  "Of*  briefly  difpatchcd  the 

XTx  ^orcpoinf  rrcliminary  Propoliiions  it 
rem  lius  that  wt-  now  wow  r'rlly  open  this  fifth  Pro- 
polltion,  which  coniaii  main  fubjcft matter  of 
this  Difcoiirfc  j  here  thct  J  c  our  meditations  mcff 
hx  and  abide,  and  truly  iiich  1^  the  dilicioufncis  of 
the  fubiect  to  Spiritual  hearts,  chat  I  jndg  it  wholly 
needlcfs  loofii  r  nny  o&cv  niotive  bclidcs  it  felf  to 
engage  yoiu  «fl  aijns.  i  liS  therefore  view  our 
ch.ivibers.,  and  fix  how  well  God  hath  provided  for 
his  Children  ina!l  their  dilh  cflls  xhr":  befal  them  in 
this  worldjiL  is  our  Fathers  voitctiut  calls  tous,0)cr 
Kypople.,  entn  ti'OH  into  thy  chambers.  And  the 

I .  C:h>t7n.  Wiiicli  comes  to  be  opened  as  a  Refuge 
todiftrcllcd  Believers  iu  a  liorniy  day,  is  thacraoft 
fecureand  fafe  Attribute  of  Divine  Penet'.ia  tothis  let 
usHi  H;  enter  by  ferious  and  believing  meditatiog, 
and  fee  how  fate  ihcy  are  whom  God  hides  ui;<icr 
the  protei^ion  tkeraof  in  the  worft  and  rooft  daogcr- 
0 11  d  iiy  i.  Iq  opening  this  Attnbute  we  ibaU  oSbA- 
der  It, 

1.  Ill  its  own  N'atiirc  and  Property. 

z.  Witl)  rcfpcft  CO  tho  Promifes. 

3.  As  it  is  aduated  by  Providence  on  the  behalf 
of  diftreiTed  Saints. 
.4nd  then  give  yon  a  comfortable  profpccV  of  their 
fafe  and  happy  condition,  who  take  up  their  lodg- 
ings by  Faith  in  this  Attribute  of  God- 

I .  I  .et  us  confider  the  Power  of  God  in  it  felf,  aod 
we  (hall  find  it  reprefeated  to  us  in  the  Saipcnrcsia 
thelelliree  lovely  prc^wrtiet,  wt. 

1.  Omnipotent  O 

2.  Supreme       >  Power. 

3.  Evcrlaftiag  5 

I.  As  an  Omnipotent  and  All-fufJicient  Power, 
which  hath  no  bounds  or  limits,  but  the  picafureajid 
tfvill  of  God,  Dan.  4.  34,  35.  He  doth  according  to 
his  wiM  in  the  armies  of  Heaven  j  .tr  i  .TJTi^n^^  the  h' 
habitants  cf  the  earthy  Mid  roue  can  stay  hts  handf 
or  fay  am  0  hiw,  Wlm  deft  thou  ?  So  Pfalm 
135.  6.  Whatfocvtr  the  Lord  v'eafed  that  did  hr^ 
tn  Heaven^  a>:d  in  Earthy  in  the  SeaSj  and  aS  tlajf 

places.  You  fee  Divine  pleafiureis  tiie only  rule  ac. 
cording  to  which  Divine  Power  exerts  it  fclf  in  the 
worldi  we  arc  not  therefore  to  limit  and  rcflrainiiia 
onr  narrow  and  (hallow  ihoughts,and  to  think  in  tUl 
or  in  that  the  Power  of  God  may  help  or  (ccure  u$} 


they  fliaX  reft  in  their  i>eds  each  one  walkinv  m  his  up-  buttobelievc  that  hc  is  able  to  do  e^cceediogabon* 


rigknefs.  They  hear  the  cry  of  fin  which  is  gone 
up  to  heaven,  but  cry  not  for  the  abominations  that 
are  committ€»i,  nor  tremble  at  the  judgments  that 
Aey  will  procure. 

Ocarelefs  Sinncrsdrowncd  in  Stapidity,and  deep- 
ing like  ;7cw«/>  aoder  the  Hatches,  wbea  others  are 
upon  thdf  knees  and  at  their  wits  cad  \  do  Saints 
tremble,  and  are  you  fccure  ?  Have  not  you  more 
reafontobe  afraid  than  thcyj  If  judgments  come, 
thegi«afeft  barn  ItciB  do  thc^ 
to  Heaven  \  but  as  for  you,  it  may  hurry  yoti  away 
to  Hell :  They  only  fear  tribulation  in  the  way  ^  but 
fon  will  not  fear  damnation  In  the  end.  Believe  it 
Reader,  in  days  ofconunon  calaiBity  bodt  Heivoi 
aodHeUWiUfiUaface. 


dantly  above  alltlHtt  we  can  ask  or  think  Thus  t1io6 
Worthies,  Dan.  3.  n.  by  baith  exalted  the  power 
of  God  above  the  order  and  common  rule  of  fecood 
caulcs.  Owr  Codtfbomm  ferve  is  able  to  deliver  m 
fram  the  burning  fery  furamr^  and  he  nill  deliz-rr  m 
oM  ofthtne  hnticT^  O  Ktng.  Their  taith  reft  ii^g  it  fclf 
upon  the  Omnipotent  power  oCGod,  ezpeAed -de- 
liverance from  it  in  -n  extraordinary  way  ;  'tis  true, 
thi^  is  no  iUiiding  rnlc  for  our  faith  ordtoarily  to 
wiork  by,  nor  have  we  ground  to  expii^Jicb 
miraailous  Salvations,  but  yet  when  extraordi- 
nary difficulties  prefe  us,  and  the  common  ways, 
and  means  of  deliverance  are  Ihnt  ap,  we  ought 
by  faith  to  exalt  the  Omnipotcncy  of  God,  by 
afcribing  the  glory  thereof  to  him,  and  leave  our 
Iklwstolib  gpod  pMirc^iritliQ<it  ftnitBiog  or  nar- 

•TOiiUtg 


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Vol.  I. 


The  RightL'Oiis  Man's  Refuge. 


6Ss 


I'owinj;  his  Mniinhty  power,  aCWrdipg  td  the  mrtid 
of  oarpodr  lo.v  :'v);iahti  airl  apprchcnfiaas  of  it: 
for  fothcLorjl  liiinfelt  tlircireth  our  faith  in  difficult 
CafeSi  Ifi.  8,  9.  f#r  ny  tha!:--l.n  are  mt  yiwr 
ihn  iirh;Sy  vtithtr  artyony  xp.iys  my  rraySyf/tith  the  I^rei; 
'  for  as  the  Htavcni  are  higher  than  the  earth  ^  5*  are  my 
vpayi  higher  thtut  your  wayif  mrtdtny  ih»nfht!  tbtrnftttr 
thoM^hts.  He  fpeaks  there  nt  Iiispardoai;:?  mercy 
which  he  wiil  not  have  hU  people  to  c-ontract,  and 
limit  aocordini*  cothe  modeU  and  platform  of  their ' 
owti.  dcf(»oiidiii;r,  mifgiYinf;  and  linbclieviiii! 
thoagku  \  bat  to  cKalt  aad  gloiifie  it,  according  to 
hsQttbottndedfiitaers-^asit  is  ia  thethoughts  of  God, 
thcfoiinrnin  of  that  nicrcv  •,  fo  it  ou'iht  to  be  with 
refpcct  to  his  jwwcr,  abwi't  which  his  thoughts  and 
oursdovaHly  diFcr;  the  powerof  God  as  we  calt  it 
in  the  mniiL!  of  our  thoughts,  is  as  vaftly  different 
and  difnroportionate  from  what  it  is  in  the  thoughts 
of  Gcd  thcf>ttntain  thereof ;  as  the  earth  is  to  the 
}:civcns,  which  i^;  butafiaall  iacoo(id«rable point 
compared  with  Sber^ 

2.  The  power  oFGodls  a  Supreme^nd  Sovereign 
yowcr,  from  w'hft-h  a'l  crcatnfc  power  is'Ticfifcd, 
aod  by  which  it  isovcr-rulcd,  reftfamed,  and  limited 
at  his  plcafare.  NebiiehMbtezx0r  was  a  great  Mo> 
narch,  he  ruled  over  other  Kin^s,  yet  he  held  his 
Kingdom  from  God  it  was  God  that  placed  notoo- 
If  the  Crown  upon  his  bead,  bathb  bead  upon  bis 

fho"ids^s.  />.w,2.37.  Then  O  fCirrf  art  Kiw  of  Kin^s  ■, 
for  the  <jod  of  Heaven  hath  riven  thee  4  Kingdom^ftwer^ 
Mid  firertgth^  and  glory.  neOCe  it  follows,  that  DO 
creature  can  move  toiignc  or  hand  againft  any  of 
God's  people,  but  vertue  of  a  Comniiflkin  or  pcr- 
milHoii  from  their  God,  albeit  they  think  not  £>. 

K..ovpefi  thoH  r^t^  flith  T/V^rff  TintO  Chrifl,  thntlhave 
fotsertocriicifethee^  andfmertorele/ife  thee  f  Proud 
«vorai !  what  an  ignorant,  and  infolent  boall  was 
~thi<!  o^  his  own  power!  and  how  Joth  Chi ifl:  fpoil 
and  Ibamc  it  in  his  anfwer/  John  ip.  10.  ThoHcouldefi 
Jmw  m  fmer  m  *ll  ttgMnft  mw,  txetft  it  iwr#  £km 
thee  frcv.  .■rtove. 

Wicked  mciilikc  wild  horfes  would  run  over  and 
tFampleimder  foot  all  thepcopleofGod  intheworld, 
■were  it  not  that  the  bridle  ot  divine  providence  had  a 
Ibrongcurb  to  reftrain them :  Exek.  ii.  6.The  Frt»- 
€ts  #f  Ifracl  every  or.e  v>ere  in  thee^  to  their  f titer  to  Jhed 
blood.  And  it  was  well  for  God's  i^^jc/ that  their  pow- 
er was  not  as  large  as  their  wills  were  j  this  world  is 
a  nrgingand  boitteroas  Sea,  which  Ii>rcly  toOes  the 
jinfTcngcrs  for  heaven  that  fail  upon  it,  but  this  is 
their  comfort  and  fecurity;  Hse  I^rd Jtilitth  the  noife  of 
•the  j^A,  tbt  noife  of  the  waves,  and  the  tumk  «/  thefeo- 
Moral  as  well  as  natural  waves,are  check- 
ed and  bounded  by  Divine  powfr.  Smrely  the  wrath  of 
•msn  flnill  fraife  thee,  Mel  the  remainder  tf  wrath  ihoH 
Jhalt  rejlr^xln^  fp!.  76.  10.  Asa  man  turns  fo  much 
water  into  the  chaaael  as  will  drive  the  mill,  and 
turns  away  the  refl  in  another  flaoe. 

Yea,  not  only  the  power  of  man,  but  the  power 
of  ]L>evils  alfo  is  under  the  rclhaiat  and  limitation  of 
Ulis  power,  Rev.  3. 10.  Satanjha/l  cafi  fame  of  yon  into 
frifoTiy  and  ye  ^uill  h^vr  tribal.'don  ten  ditys.  Hc  WOuld 

liave  call  them  into  their  graves,  yea,  into  hell  if  he 
COOkL  bnt  it  mud  be  only  i:uo  j  Frifon :  He  would 
IiaTe  kept  them  in  prilbn,  till  they  bad  died  and  rot- 
ted there,  bat  it  mull  be  only  for  ten  days.  Oh  glo- 
rioos Sovereign  power  /  which  thus  keeps  the  reins 
-  of  Government  in  its  own  hand  ! 

3.  The  power  of  God  is  an  cverlalling  power  •, 
tune  doth  not  weaken  or  diminilh  it,  as  it  doth  all 

creature  powers,  T/Ir.  40.  2S.  The  l.^rf  the  Crtator 
»f  the  ends  of  the  earth fainmh  noiy  mitiitr  u  weary.,  if  a. 

5S>»  1*  1^  i^^*  ^ fimmd  0'*  O  He  batb 


as  niach  power  How  ds  ever  he  bad,  and  cdn  do  for 

his  peojile  as  much  as  ever  hc  did  ^  time  will  dec  .' 
the  power  of  the  ftrougelt  creature,  and  make  hi;p 
faint  and  feeble ;  biit  the  Creator  of  the  ends  of  the 
earth  fainteth  not.  77;<,,r,  Hiith  the  PC&Wi'i^ahideJifor 
ever,  thy  years  fiee  mt^Pfal.  1 01.  27.  la  God's  work- 
ing there  is  no  cxpcnce  of  hl«  ftrength.  he  is  able 
to  do  a^  much  as  ever  he  did,  to  all  over  again  all 
the  glorious  deliverances  that  ever  he  wrought  for 
his  peoplefirom  the  beginning  of  the  World  ,  to  do 
as  much  fof  his  Church  now  as  he  did  at  the  Red  fet ' 
and  upon  this  ground  the  Church  budds  its  Plea,  IfZ 
5'.  9,  10.  AMe,  awakty  fut  on  firength,  O  arm  of 
theLsrd^  itvrnle  as  in  the  ancient  days  in  the gener^ldm 
ons  of  old,  art  thoH  not  it  that  bafi  cut  Rahab,  andtpom^ 
did  the  Dragon?  ej.d.  Lord  why  Ihouldnotthy  pco- 
y\t  at  this  day  expert  as  glorious  productions  of  thy 
power  as  any  of  them  found  in  former  ages  f 

Seft.  II.  LecnsviewtheponerofGodixithevalb 
extent  or  its  operatioti,  and  then  yoQ  willfijidxt 
working  beyond  the  line, 

I.  Of  Creature  power.  2.  OfCreatnre  expedation. 
3.  Of  Humane  probability. 

1.  Beyond  the  line  of  all  created  power,  even  up- 
on the  hearts,  thoughts  and  minds  of  men,  where 
no  creature  hath  any  Jurifdicfion.  So  31.  29. 
God  bound  up  the  Spirit  of  Laban^  and  becalmed  it 
towards  Jaeeb.  So  Pfd.  totf.  ^.  He  made  them  al- 
io tn  he  pit.tj  of  them  that  carried  them  Captives. 
1  hus  the  Lord  promifcd  Jeremy^  Jer,  1 5.  1 17  fmS 
canfe  the  emmet  t9  mreat  ihnveit  in  the  time  of  evil. 
1  his  power  of  God  foftcns  the  hearts  of  the  moft 
fierce  and  CTuel  enemies,  and  fweeteasthefpiritiof 
the  moft  bitter  aod  enraged  fees  of  fab  people. 

2.  Beyond  the  Imc  jf  all  Creatoree^peaations, 
£ph.  3.  20.  Cod  is  able  to  d9  exceeding  abandautly  a- 
bow  at  that  wtcmmskwr  tbmi.  He  doth  fo  in  5m. 
r.tiuls  ^  as  appears  by  thofetwo  famous  parables, 

I  J.  I  ^.  ii.  jind  am  no  mere  xmthy  to  he  called  thy 
fmj,  m^e^mtmimeofthy  hired  feroams.  Bat  the  Father 
fald  to  hi'j  fn  vahts^  britia  forth  the  heft  robe,  and  fat  it 
on  him,  and  put  a  ring  on  bisbmidf  and Jhoes  on  hit  feet. 

The  Prodi^l  delired  to  be  bnt  as  an  hired  fervant, 
and  lo,  the  fatted  Calf  is  killed  for  him,  and  raaficl& 
to  his  meat,  and  the  gold  ring  upon  his  finger.  And 
in  Mattb.  i8»  2tf,  27.  The  debtor  did  but  defire  pa- 
tience and  the  Crcii- or  forgave  the  Debt.  O, 
thinks  a  poor  hnmblcd  Sinner,  If  I  might  have 
but  the  leaft  glimpfe  of  hope,  how  fweet  wonld  it 
be/  But  God  brings  him  to  more  than  hc  expedi^ 
even  the  clear  Ihioiug  of  aflbrancc.  It  is  fo  in  Tem- 
feratt,  the  Church  confefles  the  Lord  did  things  they 
looked  not  joy,  iCt.  3.  And  in  both  Spirituals 
and  Temporals  this  ix>wer  moves  in  an  higher  Orb 
than  our  thoughts,  Ifa.  55.  8,  9.       thmghts  art 

not  voiir  tU:^^:!^^  „or  my  rpoys  yoltr  woys bat  as  far 
as  the  he.4",,,n  arc  .ibove  the  tiOtbt  fo  are  my  thoaghtt 
above  your  r  orjjjjts.  The  earth  is  but  a  punilam  to 
thcf!?avciis ;  alius  tallcft  Cedars,  Mountains,  and 
Pyramids  cannot  reach  it:  He  I'peaks,  as  wa»laid 
before,  of  God's  pitying,  pardoning,  and  mercittil 
thoughts,  and  fhcws  that  no  Creature  can  think 
of  God,  as  he  doth  of  the  creature  under  fin,  or  un- 
der mifery.  Our  thoughts  are  not  his  j  either  Firfl 
by  way  ot  p,:,./r  uivn  wc  cjiiuot  think  fuch 
thoughts  towaids  others  in  inilci  y,  by  way  of  pit^'  ; 
or  undci-  lin  againit  us  b)  way  of  pardon,  as  God 
doth  :  N:)r  Secondly,  are  our  thoughts  as  Cod's  in 
refpediof  reflexive  lornitehenftoa  1  j.  e.  Wetajinot 
conceive orcompreiicwt  what thoie thoughts  ^t(  cd 
towards  arc,  whe;i  wcidli  into  fm  or  miiv  v  •  jult 
as  he  thiu;;^  them,  ihey  aic  aittrcd,  debafed,  and 
Sfff*  r  ftiaiteaed 


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T^he  Rightem$  Mans  Refuge* 


Vol  I. 


ftraitned  as  foon  as  ever  they  come  intoour  thon^hts. !  l.  To  preferve  them  in  all  their  dangers,  to  which 
See  an  excellent  inftancc  in  Citn.  48.  1 1.  /  /W  nor  they  lie  cxpofird  iu  Sou!  jik!  Hodv.  i  Ptt.  1,5.  Te» 
thought  to  fit  thy  face^  an^i  lo  Cod  hath  fitttPtd  me  fS  .tirt  kept  (faith  the  Apolllc)  iy  tke  mighty  fmer  ef  Ctd. 
tiy  jetd,  A  furpriiMng  providence  ^aa4  thus  the  Dt-  Kept  as  in  a  Gariron ;  this  is  their  arm  every  mor* 
works  ipa  Sphere  above  all  the  thooghtSy'niog,  asit  is  7/4-  33.  2.  o  Lordbegr^innis  mif  m^m 
piaycrs  and  expectations  of  men  '  have  WMted  for  thtt^  be  thou  their  arm  even  nm  nw?^ 

3  It  works  beyond  all  probabilities,  and  rational  ettr  falvMtion  *lfo  in  the  time*/ trotAle.  The  Arm  is 
conjeclurcsof  mea^this  Almighty  power  hath  crea-  that  member  which  is  fitted  for  the  defence  of  the 
ted  deliverances  for  the  people  «f  God  when  things  body,  and  for  that  end  fo  placed  by  the  God  of  Na- 
have  been  brought  to  the  loweft  ebb,  and  all  the  ture,  that  it  may  guard  every  part  above  and  below 
meansof  falvatioiiliave been  hid  from  their  eyes.  We  it  i  but  as  gootl  they  were  bound  behind  our  backs, 
have  divcrfe  famous  inftanccs  of  this  in  Scripture, '  for  any  help  they  can  give  as  in  fomc  cafes  :  It  is 
wherein  wc  may  obferve  a  remarkable  ^^tdation  in  God's  Arm  that  defends  us,  and  not  our  own.  I  bis 
the woriua^oftDis almighty  power:  It  is  faid  in  the  invifible  power  ot Godmato the Saiots  die  worlds 

2  Kin£t  1 5.  2tf,  27.  The  Lord  faw  the  djjitclion  of  If-  1  WOndcr.  Pfal.  ?!•  7-  '  wonder  to  many^  hut 

rael,  "t  W  it  W4S  very  bitter^  for  there  was  not  any  Jlmt ;  thou  art  my  flrortf  refifge.  To  fee  poor  defcucekHs 
nor  4ny  left'^  tiPT  /uty  helper  for  Ifiael.  A  dcplo- 1  Creatures  prefer  v'td,  in  thcmidlb  of  furious  enemies, 
rableflate:  how  inevitable  was  their  mine  to  the.  that  is  jufl  matter  of  wonder  ^  but  God  being  their 
eycofienfe?  Well  might  it  be  called  a  bitter  afflidi- invifible  refuge,  that  folvcs  the  wonder  -,  to  this 
OB  ;  Yet  from  this  immediate  power  arofe  for  them ;  end  the  Power  of  God  is  by  promifc  engaged  toik 
a  fwcet  and  unexpected  Salvation  ^  and  if  wc  look  in- 1  people,  Jfa.  27.  3.  /  the  Lord  do  keep  <>,  /  vU!  v  'er 
toiCw.  I.  9,  10.  we  Ihall  find  the  Apoftles  and  itevtrym»mem4efiMNhmit^IwtUktepttmphtM:ddJtj. 
chmceft  Chriftians  ofthofc  times,  giving  up  them- 1  And  thus  they  fubfift  in  the  midfl:  of  tiangersani 
felvesasloft  men,  all  waysofcfcape  being  quite  out]  troubles;  as  the  burning  Bu/h  fthc  Emblem  of  the 
of  fight  ^  for  fo  much  thofe  words  fignific,fr(rWf)bfi  Church  )  did  amidit  the  devouring  fianit^  Exoi. 
fmttice  of  dedth  in  our  felvety  i.  e.  We  yielded  our  J  3.  3. 


ftlves  for  dead  men.  But  though  they  were  fenten 
ced  to  death,  yea,  though  they  fcntcnced  themfelvcs, 
this  power  frhidi  wroa^t  above  all  their  thoughts, 
and  rational  conyeftorcs,  reprieved  them.  And  yet 
oneftepfertherin  Ezji.  37-  4>  5»<5, 7-  Ihcpcoplcof 
God  are  there  reprefented  as  adtoally  dead,  yea  as  in 
their  graves,  yea  as  rotted  in  their  graves,  and  their 
very  bones  dry,  like  thofc  that  are  dead  of  old  •,  fo 
utterly  iln^robable  was  their  recovery :  Yet  by  the 
Workmg  6t  this  Almighty  power  which  fubdueth  all 
thinesto  it  felf,  their  graves  in  Btibybn  were  opened, 
tiib  inaiih  of  life  cameiatothem,  tx)ne  came  to  bone, 
and  there  ftood  up  a  very  great  Army  \  it  was  the 
workiug  of  this  power  above  the  thoughts  of  man's 
heart,  whidi  g^vc  the  ground  of  that  famous  Pro- 
verb, G"f«.  2i.  14  JntheAfoMit  of  the  Lord  it  jhslibe 
ften.  A  nd  the  ground  of  that  famous  Proraiie,  Zech. 
1 4.  7.  yff  evening  time  it  fiutll  be  light  j  1.  e.  Liglit 
ftiall  uncxpededly  fpring  up,  whea  all  men  accord- 
ing to  the  courfe  and  order  of  Nature,  expect  iip- 
Wag  but  cncreafing  daffciie&  How  exteauvtisthe 
|KMrer  of  God  in  its  glorious  operations ! 

6eft  III.  Let  us  view  the  power  of  God  in  its  re- 
lation to  the  promifes,  for  fo  it  becomes  our  Saaftu- 
ary  in  the  day  of  trouble  if  the  Poirfr  of  God  be  the 
CLmdter^  'tis  thePromife  of  God  which  is  thatGol- 
tfea  Kty  that  opens  it  And  if  we  well  confult  the 
Scriptures  in  this  matter,  wc  fliall  find  the  Almighty 
power  of  God  made  over  to  his  [)cople  by  promifc, 
ANT  many  exoelleat  eadsaodafisiatheday  ^their 
trouble.  As, 

I,  To  uphold  and  fupport  them,  when  tiicir  own 
fircngth  fails,  7/^.41-  10.  Fear  thou  not.,  for  I  am  with 
thee.,  be  net  dtfmayedfor  I  am  thy  God :  I  will  JlreKjthm 
theey  ye^t,  I  mil  help  thee.,  yea^  J  xvill  uphold  thee  mth 
the  right  haiid  eftin  rifhteoufnefs.  And  which  of  the 
Saints  have  not  lenfibly  felt  thefe  everlafting  arrtis, 
aodcrneath  their  fpirits,  when  afliiftions  have  preflixl 
them  above  their  own  Ifarength  ?  So  runs  the  promife 
to  Panl  in  2  Cor.  1 2.  9.  Mygrtue  ii fuffcient for  thee^ 
for  my  firength  ts  tnade  perfect  in  maknefs  ;  i.e.  It  is 
jmde  known  in  thy  weaknels.  Our  weaknelsadds 
nothing  to  God's  power,  it  doth  not  make  his  power 
perted,  but  it  hath  the  better  advantage  of  its  dif- 
•covery,  and  puts  forth  it  felf  more  lignally  and  con 


3.  To  deliver  them  out  of  their  diftrcllcs,  lb  runs 
the  Promife,  Pfal  9 » •  1 4i  l  S*  Betaufe  he  hath  fet  bis 
love  upon  me,  t her t  fort  mil  I  miwtr  Inm  •  /  mil fit  km 
onhigh^  htcau  e  te  i.ath  bromt  mnntme jliiJlc4^ 
upon  me  and  I  trill  mfiver  tim^  J  will  be  tfith  htm  at 
truthle^  I  will  deliver  him,  andioHour  i  im.  And  Jtr. 
30. 7.  jilas.,  for  t''  »t  d*f  itrrraty  fotktt  none  is  lih 
it:  It  it  even  tbt  timeofjiCOb'j  trouble,  biityefhdiot 
f0vtd  out  of  it.  And  furely  there  can  be  no  diftrefi 
fo  great,  no  calc  of  Believers  fo  forlorn ;  but, 

1 .  It's  eafie  with  God  to  favc  them  out  of  iu  Are 
thty  to  the  eye  of  Senfe  loft,  as  hopdcTs  as  men  ia 
the  grave?  Yet  fee  £i/*.  37.  1 2  Omypeofle,  I  tcU 
open  tour  graves,  and  caufe  ^ou  to  come  out  ofyourgraui^ 
md  bring  you  into  the  land  of  Ifrael.  And  hie  do4 
whatever  he  dotli  ealily,  with  a  word,  Pfal.  44.4. 
Tbou  art  my  king.,  0  God.,  (ommMd  deltveramet  for 
Jacob  And  it  requireth  no  more  violent  motion  t» 
do  it,  than  he  that  fwimeth  in  the  water  ufes,  la. 
25.  1 1.  A  gcntleeafie  motion  of  the  baud  doth  it 

2.  And  as  the  power  of  Godoa  ddiver  tfa^ 
eafily,  fo  fpccdily.  Their  deliverance  is  often  wrought 
by  way  of  furprizal,  ffa.  17.  14.  Behold,  at  evenufg 
tide  troMtj  emd  in  the  mmui^  i«  is  net.  So  the 
Church  pram's,  in  Pf.  116.  ^  tttm  again  our  captivuj, 
AS  the  ftreams  in  the  South.  The  Southcrii  Couatrcy* 
art'dry,  the  ft  reams  there  come  not  in  a  gentle  aoA 
flow  current,  but  being  occafioncd  hy  violent  fii'l  .ka 
fpouts  of  Rain,  they  prcfcntly  ovcriiow  the  Coua- 
trey,  and  as  foon  retire :  So  fpeedily  can  the  power 
ofGod  free  his  pcop'e  from  their  dangers  and  fears. 

3.  Yea,  fuch  is  the  excellency  his  delivering 
power,  that  he  can  fave  alone  without  anycontri* 
Inition  ot  Creature  aids.  So  Jfa.  59.  i<5.  L/e  vpw:atr- 
cd  that  there  xvat  no  intrrcejfottr  ;  titerejore  htJ  b^ud 
brcHgit  falvMtion  nnto  iim.,  andhtsrt^eeittifnefs fuflt^ 
tud  bim.  Wc  read  indeed  y«<^.  5.  >3.  Ot  helping 
tlic  Lx>rd,  but  tiut  is  not  to  cxprefs  his  *f bitf 
thw  duty  ;  we  have  continual  need  of  God,  but  he 
hath  no  need  oti's  •,  he  ullvi  iiiilruments,  but  not 
out  of  neceiHty,  Ins  arm  aloae  can  fave  us,  be  the 
danger  never  w  gittt,  or  the  vifiUe  meaosofidelif^ 
ranee  never  fo  remote. 

4.  Once  more,  let^us  view  tiiis  Chamber  of  Dh 
vine  power,  »it  is  conttmallv  opened  by  the  iMd 


fpicuoufly  in  our  weaknefs  ^  as  the  ftars  whidijiever  lof  provideiio^  to  receive  andiecuretfae  poopir  or 

ihine  fo  ^orioully,  as  in  the  darkeil  night.  .  |  Goi 


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/  -- 


VoLL 


Tie  Rigbum  Man's  Refuge. 


God  in  all  their  dangers.  'Tis  iaid,2C/;r9. 16.9.  The  1  Attribute,  they  lived  tomtortably,  and  v,  !i  vc  :n;;ot 
eyts  ef  the  Lord  run  tq  tmd  fro  throuohout  the  whole.  yo\il  ExoiL  6.  3.  /  fippearcJ  {imh  iiod  )  urua 
earthy  tafjbew  himfclf  fir oKg  in  behalf  of  thm,  ir^;c/ff  i  Abraham,  Ifaac,  4/  ,  / Jacob,  hy  tie  nuneot  Uod  JU- 
h:rirt  ij  j)erfe3  tmarJshim.  Where  you  have  an  cx-  ]  tf.i^hy.  They  kcephouCc  and  fcaftcd  by  Faith  up- 
ceiicut  account  of  the  immediacy,  univcrfality,  and '  on  this  name  of  mine  ^  O  tliat  we  could  doas^^^- 
efficacy  of  Divine  Providence,  as  it  ufes  and  ap- !  ham  did,  Rom.  4-  21.  Wehavc  the  fanie  Attnbatc 
plies  tliis  Divine  power  for  the  guard  and  defcnccof  j  but  alas,  we  have  not  fixh  a  Faith  rts  his  vv:js  to  in  * 
that  people,  who  are  its  charge  \  he  doth  not  only  { prove  it.  It  is  calic  to  believe  il  c  Alr.n^y.luy  jxn\  erof 


fet  Angels  to  watch  for  them,  but  his  own  eyes  keep 
Sentinel^  cvcn  thofe  feven  cycs  of  Providence  men- 
tioned Ztcb.  3.  9.  which  never  fleef  nor  fiktnber  \  Jui 
tlwyare  foid  to  run  continually  to  and  fro,  and  that 
not  in  thi^  or  that  particular  place  only,  for  the  fcr- 
vice  of  fomc  more  emiucut  and  excellent  pafons  \ 
but  through  the  whole  earth. 'Tis an  cncompalling 
and  furrouiiding  providence  which  hath  its  eye  upon 
ail,  wliofc  hear  u  are  upriglu^  all  the  Saints  arc  v^-ith- 
in  the  line  of  its  care  and  |>i  ateajon  j  th<c  eye  ol  Pro- 
vidence difcovcreth  all  their  dangers,  and  its  arm 
defends  them,  forhelhevvs  himfclf  ftrongiii  their 
tchnlf. 

The  fccret,  but  Almighty  e(!lcacy  of  Providence  is 
alfo excellently dcfcTibed  cousin fifi^.  i.S.whcrethc 
Angeharc  Htid  to  have  their  hands  under  their  wings, 

workins  fcLretly  and  iinflida  iiibly,  but  very  eflcdu- 
ally  for  iIk-  Saints  conumticd  to  tlicir  Lljargc.Likc  un- ; 
to  which  is  that  in  Where  it  is  (aid.<^God, 

that  f/e  I'"'!  I'r<r)is  lommc  c'T  rf  hii  /'.^f',-/',  ,tMtl  there 

is  the  iaftru- 


God  in  a  calm,  but  not  fo  calic  to  rcll<;n  our  Pelves  to 
it,  and  fcairely  roll  iijK)n  it  in  a  Storm  of  advcrlity  • 
Cut  oh  what  peace  and  reft  would  our  l  aich  procure 
lis  by  the  free  ufc  and  excrcifc  of  it  this  way,  to  aflift 
your  faith  in  this  di{ficulty  v.  hctcin  wc  HikI  ti  c 
fiithofaylA'/firometimcsftag^crcd.  Let  mcbrictly 
olicr  you  thcfe  tour  following  encouragements 

1 .  Confidcr  how  your  gracious  God  hath  engaged 
this  his  Almighty  power  by  Proniifc  aud  Covenant 
for  thefecurity  of  his  people,  God  pawned  it  as  it 
were  to  j^itham  jn  that  tarrous  pronTife,  Gtn.i  7. 1 . 
/  am  the  Almighty  God^  wttik  thou  btfore  me^  and 
l/i  pafci'l.  And  Cieft.  i<.  i.  fr,:r  mt  Abraham,  / 
i^  thyfiueid.  Snyno;,  this  w.h  --i/v  ./vwi'spcciiliar 
privilege,  for  if  you  confiilt  Jhf  iz.  ^.  ana  Hdi. 
J  3.  5,&fou  will  find  that  Believers  in  thcfe  days 
haveas  r^nod  a  title  to  rlic  pro.nif:-;  iii:idc  ia  thole 
days,us  tl.ole  worthies  had  10  v\lmuul;(.y  u  crc  im- 
mediately niauc. 

2.  If  you  f;c  Be!icvcr?,vour  relation  to  God  llrnng- 
xttis the htcUng  ct  his  foipc).  i  lie  iiaad  is  the  iaftru-  j  ly  aigagcth  his  power  for  you,  as  well  as  his  own 
mcnt  of  aftion,  dcnotjiig  God's  adive  power,  and  promifes,  Swely  (  faith  God  )  they  are  ray  people^ 


the  horns  cooiing  out  of  them  arc  the  glorious  raics 
and  beamsof  tiuiL  power  fiiiuing  fortli  in  tiielilvaiion 
ofhis  people:  Othat  we  couid  fun  our  l«lvwiathoiib 
cbearnil  and  reviving  beams  of  Diviac  power,  by 
COoCderiug how  glorioylly  they  luve  ibroKen  torth, 
and  (hoae  out  for  the  Gilvatiou  of  his  people  ia  all 
Ages.  So  it  dif!  'o-  /frad  at  tlic  Red  ^oiyExjod^i  ^JS. 
So  ior 'JeJiopaphar  ia  that  great  ilreigbt,  2  Clbrw. 
lOi  t  1 5«  And  fo  in  the  time  of  Hczjtluah^  2  KJnfs 
10,  -  n.  Yea  in  all  ages  from  rhe  Ijcgianingof  the 
W  orid  rhc  S.uiits  have  hccii  fixeltercd  under  thcfe 
wings  of  Divine  Power,  Jfr,  51.  9  10.  Thus  Pro- 
vidence iiath  haiipcd  and  adorned  this  Chiin>bcr  qf 
Divine  power  with  the  delightfiU  HUloiics  of  the 
Churches  manifold  prcfervaiiojis  by  jt. 

Sc^.  I V.  HavAttg  .taken  a  ftiort  view  of  this  glo- 
rious Chamber  of  God's  power  abfolutcly  in  it  fclf, 
^nd  atfoiaxdation  to  hisjpromifesaad  providences, 
jt  rem  ins  now,  that  1  prcfi  and  pcrfwade  all  the 


childrin  that  wiHriot  lie  \  fo  he  bicame  their  Stviottr, 

//a.  63.  &.  We  fay  Kclationih.ave  the  Icaft  ot  Enti- 
1^  j^t  the  greitdit  of  t^4cy  i  ym  fiud  it  fo  in  yoer 
own  erpcricace,  Icta  wifc,child,orfriend  be  inim- 
miueat  danger,  and  it  lhall  engage  all  tlie  power  you 
lia.ve  to  iibccour  and  .deliver  xbcirL 

3.  This  gloriot!S  power  of  Clod  is  engaged  for  you 
by  the  very  malice  and  wiekcdacfs  or  your  enemies, 
wiio  \viU  be  apt  to  impute  tlie  ruine  of  the  Saints  to 
thedefedsof  power  in  their  God  ^  from  whence 
thofe  excellent  arguments  arc  drawn,  AmpsL  14. 15, 
16.  Now  ifydM  JlaiHill  allhis  teop/e  as  one  man  theti 
the  n. It  tons  which  h^tvc  hcurdthe  fame  of  ther^wi/I  fpci%k^ 
faying^  kecoiife  the  Lord  Kits  not  able  to  hring  this  feo^ 
pie  into  the  laud.,  which  he  [ware  inito  them^  thereftrt 
he  hath  flain them  in  the  vrilder//(f.  And  again,  Z>f*f. 
32.  2(J,  27.  you  ftial!  find  the  !  oid  improving  this 
argument  for  ebem  himfelf  ^  if  they  do  not  plead  it 

for  thcmfclves,  he  will.   I  nenid  fc.m'r  them  into 


people  of  God  under  thciritcai&And  dangers  accord-  !  corners^  J  mtdd  make  the  remembrance  ej  tl;tm  to  ceafe 
ing  to  God's  gracious  invitition  to  enter  into  Xty^bXit^  from  ammg  metty  were  it  not  that  I  feared  the  wrath  of 
their  doors,  and  to  behold  with  delight  this  glovi- '  the  encn.y^  U^t  their  adz  erf  tries  (}-ou!d  behave  them- 


ous  Artribnic  wovkiug  tor  ihem  iu  aii  their  exigen- 
'ci»ain!  clir.icfics. 

I.  Enter  into  this  CIia!;;bcr  of  Divine  power,all 
ye.that  fwr  the  Lord-,  and  hide  your  felves  therein 
di«fedangctOus and  diltrcrstul  days-,  let  mcfay  to  | 


Jeivesftrtuigely  and  Uji  theyjhokid y^,  our  hand  is  hi^b^ 
amd  the  Lord  hcth  not  dofte  sHltbis.    O  iCC  llOW  muclt 

you  are  beholding  to  the  very  rage  of  yoDr  enemies 
for  your  deliverances  from  them  J 
4.  To  conclude,  .tiievci  y  reliance  of  yonr  SoqI^ 


yom  as  the  .Prophet, did  to  the  poor  diftrclRd  7""^  by  taith  upon  the  power  of  God,  your  very  leaning 
Zteh.  ^.  1 2.  Turjt  ye  to  your  (ii  cno  Uld^  ye  prifoners  |  ujion  his  arm  engages  it  for  your  protection  Jfa.  26. 


9fhofe.  5-irong  holds  might  li}eyi;iy;  Why,  where 
arc  they  ?  The  walls  oi  jernfaiw-  arc  in  tlic  daft,  the 
Temple  burnc with  f»rc,  Sion  an  hcap,,n hi*t  ujcanefl: 
'tboo  then  intellin,",  usol  our  flrongihoJds?  Why,ad- 
jnit  all  this,  yet  there  is  ;  p-afidii  in  mo  Dee^ 
;Kcfuge  enough  for  you  iu  Cjtd  iionc,  as  Calwi  ex- 
cellently notes  upon  tliat  plate.  Cliriftian,  art  nqt 
thou  able  to  fc'eli  a  wod  fiibllf^cn.c  f(;r  ihy  Sonby 
Faith,  put  of  liic  Almighty  poikicr  oi  Ciod  ?  1  be  ve- 
.-nowjlCd  Saints  of  old  did  fo.  MrahamylfAacySkOii  Ja- 


Tixnwth  kteakim  in  per  jell  peace^  whofe  mind  it 
iJ-^'ed  on  thee^  vecatif:  ht  t;-i:^c'.h  in  thee.  Pu7.!e  not 

your  felves  therefore  any  loiigcr  about  qualificati- 
ons y  but  know  that  the  very  ading  of  your  faith  on 
God,  the  recumbency  of  ycurSouls  upon  him,  is  tliat 
which  will  engage  him  tor  your  dctciice,  how  weak 
and  defoftive  foefcrthon  art  in  other  rcfpcdts. 

1.  I  lavinpthus  entered  by  Faith  in  this  Cham- 
ber of  Divine  power,  tlic  next  counfel  the  Text 
gives  you  is,  to  (hut  the  door  hehiud  yon,  i.  t.  after 


f«fr  met  with  as  nwny  diiuLuhits  and  plnnres  of  the  actinp,  of  yonr  faith,  and  the  quiet  repofc  of  your 
trouble  in  Uicir  tAaie,.  as  ever  you  did  or  lhail  .  meet  fbouls  upon  God  's  Almighty  power,  then  take  heed 
with^  yetby  theexercUe  of  tbeir  iaiih  upm  tbis)  left  unbclieiring  f«an  and  jealoQlies  creep  in  again 

j  and 


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683 


□atural  and  neceflary,  the  other  eUdive. 

1.  Natiiraldependence)  (b all dosnd  moft depend 

upon  hiin. 

2.  Eledive  and  voluntary,  and  fo  we  all  ought  to 
depend  upon  him  ■,  and  for  your  encoaragemettc  take 
this  Scripture,  Pfid.9,  9, 10.  The  Lord  .rlfo  m'.'!  be  4 
rtfHgi$f9rtht0»rtJidf  a  reftig*  in  titati  «f  treubie^  mi 
they  t£»t  biW  ngf  nMmfVfiu  fat  their  tmSf  in  tbee^  fer 
th«u,  LfrJ^  h/ift  ftttforfaien  them  that  fcekthce.  And 

thus  of  the  firfl:  Attribute  of  God,  prepaied  for  (be 
lafety  of  his  people  in  tines  of  tnmDl«, 


and  dtflnrb  the  reft  Ot  your  Souls  in  Cod,  you  find  a  4.  BeholJ  it  fruftrating  all  the  dcfigns  6f  our  ciie- 
fad  inftancc  of  this  in  MeffS^  Nmb  1 1.  2 1,  23.  Af-  mics  againft  us,  Jfa.  54. 17.  No  vrafon  that  isfomui 
tcv  fomaay  glorious  afts  aiid  triumphs  of  his  Faith,  M^Ai'nft  thee  Jhallprefptr,  tutdtvttytcurf.tthnt  Pallnfe 

how  were  his  heels  tripped  up  by  diflidciKC  which  ugainll  thee  m  jud^^mert  then p-.Ah  condemn.  Lcf  old^  / 
crcf  t  in  afterwards  /  Good  men  may  be  pofed  with '  have(reMtdtk$Smith,  Ifa.  54. 16.  q.d.  He  that  crca< 
diilicuU  Providences,  and  made  to  ftagger.  The  If- ,  ted  the  Smith,  can  otder  «s  heploletb  tbe  Weapoa 
'  r«/i>«  had  lived  upon Mirsclcsmony  years,  yet  P/rf/.  niadcby  hinr,  henceoorciiemiei  are  OOtmaftet^of 
78.  20.  Cmi  he ghe  hreaei  alfo  ?  Good  il/^rfibtfObjcds  their  owu  defigos. 

difficulty  to  Chrift,J«/j.  II.  39.  By  this  time  he  fiink-     Oh  then  depend  upon  this  Power  of  God,  fbritis 
ttb.  Oh!  tis  a  glorious  thing  to  give  God  the  glory  your  fecririty  ^  there  is  a  twofold  dependence^  tllC< 
of  his  Almighty  Fotfrer  in  diificolt  cales  that  we  can- 
not comprenend.  SeeZrdfr.  8.  6.  If  it  he  marvetws  in 
the  eyes  of  the  remnatit  of  this  people  in  tl.'tfe  diys,  pjoxld 
it  be  nlfo  m/irvelm  in  mine  eyei  i  faith  the  Lord  of  kofis. 

\  Difficulties  are  for  Men,  bnt  notfer  God :  becaafe  it 

/  is  marvelous  in  your  eyes,  mnft  it  be  fo  in  God's  ? 
Various  Obiedions  will  be  apt  to  arife  in  your  hearts 
to  drive  you  out  of  this  your  refuge  As, 

1  ObjeEl.  Oh !  but  the  long  continuance  of  our 
troubles  and  diftrcfles  will  fink  our  very  hearts,  Ifiu 
40.  27.  Why  fayefithoit,  O  Jacob,  and  ffeakefi^  0  Ifiad, 
my  9^  it  hid  from  thtlArdf  MdmyjiJ^mM  u  faffed 
0ver  prom  my  Gedi 

Sol  But,  oh !  wait  upon  God  withont  fiiinting,  HA* 

2.3.  The  vifim  is  yet  for  an  appointed  time^  but  ,it  the 
tttd»fiffiiaUffedk  and  not  lie  :  thtiighit  tarry^jtaitfor 
it  J  beeattfeit  mi fnrely  come^  it  ipiS  net  tany» 

2  Objen.  Oh  but  our  tor:,  cr  hopes  and  expectati- 
ons of  deliverance  are  fruftratcd,  Jer.  S.  1 5.  We  look- 
edfor  peacey  bat  no  good  tttmt :  mi  fir  *  time  of  healthy 
and  behold  trouble. 

Sol.  Oh,  but  yet  be  not  difcottragcd^  fee  how  the 
ffalmOi  begins  the  69th  Pfaim  with  trimto'tf,  and 
ends  it  with  triumph  ^  thehnsbandnna  waiteu,  and 
fomoftyoo. 

3  Obyt^.  Bat  thereis  no  Ifgn  or  appearance  of  oor 
deliverance. 

Sol.  What  then  ?  this  is  no  new  thing,  Pfal.  74-  9- 
We  fee  not  our  figns.,  there  is  no  mere  any  Prophet,  neither 
it  there  any  amon?  us  th,it  knoweth  how  long: 

4  ObjeEl.  But  ail  things  work  contrary"to  our  hope. 
5Sil.  Why,  fo  did  things  with  JSrrtAam  \  yet  fee, 

jLem.  4.  18.  .igMinSt  l  oj:e,  l)e  believed  in  hope. 

3.  Obferve  further  With  delight  theoutgoings  and 
glorious  wot  kings  of  Divine  Power  for  you,  and  for 
the  Church  in  times  of  trouble;,  this  is  fweet  enter- 
tainment for  your  Souls,  'tis  food  for  faith,  Ffal.  74. 
1 4.  ThoH  breaiefi  the  heads  of  Leviathan  in  pieces,  and 
yu'  cst  him  to  he  meat  to  the  people  Inhabit in^^  the -.vitder- 

nefs.  And  here  1  befeech  you  behold  and  admirCj 

I.  Its  myfterious  and  admirable  protection  of  the 
Saintsinall  theirdangers.  Theyfecd  as  Sheep  in  tlic 
midft  of  Wolves,  Uike  1  o.  3.  They  lie  among  them 
thatare  ftt  on  hre,  Pfal.  57.  4.  Their  ludritatimt  is  in 
the  muln-  of  deceit.  Jer.  9. 6.  Yet  they  atekeptinlafo 
ty  by  the  mighty  Fower  of  God. 

1.  Behold  and  admire  it  in  cafting  the  bonds  of 
reftraint  upon  your  enemies,  that  tho*  they  would, 
yet  they  cannot  hurt  you  ^  our  dangers  are  vifiblc, 
and  our  fears  great,  but  our  fecurity  and  lafety  ad- 
mirable, 5 1 .  1 3.  TJjou  hali  feared  centinttaUy  every 
day.  Let  atife  of  tkefwry  of  the  opprtffor,  as  if  he  were  rea- 
dy to  deflrey  \  and  nmre  it  the  fury  of  the  epprcjfor 


3.  behold  its  opening  uncxpciftcd  and  unlikely  rc- 
fo^esand  fccurities  tor  the  Saints  in  their  diHrcHcs ; 
^  itf.  4.  Let  imne9m-cafts  dweS  with  thee,  TAoih,  be 
thou  a  cove>  t  to  them  from  the  face  of  the  Spoiler  ;  fer  the 
F..xiortioner  is  at  aa  end,  the  Spoiler  eeaftth^  the  Of- 
prefforsareconfitmedmttoftheLiind.  ReV.  II.  id.  The 
r.v.h  helped  the  Woman.,  and  theeanb  opened  her  mouth, 
and  jvaUeaed the fi»edv^b the  Drj^ou  cafi  eutof 
Idf  mpntb. 


CHAP.  VIL 

Opening  that  glorious  jlttrAnlt  cf  Divine  Wifdom  as 
a  feeend  dumber  tf  fecurity  to  the  Saints  in  diffait 
timet 

Se^  1.  rrnHe  next  Chamber  of  Divine  Pro- 
X  teftion  into  which  I  ffiali  lead  you,is 

the  Infinite  Wifdom  cfCod  ;  I  call  it  the  next,  becaufc 
I  fo  hnd  it  placed  in  Scripture,  ^ob.  16.  5.  He  is 
mighty  in  power  mi  •mfdem.  Dm.  2.  20.  Wtfiem  and 
might  are  his. 

This  Attribute  may  be  fitly  called  the  CenKcU 
Chamber  of  Heaven,  where  alt  things  are  contrrnd 
in  deepefT;  wifdom,  which  arc  afterward'^  wroughtin 
the  world  by  power,  £fh.  1. 11.  HewerJtethaStbiiigt 
after  the  eomfel  of  his  emt  foiK.   Ooanfd  in  the  Crea- 
ture implies  wcaknefs  and  defca  -,  wc  are  not  aW: 
at  one  thought  to  fathom  the  depth  of  a  buiinefs, 
and  therefore  mull  deliberate  and  fpend  many 
thoughts  about  it,  and  when  wc  have  fpent  all  our 
own  tlioughts  we  are  oft  times  at  a  I0&,  and  muft 
borrow  help,  and  ask  counfel  of  others  •,  but  in  God 
it  notes  the  perfcftion  of  his  undcrftanding.  for  as 
tbofeadsof  the  creature  which  aretherefults  of  de- 
liberation and  counfel,  are  the  height  and  top  of  aQ 
rational  contrivcment  ^  fo  in  its  accommodation  to 
God,  it  notes  the  excellent  refults  of  bis  inlimceafld 
moft  perfeft  underftanding. 
Now  this  wifdom  of  God  is  to  becoofideredcillKr. 
AbfoUitcly,  or.  Relatively. 
I.  Abfolutely  in  it  felf,  and  fo  it  is  That,  lehtre- 
if  be  mofi  perfeilly  and  exaElfy  knms  himfelf,  and  aS 
things  withoat  himfelf,  ordering  and  diffofing  them  in  the 
moft  convenient  manner  to  the  glory  of  his  oron  name. 

Wildom compreiiends  two  thmgs,  i .  Knowledge 
of  the  natures  ot  things,  which  in  the  aeature  is  cal- 
led Science.  2,  Knowledge  how  to  govern,  order 
and  difpofc  them,  which  la  the  Creature  is  calW 
Prndtnee ;  thcfe  things  in  Man  are  but  faint fliadows 
of  that  which  is  in  God  in  the  moft  abfolute  perfcdi- 
on ',  he  fully  knows  himfelf,  for  his  Underlhrnding 
is  infinite,  147 
towards  us,  Jfr.  29 


5.  and  the  thoughts  he  thinks 
1 1.  And  as  he  p«rfedly  under- 
ftands  himfelf,  fo  likewife  ail  thiogstl'at  arewitll- 

out  himfelf,  jiBs  15.  18.  Known  xme  God  art  dlbis 
uorks  from  the  beginning  of  the  tPorld.  Together  with 
all  thefccret  defigns,  thoughts,  and  purpofes  which 
lie  hid  from  all  others  io  tlME  inmoft  recdTesof  ncss 

hearts,  tfal.  1 39.  2. 

And 


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VoLL 


The  Rt^keous  Mans  Refuge, 


6Z9 


Aad  as  he  perfe^y  kBom  all  things,  ib  he  fiilly 
undcrftands  bow  to  govern  and  dircd  them  to  the 
bell  end,  even  the  cxakiiig  of  his  own  prailc,  Pfal. 
104.24-  Rom.  1 1 .36.  for  ofbim,  and  throufh  bim^  and  to 
htm  arc  all  things :  of  him,  as  thc  efficient  cimfe\  tliro' 
him,  as  the  confervinf  cmfe  \  and  to  him,  as  thc  find 
caufe.  And  in  this  wife  difpofitionof  all  things,  he 
hath  a  gracious  refpcft  to  the  good  of  his  chofen, 
Itom.%.  X%.  jIH  things  Jhallmrk  t»geti)tr  for  good  to 
them  that  love  Cod.  More  particularly,  the  Wifdom 
of  God  is  to  be  conlidcred  by  us  in  its  cxccllcnT  Pro- 
perties, amougil  which  ihefe  four  follow ingaiecmi- 
acBtly  confpicuous,  as  it  is  thc 

1.  Original,        3.  Perfcd,  and 

2.  Eflential,        4.  Only  Wifdom. 

t^  X'^c  Wifdom  of  Cod  is  thc  Original  Wifdom, 
from  whicli  all  thc  Wifdom  found  in  Angels  or  Men 
is  dcwved,  and  unto  that  fountain  we  arc  directed  to 
go,fo#rupplicsofWirdom,7xi.  5.  If  any  man  Lul 
rmfJorn^  let  him  it  of  God.  There  is  indeed  a  'Spirit 
in  Man,  but  it  is  the  inipiratiou  of  the  Almighty  that 
girech  underftanding,  "Job.  32.  8-  The  natural  fa- 
culty is  ours,  but  the  illumination  thereof  is  God's  ■ 
the  underftanding  of  the  Creature  is  as  thc  Dial, 
wWdJlignifies  nothing  till  thc  Sun  fhincupon  it. 

2  God'sWildom  is  cllcntial  Wifdom.  Wifdom  in 
thc  Creature  is  but  a  qivaliiy  feparable  from  the  fob- 
1^  i  but  in  God  it  is  his  Nature,  bit  very  Eflencc,  he 
can  as  (bon  ccafi:  to  be  God,  as  to  be  mofl  wife. 

3.  The  Wifdom ofGod  is pcrfed  Wifdom,  fullof 
ft  ftlf,  and  exdunrc  of  its  contrary,  the  wifeft  of 
men  arc  not  v.  ifc  at  all  times,  the  grcatcft  Wits  are 
not  without  fome  mixture  of  madticrs^  it  is  an  high 
attaininditio  human  Wifdom  toundemandourown 
wcaknefs  and  folly  \  thc  dcepcfl:  heads  arc  but  Shal- 
lows, but  the  Wiidom  of  God  is  an  unfenrchablc 
depd»,  fma  !•  33'  O  the  depth  oj  the  riches^  botbif  lHlte 
•arifdom  and  knovledfe  of  Cod!  horc  ufffearcbiHit  mre 
Ins judementSy  and  hu  ways  fafl  finding  em?  ' 
•  -4,  To  oofldode,  The  wifdom  of  God  is  thc  only 
WiClom  \  there  is  no  Wifdom  without  him,  none  a- 
miofthim,  beistheonly  viiicQfAyJitde  v.  1%,  > 

2.  The  Wifilom  of  God  moll  be  wnfidtrM  JM»^ 
and  that  in  a  double  rdlpeft : 
I.  TohisPromifes.   2.  TohisProvidences^ 

S^.  II.  Let  as  riew  it  in  its  reUtion  to  the  Protni- 
fcs,  where  yoo  fhall  find  it  made  over  by  God  to  His 
people  for  divers  excellent  u&sand  purpofes  ih  times 
ofdlftrefiaoddniger.  As, 

r.  It  is  made  over  to  them  in  Promifcs  for  their 
diredion  and  gmdancc  when  they  know  not  what  to 
do,  or  whicli  vtay  totaka;  So  Tfal.  25.  9.  1%^  iimi 

iviil  he  fuide  iv  judgment.^  and  the  vseek  will  he  teach  his 
way ahd  JU.  58.  l  i.  The  Lord p:a&  guide  thee  conti- 
9U«S9\  ixAffJi.  31.8;  IwiS  gmdf  ttiuwith  mine  eye. 
And  with  this  thc  Pf.i!miil  encourages  himfelf,  Pftl. 
7^  24.  thou  fiudt  guide  tnt  tfith  tly  counfetf  and  after^ 
v^dtreenve  mt  t*  glwy.  Oil  what  an  inyalnable 
Mercy  is  this!  we  motdd  make  fhipwrcck  both  of 
our  temporal  and  eternal  Mercies  quickly,  were  it 
not  for  the  gnidince  of  Diriiic  Wifdom. 

1.  To  extricate  them  when  involved  in  difficn!- 
tics.  So  2  Pet.  2.  9.  Tfie  Lord  knoweth  how  to  deliver 
the  godly  one  of  ttmptatiotr.  They  kllOW  flOthOWj  but 
then  God  doth  ;  thcyarcoftcn  at  alofs,  but  He  is 
never.  So  I  Cor.  lO.  13.  There  hathvo  temptattoa  ta- 
ienjcii^  brt  fMcb  si$$em$umt»fiUm.,  tut  God  is  faith- 
ful ^n>ho  will  not  fujfer  yoHtoke  tcif.ftcA  above  that  ye 
are  Me^  hut  ipiB  wth  the  tetMtation  aljo  make  a  iptty  to 
ffcape,  tbatyemay  he  aldtniem^ft. 

'I  d  over-rule  and  order  all  their  troubles  to 
their  good,  and  real  advaniage.  So  runs  that  moft 


comprehenfi ve  proinife,  Xmt.  9, 1%.  jfH  things  JJiatt 

work  together  for  food  to  them  th.n  love  Cod-  "ill  the 
Faitii  whereof  f /?///concludes,  fhil.  i.  19.  Even  this 
fliall  work  for  his  Salivation.  Thasthe  people  of  God 
were  fcnt  into  captivity  for  their  good,  7^24. -87^ 
and  joft^  into  r,  Gen.  50.  20.  Xt  thought  evil  a- 
gainfl  me.,  hut  Cod  meant  it  unto  goody  to  brittgtaftfs  at 
it  is  this  day^  to  fare  mift  ':  fcc^U  .t!i:  r. 

2.  Let  lis  view  the  W  i  Idc  m  of  God  in  its  relation 
to  his  Providences,  for  there  it  (bines  forth  eminent- 
ly, F'^cL  I.  i8.  The  wheels  were  full  nf  eves,  1.  / . 
the  motions  and  providential  revolutions  in  this  low- 
er World  are  very  jiidicious  amtadvilid  inotions  ; 

NoHC^eo  iittpefii  vohttntKr  rota It  hath  a  fetch  a;:d 
defign  w  hich  no  »an  underftands  till  it  open  it  feif 
in  the  event  :  . 

The  enemies  of  thcChurch  are  oft-times  men  of 
the  fineft  brains,  and  decpcft  policies :  Herod  a  Fox 
for  fubtilty,  Lnket$.  32.  ^Wiiw  kn±  j1}.itofhtl,  with 
many  others,  who  have di-^^.'ed  as  deep  as  HcH  in 
their  Counfels,  and  bid  their  deligus  fo  furc,  that 
they  doubted  not  to  be  mafter^  of  it  5  yet  their  hands 
could  not  perform  their  cnterpri/c. 

T  he  Wifdom  of  Providence  iiath  ftill  bcfpolcd 
them,  and  bafiledthccunningeftheadpiecesthaterer' 
undertook  any  dclTgnagainft  the  Church,  as  fad  as 
ever  they  aroft  ;  and  here  the  Wifdom  of  Provi- 
dence is  remarkable  in  three  things  cfpecijlly. 

t.  In  revcilUng  and  difcovering  the  farct  confpir 
racics  and  counfels  of  the  Churches  enemies,  and 
thereby  ihiftrsttog  their  dcfigns,  Gen.  27.  ^  i,  42. 
Providence  (as  oiic  calls  it)  is  the  Bird  of  thc  Air 
that  tarries  tidings,  and  whiftles  deeds  of  darknefs ; 

I  t.^i.i.,'ffe  di/covereth  deep  things  out  of  darhiefty 
and  brifif(th  out  to  tiejjt  the  fftadorr  of  de,:;'^    And  this 

God  ha  th  done  both  immedtatety  ,and  mediately^ 
I.  Immediately,  1  Kings 6.  i  r,  Wnatcoonfel  foev<*r 
thc  King  of  !^yria  took  in  his  Bcdcharr  licr  ^vas  flill 
difcovercd  by  the  Lord  to  thc  Prophet.  So  true  is 
that ^ai^  34. 12.  ThmitnteUrhtefs  nor fliadoxc  ofJesA 
where  the  workers  of  iniefidry  may  hide  themftlvcs.  Thus 
the  deliga  of  Uerodii  remled  to  Jtfqfh  in  a  dream. 

But  commonly  he  doth  it  by  means  ^  as, 

1.  By  giving  knowledge  of  it  to  fomc  that  are  un- 
der obii^tions  of  doty  of  ifRdioii,  to  reveal  ft  «$ 
thefe  that  are  concerned  in  the  danger.  So  fat^P^  Si- 
fter's Spn,  jiaszy.  16.  revealed  i^e  conlpiracy  a- 
gainft  hblffo^  and  IbthePlot  miicarriedbyrevealfn^ 
it  before  it  was  ripe  for  execution. 

2.  Qy  the  tailurc  of  fome  circtcmllance,  the  whole 
Is  brodght  to  light ;  there  be  many  fine  thrtds  nport 
which  thedcfigns  ot  Politicians  hang  if  one  ! nak, 
thc  whole  defign  is  unravcll'd.  Thus  thc  Wiidom  of 
God  lometimes  prevents  his  peoples  ruin,  by  taking 
away  the  fpecch  of  thc  trufty  from  him,  and  making 
their  own  tongues  to  fall  upon  thcmfelvcs. 

3.  By  tbelrown  confofliod ;  lb  Pfal.  64.  5,5, 7,8. 
where  yon  h?.r-:  the  Plot  laid,  vcr.  5.  7%ie^«w«»- 
rage  thtmfelics  in  an  evil  matter^  they  conuiUUU  of  I  Of' 
ing  fnares  privily y  they  fay^  who  fhall  feethm  f  The 
deep  Contrivance  of  it,  vcr.  6.  They  fearth  out  ini" 
tjMityy  they  actomplijh  a  dtltgertt  fearchy  both  the  tmpord  i 
thoughts  of  every  eneofthemy  ^fnd  the  heart  itdeep.Thnr 
Plot  dcflrovM,  V.  7.  But  Co,i  f.  jJ!  [J.  'oot  at  them  trith  ah 


arrerr. 
way  ol 


,  Jkddenls  Jhaff  they  be  wounded.  ThC  mCthod  Or 

fProvKfciicein  deftroying  it,  v. ^thet fhaS 

make  their  own  tongue  to  fall  us  on  ihemf  tves,  nil  that  fee 
them  jhall  fite  eemty.  Thus  hath  the  Wifdom  of  our 
God  wrought  for  us  this  day  beyond  all  the  thoughts 
of  our  hearts  and  oli  that  it  nii-ht  make  fuch 
Impreffions   upou  alf  our  Hearts,    as  follow 


Digitized  by  Gopgle 


'4 


6^0 


7he  Righteous  Mans  Rfifuge. 


Vol  i. 


tnthep^  ioi  to.  ivtrfisy  jtgtuen  Omllfear^  Mtd  pall 

JecUrt  the  w^rh  nf  (Tai,  for  they  (iiall  viftty  (cnfJtrhis 

trttftin  him.,  And  nil  the  utrtght  in  heart  fi>^ll glory- 

2.  The  W  ifdom  ofCocl  difcovcrs  it  fclf  in  behalf 
of  tliat  people  who  are  his  own^ia  diverting  the  dan 
gcr  from  tlicm,  aud  putting  by  the  deadly  tbmfts 
their  enemies  make  nt  theni:,t!im  it  fpoils  their  game 
by  ao  unforclecn  rub  ia  tlie  grceu,  auU  that  eipeaally 
three  ways. 

t.  By  making  their  couiifels  tn  ;  ir  among  thcm- 
felvcs,  in  which  jars  is  the  fwectcfl:  harmony  ot  pro- 
vidence tlius  the  ooosfel  of  jthitbophet  jars  withtlie 
connfcl  of //"w/JW,  iSam.  17.  7.  by  which  means 
D^Wcfcapcd:  thcPW/jwciaJhcd  with  the  Sad- 
duces,  JRs  2p.  7.  and  by  that  iDeans  elcaped. 

2.  By  cutting  out  other  work,  and  flatting  fomc 
ncivdeliga  which  like  a  frefh  fceatpatstbedogstoa 
lofs.  Thus  the  people  of  God  ia  Javfidm  were  deli- 
vered by  a  divcrfion,  2  fCltiffj  \g.  -7.  Behold^  TwiR 
fendakl.ijl  upon  him.,  and  he  fijttUhear  arimoitr  and 
fitall  ret  inn  to  ius  own  land^  and  I  mill  caafe  kim  t*  faH 
by  the  f<ro,  t{  ill  his  rr//  UnJ,  fo  Rabfhakch  rcnoned. 
By  this  means  alfo  was  David  delivered  from  the 
hand  ot5<tW,  i  S<w».  23.  27.  And  in  this  metbodof 
Providence,  that  Scripture  is  often  fiiljllfd,  f  p-j. 
21.  18.  The  wicked  JliaUbe  a  ranffm  for  the  Htfhtttta^ 
mid  the  tr^mj^rejjoitr  for  the  upright,  * 

3.  By  cutting  ofFthccapita!  nirmifs  of  his  Church, 
by  whofcfcafonablc  deftni^ioa  they  arc  delivered. 
Thmf^JMmi^Sm  bitter  enemy  of  the  Chriftiaas, 
when  be  was  preparing  to  puthi^  lafl  and  moft  blou- 
by  defign  againft  them  ia  execution.  And  thus  fell 
JScHMv,  Neroy  and  many  moreia  die  very  height 
and  heat  of  their  dcfiens  againft  the  Church. 

The  Wifdora  of  iCod  glorioufly  difplaysit  fclf 
iacaafingthedeligiuoetbe  wicked,  like  a  Miar- 
ged  gun  to  recoil  upon  and  dcHroy  themfdves:  It 
often  falls  out  with  the  undermining  coemie*  of  the 
Church,  as  it  fometimes  doth  with  diem  that  dig 
deep  Mines  in  the  Earth,  who  arc  dcflroycd  and  bu- 
ried in  their  own  work  \  Tjd.  p.  1 5, 16.  The  heathen 
are  ftmk  down  in  the  fit  that  they  made^  in  the  net  rphieh 


C/w//?.t5od1ays  in  fiiircbly  to  what  n-.cn  Jay  cjj  t.  r. 
ciKlly  •-  ChriJl  woiiU!  not  draw  the  poor  tihtnrcii: 
difciplcs  om  o(y erufjlrmVAvn  In!  cnconnters,  1  ■  - 
tilfirftbe  had  endued  them  with  jower  lioai  .  1 
high,  Lide  24.  49. 

X-  The  Wifdom  of  your  God  can  and  often  dotfi 
make  yoor  rery  troubles  and  fuflcrings  inflcad  of  fo 
many  ordinantes  to  ftrengthen  your  Faith  and  ftr- 
tific  your  Patience.  So  the  heads  of  Leviathan  be- 
came meattohis  people  inhabiting  the  Wilderneft, 
Pf  d.  7^  .  14-  And  fothe  Plots  of  Balak  ind  Batojui 
were  dcligncd  by  God  to  be  as  a  /landing  inRrvaho 
ordinance  for  the  encouragement  of  his  peopl« 
Faith  in  future  difficulties,  Micah  6.  ^.  Omy  people 
remember  Ota  what  Balak  A7«f  ofMoab  cmfuhed,  Li 
what  Bilam  rite fon  of  Bcor  afjfweyed  him  from  Shit- 
tim  ««f<»Gilgal  that  ye  may  know  the  rifhteoufnefs  oftbt 
Lord.  f.  d.  You  cannot  but  remember  ho.v  thofc 
yoar  enemies  courted  me  with  multrtcdcs  9f  O&r- 
ings  to  deliver  you  up  into  their  bands,  aad  bow 
feithfolly  I  ftood  by  you  in  all  thofe  dangers  •  that 
PlotdUbovercdat  once  the  policy  of  yont  cneoiieL 
and  the  rightcoofnefs  of  your  God. 

3.  His  Wifdom  is  difcovered  to  yotrf  ^dvaatage 
in  permitting  your  dangers  to  grow  to  an  extreoSS. 
on  purjiofe  to  magaifie  his  goodnefs,  and  increaft 
your  comfort  in  your  deliverance  from  it.  TGA  w6. 
I;  When  the  Lord  turned  eur  captivity  we  were  as  them 

that  dreamed.  Propordooable  to  the  gievtnefi 
your  dangers  will  your  joys  be. 

Seft.  ni.  Well  titen,  if  the  Wifflom  of  God 
flunesforth  io  glorioully  in  the  times'  of  Ms  peoples 
troublci  be  perfwaded  by  Faith  to  enter  into  this 
Chamber  alio  i  it  is  a  Chamber  where  a  iielievine 
So  )I  may  enjoy  the fweeteft reft,  and  quieCndsiaSw 
raolj  hurryingand  diltraaingtimes^fliotthedoorbe- 
hmd  you,  and  improve  tliis  Attribute  to  your  bcfi 
advantage. 

I.  Enter  into  this  Chamber  by  Faith,  belierc 
firmly  that  the  management  of  all  the  aflair*  of  this 
world,  whether  publick or  perfoaal,  is  in  thehamk 

of  your  All  wife  God  ;  more  particular!  v,  exercifc 
...       ^     ^,   ;  yo"r  the  Wifdom  of  God  in  tbcfc  thines. 

they  ha  u  then  crv.  joot   taken    The  Lord  .s  Inorvn       , .  Believe  that  the  Wifdom  of  God  Cffll 
bythejudimemi  winu.  he  executtth,  thr  tv.cked  ,sjnar-  and  order  the  way  of  your  cfcapc  afld  deliv^^ 
fdm  the  work  of  hu  own  hmds.    H^n^j..,  Selah.  when  all  doors  of  hope  are  ihut  ip  to  fcnfe  and  rc  ! 
There  IS  a  double  mercymth.s  providence,  oneinlfonj  we  know  not  whattodo,raid  goSS 
deli vcriag  the  Samts  from  the  danger,  the  other  in  but  our  eyes  are  unto  thee.  «. 'd.  Lo?d  thot  h    a  n 
caufing  It  to  fall  upon  the  contriver^  and  fatheie-  ata  lofiand  fee  noway  of  elLpe,  thou  are  Icrcrar 
fore  celebrated  with  a  d«)uble  note  of  attent  on :  in  a  lofs.  The  Lord  r  faith  Pft.vyln^.,t.\,    ,  t*^ 
tnefe  obfervable  ftrokes  the  righteoufaea  of  God ,  Uver  thrCoS^y  o^^.^'o  te'^^^^^^ 
Ibmes  forth,  mtepaymg  his  peoples  enemies  in  tl|eirl  hath  infinite  meii.ods  and  wfys  of 'ddivcra^ 
own  com.  known  to  man,  till  they  are  opened  in  the  ercot 

•^--~.eclcxeJlj.ahorul'a,  0.  Bdicve  that  the  Wifdotifof  God  can  turn\ our 

Ti  «  ^T/.'?.w^n'f  "^"P'/'J-'f"^'  , .  ,  greateft  troubles  and  fears  iuto  tbechoiceftWcflkM 
Thus F/amandid Cat  thefirfl-truitsof  th:jt  tre"  v.  Inch  'and  mercies  to  you  :  I  know  ( faith  A-S^SS-rfS 

'll?,:L'l'r±^^l'i:^^^  fhall,turn.tpmySalvation,/>*i  r.  rp.teaX- h^ 


a  burthen  fome  (tone  to  all  that  bordien  them^Tes 

with  it,  Zcch.  12 


bonds  and  fufFermgs  for  Chrilt.  Diviac  wjfdom"  can 
give  you  honey  our  of  the  carcafe  of  the  Lyon,  canfe 


4.  Admire  aud  adorcil.c  Wifdom  of  yourGodifllyouto  part  with  thofe  a  (fliftions,  aLinn-  ?nd  W 
tiiofe great  and  unexpeded  advantages,  whicharife  ling  God  for  them,  which  you  mcTw  ?h  tor  iod 
to  yo«  out  of  thofe  verydaur.crsanddeflgnsof  your  trembling,  as  faQj^iilg  ,«ir  dSSiffiM  wa^ 
enemies  Uiat  threatened  your  rume ;  the  very  hands ,  ported  in  them.  °°  ^ 

ofyoor  wry  enwtiesare  fometimes  made  the  inftm-  3.  In  conlideration  of  both  thefe.  refiiw  ud  vour 
mcnts  of  yotrradvancemcnt  and  clarecment  ^  your  1  fclves  to  the  wifdom  ofGod,aHd  I«o  nStevSfr™ 
perfcc«tionsb«:om«  youi  pnvilcgcs,  Uie  Motto  of  I  underftandings;  Comma  ttn^aT^rithrfT^  J 
the  Palm  tree  fitly  becomes  yours,  S^fprefa  Refitgo.  "  •■ '     "  • '-^    ^    '      '  '""^ 


 ,   J  ,  Si'Pfrefa  ^ 

In  three  things  the  W  ildom  of  God  makes  advan* 


tagc  out  of  your  troubles. 

in  fortifying  your  Souls  and  Bodies  with  fwita- 


thy  thoMihts  i(l,aU  he  efUbUpud,  I'rov,  16.3.  WbtH 
Melani}hou  \^. .^oppreOcd  with  caresanddoobcsa- 
bout  tbc  diftradingaflairs  of  the  Church  in  his  time. 

,,  „       ,  — T  -7—  --  "I  thus  chides  bun  out  of  hii  defnotient-v  n/ 

blc  fircngth.  when  anv  eminent  trial  is  intcuded  for.  fi.a  I'hilipp.s.frrcHor do  not  SSu^^^ 


Uigiiized  by  Google 


VoL  L 


7be  iiigbtmp  Mm*s  Refuge. 


reins  of  Government  in  his  hand  that  made  it,  and  jfulnefsof  God,  as  D^idhid^  Iloohd  on  my  rt^ht 
bcftluuJwshovv  to  rule  it  :  Let  God  alone  to  Lhiile  liW,  and  heheid^  hut  there  vt«s  »*  mdn  that  vnoidd 


thy  lot  and  portion,  to  oMcr  thy  condition ,  a  :id  m  a  - 

naeeall  thv  afTurs,  and  let  ihi  Soul  take  its  i  cft.m 
tfaisqutei:  Chamber  of  Divine  wiidoui.    But  thca, 

1.  Beraretofhutthydoorhchiadtbee,andbcwatc 
ieftiinbelief,anxieiies/i'  ir?  aod  doubts  creep  onto  thcc 
todillui  b  thy  rcil,  and  Ihakc  thy  faith  m  this  point  j 
wearc  apt  in  cwocafes  to  be  ftambledia  this  matttr. 

1,  When  Tiibtlc  and  cunning  Enemies  arc  enga- 
ged ap,ainlt;  usi  thi^  wa!>  D.n/U\  cafe,  2  Sam.  1 5-  3 '  • 
One  ttU  David,  fryin^y  Ahithophcl  is  timotjg  the  coti- 
fprators  p.  irh  Ahhilom  i  M.l  Djvid yI;/W,  O  I^rd.  J 
fray  tbre  turu  the  t  tunftl  e/ Ahuhopiiel  tmo  faolijhffji. 
When  he  heard  Ahithofhtl  was  with  the  Coaipiiators, 
it  s!,reat!v  pi:7.lcd  him.  Though  a  whole  Coiichivf 
of  Politicians  be  agatnA  us,  yet  if  God  be  with  u<5 
Irtiniiocfcar. .  - 

2.  When  our  own  Reafon  Iiunides  too  far,  and 
oflfers  its  didaccs  too  boldly  in  the  Cafe,  wc  arc  apt 
to  fiiy  in  the  arrogancy  of  our  ownRea&a,  we  can- 
not be  dcliverct!  .  hut  oh  that  we  would  learn  torc- 


knoxD  mty  refuse  faitei  me,  n$  mm  eareJ  f«r  my  pud. 

And  likcwiie  the  Church,  Micah.  7. 7.    /  xvHl  look 
unto  the  Lord,  I  will  rvaif  f«r  the  C^d  of  my  falvatiott^ 
my  Cod  9ill  hear  me.   A  time  may  come  when  yOD 
(hall  not  know  where  to  trafl  in  all  this  World  t 
Let  me  therefore  open  to  you  this  Chamber  of  reft 
in  the  faithfuluefs  of  God,  againft  fitch  a  daf^  and 
this  I  Ihall  do  in  a  two  fold  conflderationof  iCi  «£e, 
li  Abfulutcly  in  its  oWn  Nature. 
2.  Relatively  in  the  Promifts  and  ^rovldencef 
o-'  God. 

I.  Abfolutdy,  and  fo  the  faithfulacB  of  God  it 
Ms  lincenty,  firmnels,  and  oonftancyln  performing 
his  word  to  his  People  in  all  times  and  cafe^  So 
AJofa  dcfcribes  him  to  Jfraei,  DeMt.  7.  9.  Know  there- 
fore that  the  Lard  thyCtdht  is  Ctd,  the  falthftdOwL 
And  Jojhua  appcils  to  tlielr  i  xperience  for  the  vindi- 
cation of  it,  Joflu  23.  14.  Te  knots  in  ri£  jur'  hearts^ 
and  in  athour  fottlj^  that  ttM  MieMnf  baib  faiUdof  ali 

^„  -   f^'''  ^<"''^^  trhich  the  Lord  your  God  fpakt  concerning  y.i  j  ' 

IQ^  it  up  to  the  VViidom  of  God.  Tlic  Lord  know  s  j  mU  arc  come  to  paf,  and  not  one  thing  hath  faiUd  thereof, 
lum  to  d^ver  die  godly.  When  the  qucftion  was  { And  it  is  alio  fully  aflcrted,  Jer.  3 1 .  3^,  jtf,  37.  and* 
asked  the  Prophet,  £z/*.  37-3-  Can  thcfc  dry  bones  grea'.ly  admired  even  in  the  darkeft  day,  Lam.  3. 
live/  Heaafwers,  Lord  thou  knowcft.   1  hat's  ex-  2    a> eat  is  thy  faithfulntfi.   And  it  is  well  for  us 
cdleat  cottniel,  Trov.  3. 5.  Tmfi  in  the  Lord  with  all  that  his  faithfulnefs  is  great,  for  great  is  that  weight 


thine  heart  ^  'vid  lew  net  to  fhirf  orvr:  nri^krjf.-'.frdinf. 

a.  Improve  the  Wifdom  ot  God  tor  your  telves 


that  leansuponi;,  even  all  our  hopes  for  both  worWs, 

^   for  this  world,  and  for  that  to  come ,  Tit,  i.  2. 

in  idl  d^calt  and  dilbrefsful  cafes.  |  In  hope  of  eternal  life  nfo'cfc  God  thett  emm  Uo  fromifed 

I.  Beg  Of  God  to  excrcife  his  Wifdom  for  yon  l?efore  the  werld  beran. 
when  Enemies  confpire  againfl  you  :  So  did  J)avid,  i  It  was  a  very  Hilhonourable  charader  that  Smdas 
2  Smi.  15.  3i«  Lord  tarn  thecotmfel  of  Ahithoph«|  ^ve  of  TtberiHS^  Emmm  tfua  ametebat  tte  ejkicqmmt 
into  fooHjhnefs!  O 'tis  the  noblcft  and  fnreft  way  to  ' frafe  ferebat^  &  eorum^m  direb.n.,  nt  qun  qiutm  fa- 
vanquiihaaEaemyt  it  was  but  asked  and  done.  \cert  wUbat^  i.e.  He  never  made  (hew  of  having 
1.  Gonfbn  your  filves  with  this  when  ever  yiw ,  whatliedeOred  to  have,  nor  ever  minded  to  do  wlut 
are  at  a  lofs  in  your  own  thoughts,  and  know  not  he  promifed  to  do :  But  God  is  faithftil,  addthtt 
what  to  dc^  then  commit  ail  to  divme  Condud  j  let  will  appear  by  thefe  following  Evidences  of  iSL 
Godfteernr  yonina  Storm;  helovestobetraft-{  i.  Evid.  By hhexiftfnHming of  hisProaiflsof 
cd,  Tfal.  37.  5«  Cormmt  thy  way  ttnto  the  lArd^  trufi  the  longcfb  date.  So  JBs  7.  6.  four  hundred  and 
4dfo  in  him,  md  ho  fhoH  brtng  ti  to  foft.  1  thirty  Years  were  run  out  before  the  Promife  of  If- 

3i  E«»iirage  your  felves  from  this  when  the^riuAddlvenuiceODtof  £|>ff  was  accompUlhed,  yet 
Church  is  in  the  greateft  danger,  and  molt  Ibrcly  L^ffj  7.  17.  when  the  time  of  the  Promife  was 


flmkeni  O  that  is  a  bleflcd  promife,  Zech.  3.  9.  Vf- 
mmofontpudlbe  feveneyes.  Meaning  Chrift,  and 
the  Church  built  on  him  as  the  chief  corner  Stone  ^ 
the  fevcn  Eyes  are  the  fevca  Eyes  of  ProvMlcncc, 
whidi  ar^uever  all  afleep. 

\.   .  . 

CHAP.  VUL 

Ofenitig  that  glorious  jktrHlia*  of  divine  Fitithfidnefs 
AS  a  third  Otamher  of  Security  to  the  Pto^  of  Qod  in 
timet  of  Diflreft  and  Danger, 

Sea.  I.  T  T  Aving  viewed  the  Saints  Refuge  in  the 
£j[  PowerandWUaomofGod,  wenext 

proceed  to  a  third  Ch  nnh  r  of  Safety  for  the  Saints 
refine.        Tbeiaitbfulnei&of  Gal. 

inthtsAttrihnten  our  fifeey  and  reft  amidfttfae 
confufions  of  the  World  and  daily  Difappointmcnts 
we  are  vexed  withal  through  the  vanity  and  talfe- 
nefs  of  tbeOreatow:  As  to  Greatorts,  therery  heft 
of  them  are  but  vanity,  yea,  v:ir.ity  of  vanity,  the 
Vaineft  vanity,  Exclef.  l.  2.  Every  Man  m  his  befi 
efiate  is  altofethtrvmity,  Pfal.i9-^'  Yea,  thofcthat 
we  expeft  moft  from,  giveusmoftof  trouble,  Mi- 
tdo  7.  $.  Nearcft  Relations  bring  up  the  rear  of  for- 
rows,  15.  Aty  krotbrottuaudeeilt deceitfully  as 

a  brook.  Frpecially  their  decdt  appears  moft  when 
we  have  molt  nwdot  their  help,  Pfal.  142.  4.  How 
creat  a  mercy  is  it  tbm  to  hm  a  refiige  in  the  fiuth- 

VoL  L 


come,God  was  pundual  to  a  day :  Seventy  Years  in 
Babylon,  and  at  the  expiration  of  tiut  time  theyre- 
turned,  2  cbron.  i6.2i.  Men  may  lorget»  bnt  God 
cannot,  Jfa.^9. 15. 16. 

2.  Eiud.  By  making  way  for  his  Fitmtffilthroagk 
the  grcatc/1:  difficiihics,  and  Teeming  impoIGbilitieS4 
So  to  jibraham  when  old,  Ctn.  18. 13,  1 4.  Jtther* 
any  thing  to0  hard  for'tho  lird  f  Attbeofpointedikai 
mil  I  ret  Mm  untothte.,  Acre^e^irf  to  tfjf  tiyrie  efUfe  j  Md 
Sarah  AiaU  have  a  fan.  And  lii^e  Wile  to  the  Jfrmriittt^ 
Can  thefe  dry  bones  live  ?  Buh  37.  3.'  Diffictddea 
are  for  Wen,  not  God,  Ctn.  18.  I4,  WhatarfthoB 
O  great  Mountain,  Zetk.  8. 6,  if  it  be  marveBoMs  •» 
the  eyes  of  tho  retmunt  of  this  people,  Jbotdd  it  alfo  kt 
m«n/tUo.:s  In  mine  eyes  ?  faith  the  Lord  of  hojls. 

3.  Evtd.  By  fulHUingpromifes  to  his  People,  whea 
thor  iiopes  and  expeMons  have  been  given  vp. 

So  Ezxh.  37.  11.  Our  Hones  are  dry,  our  Hopes 
loft,  we  are  cut  off*  for  our  part.  And  Jfa.  49. 
14.  Zion  fnd,  *t%e  Lord  hoA  fotrfttlMt  me,  and  mgf 
Lord  h^th  fcrgetten  me.  There  may  be  much  un- 
belief in  good  Men ,  their  faith  may  be  forely 
ftaggered,yetGodisfiuthful,  Men  mayquelUooHif 
promifes,yet  God  cannot  deny  himfelf,  2  Tim.  2. 1 3. 

4.  Evid,  By  God's  ajpi^ealiug  to  his  People,  and 
referring  the  mattertotneir  own  judgment,  Maeio6* 
3,4,5.  OfnyPeopUy  what  have  1  done  unto  theo,  and 
wherein  have  t  wearied  thee  ?  TeJiiAe  agawit  me,  for  I 
brought  thtt  wj>  out  of  thel.  ndof  Egypt^  ^mdrettctm* 

Tttt  id 


4 


Digitized  by  Gopgle 


T^he  RhhtcQHS  Mans  Kefuge^ 


Vol  i. 


thu  \itt  'f  t^c  f^^'  A*'v*fi^f*  T,fi»t  before 
tLr  Mofc?,  Anroii',  it>} J  Mhhm.  O  tm  PeepUy  re* 
HHUii'fX  '-ow  wh.i!  B.ilak  Kin^  of  Moab  cerptlted,  and 
»%at  Bil.iam  the  fon  e/BbOrahfiftred  fn^from  Shittim 

MWtfCil^  il,  rL.it  ye  vi^y  hlow  the  riehttbhfnrfs  of  the 

lai4..<h  Uik4  in  a  PmciiUo  of  my  pro- 

irii^  -njcyv'  \i\  did  not'  B4^  and  Balaam  court  me, 

auj  try     v.M',  .  to  vi'i\\  PK  over  to  them  iiy  multi- 
tudes of  Sicriliccs,  yet  1  did  not  dcfcic  you.    So       to  fa!l  upon  thy  people,  but  uifiaitely  wo'ifc 


faid^  l.ord^  <tAit  iDt\a  1^  vroA  i^*  ht  ^muSi  tftf  fed' 

plfy  Vihich  thonlAfi  brought  out  of  tiehmdof  Egypt, 
Tpith  treat  timer ^  emd  vitb  a  mighty  htotd?  Wherejtri 
JJ>OMldtheEfJptht\%  fpeai  ondTay^  for  tttifchief  dijhe 

bring  them  our  to  Jl.iy  thetn  in  the  v.cantn  'n  Mid  lO 
cotifiime  them  from  the  fact  of  the  earth  Z  turn  Jrom  thy 
fierce  rrrathj  and  repent  of  this  evil  againfi  tliy  people^  q. 
d.  It  will  t)c  fad  enough  for  the  bauds  of  the  1 


for  the  Tongues         l  eyptioHs  t6  &H  upon  tby 

N^me. 

4-  The  unchangcablenclsot  bis  Nature  gives  us 
the  fiilfelb  afTurnuce  of  hisfinthfvliicjs  iothe  Promi- 

fes,  Mai     6.  1 

tiiti  the  F.ordf  I ihtit}<ft  not^  therefore 
ye  fens  oC  Jacob  are  not  confamed.  God's  OQChangea- 
blcncfi  is  his  Peoples  indcmpnity,  and  bcftftcnrity 
in  thcmidH:  of  dangers  ;  wMIH:  there  is  not  yea  and 
nay  with  God,  ther  e  ftiould  be  no  ups  and  downs, 
offs  and  ons  in  our  faith  \  that  which  gires  fleadi- 
ncfs  to  the  Fromtfes,  (hould  give  ftcadinefs  alfo  to 


i*  31.'  Of  eneratio'ty  fee  ye  the  word  tf  the  lj)rd^ 

h.ive  I  heen  it  rrildrr^u  fs  unto  Ifrnel,  a  I  mdof  darlnefi  ? 
ieherefore  Jay  my  I  tafle^  xveareLadi^  we  wilt  come  no 
ntoro  UM9  tltee  ?  I  fa.  44.-  8. 

"  5.  Evid.  The  fiitlifriliicrs  of  Cod  is  abundantly 
deaired  by  theconftant  Tcilimonies  given  unto  it  in 
all  Ages  fay  them  that  hive  tryed  it,  they  have  all 
witncUed  for  God,  and  attcflcd  Iiis  unfpottcd  faith- 
fulnefs  to  the  generations  that  were  to  come.  So  did 
Jofhuali*  Jfll  is  comct'ofafs\  and  A'vi  Daniel, 
Oiaf.  9  4.    O  Lord  the  ^re.n  .vid  dreadful  God,  keep- 

inoihe  covenant  and  mercy  to  than  t'-nt  love  him :  With  J  o"r  expectations  for  the  performance  of  theia  ^  and 
Which  David's  Teftimony  concurs,  Pful        tf.  fo  much  briefly  of  the  faithfulnefs  of  God  aMbiotdy 
f/.tipy  is  hr  ttuit  h.uh  the  CyJo/ Jacob  terhiihclp^  rv' ofe  \  confidcrcd  in  thcnatoteand  grounds  of  it 
ho  ft  is  in  tie  Loid  ins  Coti,  irhieh  made  tie  heaven  and 
earth.,  thefe.t  and  aH  that  therein  is,  rvhic-- keepeth  trHth 
for  ever.    Thus  his  People  liave  been  witnelTes  in  all 
generations,  uuto  the  faithfulncfs  of  God  in  hisph>» 
jnifes ;  the  conHderatioa  whereof  leatesiiOdoii$tor 
obic<flion  behind  it. 

Seel.  \\.  And  if  we  enquire  into  the  grounds 
and  reafons  why  God  is,  and  ever  muft  be  molt 
faithful  ill  performing  his  Prsmifes,  we  fliall  find  it 
is  built  upon  Stable  and  uafhaken  Pillars :  w*. 
J.  The  Holjnefs  of  his  Natorc. 
If.  The  All-fii  iTicI  c:i .  y  of  his  R»«rer.  '  • 
5.  The  Honour  ot  iiis  Name. 
'  41^  The  Unchadgeablencfs  of  his  Mafnre.' 
i.TheFaithfulnefsofGoJ  isbuiltupon  thcpcrfcft 
Holinels  of  his  Nature,  by  reason  whereof  it  is  im- 

SoITible  for  God  to  lie.  Tit.  1,  2.  H^,  6.  18.  The 
eceltfulncfs  of  man  flows  from  the  corruption  of  the 
Humane  Nature,  h\Xt  Ged  it  not  as  man  fh.u  he  Jhoidd 
lye,  neither  eu  the  fon  of  man  that  he  flmdd  repent ;  hath 


lye,  neither  4U  the  fon  of  man  that  he  jhould  repent ',  h 
hef*id,  aijd  fall  he  not  do  it  ?  Or  h.tth  he  Ip^eny  'tntl 
fitaibeaot  make  it  food.'  Namh.  23. 19.  If  there  be 
ao  deleft  !n  his  Being,  there  cao  be  none  in  his 
workings  if  his  Kitmc  be  pure  Bolineis,  att  his 
waysowit  be  perfect  taithfulnefs. 
/  X  ft  isbuilt  upon  the  All-foflideaqr  of  his  Power, 
whatlocv'cr  he  hath  pt  omifed  to  his  People,  he  is  a - 
blc  to  perform  it  ^  Mqn  fomctimes  falfifie  their  pro- 
mifes  through  the  dcfefts  of  ability  to  perform  them  •, 
but  God  never  out-promifcd  himfelf ;  if  he  will 
worJc.oonc  cao  Ictt,  Ifa  43.  13.  He  can  do  whatfo- 
ever  tie  pleafeth  to  do,  Tfal,  1 5  .  The  Holincrs 
of  his  Nature  cng:i:3cfh,  and  the  Alinigbtiaefs  of 
his  Power  enables  him  to  be  faithful. 
..  .3.  The  glory  and  hoooorof  bis  Name  may  af- 
fure  us  of  his  taithfulncP;  in  making  good  the  Promi- 
ses, and  all  that  good  which  is  in  the  promifes  to  a 
tittle  ;  for  wrherevcr  you  find  a  promifc  of  God,  you 
alfo  find  the  Nime  aii  l  Honour  of  God  given  as  a 
£cc^city  for  the  pertbrmance  of  it ;  and  fo  his  Name 
^luthe^ef!  bora  pleaded  with  him  by  his  People,  as 
a  mighty  Ar^utuciit  to  work  for  them,  Jojliuah  7. 9 
iVhat  xoilt  thou,  do  to  thy  treat  name  ?  q.  d.  Lord  thine 
Honour  is  a  thotifand  times  more  than  otir  lives,  it 
is  no  fisch  £;reat  matter  -.vhat  becomes  of  us-,  but  nh, 


2.  Next  let  us  view  the  Faithfolnefsof  God,asit 
relates  to  the  many  great  and  precioosPronufism^ 
onto  bis  people  for  their  fecurity  bflch  in  dieir. 

^  -  I.  Temporal  7  ^ 

2.  Spiritual     \  Concernments. 

I.  \Vc  find  t[ic  Faithfnf-efs  of  God  pawned  arJ 
pledged  for  thefccni  ity  or  his  peoplein  tbeir  Spiri- 
tual and  eternal  concernments,  agajnft  all  tbeir  oan« 
gers  JhKl  fears,  threatning  them  on  that  account^  and 
rhat  more  efpccially  in  thefe  three  reipeds. 

1 .  It  is  given  them  as  their  great  and  bdlftcntky 
for  the  Pardon  of  their  fin-^  i  '^ohn  i .  9.  If  ve  ccn- 
feft  oar  ftm  he  «  faithftU  and  JaSi  to  forgive  as  our  Jiris, 
and  to  cteai^  ut  fivm  edtimriihttotifnejs.  Our  greattft 
danger  comes  from  fin  •,  Guilt  is  a  fountain  of  Fears, 
a  pardoned  Soul  only  can  look  other  troubles  la  tbe 
face  boldly :  As  Guilt  breeds  fear,  lb  Pardon  breeds 
Courage,and  Gods  F"!*  '  •  :  jefs  in  the  Covenant  is  as 
it  were  that  Pa^'don-oliice  from  whence  wc  f*;idi  our 
difirharges  and  acquittances,  ffm.^i.z$.  I,  event m 
hti,  that  hlotteth  ont  thy  f»  anfgreffions  for  mine  oven  fake. 
The  promifes  of  remiiijon  are  made  for  Chrill's  lake, 
and  when  made,  they  mnft  be  Allied  for  his  OWQ| 
that  is  his  faithfulncfs  fa^  • . 

2.  It  is  engaged  for  the  perfeveranceoftbeSainOL 
and  thdr  continuance  in  the  ways  of  God  in  the  oiok 
hazardous  and  difTicuIt  times ;  tlii'^  was  the  encou- 
ragement given  them,  i  Cor.  i.  8,9.  H^ho  fiiaU  alfo 
confirm  yommitttht  etui,  thatyemaybe  Uamelefi  m  Whr 
day  of  our  Lord  Jefus  Cijriil  ■  r7 ;  /  it  ftithfid  ty  whom 
ye  rpere  called  unto  the  fellowjhip  of  hit  Son  Jejiu  ChriH 
our  Lard.  Ah  Lord  !  might  thofe  Coriittbtams  lay, 
the  powcm  of  the  World  are  againfl  us,  fuffcring 
and  Death  before  us,  a  treacherous  and  fcarfu 
Heart  within  at.  Ay,  bnt  yet  fear  not,  Qifift 
fli.ill  confirm  yon,  whofoever  oppolcs you  1  thoii^ 
the  World  and  your  own  Harts  be  decatfoL  yet 
comfort  yonr  ielvcs  with  tbia,  yovr  God  is  nudi- 
fuL 

3.  The  faithfulncfs  of  God  is  given  by  promiic 
for  his  Peoples  fecurity  in,  and  encouragonent  a- 
garnfl  all  their  fuffcringsand  afflictions  in  this  World, 
Z  Thef.  3.  2,  3,  That  we  may  be  delivmred  from  m*' 
reafonMt  MdwieM  men, 

hut  the  Lord  is  faithful,  vho  fhall  ftabiflt  yon,  and 


Lord,  it  is  of  infinite  concernment  that  tbcglory  ot  jl;^  jr««/r0i»  eviL  He  prays  they  may  be  dc- 
^  Name  lie  feoircd,  and  thy  fiuthfulhefi  kept  pure  livdred  from  ablbrd,  tnacierons  and  nnfaidrfbl 
and  unfpottcd  the  World.  So  again,  Fxcd.  32..'  men,  who  would  trapan  and  betray  them  to  m- 
.11,12.  yl»d  Mofcs  lefoaght  the  Lord  his  Cod^  auA  ine  j  but  this  is  profofed  as  their  Kclicf  (bat  when  the 

I  ti^Kh- 


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Vol.  1. 


Ilje  RigbuotiS  Alarn  Refuge, 


6pj 


treachery  of  men  (hall  bring  tlicm  into  trouble,  the  /  jviU  help  tkee^  yea,  I  will  ufhtd  tbt  itith 
F-iUhfuIiicfs  of  f  >ovl  fliaH  fupporc  them  nnr'cr,  and  •  r/p^f  hand  of  my  rifhtetufnefi,    O,  how  evldcntlf 
deliver  tiicni  out  or  ihofc  troubles   they  rtiall  have .  hath  the  faithfulness  of  God  Ihone  Jui  tk  in  the  per* 
{Spiritual  fopportc  from  God,  oiidcr  their  deepeft  liif*  j  formance  of  his  word  to  you  in  this  refped  /  yon  ai« 
fcrings  From  men,  i  Pft.  4.  r  9-  !  ^I's  witiielTcs,  you  would  have  funk  in  the  deep  wa- 

2.  God's  Faith  tuhiels  is  engaged  for  iiis  peoples,  tcts  of  trouble  if  it  had  not  been  fo.  bo  ipcaksi^^- 
Indempnitv  and  fcairity  smidfl  the  Temporal  and|  W^rp/.  73.  26.  My  heart  tmdmy  JUJh  fttileth^  tut 
outward  ovikvvhcreuntotheyareliablc  in  this  WO!  Id^ '  f;<!i^  u  rhe  firen^th  of  my  htMrt and  my  fartion  for 
and  that  cither  to  prefervc  them  from  troubles,  FfA.  \  tver^  Have  you  not  ifound  it  fo  w  ith  you  as  it  is 
9X.  1,2,  3, 4*  or  to  open  a  ftafixiable  door  of  deli- j  in  iCof.  12.  10.  Thtreftre  I  take  pleafm-e  in  itifir-^ 
verancc  out  of  trouble,  1  10.  13.  In  both  or  w/V/c.f,  in  repronchtjj  m  nettjfiries,  iu  pcrffcmions  in 
cither  of  which  the  hearts  of  Chi  iftians  may  be  at  reft  j  dtjhe^esfor  Cln-iJPs  f^kt  .-for  when  1  tun  mak^  then  am 
in  this  troublefome  worlds  for  what  need  thole  troi|r ,  / firtng.  God's  ftrength  hath  been  made  pericft  in 
bles  fright  us,  which  either  fhall  never  touch  in,  or  your  wcakncfs^by  ihis  y"  i  h;ive  been  cnrricd  through 
if  they  Jo,  fliall  never  hurt,  much  Icfs  ruine  ui.       !  all  your  troubles  j  hithcrLo  hath  he  helped  you, 

S^.III.HavingtakcnalhortviewofGod'sFaith-:'  3.  Asyon  have  feen  it  faitbfiilly  fiilfilling  the 
fulnefsinthc  Proniifts,  itvvillbca  lovely  fightto  take  promifcs  for  your  prefcrvation,  and  fupporf  So 
one  view  ofit  more  as  it  is  aAuatcd,and  exerted  in  bis  >ou  favc  firen  it  in  the  direction  of  your  ways.'  So 
Providences  over  his  people  ^  believe  it  ChriHians,  |  luns  that  promife,  tfal.  32.  8.  t  will  injfri^  thr* 
the  Faithfulncfs  of  God  runs  through  all  his  works  of  4>/<^  .... 
providence,  whenever  he  goes  forth  to  work  iQthc'^«»Wf 
World,  Faitbftdntft  is  the  girdle  «f  hit l»in$^  If 4.  \  l. 
5.  It  is  au  alhillon  to  workmen  who  going;  forth  ia 
the  morning  to  their  lalwnr,  y  ird  their  loins  or  reins 
with  a  girdle,  now  there  is  no  u  oik  wrought  by  God 
in  this  world,  b'^t  hi';  faithfulncfs  is  as  the  Girdle  of 
his  Loins.  The  conuderaiion  whereof  ftiould  make 
the  moH  dcfpoadeot  ttetierer,  gird  up  the  Loins  oj 
his  mind^  that  is,  encourage  and  ftrengthcn  his 
droopingaud  difcouragcd  heart.  Thofc  works  of 
God  which  are  wrought  in  Faithfulnefi  and  in  pur- 
fuitof  his  eternal  purpofcs  and  gracious  promifes, 
Ihould  rather  delight,  thau  affright  us,  in  behold- 
ing of  them.  It  pluckt  out  the  Sting  of  D^n/id's 
affli^n  vi'hcn  he  confidered  it  was  in  very  faith- 
falnels,  that  God  had  afflidcd  him,  Pftl.  119.  89, 
5>o.  But  more  particularly,  let  us  behold  with  de- 
light the  faithfulncfs  of  God,  making  goof!  fix  (brts 
of  Promifes  to  lus  Peoplc^ia  the  days  of  their  aiflidi- 
ba  and  trouble,  vtx. 

1.  The  Promifes  of  Prefcrvation. 

2.  The  Promifes  of  Support. 

3.  The  Promifes  ot  Dircdion. 

4.  The  Promifes  of  Provifion. 

5.  The  Promifes  of  Deliverance. 

6.  The  Promifes  of  Ordering  and  OktAing 
the  Event  to  their  Advantage. 

4.  There  are  promifes  in  the  word  for  your  pre- 
lervatbn  from  mine,  and  what  you  read  in  thofe 
promifes  yon  dayly  fee  the  fame  fulfilled  in  your 
owxi  experiences.  You  have  a  promife  ia  Pfal.  57. 
3.  He  JhaB  fend  frem  Hedveny  and  favf  me  from  the 
■>-rproackof  bimtbMtmHldJipaBe»meMp.  Selah.  God 
JhaJI  fend  forth  his  mercy  and  bis  truth.  Say  now,  have 
you  not  found  it  fe,  when  Hell  hath  lent  forth  its 
Tcmptationsto  defile  you?  The  Word  its  perfccu 
tions  to  deftroy  your  own  heart,its  unbclievrng  fears 
to  d^ad  and  (ink  you,  hath  not  your  God  fent 
forth  alfo  his  mercy  and  his  truth  to  lave  you  /  Hath 
not  bis  truth  been  your  fliield  and  buckler? 
/yi/.  91.  4.  May  you  not  fay  with  the  Church 
it  is  of  his  mercy  you  arc  not confumed,  his  mercies 
are  new  every  morning,  and  great  is  his  faithfiil- 

Aefi,  Lam'  3-  ^3- 

a.  As  you  have  Icen  it  adaally  fulfilling  the  pro- 
xniresfor  your  prefcrvation,  fo  yon  may  fee  it  mak- 
ing good  all  the  promifes  in  his  word  for  your  fup- 
port  in  troubles.  That  is  a  fweet  promife,  Pfal. 
p  I  .  15.  /  wiB  be  TPith  him  in  trtahle :  JwiB  deliver 
him,  yon  have  alfi>  a  very  fupporting  promife  in 
/fa  .  41  10.  FcAr  not  thoM^  for  J  am  with  thee  i  be  not 
tif  Jmayedfor  I  am  tby  Cod  i  JwiBJirpigthtm  thee,  yea, 

Voil. 


tjhti  te.ich  thee  in  the  tf.ty  ii\^r  tleu  Jhaltgc:  I 
guide  thct  whh  mint  tyt.  Certain  it  is  That  the  reag 
of  man  is  not  in  himftif,  Jer.  lO.  13,  O  bow  ^ith-» 
fully  hath  your  cod  RuiJcd  you,  and  flood  by  you 
in  all  the  ditVttult  cafes  of  your  Life.'  Is  not  that 
promife,  I/ch.  13.5.  feitbfully  fiilfilled  to  a  tittle, 

I  will  )iezer  leave  thee,  nor  fm  fake  thee  f  Surely  you 
can  fci  your  leal  to  thatiajok  17.  17.  Tiy  word  is 
trwh :  had  you  been  left  to  your  own  counfeis  you 
had  certainly  perilhed  ^  as  it  is  (aid  of  them,  in  rf^f. 
8  J ,  11.  I  gave  them  uf  tinto  their  em$  hearts  lajlsi  ^utd 
they  real ked ill Huir  emi  tcunfels. 

4.  As  there  are  promi  fc  >  i  ;i  i  he  word  for  your  pre' 
fervation,  fupport,  and  uu  ection  j  So  in  the  fourtii 
place  there  are  promifes  for  your  provifum^  as  ia 
Pfal.  34.  9.  the  Lord  V^ih  promifed  that  Thty  that 
fear  him  jitaU  net  want.  When  they  are  driven  to  ex* 
tremity,he  will  providc,-^^.  41.17.  men  the  foorsuid 
needf  feek  water ^  and  there  is  none.,  and  their  tmgiif- 
fatleth  fer  tbirfi^I the  Lord  wtll  hear  them^  Jthe  G0d 

Ifrael  will  not  farfake  them.  And  Is  HOC  this  fittlifiiUy; 

performed  ?  He  hath  given  meat  unto  them  tbM  ftfif> 
him  :  he  wtUever  be  mindful  of  his  Covenant.,  PfSJ.  1 1 1, 
5.  In  all  the  exigencies  of  yoar  Uves,  you  hn% 
found  him  faithful  to  thisday  •,  you  arehis  witneflis 
that  his  Providences  never  failed  you,  his  care  hath 
been  renewed  every  morning  for  yo«l)  howgAtii 
his  faithfrhicrs  ? 

5.  \oM  alio  find  in  the  word  fome  rcfivuiEpco^ 
mifes  for  your  deliverances.  Youhavea  veryiweefi 

promife  in  i■'f^l.  91  .  I.^.  Ber.^ujc  ht  hathfet  his  love 
Hfon  me,  therefore  mU  I  deliver  him  :  and  again. 
Pf.'^o.  1 5.  GUtapon  me  in  the  day  of  trouble  ;  ittmit* 
liver  thee:,  yon  have  done  fo,  and  he  hath  madea 
way  to  efcapc.  Our  lives  are  fo  many  monumeots 
of  mercy,  we  have  lived  among  Lyoos^  yetprdnr- 
cd,  Pfal.  57. 4.  The  burning  Bufh  was  an  cmMqiw 
of  the  Church  miraculoully  prefer  ved. 

6.  There  arc  promi  fes  in  the  word  for  tht  cider* 
ing  and  directing  all  the  occurrences  of  providence 
to  your  great  advantages  ^  fo  it  is  promifed.  Rem. 
8  28.  That  all  things  jtiall  vrerk  together  for  good,  t0 
them  that  lovtGed  Feir  not  Chriftians,  however  you 
find  it  now,  whiift  you  are  tolling  to  and  fro  upoa 
the  unftablc  waves  of  this  world ;  you  fhall  6n<f  to 
be  fure  wlicn  you  come  to  heaven,  that  all  the  trou- 
bles of  your  lives  were  guided  as  ftcddily  by  this 
promiie,  as  ever  any  Ship  at  Sea  wasdirefted  to  it* 
Port,  by  the  Ccmp.ifs  or  North-Star. 

And  now  what  remaius,  but  that  i  prcf>  you  a> 
before, 

1.  Toeassr  into  this  Ciiailiber  of  DiviM  Fdith* 
hilnefs  ,  .  ■  ■ 

Tttt2  a.  To 


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TheRiglMttm  Man's  Refine. 


Vol.  L 


2.  To  fluit  the  door  l>€hiad  you. 

f.'-And  thca  to  live  comfortably  on  it  in  evil  days. 
T.  Enter  into  this  Cliambcr  of  God's  Faiihfulneft 
by  Faith,  and  hide  your  felv«  there.  Every  maa  is  a 
lye ,  but  God  is  true ,  eternally  add  inchangeably 
i^ithfol.  Ohi  cxerdfe  your  Faith  uponlt,  be  at  reft 
in  it. 

-  Now  chert  are  two  great  and  weighty  Arguments 
to  prcfs  you  to  enter  into  this  Chamb«-  of  Divine 

Faiihfuliicfs. 

1  jtf.  is  fetched  from  the  Natme  of  God,  who 
cannot  lye.  Tit,  \  .r.  Hr  is  ^ot  as  ntitn.,  that  be  jhouU 
fye^  Numb.  23. 1 9.  Natkcr  the  Son  of  man  thM  hejhttdd 
rtftHt :  hdth  he  fud^  und  fltaU  he  not  de  it  ?  er  h/tth  he 

/poff",  .rv.-i  ((^.iHi-r  rffrnj,i(ett  gcedt  Rcmembcrupon 
fflut  evLflaftmg  ileddy  grounds  the  faithfulnefs  of 
God  is  built  Thefc  arc  immutable  thin^  Hdt.6. 1 8. 
This  Ah  dh^n  built  upon,  Rem.  4.  21.  heitii  ftdtj 
ftrfuaded^  thMttfhAt  he  httdtromifedy  ht  wm  Mealft  to 

terfmn.  He  acconnted  hun  faithAil  that  promifed. 
What  would  you  erpr-^  or  require  in  the  perfbn 

that  you  arc  to  truil :  You  would, 

1.  Expeft  a  clear  promife ;  audio!  you  have  a 
thonfand  all  the  Scripture  over,  fitted  to  all  thcca- 

of  your  Souls  and  Bodies,  This  you  may  plead 
with  God,  asAmM,  Pfal.  1 1 9. 49.  Remember  the  iwd 

unto  thy  Str-^-'^ft^  Mj<on  vhirh  than  half  coufed  t/te  tt  h»fe. 
Sojacoh  pleaded,  Grn.  32.  12.  ThoHfaidfi^Iwiifitre' 

hdftlmgi»ML  ThefeireGod'IBoiubaiMl  OUiga- 

dons. 

2.  You  would  cxpe(fl  fufficicnt  power  to  make  good 
what  he  proroifeth.  This  is  in  God  as  a  fair  fouoda- 
tion  of  F;iith,  Jfd.  26. 4.  T rn^ye  in  the  Lord  for  ever  : 
for  ill  the  Ltrd  Jehtvt^  is  evtrlajiing  y?rg<i;gfe  j  Be- 

thy  Itrength  we  will  wait  on  thee.  utcillUU 
OUnot,  but  God  can  do  what  he  v.-ill. 

3.  You  would  cxpcft  infinite  gooduefs  and  mercy 
inclining  him  to  help  and  lave  ]fOu.  Why,  fo  it  is 

here,  Pf-it-  t  30. 7.  Let  Ifracl  hefetit  the  Lord,  for  with 
the  Lord  there  is  merry.,  andvritb  him  is  f  lent  com  redem- 
ftion.  So  Mofes,  Exod.  jj.  |8.  Ihtfeech  thee  fltewme 
thyghry.  The  rcqiieft  was,  a  view  of  God's  glory : 
thc'an liv crh^Afy  goodnefs  jhaR oafs  before  thee  \  w hich 
hiotsto  us,  that  tho'  all  God*s  Attributes  bn?  glori- 
om,  yet  that  be  moft  glories  in  is  his  (r«Miv«/i.  And 
then, 

4.  You  would  expcA  that  none  of  his  Promifcs 

were  ever  blotted  or  ftained  by  l-.is  aiifaithfuliiefs  at 
anytinie^  and  lb  it  is  here,  7ojl;.  ly.  14.  not  one  thin/ 
lMhpuhd%  all  arc  come  to  "pafs,  all  ages  have  feal'd 

this  COncIttfion,  Thy  vcorA  is  trrth,  thy  word  is  truth. 

2  Ar£.  Belides  ail  tiiis,  you  liave  the  encourage- 
ment ofall  former  experiences,  both  others  and  jroor 

own,  as  a  fccond  Argument  to  prcfs  you  to  enter  into 
this  Chamber  of  Safety,  the  faitbfulncfs  of  God. 

1.  You  havetheexpcriences  of  others.  Saints  have 
reckon'd  the  experiences  of  otlici  ?  that  lived  a  thou- 
iand  years  before  them,  as  cxtclkiit  Arguments  to 
qnicken  their  Faith.  J^o  Hof  1 1.  4.  he  had  power 
over  the  Angel,  and  pievailcd  \  hcfonnd  him  in  Be- 
thel^ and  there  he  Ipake,  Kcmenibct  ihcic  w;isa  7»- 
fefh  with  us  in  Prifon,  a  Jeremy  in  the  Dungeon,  a 
P.v:it!  in  t!u-  r^cn,  a  Peter  in  Chains,  an  Hezeiiah 
(ijjonihc  briiiKoi  ihe  graven  and  they  all  found  the 
help  of  God  moftiiutbfully  proteding  them  and  Ca- 
ving them  in  all  their  troubles.  Suitable  to  this  is 
that  in  Ppd'  22.  4,  5.  Our  fathers  tnijJed  in  thee  \  they 
tTH^ed.,  and  thou  deliveredft  them ;  thiy  crted  unto  thet^ 
and  vetre  dtUvtred  i  tbey  trufitd  in  thte^  and  were  .tm 
torfcunded. 


delivered  rae  cut  of  the  fAW  of  the  I  ivn^  at.d  OM  of  the 
fow  of  the  Beary  he  mH  Jdi-jey  mc  ctt  ifthehmtdtf  this 
Philifiire.  ?o  did  P.mlh  c.viK.i  icnce  encourage  his 
Faith,  in  iL'or.  i.  10.  Who  deliver  ed  us  fum  fo  or  eft  a 
deaths  and dbth  deliver  \  in  trhomm  ir/rst  that  he  will 

yrt  flcUvtr  its.   Thus  eater  into  the  Faithfolneis  of 

God  by  Faith. 

2  Let  fljc  beg  you  to  be  furc  tO  fhut  the  doors  be- 
hind you,  againfl  all  unbelieving  doubts,  jc"?^rn:f;cs, 
and  lufpicions  of  Uic  Faithfulnefs  of  God  ;  the  beJ^ 
men  may  find  temptations  of  that  nature  ;  fo  did 
good  y^Grf',  tho'  au eminent  Sjiiit,  Ff^!.  7-7.  W$H 
the  Lord  cajt  off  for  ever  ?  and  mil  lie  be  favoitrable  re 
mere?  Is  Htnurt^clean  gone  for  ever  f  ebeh  bis  frtmifi 
(.!■!  for  tvtr  more?  Thcfc  jc:i!ni.it7ps  arc  ipt  tOCtecp 
ia  upoii  the  minds  of  men,  eipccially  w  licji, 

1.  God  delays  to  anfwerour  Prayers  as  foon  as  wc 
cxpe^  the  return  of  them  ;  wear?  i\\  i  1  Infle  for  a 
fpcedyanfwer,  forgetting  tiiat  icalons  ot  Piaycrarc 
our  feed-times  \  aitd  when  we  have  ibwn  that  pre* 
cious  fepd,  we  muft  wait  for  the  Harvcft,  as  the 
Husbanilmaa  doth  :  Even  a  precuui  Ikman  may  find 
a  faint  qualm  of  unbelief  and  defpondency  fciyi-ig" 

him  by  the  long  iiiTpenilou  of  God's  aofwecs,  tfd. 

88.  9, 10, 1 1. 

2.  Twill  be  hard  to  fhut  the  doeriipon  anbdil^ 

when  all  things  in  the  eye  of  our  lenfe  and  rcalbn 
feem  to  work  againfl  the  Promife.  It  win  requireaa 
^r4f^<m's  Faith  at  fuch  a  time  to  glorifieGod  by  be- 
lieving in  hope  againfMiope,^«w.  4.  18.  Ifcvcrthoa 
hop'lb  to  enjoy  the  fwectrcpofc  and  reft  of  aChtifti- 
an  in  evil  times,  thou  muft  refolve,  whatever  thibc 
eyes  do  fee,  or  thy  fcnfcs  report,  to  hold  fall:  this  « 
a  moft  luiecouclufion  •,  God  is  taithful,  and  his  word 
isfure^  and  that  altho'  Clouds  andimtii^t  keromi 

r.hcKt  him,  yet  riohieOHfnefsandjMe^mmemHiebtbi' 

ttuion  of  histhrone^^^dX.^'].  1. 

Oh  that  you  would  once  learn  to  keep  houfe  upoa 
God's  Faithfulnefs,  and  fetch  your  daily  reliefs  and 
fupports  thence,  whcnlbevcr  youarcpreiredaudd- 
faulted,  cither, 

1.  By  fpiritual  troubles.  When  you  w  i!-:  i^^ 
neis,  and  have  no  light,  then  you  are  to  live  uy  ^icti 
of  tmft  and  recambenqr  upon  the  moft  fiiithfnl  ooev 
Jfa.  50.  ic.  Or, 

2.  By  temporal  diftrcfles^  fo  did  the  people  of 
God  of  old.  Hah.  3.  17,  18.  FJe  lived  by  Faith  on 
this  Attribute,  when  all  vifible'COinforts  and  liipptics 
were  out  of  light 

But  efpecially  let  me  warn  and  caution  you  againfl; 
five  principal  enemies  tO|iHirrepo&iipoa  the  Faith-' 
fulnels  of  God, 

I.  Diftrading  cares,  which  divide  the  mind,  and 
eat  ot!t  the  peace  and  comfort  of  the  heart,  and  which 
is  worit  of  all,  tbcy  relied  very  difhonourably  upon 
God,  who  hath  pledged  his  Faithfiilne^  and  Tntth 
tor  our  fccurity  j  .ipsinfl  ivhich  !  pray  you  bar  the 
door  by  thofc  two  Scriptures,  /'////.  4.  6.  Be  tsreftd 
for  tiathtrg^  hut  in  every  thtn^  by  frayer  and  fseffK^mlm 
with  th.inkj?!  virrf.  if  \ciir  retjMtffs  be  nmrle  h:cT7i  ut:t» 
Cod.  .And  that  m  i  i'et.  5,  7.  Cafiino  ail  your  ture 
ly  f  or  he  careth  forfeit, 

Ihx  rhr  door  againft  unthriflian  defpondcncr, 
another  enemy  to  the  fwcct  rcpofc  ot  your  Souls  in 
this  comfortable  and  ouiet  Chamber  of  Divine  Faith- 
ftilnefs  ^  you  will  fina  this  unbecoming  and  uncom- 
fortable diftcrapcr  of  mind  inlinuatiug  and  ciccpiug 
in  upon  you,  except  you  believe  and  reafon  it  oar,  as 
D.nid  did,  Ffat.^l.  i  ! .  Why  art  then  i  a  fl  dovpn^  Omy 
Siittly  and  rrhy  difqmettd  vcnhin  me  f  Ho^e  thou  in  CoJf 


on  /;/ 


2.  Your  own  experiences  may  encourage  your  for  I Jhallyet  pratfe  him. 
Faith :  So  J>Mid%  did,  1  &f«x.  i  7. 3  7>  Tit^r  Lo.  d  tints    3.  Bar  the  door  of  your  heart  ag^inft  carnal  p 


o!i. 
vie* 


Vol. 


The  H^htrnt  Mau't  Refuge. 


69i 


ciesiadfinful  (liifts,  which  war  aj. 
Faith,  and  God's  Faitlifulncfs,  as  much  as  any  other 
enemy  whatfocvcr.  This  was  the  fault  of  good  DaviJ 
in  a  day  of  trouble,  i  S.im.  in.  i.  A^d  David  faid,,> 

his  hrr.rt,  I  ko:v  prrijh  arte  day  h  thejjjyid  Sail)  i 
there  is  uoi)r.>'«  better  for  mt  thM  tikdt  t  PiOidd  ffttdify 
ffcape  imv  the^lmd  of  the  Philiaiiics.  A  l  is,  poor  Da- 
vid! nothini!  better  than  this?  Time  was  when  tliou 
coaldft  think  on  a  better  way,  when  thoo  co?WIt  lay 
0t1lkm  tlml^  afrmidlrrill  trrfl    ^hce.  How  doll 


■ainft  your  own  "  ncfs  and  frailty  of  every  thing  in  it;  and  a  Sea  of 
'    '  t^lafs  mingled  with  fire,  to  reprefent  the  Oidrpfuf- 
fiertngs  and  fiery  trials,  with  which  theSaints  arc  cx- 
ercifed  here  below.  The  only  fupport  and  comfort 
wc  have  againft  the  ficklenefs  and  inftabUityofthe 
Creature,  is  die  "Unchangeablcnefs  of  God>  There  it 
a  twofold  changeablenefs  in  the  CreatUfC: 
!•  Natural,  the  cfTcd  of  Sin- 
!•  Sinfbl  in  its  own  Nature. 
I-  Natural,  let  in  by  the  Fall  upon  all  the  Creati- 


fhr7or«rtITS7n  thlsftraitVdoth  thy  old  rc-  on  •,  by  reafon  whereof  the  fweeteft  Creature  is  but 
WiS  faiJ  SoTtS^^  afedingflower,i>yi/.io2.25.  Time.  .like  a  Moth, 

tSi^  bettCTlhan  tht  Promifes?  wilt  the.  fly  from  ;  fVets  out  the  beft-wrnught  garmtmt  widi  which  we 
!h!^S^cnd  o  thy  worftencraics?  But  what  need  doath  and  deck  our  fclves  in  this  World,  ff«j«r*/,* 
thy  l^tttricna  to  iny     i  dtftcmT>cr  r^;tter»„us-  Our  moft  oleafant  cttioyincnts,  Wire 


klnioft  unavoidable  to  our  fcWcs  m  like  cafes  ? 

T  Shut  the  door  aeainft  difcontents  at,  andmur- 
muTiagsagaiull  thedifpofitionsof  Providencc,what. 
ever  ySu  &1  or  fear  :  I  pcrfuade  you  not  to  a  Sto.c.i 
TJTLd  fenfelefnefs  of  the  evils  of  the  time^t 
would  preclude  tbeexcrcife  ofpati«i€c  *  tfthcMar. 
Jv?shaaall  had  t:  c  dc.id  Palf.e  before  they  came  to 
Ke,  their  FaitL,  and  Patience  had  n^t  tr^pl^ 
fo  gloiioufly  as  they  did^  but  on  *he<»ntrary,  be- 
ware of  grudgings  agamft  the  ways  and  will  ot  God, 
7h^^v!\.U^  nothing  miUtates  moreagaiulb  your  Faith 
and  the  peace  aud  quictnefsof  your  hearts. 

K  To  Conclude,  fhut  the  door  againft  all  fufpicious 
nndkalouriCsofthcfirmnersandtowofthePro- 

S^d  wbai  you  had  all  fenfible  comferts  Iteking 
SemWingUer  your  feet  have  a  greof  fuch 
rfanaerous  nuellions  as  that,  Pf^l.  77-  8.  i>«f^iwfr«-. 
i^ftS  Thefc  arc  the  things  which  wdermine 
S«  foumtalion  both  of  your  faith  and  comfort. 
^  3^^ord,  having  Jhdter'd  your  SovOs  m^^^ 
Chimbcr  of  reft,  andthus  (hut  the  doors  bdiindyou, 
flffthatyou  have  to  do  is  to  take  your  reft  in  God, 
!Kpy  the  pleafure  of  a  refigned  Soul  into  the 
wds  of  a  faithful  Creator,  by  oppofing  the  Faithfid- 
Sfs  of  God  to  all  the  ficklenefs  aad  unfaithfulnefs 
vou  wiU  daily  frnd  in  men,  yWIw?.^,  7-  Y^V^ 
SSknefsand  fadms  of  your  own  nawtal  ib-ength 

and  ability,  PP/.  73-  i*^-  ^PP'  ""'^  my  hcArtfad- 
rrTfcjrr  Cod  is  the  jlrength  of  my  htm,jndm  forucn 
f^'^.  And  fo  much  of  the  n»ridg«^ 
redfer  Bdiews  in  the  Name  of  that  God. 


CHAP.  IX. 

Orrri^et'-'  r'Ucvirs  the  umhangeMenifs  pfCod^  M  A 
jtmhChMiber  of  Refuge  md  Reft  in  timti  tftrtMe. 


ratittemvus-  Our  moft  pleafaot  enjoyoients,  Wives, 
Children,  Eftatcs  like  the  Gourd  in  which  JonM  fo 
.delighted  himfeU,  may  wither  in  a  night  j  Sin  ring? 
thdS  changes  all  the  World  over. 

2.  Sinful,  from  the  falfenefs,  inconftancy,  dcceit- 
fulncfs  of  the  Creature  V  Solomon  putsa  hardqucftion 
which  may  pofe  the  whole  World  to  anfwer  it, 
Prov-  20.  6-  A  faithful  mnn  who  can  find  ?  The  mean- 
ing is,  a  man  of  perfed  and  univcrfal  Faithfulnefs  is 
a  Phmix  feldom  or  never  to  be  tad  in  this  world ; 
for  when  a  queftion  in  Scripture  is  moved  and  let  tall 
again  without  any  anfwer,  then  the  fenfe  is  Nega^ 
live ;  but  tho»  the  believer  defpair  of  finding  an  un- 
changeable man,  it  is  his  happinefi  and  comfort  lo 
find  an  unchangeable  God.  __ 
Tlic  «achaiig)eableiiersof  God  wm  appetf  three 
ways. 

1.  By  Scripture  Emblema* 

2.  By  Scripture  Aflertions- 

3.  By  convincing  Argument^  * 
I-  By  Scripture  Emblems.  KemitlttWe  tO  toil 

purpofc  is  that  phicc»  y^w.  i .  1 7-  whew  God  is  ad^ 

led  the  Father  of  lifhtSy  with  whom  ts  no  vmMtnefij. 
neither fkadow  eftHnnng  j  no  variablenefs.  The  word 
b,  an  Aftronomical  Term,  commonly  ap- 

plied to  the  heavenly  Bodies,  which  have  their  Pa* 
rallaxes, their  Declinations,  Revoluuons  Vici^ 
fitudes,  Eclipfes,  Increafes  and  Decrcafes :  bnj  God 
is  a  Sun  that  never  rifcs  nor  fcts,  but  is  everlaftingly 
and  unchangeably  one  and  the  fame  ^  with  him  is  no 
variabknels  nor  lhadow  of  turning,  t  i^rJ*^- 
^.  1  he  Sun  in  its  Zmith  cafts  no  lhadow,  it  is  the 
Trtpteky  or  turning  of  its  courfc,  that  caufes  the  lha- 
dow ;  the  very  fi^Mance  of  turning  is  with  Man j 
bat  not  thelcaft  lhadow  of  turning  with  God.  And 
XSiDeHt.  32.4.  Mofc!  tells  us,  God  is  a  rocky  Mdbu 
wtrJt  is  ferfen.  And  indeed  pcrfed  working  necef- 
farilyfonovvsapcrfcft  Being.  Now  there  is  nothing 
found  in  Nature  more  folid,  fixed,  and  immutable, 
than  t  lock-,  the  firmeft  buildings  will  dcaiy,  a  few 
ages  u  ill  makcthcm  a  ruinous  heap ;  but  thoijgh OBf 
agcpafs  away,  and  another  comes,  the  rocks  aWdC 
where  and  what  they  were^  Onr  God  is  the  rock  of 
iffei ,  and  yet  one  ftcp  higher,  \nZech.6.  i.his  de- 
crees and  purpofes  are  called  Mountains  of  Brals^ 
that  Is,  moft  firm, durable,  and  unchangwblc  purpo- 
fes. Thus  theimmutability  of  God  is  ihadowed  fortli 
to  us  in  Scripture  Emblems. 

i  The  famealfo  you  will  find  in  plain,  pofiuvc 
Scripture-afTerticns  •,  fucb  arc  thefe  that  follow,  MaL 
a.  6.  lam  the  Lord,  Ichaugc  r.ct,  therefore  ye  fons  ofji- 
cohanrnttuifiimd.  And?i*  11.  H'  ^  f« 
mindy  MrdwhocMtitrn  h,m Men  are  in  one  miod  t^ 
day,  and  another  to  moi  row ,  the  winds  are  not  mor« 
varmMe  than  the  niiuds  of  Moi :  but  God  is  in  one 
inir.d,  the  ]!urpofcs  oi  his  heart  never  change.  TTfccw 
"^•"■^'TV  " '       „,;//,  Rre   A  Sea  for  its  lurbu-,  art  thelMney  or,  asfome  tranllaie,  Thtu  ^rtttyjdf  for 


Sea.  I." 


Wifdom  hath  bnilded 


IT  is  faid,  Prrj.  9.  i 
her  houfe^  P^e  hath  hewen  out  her  [even  ptlla>  /, 
n  e  ^  She  hath  raifed  her  whole  building  upon  (olid 
and  ftablc  foundations  ,  for  indeed  the  ilrength  of 
every  building  is  accorduig  to  the  gronnd-work  op- 
on  which  it  fs  er«a«d,  l>rtj/*/io»i/*.«r«/«"?/-//.f  « 
The  Wifdom  and  Love  of  God  have  built  an  houlc 
for  a  Rctugc  and  Sanctuary  to  Believers  in  tempeftu- 
ODSandefd  times,  coottining  many  pleala.it  and 
comfortable  Chambers  prepared  for  th«r  lodgmgH 
lUl thecaUmities  be  over-paft '7^^^^^^^^ 
been  already  opened,  w«.  The  R>wer»Wiiaom,  and 
Faithfulnefs  of  God.  ^u™i.itt."«« 
The  laft  of  which  leads  into  a  fourth  mwh  IKemfc' 
to  it.  naady  the  unchMgeAllenefs  of  God  v  wherein 
^MOPle  may  find  as  much  reft  and  comfort  amidft 
X^&tndcs  of  this  unftablc  World,  as  in  any  of 
thelbnner.  This  World  is  compared, ^rv- 1 5-  2-  to 


Digitized  by  Google 


The  Righteous  Mm's  Refuge, 


VoL  I 


liniDs  til  at  lie  might  tell  Ptaroau  from  whom  te 
tamc  j  the  AnlwetiSj^  km  f-ath  fem  »p,  Exod,  3. 
i^.  not  1  wa":,  or  I  veil)  be,  but  I  /tm  tLn  I  .jw,  no- 
ling  the  A  hfolutc  mjchangeablcnefs  of  bis  Nature. 

3.  The  Unchan^caWeneft  of  G6d  fuUy proved 
byc6avincin<A  irfumcuts  which  DiviDcs  commonly 
draw  from  fuch  Toftcs  as.  thefe,  viz, 

1.  The  Perfeftion  6f  h«  Goodoefi;! 

t.  Tl  c  Purity  of  his  K;;ti:re; 

3.  The  Glory  of  his  Name. 
"  x.  yirg.  From  the  Pcrfed^ion  of  his  GoodneT^  aad 
Blcflcdnefs,  God  is0/.'jw«',  maximHs^  thcbcftand 
chiefcil  good,  and  ia  that  fcnie,  Jhtrcis  tntu  gttd 
but  one,  which  is  Cod,  Mtr\  10.  18.  From  whence 
It  is  thus  argued.  If  thn  e  he  any  change  in  God,  that 
change  moft:  either  be  for  ttic  better,  or  for  the 
woric,  or  into  a  State  eqaal  with  that  nt  pollefled 
before. 

But  not  for  the  better,  for  then  he  could  not  be 
chief  gqpd^nof  for  th«  worfe,  for  then  he  mnft  ceaft 

to  be  Gcd,the  perfection  of  whofe  K  itm  e  is  pcrfeft- 
If  excluiivc  of  all  defeds ;  nor  into  an  equal  ftate  of 
goodnePs  with  that  he  poflcflcd  before ;  that  notion 
would  involve  Polythetjm,  and  fiippofc  two  Firll 
and  equal  Beings,  bclides  the  vanity  of  fuch  a  change 
would  beabfouitely  repugnant  to  the  WHaomof 
TGod. 

Therefore  with  thcfathcrof  light!  can  be  aovari 
ablcncfs  nor  niadow  of  turning. 

2.  jilr^.  The  Unchangeablenefs  of  God  may  be 
evinced  "from  the  Purityy  fincerity,  and  uncora- 
poundedneis  of  his  Being,  in  which  there  ndtber  is, 
nor  can  be  the  leaft  mixture,  he  bdog  t  pure  wBl. 
From  whence  it  is  thus  argued; 

If  there  be  any  change  in  God,  that  change  muft 
be  made  either  by  fomething  without  himfelf ;  for  by 
Ibmething  within  himfelf,  or  by  both  together 

Bat  it  annot  be  by  any  thins;  without  himfelf;  for 
in  him  all  created  dependent  Beings  live  and  move, 
and  enjoy  the  Beings  they  have  and  all  the  changes 
'that  are  among  them,  are  from  the  plcafurcof  this 
unchangeable  Being,  he  changeth  them,  but  it  is 
not  poITible  for  him,  upon  whofe  plcafnre  they  fo 
intirely  and  ablblntdy  depend,  both  as  to  their  Be- 
ings,and  workiBgs^lofiiftiT  any  change  himftlf  from, 
or  by  them. 

Nor  can  any  fuch  change  be  made  upon  God  by 
any  thing  within  himfelf)  for  that  would  fuppofc 
adtion  and  paflion,  tnortm  ^wjrf««x  a  mixture  and 
compofition  in  his  Nature,  which  is  abfolutcly  re- 
jefted  and  excluded  by  tlie  fimplicity  and  purity 
thereof  \  feeing  therefore  it  can  neither  be  from  any 
power  without  him,  nor  any  mixture  witbia  him, 
there  can  be  no  change  at  all  made  on  him. 

3.  Ari.  That  is  by  no  mans  to  be  afa  ibcd  to 


God,  which  at  oooe  eclipfcs  the  glory  of  his  name,]  oiis,  lo  ihcy  are  final  Pardons  without  any 


foundation  of  Gcd's  unchangcablenclsipne  main  res- 
fon  why  ChriAians  never  repent  of  their  choice  cf 
ChriJl  and  the  ways  of  Godltnefs,  is  becaufe  the  gilts 
and  calling  of  God  art  without  repentance,  ^om.  1 1. 
29.  ShoaldGod  but  once  repent  of  the  gifts  cf  grace 
he  hath  bcHowal  on  us,  and  alter  in  his  love  toward; 
uSy  bow  foon  would  our  love  to  Gc^,  and  delight 
in  God  TaniOi,  as  the  image  in  the  glafs  doth  wheu 
tlK  man  that  ]o6ked  apoa  ithathooce  turoedfaway 
his  face?  . 

2.  AH  thehr  comfort  in  ^ePromifes  is  built  i:poi 
Gods  imchangcablenefs.The  promifes  are  the  fprine,; 
of  confolation  i  (honld  they  fail  and  dry  up,  th: 
whole  world  could  not  affM  them  one  drop  of  Spi- 
ritual mnifort  to  refrefh  their  thirfty  Souls-,  the 
itrei^tb  of  our  confolation  immediately  refulcs  from 
the  Ihibflity  and  firmncfs  of  the  Scriptttre  promifc?, 
Heb.  6.  iB. 

3.  Their  hopes  of  eternal  life  depends  upon  the 
michangeablencfs  of  God  that  hath  promiftd,77f.  i. 
2.  in  hote  of  rterntd  life,  phieh  Gedthat  cannot  lie, 
wmifed  l^tre  the  xserld  hepm.  Take  away  then  the 
Immflftalnuty  of  God,  andyon  atonce  darken  and  e- 
cliplc  his  Glory,and  overturn  the  pcrfeverance,  con- 
foktionSjand  hopes  of  all  his  people ;  but  blefTed  be 
God  diele  things  are  built  upon  firm  foundations. 

1.  HisNaturcis  unchangeable,  T}>ou  an  thrftme 
for  ever,  Pf,  ic2. 27.  The  Heavens  though  they  be 
the  pured,  and  therefore  the  moft  durable  and  rta- 
changeable  part  of  the  creation  ^  yet  they  fhall  pc- 
riih  and  wax  old,  and  be  changed  as  a  V€lhirc,Dtt 
our  God  is  the  fame  for  ever. 

2.  His  Power  is  unchangeable,  Jfa,i9-i  77  r  i.trrdi 
hand  is  not  Jliorttned.  Time  will  enfeeble  the  ftroog- 
eft  creature,  and  cut  ftiort  the  Power  of  tfiehandscif 
the  mighty,  they  cannot  do  in  their  decrepit  age  as 
they  were  went  to  do  in  their  youthfulandvigproos 
age^but  the  Lords  hand  never  is,nor  can  be  flwctCMA 

3.  Thecounfels  and  purpofesof  his  heart  are  ntt- 
changcable,  Pfat.s^.i  i.Thecomiftlof  the  Lord  Stmifi 
eth  for  ever,  the  thoiwhts  of  his  heart  to  all^enermma, 

4.  The  goodnels^  truth,  and  mercy  of  God  at 
Unchangeable, /yii/,  lOO.  5.  The  lard  is  i^eody  hit 
mercy  is  everLtfiin^,  and  hit  truth  etfdiireth  to  08  went- 
rations. 

5.  The  word  of  God  is  Unchangeable.  Though, 
all  flcfh  l>cas  p.rars.and  the  goodliacft  thereof  as  the 
flower  of  the  field,yct  the  word  of  our  God  fhall  Hand 
for  ever;  all  the  Promifes  contained  thercinare  fure. 
and  lledfjft :  Not  yea  and  nay,  but  yea  mA  Ameii 
for  ever,  2  Cor.  i .  20. 

6.  The  love  of  Godis  an  Unchangeable  lont^'Jer 
31.  3.  Tea,  Ihave  Uvedtbeewithaneverlafiinjr  Itvt 

7.  In  a  word,  all  the  gracious  Pardons  ot  God 
arc  iinchanr,eablc,  as  they  arc  full  withoutcxcepii- 

levoca* 


and  overthrows  the  hopes  and  comforts  ot  aU  his 
people. 

Bnt  fo  would  the  foppofition  of  mutability  in  God 
do,  this  would  level  him  with  the  vain  changeable 
creature  \  whereas  ic  is  a  principal  part  of  his  glory, 
that  He  if  nor  as  man  that  he  ft,on!d  lie^either  the  Son  of 

manthat  he fhouLl  reprf.t.  Numb.  23.  I9.  This  alfo 

would  overthrow  the^iiopcs  and  comforts  of  all  his 
people,  whrch  arebnilt  npon  this  Attribute  asuiwn 
their  liable  and  folid  f:ni:;d  itioti :  Among  diverso- 
ther  we  find  three  principal  privileges  of  the  people 
of  God,  bailt  npon  his  Immotabllity,  VIC. 

1.  Their  PciTevcr.in(.c in  Gr.icc. 

2.  Their  Cotntbrt  ia  the  Pronvifcs. 

3.  Their  Hopes  of  Eternal  life. 

I.  Their  Perfeverance  in  Grace  is  bailt  upon  the 


tion.  /  iPiV/  be  metciful  to  their  lorriohteoufnefs,  attd 
their  irifiHtties  and  fins  will  I  rentevtber  tw  nurt^  Heih 
8. 12.  And  thus  much  brieHy  of  GodH  tmchange- 
ablcnefsabfolutelyconfidercd  in  it  felf. 

Scft.  I!.  Let  us  next  conCdcr,  and  belieringly 
view  the  Unchangeablenefs  ofGod  in  in  rc^pcftlild 
relation, 

1 .  To  his  Promifes. 

2.  To  his  Providences. 

1.  The  Immutability  of  God  gives  down  its  com» 
forts  to  Believers  through  the  Promifes,  there  is  no 
other  way  by  which  they  can  have  a  comfortable ad- 
miilioninto  this  Chamber  or  Attribute  ofGod;and 
there  are  fix  forts  of  promifes  iu  the  word,  by  which 
it  is  highly  improveablc  to  their  fnpport  and  com- 
fort ia  an  evil  day.  FOTf 

1.  The 


uy  Google 


Vq1.L 


The  Rightms  Aim's  Refuge. 


697 


1.  The  uuLlnngcablc  God  hath  engaged  liimfelf  t 
by  promiie  to  be  with  his  people  in  aH  times  and  in  ^ 

all  ftreightS  Hth.  13.5.  JviU  »fvcr  Uaicthee  nor 

forjMic  tlic.  Tlie  life  i  >v  uid  comtbrt  of  a  Believer  I 
lies  ill  the  Iwtbm  ot  tiiai  i  1  oniifc,  the  cofKlnfidn  off 
Faith  from  thcutx  is  fwccl  and  fure  :  If  1  nial)  n^vcr 
bcforfakeiiof  my(^od,  k  t  Hell  and  Earth  do  their 
worA,  Icatt  never  be  luikrable, 

2;  The  aaduwgeable  God  hath  prooiircd  to  mam- 
tain  their  graces,  and  thereby  his  intcrett  iu  them  for 
e«r  '3er.  3  2.  40.  Md  t  vpiK  rnttSa  m  mrl^fihg  0»- 
i,tmmxM  *hm,  that  I  mil  tit  turn  4nP*yfrnn  them  to 
J,: ,  Irr,  ^ooA :  hot  1  rriSf^Hf  my  fesr  in  their  ktms^that 
thrjMnoft^fp'^^fr*^"^-  Where  the  LoTxIimder- 
tstoibrboth  pilrft-Ultlie  Covenant,  his  own  and 
theirs  •  twSftottMrn*ma\  (rem  them\0\i  unexprefliblc 
mercy '  yta,bm:  Lord,roay  il  e  poor  believer  fay,that 
i«  not  fenmch  my  fe»r,  as  that  my  treacherous  heart 
^'ill  turn  away  from  thee.  No,  faith  God,  1  will  take 
Girc  Ipr  that  alfo  I  will  put  my  fear  into  tky  heart, 
and  tlK»  llialt  never  depart  from  me. 

7  The  unchangeable  God  hath  prom ifcd  to  cfta- 
biiih  the  Covenant  with  them  for  ever  \  fb  that  thafc 
«1io  are  once  taken  into  that  gracious  Covenant 
fhall  never  be  twrncd  nut  of  it  again.  If*.  54, 10. 
1U  tattPitMiftsfiati depart^  andtbe  hilh  he  rwwwrf, 

ihuhffs  ItuMnm  JlePartfr^  thee,  neitinr  M  the 
Cr:e»art  of  my  feoc*  kt  rtmvtd^  fMtb  tbf  iMdtbm 

bggh  mercy  on  (bee.  ,  ,  •  . 

•  4.  The  tiDchangeablc  God  hath  fccnrcd  his  lo- 
Ti  Vinducfs  to  his  people  by  promife  andcr  aU  the 
trials,  and  fmarting  rods  of  affliaioo,  with  which 
lie diftewtliem in thb World:  he  hath  refcrvcd 
to  himfelf  the  liberty  of  afflifting  them,  but  bound 
liimielf  by  promife  never  to  remove  his  fewour  fttwi 
aiem,  PfaL  89-  33.  34^  /  mHvifit  tkeir  trmfgreffiw 
with  the  roJ,  mdtheh  ivimhy  veUh  jtr$fes,  tttverthe- 
lefs my  l<nnng  kirdnefs  mil  I  nH  tske  frtm  tinm,  n«r  fuf- 
fer  rmfdithfulntftlofMl. 

c.  The  promilcsof  a  joyfiil  Rcfnrrea ion  from  the 
dead  are  grounded  upon  the  immutability  of  God, 
;iArfk'22.  31.  iMmtheG^d  of  Abraham,  the  Gad  of 
Ifiac,  ^r-.y  rhr  Cod  »f  jacob God  is  not  the  Cod  of 
the  dead,  but  the  Cod  of  1  he  l.vn^jr.  Death  hath  made 
a  ereat  change  upon  them,  but  none  upon  their  God ; 
ilrV  rhey  be  not,  He  is  ftil!  the  fame :  therefore  they 
are  not  lolt  in  death,  bat  fliall  afluredly  be  found  a- 
fEaininthersfarreftion.  .  ^  ^  .  , 
1c,  the  promifc5  of  the  Snintt  eternal 
happinds  with  God  in  Heaven  arc  founded  in  jiis  im- 
ni&Uty,  I  Grr.  1. 8,9.  r,t.  1.  2.  By  all  which  yon 
feewbataplcif'int  In  Ifinp  is  prepared  for  the  Saints 
ia  the  unchangeable  pvomifcs  of  God,  araidft  all  the 
diaiig^aeilaltenitionshere  bclovv, 

2.  Once  more,  let  ns  view  the  unchangeablcncis 
of  God  in  his  Providences  towards  his  people,  vsrhat- 
cm  changes  it  makes  upon  us,  or  whatever  changes 
we  feem  to  difccrn  in  it,  no'bin?'  i«  more  certain  than 
this,  that  it  holds  one  and  tiie  lame  tenor,  purfues 
one  and  the  fime  defign  in  all  that  it  doth  upon  ns, 
or  about  us.  Providences  indeed  nre  very  variable, 
but  the  dcligns  and  ends  ot  God  in  thcni  all  arc  in- 
^varidile,  aiidthefinie  fer  ever.  It  is  noted  in  Ez^k. 

1.  12.  thatf/;?  rvhttUwem  ftret^hr  frrrpard  ;  whither 
the  fprit  VM  to  go,  they  went,  «nd  they  turned  not  IPhen 
theywm.  As  it  is  in  Nature,  fo  in  Providence,  you 
have  one  day  fair,  balq-on,  and  bright,  another  dark 
and  foUof  ftorm-,  one  fcafon  hot,  another  cold ;  but 
fid  tMferre  to  one  and  the  fame  end  and  defign  to 
m^ke  the  Earth  fruitful  and  the  aim  of  all  Provi- 
dences is  to  make  you  holy  and  happy.  That  is  a 


ther  for  good  to  them  that  love  God,  This  is  the  Com* 
pofi  bjr  which  all  Providences  fteer  their oooift^  ai 
a  Ship  at  Sea  doth  by  the  Chard  :  but  more  parti- 
cularly, ktus  notetheunchangeableuefsof  God  in 
his  Providences  of  aH  Itifids,  ^dhveiad  femifive, 
and  in  them  all  iiis  undisuig^able  righteoiahe& 
and  goodUefs. 

I .  It  mntt  needs  be  lb,  conlidering  the  unchange^^ 
ablenefs  of  hi^;  Decree,  2  Tim  !•  V9-  Tl:e  fourdation  cf 
Cod Jlandeth  fure.  Providences  ftrve,  but  never  fru- 
flTate,exeatte,  but  cannot  make  void  the  Decree  ;  fo 
that  you  may  fay  of  the  moft  alii  i<itin,^  Providences, 
as  Davtd  doth  of  the  ftormy  Wiads,  rfai.  148.  8. 
they  all  fulfU  his  mrd. 

7.  The  V/iru  ni  of  God  proves  it  j  he  will  not 
fuHcr  his  works  or  permifTions  to  clalh  with  his  de- 
figns  and  purpofes :  Divice  Wifdom  ftiews  it  feif 
in  the  ftcddy  dircillon  of  all  things  to  the  ultimate 
end.  To  open  this  in  fomc  particulars,  confider, 

1.  DoththcLofd  permit  wicked  men  to  rage  and 
iofult,  perfecute  and  ve\-  his  People  ?  Yet  all  this 
while  Providence  is  in  its  right  way,  it  walks  in  as 
dinft  a  line  to  yonr  good,  as  when  it  is  in  a  more 
plcafant  path  of  Peace,  Jer.  24.  5.  TIjhs  faith  the 
Lord^  the  Cod  of  Ifracl,  like  tbefeiood  figs,  fo  will  I  4»- 
knowledge  tbetuAm  mtt  tmnrM  may  coftive  of  Judah, 

wf.on;  1  haze  ftnt  out  of  this  filacr  inro  i'y  land  oj  tkt 
Chaldexiiis  far  tbetr  food.  liVaci  was  lent  U>Baiyio» 
for  their  good.  This  improves  your  Faith  and  Pa- 
tience, A'c  i-  13-  10.  Here  IS  the  Patienceand  Fnith  of 
the  Saints.  So  Hem.  5.  2,  3,  Sy  whem  alfo  wt  have 
cefshy  faith inie this greuief  wkmm  roe  ftand,  and  re' 
jotcr  It:  hope  of  tt  calory  of  God  artdnot  only  fo,  hut  rre 
a  lory  in  tribfdatiens  alfo  j  hmeit^  that  trimatMu  -aork- 
eth  j),itienee.  By  this  yonaicwcafwd  froiiiyafld  moi^ 
tified  CO  tl'i'^  world. 

1.  Doth  the  Lord  in  hisBroirklence  order  many 
and  frequent,  dofeandfmartiog  affidiomfor  yoti? 
Why,  lo  !  here  is  the  fame  defign  managing  as  effe- 
dually,  as  if  the  peace  and  profpaity  in  the  World 
were  oidered  foe  you :  The  ftce  of  Providence  iii^ 
deed  is  not  the  lame,  but  the  love  of  God  is  ftili  the 
fame ;  he  loves  you  as  msch  when  he  rmite$,as  when 
he  fmiles  on  yon :  for  what  are  lib  ends  in  affiiding 
you,  and  whet  the  ianfiified  fiiiit»of  yovraflli&ioiisf 
Is  it  not, 

1.  To  purge  your  iniquities?  Ila.  27*. Bjf  Hdt 

therefore  fi.^H  the  mi^jur.y  J  }:iCoh  ItefKljgtd,  mdiUs 
is  all  the  fruit  to  take  away  hu  Jin. 

2.  Tovrednce  yoor  hearts  to  God  }  Ifd.  1 tf7> 
Before  I  wM  ^iRid  1 9m  e^etf^  km  mm  bmm  Ih^ 

thy  word.  ^ 

3.  To  quicken  you  to  your  dtties :  Let  thebaft 
man  be  without  aiT idions,  and  lie  wiUqakkty^grOW 
dun  in  the  way  of  his  duty. 

3-  Doth  God  let  loofe  the  diafai  of  Satan  to  tcnpc 
and  buflfct  you  ?  Yet  is  he  ftiU  the  fame  God  to  you 
as  before  \  for  do  but  obfcrve  his  ends  in  that  per- 
miflion,  and  you  win  find,  that  by  thefc  things  the 
Lord  is  leading  you  towards  thatdefired  alTurance  of 
his  love  which  your  Souls  long  after.  Few  Chrifti- 
ans  attain  to  any  confidenbleutdeiaentofSoiil,lM|C 
by  fuch  ihakings  and  combats  •,  the  end  of  thefc  per- 
miffions  is  to  put  you  to  your  knees,  and  blow  i^ 
a  greater  flame  and  fervoar  of  Spirit  in  Prayer, 
2  Cor.  1 2. 8.  So  that  eventually  thcfe  pcrmiflions  or 
Providence  prove  lingular  advantages  and  bkijugs 

to  you.  ^  ;  . 

Sen  III.  What  remains  then,  reciog  God  |s  ■•- 
changeaUe  in  his  love  to  his  people,  puriidng  the 
great  «nds  of  all  hisgrsdoos  Promlles  In  a  iteddy 
(XMirft  of  Providence,  «rbcreia  heinllii«KericM» 

or 


Digitized  by  Gopgle 


dps 


The  Rightem  Mm*s  Refuge. 


Vol  1. 


or  permit  rtn^  tiling  that  is  really  repugnant  to  his 
mvii  glot  y  01  their  good  but  that  wc  enter  alfo 
iiito  tins  Chamber  of  Refl-^  fliut  the  doors,  afniit  us, 
and  comfoi  trihly  ilttprovethe  unchangcnblcaefs  of 
God,  while  wc  fee  nothing  butchangci  and  troubles 
litre  below. 

1.  Enter  into  Cod's  iinch.infc.iblcacfs  by  Faith, 
takeop  your  lodgings  in  this  Tweet  Attribute  alfo  \ 
and  to  racourageyonr Faith  thereunto,  ftrioofly  obn- 

■lidcr  a  few  partial  la  r? 

T.  Conlidcr  how  conRaot,  firm,  and  nnthangc- 
able  God  hath  been  to  hfj  people  in  all  times  and 
fTrclj?,bts  •  not  oncnmonr^,  the  many  tboiifiiids  ofhis 
people  that  are  palled  oa  before  you,  but  by  frequent 
and  certala  experience  have  found  him  fo.  W'liat  a 
fingulir  cnconragcraent  fhouldthis  be  to  our  Faith 
in  the  cafe  before  us?  Pfal.  9.  10.  They  th.u  him 
thy  futmtt  TPt/l  pHt  rheir  trnSf  in  thte^  for  thoH^  Lor4y 
miitf  not  fo)  fAen  them  th  u  fcek  thee.  So  //T/.  25.4. 
TImm  hasl  beat  a  fircn£th  to  the  poor^  a  ftrength  to  the 
needy  in  his  dijhefs.^  a  refuge  from  the  fiorm^  a  flia- 
dciv  frem  the  hcM^  \yhe.t  the  hLtfl  of  tfte  ter>ih!e  ants 
is  *s  the fiarm  agains}  the  iPuU.    Neither  is  there  any 

thing  in  your  experience  contradictory  to  thecnooQ* 
raging  reports  others  have  made  nt  God  ;  you  muf?^ 
acknowledge,  that  not  with  ftandiog  yoor  own 
fjMDgiabknefi,  who  ha^e  hardly  been  aUe  to  main- 
tain yoor  hearts  in  any  fpiritual  frame  towards  God 
for  one  day  together,  yet  his  mercies  towards  you 
have  been  new  every  morning,  and  great  hath  been 
his  Fsithfutncn?.  Yod  have  often  turned  alTdefrom 
the  way  ot  your  duty,  and  have  uot  followed  '>od 
in  a  fteddy  courfc  of  Obedience  ;  and  y^'t  for  all 
that,  his  goodnefsand  mercy  have  followed  yon  all 
thedays  of  your  life,  as  it  is  Pfal.  13.6. 

2.  Confider  how  often  you  have  doubted  and 
miftmfted  the  unchangcablencfs  of  God,  and  been 
iwccd  with  lhame  and  forrow  to  retrad  your  folly 
therein  $  God  Inth  many  ttmes  convinced  yon  that 
his  love  to  you  is  an  unchangeable  love,  how  many 
changes  foevcr  in  the  courfe  of  his  Providence  have 
paimovcr  you  \  confult  Ifa,  49.  14.  and  Pfal.  77, 
-78.  and  fee  how  the  cafes  parallel  both  in  rcfpeft  of 
God's  conltaucy  to  them  and  you,  and  the  inconlbn- 
cy ofhis  peoples  Faith  then,  and  yours  now  ^  your 
fcrrs  and  doubt?  ;n  c  the  fame  with  theirs  ^  though 
his  goodnefs  and  love  have  been  as  unchangeable  to 
you  as  ever  it  was  to  them. 

3.  Confider  the  Advocatefhip  and  Interccnion  of 
Jefus  Chrift  in  Heaven  for  you,  by  verttie  whereof 
the  favour  and  love  of  God  becomes  unaltcrahlc  to- 
w:irds  his  people.  If  any  thing  can  be  fuppofed  to 
cool  or  quench  the  love  of  God  towards  you,  no- 
thnig  in  the  world  is  more  like  to  do  it  than  your 
fin  ;  .md  this  indeed  is  that  which  vou  fear  will 
ciiraiigc  and  alienate  llic  heart  cf  youi  Ciod  from 
foa,'  Fi  t,  [vcdder,  if  thou  be  one  that  fincerely 
monrncfl:  for  all  tiic  s.ricf  and  dilbonour  of  God  by 
thy  fin,  appliclt  the  blood  of  fprinkling  to  thy  Soul 
by  Faith,  and  makcft  mortification  and  watchful- 
nefs  thv  daily  buhnefs  i  comfort  thy  felf  agaiufl  that 
fear  from  that  lingular  encouragement  given  thee 

-latiris  cafe,  1  y*hn.  1. 1, 1.  Mf  little  ChilJirm,  tbtfe 
things  rerite  I  unta  yon  thdt  ye  fi/i  Kct  \  .t^.d  if  arrs'  man 
yjw,  vee  hxie  4m  Advocate  mth  the  t'.itrier^  jiftuCijnH  , 
fAr  righteous^  and  he  it  the  trefitiation  for  our  fins.  Look 
as  the  death  of  Chrift  nealai  the  great  breach  be- 
twixt God  and  thy  Soul,  by  thy  reconciliation  at 
•firft;  fothc  poweitbllntcrceflionof  ChriH  in  Hea- 
ven cffcdua""  prevents  all  new  breaches  fyct  wixt  God 
and  thy  Soui  afterwards,  fo  that  hcwiiliievcr  totaily 
aad  inaOy  Olft  thee  cff  again. 


i.  Shut  the  door  behind  you  againftall  objci^i- 
ons,  fcruples,  and  queftionings  of  God's  imanitabi- 
lity,  and  by  a  refolv«l  and  fteddy  Faith  ftnlntain  the 
honour  of  God  in  this  point,  bv  thyconftant  adhe- 
rence to  it,  and  dependence  upon  it ;  and  eipcciailj 
fee  that  thon  ^ve  him  the  glory  of  his  oschaoge- 
ablcnels- 

1.  When  thou  (halt  fee  the  greatelt  alteratkos 
and  changes  made  by  his  Providence  HI  the  WorU. 
What  tliough  thou  ibouldcft  live  to  fee  al!  thiosi 
turned  uplidc  down,  the  foundations  out  of  oOori^ 
all  tl  ings  drawing  into  a  Sea  of  coofi^OB'wl 
trouble?  Yctinthc  midfl:  of  thofe  publick  dlflrafti- 
ons  and  didrefs  of  Nations,  eooouiage  thoa  thy  icU 
in  this:  thy  God,  andhis  uvetoUsptople,  Is  the 
fame  for  ever.  Tfal.  4<^.  i ,  2,  1,  4^  5.  Ccd  /  c  - 
fuge  and ftrength,  a  very  prefent  help  tntroHhie  j  I  hut- 
fere  XfiiU  ne  net  ftm^  thiugb  the  eanb  bt  tH^ved^  ami 
the  mcitntains  be  carried  into  the  midit  of  the  SttU  G§d 
IS  in  the  midit  of  her,  p>e  (hall  not  ke  m$vtd. 

2.  Live  by  Faith  upon  God^  nochangcabboels 
under  the  grcateft  changes  of  your  oiv  n  condition  in 
this  world,  Providence  may  make  great  alteratioos 
upon  all  your  outward  comforts,  it  may  cafl;  yoo 
down,  how  dear  foevcr  you  be  to  God,  trom  ric  i:  n 
imo  poverty,  firom  health  into  lickncls,  from  iwAour 
into  reproach,  frtmi  liberty  into  bondage;  tboo 
riaycft  overlive  thy  comfortable  relations,  aud  of  a 
Naomi  become  a  AUrau.  Tiiou  has}  lifted  me 
asulcdRmt  demty  iaid  as  good  a  man  as  you,  PfS. 
102.  10.  Yet  /till  it  is  your  duty,  and  will  be  yoor 
great  privilege  iu  the  midll  of  all  thefe  changesi  to 
ad  your  6iith  upoc  the  nercr-chaaging  God,  as  that 

holy  man  did,  Hab.  i.  IJ.  jilthongh  the  ff-tree 
not  bloffom,  neither  fruit  be  in  the  vine  ;  the  Uboar  of  the 
olive  jhaU  faiL,  and  the  fields  fitatl  yield  no  mtat  -y  fit 
flocks  fiuiR  be  cut  of  frem  tU  fold,  and  there  piaS  bene 
herd  in  the  ftaUs  j  yet  mill  rejoice  in  the  Lard,  I  viSjn 
if:  tl  c  God  of  tiff  &dvatkK\  tf.  d.  Suppofe  a  tbooluia 
difappointments  of  my  earthly  hopes,  yet  will  I  maia- 
tain  my  hopeinGod  Oh  Chriltiai!  with  how auar 
Yets,  Slotwithftandine.s,  and  KcvcnhelcBes,  OMiC 
thy  Faith  bear  op  in  Times  of  Tioable,  or  thoitit 
fmk? 

3.  See  thou  live  upon  God's  unchangeablen^ 
when  Arc  and  Sicknefs  (hall  inform  thee,  that  thy 
great  chaiigc  is  at  hand  j  though  ihy  heart  aad 
thy  flefh  fail,  comfort  thy  ftlfwith  this :  thy  God 
will  never  fail  thee.  Pftl  73.  16.  OGod  (  fjith  Da- 
vid) ihoH  haJi  taught  me  J  rem  my  youth,  and  hither' 
to  have  f  declared  thy  wondrous  xporbf  tum  alft  nte 
/  am  old  and  jjrey^adldi  ferfiiJit  tat  tm^  Pfil  71* 
17,  18. 

4.  Live  npon  the  unchangeabieflels  of  God  an* 

der  the  createft  and  feddcfL  changes  of  your  fpiri- 
taal  coudiuon  ^  God  may  cloud  the  light  ot  his 
countenance  over  thy  Soul,  he  may  fill  thee  with 
tears  and  troubles,  and  the  Comforter  thatfhould 
relieve  thee,  may  fccm  fo  be  ^r  offj  yet  ftill  raaia- 
tain  thy  Faith  iu  the  unchangeablenels  of  his  loves; 
trull  iii  the  Name  of  the  Lord,  ftay  thy  (elf  upon 
thy  God  whcu  tliou  walkcH  in  darknels,  and  ball 
no  light,  16.  50. 10.  Thusfliut  thy  door. 

3.  Improve  tke  unchangcablencfs  of  God  to  thy 
belt  advantage  in  the  worit  times,  by  drawing  theakc 
fuch  comfortable  oradulioos  as  tnefe 

I.  If  God  be  an  unchangeable  God  in  his  prouiio 
fes,  and  in  his  lov  c  to  his  people,  what  Ihould  nindcr 
but  the  people  of  God  may  live  happily  and  comfor- 
tably in  the  laddeft  times,  and  greateil  troubles  up- 
on earth*  Jtfiimm^  yn  dlN^s  rejoicing,  as  fotr^ 


lyiu^ed  by  Cii 


Vol.  I. 


The  li^kcm^iaa^s  Refuge. 


oiv;Ut  to  qucoth  a  Chjriiti  la's  ^li^th  ih.ic  is  not 
abic  to  fepcraw  him  froqi  tije  tovc  of  CljrU^ 

*  1.  if  God  be  an  uocljanpcablc  God  in  his  love  to 

hi>  people  •,  tbgj  it  becomes  nil  that  have  fpccial  in- 
tcrelh  iu  tlus  Gotl,  to  be  •.uiciiangcjblc  and  inimovc- 
abk  inthiC  w»ys  of  then  i  l^cdicncc  towards  hiiiij 


nicut,  ufctochaageaRin?;,  orMijd  i  Thrcd  abont 
theFing<T,  CQ  put  them  in  miud  of  i^  Thus  i^ 
the  care  of  our  God  exprelTed  to  lis  in  Scripture  No- 
tions. Till-  a-.irniiit  ot  ;i!l  wbicli,  h  pjvcn  ii5  in  tli-.t 
oijic  proper  aiul  full  Exprellioa  ot  the  Apolllc,  i  Pet. 

7.  He  caret h  f  o>  yoH.  To  opcri  this  CJiamlier  of 
Dfvint  ea^c ,  as  a  pi  ice  of  fwccteft  rcfl,  to  bpr  an"] 


r-^  win  not  caa  you  oli;  Ice  that  yo^  caft  not  off  |  xious  and  perplexed  mmds,uuimcsofdiflidiUy  an<| 
rcCii  Po  oot  vvhca  a.cy  avcfunpunded  wijh  ,  hazard,  it  m\\  be  neceflary  that  you  feriouOy  pont 
Kculties  ;  he  loves  you,  thonjl'  you  often  grieve  dcr. 


him  by  fin    fee  ta.u  you  -  -  .  . 

otVn  avicve  aad  l^rilpu  you  byaliiictjon  :  he  w^U 
owQ  vou  lor  l.i^  pcopk  Wer  thcgrcateftconteippe. 
and  rept  oaLhes  of  the  Wo.  Id  i  fee  that  you  own  and 
honour  bis  yvays  »pd  tjuths  y^  140*1  you    p  qadcr  flwH 
jqwoach  from  f  va1«  W^mtU. 

—    I  IP  ■       ..  .    '  ; 

.CHAP.  K. 
OtadMtheC^re  of  G'J  for  his  People  in  times 

Believers. 


Of  the  care 
of  God. 


1.  The  .Grounds  and  Rt:ifons^ 

2.  The  Extent  and  Com  pa  fi  , 

3.  The  Lovely  Properties 
I .  Tlie  grounds  and  reafons  of  God's  care  for  iiis 

people  i  which  arc» 

I.  Thcfl:ti>!\  and  dear  Relations  in  \v!.ich  he  is 
pjcafcd  to  own  them.  Bclicveis  ate  his  children, 
and  you  know  how  naturally  children  engage  and 
draw  forth  the  l  athers  care  for  them.  This  is  the 
argun^ent  Chrill  ufes,  AUtth.  6.  31,  32.  Iha  ejore 
t  ake  no  thtttght^  f'^>"Zi  fl"*^  meMf  Or  ipW 
l^iaU  rP€  drink?  Or  wherewuL:!  jl.:!!  iPe  he  cloath- 
cd  ?  For  your  heavenly  Fitther  hioweth  that  ye  have 
vccd  of  dl  thtfe  thin£s.  Childrca,  erpccialfy  wheji 
young,  difquict  not  themfelvcs  about  provifionjs 
for  back  qr  belly,  but  ^eavc  that  to  the  care 
their  parents,  firam  whom  By  the  tye  and  9ohd$  qf 
Nature  and  Love,  they  expcd  provifion  for  all 
thofc  wants :  ,Every  one  ,ultcs  care  for  his  own  j 
niuch  niore  doth  GocI  for  His  own  Childrai,  an^ 
indeed  he  c  qx  "ts  Ms  children  fliould  live  upon  his 
care  j  «s  9ur  cljijldrcii  .in ,  ^heir  ^ninpriiy,  do  upon 

^"S  cods  previous  eftimation  and  value  of  them, 
cnknp.cs  hjs  cQnl^ant  ca^e  fqr  ^hcm.  Believers  ai^ 
his  Jcyvcls,  AW.  3.  M-  his  peojliar  people,  1  Peti 
1.  6.  hisrfpecial  portion  or  trcarurc  in  this  world, 
Dcut.  i2.,9.  apd  as  fuch  he  prizes  and  elteems 
them  above  all  the  people  of  the  earth,  and  accor- 
dingly excrcifcth  his  fpccial  care  io  all  the  dangers 
they  arc  hcrc  .c^yofcd  tOw  Special  love  cng^geth 

peculiar  care.  ^     c  t 

3.  The  dauf.ers  and  fears  of  the  people  of  God, 
in  this  world,  are  many  and  gre^t,  and  were  itnqt 

'  '  -  A  ««n*r«i  leuic  ne  MiQwcuj  ti.^..  ifor  the  Lord's  afllduons  and  tender  careovcr  them, 
in  the  common  aad  g(atraueul^^  accelTarilv  be  ruined,  both  in  font  ar^ 

that  tr^iit  not  in  iujj,  f  fa  d,  'body,  by  thcni.   The  Church  M  God's  Viiicyaif, 

its  E^uenLas  fottiany  wild  Bo,n  to  root  k  up. 

.p/i/.40. 1".  V      '^/,f"„        ',u.  imJontiOn  Upon  this  account,  he  faith,  /ft.  27-  3  J  the  Lord 

r""??  .r„.,:.n..  an»  fUncrrr  K  near  ktt 


Urc  in  the  general  l^iotipfl  pf  it,  as  it  is 
applycd  to.the.CtBatWfC.  lini>qrts  the 
ftudioufncrs,  and  foliJtoufacfs  of  our  1  hoiiL',hts, 
for  the  iafct^  and  wdbireof  pur  fclvcs  qr  thoic  wc 
love,  and  higldy  value.  Now-thongh  there  be  no 
Sthina  properly  in  God,  at  whofe  difpofc  and 
S^nTall  events  are,  and  to  whqfe  cpuoiels  and 
ippoiutmeuts  all  difiicuUiesmoft  gi?e  W,  yet  he 
fc  pleafed  to  accommodate  himfclf  to  our  .wcakncf., 
Tnd  cxprcfs  his  regaixl  au>d  U)«  .50  his  Pco- 
!Je,  by  fuch  things,  as  00c  cttttotcdpih  to  aiio- 
Ser  to  which  it  is  endeared  by  relation  or  afi-eaion. 
To  this  uurpofe  we  find  many  fignih^iQt,  if^  npuo- 
„ous  ExpreOions  in  Scripture,  all  imporwg  the 
«reof  God  over  his  People  m  a  pleafant  variety 
^-  notion  and  expreOion.  z^M.  u  l^ke  Urd  ^ 
Joa,   a  ftranf  heU  in  the  Jay  of  troMf,  ^  M 

He  kaowcththcm,  i.  f.  he.  hathu»fBCC»l„ tender, 
and  careful  eye  upon  i  hem,,  to  .j^  their  w^tslup. 
Xed,  audio. protaftihem  m  all  the.r  dangers ,  ior 
rirconimon^^l  general  feufe,  he  ^^^^^^ 


highly  eltccm,  cfpccially  when^any  danger  is  near 
|tr»Alld  yet  farther  to  clear  tins  fcnfc,  it  is  faid, 
'fob  %6.  -7.  .  JJe  wnhdr^ik  not  hit 3'e(rom  the  mh- 
LJ.  As  when  Moftsytvi  wtpofelinibe  Ark  of 
ililf«lli«swhcro  his  Ufc  was  i  i  imminent  hazards  by 
the  waters  of  A/7w  upon  one  fide,  and  Egyma^t 
Cut-tlvroatson  the  <Jther-,  bis  •  Sifter, A*r.^  kept 
iltchi  a  diftancc.  to  fee  what  would  be  done  to 


kftXteth  it,  never  flumbereth  nor  flccpeth,  Pfal. 
121.  4.  that  our  houfesare.  in  peace,  that  wcand 
our  dear  relations  fall  not «.  a  prey,  into  cruel  and 
bloody  hands,  skilful  to  deftroy,  that  wc  find  any 
reft,  or  <;Qmfort  in  fo  evilftnd  dangerpps  a  workL 
it  is  wholly  and  only  tobcalitibtfdtothectfe^rfGqd 

over  us,  and  ours.       ^.     .  ,  ,  ,. 

4.  Jefus  Chrift  hath,  folemnly  rccommcfldcd  all 


-dearBrmheyldy  ,  tcisw  wts-«i6  6  mrtin&  hour.  .7oJb.  17.  u- ^ 


4«e!»»<r«tKwaKh.forbim.  Thus  the  Lord  with 
idraT-eth  not  his  eve  fiom.tbe  xiglitcous.  To  the 
feme  purpofci*  that  cxpr-eflion,  Detit.  33.3.  Tea  be 
4»vedthe  I  cofle ins  S^ms  a>  c  r /  v  uiW.  That 
wi  idi  vvcd'arlylovcaadprixealjovcoidiaary,  \  c 
icep  in  our  ownbaada.fiwitalecurity,  as  not  think- 
£g  it  fafecaoogh  in  any  other  hand  or  place.  And 
o,Scmorc^/^4^j;|;^i^^^ 

— '■ 


the  parting  hour,  Job.  17.  it*  y^w*^  ;im>,J  am  rfo 
more  in  ike  mrld,  hut  theft  are  in  the  vmld  i 
Icom  f  thee:  Holy  Father,  hrcp  through  ih,r,r  own 
name  thofe.vbomthoH  haft  ftVin  me,  q.d.  W  hile  I 
have  been  perfonally  prejtat  with  them,  I  tu  k 
the  fame  care  of  them,  as  a  Shepherd  doth  ot 
his  tlock,  .Of  a  tender.  Father  ot  h»s  Ghildrcn  : 
But  now  I  m«ft  leiTethem  In  the  world,  and  in 


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■  1 


  ...     1  I 

The  Right  em  Man's  Refi^t. 


Vol.  I. 


you,  trov.  3  24.  When  th»u  lycii  dmn  theu  Jlfalr  vot  ht 
»frAid\yen  thou  flialt  tyt  Jinm  mid  thy  jlecvfliAllbe  fxrttt. 
la  a  word;  rhon  ow'cfl all  thy  iccoyctIcs from  da;i- 
gerous  difcafcs^and  narrow  eicapestrom  the  grave 
to  this  Care  of  thy  God  over  thte,  Mt  it  tt*  LvrA 

that  he.iUth,  thee  Exed.  iK-  25.  That  tlic  inccrifcJ 
huroours  of  thy  body  had  not  omftowed  their 

 „.  ^  ^  ^  banks,!ike  an  inundation  of  the  Sea,  when  they  !«• 

creature  ui>on  its  God  ■,  tlio  igh  there  be  nothing  of  ged  in  thy  danpcrons  dilcares,!t  only  bectyfe  thy  God 
merit,  yet  there  is  much  ot  en^^aging  eflicacy  ia  it,  I  took  the  tare  of  thee,  and  fet  them  their  bouads. 
j^fifc  i6,  3.   ThpH  wik  keef  him  in  perfcll  feace^  * 
xehofe  mind  is  fittyeA  on  thee:  hccanfe  he  trnfitth  in 


tcr  thciH,  wheal  flaalt  be  removed  from  them,  they 
arc  thine,  as  well  a?  mine ;  and  I  ttcommend  them 

witli  :vr,-  la.l  breath  to  t!ir  care  and  proteftion. 
T1U$  ia  a  fpecial  ground  alio  of  Gods  care  for  them. 

^.  Believers  ^aily  caft  themfches  upon  the  care 
of  God,  ;uid  rc(lj':i  thcmfclvcs  uiuo  it  i|i  their  daily 
Prayers.  And  by  their  often  renewed  acis  of  taith, 
than  which  no  a^  isfrand  morcengas;ing  from  the 


thte.  We  find  it  fo  amoug  our  felves,  the  more 


firmly  and  entirety  any  one  trafteth  to  us,  and  de- 

pendcth  Tipon  ns,  the  more  he  engageth  iis  to  pro- 
ted  or  relieve  him.  Now  this  is  the  daily  work 
of  Chriltians  to  tmflrGod  over  all,  and  put  all  their 
concernments  into  hi?  hind,  which  very  trull  and 
depcndance  draws  forth  the  care  of  God  for  them 

6.  'In  a  word,  the  many  proraUes  God  hath  made 
to  his  people  to  prrfcrve,  fupiwrt  and  fupply  them 
in  ail  the  times  ot  need,  engageth  the  care  of  God 
ferthem,  as  often  as  fuch  wants,  or  dangers  befal 
them  •,  for  indeed  herein,  he  at  once  takes  care  for 
their  oeceflity,  and  for  his  own  honour  and  glory. 
They  tmft  to  his  word,  and  rely  upon  his  promifcs, 
which  therefore  he  wi!l  he  cirefitl  to  nuke  good 
This  was  the  argument,  which  the  Church  pleaded 
In  the  time  of  imminent  danger,to  engage  the  care 

of  God  for  them.  Pfal.  74.  20.  H^ive  refpelt  mto 
the  Covenant:  for  tht  dark  places  •/  the  Earth  are 
ftdl  »f  the  hiAitMMtit  ijf  crnelty.  a.  d.  O  Lord,  thy 
People  arc  in  the  midft  of  cruel  Enemies,  take  care 
for  their  Protection,  and  though  there  be  no  worth 
inthcfla,  to  which  thoo  ihouldeft  baverefpeft,  yet 
have  refpeft  unto  thine  own  Covenant :  let  the 
glory  of  thyName  draw  forth  thy  care  to  thyPeople 
StB.  II.  We  have  fcen  the  grounds  and  reafonsof 
God's  care  over  his  People,  let  us  next  view  theeX' 
tent  and  compafs  of  this  divine  Care  \  and  here  me 
thinlcsthe  Lord  iaith  to  lus  People  as  he  fiid  to  A- 

hrahatn^  Gfw.  1 3.  1 4,  15.    Lift  up  novo  thine  e\ts  from 
the  place  where  thoi*  artf  fiorthipardy  and  foMthxpard^ 
Mtd  eajhpord,  and  ipeflward^  for  all  the  I  and  which  thou 
ftefiyto  thee  will  I^ive  ityfii  to  thy  feed  for  everSo  here, 
poor  timorous,  dejected  Believer,  lift  up  thine  eyes 
where  thou  art,and  take  a  view  ot  ill  the  promifesin 
the  Script  .lies  of  truth;  promifcsorTn  1  ip  ■rKu;idcr  n! 
burthens,  iuppUcsof  all  wants,  deli vciaaccs  out  o 
aO  dangers,  alTUtanoes  in  all  diltrcfics  \  to  thee  have 
given  them  all  as  a  portion  for  ever  This  care  of  Go< 
walks  the  round ,and  cncompalleth  the  Souls  and  bo 
dies  of  them  dut  fear  him,  day  and  night.  There  is 
no  intercfl  or  concern  of  eitiicr  found  without  the 
line  of  hisallfurroundingCaic,  and  every  oneof  his 
children  arc  enfolded  inhisFatherIyanBSvP""-33-3' 
jillhis  Sivtitt .freinthyhand.  Alland every  Oiieofthci 
wants  and  itrcights.are  obfcrvcd  by  thisCare^in  order 
to  their  fopply,ri^'/.  4. 1 9.  ^dl fttfffyMttyeur 
Vfants. 

I. Great  is  the  care  ot  C^od  over  the  Bixiies  oi  hia 
people,at(d  all  the  dangers  and  ncccflitics  of  them  as 
they  daily  grow  ^  your  mcj!:  and  drink  arc  daily  pro- 
vided for  yoi;  by  your  Fathers  care,  Pfuim  1 1 1 .  5.  //c 
hathfiven  me.n  unco  them  ti.tt :  eur  luin.,  he  will  ever  be 
mind''!'!  ^  '  '  Cu".-.'  >  .'.It  h  from  thisCarc  of  th  v'Hea- 
venly  lat;;cr,that  neccirary  provifionb  have  been 
made  for  thee,ot\vhich  it  maybethou  hafthadno  fcrc- 
fight:  This  is  the  God  that  Lith  ted  thcc  all  thy  !t"c 
lonj^,6Vw.4.8  15.  It  is  from  tiic  lame  tare  iliy  iiud'j 
hath  been  cloatiicd,//<ff.  6.  28.  Hovrmuch  more  fli.iUhe 
cloathyoK^  O  ye  of  little  faith  ?  It  is  throufdi  tlii^  Caro, 
you  Ikcp  in  peace,  and  your  idl  is  made  1  Wi^ct  umq 


2.  Divine  Care  extends  it  felf  to  the  Soots  of  alt 

that  fear  God,  and  to  all  the  concernments  of  their 
Souls ;  and  manifcHly  difcovers  it  felt  in  ail  thcgta* 
cious  provilions  it  hath  made  for  them.  More  par- 
ticidii  1 /,  it  is  from  this  tender  Fatherly  circ  that, 

1 .  A  Saviour  was  provided  to  redeem  them  when 
they  were  ruined  and  loft  by  fin,  y^i. \6.Rtm  8.32. 

2.  That  Spiritual  cordials  arc  provided  to  refreih 
them  in  all  their  finking  forrows,  and  inward  dt- 
ftrelTes,  Pfd.  94. 19. 

3.  That  a  door  of  deliverance  is  opened  to  them, 
when  they  are  forely  prelled  upon  by  temptations, 
and  ready  to  be  overwhelmed,  i  Or.  la  13. 

4 .  That  3  ftrcngth  above  their  own  conies  in  fea- 
bnably  to  fupport  them,  when  they  arealmoft 
overweighed  with  inward  troobies,  when  great 
weif  hts  are  upon  them,  the  evcrlafling  arras  areiin* 
derneath them,  Pf4-  x^Z'^.lfa  57.  16. 

5.  That  their  ruine  is  prevented  when  they  arc 
npon  the  danpcrotis  and  flippcry  brink  of  tcmp'.-;ti- 
ons,  and  their  teet  almolt  gone,P/4/.73.  ix.Hof.i.6, 
2  Cor  •II- 7. 

6.  That  they  are  recovered  again  after  dangerous 
falls  by  fui,  and  not  left  as  a  prey  and  Trophy  to 
their  enemy,       14.  4.. 

That  they  arepided  and  directed  in  the  right 
way,  when  they  are  at  a  loi's,  and  know  not  nlut 
courfc  to  take,  Pfid*  16.  11.  pfal.  73.  24. 


8.  Tl-.Jt  they  arc  cfl-abliHicd  and  confirmed  ia 
Chriil  in  the  moil  fluking  and  overturning  times  of 
trouble  and  perfecution  *,  fo  that  neither  raeir  bcait 
tiirneth  back,  nor  their  ftcpBdadmefanm  hiyytp^ 
Jer.  32,  40.        4«  14. 

9.  That  they  are  upheld  under  Spiritual  defoti* 
ons,  and  recovered  again  out  of  that  difmal  darkneft 
into  the  chearful  light  of  God's  countenance,^/^.  57. 
Id. 

10.  That  they  are  at  lafl  brought  fafc  to  He.ircn 
through  theiunumerabic  hazards  and  dangers  all  a- 
long  their  way  thither,  Heb.  1 1.  itf.  In  all  theft 
things  the  care  of  their  God  eminently  difooras 
it  fclf  for  their  Souls. 

3-  Once  more  let  us  confider  the  Care  of  God  fiir 
his  people  in  the  lovely  properties  thereof.  As, 

».  It  is  a  fatherly  care,  than  which  none  is  more 
great  or  tender,  Mattk  6.  S.  r#jr  fiabir  knmnA 
th.it  yoK  kne  htfjsf  all  thefe  things.  And  indeed  thc 
greateii:  and  tcaUcrcfl  care  of  an  earthly  Fathtr  isbat 
a  faint  Ihadow  of  that  tender  care  which  is  in  the 
hcirt  of  God  over  hisCliildrcn  ^  for  to  that  end  we 
find  them  compared,  A/atth.  7.  11.  If  ye  then.,  bf 
infr  evily  know  how  t9£iveg0»d  gifts  unto  your  cbiiJrmf 
Low  much  more  fltaU  yowr  fathe)-  which  is  in  heaven, 
a  i  vc  good  things  to  them  which  ask  him*  The  Carci^ 
Parents  is  carelefnefs  it  felf  compared  with  diat 
care  which  God  takes  of  his. 

2.  i  iiecare  ofGod  is  a  uuiverfalcarc,  watching 
over  alt  his  people  in  all  ages,  places  and  dangetSt 

iChm.  1(5.  0.  The  eyes  of  the  Lord  run  to  .ind^} 
thratii'J)  the  ip/if/f  e.a  iby  to  jhew  htmjeifftreng  in  behdf 
of  them  whofe  heart  is  perf ell  towards  him.  This  wii 
applvu]  by  way  of  reproof  to  ylf,u,  who  out  of  a  lin- 
tuldiiirullol  iiictaicofGod,  rclyed  upon Uic help 

01 


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The  Rightem  Man*^  Refuge, 


70X, 


oiSyri*^  as  it  there  had  not  been  a  God  iu  Heaven 
to  take  care  of  him  and  the  people. 

3.  God's  care  over  his,  is  alTldiiou?  and  continnil  \ 
his  modti  are  new  tvery  mdrmng^  irext  %s  ins  fmth- 
ftth-fiy  I  Jim.  5.  ii,  23.  H*  keeps  his  people  tiigk  and 
eUy^Ifu.  3.  Co'.ili!  Satan,  or  his  InRriinKM'.s  Hud 
fuchanhour  whercinthe  fcvcn  eyes  of  Fiovidcncc 
fhotiM  be  all  afleep,  that  would  be  the  fatal  hour  to 
o-.;r  '■oi:l<;  nnd  Bodies;  bat  he  tboC  keepeth  ifrtul 
Uumbcreth  not.  _         .  * 

4.  God*s  care  over  his,  is  exceeding  tender,  fax 
beyond  thetcnderuefs  tiut  t'-c  moflaflcvfllonate  mo- 
ther ever  felt  in  her  heart  towards  thcchild  that  hang- 
ed on  herbreaft,^  49'  %^-C*n  a  mother  forget  her 
fucksrg  rhUJ^  6vC.  they  ni.r\\  ya  ]rill  not  I  forget  thee 
The  birds  of  the  air  arc  1101  io  tcudci  of  their  youug 
in  theneft,  as  God  i-;  of  his  people  in  the  world,  Ifa, 
31.  5.  Mercy  ^uh  the  heart  of  God,  yea,  tender 
tncrcv,  yca,'m«ltiiudcs  of  tender  mercies,  jy'al.^i.i. 

5.  The  care  of  God  isafeafonabic  care,  which  is 
alvvav";  Vmeto  nick  the  opportunity  and  y^ropcr  rcafon 
of  relieving  his  people  j  in  the  mount  ot  the  Lord  It 
IhaQ  be  «een :  The  beauty  of  Providence  is  much 
(cen  in  this  thine,  wherever  you  feel  a  want;  this  care 
finds  a  fuppljr  ^and  thus  mudi  bi  icfiy  of  the  care  of 
Gk)d  abfolutely  confidercd  in  it  felf. 

Sea. in.  Itremainsthat  wcalfoconfidorthccareof 
God  in  its  twofold  rcfpcct,  vtx.. 

1 .  To  his  Promife*. 

2.  To  his  Providences. 

1 .  There  arc  multitudes  of  Promifes  found  in  the 
Scriptures,cxaftly  fitted  as  fo  many  keys  to  open  the 
door  of  this  comfortable  Chamber  to  receive,  and 
fcoirc  all  that  fear  God,  whatever  their  wants,  fears, 
nr  diltreflTes  are.  Theft  areredocihleiato  ttnro 
GJailes  or  ran!<5.  viz.. 

I.  More  general  and  comprchenfivc. 

1.  More  particular  Pcomiles. 
The  general  and  more  comprchenfivc  Promifcs 
arcfoundinthe^eueralexprelTuresof  the  Covenant, 
as  that  to  ylbrJuuHy  Gm.  I7.  1. 1 4m  Cad  Almi^hty^ 
rvalk  tl  pH  before  me  tmi  he  perfeH.  d.  Let  it  be 
thy  care  to  walk  cxaftly  in  the  paths  of  obedience 
before  me,  and  I  mil  take  care  to  fimply  all  thy 
wants  from  the  never  failing  fountain  of  my  al-fufli- 
cicncy  i  and  of  the  fame  tcnour  is  that,  2  Cor.  6.  t8. 
I  will  be  to  them  a  Father,  and  ihcy  fl^ill  he  my 
fons  and  daughters,  >.  e.  E.K|)ea  your  jprovifions  and 
proteftions  from  my  care,  as  children  do  from  their 
nitiier.  More  particularly,  there  are  fix  forts  of 
Promifes,  wherein  the  care  of  God  is  particularly 
made  over  to  his  people  in  the  greateft  hazards  and 
diflkulties  in  this  life,  t 

1.  It  is  afTigned  and  made  over  to  them  to  fupply 
mil  their  needs,  fo  for  as  the  Glory  ofGod  and  ad- 
Tftncemeotafdidr  Spiritual  and  eternal  good  lhall 
require  k,  g.They  that  fear  iheLtrd  fiiaU  tM  want 
any  food  thing.  All  your  lirrfihood  is  in  thatPromilc^ 
thence  comes  your  daily  bread  ^  your  own  and  your 
femilicsmcat  is  in  that  cupboard. 

2.  It  is  made  over  to  the  Church  and  people  of 
God  for  their  defence  agaiuft  all  dangers,  ift.  54.17. 
N't}  ma^m  thttt  is  formed  againfi  thee  jlull  prefper. 
This  promifc  wards  of  all  thedeadly  blows,  and  puts 
byall  the  mortal  thrnfts  that  arc  made  at  you  ^  here 
the  care  of  God  forms  it  fclf  intoa  Ihicld  tor  your 
dcicnce. 

3.  ThccareofGod  iscn-'.  r-'^e:!  by  promifc  for  tlic 
moderation  and  mitigation  of  your  aiUictions,  thai 
they  may  not  exceed  your  aNlkies  to  bear  them,  Ift. 

27.8,  9.inmi,ifitre  when  it  fhooteth  fo'th,  tlo.t  ira'r 
debate  mthttf  he  fitytth  the  rough  vfiad  in  tbt  dojf  0/ 
Wol  I. 


the  eafl-xpind.  If  the  wind  blow  from  a  cold  coroer. 
this  Promifc  raoderaces  it,  that  it  blow  notaftofitij ' 
all  thefparing  mercies  and  fwectning  circumftances, 
which  gracious  Souls  thankfully  note  itt  the  flurpclB; 
trials  coiricfirom  this  prdiiiiJe^  wller^  the  cat«  of 
C'-^h!  is  engaged  for  that  purpoft. 

4-  Divine  care  is  put  under  theboud  of  a  promifc^' 
for  the  direction  and  guidance  of  all  their  troubles 
and  trials  to  an  happy  IfHie  Pom.  8.  2^.  yV!  things 
p>aliivork  together  for  good.  From  what  quarter  io- 
ever  the  wind  Uoweth,  God  win  talce  care  that  it 
(h  ill  be  ufcful:  to  drive  you  to  your  Port ;  the  very 
Providences  that  calt  you  down,  by  vcrtuc  of  this 
promife  prore  as  firviceable  and  lienefidal  at  ^olb 
that  lift  you  up. 

5 .  The  care  of  God  ftands  engaged  in  the  promife 
for  the  help  and  aid  of  his  people  in  all  the  extremi- 
ties and  exigent  ies  of  their  livCs,  Pfil.  45.  i.  Go  J  is 
ourtefiiae  MtdftrcTigih.,  a  lery  trcfent  help  in  trouble* 
Never  is  the  care  of  God  more  vifibleajldconfi)ica<* 
ous,  than  in  fueh  times  of  need. 

6.  Laflly^  the  care  of  God  is  engaged  to  carry 
his  people  fife  through  all  the  dangers  of  the  way, 
and  bring  them  all  home  to  glory  at  laft,  Joh.  10. 
i^./^ivc  iiKtothcm  eternal  iije,  and  thty  jhaH  never 
pfrijti^  neither  jlmH  any  mem  ftiKi  ^mn  out  of  tny  btrnd* 
This  care  of  God  thus  engaged  for  you  is  your  con- 
voy to  accompany  and  fecurcjou  till  it  fee  you 
into  your  harbour  of  eternal  reft. 

2.  You  have  heard  how  the  care  of  God  is  enga- 
ged for  you  by  promife  ^  now  fee  how  itaauatcs,aad 
exerts  it  felf  for  the  people  of  God  in  the  various  mc« 
thods  of  Providence;  and  here,  oh  here  is  the  fweet- 
cft  pleafure  of  the  Chrilliiiis  lite,  a  delight  far  tran-« 
fcendingall  the  delights  of  this  life.  Sit  down  Qui* 
ftianin  this  Chamber  a Ifo,  and  make  bi:r  fuch  ob- 
fcrvatioas  upon  the  care  of  thy  God  as  follow,  and 
then  tell  me  whether  the  world  with  all  its  plea* 
fures  and  delights  can  giTe  thee  fud)  an  otbor  entV'* 
tainment. 

X.  RcBct^upoD  the  conftant,  fweet,  aodihitlbllt 

provifionsthat  from  time  to  time  have  been  prepared 
for  thee  and  thine,  by  this  care  of  thy  Godj  From 
whence  foever  thy  wants  did  come,  1  am  fure  from 
hence  came  thy  fupplics,  it  hath  enabled  thee  to  re- 
turn the  Hi  me  anfwcr  the  diTdples  did  to  that  qoefti- 
on,  Lake  12.  35.  LoKkedytmiy  thkig^  emd^feud 
nothing. 

2.  Refiecl  with  admiration  upon  the  variousdiffi* 
culties  of  your  litres,  wherein  your  thoughts  have 

been  cntauf/led,  and  out  of  which  yon  h  ivc  been  ex- 
tricated and  delivered  by  the  care  oi  God  ova-  you : 
How  oft  have  your  thoughts  been  like  a  ravelled 
skcyn  of  filk,  foentanglcd  and  pcrplered  with  the 
diiliculties  and  fears  before  you,that  you  could  find 
no  end,  but  the  longer  you  thought,  the  more  yoo 
were  puzled,  till  you  have  left  thinking,  and  fell  to 
praying ;  and  there  you  have  found  the  right  end  to 
wind  up  all  your  thoughts  upon  the  bottom  of  peace 
and  fweet  contentment,  according  to  that  dircaioo, 
Pfal.  37.  5.  Commit  thy  ip^ry  unto  the  Lord,  trull  alfe  in 
him,  ii'td  he  /i.i.j//  brin^  it  to  f-ifst 

3.  Obfcrvc  with  a" melting  heart  how  the  care  of 
thy  God  hath  difjwfcd  and  ereded  thy  way  to  on- 
forcfeen  advaataf^cs ;  had  hcnotordcrcd  thy  ftepj 
whcn,and  as  he  did,  thou  hadll  not  been  in  polTcOion 
of  thofc Temporal  and  S]Mrittta1  mercies  that  fwccten 
':hy  life  at  this  day.Surely  the  Heps  or  good  men  are 
ordered  by  the  Lord  jand  as  for  ibcc  Chriltian,what 
realbn  haft  thott  with  an  hearCovcrflowing  with  love 
lud  thankfuhiefs  to  look  upand  fay,  Afy  father  thou 
art thegaide  »i  my  yumh  i  It  is  fweet  to  live  by  faith 

U  u  tt  u  »  upon 


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Vol.  L 


upon  Divine  care.  Oh  what  a  Serene  lift  might  w  c 
live,  careful  for  nothing,  but  making  Icaown  our 
reqaefttgntoGod  la  every  thing,  Phil,  4.  5.  calling 
all  mr  carconhim  that  carcth  for  us,  i  Pet.%.  7 
perplexing  our  thoughts  about  nothing,  but  rolling 
every  bortben  upon  godly  Faith.  Thus  Kved  holy 
Mafculus  when  reduced  to  extreme  poverty,  and 
danger  at  theiamc  time  ^  then  it  was  that  he  folaced 
hk  Soat  with  that  cxMnfiMTtable  Difiich,  a  good  let 

.  Sfi  Deui  hi  e^litf  qui  frtviAa  mmud  aet4t% 
Cttdmtif  mf^Mm  ^kfamffi  f*^fi* 

TheFra^rident  >care  of  his  hravenly  father,  made 

his  heart  as  quiet  as  the  child  at  the  breall.Qiriilian, 
thou  knoweft  not  what  diftrcfsftil  days  are  coming 
upontheearth,  nor  what  pcrfonal  trials  fbull  befal 
thee  in  this  world  but  I  advifc  thee  as  thou  valucf! 
the  tranquility  and  comfort  of  thy  life :  Shut  up  thy 
felf  by  Faith  in  this  Chamber  of  Divine  Carc,it  is  thy 
belt  Iccurity  in  this  world  :  Rcflccl  frequently  and 
thankfally  upon  the  mauitbld  fuppoits,  rupplies,an(l 
fiilvatioiis  tnott  baft  already  had  from  this  fountain  of 
mercies,  and  be  not  difconraged  at  new  dilhailtics. 
When  an  eminent  Chriftian  was  told  of  fome  that 
way-bid  him  to  deftroy  him  :  his  anfwer  was,  Si 
Deus  mei  CMram  Htn  hahetj  aitidvivo  :  In  like  man- 
ner thou  raayelb  (ay,  if  God  had  not  taken  care  for 
thee,  how  couldft  thou  have  Itvpdtin  now?  How 
conldcltthou  have  overlived  fo  many  troohlcSs  fears 
and  dangers  as  thou  haft  done  ? 


CHAP.  XI. 

Opening  the  fxth*>id  Idfl  CfjambtTy  vh.  Tie  Love cf 
Godf  as  *  rtfiing  flace  to  believing  Stids  »«  evtl 
tinus* 

Scd.  I.  rjlHough  all  the  Attributes  in  the  name 


eyes  of  God-  he  appretijitc^  arnl  eRimates  fiich  aman 
as  his  peculiar  treafure,  which  oaturally  and  ne* 
celTarily  draws  and  l^ireads  the  wing  of  Dlvinecare 
over  him  for  his  protcftion,  Deiaeron.  33.  12. 
The  beloved  of  the  Lerd JhaSdoffMia  faftty  by  hlm^  And 
the  Lord  fiudl  e»vtr  him  edl  tkt  day  ton^.  Things 
of  greateff  value  are  always  kept  tn  iaieft  cu* 
ftody. 

3.  Upon  wholoever  the  (fecial  love  of  God  is  ftt, 

there  all  events  and  ifTucs  ot  troubles  at  e  fui  c  to  !« 
over  ruled  to  the  eternal  advantage  of  that  Soul, 
Km.  8. 28.  Which  conCideratiDii  anoe  b  fiiffideot 

to  Tjnftinj^  all  the  troubles  in  the  world,  and  make 
the  beloved  of  the  Lord  ibout  and  triumph  in  the 
midft  of  tribubtioas. 

But  let  us  enter  yet  farther  into  this  glorious 
Chamber  of  Divine  love,  and  more  partiailarly 
view  the  admirable  propertiesthereof,  thougli  when 
all  is  done,  It  will  be  found  a  love  falling  know- 
ledg  \  our  thoughts  may  admire,  but  can  never 
mcafurc  it. 

1 .  And  firft  you  will  fJnd  it  an  ancient  lovc,whore 
fpring  is  in  eternity  it  feif.  Believer,  God  is  thine 
ancient  friend,  who  fbrcfaw  and  loved  thee,  bdbte 
thou,  yea,  before  this  world  was  in  being  •  the  fruits 
and  cifcdsthcreor  thou  gathercft  in  timeout  the  root 
that  produces  them  was  before  all  timet,  Prw^Ji^ 
23.  "the  Lord  feffejfcd  tne  in  the  be^inmK^  of  his  ip/ef^ 
before  his  ttorks  of  old-  I  was  ftt  up  from  evtrUtiii^^ 
from  the  btgimin^y  or  over  the  earth  vnu.  Tfam 
was  the  love  of  God  contriving,  and  providing  the 
bed  of  mercies  in  Chrilt  for  us  j  while  as  yet  there 
were  no  fuch  creatures  in  the  workl,iior  a  irorid  pre- 
pared to  receive  \r^. 

2.  The  love  of  God  to  his  people  is  a  free,  and 
altogether  andeferved  love  it  muft  needs  be  fo/ee. 
ing  it  prevented  our  very  being,  which  had  it  not 
doae,  yet  no  motives  had  been  found  in  us,  10  allure 
it  to  us  moredwn  odiers,  Dem.  ?■  7  The  Lord  Si 

not  ftt  his  love  Kfon  you,  nor  chufc  vf  v,  becanfe  ytwm 
mere  in  number  than  any  people^  (^for  ye  Vfere  the 
fewefl  of  4M  fnple  )  but  kecasifc  the  Ltrd  Imied  yon. 

So  that  we  cannot  find  one  Hone  of  onr  own  merit 
in  the  tbundation  of  this  love^for  thofe  whom  it  cm- 

tc,  ill  deferving  as  well  as  undcferving,  we  were  lo- 
ved or  God,  betore  we  were  lovely  in  our  felvcs  j  it 
is  firedy  pitched  opoa  ns,  not  purefaaied  by  119, 
43.  24. 

3.  The  love  of  God  to  Bclivers  is  a  bountiful 
love,  ftreaming  forth  continaallv  mercies  both  in- 
numerable and  invaluable  to  the  Souls  and  Eodici, 
2  fet'  1 .  3.  Chriftian,  it  would  quickly  weary  thiix 


  or  Chambers  of  this  houfe  of  God  are 

glorious,  and  excellent  V  yet  t hi';  of  love  is  tran- 
uendently  glorious :  Ofthis  room  u  may  be  faid  as 

it  was  of  Solomon^s  royal  Chariot,  Ciwr.  3.  10.  T%/|bracethinitsarmsare,  Immerertesj 
midfi  thereof  is  paved  vpith  love.  In  this  Attribute  the 
^ory  of  God  is  lignally  and  eminently  manifeftcd, 
t  3'Ub«4>  9i  10.  And  upon  this  foundation  the  hopes 
and  comforts  of  all  Believers  arc  built  and  found- 
ed, Hom.S.  35.  Whefiull  frf^rate  us  from  the  love  of 
Ckriftf  Stall  tribidation,  or  dijlrcfs^  or  perfectaionj  or 
famine,  or-nAkcdncfs^or  feril^  o   't  :       He  defies  and 
deipifes  them  all,bccaufc  neither  or  Uicni  alone,  nor 
all  together  by  their  united  llrength,  can  unclaip 
die  arras  of  Divine  Love,  in  which  Believer  s  are 
fi&ly  enfolded.  In  this  Attribute  God's  people  by 
fistth  entrench  themfelvcs,  and  of  it  a  Believer  faith, 
HicmitrHs  aheneuj  tjlo,  this  ihall  be  my  fh  onghold 
and  fortrefs  in  the  day  of  trouble,  and  weil  may  we 
foefteem  and  reckon  it,  it  we  conlider, 

1.  That  wherever  the  fpecial  love  of  God  goes, 
there  the  fpecial  prefenccot  God  goes  alfo,  John  1 4. 
13.  /ft  fiiiMbe  loved  of  my  father,  and  we  rvUl  come 
unto  hint^  and  ntttke  onr  abode  ttith  him.  And  O 
how  fccurc  and  fafe  muft  thofc  be  (  however  times 
govern )  with  whom  God  himfclf  makcth  his  abode/ 
For  as  the  Pftlmift  fpcaks,  Tfal.  91.  i.  He  ir.1t 
dipt  III  tn  the  jeitet  place  of  the  mofi  htgh^  jli/i/l  abide 
under  the  jliadow  of  the  yilmi^hty»AJlA  he  that  is  over- 
fhn.'iowedbyan  Almighty  powcr,needs  not  fear  how 
xiiaay  mighty  enemies  combine  againll  him. 

2.  Wherever  dwfpectal  loveof  God  is  placcd,that  ti9  the  world, 
perfon  becomes  preaons  and  highly  valuable  in  the 


arm,  yea,  let  me  (ay  the  arm  of  an  ^^^el ,  but  to 
write  down  the  thonfandth  part  of  the  mercies  whic.i 
have  already  flowed  out  of  this  precious  fountain  to 
thee-,though  all  thou  haft  received,  or  Ibalt  receive 
in  this  world,  are  but  the  bcginningsof  mercy,  and 
firft-fruitsof  the  love  of  Ciod  to  thecj  'tis  the  loveof 
God  which  daily  loads  thee  with  benefits,  as  theex- 
prcflion  is,  PfM.  68. 19.  And  it  rhou  ait  daily  loaded 
with  mercies,  what  an  heap  ot  mercies  will  the  mer- 
cies of  thy  whole  life  be. 

4.  The  loveof  God  to  Wievers  isadiflinfuilhing 
love,  not  the  portion  of  all,  no,  nor  yet  ot  many  Ix- 
fidcs  thee,  i  Cor.  1. 16.  The  generality  of  die  W0rld 
dwell  in  the  Room  of  common  Providence,  not  io 
the  Chamber  of  fpecial  love  into  which  God  hath  ad- 
mitted thec^this  confideration  fhould  make  the  break 
out  in  admiration,  as  it  is,  lohn  19.  y-^-  lonl,  how 
is  it  that  thou  wilt  manifefl  thy  fcif  tome,  aad  mt 


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76) 


5..  The       of  God      Believers  h  "  i'ive  trail-  f  heart  Chriflian,  and  fludy  the  Scriptures ;  if  thou 
C,cacifnt  to  allcre-Uiire  lo^c,  it  moves  in  aa  liighcr  cmil  fiud  tlic  laiccie  loveofGcxi  hi  thy  heart,  that 
Sphere  tluii  the  love  of  nay  creature  doth,  Rom.  5.  j  Scripture  will  clcjr  the  love  of  God.to  thy  Soul,  i 
6,7,8  \\'oi  e-ulo'"  .7<Jc«i'slovcto^.t'/»f/,  which  is  j>fc«  4  19.    irc       l,;rn  hecatife  he  (Irff  loved  tu.  If 
celebrated  ill  the  ficred  Story  for  the  fervour  of  itj  thou  lay  tlimc  haiul  upon  a  Itoae  wail,  audfeelit 


and  yet  all  that  it  enabled  him  to  fuller  was  but  the 

SiKiiincrs  h;:;ir  an  i  ilic  Wiiiters  cold  ^  a  irific  to  what 
the  lovcot  Ciii  iic  c.ma^:d,  and  caablcd  him  to  fuf- 


warm,  thou  maycH  conclude  tiie  Son-beams  have 

(hone  upon  it  j  tor  warmth  is  not  naturally  in  dead 
Stones.   Our  love  to  God  is  but  the  reflex  Beam  of 


fierfor  thy  fake.  V^'c  rc.id  alfo  of  the  iovc  of  b^*-  his  love  to  us,  and  wc  know  there  can  be  np  reflex 
vidio  Av  ilc-.n  wliich  madc him  rtrifh,  would  God  1  without  a dirccl Beam.    Thoiifjncl'^nf  Chriftiansdo 


had  died  fur  iliec,  O  Ahfulonty  ray  Sou,  niy  Son. 
'fhls  love  wasonly  mauifefted  in  a  wi(h,  which  hap- 


atthis  day  actually  pollels  the  ravilhuig  fcnfe  of  di- 
vine J^vc,  whofe  iean  and  complaints  have  beea 


ly  might  have  been  retraced  too,  had  tlici  e  !)ecu  an  1  the  rime  that  thine  now  ure ;  that  God  who  indalg* 
exchange  to  be  made  indeed  ;  but  the  life  of  Cla  ilt,  t-d  this  favour  to  tiicm,  can  do  as  much  for  thee. 

iworth  Millions  of  his  life,  was  adually  and  willing-      "   n  .i.  m.  .  .  . 

Jy  flaked  down  f  jr  thy  Soul.    We  read  of  the  love 


3.  Mot.  Thmkhow  well  thou  wilt  be  provided 

for  the  woi  fl  and  difliciiltefl  times,  when  the loveof 
of  oneDiftiple  inauifefted  to  another  DifLiplcin  a) God  fhall  be  well  fecurcd  to  thy  Soul-,  when  the 
Cup  of  cold  Water;  butChrifthath  manirelled  his  j  loveof  Cud,  i.e.  the  fenfe  of  his  love  is  once  fhed 
love  to  thcc  ill  ]iourinpout  liis  ^v:?rnicn;  1  leart  IMood  abroad  in  the  Heart  by  the  Holy  Gholt,  which  for 
lor  thy  redemption.  Ub  wiiat  a  traufcciidciit  love  j  that  end,  anioiiL;  othcis,  is  given  unto  us,  we  (hall 
is  the  divine  love!  ithenLe  .ilc  to  glory  in  tribulation,  .Sow.  5.  3,  5. 

6.  Toconclude,  (thougli,  .ilas,  little  is  faid of  the  )  We  may  then  bid  defiance  to  all  the  advcrfe  powers 
loveof  God,j  it  is  an  cverlaftiug  and  unchangeable  (of  Hell,  and  Earth,  andfty,  Now  do  yomworft: 
love.  Hills  and  Mountains  fliall  fooner  Itart  from  j  vvc  arc  out  of  your  reach,  and  above  all  your  terrors 
their  Bafes,  tlian  his  loving  kindrci';  depart  from  ,  <md  aflri^'Iits,  Be  adviled  then  to  l1t  clofe  to  *hi<? 
bis  People,  /.  •».  54.  jo.  Tliougb  lie  aillict  us,  flilll  ivoik  :  clear  but  this  point  once,  aud  the  worltis 
he  loves  11 .  r  f^l.  S9. 32, 33.  Nay,  though  v^e  grieve  [  paft.  Olyc^t  the  feet  of  God  night  and  day,  giv« 
liim,  >ci  Jtill  he  loves  us,  Mark  16.  T cH  rkr  Dif-  \  him  norcit,  take  uo  denial  from  hun,  fill  thy  mouth 


ubi6s^  Mid  tell  Peter.    Peter  had  grieved  Chnlt, 

denied  Chrift,  yet  will  he  not  rcnonnoe  nor  caft  off 

Peter. 

.  StSl.  II.  Well  then,  if  God  have  opened  to  your 
knb  Ibdi  a  Chamber  of  love,  where  your  Souls 

may  be  ravifhed  wi^'i  dailv  ndr^ht^,,  well  as  fc- 
cur'ed  from  danger  and  ruine :  O  iliai  you  would  en. 
tcr  into  it  by  Faith,  and  dwell  forever  in  the  (pve  of 
God!  Imc\n,  clear  i^p vour  intcrefl in  it,  and  then 
folace  your  Souls  in  ciie  delights  of  it.  Need  I  to 
ilie  an  Argument,  or  fpend  one  Motive  to  prefs  you 
to  enter  into  fuch  an  Heaven  upon  Earth  ?  If  the 
dcadnefs  of  thy  Heart  doth  need  it,  take  into  conli- 
deradon.  Reader,  thefefew  that  follow. 

I.  Mor'rje.  Fonder  with  thy  fclf  how  fad  and  ml- 
ferablc  the  cafe  will  be  with  thee  in  the  days  of  cala- 
mity and  diftrcfs,  if  the  love  of  God  Oiall  then  be 
clouded  to  tliy  Soul  ^  in  thofe  days  fuch  as  love  thcc 

will  cither  be  abfent  from  thee,  or  impotent  to  help  j  he  faith,  Hih.  12.6.  Whom  the  Lord  ieveth^  he  cha» 
thee,  all  th  •  i;ds  and  familiars  maybe  removed  /?f»w^j,  W  fcewrgetb  every  fan  whom  he  receividki- 
fii  off,  and  whither  then  wilt  thou  turn,  fliould God  I  Fatherly  Corrections  are  in  fir  from  being  incon 


with  pleas  and  arguments?  tell  him.  Lord,  itisjiet* 
ther  for  Corn  nor  Wine  that  I  leek  tbet,  hoc  only 
for  thy  love  j  bellow  thy  other  gifts  upon  yhWM. 
thou  wilt,  only  feal  up  thy  love  to  my  SouL 

AodLaHly,  I  advife  thee.  Redder,  to  be  exceed*.' 
ing  careful,  when  God  admits  thee  into  the  fTireof 
his  iovc,  to  fliut  the  door  bciiind  thee,  left  thy  aoul 
be  faoa  expelled  thence,  by  the  fobtlety  of  Satan« 

who  envies  nothing  more,  than  fnrh  r.n  happincfs^ 
this :  that  envious  Spa  it  totally  dcipairs  of  the  leafk 
drop  of  fuch  a  Mercy,  and  therefore  fwells  with  en- 
vy nt  thine  enjoyment  of  it ;  but  if  ever  thou  faften 
diy  band  of  faith  upon  this  mercy,  loofe  not  thy 
hold  by  every  objefkuu  with  which  he  wifl  rap  thy 
Gngers. 

1.  If  he  objcft  the  many  fhai  p  Amictious,  and 
manifold  rods  of  God  upon  thee,  call  not  the  love 

of  God  in  quellion  for  that ;  but  remember  what 


be  far  oil' too?  This  Wi.s  that  evil  vfhich  Jeremiah  fo 
▼ehemenUy  deprecated,  Chaf,  17.  v.  17*  Be  not  0 

terrettr  imto  rar,  thou  art  my  hove  in  the  day  of  evil. 

d.  O  Lord  my  Soul  depends  upon  refrefiiment, 
nadoomfort  from  thee,  when  all  the  fprings  of  earth- 
ly comfort  arc  di  icd  up.  Shouldelt  thou  be  a  terrour 
to  mc  11  ir.c  day  of  evil,  it  will  be  the  moft  terrible 
difappointmcnt  that  ever  befcl  my  Soul^  if  thou  be 
kind,  I  care  not  who  be  cruel  if  I  have  the  love  of 
God,  I  value  not  the  hatred  of  Men  ;  bnt  if  God  be 
a  terrour,  who  or  what  can  be  a  comforter  ?  The 
love  of  God  is  the  alone  refuge  to  which  the  graci- 
ous Soul  retreats  upon  all  creature  diiappointments, 
and  failings.  This  therefore  is  the  main  diiog  to  be 
feared  againfi:  the  evil  day. 

2.  Met.  The  knowledge  and  alTurance  of  theloVe 
of  God  is  a  Mercy  attainable  by  a  gracious  Soul,  not- 
withftanding  the  irapcrtcftions  of  Gracet  Peter  had 
his  tails  and  failings  as  well  as  other  Chriftians, 
yet  when  Chrift  puts  the  quellion  home  to  him,>^), 


fiftent  with  the  love  of  God,  tiiat  hisioveis  rather 
quelllonablc  without  them,  than  for  dicm ;  they  art 
lovetokens,  not  raarSts  of  hatred. 

2.  Yield  not  up  thy  claim  and  titic  to  the  love  of 
God,  bccaule  he  fometimes  hides  away  his  he* 
from  thee  ^  thou  knowcft  the  Snn  is  up,  and  gouig 
on  in  Its  regular  courfe,  in  the  darkeft  and  clofelt 
day.  MyOoA,  myCod,  (aith  Chrift  himfelf,  my 
hah  thoH  forfaken  me  ?  believe  he  is  ftin  thy  God,  and 
his  love  immutable,  when  thefcafc  aud  manifclta* 
tions  thereof  do  fail. 

3.  Call  not  the  love  of  God  into  quellion,  be-' 
caufe  of  tiiy  great  vilcncfs  and  uavvoi  thincis  ^  fay 
not  when  thou  moll  loathcft  thy  felf,  God  muft  needs 
loath  thee  too  j  he  can  love  where  thou  loath<* 
eft.  Petm  tty  retmtiy  O  Shulamtte,  return,  return^  that 
me  may  look  npntheex  idtatmBye fititi  the  Shuhmitcl 
as  it  were  the  comfaty  of  tiro  jirmies.  The  Spoulc 
was  e-tccediuj^  beautiful  iu  the  Eyes  of  others, 
when  moft  bafc  aud  vile  in  herown  :  What  would 


ii.  i^.  Simon  fon  of  jotui  loveil  tbw  me  more  thtui  you  fee  iu  the  ^^W.tM/r<  /  alas,  there  is  nothing  in 
tbefey  he  wasablc  to  return  a  dear  pofitiveanrwer  ^  'me,  at  the  Belt,  bdt  Confiids  and  Wars,  betwixt 
je*.  Lord,  tkmthmNSithmilwt the.  Stady  (hy  *  " 


VoL  2. 


Grace  and  Corruption, 
mies,  C^itt. 


,  at  it  were  bciwi.\t  two  Ar- 
Uuau  i        4.  Q4Ut 


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4.  Quk  tudk  thy  daim  t6  the  Love  of  God,  becaHfe 

lie  fceTis  to  flltitout  thy  Prayers,  and  delay?  to  an- 
fvvet  the  long  continued  defires  and  importunities  of 
thy  fotil  in  i6ia!t  tiH**.  D^t^M  wcruld  neither  ccn- 
InrchisGod,  rio  nor  rtll  in  qticflion  his  interell  in 
hiih,l>M;AUre  df  fiich  a  delay  and  filcace,  Pfal.ii.  i,  2. 
Mj/Kjid^  AfyGoH.  The  claim  is  doubled,  fw.  1.  and 
yet  in  the  neit  breath  he  faith,  lay  in  the  d.iytime^bnt 
tlnnt  fkJtrtj}  noky  md  in  the  night  ftafon^  and  am  net 
pleift. 

Thtis  I  have  of?ercd  you  fome  ddvicc  and  atll fiance, 
how  to  itcure  your  felvcs  in  thefe  Uitine  Attributes, 
^ti  Tiiit  Power,  Wifdomj^Faithfulnefs,  Unchlngc- 
ablehert,  Caic  and  Love  of  God,  as  in  fo  many 
SdQdtiiarics,  and  comfortable  Refuges  in  the  davs 
tf  CoitlMbh  Cahiniity.  It  is  noted  tfca  of  tHe 
B/y^ians^  when  thfe  florm  of  Hail  was  coming  upon 
thcLind,  Mxod.  9.  20.  He  that  ft^ed  the  Weird  •/ 
Wk  t0rti-  mnong  the  fervaMs  of  Pharaoh^  m^it  Ids 
l&varrt  and  his  cattle  fte  into  the  hoiifes.  Lct  HOt  aD 
^lyftikn  take  more  care  of  his  Beafts,  than  Chriftl- 
iSi  of  their  Souls.  Stormy  days  are  coming,  God 
hith  provided  yon  a  Refuge,  and  given  youfeafon- 
ibfe  rrsemonitions,  and  Calls  froni  Heaven,  to  ha- 
ftMHA^thembcfort  Defolations  come.  The  Lord 
ffctp  Us  to  hear  liis  Oil';,  and  comply  with  them, 
Which  will  be  as  much  our  Privilege,  as  it  is  our 
Doty.  And  To  ttiuch  of  the  Fifth  PtoMpttMy  viz. 
Thlit  God's  Attributes,  Promifcs,  and  Providences, 
krt  prepared  for  tlid  fccutity  of  his  people  in  the 
||,raUM|c  iiHtidfil  tMttbcfillttMDiiltDBWQtUL 


M  trighj  bis  place  $f  defence  fimi  he  the  tmeuti^n  tf 

rocls.i.  e.  God  will  be  a  fanftnary  to  them,  when 
others  fhall  be  as  flubblc  before  the  flames,  ifa.  33. 
14^  15,  16. 

But  for  the  right  Ratinp  of  this  Propoiitioay  three 
things  muft  be  hccdfully  adverted. 

1.  That  all  good  men  arc  not  always  exempted 
from  the  ftroke  of  outward  Calamities  •  in  that  fenfc 
the  righteous  may  perifh,  and  mercitul  men  betaken 
away,  yea,  the?  may  perifh  in  love,  and  be  takM 
away  in  mercy  nom the evii  tocomc^  tfm,  57. 1.  2. 

Mica.  7.  1 ,  2. 

2.  That  all  wicked  men  are  not  all  always  expo- 
fed  to  e.Vternal  mifcrics^but  ajujl  man  may  fertjh  in  hit 
righeoufncfsy  and  a  mcktd  man  frtitng  bis  life  in  kit 
rviciednefs,  Ecclcf.  7.  l  y. 

3.  Brt  in  this  fenfe,  we  are  to  undcrfTand  "the 
Proportion,  That  none,  but  the  people  of  God,havc 
ri^t,  by  promife,  to  hisfpecial  protedions  in  evil 
days,  and  that  all  fuch  Hiall  cither  be  prcfcrved  from 
the  firoke  of  calamities,  or  from  the  deadly  fting, 
namely  Eternal  Ruin,  by  them  j  though  they  fh  tuld 
fall  by  the  hands  of  enemies,  yet  they  die,  as 

did,  in  Peace,  2  iT/n^/ 22.  19,  20.  If  they  be  taken 
away,  it  is  but  out  of  the  way  of  greater  mifchiefs: 
death  doth  but  lay  the  Saints  in  their  beds  of  reft, 
when  it  hurries  away  others  into  cvcrlaltiag  mifc- 
ries :  if  they  be  not  cxcufcd  from  troubles,  yet  tbdr 
troubles  arc  fnrc  to  be  fanftified  to  their  Ctemal 
good,^<ww.  8.28.And  the  Lord  will  bewiththefflUl 
their  troubles,  P/k/,  91. 1 5.  //«.  41.  10. 

Tvvothint^s  remain  to  be  coolidcred,  bcfiMe  we 
f\ni(h  this  lad  Propotition  :  vii. 


PROPOSITION  VL 

'Cramhers  ofSecurity^  ir  CMtXfti^tUs  fptiM  hh' 
hRiM  in  kvil  Timtu 

S©&,  I.  ^TPHis  frtf^Ojf&iVwdefcribcs  and  clears  the 
X  qualified  fubjeft  of  this  Privfle^. 
God's  own  People,  Snd  none  bin  fiich  can  wamnt- 
tbly  claitn  fpccial  protcftion  in  evil  times,  and  thi<; 
ficdtilbnaAt  td  thfecuirrhic  aaioant  of  Scripture,  ifj 

3.1 0,\  \  .Sity  ye  imo  the  ri^hteous,it  jtinllbe  Trcltirsth  him. 
W^o  t»  the  wtckedf  it  [i>all  he  iU  tpith  him.  He  fpcaks  con- 
teralng  the  day  ot  Jeriifdetiii  ruin,  and  Judah\  falL 
«appe*!rv  ver.  8.  So  rrreat  a  difTerence  will  God 
"tnake  even  in  this  world,  betwi.xt  the  righteous,  and 
the  wicked.  In  Nuh.  1 .  you  have  alfo  a  terrible  day 
dedYlbcd,  wherein  P.ifhan^  Carmel^  and  Lebanon, 
the  naoft  plcafant  and  fruitful  places  of  the  land  fhall 
taagUiib.  w.  4.  The  mountains  fhall  quake,  the 
liills  melt,  thfe  earth,  and  thofe  that  dwell  therein 
burnt  up.  ver.  5.  The  indignation  and  fury  of  God 
poori^d  out  like  fire.v.e.The  privileged  people  in  this 
terrible  dhy  arcGod's  ow  n  people,thcy  only  are  taken 
into  fecurity.  ver.  7.  The  Lord  is  good,  a  Hrong 
hotd  in  the  day  of  trouble,  and  he  knovreth  tfiem 
that  truR-  in  him,  ie.  he  fo  knoweththcm,  as  tocarc 
find  provide  for  them  in  that  evil  day,  and  fo 
throughout  the  wh6k  Scripture,  you  fhall  find  the 
Fromifts  of  protedion  flill  made  to  the  people  of 
Ood.Whcn  the  Cfc^/^r^/;  Army,likea  devouring  fire, 
was  ready  to  fcize  upon  the  Land,  the  fianersld  Si' 
wefe afraid,  feartulnefsfurprifed  the  hypocrites, 
for  who  among  us  (fay  they ;  fhall  dwell  with  devour- 
ing fire,  and  cvcrlafting  burning.  Yes,  Taith  God, 
fome  there  are  that  lhall  abide  that  day,  viz..  Ht  that 
valketh  ri^htetnfyf  undffeakcth  tqri^htty  j  ht  (batt  dweU 


i 


1.  Who  the  People  of  God  are? 

2.  Why  this  Privilege  is  peculiar  to  them  ? 


T.  Whoat^the  People  of  God?  The  Scripture 
defcfibes  them  two  ways  j  Negatively,  and  Pontive- 
Iv Negatively,  in  o^jiohtioii  to  thofe  who  ate  not 
the  People  of  God,  but  are  C  i . )  the  fervants  of  fin, 
obeying  it  in  the  lull  of  it,  which  the  People  of  God 
neither  are,  nor  dare  to  do,  Rem.  tf.  1 1 ,  12.  (fit, 
(i.)The  men  of  this  world,  who  have  the  portion 
in  this  life,  favouring,  and  minding  the  things  of  the 
world  only,  whereat  tiie  Pcqde  or  God  ate  called 
out  of  the  world,  Joh.  17.  itf.  aud  Principally 
ftudy,  and  labour  after  the  higher  concernments  o( 
the  world  y>  come,  Rem.  5.  (3)  The  vafials  of 
Satan  doing  his  luft,  and  in  fiibjcdiontohispower, 
yl^s  16'  19'  Efhef  2.  2.  from  which  bondage  the 
People  of  God  are  made  free.  (4.)  Nor  yet  arc 
they  their  own,  living  wholly  to  thcmfelve?,  and 
fecking  only  their  own  cnds,as  others  do,  i  Car.  6, 
ip,  20,  Thefe,  •an  tltefe  are  not  the  People  of  God, 
God  will  not  own  them  for  fuch ;  they  but  deceive 
themfelves  in  thinking,  and  calling  therafelves  fo : 
but  then  Po/z/ivf/y.  Theyartfi')  a  people  regene- 
rated, and  l)orn  af,ain,  Joh-  1.13-  Their  regenera- 
tion gives  them  both  the  eflcucc  and  deuominatioa 
ofthe  people  of  God :  it  is  as  'impoflibleto  be  the 
children  of  God,  without  regeneration,  as  it  is  to  be 
the  children  of  men  without  generation.  (2.)  They 
area  people  in  covenant  with  God,  £xrl>  itf.  1. 1 

entered  into  a  lovcnjvt  with  thee.,  and  than  htcamrft 
mine.  For  in  this  Covenant  they  give  themfelvesto 
the  Lord,  2C«r.  8,  5.  Thev  avouch  the  Lord  to  be 
their  God,  and  makeover  tncmrdvcs  to  bira  to  be 
dispeople,  l^^'-ii*  33- devoting  unto  God  all  that 
they  are,  their  fools,  and  bodies,  with  every  ftctilty 
and  member  inchifivcly  Rom.  12,  i.  huh.  10.  27. 
All  that  they  have,  Rom'  11-36.  all  is  dedicated 

and 


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Vol.  L 


The  Righteous  Mm's  Refuge. 


7H 


aftd  demoted  to  the  Lord's  ule  and fervke^  t«A  tlWft  dtfOrrtA  frm  »ir,  dvd  .infxrreth  me  no  more.  I 


IS  a 


only  arc  tbe  people  of  God. 

2.  The  lalt  thiag  to  be  cleared  is.  Why  the  pcO^ 


woadertol  and  uoaccouatable  thing  ,  bow  carnal 
Men  and  Women  fiibfift,  and  bear  ttp^  when  their 


l>lc of  dodran^  nortc  bcM^  ^^"''ly  P">PS  and  hopes  link  t'tider  and  fail  them  ; 

pTivdcgc  ot  an  hiding  place  intUeday  <rf  wooWc?j  fojoagas  a»y  creature-conifortis  left,  thither  they 


And  thcerouiidsof  itare,  ^.  ^  ,  i    -.i  i  t — •.,  ■    > — 

Bccaufc  they  only  havt  fpc6»\  Intei  efl  in  God, ' qtiittkly  they  may,  whither  will  they  wrn  for  com- 
and  propriety  is  tli^  sro'Tfid  on  which  they  claim  and  fort,  ha\fiflg  not  a  God,  nor  a  Prorolfc  toftce  to? 
cxDeaproteAinn:  ]  anuluae,favctw,Pp.  1 19. 94- J         the  people  ofGod  c«  do^^^  thittgl- 

Xipon  this  very  ground  it  wa*,  that  David  \'^^^^^}'^^}  tlitm,  1-.  Their  different  conditions 


Will  retreatforrdief  and  fnocour:  bat  if  allfsil,  af 


Ilpoi 

raged  him  felt 


in  01c  of  his  pre^tcft  plunges  and  di-  j  ia  the  day  of  trouble,  is  dearly  exprclfcd  in  Ztfh. 
iErefles  of  his  whok  life,  i  Sam.  30.  6.  jr«rDaV»'  3,  4.  L«rd-,  *Mye  nuek  if  tke  ttr^  vbit 

^   The  people  of  God  onfy  are  at  peace  vritb .  w^W*,  9  miybiytjh.^lihc  Indtvthti 
God-  and  where  there  is  no  Peace,  there  cart  %e  Mg»*Theni»Gt)^sm^be,^^iix^i\ 
ifo  Prof^dion;  Theiiarboars  and  garifons  ot  o  ne  t?than  Man  s  ^uih  he,  tor  their  ten 
Ku  -  lorn  iTctrcr  receive  into  thctf  Froteftidfl  tlie  raiicc:  but  whaifiuB  become  of  others,  tiwthave 
'  mother  Kinpdofrtthat  arc  in  opeft  hofti*|i»  wfi«eliat  faf  th«-CmMirt?-  Wbf,  tke  niifat 


feck   rifhttOHjnefs^  feek 

emporal  delirc- 


Subjeftsof   ,         .  -  .      .  ^ 

lifyagainfl  them.  Now  r here  »  open  Wat  botwrxt 
Cod  and  the  WickcJ,  PU  7.  1 1.  Zech.  xi.  8.  Jm 
they  have  Peace  with  God,  tlrey  can  claim  no  Fro^ 

teWon  fifom  Ctod.  ,  ^ 

3.  ThcpfTTC-sifes  of  Protcftionaremadc  onty  to 

God's  people  •,  and  where  there  is  no  Promife,  therr 
<aft  beiao  warrantable  cfaiiir to  Pfoteaion,  1  Cor. » 
ao  i  ff'-  I-  4  Corrimon  Providence  may  flielter 
them  for  a  time,  but  the  Saints  only  have  the  Keys 
<if  the  Promifes  which  cpcatbc  qHamben  or  Attri- 
butes of  God  to  them.  .  , 

4.  None  but  the  people  of  God  walk  m  the  ways 
ofGod  and  none  but  thofc  that  walk  in  his  way 
.-  .n  Trniindcdlv  c^cpcft  hh  Proteaioft  ^  for  fo  nins !  go  to  the  Fromifes,  knock  at  thofe  doors  of  bopt 

-       1 5.  2.  /  rfw  w!th  Tw,  ithiisi  they  etmmt  tOkwt  him,  bemg  Hit  made  in  Chrifr 


m4  fliiftlernefs- of  their  condition  follow  in  the  next 
w^tfrds  :  Cai4  JiMdUt  f«rfi$ktnj  Mtd  j^dtlon  a  defo- 
ttnion  \  they  (hdU  dthe  AfbdOd  M  tKKm-dfy.  and 
Ekron JJiMt tt  roMed  Hf>  ;  ».  e.  All  their  earthly  fcoi- 
ritics  fiuiU  1^1  them  ^  their  ftrong  hold  Iball  not  fe* 
cnra  AeM  v  ch«^  Ihafl  find  fto  fh«N«r  in  Th«  icorch- 
ine^beat  of  the  cfsrot  froiib'c.  ,1f-W;,  .■^"riV,^  .md 
£lr«r,  binre  no  more  bene&t  hf  the  Promtfes  made 
to>J«M,  than  lie  bihnbitants  of  ^MMveattdtfifti  hf- 
thcCljarCcr  of  Leudon.  If  1  ',-.  iLked  or  h  v]xx:riti- 
ca)  pcrfon  cry  to  God  in  his  diftreft,  be  will  not  hear 
Wan,  ftw.  ft      i0.  jMf  27. 9.  hat  *ftl  bid  film  go 

to  his  earthly  Rcfn-t-  vhi  h  ;  -  hith  chofcn  1  if  bd 


the  promife,  1  Chron.  IS- 

jUirirfc  »w^  i  e.  I  am  ^ithjou,  by  way  ot  Fro- 
tcf^Ion  ,  Oil  eaion  ,  Snpportatioft ,  and  Samtooo, 
wbilft  you  arc  with  me  in  the  duties  of  ObeileiKr, 
and  cserdfesof  your  graces  •,  fee  that  yon  love,  t  ar 
and  obey  tne,  and  then  depend  npoil  it  i  Will  look 
after,  and  take  care  of  you. 

«  To  conclude:  The  People  of  God  only  flee  ta 
God  for  5anftiiary,  and  caft  thcmfelves  npon  him 
for  Protection,  Tfitl-  3-  Afraid, 
TwitttmSt  in  the*,  Pfal.  \t.  1,  Lord  is  fnyrtek, 
,.mi  rny  fort  re  ft,  dmt  tr.y  dcliTerer  ;  wy  God,  ntffinngrh^ 
in  tpbom  I  will  trust,  my  buckler,  and  the  hmtf  my 
SdvMif,  and  my  b^k umer.  This  their  confidence 
in  God  and  reliance  npon  htm,  engages  hhn  to  pTO- 
teft  them  in  their  daiiFcrs,  Ifa.  16  3.  All  others  pot 
themleWesont  of  God's  Protcdi^n,  by^nakingflelh 
their  Arm,  and  fo  giving  the  honour  of  God  to  the 
Creature,  Jer.  1 7.  5.  And  thus  much  for  clearing 
thislaft  rropofitlon  alfo.  All  that  rcnviins  will  be 
difpatchcd  in  brief  and  clofc  Applicatioftof  thepoint 
thus  opened  aad  coufinned. 


t:  H  A  p.  xu. 

Cmalrriri  the  f>  f!  V  fe  »f  the  l  oltit^  in  fevrrai  it:- 
farmif^  CooiccUncs  ,  a»d  D^duoioas  of  Triah 

Seft.  I. 

•Rom  the  whole  of  tbb  Difcourfc  wc 
may  be  informed  What  a  mifcrablc  and 
Ihiftlcr  Pco;  Ic  all  rhnle  will  be  in  times  of  trouble, 
who  have  no  ffK<-i  d  Intercft  in  Hod  or  the  Promifes. 
Sad  and  lamentable  was  the  cafe  of  Saul,  as  it  is  bv 
hiinftlf  exprclTed,  t  S  m.  z8. 15.  lamforediftreffed, 
/•r  the  eiullftiflCi  make  iP-ir  aiaitisl  mt,  and  Cod  is 


Conft 


to  Believers i  if  to  the  Nam'c  and  At'rlSiitcs  ci 
CcAy  ailthedoor»  are  ihut  againft  tbera,  Pfd.  a^.- 
\6.  There  are  ftven  dreadfb!  Aggraratiww  Of  a^ 
wicked  n»n»sTro«bics  ;  f  i  )  When 
upoabim,  the  Corfe  of  God  follows  him  into  bia 
camri  Refuges  j  Jer-  17.  5.  Cttrfed  Ir  #Ar  Humihai^ 
trnfieth  in  man^  and  maktth  jtt^  bii  arm,  and  vbofh 
heart  def*ntthfr»mtbt  Lard*  Troj^hk  i»  the  Arrow, 
and  tins  Cnrie  the  Venom  of  the  AttMs  whk» 
makes  the  Wound  incurable. 

2.  When  troubles  fall  upon  him  from  without,  a 
guilty  Conlcience  will  terrific  him  ft-om  within ;  To 
that  the  Mind  can  ^ivc  no  relief  to  the  Body,  but 
both  fink  under  their  own  weights;  itisootfowittt 
the  people  of  God,  they  have  inward  relief  nnder 
outward  picfllires,  2  Cor.  4.  \6. 

3.  The  gnfts  and  itorms  of  wicked  mens  trouble* 
may  blow  them  mto  HcH,  and  hnrry  th<m  into  e* 
ternal  Dcftruction  j  if  Death  march  towards  then! 
upon  the  paleHorfe,  Hdl  always  follows  him,  Stvk 
6. 8. 

4.  If  troubles  and  diftreflcs  overwhelm  their 
hearts,  they  can  give  them  novent  oreafeby  Pray- 
er, Faith,  and  Reflgnation  to  God,  as  his  people  ufe 
todo,  I  Sam.  I.  18. 

5.  When  their  troubles  and  diftreflcs  come,  then 
comes  the  hour  and  power  of  their  temptation,  and 
to  fhun  ibrrow  they  will  tall  into  fin,  having  nopro^ 
mife  to  be  kept  in  the  hour  of  temptation,  as  the 
Saints  have,  ^fv.  3. 10, 

6.  When  their  trouhles  come^  they  will  be  left 
alone  in  the  midft  of  them ;  thefe  arc  their  burthcnS| 
and  they  alone  muil  bear  them.  God's  gracious, 
comfortable,  ftpportiiig  pcdtnoe  is  only  witkUs 
own  people. 

7.  If  Trouble  or  Death  come  upon  them  as  a 
ftorm,  they  have  no  Anchor  of  Hope  to  drop  in  tbe 
dorm  \  The  rcifked  ts  driven  ate>ay  in  his  vickednefs  1 
bia  %he  rigkteotu  hath  Iwpf  in  hit  death,  Frof.  14.  tl 


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1 


7he  Righteous  Man's  Rsfugc. 


Vol 


By  all  wliich  it  appears  tlut  a  Clniftlers  pcrlbn  is  a 
itooft  helplefs  aiul  Mftlels  Creature  iu  the  day  of 
trouble 

1  ConCetl.  Secondly^  Hence  it  folk>m,  TIjm  chH- 

fir.' a  0:ffh  fltf  ti  Jkwf  Hh  tthtT  tttttt  in  the  df^  of 
no. :'-;<.  A  wicked  maivs  holdnefs,  and  a  Chrifti- 
aa's  kOwardUoefs  in  times  of  atfikiiou,  are  alike  im- 
grounded  aod  trocomlf.  Why  Ihoold  thy  heatt» 
Clirilliaii,  dcfpoiul  and  fink  at  tl.is  rare,  upon  the 
profpcd  of  approacliing  troubles  ?  Are  there  not 
ufc  and  comfortable  Cmunbcn  taken  up,  and  pro- 
vided tor  tl;cc  .igaiiiH  that  day  ?  Is  not  the  Name  of 
the  ixird  a  itroag  Tower,  into  which  thpu  roay'ft 
run  and  be  lafr?  The  heut  of  a  good  man,  faith 
Chryfofltmy  rtiouW  at  all  times  be  like  the  higher 
Heaveos,  fcrcnc,  tranquil  and  clear,  whateverThun- 
ders  and  Lightnings,  Storms  and  Tem pells,  trouble 
and  terrific  the  lower  world.  It  r;  Man  have  a  good 
Roof  over  his  head,  where  he  can  lit  dryaod  warm, 
what  need  hetroable  himfUfto  hear  the  Winds 

roar,  tlic  Liglitiiin.^s  flafli,  and  the  Rains  pour  down  'of  hi^  arlvcrllty,  that  he  had  not  madegold  his  hopc^ 
without  doors  ?  Why,  this  is  thy  privilege,  Chrifti- lor  the  hoc  gold  his  confidence,  31. 24.  BleTsnoc 
an  ;  J  num  (to  wit,  the  ManChrill  Jefus)  thou  thy  felf  that  diou  haft  fnch  things  to  bellow  thy 

a»  hiding  fl4ce  fromtiie  wirid^  mda  tot  rrt  from  the  \  ho^t  and  truft  upon.  Others  make  Men  their  rc« 
ttmpeft:  Mriverstf  rvatcr  w  adryfUcff  M  tbe^Mi4m  \fag€,  cfpccially  great  and  powerful  Alen:  but  10 


asyoii  heard  but  now,  is  midcr  Gotl's  Curfc,  and 
that  which  is  cuifcd  of  God,  can  never  he  toiufoT- 
tablrtons.  It  h  an  honour  peculiar  to  God,  the 
Kight  of  Heaven,  ami  therefore  curfed  Saailcgc  to 
belfow  it  on  the  Creature.  We  r&d  of  fome  that 
make  Lyes  their  refuge,  and  hide  thctufclvcs  under 
Falfhood,  thinking  when  the  ovciilowing  Scourge 
comes  it  Ihall  not  come  ni^h  unto  tlicm,  jfa.  28. 1 5. 
They  will  truft  to  their  Wits  and  Policies,  they  wii 
fawn  and  Ratrcr,  lye  and  diltemble,  call  them fclvcf 
intoa  thoulaud  lhapcsajid  forms  to  iave  themfekes  v 
but  aH  to  vain,  the  Flood  lhaU  fweep  away  their  re- 
fuge of  lyes.  Others  make  Riches  their  truft  and 
confidence,  Prev.  lO.  1  $,  TA«  rub  msi^t  iMtdth  is  bis 
Jha^^  cry.  If  Eoemics  come^  their  Money  flu II  be 
their  ranfom  :  but,  oh!  what  a  poor  refuge  will  this 
be !  It  may  betray,  but  cannot  fccurc  them.  JSeh^Ui 
UithGtd^  /will  fltr  Hp  theMtAKagMttJlthenty  xrhith 
yr,-.trd  jtlvcr    Mid  .is  for  £oU,  they  fltaR  tut 

delight  Iff  »r,  lia.  13. 17.  Riches  jireit  not  in  titz 
day  of  wrath,  Prto,  1 1. 4.  Jt^UtSm  God  in  the  day 


of  n  frtM  rtck  in  M  veitry  tsfid^  I  ia.  3  2.  at.  Alt  thoU  in 
Chrift  and  in  the  CoTcuant  ?  give  mc  then  one  good 
reafon  for  thy  dejettions  in  a  day  of  trouble ;  or 
if  thoa  haft  none  to  give,  hearicen  to  theft  Rcalbns 
againft  it. 

1.  Ucboa  be  in  Cbrift,  thy  Sins  are  forgiven  thee  ^ 
and  why  IbovM  not  a  pardoned  Soul  be  a  chearful 

Soul  in  advcrfity^  Afflictions  may  bu7-  and  hum  a- 
bout  tlice,  like  Bees  that  have  loft  their  fting,  but 
diey  can  never  bmt  diee. 

2.  If  thou  be  in  Chrift,  thy  God  is  with  thee  in 
all  thy  troubles  j  and  how  can  thy  heart  (iok  or  faint 
in  facn  a  prefence  ?  Let  diem  tiiat  are  alone  in  trou- 
bles fail  under  them  :  but  don't  thou  do  fo,  that  art !  and  greatly  aggravate  your  forro^v,  2  K 
furrouaded  with  Almighty  Power,  Grace  and  Love  J 
Jfa.  43. 1 , 2.  \ 

3.  If  thou  be  inChi  If?-,thy  qrcatefl  affllLlions  fhall 
j^ove  cby  beft  Friends  and  Bcacfa<£tors,  Kom.  8.  zB. 
Snre  then  thou  art  more  afraid  dian  hurt,  thou  mif- 


1  he  broken  Keeds  of  JEpsr  will  not  only  fail,  bat 
pi  crce  you  (3.)  In  a  word,  God  wil!  take  none  into 


t  ?V.':f*  thy  bcfl  Fi  lends  for  thy  worft  Encmics,  thou 
and  thy  afflicHous  lhall  port  more  comfortably  than 
yon  met. 

4-  Ifthoubein  Chrifl,  thy  Trcaftii  eis  fafe,  thy 
eternal  happinefs  is  out  of  the  reach  of  all  thine 
Enemies,  Lukt  12.4.  Zj»I«  10.42.  And  if  that  be 
lafe,  thou  hafi:  no  caiife  to  be  fad-,  to  droop  and 
tremble  at  the  hazard  of  earthly  comforts,  whilft 
heavenly  and  eternal  things  are  fafe,  isas  a  man 
that  had  gotten  his  Pardon  from  the  King,  and  had 
itfiifeinhis  Bofom,  Ihould  be  found  weeping  upon 
the  way  home,  becaufe  he  hath  loft  his  Staifor  Glove. 
Thcfc  Rcafons  arc  Urong  aeainft  the  deje^ions  of 
God's  people  under  outward  troubles  but  yet  1  am 
ftttftble  that  an  the  realbning  in  the  world  will  not 
prevent  their  dcjcdions,  except  they  will  take  pains 
to  dear  up  their  Intereft  jin  God  againil:  fuch  u  day, 
Pfjd.iS.  x.  and  will  ad  their  Faith  by  way  of  adhe- 
rence and  dcpcndanco  upon  God  in  the  want  of  for- 
mer light  and  evidence,  Jfa.  50.  i  o.  And  ialtly,  that 
they  keep  their  confcienccs  pure  and  inviolat^which 
will  be  a  fprimg  of  comfort  u  the  midft  of  troubles, 
2  Cor.  I.  12. 

■^Couft^.  Thirdly,  It  hone , iff  e.u-s  to  be  the gre^t- 
tii  felly  and  vatmy  in  the  worlds  to  make  aty  thing  I'M 
( ti  *ur  rtfttgt  itt  the  d,ty  of  trnibU,  This  pra^ice,' 


how  little  purpofeis  it !  Pta  mt  ym- trttfUn  Frincti, 

>:or  in  the  Ion  of  tnan^  in  nhom  theye  is  i;o  help,  PlaLi^S. 

3,4.  I  hey  cannot  keep  their  Crowns  upon  thek 
Heads,  no,  nor  thdr  Heads  upon  their  Should  en  ^ 
thegreatcll  Men  are  but  DnP.,  and  what  ca.T  Doft 
do  to  Dull  ?  Three  things  aggravate  their  mifcry, 
who  mifpbce  their  oonfideace  by  beftowm^  it  oa 
any  Creature,  i.  1  hat  Creature  Vr  il!  certainly  de- 
ceive them  J  Men  are  deceitful  men,  Pfal.  61. 9. 
Ricfaesaicdeodtfulfidics,  t  7m.  6, 17.  Every  thui£ 
you  lean  OObcfideGod  will  ftart  alldc,  like  a  deLcitfH 
tiowe,  PfiL  78. 57.  <2.^  Tbedifappointment  of  yoar 
hopes  from  the  Creatnre  wilienflame  your  afRi^ion, 

'orro^v,  1  AV'-t't  r  i  S. 

ds  of  E^ft 
In  a  word,  < 

hisprotcdion,  who  make  any  thing  bcfidcs  hinifelf 
their  iiope  and  confidence  ^  if  we  fiy  from  God  to 
the  Creature,  God  will  liiy  a>the  Creature,  Thou 
lhalt  go  ^  cxxept  I  have  thy  dependence,  thou  (halt 
never  have  my  protedion  j  where  I  ha?e  no  honour, 
thou  ftalt  have  no  comfort 

4  CttifeSt.  Fourthly,  The  former  Difco^rfe  yields 
us  alio  this  comfortable  condulion,  Tlug  vhatmr 

con  fu fori  J,  dcfelations,  audtronhtei  he  in  the  earthy  At 
(Jjorch  and  People  of  God  can  never  he  tehoUy  extcrmi' 
noted  and  deftroyed.,  feeing  fuch  a  fecure  reftigt  is  pepjf 
red  for  them  of  God^  Ffal.  102.  28.  The  childi-cn  tly 
[erv^mt  fhall  continne^  and  their  feedffiaU  bt  tfiaHili^i 
before  tttee.  Which  is  afligned  as  nie  true  italbfl  of 
its  perpetuity  and  fafety,  Pf.d  4S.  3  God  is  knoxen  in 
her  palaces  for  a  refufe.  The  Church's  Enemies  have 
tried  the  utrooftoftheir  Polkies  and  Powers  in  all 
Ages  againft  it,  but  to  nopurpofe  :  whilftthey  have 
been  plotting  anfTperfecuting,  the  preferved  Rcm« 
nant  have  been  miging  their  Song  upon  Ainrnvk, 
even  Praifes  to  their  great  Prcferver  \  tho'  they  have 
1^0  external  vilibledefence,yet  are  they  as  Ikfc  as  Sal- 
vation lefttf  can  make  x\iVK\yforfalvmim  will  Gtdof' 

point  for  rvallj  and  ii.'!n  jyh.,[U.  l6.  1,2.  Four  thing? 
are  exceeding  remarkable  in  the  Church's  Prcfenii. 
tion:  (i.)  No  people  were  ever  lo  fiercely  oppofed* 
hy  ihe  Powers  of  this  World,  The  Kings  of  the  rot!) 
have  let  themfelvet^  and  the  Rulers  bavt  taken  (ottnftl 

togetkeff  Pfal.  2. 2.  All  methods  and  mifices  have 

been. 


Google 


VoLL 


Ihe  Righteous  Man's  Rl^i. 


7°7 


beea  tryed^  femetiines  to  yeet  and  ftx^ them  out  of 
the  Religion,  (b  did  the  jifofiatt  Juli/tn :  and  forae- 
titnes  by  cruel  tortures  to  afright  them  from  their 
R.eligioa;  the  variety  and  more  than  barbarous  in- 
liurmnity  whereof  the Church-hiftorics  giveusa  iad 
aud  amazing  account.  (2.)  Under  tbefc  croel  Pcr- 
tfeciltioas  they  have  feemed  to  be  utterly  lofl,  to  the 
«ycof  ftnf«  and  reafon  J  am  left  almtj  faid  Elijah^ 
rhty  ftekmylife^  i  Kings  19.  lo.  Byiphom^  Lerd^ 
JflMll  Jac9b  arift^  faid  Amesy  for  he  is  i  tryfmdl  ?  A  ,1 

'7.  2.  (3  J  Notwithftanding  all  which,  the  Church 
hath  over-lived  all  its  dangers ;  Iththt  tvexfhmiix 
whkh  hath  out-lived  the  Deluge.  (+•  Such  V.Iive- 
Tances  are  proper  and  peculiar  to  the  Church  aione  j 
no  people,  belidcs  the  people  of  God,  hare  fuch  Sal- 
vations upon  Record.  The  great  and  fauioi;s  Monar- 
chies of  the  World  bavedaib'd  ooeanotiur  to  pieces, 
like  eariben  Potflieards. 

.  Sit  MedMs  adamf 

Affyrie,  fyrcqne  tdit  m»itrMtmitt  ferftii 

And  an  this  by  vcrtuc  crf^  tln'i  promife,  Jfr.  30.  i  !• 
For  I  Mm  withtbee<,  fmtb  *bt  Ltrd^  to  fave  thte  ;  ihMjih 
Jmske  a  full  tnd  ifM  Nations  rt^hiher  J  have  JcMUred 
ytketf  yittriUlntt  antkt  m/hU  tmd  of  tbt$. 

^Co^ftfl.  Fifthly,  to  conclude:  If  this  be  fo,  thru 
it  if  M  dim  Mi  dM£trm  fa/icy  Stttat  t«  jiuff  tif  our 
refuge  in  <j9d  again la^  at  M«rfr  ss  mtiy  h  in  times  ef 

trokblt.  Satan,  like  a  cunning  Fowler,  defpairs  of 
getting  the  Birds  in  his  except  he  can  beat  them 
«ut  of  their  coverts  ^  it  is  therefore  Ins  great  defign, 
toeftrangc  and  alienate  the  Saints  from  their  God, 
as  much  as  he  can,  thereby  to  cut  off*  their  retreat  to 
him  in  times  of  trouble  \  a  mtlchtef  frbich  the  people 
of  God  have  always  vehemently  deprecated,  Pful. 
102.  3h  Jer,  17.  17.  and  oh  that  wc  would  beware 
«fit,  and  fhnn  thismiibfiief,  by  our  (eaflniable  pre 


into  fuch  frights  and  ftreighta,  when  eminent  dan- 
gers flare  them  in  thefece,  what  it  is  that  ciaunts  and 
damps  the  hearts  of  Chriftiaus  at  i'uch  times  v  and  as 
you  value  the  peace  and  freedom  of  your  Souls  witli 
God,  give  not  matter  for  your  conlciences  to  re- 

[>roach  yob  with  mif-fpcnt  time,  indulged  fins,  nc^- 
oftcd  duties,  formality  or  hypocrifie  in  Duties,  luu- 
llcr,  and  by-ends  in  your  tranfaftions  with  God  or 
Man :  prefcrve  the  purity  and  peace  of  yourconfci- 
ences,  as  you  would  prefcrve  your  two  cyes^  if  by 
fuch  wiles  the  Devil  cannot  bar  you  from  your  God, 
or  ihut  up  your  refuge  in  him^  your  outward  trou- 
blit  ein  do  yoa  00  hart 

* 

The  ^end  Vfe^  pf  DirtBim  and  Advitt. 

SeS.  11.  The  Providence  of  God  in  thefe  days,  gi- 
ving us  filch  loud  warnings  of  approaching  judg- 
ment ;  how  arc  all  that  are  wife  in  hc.irt,  and  of  un- 
deribuidiag  of  the  times,  now^norc  eipccially  cou- 
<seroed  to  dear  their  lutereft  in  thefe  blelled  Attri- 
butes of  God,  which  have  here  been  opened,  as  their 
only  refuge  in  the  evil  day.  Let  me  thcicfore  pcr- 
fuade  and  prefs  you  to  betake  ^>«r  ftives  to  God; 
your  Refuge  and  Ilrong  Hold  in  I  t  ■  !  '.(.,  and  th4t 
OKure  e(podaUy  ia  thefe  two  great  Duties,  fjz.: 


t.  Of  fervent.  Supplication. 
2.  Of  luiivcrialRdigaatioa* 


I.  Betake  your  fclvci  to  God  by  fervent  Prayer 
and  Supplication.  Let  mc  fay  of  thefc  Times,  as  holy 
Mr.  Perkins  ^idi  of  his,  Non  font  ifia  litiga»di^fed«rmi» 
di  temforu Thcfe  are  no  times  tor  Chriftians  to  con, 
tend  and  ftrive  one  with  another,  but  with  theiir 
united  cries  to  (hire  widi  God,  and,  among  other  rd^ 
quells,  ilrongly  to  enforce  and  follow  home  that  of 
havidt  Pfal.  71.  2,  3.  Deliver  m  *«  tbj/  ri^btetttfm 
ttefj-,  and  caiife  me  to  efcofet  itidine  tbitir  ear  toite  nit^ 
venting  watchfulncfs.   There  are,  among  others,  i  lar  j  be  thonttiy  flron^  hditMion^  whertitnto 


three  uwdal  Projedts  of  Satan,  whereby  he  maoages 
tMs  mildiieTons  defign  againll  the  people  of  God. 

1.  By  drawing  their  Con fciences  under  guilt,  on 
parpofe  to  deftroy  the  liberty,  fifeedom>  and  cluid> 
Kke  confidence  of  tlidr  Souls,  in  their  addrcOcsto 
God.  This,  if  anything  in  th  ■  World,  will  doit, 

1.14,1 5.What  a  lofs  will  that  poor  Soul  beat,  in 
Times  of  croable,  whole  grrmibling  and  condemmng 
^onfcience  will  not  niffer  hini  to  look  up  cheat  fully 
and  bclievingly  in  the  face  of  its  God  and  Father, 
Slaving  loll:  its  ancient  Freedom  at  the  Throne  of 
Grace  ? 

2.  By  prevailing  with  them  to  neglccl  and  inter- 
mit the  courfe  of  their  dailf  duties,  and  tiicreby  to 

letdown  their  Communion  with  God,  and  in  a  great 
ineafure  lofe  their  acquaintance  with  him.  This  is  a 
dangeromPoKcy  of  the  Devil,  and  an  tin^wakable 

prejudice  to  tilt  Soul.  Oti  Chriflian !  take  heed  of  a 
lazy  flothful  fpitit,  or  a  vain  and  catihly  heart, 
wltfdi  will  eafily  fitf^  the  Duties  cf  Religion  to  be 
joftlcd  ailde,  and  put  by  for  every  trivial  occalion  :, 
eipecially  beware  of  tlight,  formal,  fiiperhcial,  and 
dcfld-hetrttd  performances  of  doty,  which  is  little 
better  than  the  intcrmillion  of  them,  it  may  indeed 
prevent  the  icandal,  but  can  never  give  thee  the  com- 
fort of  Religion. 

j.  By  baloi'diii^  their  Tntcrefl  in  God,  and 
darkening  their  titles  and  evidences,  by  thick  clouds 

ofdonhte  and  fbrs.  This  is  die  fid  cafe  of  many  a  lobtaio  Mercy,  and  Shd  Grace,  to  lielpiiidM  timeol 

poor  Thrift  i.m  in  a  dav  of  trOLihle  wiih  out-fight- 1  nectl, //c^.  4.  \6.  In  tWO  tilings  I  fiuulbvicflfcrfftri 
ings,  witli  in-fcars.  bicthrcu,  1  belccch  you,  think  .  little  dire^on  here,  i««t 
ofim  whit  tbofe  tliiiira  are,  vrliicli  nfiially  put  men  ] 

'  t.  As 


/  m«  eemiuMo^  rtfort.  That's  a  true  and  weighty 
Oisl&Vation  ot Anfim ,  Non  factle  invettitimiar  fr^. 
fdia  in  adverftate^  tjut  not/  f::n  :>;i  m  face  qnafta  j  A 

refuge  is  not  to  be  found  in  trouble,  except  it  be  pro. 
▼id^  befbre-hand  in  peace.  Ar  fiw,  fiiith  the  f  fal. 

mill,  JhaU  every  one  that  is  godly  fray  unto  thee,  a 
time  triten  rim  ttutifi  be  fumd,  fitrelj  in  the  foods  of 
great  waters  they  flitul  not  tome  nigh  onto  hitn^  Pfal.  32. 

6.  Had  not  A'orf/j  prepared  and  fccurcd  himfelf  in 
the  Ark,  before  the  floods  of  great  water  catne,  he 
had  not  late,  at  lie  did,  medHt  tranijkiBHs  in  undis ; 
flccping  quietly,  v,  I  n  n  others  were  perifhing  in 
the  waters.  Gather  your  felves  therefore  together, 
before  the  Decree  bring  forth  fteic  tfie  Lord,  all 
yemeck  of  ;l  c  Tarth,  be  more  frequent,  and  more 
fervent  in  Prayer,  now  than  ever  ^  you  have  all  the 
enoniragenients  in  the  world  to  incite  yon  to  this 
Duty  :  tlie  nature  of  your  God  is  excccaing  pitiful, 
tender,  and  oompflionate,  Jinn.  5.  11.  The  en- 
deared  nladons  betwixt  God  and  you  give  (lngn« 
1  r  encouragement  of  fuccefs :  Shall  not  Gcd  hear 
his  own  Eledt,  which  cry  unto  him  day  and  night  1 
Liih  1 8. 7.  The  fWeetretorm  and  anfwet^  of  ibr- 
nicr  Prayers  arc  fo  many  motives  and  encourage- 
ments to  follow  dole  that  thriving  Trade,  Pjal.  52. 
1,2,3.  And  atioteall,  yoor prevalent  Advticate  iri 
rhc  Heavens (bould  oriLOurage  you  to  come  frequent- 
ly aivd  boldly  to  the  Throne  of  Grace,  that  you  may 


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The  Rightmi  Mmt  tiefu^^ 


Vol  L 


1.  As  to  thfemattei" 

2.  As  to  the  manner 


^  of  Prayer. 


I.  Astothc  tnatte)*of  t»raycr,  I  meaofichaiiJie 
ftatc  and  condition  of  the  times,  now  more  efpc- 
cially  fuggcfts. 

(i.)  Unite  your  Prayers,  and  cry  mightily  to  the 
Lord,  that  if  it  be  bis  good  pl  aHii  c,  this  cnp  of 
Vrrath  which  fcemstobe  rainglcd  and  prepared,  may 
jpafs  from  his  People.  Now  cry  toGod,  as  they  are 
diftdtd  to  do,  >f/  2.  1-.  S^art  thy  ptpplc^  0  Lord^ 
4md  give  net  fhdte  heritage  t«  rtfroach^  that  the  hea- 
then jhoiitd  nde  ever  them :  wherefore  piould  they  ray 
amo/^/r  thf  fcoplc^  Uf^n  c  i<  ti cir  Cnti  r"  pray.  That 
Emland  may  not  be  delivered  into  the  liaads  of 
blood-thirfty  Papifts,  that  the  golden  Candleftidr 
may  not  be  removed,  tliat  Klolatry  may  not  return 
into  thofc  places  where  God  hatli  been  fofvveetly 
worflupcd:,  tint  a  Land  (b  pecnlisTly  UeOcd  widi 
Gofpcl-light,  whcicin  fo  many  thmifand  Sons,  and 
Ehiughtcrs,  have  been  born  to  God,  Q}ay  notatlaft 
become  an  JkMamay  a  great  Shambles,  to  quarter 
outtlic  I  imbs  of  his  dear  Saints  ;  that  the  pleafant 
f  knt  of  Reformation,  planted  with  his  own  right 
hand,  and  watered  with  lb  many  Tears,  yea  with 
f  ^  i-  ich  blood,  may  not  at  lafl  be  rooted  op  by  the 
wild  Boar  out  of  the  Forcft ! 

(i, )  Pray  indelinently.  That  ym  may  be  kept 
from  the  luis  and  temptations  of  the  times.  O  wntth 
and  pray,  that  you  enter  not  into  temptation ;  if  you 
cannot  prcvsdl  with  God,  to  torn  away  bis  Anger, 
yet  be  importunate  with  him,  that  yon  may  be  kept 
from  Sin,  thatif  you  lofe  your  outward  Peace,  you 
may  be  able  to  keep  inward  Peace,  that  yen  may 
never  facrifice  your  Confciences,  to  dive  your  Flelh, 
that  you  may  never  fall  under  the  diipleafttre  of 
God,  to  avoid  the  rage  of  Men.  Ah  Friends,  we 
little  think  what  a  fearful  havock  an  hour  of  tcm- 

ptatioa  wiUmakeinfuchaprofeinngNationa^thisis^|aotatthedirporeof  mine  Enemies,  'tisnotin  their 
then  fhall  many  be  offended,  Matth.  14.  to.  O  hands,  bat  in  thine  ^  all  the  traps  and  (bares  they 

pray,  that  yon  may  never  give  offence  to  others  by  lay  for  iz  (hall  not  fhorten  one  niinuteof  my  time,  I 
icandal,  or  takeoilence  your  illvcs  at  the  ways  of  know  thine  hand  is  fully  able  to  protect  me,  aod 
God,  whatever  (iif^ings  and  (harp  Tryals  fhall '  therefore  into  thine  hanids  I  rct:<:n  my  felf,  aiidall 
come.  ( 1  have. 

(3.)  Pr.ty  earneflly  for  the  fandification  of  allj  5.  Rcfignation  involves  in  it  an  expedatioa  of 
your  troubles,  to  your  eternal  good  •,  an  nn^ndi-  help  and  fafcty  from  God,  when  we  fee  no  way  of 


Mit  the  keepittg  if  their  fettk  t§  him  in  vetting ;  « 
nmo  a  faithftd  trmvr.   And  the  greater  and  uorcr 

our  dangers  arc,  the  more  frequent  and  vigoroiH 
fhould  the  adings  of  our  fj^ith  this  way  be  ^  fie  not 
fiirfromme,  for  trouble  Is  hear. 

2.  Refignation  to  God  neccn-uily  implies oar  re- 
nunciation, and  difclaiming  of  all  other  refuges. 
A  (bur  not  fave  miHi  net  ride  ufcn  hwfn^ 
neither  vill  ne  f.:y  a>.y  more  to  the  work  of  om  bandi^ 
ye  Are  cur  G ucii^  for  in  thee  the  fatterlefs  fndeth  mer- 
ry, i-hf  14.  3.  HethatrelieinpoaGod,  rauftccafc 
from  Man ;  refignation  to  God  excludes  not  the  nfe 
of  lawful  Means,  but  it  doth  exclude  depcndieace 
upon  thenu 

3.  Refignation  to  God  is  alvi-ays  grounded  upon 
an  intereft  in  God,  we  have  Jio  warrant,  nor  m- 
conragement  to  exped  proteffion  A-om  him  in  trou- 
ble, except  we  can  come  to  him  as  Children  to  1 
Father :  It  is  the  filial  relation  that  gives  cncouragt- 
mentto  this  fiducial  refignation,  and  the  dearer  tut 
relation  and  intcrefl:  is,  the  more  bold  and  confident 
thofc  ads  of  Faith  \vi!i  i>e,  Ffal.  86.  1.  f  referve  wf 
foul,  for  1  amhbly.  ^hhou  my  Cod  fave  thy  fervam 
that  triifleth  in  thee.  And  again,  Pfid.  1 1  g.  94.  / 
am  thine,  fave  toe.  1  Ipcak  not  here  of  the  firlt  aS 
of  Faith,  which  flows  not  from  an  intereft ;  bnt 
gives  the  Soul  anintercit  in  God.  Nor  do  I  layt; 
poor  doubting  and  timorous  Believers  whole  inter- 
e(l  in  him  is  dark  and  dabioiis,  have  no  wamnt 
to  rcfign  themfclvcs  and  their  (.oiiLcramcnrs  into  his 
hands,  tor  it  is  both  their  Right  and  duty  to  do  it : 
But  certainly  thedcarer  oar  interefb  is,themorefii- 
die  and  comfortable  will  thofe  Aif^s  be. 

4.  The  committing  A&s  of  Faith  imply  a  fiill  ao 
knowledgmeot  and  owning  of  God's  Power  to  pro. 
ted  us,  be  the  danger  never  fo  imminent,  Pfd.  51. 
I  5.  My  times  are  in  thy  handy  deliver  me  p  om  the 
hands  of  mine  tnemes,  and  frmthem  that  perftcm 
n:c.      d.    O  Lord  lam  fully  fatisficd,  my  life  is 


fed  :*trifnTt  never  did  any  Man  good,  and  a  fanfti 
jQcd  trouble  never  did  any  Man  hurt  j  be  more  ear 
neft  therefore  with  God,  rather  to  have  your  trmi' 


fecurity  trom  Men.  O  J.trJ^  fjltli  "'clo^utphM^  Wt 
have  no  miglu  nor  nojrre/igthy  neither  know  we  tehet 
te  do,  but  ettr  tye$  are  mne  thee^  2  dhrem.  20. 12. 


bles  r-.nftif:cd,  than  prevented  •,  to  pet  the  blcfTing,  So  D.nid,  rf..!.  61.  5,  fj.  Afy  foul  iv.rii  thou  okI) 
than  to  avoid  the  fmart  ot  them  •  it  tliey  cannot  be ;  upon  Cod,  for  my  expecfation  is  jrom  htm,  he  only  ii 


tnmcd  away  from  you,  pr.iy  they  may  he  turned  to 
your  falvation. 

2.  Betake  your  felves  to  God  your  refuge  by  Faith, 


my  reck  and  my  falvation,  he  is  my  defence  I  fi^jMnit 
be  moved. 

6.  Rclignation  to  God  implies  the  leaving  of  onr 


reiigning  and  committing  all  into  Iris  Hands,  iWm'lelves  and  onr  concernments  with  him  to  be  difpofcd 


the jifH-  jluHlive  h  ft:;h,  Hth  1:  3S'.  The  more 
you  can  trullGod,  the  more  you  fecurc  your  felves 
nt>m  danger ;  he  that  can  live  by  Faith,  ftiall  DCYer 
die  by  Fear,  and  be  fare  to  inform  yoor  felves  well 
in  two  things,  vis^ 

I.  What  it  is  to  trufl  God  ovc-  .'.'1. 
What  grounds  you  have  lb  to  do. 

1 .  ne  well  indnicled  in  the  Nature  of  this  Duty, 
there  are  fix  things  imported  in  fuch  Acts  of  Refig- 
nation. 

I .  \w  avva'  c.ied  rcnfeofonrdnngersand  ha/aids. 
vi(  nhai  time  /  .1M  >:frMd  1  vcili irnsf  in  thee^  Ffal,  ^6. 
3.  Suffering  tiroes  arerelifning  times,  1  fn.  4.  19., 
Im  them  tbM  J«ffer  ace«rd$»g  te  the  xriioj  Ced^  tern 


of  according  to  his  good  pleafure the  reflgriingScvl 
dclires  the  Lord  to  do  with  him  what  he  will,  and  is 
content  to  take  what  lot  Divine  pleafiire  fliall  oft 

for  Itim,  2  Sitm.  15  :s-  ^hd the  King faidnrttl.Z- 
dok,  carry  batk  the  jirk  of  Cod  into  tbecitfy  if  I 
find  fav&nrintte  ey  es  of  the  Lerd,  he  mU  bring  me  *• 
gain  and  jhetv  nic  Iwth  it  und  his  hah:t.!t:o>i  •■,  lift  If^-f 
thus  fay^  I  have  no  delight  in  thee,  behold^  ixrt  am  /, 
ietlnm  d*  t»  me  as  feemeih  gevdimtt  khit^  And  fit 
much  of  the  Nature  of  this  Duty,  that  we  may  un- 
der Hand  wliat  to  do. 

2.  Next  let  me  fliew  yon  what  encoOTagenents 
yon  that  arc  the  People  of  God,  have  to  this  dnty, 
and  tlrcy  will  appear  to  be  great  and  many. 

The  Sovereignty  and  abfolute  Dominion  w 
God  over  all  Creatures,  is  a  fingnlar  enccc:  agtmcnt 

to 


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VoLL 


7k  Righteoiif  Afa?u  Refuge. 


J06 


Vcr  alU  Pfai,  ^9'  9-  Bwmift  of  his  Jh  en^th  w$B  J 
9mt  Utt>'7  rbcc,  ff'-'io.l  ii  my  ocftnce.    If  a  man  WCTC 

in  danger  amiaft  a  great  Army  of  rude  aod  ia- 
folcnt  Sonldim,  and  wore  to  puthimielf  andcrcbe 
piotci\\i  Hi  of  any  oae,  it  (hoiild  be  the  Gemra! 
ot  that  Army,  to  chufe  in  Cuch  a  liaad  he  camiot  but 
be  fitte,  a\l  the  Soaldiers  being  at  his  beck.  Ctirtlli- 
an,  thy  God  into  wliofc  hands  thou  committcft  thy 
ielf>  is  Lord  Geoeral  ot  all  the  UoHs  aad  Armies  ia 
Heaven  and  Earth  how  fafe  maft  thoa  then  be  in 
Ills  hands? 

2.  1  heunfearchablc  and  pcrfed  Wifdom  of  God 
is  a  mighty  eucouragement  to  commit  our  fclra  in- 
to his  handb,  Jt  irfj  '»:>n  is  tkntcoui  n-donrtior^  Pja!. 

iio.dt.i.t.  Choice  aud  variety  ot  way's  and  me- 
thods to  (ate  his  people  \  we  are,  bot  God  never  is 

at  a  lofs  to  find  a  door  for  our  cfcapc,  i  Pet.  i. 
Ibt  Ltrihtmah  htm  to  deliver  the godiy  out  of  temp- 

3.  The  infinite  teuderncfs  and  compnfTionatcners 
©four  God  is  a  fweet  encouragement  to  rclien  and 
commit  our  felmand  all  we  have  into  his^ds, 
his  mercy  is  incomparably  tender  towards  his  peo- 
ple, infinitely  beyond  whatever  any  creature  felt 
ftirriog  in  its  own  bowds  towards  another  that  came 
out  of  it5  bowels,  Jfa.  49.  15.  This  compafllori  ot 
God  eugagcth  the  two  lorementioned  Attributes. 
viz.  his  Power  and  WifikMDiftr  theprefervation 
aad  relief  of  his  people,  asotMa  asdiArcfles  be&U 

them.  Yea,  . 

4.  The  very  diftrefles  his  peopel  are  in,  do,  as  it 

were,awake  the  Almighty  power  of  God  for  their 
defence  and  refcneipur  difticffes  are  not  only  proper 
f«^ons,  hot  powenU  motives  to  bis  faving  power, 

Dm.  36.  For  the  Lord  pi  u!l  judge  (ji  rrsp/r,  and  rt- 
ftnt  himfelf  fer  bisfcrvMtt^  vhtn  he  jcetii  that  their 
fmr  ii  gme^  Mi  ^urt  h  time  fhut  Hp  or  left.  God 
makes  it  an  argument  to  himfelf  and  his  peopIe/Zr^^^ 
it  earn  sriitment  xeifh  him,  he  not  far  from  me,  for 
tm^U  is  neoTy  for  thtrt  is  mm  to  help. 

5.  Wc  have  already  committed  greater  and 
weightier  ooocernments  into  his  hand  than  the  dear- 
eft  incereft  we  have  in  this  World,  we  have  intmft- 
cA  our  fouls  with  him,  i  Pet.  419-1  T'^^-  i-  12. 
Well  therefore  may  we  commit  the  lelTer,  who  have 
intrtafled  the  greater  widt  him  *,  what  are  our  lives, 
liberties,  cftatcs,  and  relations,  compared  with  er  r 
Souls,  and  the  eternal  &fety  and  happinefsof  them.' 

6.  The  committing  ad  <rt  Faith  is  the  great  and 
only  expedient  10  procure  and  fecure  the  peace  and 
tianqaiUitT  of  oar  mind$,amidA  the  diilradtious  aud 
troubles  of  the  preTent  World  *,  the  greatelb  part  of 
our  afHiftion  and  trouble  in  fuchdavs  is  from  the 
working  ofour  own  thoughts^  thefe  torments  from 
within  are  worfe  than  any  ft-om  without ;  and  the 
rengnalion  of  all  to  God  by  Faith  is  their  bcfl  and 
only  core.  Proverbs  16.  3.  Commit  thy  worktunto  the 
Lord,  M»d  thy  thoughts  Jliallhe  tfitdilifhed.  A  Uefled 
calmncfs  of  mind,  a  fwcct  tranquillity  and  fettle- 
mcnt  of  thoughts  follows  immediately  hcreupn, 
Pfd.  94- 1 9-Oh  thcn,lcave  all  with  God,  and  quietly 
cxpcft  a  comtoi  [  iliK  llfac  and  for  the  better  fettle- 
ment,  and  fecurity  ot  tby  peace  in  times  otdiftradi- 
on  and  tnwUe,  I  bereech  thee.  Reader,  carefnll  y  to 
watch  and  guard  agaioft  thele  two  evils. 

\.Oaiti9)i.  Beware  of  Infidelity  and  diftniftfiil- 

neftofGod  and  hi;  PronHrcs,whii.h  Tccrctly  lurk"?  in 
thy  heartland  is  hugely  apt  to  bewray  itfelf;  when 
great  diftreflb  and  tronbles  befall  thee,  thon  wilt 
know  it  by  futh  Spmptomes  a?  thefe-  i .  In  an  over 
halty  and  eager  deilre  after  prel'ent  daivcraacc,i/4. 


51.  14.  Tin  etiftivf  €xite  Imfiemth  tlmtht  wtiy  h 

loefcd,  and  that  he  j^ioidd  Jiot  die  in  the  p/r,  fja>-  that 

his  bread  JhouU  fail.  The  lefs  Faith,  always  the 
more  impatience,  and  the  more  ability  to  bdieve, 

tlic  more  patience  to  wait.  2.  It  will  dilcoverit 
I'elf  in  our  readineTs  to  dole  with  and  catch  at  iinfiil 
medramsand  methods  of  ddlverance,  Jfa,  30.  15, 
16.  And  this  is  the  handle  of  temptation  and  occafi- 
on  of  Apoltacy.  But  be  that  believeth  will  not  maikt 
hafte^  Jfa.  16. 18.  No  more  hafte  than  good  fpeed. 
3.  It  will  fliew  it  felf  in  diltrafting cares  and  fears  a- 
bout  events,  wiiich  will  rack  the  mind  with  various 
andendleis  tortures. 

2.  C.iittlo)!.  Beware  of  deje^lion  and  defpondency 
of  mind  in  evil  times,  take  heed  of  a  poor  low  fpi- 
rit,that  will  prefently  (ink  and  give  up  its  hopes  up- 
on every  appearance  and  face  of  trouble  j  it  is  a  pro- 
niifc  made  unto  the  righteous,  Pftd.  1 1 2.  7.  He fltxH 
net  he  nfrtudof  eviltidiags,  his  hart  is  fixed  truHirg 
'.n  the  Lord.  The  triifting  of  God  fixes  the  heart, 
andthefixixigofthe  heart,  fortifies  it  againft  Fear: 
but  I  know  whatmany  poor  Chriftians  will  &y  in  this 
cafCjtheir  ti moron fnefs  and  defpondency  arifes  not 
fo  much  from  the  greatncfs  of  outward  evils^^om 
the  darkneTs  and  donbtfidneftof  their  Spiritnal  and 
inward  condition,  which  doubtlels  is  the  very  truth 
of  the  cafe,  which  brings  me  tothelaA  ufeofthis 
point. 

Vfe  the  Third 

Search  and  examine  your  hearts,  ChriAians,  whe- 
ther thofe  graces  and  qualificatioAS  to  which  God 
hath  promifed  proteftion  b  evil  times  may  not  be 
found  upon  an  impartial  fearch  in  your  hearts  a- 
mongft  which  I  willfingle  out  three  principal  ones 
as  the  proper  matters  m  yomr  filf  examination,  vit^ 

1.  Uprightnefs  of  Heart  and  Way. 

2.  Hmniliatbn  for  your  own  and  othen  Itng. 

3.  Righteoufnefs  in  doing  andBWdElWfiiniiif* 
feriugthe  WiUof  God 

I.  Uprightnefs  and  Integrity  of  heart  and  way. 
To  this  qualification  belong  many  fweet  promifes  of 
proleftion,  txtdi  is  that  Trtv.       Htita  htcUert* 

ihem  that  Wdilh  uprightly.,  Pfal.  7.  ic.  My  defence 
is  of  Gody  which  Javeth  theafrighf  in  heart.  If  yonr 
hearts  be  true  to  God,  thefe  promifes  IbaH  be  trul  y 
performed  to  you,  but  beware  you  deceive  not  your 
illvcs  iu  To  great  a  point  as  this  is ;  thy  heart  cannot 
be  an  upright  heart,  except,  i.  R  be  a  renewed 
heart  the  Natural  heart  is  always  a  filfc  hcjirr,  'tis 
only  regeneration  that  jgives  the  heart  a  right  tem- 
per and  frame  ;  all  the  dnties  and  laboora  in  the 
world  an  never  keep  that  heart  right  in  itSOOOrlL 
which  is  not  firit  fetright  for  God  by  a  principle  w 
renovatioD.  C2.)Wecannot  judge  our  felves  up- 
right, except  uprightnefs  be  the  fctled  frame  and 
ftandlng  bait  of  our  hearts,  Pfd.  up.  112,  117. 
It  is  not  our  integrity  in  one  or  two  fingle  adions, 
but  in  the  general  courfe,  and  complex  frame  of 
our  lives  and  ways,  that  wili  prove  our  integrity  to 
God.  (3.)  Then  may  we  reckon  oor  felves  upright, 
when  the  dread  and  awe  of  God's  all-feeing  eye 
keeps  our  hearts  and  ftcps  from  turning  alide  to  inl* 
quity.  Cm.  39.  9.  2  Or.  \.  17.  Thafs  a  lincere 
and  upright  heart  indccd,that  finds  it  fcif  at  all  times, 
and  in  all  places  overawed  from  Iia,by  the  eye  of  God 
upon  him.  (4.^  That  man's  heart  alio  is  upright 
'  with  God,  who  purely  aims  at  and  defigns  the  glory 
of  God,  as  tlie  fcopc  aad  end  of  his  life  and  actions, 

who 


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•  The  Righteous  AIm's  Refuse. 


Vol  I. 


w!io  lives  not  to  tiimftlf,  ncitVcr  .u'^s  nltimatclyand 
pnncipallV  for  himrdf,  but  lives  to  God  as  a  pcrfon 
'Sedicatcdartdtlevotc^ttlhhn,!!'^)*,  14.7.  ('V)Tl^t 
I'.f  ,rt  air6  U  uprich't  mih  God,  Vvhich  governs  it  fclf 
and  its  ways  by  tile  dird^ftlons  and  rulcsof  thc\Vrtrd, 
Pjfal  Vi 9.  It, 24, 13^.  rtappy  Is  that  Sdtil  thrrt'llnds 
fuch  evidences  of  1ntc2,rity  in  it  felf  ,  when  it  is 
brousTht  to  the,  trial  of  it  at  the  Bar  of  the  Word, 
'Mek,^-  li-  attHc^'rolfCbnlcledce,  2Crr,t,  tl.  at 
'tft'eft  ir  of  Afflklions  Tf.t!  1 19  87.  and  at  the  Bar 
pf  ttfopi  Temptations,  Cen.  39  9.  The  eyes  of  the 
i:6rd  llftll  roft  »  \ind  ft*  throOgh  tlie  whole  "Earth, 

.TO  (hew  himft-'f  ftronr^  in  the  helnlf  of  fudl  irfiofe 
liiearrs arc  thus  perfect  towards  him. 

,  Another '5!;rncloiis  qunliffcation  ,  intitUnf,  the 
Soul  to  God's  Ipetial  Piote^ioa  in  thcworlt  and 
tnoft  dangerous  times,  is  the  true  httitiniation  for  nur 

O  .va o'.her  .Mens  !uis  :  Cis^  fet  atneyl^  fji;')  nocl 
«r<?/»  the  J[ore'.  eaeU  oj  the  men  that  figh  and  cry  for  all 

iF/c':.  <;  4   There  that  thus  mourn,  when  others 
laugh,  niall  langh  v^hen  others  mourn.  Lot  was  the 
VriTy  Mo^irner  vn^Jcm,  ahd  he  was'tWednly  perfon 
'eveinptcd  Tviva  tlcHruf^i'on'in  thcruin  and  overthrow 
'thereof^  2  Pet.  2.  ^  7.  Tliat's  a  fwect  and  blellcd 
'prtvrtege  mentToned  fn  pk.'S6.  to. 'Rtj*ice  ye  mth 
Jerufa'cm,  .u-J  be  (^Ltfivfithher  nU  ye  that  love  /w, 
rejoyte  Jor  jay    jpitb  her^  all  ye  that  meitrn  Jon 
her^  thAt ye  may  fHtk'mtdh  ftti'fieJwkhHMhii^saf 
hrr  confolations,  il\n  ye  may  milk  out.,  and  be  delighted 
'fiui'othe'al(utjd.i'!ceof[)cr^l0ry.   Be  Contented,  Chrt* 
ftlans,  \<i  War^yonr  ^artm  5fWi' groans 'and  ftw* 
'  rov:'<:,  yd  i'  nijy  live  to  teir  yoor  part  in  her  tri. 
nmvhs  and  fongs  ofaWivti'ancej  'itijan  'Argtrmtnt 
of  "the  true' jbn^liirkntrs  ^iidtfctt<lemWs'6f  yom  Spi- 
'  tits'  f6r  prcicftt,  arid  &s  fWttt'a  flgn'as'  din  ippeu 


upon  your  Sods,  that  yon  ttt  referVed  for  betKr 

days. 

3.  Righte6nfae<s  in  doing,  and  meelrncfi  in  fuf. 

fcfinp  the  Will  of  God,  is  anorhc  M.irkorXorc, 
diftinguifhing  and  dcfcribins  thole  perfons  wiiom 
God  will  pncfenre  in  the  evil  day.  Yov  have  both 
thefe  Together  in  Ziph.  2.  9.  S^rk  >  -  r/r  l^rd,  all  ye 
the  tsltek  vf  the  earthy  -which  have  lerei'ght  bit  jtuig- 
tlieirts,  fiei  Sighemtfiteft,  feek  Metknefit  te  may  be 
ye  J};aS  be  hid  in  the  day  of  tht  I^orfCi  mi^cr.  J~)ic 
eyes  of  the  Lord  are  over  the  righteous,  aiisd  bis  cars 
are  open  unto  their  Prayers,  1  Pet.  5. 11.  Ifrtghte^ 
mifncfs  brinf'.  yoi!  iiTto  (l  inger,  the  rigliteous  God 
will  mke  arc  of  you  in  that  danger,  aad  bring  y«u 
ont  of  ft  Oh !  *ti5  a  (insular  comfort,  when  a 
mancan'fay,  liwns  nntiny  Siii,  but  my  Duty,  that 
brought  me  into  tioublc-,  this  Atfjidion  met  me  in 
the  path  and  way  of  my  doty;  'tis  fer  thy  fake,  O 
I  ord,  that  I  am  in  trouble  ;  nsthe  Martyr  thntfieid 
up  the  Bible  at  the  Stake,  laying,  Thit  hathbr«Mfl»t  mt 
Whir. 

To  tondiiHc,  !\fnn.igc  all  your  SofTcrings  for 
Chriltwich  Chriflian  Medcneis.-  As  Kighteoafiw6 
nmft'hring  you  into  them,  (b  Mcflkacfi  miift  carry 
you  thronr'Ji  them  •,  if  you  avcntrc  your  felves,  you 
take  the  Caulcoutof  God's  hand  iato  your  owo,  bat 
the  meeKGhriftian  teares  it  to  the  Lord,  and  fliall 
never  have  c.iirfe  to  repent  of  his  doir.T  Ir"  thou 
have  an  \ipright  heart  -with  God ,  a  tender  and 
mournful  heart  for  fin,  and  thou  fuller  with  Medr- 
ntrsfbr  Ri^htcotirn^r^-fake,  thon  art  one  of  thcfc 
Souls' to  Whom  that  fwect  Voice  is  direded  ia  my 
T«t,  ' 

Cbme,  }hy  People,  nntr  thou  :Kt<:  r!-y  d-i.tniltrs^  and 
Jhiu  thy  dnrs  aiwa  thee\  hide  tin  Jelj\  at  k 
'Wttifn' ilinUrHumm^  imtU-tk»  tiidigmimAt 


•     ->  r  i-t    I     •  ,  •  ,  k 


.  ir  A  A, 


Dlgltlzeci  by  ioOO^b 


-.y  -  — 


1 


VoLL 


707 


nAAHBAOrfA 


Succiiid  and  Seafonable 

DISCOURSE 

O  F   T  H  E 

Occafions^  Caules,  Nature^  Rife,  Growth^  and  Remedies 

OF 

MENTAL  ERRORS. 


THE  Reverend  Anthoarof  ^'Itioa^gmi  f  0tfm  iiritk  thit  Ten,  wbkh  t 
Cnfuing  Treatifes,  having  in  '  am  perfuaJcJ  will  prove  a  feafon*ble  warning  tt 
them  explained  and  defended /owe  «f /r^.J  And  this  Pious  caunon  of  che 
fereral  Gofpel-Trmhs ,  unto  ^  Autfiournerdn,  left  he  ihould  be  mifunder- 
which  divers  things  in  the .  ftoodj  gives  us  fome  grounds  to  believe,  that 
Wrirrngs  of  the  Reverend  Dt.Cnjp  deceaf- <  he  intended  them  not  in  the  more  excepdona- 
ed,  do  feem  very  oppofite;  Whereas  Ibme  blelenfe.  Tisbeft,  if  any  unwary  Reader 
oftil  who  fubfcribed  a  Paper^thedefign  wliere-' receive  hurt,  that  he  receive  his  healing  alfo 
of  W15  onlv  to  reftify,  That  we  believed  from  the  fame  hand.  And  whereas  a  Paper 
certain  Wiiuagi  of  the  Doctor**  never  Af/^re  was  printed  upon  this  occaHon,  fbon  after  the 
pMjlieJ,  were  faithfully  tnolcribcd  by  his  Publication  of  the  Dodor's  Works,  we  wiU 
So:i,  the  Publilher  of  them;  which  Paper  is  iingly  adopt  fo  rnnch  (?f  ir  as  is  requifite  tO 
now,  by  the  Bookfeller,  prefixed  to  the  our  prclcnt  puipuic,  wiiicii  is  to  this  elTcd: 
whole  Volume,  containing  a  large  Preface,j  *  Some  who  fubfctibcd  this  Certiricate, 
which  we  never  (aw  till  after  the  Publication,  *  only  the  Paper  it  felf,  to  which  ?  1  fi  ription 
together  with  all  the  Dodor's  former  Works  '  wasdefired;  never  having  peruloi  the  Wo>ks 
tilut  ytevc  puiltjUd  mmrp  years  hfort^  And  are  h  of  Dr.  (><^.  The  Certihcate  only  concern- 
hereupon,  by  (bme  weak  People,  mifundcr-  *  ed  the  Son,  not  tlic  Father;  and  certified 
ftood»  as  if  by  chat  .Certibcate,  we  intended 
an  Approbsdoo  of  all  thar  is  contained  in 
that  Volume.    We  declare,  we  had  no  fuch 


only  concerning  the  Son,  That  they  who 
'  fhottld  fublcrflse-  it,  fadiercd  him  in  this,  to 

'  deal  truly ;  that  he  was  not  a  F^tlfariui ;  that 
Intention  ;  As  the  Paper  we  fub^ibed  hath  i '  he  would  not  fay  ttiat  was  his  Father's,  which 
no  word  in  it  that  gives  any  luch  intimation :  | '  was  not  lb ;  a  Paper  lb  fober,    modal,  was 

But  are  well  plealed  thefc  latter  Wiitings  are  '  (tahn  Ij  it  ftlf)  icarcc  rcfufableby  a  Friend. 
Pubii/h'd  (\n  reference  whereto  we  only  cer- 1  '  The  Son's  Preface,  fome  chat  fub^^ribed 
tified  our  belief,  whtdi  we  fixedly  retain,  of/  this  Certificate,  fawnor,  norliad  any  no- 
the  Publi/her's  fidelity)  as  they  contain  many  '  lice,  or  the  leaft  imagination  of  its  Contents, 
pafi'ages  in  them,  tliat  may  in  fome  meafure  | '  otherwife  the  part  of  a  Fri.nd  had  certainly 
remedy  the  iiard  and  hurtful  conftrudion  that  j '  been  done,  as  well  inadvifmg  agaioft  much 

of  thePicftoeasin  fufalcribingaie  CercUi- 
care. 

*  For  tlie  Works  of  this  Reverend  Perfon 
thcmfelves,  as  it  no  way  concern'd  the  fub* 
fcribing  this  Certificate,  to  know  what  they 
were;  fo  from  the  opinion  that  went  of 
the  Authour,  among  many  good  Meo^ 
That  he  was  a  I.c.irned,  Pious,  Good  Man, 
it  was  fuppofed  they  were  likely  to  have  in 
them  many  good  and  uleful  things;  to 
which  it  was  only  needfiil  CO  think  them  to, 
not  tq  think  tbemperfeS. 

*  We  may  in  iome  refpeA  judge  of  Books 
as  of  Men,  /.  e.  reckon,  th,ic  tliough  divers 
very  valuable  Meo,  iuvc  had  remaikable 
failings ;  yet  that  upon  the  wlu^e,  'tis  better 
chey  havcd  lived  ,si)4  booi  known  in  the 

Xx  X  X  World, 


many  exprefEons  were  more  liable  to  in  tbe\ 
farmtr  ;  whereof  ilic  Doctor  fcem'd  apprehen-j 
five  himfclf,  when  in  the  beginning  of  his| 
Difcourfe,  on  Tit.  2.  11,  12.  he  fpciks  thus  :| 
\Btlcivti,  I  am  jealous  of  )vu  v-'ith  an  bJy  jcalou- 


jw,  I.  Cor.  II.  a,  J.  Ltjt  ajttr  the  jv>e«t  -woo- 
ing^ ^'ytn  m  Christ  tfmm,  tMft  mgbt  he  effeu- 

fed  imto  bim  •  T  fy,  lam  jealcus,  and  ftii;-,  left 
as  the  Serpent  begutUd  "Evc,  tbrongb  bis  (abtilty, 
namely^  hwitebh^  btrtt  a  preJiimptuoiUf  lieentiom 
advrn:ur'ing  cn  lloi! ;  gvnlentfs,  while  jlie  taftcd 
the  forbidden  bruit  \  jo  your  minds  fisonld  be  corrupt- 
ed from  the  fimplicity  that  h  ht  linij  namely ^  by 
prtfumivg  ten  much  iipcn  him,  and  aJ vtnturmg  to 
ttmimtein  Sin,  in  hope  that  Grate  m/y  abotmd. 
Fcr  tU  frtvmh^  ef  wluA  Jaiigtrm  ti^aariage, 
which  hath  been  m  im^m  kt  efmoKj  fkmfaiSt, 
Vol.  I. 


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*  World,  tlun  that  they  (hould  iioc  have  lived, 

*  or  have  lived  ob(cure. 

'  The  Truth  is  (which  we  have  oTten  con- 

*  Udercd)  th.it  though  the  great  Do^lrines  of 

*  Chriftian  Religion  do  make  a  moft  coherent, 

*  comely  Scheme,  which  every  one  iHould  b- 

*  bour  to  comprehend  and  dij^eft  in  his  mind; 

*  yet  when  the  Gofpel  Utii  becomes  effeclu- 

*  at  for  the  chan^ng  mens  hearts,  'ti*  by 

*  God's  lilefling  this  or  that  pciffage  wliich 
'  dro(>»  i  the  moft  difcem  not  the  fcries  and 

*  connexion  of  Trutbtat  firll,  and  wo  litde 

*  afterwards. 

*  Upon  that  view  of  Dr.  Crifp's  Writings 
'  we  have  had  finoe  the  Publication,  we  ind 

*  there  are  many  things  fiid  in  them,  with 

*  that  good  lavourj  quickocfs,  and  Ipirit,  as 

*  tohevery  apt  to  make  good  impreflions  up- 
'  on  mens  hearts;  and  do  fudge,  that  being 
'  greatly  affe^ed  with  the  Grace  of  God  to 
'  Sinners  him^lf,  his  Sermons  did  thereupon 

*  run  much  in  that  ftrain.  All  our  minds  are 
'  little,  and  incomprehenfive ;  we  cannot  re- 

*  ceive  the  weight  and  impreflion  of  al!  necef- 

'  fary  things  at  once,  but  with  {bnic  iiicqua 

*  lity ;  fo  that  when  the  Seal  goes  deeper  in 

*  feme  part,  'lis  the  Ihtllower  in  feme  otheit. 

*  If  fome  parts  of  Dr.  Crijt'i  Works  be 
'  more  liable  to  exception,  the  danger  of  hurt 

*  thereby  feems  in  (orae  meafure  obviated  in 
'  fome  ttker  :  As  when  he  fays,  f.  46.  fV.  1. 

*  SanBifcation  of  TJfe,  is  an  hiftparaiU  Cmmfa- 

*  tiicn  with  the  Jufiificaticn  tf  a  Pirfm  ly  the 

*  Fret  Grace  of  Chrijl.     And  Vol.  4.   p.  93. 

*  Tlat  in  rtffed  tf  the  Rales  of  Rigbteoufmift,  or 

*  tie  Matter  of  OkeMatce,  we  are  unJer  the  Law 
'  fiiil,  or  elfe  we  art  LMfl^t,  #»  live  eimj  Man 

*  as  feentj good  in  bis  cwn  rjes,  -yi'hklj  L  Juunf  m, 

*  trtie  Cbfiftian  dots  fo  muth  as  think. 

*  In  like  manner  whereas,  Vol.  2.  Strm.  i  j. 

*  ar>4  ptrhaffs  eifnvherej  the  DoBor  fttms  to  he  a- 

*  gainji  e^idenciug  our  y f^tf cation  and  Untia  to 

*  Cbrifi,  by  our  SanBijicatim  and  mtr  O^dienee  ; 

*  we  have  the  Truth  of  God  in  this  matter  plainly 

*  deliver  d  hj  bitn,    Vol.  4.  p.  J  6.  when  be 

*  tcachttb^  that  M'OMieitei  is  a  comfmMl  tvi 

*  dence  cf  cur  heing  in  Cbrifl  ;  and  m  timtf  as 

*  well  as  on  many  accounts,  rurefary. 

'  Tlie  dift'crence  between  liim  and  other 
'  good  men,  feems  to  lie  not  fo  much  in  tte 
'  tLings,whki\  the  one  or  other  of  them  bdieve, 
'  as  about /i«rr  «ri^  and  r^^TMKv  r« <lw  MiMivr ; 
'  where 'tis  true,  there  may  be  very  materia! 

*  digtrtnce  :  but  we  reckon.  That  notwith- 
'  llanAngwfaacitffloreeoiiiroverfibleinchefe 

*  Wi  icings  ,    there  are  much  more  materiai 

*  things f  wherein  they  cannot  but  agree,  and 
'  would  haveoomeimich  nearer  each  other, 

*  even  in  thefe  things,  if  they  did  rake  fome 
'  words  or  terms  which  come  iiuo  ufe  on  the 
'  one  or  the  other  hand,  in  the  fame  fenfe ;  but 

*  when  one  ufes  a  word  in  one  fenfe,  anoehei 
'  ules  the fan>e  wofd  (or  underlVandsit,  being 

*  ufed  )  in  quite  amtUr  Jenfe,  here  feems  a  vali 

*  difigrccii'.cnt,  vv!-,ich  proves  at  length  to  be 
'  verbal  only,  and  really  none  at  all  :  As  let 

I  *  by  Ca$iitmi,  be  meant  a  deferving  Catife,  fin 
j  *  which  afe  'tis  well  knowfi  dviiians  are  not 
I  *  wont  to  take  it  jand  the  one  fide  would  never 
J  *  nfe  it,  concerning  any  good  Ad  that  can 
'  \  bo  done  by  us,  or  good  Habit  chat  is  wiought 


in  ui,  in  order  to  our  prefent  acccprance 
with  God,  or  final  Salvation.    Lee  be  meant 
by  if,  fomewliat,  6att^  the  conftitution  j 
of  the  Gofpel- Covenant,  and  in  the  nature  I 
of  the  thing  is  re<]usjite  to  our  prefent  and  ©-  : 
ternal  well-being,  without  the  leaf^  notion  ' 
of  delert,  but  utmofl  .ihhorrcnce  of  any  fuch  \ 
notion  in  this  cafe,  and  the  other  fide  would  , 
asUttlerefufeir.  Bat  wAatneed  is  there  fir  < 
contending  at  all  about  a  L.r.r-Trrm,  ibout 
the  propef  or  prefenc  ufe  whereof,  there  is 
lb  little  agreement  between  «Am»«»  feems  hp 
to  fer-ve,  and  ihem  it  cffcnJi.    Let  it  go,  and 

they  will  well  enough  underliand  one  ano> 
ther.  Ag^m,  Let  Jii^fita$m  be  tikta  foi 
that  which  is  compleat,  entire,  and  fuU^  as 
it  refults  at  laA  from  all  its  Caufes  and  Con* 
oirrents,  and  on  the  one  hand  k  woidd  never 
be denied,that  Cht id's  Righteoufnefs  juflifies  ' 
us  at  the  Bar  of  God  in  the  Day  of Judgmeotj  i 
as  the  cnly  dejirving  Caufe ;  or  affirmed,  thatOOf  f 
i-'aith,  Repentance,  Sincerity,  jui^ifieus 
there,  st  gay  Cmj/c  at  alL  Let  j  uitiiicaiioa  be  j 
meant  only  of  being  juftified  in  tbUtfthntfm- ' 
ticulir  rejftB  ;  As  for  Inflance  a.°a.\n^  this  far*  \ 
ticedar  Aat^atieit,  of  never  having  been  a  So- 1 
lievertaadthehonellniftalEenPri^^would  j 
never  f'avc  faid,  O  horrid  I  upon  its  being  ', 
laid,  Cbrift's  Righteoufnefs  doth  not  pfKfie  j 
us  m  this  Cafe :  For  he  very  well  knows  ! 
Chrift's  R^htSDtifiKi^  will  juftifie  no  man  : 
that  mvtr  was  *  Btliever ;  bat  that  whidi  1 
muft  immediately  jufti<ie  him  agtum^  ibis  patm  \ 
ticdar  Atcufatim,  muft  be  proving,  that  ho  ' 
did  lincrrch'  believe,  which  ffaews  hi?  inre- 
reit  ill  Cht  lit  s  Righteoufiiefs,  which  then 
is  the  only  defervlfig  Caufe  of  haiiillciidvel 

Juftific.uion.  1 

*  Thcie  lb  an  Expreffion  in  Vd,  1.  f.  46. 
That  Sahatinn  is  not  tht  end  cf  any  gttd  wefh 
we  Jo,  wliich  is  like  diat  of  another  ;  -wt  are 
to  ad  frem  Life^  not  for  Life.  Neitho" 
of  which  are tobe  ri^dly  taken,  as  'tis  likeljr 
they  were  never  WM»f  in  the  Hiiit  T^nfc. 
i  or  the  former,  this  Reverend  Authour  gives 
us  him  (elf  the  handle,  for  a  gentle  mterpro* 
ration,  in  what  he  prcfently  fubjoyns,  where 
he  makes  the  e^i^l  of  our  grod  warJu  to  bt  tht 
manififfatien  of  our  Obedicmt  and  SubfllSimi  ^ 
fettivgfrtb  the  praiie  of  the  glory  of  the  Grace  ef 

God ;  which  feems  to  imply,  that  he  meant 
theforegoing  negation  in  a  comparative,  not 
in  an  abfolute  fenfe ;  nnderfranding  the 
glory  of  God  to  be  mart  primdfali  and  fb 
that  By  end,  hetnoant  the  very  nMwara  mis 
fa  for  the  other  'tis  likely  it  was  meant,  that 
we  fhould  not  a<Jl  or  woik  for  life  only,  wkh- 
out  aiming  and  endeavouring,  thacwcflu^ 
cnme  to  work  frcfn  life  alfo. 

*  For  it  is  not  with  any  tolerable  Charity 
fuppofable,  that  one  would  i^fifemre/r /^^  the 
/  ne  or  the  other  of  thefe  in  the  rigid  fenlc  of 
the  words;  or  that  he  would  not,  upon  con- 
fideration,  prcfently  unfay  it,  being  calmly 
reafoned  with.  For  it  were  in  effect  to  a- 
banden  Humoot  Ndttttre,  and  to  fitt  againft  a 
very  Fandamental  Law  of  our  Ocation, 
no'  to  intend  our  own  felicity  >  it  were  to 
make  our  firfl  and  moA^  deeply  Fundamen* 
talDiuy,  in  one  gieateflential  branch  of  it, 
we  fin,         To  takt  theLord  fir  our  God : 

•  For 


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7  DC* 


*  For  to  take  b'm  for  our  d  i  moft  ejfennaUj  in 

*  dudes  our  taking  him  lor  oar  fttpruan  good  \ 
'  whidi  we  all  know  It  indiided  inthenorion 

*  of  the  laJftnJi  it  were  to  make  it  unlawful 

*  to  flrive  againft  all  Sin,  and  particulariy  a- 
'  gainft  finfm  averfiofi  fromGod ;  wherein  ties 
'  the  very  death  of  the  ?ou!,  or  the  fum  of  its 
'  mifety  i  or  to  ftrive  after  pofe^  a>nforniicy 

*  toGoa  in  haWncfi^tirf  the  feU  Ihiidcitiqf  him, 
'  wherdn  its  final  bkHednefi  doth  principally 

*  coniift* 

*  It  were  to  teach  m  to  Tiohte  the  great  Pre- 

*  Ceptf  of  thcGofpcl  ;  Rcftnt,  that  yow  fim  may 

*  he  blotttd  out —  Strivt  t»  met  im  M  tU  Strait 
'  Gate —  tVork  out  your  Sidvinim  whh  futr  mid 
'  trmhl'mg  :  To  obliterate  the  Paterns  and  Prc- 

*  cedents  fct  before  us  in  the  GofpeL  IVe 
«  have  believed  in  Jefui  Cbrifl,  that  we  might  he 

*  ji^^—'  Ibiat  down  my  body,  lefi  I  fimild  be 
<  a  cafi-awaj —  That  tbm  mtpfifavethjjt^f  mtd 

*  tkcm  that  hear  thee, 

'  It  were  to  fuppofe  one  bound  to  do  more 
'  for  the  Salvation  of  others,  than  our  own 

*  Salvation.  We  are  required  to  fave  others 
'  with  Fear,  placking  them  out  of  the  Fire. 

*  Nay,  we  were  not  (by  this  rule  flriiftlv  under- 

*  (loodj  lb  much  as  to  pray  tor  our  own  Sal- 
'  vaiion}  (which  is  «  doing  of  fbinawhac) 

*  when  no  doubt,  we  are  to  pray  for  the 

*  fuccefs  of  the  Gofpe!,  to  t\\u  purpoie,  on  be- 
'haifof  odwrmen. 

'  Twcre  to  make  all  the  Threat nings  of  E- 
'  tcrnal  Death,  and  Promifes  of  Eternal  I  ifc, 
'we  find  in  theCofpel  of  our  Blelled  lord, 

*  ufllefs,  as  motives  to  (Tiun  the  one,  and  ob- 

*  win  the  other  :  For  they  can  be  motives  no 

*  way  but  as  the  cfcaping  of  the  former,  and 

*  the  attainment  of  the  other  have  with  us 

*  die  place  and  contideration  of  an  end. 


*  It  makes  what  is  mentioned  in  the  Scrjp- 

*  ture,  as  the  Charaaw  and  Commendation 
*of  the  moft  eminent  Saints,  a  fault  j  as 

*  of  Abraham,  Ifaac  and  Jac»b,   fiCC  That 

*  thtyftivbt  the  better  *ad  Uttveniy  Ccunfrn  ; 

'  deetMred ^ainly  tihU  Aty  ^  fo  :  which  uc- 
'  ceflarily  implies  their  fluiung  it  their  end, 

'  But  let  none  be  lb  harik  as  to  think  nf  .my  ' 
'  good  man,  that  he  Intended  any  tl.mg  oi  ail 

*  this ;  if  every  paffage  that  €iUs  from  us  be 

*  ftretch'd  and  tonured  with  urmoft  fevcrit} , 

*  we  Hull  fujd  little  to  do  beftdes  accuiing  o- 

'thers,  and  daftadingonrlelTa  as  laag  as  wt 

*  live. 

A  Spirit  of  M eeknels  and  Love,  will  do 
more  to  our  Common  Pnot,  than  all  the  DHl 

putations  in  the  Worlr^ 

Upon  the  whole,  V'k  e  are  io  well  allured  of 
the  peaceful  healing  temper  of  die  prefitil 
y\uthour  of  thtfe  TrcTife,  tbiz  we  are  per- 
luadcd  lieddigned  fucn  a  coaiie  of  man^ng 
the  Contro?erfies  wherein  be  hath  concerned 
himftrlf,  ;is  nor  cm  the  one  hand  toinjure  the 
memory  ol  tiie  Duad  j  and  on  the  other  to 
prevent  hurt  or  danger  to  the  Living. 

Nor  do  wc  fiy  thus  much  of  him,  as  if  he 
fought,  or  did  need  any  Letters  of  Recom- 
moMation  from  us ;  but  as  counting  this  Te- 
IHmony  to  T  ruth,  and  this  exprcflion  of  ro- 
fpet^t  CO  t  im,  a  Debt ;  to  the^pontanoouspay* 
ment  whereof,  nothing  mom  wasieqnifitob^ 
fides  f'ic!i  a  f^tr  occafion  2%  the  Providence  of 
God  hath  now  kid  before  us,  inviting  us 
hereuatSk 


John  Hewe, 
Vin.  Aifef, 
Nath.  Mather, 
Incres^e.  Mather , 


Rich.  Buret, 


An  Epiftle  to  the  Reader. 


Candid  Reader, 

CEnfitre  mt  thit  Treatifs  ef  Errerty  at  an 
Error  in  my  PrudeKthdtt  A»  fmfyg  it 
forth  at  jucb  m  iwpr'.pcr  time  as  this. 
I  Jheiddntvtr  Ipontantoujly  have  awa- 
kand jleef'ing  Controverjia,  after  GuA's  ftiMrt  c«- 
fligatim  cf  his  ftofle  f(/r  them,  and  tn  tbt  mofi  fre' 
fir  and  hopeful  Stafon  for  their  Redtnte^atien, 

And  btfike  v'LatI  bavefirmerly  Jaid,  lM»k 
ft  here  to  luU,  Tl'jit  if  the  atta^ue  had  been  gtm- 
raly  and  ml  Jo  immtdialely  and  fariiadariy  mftn 
that  Port  or  Quarter  /  was  fee  t$  defend,  I  putmU 
VHtb  Ellhu  ijai'e  motiefl)  Wiiitcd  til!  fume  ahlcr 
md  more  tkilfal  hand  bad  undertakem  the  dtfeiice  af 
this  Catife. 

If  ever  J  fdi  a  teirftaticn  to  envy  the  bappinefl 
ef  mj  Bretbrtn^it  bath  hem  wbilji  i  Jaw  them  quietly 
feeditf  thar  tieett,  midmy  felf  forced  to  I  fend  feme 
fart  of  fny  freciout  and  ni-'i  nfrOd  time  {  devctcd  to 
the  (ameSerMtce)  im  eembatimwitb  trnqtUet  md  er- 
ring Breiireie :  But  Ifiel  wtf  im  he^mf  row  ehm- 
Jer.    Notwlth^andifig,  I  hcpi\  iru!  aminfome  mea- 
Jure  ferjuadtd,  that  fitblitk  htntht  will  rtdtmid  t» 


dy  cured  by  an  Antidote  grvwing  in  the  very 
flaee  where  it  beran  :  And  that  the  Chri^ian 
Camp  vriB  mt  take  a  genera!  Alarm  firm  jnch  a 
fvgle  Duel. 

Toe  Book  nw  m  thy  Handi  cenfthfh  (sf  Four 
farts,  viz  i.  A  general  Difcourfe  cf  the  Caufes 
and  Cures  of  Errors,  very  neceffary  at  all  times 
(effecialty  at  thit  time)  for  the  retlaffion  and  ejfa- 
blijhment  efftdiieid  md fiagger'mg  ChrijUans  i  and 
nothing  tf  that  nature  having  occurred  to  myoifievm' 
thmumtug  the  manifold  Poltmic/tl  TraHt  that  m  e«' 
tautyltimght  it  might  he  (fjome  tt(e  to  the  Cburcbts  \ 
ef  Chrift  m  fach  a  vtrtigemms  Age  as  we  live  in  j  f. 
and  the  bUftng  ef  the  Lord  forth  »ilh  it  far  *r- 
neft  and  efiahli^ment. 

2.  Next,  tbcu  hafi  here  the  Controvrr/ies  moved 
by  my  Ant  agon  if ,  rirft  akut  the  M;!'iick  Lr^w 
cemplexljt  taken,  whiib  htk  'Jty  pionoumes  to  be  an 
Adam's  CiiveiumtflVcrks.  And  (ccor\d\y  uimit 
God's  Covenant  with  Abraham,  Gen  ir. 
which  he  alfe  makts  the  jame  with  tbat  iiud  madi 
with  Adam  in  Paradife ;  and  affrmi  Circumdfon 
(tMfr^fif  called  a  Seal  of  ibtRij^hieoHjnje  of  Faiib) 


^'  ^  ^f"^  'f'^"  y-"'  CovrvrntoflVorks  firft 


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Vdl 


1.  FmdiMg  My  Aiverfgrj  in  the  fmjmt  of  ha 
Jkpg»t  rtnmhig  into  many  Antinomian  detira- 
was,  to  the  rtfroacb  ami  damage  of  the  Caufe  be 
emtends  for  ;  I  thought  it  necejj'ary  to  take  the  prin- 
cipal Errors  tf  Antinomianifm  into  txamination, 
afeciallj  at  fuch  a  time  as  this,  -irbcn  they  fiem  to 
Jpring  ^ejlif  to  the  haxMtrd  of  God's  Trmthy  mU 
nt  Churches  Peace ;  wherein  I  have  tkaU  with  he- 
coming  modtjly  and  filahmefs,  if  haply  I  might  he 


ArpmientathHf  to  dettS  the  falfitj  and  dangtruts 
Nattre  of  thefe  notions  which  fome  good  men  ba-ve 


Sm  moarCmaroverfy  with  iZx  Antinomuiis, 
where  another  different  QittfUon  is  moved  aboat  the 
QuandOjW  timtf  our  ailnal  JujUfcation  j  there 
I  agirm ,  that  we  are  aiiuallj  jufiified  at  the 
time  of  our  believing^  and  not  before ;  and  this  bt, 
ing  the  A3  aPon  which  os$r  Jttfiifieation  is  jufpenJtd, 
I  eaS  Fi^b  the  Condition  of  oar  Juflification. 

This,  Idtfre,  maybe  obj  crimed,  lej^  in  my  $fe  of 
both  thoft  terms f  my  Reader  pouJd  ihink,  either 


any  w^ay  infiramenial  in  my  plain  and  heme  way  of  that  I  am  not  aware  of  the  Controverjy  depending  a^ 


bout  thefe  terms ;  or,  that  J  do  herein  manifefi  the 
vaciUancy  of  my  Judgment,  as  if  I  leaned  fometime 


vented^  and  fre/erve  the  founder  part  (f  tbcthnrcb  'a  one  fide,  and  fometime  to  another.  Ifpeak 


fiem  Jo  dangerous  a  contagion. 

4.  In  the  next  place  I  think  it  necejfary  to  ad-ver- 
t^e  the  Reader,  That  whereas  in  my  fr/i  Appendix 
amitiiat  head ef  tie  Cot\d'it\otizlity  of  the  New 
Covenant,  /  have  ajjerttd  Faiib  to  be  tbt  Cvndi 
tion  of  ity  and  do  achwwiedge,  p.  246.  that  the 
ward  Condition  h  varioujty  uj'td  among  Jurifts  j 
yet  I  do  not  uje  it  in  any  fenje,  which  implies  or  in- 
finuates,  ibat  there  is  any  juch  Condition  in  the  New 
Covenant,  at  that  in  Adani'j  Covenastt  was,  con- 
Jijling  in  perfect,  perfpnal,  and  perpetual  Obedience  ; 
or  any  thing  in  its  own  Nature  meritorious  oftbe  be- 
lles promtjed,  or  capable  to  be  performed  by  us  in  our 
on  n  fringtl ;  i}i.t  flahdy,  that  it  be  an  acl  of  ours 
(ibo'  di,ne  tnUid  sjirengtb) which mujl be  necejfarily 
dene  before  we  can  he  attualfy  jujlifieJer  faveJ ;  and 
I  fo  there  is  found  in  it  the  true  jiiff  ending  nature  of  a 
N  Cmtitjen;  which  is  the  thing  I  cetttendfer,  when  I 
e^ferm,  Fitt  is  the  eenditien  oftbe  Ncv  CnwMMf . 

Haw  many  fenfes  fcever  may  be  ^Iven  of  this 
word  Condition^  this  is  the  determinate  jenfe  in 
which  li^e  it  thiw^beat  thit  Ctmrweffk.  And 

(whofocver  denies  the  fufptnding  Nature  (f  Faith. 
With  refpeii  to  adual  Jujlifiatttvn,  pleads  {according 
te  my  mderfiandsng)  for  the  oBual  Juflification  of 
Infidels.  And  thus  1  find  a  Ccnditim  defined  hy  Na 
var.  Johan.  BapcilL  Peirus  de  PeruC  vc 
Conditio  eft  Sufpenfio  alicajm  difpoficbnis 
lantifper  duni  aliquid  futurum  fiat.  And  again, 
Conditio  efk  qutdam  fiuuriis  evencusj  in  quem 
difpofitb  ftt((wndirar. 

Once  more,  My  Reader  pej^j  may  be  fimnbUd 
at  my  caUit»  Faith  fmet'smes  the  Inftrument,  and 
fimetiMtttbe  Condition  os&  Juflification,  wbtn 
there  is  fo  great  a  Centroverfie  depending  among 
.Learned  Men,  with  refpe3  to  the  4«  of  both  tho,e 
terms*  I  tberejvre  dtfare  the  Reader  to  take  notset, 
That  I  dive  rsot  into  that  Cmtroverfy  here,  miub 
Uft  fr^'ume  to  determine  it ;  but  finding  both  thoje 
Netient  etfually  oppo{ed  by  our  Antinoniians,  wAe 
rejeBtnr  altual  Juflificatim  by  Faith  either  way, 
and  allow  to  Faith  no  other  ufe  in  our  atlual  Jufli- 
fiiat  iun,  but  only  to  maniftfi  to  us  what  was  done 
from  Eternity  ;  /  do  therefore  ufe  both  tbofe  terms, 
viz.  the  Conditionalicy  ami  Inftrumentality  cf 
faith,  with  refpeii  jtnto  oar  Jufiificaticn,  andjhiw 
in  what  fenfe  ibife  tenm  are  afefd  m  this  Contro 
vtrjy,  and  are  acccmmodate  enough  to  the  dtfign  and 
purpoje  fcr  which  lujetbtm.  bow  rtfttgnant  foever 
they  are  in  that  particular,  wkrein  the  Ltamedetn- 
tendahout  the  Ufe  and  Application  0^ 


Tobe^H,  when  1  Jay ^  Fa:tb 


jujtijiciu  us  as  an 


Organ  «r  loftriunent  ;  my  only  meaning  is,  that 
.  it  receives,  er  apprebemls  the  Ri^b'toujnejs  if  Chri/l, 
by  wbieb  we  arejufiifitd;  and  Jo  JpetUung  to  the 
Qwmodo,  or  manmr  of  our  Jufl^jkt^mr-I  J'ay 
\  VthS  the  ^neral  Suff  rage  of  Divinet,  wtsre  j^i 
§ed  infirumtntaily  by  taith. 


ire,  ad  idem,  as  thn  do  in  that  Conte^^  bat 
wbtn  I  call  it  a  Condition  of  Ju^'fication,  my 
meaning  is,  that  no  Man  is  jujiificdunisl  be  believe. 
And  when  I  call  it  an  Inftrument,  my  meaniugit, 
that  it  is  the  Righteoufnefs  of  Cbrifl  apprehended  by 
Faith,  which  dotbjujlifie  us  when  we  believe.  And 
fo  I  find  the  Generality  of  our  Divines  calling  FaiA 
fometimes  a  Condition,  and  fometanei  ent  L^hwHeent 
tf  our  Juflification,  asbtrelde. 

And  if  there  be  any  Expr^jbm  my  Reader  Jhall 
meet  with,  which  is  lefs  accurate,  and  may  be  ca- 
pable of  anctbir  Jenfe  :  I  crave  that  Candcr  freae 
him,  that  he  mterfret  itetcearMng  ftl^mp  detla- 
rtd  Intention 

S-  Laftly,  /  have  addid  to  the  farmer,  a  fiien, 
plain,  prattical  Sermon,  to  promote  tbt  Teaee  mi 
Unity  of  the  Churches  of  CMft^emdta  fnvm OOt 
RelapJe  into  pafl  Follies. 

In  all  the  Farts  of  this  Difeenrfe,  I  have  fiteerdy 
aimed  at  the  Purity  and  Peace  of  the  Church  of  God; 
andhegruuly  mijiakes,  that  takes  m fur  a  Alan  ^ 
Caittemian.  *Th me.  Jam  here  eentrnding  tritb 
my  Brethren,  but  pure  neajfity  brought  me  iu  ;  and 
an  unplea/ing  irkjomenejs  hath  attmded  me  tbreesh 
it,  emd  an  bearty  defire,  and  ferient  metien  fit 
Peace  amen[fl  aii  the  p'ofejjed  Members  of  Cbrifl, 
flsali  cloje  andfinijh  it.    Let  all  Litigations  of  this  I 
nature  (at lee/fin tbit Critical  JmsBure)  be fu-, 
f'ptndtd  l?y  common  Conjtntjfincet bey  ifajh'our  time, 
binder  our  Communion,  imbitttr  our  Spirits,  impo- 
verifi  praBictdGodlinefs,  grieve  tbe  Spirit  cf  God, 
and  good  Men,  rndL- J  pen  for  our  common  Enemia,  , 
who  warm  their  own  tsngers  at  tbe  Fare  if  our  Ccn- 
leniiefis ;  and  plaeemerefrtfi  in  enr  dividing  Uft, 
than  they  do  in  their  own  fcble  Argumenttaree^et^. 
ttd  Penal  Laws,  to  e£eii  our  Ruin, 

It  is  my  grief  ( the  Lord  knemt)t»fee  tbe  deligbt- 
ful  Cvmmunim  tbe  Saints  cnce  enjoyed,  wbilji  they 
walked  together  under  tbe  Jame  Ordittaneet  ^'  God,  • 
now  difjolved  in  fuch  a  Jad  and  Jeandahnt  D^rte,  tern  ( 
by  the  Imprejfu/ns  of  erroneous  Opinions,  made  both"'^ 
upon  their  Heads  and  Hearts.  1  do  therefore  heart  i-  "'J^J^ 
//  join  with  BudftttS  in  bis  pious  Wipt,  *  That  God  fj^  ^. 
would  give  bit  Peepie  as  much  Conftancj  in  retain-  ritaiem  jt. 


the  great  and  folemn  Ends  thereof  in  our  Aiartsfica-  J^f 
tion,  I'ivfication,  and  regular  Cemmmdem  witb^^^^ 


tbe  Church  of  Cbrijl,  into  which  Society  we  were 
matriculated  by  it  ;  is  at  this  day  punijiicd  upyn  tro- 
fejjirs  in  tbtje  fiery  Heats,  Old  force  Oppofitions  utH 
to  which  Ged  feemetb-tabave  ^talfy  delinwtd  m  «r 
this  day. 

Per  my  own  part,  it  is  my  fixed  Rejolution  te 

proz^ikc  tw  p-ood  ALin  if  I  can  htip  it.  Hut  if  their 
e)tn  inttm^crate  Z:aljhail  proviie  ibtm ,  tn  pur- 

Jidt 


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An  Epiftle  to  the  Reader. 


711 


fuit  (j  :htir  Errprs ,  to  Jefirvjf  tbt  I'fry  N.irureof 
GcJ'j  Corenant  of  Grace  with  Abrahatn  anJ  hii 
Sudj  mi  I  have  a  plain  call  {at  lur-  I  haJ)  a! 
once  to  JefendGoA's  Truths  and  Pc  firi  S'.ult  <i^ainj} 
them,  I  Wi'dtarntjiij  cmSend  in  ibc  Ciiiije  of  Iruth^ 
V'hiip  I  can  mnvemfTumaty  gr  Ptat4  tf  the 
Pen  of  the  Script. 

Reader,  I  jliali  appeal  to  ihte,  if  thou  h(  VJije  ami 
imfmialy  fVhetbcr  mgf  mm  that  $pider/lanJs  the 
Covtnan:  of  G..,/  revru-cd  with  Ahr.iliani  {wbicb 
u  the  grand  Charter,  hj  ■u-'biLb  u^e  and  cut  Children 
ttU  andtnjoj  the  molt  invaluable  treviledges)  can 
eniurt  to  Jet  it  dlJJ'rdved  and  utterly  deflrorrd,  hy 
making  it  an  abolijhed  Adam 'j  Covenant  cf  iVorks ; 
t:nd  jiand  by  as  a»  uncmctrned  SfeHattr,  whtn 
^aHevged  and  p-cvthcd  to  fpcak  in  defence  thereof. 

Ii  there  any  thing  fvund  in  God*s  Covenant  with 
Abraham,  Gen.  ii.  to  make  it  an  aholiflted Cove- 
nant of  IVcrksy  which  datb  not  ai  Injur iaujiy  bear 
upon,  and  jirike  at  the  very  life  of  ihe  Covenant  of 
Grace  in  the  la/l  and  beji  Edition  of  it,  wider  which 
the  w.h  J'j  Church  of  God  now  jlands  ?  Hljtt  ii  that 
tbir^  (i  would  fain  kruntf)  in  God's  Covenant  with 
Abraham  f  It  ud^  Prtmiffirj  fart  of  it,  I  will 
be  a  God  unro  thee,  and  to  thy  Seed  after 
thee.  Gen  ly.  7.  God  far  If  id  :  for  the  ejfential 
tudfwHt^  fmrt  of  the  UitUfCcvefumt  is  centaiM' 
ed  in  that  /^rowi;.,  Jer.  5 1.  ??.  Hcb.  8.  10. 
Tet  thou  wilt  fad  mj  Antagonift  here  forced  to  af- 
ftrtt  Gtiittfhtctme  a  Peoflei  Gtd  i»  m  fpecial 
manner  by  virtue  of  the  aholifiyed  Covenmit  ifWmks  J 
gndjuch  be  makes  this  Covenant  to  he. 

Or  Au  tit  R^ifdatieie  Abraham  md  lui 
were  here  required  to  make  unto  God,  even  to  walk 
before  him,  and  be  perfed ;  doth  this  make  it 
m  Mmfi  Cratmmt  tf  Wvh  ?  Surely  no.  For 
as  God  there  rttjuhret  ferfeBicn  cf^  Ahr.iliam,  fo 
Chriji  rewires  the  fame  ferftdion  of  all  New-cove- 
lum  Rtdiratet  mw,  Matth.  f .  48.  Be  ye  per- 
fect, as  your  l  ather  which  is  in  Heaven  is 
pericci  ;  which  is  altogether  at  much  as  ever  God 
retfuired  of  Abraham  and  bit,  in  Gen.  17.  i. 
Tak:  pirfeclion  in  what  fenfe  jou  will,  either  for  a 
polittve  Perfeiliony  cmfifiing  in  truth  and  fmcenty ; 
«r  m  comparative  Ferf^im^/cti^tkigin  the  growth 
and  more  eminent  degrees  of  Grace ;  or  a  fupcrla- 
tive  PerfeitioHf  which  all  New-covensm  Federates 
privt  «/9(r  terv,  Phil. la,  i}.  mifkaU  cer^ 
tainly  attain  in  Heaven,  lleb.  12.  2^.  In  this 
djo  the  Covenant  with  Abraham,  and  with  m 
mtndj  andffdffimm&ftm  mi  the  fame. 

Qrd$tbiigiin0tkmRimi  tmtgfm.  Am  Gtd 


remind  this  Perfeflion  of  Abrihim,  and  bis,  at 
in  the  Firjl  Covenant  he  required  it  from  Adam 
ami  all  his  ?  viz.  to  be  ftrfmmi  md  mahttainei 
:n  his  own  flrength,  under  prnalty  ef  the  Cwfe ; 
but  ncrw  though  Chrijl  command  perfeclion,  jet 
what  duty  lies  in  any  command,  anfwerabU  flrengtb 
for  it  lies  in  the  Premife  ?  Very  well,  and  was  it 
not  fo  then?  com  fare  the  Command,  Deuter.  10. 
16.  Orcumdfe  therefore  the  fix»skfais  of 
your  he^rt5,  with  the  anfwerahle  gracioiu  Pro- 
mije  to  enable  them  jo  to  do,  Deat.  50.  6.  The 
I^rd  thy  God  will  circumdre  thy  heart,  and 
tl^e  heart  of  cfay  Seed,  to  love  the  Lewd  thy 
God. 

Or  Lafily,  Did  Circumtifuny  the  Sign  and  Sui 

added  to  AbtAhAVn's  Coven nnt ^  make  it  an  Adam'i 
Covenant  <f  Works  ?  That's  etjualiy  impoffihle  with 
the  ftmnr  tfgrm  man,  but  juch  a  daring  Man  at 
J  am  concerned  with,  will  dare  to  fay,  that  x  Seal 
of  tlic  Righteoufnefs  of  Faith  {as  Circumcision 
was,  Rom.  4.  11.)  can  make  the  Covmmt,  l» 
oj'hirh  it  is  affixed  {and  which  I  ha  ve  jlie^im  in  all 
the  other  fuhpamial  farts,  the  very  fame  with  that 
we  are  nm  mkkr)  $•  kam  m  Adua*t  Ctvmmt 

of  Works. 

Theje  things  I  have  here  fuferadded,  to  leave  at 
little  at  lis  foffihle  behind  me  to  be  an  otca/wniffm' 
thrr  trouble  and  contention.    Let  all  flrife  therefort 
in  fo  plain  a  caje  be  ended  :  Contentsom  Spirits  art 
not  the  mofi  exctOem  Spkiti  mmug  Cir^imt.  Firt  '. 
(and  fo  Contention)  is  mere  apt  to  catch  in  hw-bmlt 
tbateht  Cottages,  than  in  high-built  Cablet  and 
Trimtfy  Palaces  :  tbei^^  Vgts  fiiH  *bt  mart  . 
feace.    The  highefl  Region  is  mojl  jedate  and  calm,  > 
Stars  have  the  Jirongefi  influence,  when  in  conjmtBi- 
on.    Angels  (jho'  Legions)  bant  m  WMfs  among  j! 
them  •  and  at  willingly  go  dtntm,  as  up  the  Ladder,  \ 
without  lulling  each  other.   And  the  Mefl  High  V 
GodittStGtdtf  Ptaet'y  ktrntdftbttbeOnUrm  > 

of  Feace.    And  J  do  ajjtire  the  Perfoni  with  whom  I 
contend,  lhat  wbslji  they  hold  the  bead,  and  art 
tender  tftbt  Cbmtbts  Ptm,  Itm  Uvtm  Cbtri^  . 
with  thembm,  mdhifit$&vti»ibtjii^$itK^  j 
heret^er. 

I  remain.  Reader,  thine  and 
theTnttfa'sFrieod. 


JqImFML 


I 

Vol.1.  Yyyy  THE 


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The  INTRODUCTION. 


F 


Scopo  «• 


ITNDING  by  Cid  E)Cpericiioe,  what 

I  before  juHly  feared,  chat  Errors  would 

 be  ape  eo  fprin^  up  with  Liberty 

(thou^  the  reftr*tm  of  joft  iJberty,  being  a 
pr.iaical  Error  in  Rukrs,  am  never  Ix;  the 
cure  of  Aiental  Enm  ta  the  Subje^p  1 
judged  k  fteceflaiy  ar  this  Seafon  to  giv«  a 
Succind  Account  of  tlie  Rife,  Caufes,  and 
RonediM  of  ieveral  MiftAkes  and  Errors,  un. 
dcr  whidi  ersn  thaRelbrniedChnrdia  among 
us,  as  well  as  others,  do  groan  ac  this  Day. 

1  will  not  ftay  my  Reader  kwg  upon  the 
Etymology  and  Derivations  of  die  Word. 
We  all  know  that  Etymologies  are  no  Defini- 
tions :  Yet  becau&  they  caii  fome  light  upon 
the  Nature  of  the  thing  we  enquire  after,  it 
will  not  be  loft  labour  to  obferve,  that  tliis 
word  ERROR  derives  it  (elf  from  three 
Roots  in  the  Hehrra>  Language, 
KOn  ('•)  The  firft  word  primitively  fignifies  to 
Oiitij ' »  ^6*'**^  °f  decline  from  the  true  Scope  or  Path, 
^  '  as  Unskilful  Marks-men,  or  Ignorant  and 
Inadvertent  Travellers  ufc  to  do.  Ti  c  'c  ifl 
varijition  or  turning  afide  from  tite  truf  Rule 
and  Line,  tho'  it  be  but  an  Hairs  breadth, 
piefeild)r  becomes  an  Error.  We  read, 
Jiiig.  20. 16.  of  700.  Benjumttu,  wbo  Gould 
every  one  fling  Stones  at  anHaks  breadth, 
and  not  mifs,  »»^?        a«*d  not  err. 

This  by  a  Mttitfbar  is  applied  to  the  Mind 
or  Judgment  of  Man ;  and  denotes  the  warp- 
ing! thereof  fiom  the  Straight,  Pcrfca,  Divine 
r  :tw  or  Rule,  end  Is  ufuell^  tranOatcd  by  the 
word 

(i.^  It  is  derived  frnm  another  word  alio, 
which  r^i^es  to  w,inder  in  variable  and  nn 
certain  Motions :  You  tind  it  in  the  Title  oi 
T^yo&vcftb.  ^fidm^  Sbi^alon  of  DtniU,  a  wandring 
If,  Song,  or  a  Song  ol  vjri.iblc  Notes  and  Tunes, 
higher  and  lower,  Hiarper  and  /latter.  In  both 
the  farmer  Derivations  it  feetn^  to  note  fitnple 
Error,  through  mecT  Weakpefi  and  Ignorance. 
But  then* 

(j.)  In  It*  Derivation  from  a  third  Root, 
it  fignifies  nox.  only  to  Err,  but  ro  caufe  otticrs 
to  £rr  aUb;  and  fo  fignifies  a  Sediicer,  or 
one  that  is  aAive  in  leading  others  into  a 
ny'.3  uTong  way  ;  and  15  .ipplisd  in  that  fenfe  to 
Tagna,  10  the  Vrophe-i  in  who  feduced  the  People, 

EzAk  i;.  1  .  The  GrukVtrh  takes  in 

both  thcle  fenfes^both  to  go  aftray,  and  when 
put  Tranfitively,  to  lead  or  caufe  others  to  go 
aftray  with  us.  Hence  is  the  word  -rMri-nt, 
Tlamts  or  w.indring  Srari  j  the  Title  given 
by  tlic  Apoftle,  Judt^  ver.  1}.  to  the  faifc 
Teachers  and  Seducers  of  his  Time. 

An  Error  then  is  any  departure  or  deviati- 
on in  our  Opinions  or  Judgments  from  the 
periedRuleof  the  Divine  Law :  And  to  this 
all  Men  by  Nature  are  not  only  liable  buc  in- 
clinable. Indeed  Man  by  Nature  can  do  no- 
thing elfe  but  Err,  tpd,  f8. 3.  Htgixtb  tfirn 
*$  frnm  m  hmn  \  maJtet  not  one  true  fiep  tiil 


lenewed  bjr  Grace,  and  many  &lie  ones  after  ^ 

his  Renovation.    The  Life  of  the  Holicft  Man; 
is  a  Both  with  many  Efrt$4t%i  but  the  wholel 
Eifirjm  of  a  wkAed  Man's  Ute  is  btit  one  con*\ 
tinued  Error  ;  he  that  thinks  he  cannot  Err,  ; 
manifeiily  Errs  in  ib  thinkiag.  The  1 
(uppofcd  and  pretended  if  Jli^Utj  huh  made  ( 
him  the  g:'.\u  Deceiver  of  the  World.    A  i 
good  Man  may  Err,  but  is  wilting  to  know  i 
his  Error,  and  fvitl  not  obftkutely  mamt^  | 
it,  when  he  once  plainly  difcerns  it.  L 

Error  and  Herely  among  other  things  diffcr 
in  this ;  Herely  is  accompanied  with  Dertioai- 
cy ;  and  therefore  the  Heretick  is  *vVn^1ti»^Q'^ 
(etf-condemned :  his  own  Confcience  con> 
demns  him,  whiift  Men  labour  in  vain  to 
convince  him.  He  doth  not  formally  and  in 
terms  condemn  liimlelf,  but  he  doth  fo  equi- 
vakmly,  wUlll  he  continues  to  own  and 
m.iintatn  Do<flrines  and  Opinicms  which  be 
finds  himfelf  unable  to  defend  againft  the  evi- 
dence of  Truth.  Humane  fraiity  may  lead 
a  Man  into  the  firft,  but  DeviliA  Pride  lizci 
him  in  the  laft. 

The  word  of  God,  which  i$  our  Rule,  mull 
tlierefore  be  the  only  Teft  and  Touchftone 
to  try  and  diicover  Error? ;  for  Riy^ula  rll  inJex 
f»  &Mifm.    'Tis  not  enough  to  convince  a 
Man  of  Error,  i^hb  Judgment  diffen  from 
other  Mefjs  ;  you  muft  brinp  it  to  the  Word, 
and  try  how  ic  agrees  or  dUagrccs  thaewith  ; 
elie  he  that  duMgsf  anocher  with  Error,  may 
be  found  in  as  prcat  or  greater  an  Error  hira- 
felf.   None  are  mure  difpoled  eaiily  to  receive 
and  tetucioufly  to  defend  Errors,  than  thofe 
who  are  tht  /^nrffj^n.mi ^  He.ids  or  Leaders  of. 
Erroneous  Sedb,  cipecialiy  after  they  have  ^, 
fought  in  defence  of  bad  Cadeiy  end  deqpijr  \ 
engaged  their  Repuration. 

The  following  Difcourfe  jufiiy  entitles  k 
felf,  A  BLOW  At  THE  ROOT:  And 
though  you  will  here  find  the  Roots  of  many 
Errors  laid  bare  and  open  ;  which  compara- 
tively are  of  far  different  degrees  ofEtanga 
lAiii]  Malignity;  which  I  here  mention  toge- 
ther, many  them  fpringing  from  the  fame 
Root :  Yet  I  am  far  from  cenfurii^  dwm 
alike ;  nor  would  I  have  any  that  are  con- 
cerned in  leifcr  Errors  be  exaiperated,  becaufe 
thek  leffer  Milbkea  are  mentioned  with 
greater  and  more  pernicious  one<i ;  this  Can- 
dor I  not  only  intreat,  but  juftly  challenge 
firom  my  Reader. 

And  becat;fe  there  are  many  genera!  and 
very  ufcful  Oi>lervMm$  about  Errors^  which 
will  not  fo  conveniently  oome  imder  dieLawf 
of  that  Method  which  governs  the  main  part 
of  this  Difcourfe,  viz^  the  CAUSES  and 
CURES  of  Error :  I  have  therefore  forted 
them  by  tlicinfclvcs,  and  premifed  thcni  to  the 
following  Part  in  Twenty  Ohjaroaueas  next 
enfnin^ 


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Vol.  I.        A  Blow  at  the  Root  or,  TbeCanfef,  &c. 


71? 


TVmt)^  gemral  Observations  about  tht  rife  aad  increase 

of  the  Errors  of  the  Timts^ 


Ftrjt  OlfJtrvMtiim. 

Tkuth  the  proper  Objed,  the  oatnnl 
and  pleafintFood  ot'theUnderftanding, 
J«k  12,  n  Dah  not  the  Emr  (that  1$,  the  Un- 
flerilanding  by  tlvc  Ear)  try  wwds^  utAtHmth 
t/tfiab  MeM  ?  Knowledge  is  the  adimilation  oF 
the  fJnderftuiding  co  the  Truths  received  by 
it.  NbiMng  it  more  natural  to  Man,  than 
a  (Tefire  to  know  :  Knowledge  never  cl;iys  the 
Mind,  as  Food  doth  the  natural  Appecice  ; 
boras  the  one-lncntafith,  ilie  other  is  propor- 
ttonably  fharpened  and  provoked.    TIic \Vi 


which  areoommiRed  agunft  the  nio(t  Itnpor- 
ram  Truihsr  revealed^  in  ti^e  Goi^l. 

Thcfe  Truths  Ih  inK  i'.dcd  either  in  tlic  plain 
words,  or  evident  and  neccirar)*  coiifequenccs 
fiora  the  wonlfc  of  rite  Hohr  Scriptures ;  Scrf- 
prure-Ccmfcqucnccs  arc  of  great  ufc  for  the 
refutation  of  Errors  j  if  was  by  a  Saipture- 
confequence,  that  ChHft  laocsaifhlfy  proTtid 
die  RejurreSicn  againft  the  Sa/iJitus,  MMb.  zu 
The  Arritm  and  other  HarttUlu  rejected  con- 
iequentiaf  PtooK,  and  fiqufred  the  exprcfe 
wor*;  r)f  Scripture  only,  lioptng  that  way  to 


of  all  (that  are  not  wholly  immers'd  in  Seniu-  defend  and  iecure  their  Errors  againft  the  At* 
%1kj)  fptnd  their  Strength  in  the  Irixnrious  guments  tatS  AiTaoln  of  the  OnlnJex. 


fearch  and  purfuit  of  Truth.  >onietim-s 
cHmbing  up  hY>m  the  Efkta  to  the  Caufes, 
and  then  defcending  again  from  the  Cattfb 
to  the  EfkAs ;  and  all  ro  difcoTer  Trarh. 
Ferrenc  Prayer,  feduloos  Study,  hnei  Medi- 


Some  think  that  reafon  aad  natural  lifilir  i« 
abnndintly  fufficient  for  the  dircAion  of  Life  5' 
bur  cerralnly  nothing  is  more  neceflary  to  ua 
for  thai  enc?,  tlun  the  written  Word;  for 
though  the  remains  of  natural  Light  hare  their 


cations,  are  the  hboars  of  inquifitiTe  Souls  ■  place  anff  tjfe,  in  dire<3ing  us  about  natural 
!  after  Truth.  All  the  Ohjertions  and  Counter-  and  c.utlily  things  j  yet  they  are  utterly  in- 
'  Argunnents  the  Mind  meets  in  its  way,  arc  fuffictenr  to  guide  us  in  fpiritual  and  heavenly 
bat  the  paufband  beficttionsof  afairionsSoui,  titings,  i  Cor.  2.  t^.  The  nMmdMm  rcctivnB 
not  able  to  determine  whether  Tntib  Hei  upon  mt  tbt  tb'mgt  of  God,  ficc  Eptk  f.  fll  0»ee  wcra 
tfab  fide,  or  upon  rliat.  \j»  dsrkmfu  rvt  <$  p£*i»  MPti^,  mtif  are  jt  lighfitt 

Anfwerable  to  the  fliarpncfs  of  the  Mintf%  fit  £«f^  i»e.  by  a  beam  of  beavcuiy  ^)ht 
Appetite,  fc  the  fine  edge  of  Pleafurc and  Dc  Oiinlng  from  ihe  Spirit  of  Chrid;  du^oii^ 
light  it  feels  in  the  difcovery  and  acquifition  of,  the  written  Woi^r  iofm  yom  Mind»  oi:  Uo- 
Truth.   When  it  hath  rack'd  and  tormr^  it  |  derfhndingi 

tM  upon  knotty  VrMems,  and  at  l.if!  difco- 1  *Ti$  th^:  written  word  which  ftuiM  upon 
vered  the  Truth  it  fought  for ;  with  what  Joy  I  the  path  of  our  Duty,  VfaK  1x9.  ic  >-.  tha 
doth  the  Soul  dilate  it  fdf,  and  run  Casit  werelScripttiret  of  the  old  and  New  T(Jlamcnt  do 
with  open  Arms)  to  clafp  and  welcome  it.'  jointly  make  the  (olid  Foundatioia.  of  *  Chrir 
TheUnderftanding  of  Man  at  firftwas  per-  ftian's  Faith.  Hence,  Epb.  2.  lo.  we  are  fild 
fpicacious  and  clear,  all  Truths  lay  obvious  in  I  to  be  built  upon  the  Foundation  of  the  Jfafila 
their  comely  order  and  ravifhing  beauty  before  and  Prophets.  We  are  bonod  therefore  to  ho- 
it :  Oflfi  made  Mm  upright,  Eccl.  7.  29.  this '  nour  OW  Tr/tfw/wr  Scriptu res ,  35 '.veil  as 
tcctitudc  of  his  Mind  confided  in  Light  and  they  being  part  of  the  bivinc  Caiioji ;  and 
Knowledge,  as  appears  by  the  prefcribed  Me-  mufl  not  fcruple  to  admit  them  as  iltfiicient 
thod  of  his  Recovery,  Col.  %.  10.  Remwed  'm  and  authentick  Proofs,  for  the  confirmation 
KncwUJze,  i^er  the  Image  of  bint  tbat  created  of  Truths,  and  refutation  of  Errors.  Chr ilt 
bim.  Truth  in  the  Mind,  or  the  Minds  union  referr'd  tlve  People  to  them.  Job.  f.  ^9,  and 
with  Truth,  being  part  of  the  Divine  Image  Paul  Preached  and  Dieted  fiom.  thcoi^ 


in  Man,  difcovers  to  us  the  Sin  and  Mifchief 
of  Error,  which  is  a  defacing  (fb  &r  as  it  p:e- 
▼aili)  of  the  Image  of  God. 

Isio  fooner  was  Man  created,  but  by  the 
exerdfe  of  Knowledge  he  foon  difcovered 
God's  Image  in  hiin  ;  .ind  bv  hi?  Ambicton 
afrer  more,  loft  wnat  he  had.  ;>o  that  now 
there  is  anhazinefs  or  cloud  fpread  over  Truth 
b}  Ignorance  and  Error,  the  £id  efiedi  of  the 
Fall. 

Second  Ob-ierttgtUm,    Of  Knowledge  there 

are  divers  forrs  r>nd  kind';  ;  fonw  is  Humane,]^ 
and  fonie  Divmt  5  loiiio  Speculative^  and  Ibme  1 
FraSkal^  fome  Ingrafted,  as  the  Notions  of 
M:rallty,  and  fome  Acquired  by  painful  learch 
and  Study;  Due  of  all  Knowledge  none  lik;; 
that  Divine  and  Supernatural  Knowledge  of 
laving  Truths  revealed  b)'  Chrid  in  theScii- 

S cures ;  from  whence  arlfcch  the  difi'eicnc 
egrees  both  of  the  fmfulnels  and  danger  of 
erm$i  tfaofe  Errors  bdog  always  the  worft. 


Ath  26.  22. 

Third  Obfervation.    Unto  the  Atttunmait  of 
Dhunt  KiMvUdn  met  tf  tht  Stnptimt,  fam 

tbifiS^i  are  HotnraSy,  jet  Ic^i  principally  rtauijite 
in  the  Sutjtil ;  mtdjmetbing  ahjoletttlj  gad  fri»- 
ciptUj  nee  ffarj. 

The  natural  Qualifications  defirable  in  the 

Subjesft,  arc  cle.u-ncfb  of  Apprehenfion,  foJi- 
dity  oi  Judgment,  and  fidcluy  of  Rcteiuion, 
Thefc  are  defirable  rcquifircs  to  make  the  Un- 
(■?e'-f};i!'dinR  fL:fceptibic  of  Knowledge;  but 
l.L-  liiadiatiuii  ol  tiic  Mind,  by  the  Spiiit  of 
1I,  ii  principally  nccelfaiy,  Jclm  16.  i;. 
//r  [iirdl  fiuiuc  ynu  into  all  Truth  :  The  clcarell 
and  molt  con.foTtable  light  he  givcth  to  Mcn« 
in  tlie  Kay  of  Sandification,  called  tfaft 


teachings  of  the  Am)in[in^,  1  Jclm  1.  27. 

When  iliis  fi>ii)tual  fAuUifying  light  fhines 
upon  a  Mind,  naturally  enriched  and  qiudi- 
fied  with  the  ibrce  foremeivuoned  rc^ifucs, 

that 


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7!4 


A  Bloiv  lit  the  Root :  or,  7  be 


VolL 


dut  Kfind  excels  others  in  the  riches  of  know- 
ledge. And  yet  til  e  teachings  of  thcSpiritin 
the  way  ot  Sanctidcation,  do  very  much  fup- 
p!y  and  lecompence  the  defeds  and  weaknef- 
fes  of  the  forementioned  qualiiications. 
Whence  two  thin^  are  highly  remarkable : 

1,  That  men  of  great  abilities  of  Nature, 
clear  apprebcnfions  in  natural  things,  ftrong 
Judgments,  and  tenacious  Memories,  do  not 
only  frequently  fall  into  grofs  Errrors  and 
damnable  Hertf^i  themfelves  ;  but  become 
HercJuBTchs,  or  Heads  of  erroneous  Fa(?Hons, 
drawing  multicudes  inn*  the  lame  Sin  and  Mi- 
fery  with  themfelves ;  as  Arrtm,  Socinm,  Pe- 
laglus,  Bellarmirt,  and  multitudes  of  Others 
have  done. 

And  fecondly,  It  is  no  lefs  remarkable, 
that  men  of  weaker  parts,  but  Babes  in  com- 
parilbn,  through  the  SanAification  and  Dire- 
dionof  the  Spirit,for  which  they  luve  humbly 
waited  athis  feet  in  Pra>er,liavc  not  only  been 
dire<aed  and  guided  by  him  into  tlie  Truth, 
but  fo  confirmed  and  fived  therein,  that  they 
have  been  kept  found  in  tiieir  Judgments  in 
times  of  abounding  Errors,  and  firm  in  their 
adherence  toiciii  tlays  of  fiercefl  Perfocution. 
How  men  of  excellent  natural  Parts  have  been 
blinded,  and  men  of  weak  natural  Parts  illu- 
minated ;  fee  i  Cor.  i.  i6,  27.  Adattk  11.  2j. 

Fourth  Obfcrvation.  Atimsr  the  manifold  im- 
ftdimcnts  fa  the  olrtgining  if  true  Ksowltiige, 
and  feting  the  mind  m  the  Tnrtb  and  Fahb  of 
the  Goffdf  tbtfe  Three  are  of  fffnal  remark  and 
emftdermita,  viz.  Ifftartmce^  Lurmfajt  g»d 

Igncrance  flights  it,  OT  dcfpaits  of  attaining 
it.  Truth  falls  into  contempt  among  the  ig- 
norant, from  fluggiflxncfs  and  apprehenfion  of 
the  difficulties  that  lie  in  the  way  to  it,  Prov. 
24.  7.  Wifdom  it  fee  high  far  »  fool.  Cwic/It/ 
runs  befide  or  beyond  it.  This  Pride  and 
Wantoonefs  of  the  mind  puffs  it  up  with  a 
vain  conceit,  that  it  not  only  able  to  pene- 
trate the  decpeft  Myiiciios  revealed  in  the 
Saipture,  but  even  unrevealcd  fecrets  alfo, 
Cel.  2.  18.  intruding  into  ihofetbinis  which  be  hath 
notften,  vainly  fu§ei  up  h)  hit  ftjlily  mind.  But 
fiwmilitatesdircdly  againft  jt,contradidsand 
oppofcth Truth,  erpecitlly  when  an  Error  is 
maintained  by  i^nde  agaiiilt  inw^ird  convi<fli- 
ons,  or  means  of  better  infiMmation.  'Tis  bad 
to  ni.iuitain  an  Error  for  want  of  light  \  but 
ai}uadantly  worle  to  m<imt.iin  ic  againfl  light. 
This  is  fuch  an  affront  to  the  Spirit  of  God, 
as  he  ufually  punilhes  with  Penal  Ignorance, 
and  gives  them  up  to  a  Spirit  ot  Error. 

Fifth  C^fcrVation.  Errcr  is  binJing  upitt  the 
ciafamct,  m  weB  st  Trtab ;  and  aliogtihtr  as 
much,  and Ji>metimet  more  h'j^tamd  ttfM  the 
/fftilior.i  nvd  Pajiims,  ,:s  TriiiL  a. 

For  it  prer«;nts  not  it  fclf  co  the  Sou!  in  its 
OWnn.imcand  n3tiire,ns  Error  ^  but  in  tfaCname 
and  drcfs  of  Truth  ;  and  under  that  notion 
binds  the  Confcicnce,  and  vip^oroufly  influen- 
ces the  paffions  and  affe<f^ions ;  and  then  be- 
Jlffi  more  indulgent  to  Lufl  than  Truth  is  it 
^rorthat  fo  much  the  more  embraced  and 
hugg'd  by  the  deceived  Soul,  /liis  22,  4,  y. 
The  heac  chat  Error  puts  the  Soul  into,  differs 


from  Religious  Zeal,  as  a  FcT^erijl}  doth  from 
a  Natural  heat,  which  is  not  iod^d  fo  bcoi^p 
and  agreeable,  bat  mach  more  fervent  and 
fcorching.  A  mind  under  the  power  of  Error, 
isieftleliand  impatient  to  propagate  its  £r- 
rors  to  Others,  and  thefe  heats  prey  upon,  and 
eat  up  the  Tiial  Spirilt  and  Floweif  m 
on. 

Sixth  Obfervation.   Tar  aeetdaig  i'Sait  tofft 
out  Error,  wbm  MK*  it  if  tH^'d,  4miGA 

Errors,  like  fome  forts  of  Weeds,  liaving 
once  feeded  in  a  Field  or  Garden,  'tis  fcaroe 
pofSble  to  fubdue  and  deftroy  them,  efpecially 
if  they  be  hereditary  Errors,  or  have  grown 
up  with  us  from  our  youth  j  «  ttnerit  ajjuefcere 
mult  urn  tfiy  faith  Sentca  \  'tis  a  great  advantage 
to  Truth  or  Error,  to  have  an  early  and  lone 
poffeOion  of  the  mind.  The  Fharifees  held 
many  erroneous  opinions  about  the  Law,  as 
appears  by  their  corruptive  Commeniar its  upon 
it,  refuted  by  Chrifl,  Mattb.  j.  but  did  he  root 
them  out  of  their  Heads  and  Hearts  thereby  ? 
No  ?  no ;  they  fooner  rid  him  out  of  the 
U  or'd.  The  Sttdducti  held  a  moft  danecroui 
Error  about  the  Rtfurreilion  ^  Cbrifl  ditputed 
with  tliem  to  the  admiration  of  others;  and 
proved  it  Ciear!y  againft  them;  and  yet  we 
rind  the  Error  reiiuining  long  after  Chrift's 
Death,  2. 77m.  2. 18.  Ths  J^Ui  themfelves 
had  their  mind?  tindlurcd  With  this  Error, 
That  Chriti  iliould  be  outwardly  great  and 
magiufioenc  in  the  Wprtd,  and  raile  his  Fol- 
lowers to  great  Honours  and  Preferments  a- 
mongfl  men  :  Chrifl  plainly  tuld  thcmit  was 
their  Miflake  and  Error ;  for  the  Son  of  matt 
came  not  to  be  miniftred  unto,  hut  co  mini- 
fter  i  yet  ihia  did  not  rid  tiieir  niiiida  uf  the 
Error ;  it  ftuck  faft  in  them,  even  till  his 
Afcenfion  to  Heaven.  Oh  hfv.v  hard  is  it  to 
clear  the  licart  cf  a  good  luan  once  Icaven'd 
with  Error .'  and  much  more  hard  tofepo'aie 
it  from  a  wicked  man  *.  *, 

f  ft)  lUdli 

(faih  Mr.QuaA')f*mt  me*  t«kf  faint  tvfunifi  tbtmfeiut -aiti 
Arivmait  todefnd  farnt  Error  tin  have  u<yii  uf,  ihn  tbtj  di  itt 
finkf  Ti»b$  to  the  BOk^  A\.fti»J4dt  wtnht  Mur «  Mwichc. 
utt  Nob  Tr  tfiit  fed  Enor  irciiimt  Ikw  okw}  thm  0  /.W, 
wrrt  Mt,  tut  W9  Shm  mw  «y  M,  GnnnriChrilBtn  k*mmtt  I"* 
t.  fait  36' 

Some  have  chole  rather  to  die,  than  to  pare 

with  their  darling  Errors,  and  Soul  damning 
Heieftes.  i  have  read  (faith  Mr.  Bridgu)  of 
1  great  jftbey^y  that  was  bamt  ac  Parh  fer 
hlafpheming  Chii!^,  held  faft  his  Athciflical 
Opinions  till  he  came  to  the  vei^  Stake: 
boafted  to  the  Prk/ti  and  fhtrt  that  fe!lowea 
him,  how  much  more  confidently  he  went  to 
I'acritioe  his  Life  in  the  ftrength  of  reafon,  un- 
der which  he  fuffeied,  than  Chrifi  Mm(elf  did; 
but  when  he  began  to  feel  Torments  indeed, 
then  he  roared  and  raged  to  the  purpofe. 
di  (gobomintmy  fiith  ^eAutbottr^  in  his  Life 
he  vvas  Loofe;  in  his  Imprifonments,  Sullen; 
an  J  at  his  Death,  Mad  with  the  Horrors  of 
Confcicnce. 

Some  indeed  have  recovered  the  foundnefs 
of  their  Judgments,  after  deep  ctMrniptioos  by 
dangerous  Errors.  At^'m  was  a  MmUbety  and 
fully  recovered  from  it.  So  have  many 
more  j  and  yet  multitudes  hold  them  i^i  even 

10 


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V0I.L 


Canfet  aad  Cnret  of  Meutal  Emrt. 


7'\ 


todeatb,  «nd  nothing  boe  the  Fiie  on  raveal 

their  Work,  atid  difcover  iriuic  k  Gold,  and 
what  is  Straw  and  Stubble. 

Seventh  Obfervation.  Ir  defcrves  a  Remark, 
Tiat  Aha  tire  mt  Ja  circumfpeci  and  jeaUut  of 
fie  cormpt'm  <f  tbtir  Mindi  by  Emrs,  mi  tbe^ 
are  of  their  Bodim  in  times  of  Contagion  ;  0- 
«f  their  Livu  with  refftit  to  rrojt  Immra- 

Spiritual  dangers  afndt  us  Icfs  than  corpo- 
ceal ;  and  iateUtdoal  evils  lefs  than  moral. 
Whether  this  be  the  cflfed  of  Hyfocrifie,  the 
Errors  of  the  Mind  being  more  fecret  and  tn- 
villble  than  thofe  of  tlie  Converfation,  God 
only  knows,  Man  cannot  pofitively  deter- 
mine. 

Or  whether  it  be  the  effeA  of  Ign  that 
Men  think  there  is  leG  Cm  and  danger  iji  the 
one  than  in  the  other ;  not  conftdwiiig,  that 

an  j^poptexy  {clz'mg  the  f^cad,  is  ever}'  way  as 
morcal,  as  a  Swmrd  piercing  tiie  Body :  And 
that  a  yim^  «iU  m  mtidi  untit  a  Man  for 
iervioe,  as  an  jigtie  or  Frvn TItc  Apoftle  in 
sPer.  2. 1,  calls  them  tfp*7i/f  <i'to,ah(^,  danina- 
MeHereries,  or  Herelies  of  Deftru(9Hon.  An 
Error  in  the  Mii.d  f)My  \>c  aS  datnnint'  -'nd 
dcltruflivc  to  the  iaui,  as  an  Error  of  immo- 
rality or  Profanenefi  in  the  Life. 

Or  whether  it  may  come  to  pals  from  fomc 
remains  of  fear  and  tenciernefs  in  the  Confci- 
enoe,  which  forbids  Men  to  reduce  their  er- 
roneous Principles  into  Pradice  ;  there  lying 
under  many  conhdenc  Errors  in  the  Mind  a 
fecret  Jealoufie,  which  we  c»VifinAlo  offofiii, 
which  will  not  fuffer  tlicm  ro  aft  to  the  full 
height  <^  their  profeffed  O^iiuons.  Aujiin 
thb  Chancer  even  or  ?ii*gim  himf^f) 

Retr.jti.  lib.  2.  cap.  35.  Nomen  Pe'.agii  m^n  fine 
iaude  aliqita  pofiti,  ^uia  vita  ejvt  a  muitis  fradka- 
kunf :  I  have  not  mentioned  (faith  he)  the 
name  of  that  Man,  without  fonne  pratfe,  be- 
cauie  his  Life  was  famed  by  many.  And  of 
SvfiiAfddim  it  Is  iaid^  Cafut  regulattm  iii  Jefmt, 
car  bonufn  nm  d^mt :  His  1  leart  was  much  more 
regular  than  his  Head.  Yec  this  &lis  out  but 
taidv  to  the  World ;  for  loole  Principles  na> 
tllially  run  into  loofe  Pra-ilifes;  and  the  Errors 
of  the  Head  into  the  imnioralitics  of  Life 


Difpleafure  upon  them ;  efpecially  the  Hirw- 
i7^rcb^,  or  Ring  leaders  in  Error.  Nifiortui  his 
Tongue  was  confumsd  by  Wornu  Certiubm 
his  Kalrn  knock'd  out  by  the  PatI  of  an  Hoafe. 
Mor.:.in  <s  In  rij^^'d  himfelr :  Ic  were  earie  to  in- 
ffance  in  multitudes  of  others,  whotn  the  vi> 
fible  Hand  of  God  hath  marked  for  a  wam- 
in^  to  others ;  but  ufually  the  fpiritual  Errors 
of^ the  Mind  are  followed  widi  aconfuiDptt- 
on  and  decay  of  Reltgton  m  the  Soul.  If 
Grace  be  in  the  Heart,  where  Error  fways 
its  Scepter  in  the  Head,  yet  ufually  there  it 
languifhes  and  withers.  They  may  miftake 
rhcir  Dr:,ffu  for  growth  and  flourifhing,  and 
think  themfelves  to  be  mote  fpiritual,  becaufe 
more  airy  and  notional ;  but  if  Men  would 
jtidge  themfeives  impartially,  they  will  oep- 
tainly  find  that  the  Seed'  of  Gr,io?  xhnvt  not 
in  the  Heart,  when  lhadcd  and  ovcr-dropc  by 
an  erroneous  Head. 


Ninth  Obfervation.    *fw  »  ftnuehm  Sfvil,  » 

advance  a  meir  Ot'ivltn  ]?.to  the  piece  jr:4  ff.it  of 

the  1 

and  fundarncfUal  }'vt>it.    To  i«  as  much  COn-  \ 

cerned  for  a  Tde  upon  the  Roof,  as  for  the  | 
Comar.Jiene,  wbich  Unites  the  Walts,  andX 


I  Arttdt  of  Faith  ;  and  io  lay  at  rrtat  a  jfrefs 
upon  it,  at  tbty  ought  to  do  upm  tht  imfi  eltar 


fuftains  thi 

Opinion  (as  one  truly  faith)  is  but  Rca- 
fon's  Piojeilor,  and  the  Spy  of  Truth  :  It 
makes  in  its  falleft  difcovery  no  more  than  the 
dawning  and  rwilifrhc  of  Knowlcdi;c;  and 
yet  I  know  not  iiow  it  conici  to  pafs,  but  fo 
it  is,  that  this  Idol  of  the  Mind  holds  fuch  a 
fway  and  Empire  over  ill  wc  hold,  as  if  it 
were  all  the  Day  we  had.  Matters  of  mccr 
Opinion,  are  every  where  cried  op  by  fome 
Eriorijhy  for  Mathematical  Demonftrarion,  and 
Articles  of  Faith,  written  with  a  Sun-beam; 
worlhipping  the  Fancies  and  Creatures  of  their 
own  Minds,  more  tlian  God  ,•  and  putring 
more  cruft  in  their  ill-founded  Opinions,  than  ! 
in  the  furer  word  of  Prophecy.  Much  Kke  | 

that  flumarijt  chat  would  not  truft  day-light,  j 
but  kept  his  C^tdU  itill  burning  by  him ;  be>  , 
caufe  (laid  he^  thb  b  not  as  fabje^  to  Eclipfes, 
as  the  San  is. 

And  what  more  frequent,  when  Contra- 
verfies  grow  fervent,  than  for  thole  that  main" 
tain  the  Error,  to  boaft  every  filly  Argument 
to  be  a  DttiwfSratiM  i  to  upbraid  and  pity  the 
bltndnefi  and  dolneis  of  cheir  Oppofers,  as 
Men  that  f!.ut  their  Eyes  againft  Sun-beams ; 
yea,  (bmetimes  to  draw  their  prefumptuoos 
Cenliires  through  the  veiy  Hearts  of  their  Op- 
pofcrs,  and  to  infinuate,  that  tlie\  nmft  nccdj 
theFore-iSor/e,  and  guide  that  that  is  to  guide  the  hold  the  Truths  of  God  in  Unrighceoufnefs, 
Ufeof  Man ?  That  s  a  dreadful,  fpiritual,  judi-  iin  agatnll  thdr  Knowledge,  and  that  notMng 


Eighth  Obfervation.    //  /j  a  great  Judgment  of 
God,  to  be  given  ever  to  an  trroneous  Aiind, 

For  the  Underf^anding  being  the  leading 
F.icuUv,  as  tliat  guides,  the  other  Powers  and 
Afibdioos  of  the  Soul  follow,  as  H/rju  in  a 
7«cM  fbHcMr  the  Rrt-iorfi.  Now  how  fad 
and  dangerous  a  thing  is  this,  for  Satan  to 


cial  (f  roke  of  God,  which  we  read  of,  Rm.  1.26 
^(iAtiur  iantt\}  i  3tit  h<  d7i(dat ;  God  by 
a  penal  Tradition  fulfered  them  to  run  Into 
the  dregs  of  Immorality,  and  pollutions  of 
life  ;  and  that  becaufe  they  abufcd  their 
Light,  and  became  vain  in  their  linaginati- 
om,  ver,  11. 

Wild  vvhimfies  and  fancies  in  tlie  Head,  u- 
fually  min.ad  Men  into  the  puddle  atid  mire 
of  Prophanenefs,  and  then  'tis  commonly 
obferved  God  fits  fi>nie  viTible  mark  of  bis 

V0I.L 


keeps  them  from  coming  over  to  t^.em,  but 
Pride,  Shame,  or  fome  Worldly  Intereft? 
What  a  complieated  Evil  is  here!  Here's  a 
proud  exalting  of  our  own  Opinions,  and  m 
immodeft  impofuig  on  the  Minds  of  others, 
more  clear  and  iound  than  our  own,  and  a 
dangerous  Ufurpation  of  God's  Prerogative 
in  judgiflg  the  tiearts  and  Ends  of  our  lire- 
thrca 


Tench 


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Vol.  I 


Tenth  Obfcrvation.    lE-rrcr  being  ccnfclotn  ti  it 
ftlfof  i  tt  own  weakmifj,  and  the  firong  aJfauUs 
that  w'll  hi  matk  upon  it,  evermore  lahotas  to 
fkfcml  and  Jecure  it  jtlf  tmder  the  wingt  of  An- 
tiijuirr,  ReafoHt  Strifture,  ami  bi^b  gretenfum 

ylnti^'iiiy  is  a  venerable  word,  but  ill  ufcd, 
when  nude  a  cloak  &r  Enor.  Tnuh  muft 
nec^s  be  elder  than  Error,  as  the  Role  maft 
ncccfTarily  be,  before  the  abcrracion  from  ir. 
The  gray  Hairs  of  Opimons  are  tlioj  only 
Beauty,  and  a  Crown,  when  found  in  ime 
way  of  Righteoufncfs.  Copper  (  faith  Learned 
Dumoulin)  will  never  become  Gold  by  Age. 
A  Lye  will  be  a  Lye,  let  it  be  never  lo  and- 
eot.  We  difputenot  by  Years,  but  by  Rea- 
fbns  dr^wn  From  Scripture.  That  which  is 
now  uli  d  ail  Ancient  Opinion,  if  it  he  not 
a  true  Opinionj  was  once  but  a  new  Error, 
When  you  can  tell  us,  how  many  Years  are 
rcquirecl  to  turn  an  Error  into  Truth,  then 
wc  will  give  more  heed  to  Anti^uitf,  when 
prefs'd  in  the  Icrvioc  of  Error,  than  we  now 
think  due  to  it. 

If  Antiefuity  will  not  do,  Keafon  fhall  be 
prefs'd  to  f£:rve  Error's  turn  .u  a  dead  life ;  and 
indeed  tl.e  Pencil  of  Reafon  can  lay  curious 
Cokxinupon  rotten  Tiniher,  and  varnilh  over 
erroneous  Principles,  with  fair  and  plaufible 
Pretences.  What  expert  Artifts  have  the  So- 
cdMMi  proved  themfelves  in  this  matter  ?  But 
becaufe  Men  are  bc-^nd  to  fiibmir  hnman  Au- 
thority and  Reafon  to  Divine  Revelation,  both 
maft  gifie  way  and  ilrilttlul  R»  die  WiicKn 
Word. 

Hence  ic  oomes  to  pais,  that  the  great  Pa- 
irmt  and  Ftf5<rt  for  Error,  do  id»ve  all  things 

labour  to  gain  countenance  to  their  Errors 

from  the  Written  Word ;  and  to  this  end 

they  naoifeftly  wreft  and  wrack  the  Scriptures 

to  make  chem  fubiervient  to  their  Opinions ; 

not  tmpartiaUy  ftudyiog  the  Scriptures  firf^, 

and  ferinuig  raeir  Nodon*  and  Ofdnions  ac- 

ooiding  to  them ;  but  they  bring  their  Erro- 

neoos  Opiniom  to  the  Scriptures,  and  thm 

with  all  imaginable  art  and  fophilfay  wlceN> 

draw  and  force  the  Scriptures  to  oouotenance 

team  tt-  and  legitimate  their  Opinions  t. 
luquzquc 

HaticAt  fai  commcnti  prrnrcm  habcat  Diabokro,  k  pudorc  urn 
caofi  oomiliit  tcMtur ptikhcrriimu»i  ft  quod  fwpcr  oowu  rft, 
■ooMa  Salnioiii  ptvfmiu,  iaiftaaimaqm  diftwwihw  aaudur, 

•  Mt  htfi  bccaufc  pretences  of  fitti  and  *  tuftr- 
;i  If  w^bn^  *'*  ftroktt  ^  gi»«  '«fe  to  rhe  Face 
Zeal  for  o^"  ^l^i^  Idol,  and  give  ic  the  nearcd  rclem- 
Rtfumtti-  blaoce  unto  Truth,  tbeie  therefore  never  fail 
«■  h»^*  to  be  made  iife  of,  and  zealoufly  profelTed  in 
jjjj^^^'tln:  favour  of  Error,  though  there  be  little  of 
Mrm$  ft^^^  many  times  to  be  fjund  in  tlwii  Per- 
air  <■  ivMloni,  and  nothing  at  aU  in  tha  DoArines  tliat 
lay  claim  to  it,- 

mil  at  * 

Tlfu/  Eleventh  Obfcfvation.  Gtd  in  A^^  in  hh 
Reffsrma'  tender  care  fur  l>'s  Clurcbet  and  Trutbt^  ha:b 
tm,  fiiil  qualipcd  end  t sated  bit  Servant  Jvr  the 

defence  of  bis  frtdom  Treabiy  againjl  tbt  Errari 
and  Htr^t  that  have  /ate^^^tufy  etjpnAtd^ 
tbtm* 


As  Providence  is  obferred  in  every  Clin 
and  Ijland  of  the  World  to  have  provided  A»- 
tidotet  agaiiill  the  poifonous  Piantt  and  jkiatsU 
of  the  Country  ;  and  the  one  is  never  fir 
from  the  other  :  So  is  the  care  of  his  Provi- 
dence much  more  conlpicuous  in  the  cafe  now 
before  us.  When,  or  wherefoevcr  venbrnons 
Errcri  and  deadly  Hexef-^  dr.  irile,  he  hath  his 
Servants  at  hand  with  Antidotu  againft  them. 

When  Arrm,  that  Cunning  and  deadly  E-  • 
nemy  to  the  Deiry  of  Cliiif],  firuck  .ir  tl-c 
very  heart  of  our  Reliaion,  Faith  and  Com- 
fort ;  a  Man  of  fabtfl  i>am  and  Uamdefi 
Life,  which  made  his  Ik refie  much  the  more 
Aveading  and  takio|; ;  the  Lord  had  his  weU- 
iiimifliea  A^kmafiu  m  a  readinefi  to  teOR  and 
confound  him.  And  as  he  had  his  Atbe»4^ 
to  defend  the  Deity  of  (Jni^  ^  ib  he  wanted 
not  his  Bafi  to  defiend  the'  Do<%riae  of  the 
Holy  Spirit  againft  Maetdemms, 

So  when  Pelagi$u  was  bufily  advandng  Free-  * 
ici// into  the  Throne  of  Frte-gracCf  Providence  v 
wanted  not  its  Mallet  in  Learned  and  Inge- 
nious Ai^kjlin,  to  break  him  and  his  Idn!  rr> 
pieces :  And  it  is  hithly  remarkable  (  as  the 
Learned  Dr.  Hill  oburves  )  that  Angn^in  was 
born  in  Africa  the  fiune  Day  that  FtUi^  wtt 
born  in  BrUrain. 

V^hCTiGottejcbalcbiu  publiflied  his  dangerOM 
Docflrine  about  Pret!(f}in.::icn,  ttio  Lord  dre^v 
forth  Hincmarus  to  detect  and  confute  dut 
Error,  by  evincing  clearly,  that  God*!  Fte- 
dcli^ination  forces  no  Man  to  Sin. 

So  from  the  beginning  and  firft  rife  of  F#- 
perj,  that  center  and  fmk  of  Errors,  we  ham 
a  large  Catalogue  of  the  l  earned  and  Famous 
Witnelfes,  which  in  all  Ages  have  £uth£itUy 
refifted  and  oppofed  ft;  and  wiMsn  nocwitb- 
(^anding  all,  it  had  even  over-run  Etirofe  like 
a  rapid  Torrent,  or  rather  Inundation  of  the 
Ocean :  And  Germmjt  was  brought  to  (bat  pafi, 
that  if  the  Pcpe  had  but  commanded  it,  they 
would  have  eaten  Grais  or  Hay  more  peeudam. 
Then  did  the  Lmd  luing  forth  Inrindbte  Im- 
tbcTy  and  with  him  a  troop  of  Learned  Cham- 
pions, into  the  Field  againft  him  j  fince  which 
time  the  Cade  of  Poprrj,  is  become  defperate. 

Thus  the  care  of  Prcvii^encc  in  all  Ages 
hath  been  as  mucbdifplaycd  in  protedina  the 
(  hurch  againft  the  dangers  that  aroie  from 
filfc  Brethren  within  i^  .i';  f:om  avowed  per- 
fecuting  Enemies  without  it ;  and  had  it  not 
lieen  fo,  the  rank  Weeds  of  Harefies  and  Er- 
rors had  long  fince  overtopt  and  choaked  the 
Corn,  and  made  the  Church  a  barren  Field. 

Twelfth  Obfervation.    lie  -want  of  a  moJefl' 
Stiff iusHf  and  jafi  refeititn,  gives  Ifttb  confi- 
doKt  ami  gr^um  r»  JSrrHwiHirqpA»HM. 
If  maticrs  of  nieer  Opinion  were  kept  in 
their  proper  place,  under  the  careful  guard 
Sufpicion ;  they  would  not  malte  that  bofile 
and  confufion  in  the  Churdiesi  they  liava 
done,  and  do  at  this  day. 

Tii  conferred,  that  all  Truths  are  not 
matters  of  mcer  Opinion  ;  neither  arc  all 
Opiniom  of  equal  weight  and  value ;  and 
tl^refbre  not  to  be  left  hanging  in  an  r^w- 
ftHtUtmt  Sceftifciftne :  And  yet  it  is  as  true,  thac 
matteri  of  Opinion  ought  carefiilly  to  be  ibrt- 

ed 


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Vol.  I 


Caufes  and  Cuter  of  Ad  anal  Errors, 


ed  firom  imtcers  of  Faith,  and  to  be  kq>c  io 
llidrimn  rank  Mid  dais,  at  ildogi  dooMul, 

mabm  piUefi  fi^jfe  falfum ;  whiUV  matters  of 
Faith  dearly  revealed,  are  to  ftand  upon  their 
own  fure  and  firm  Bafit.   The  former,  viz. 
(  matters  of  meer  Opinion,  we  are  fo  to  hold, 
I  as  upon  dearer  light  to  be  read)'  ro  part  with 
1  them,  and  give  them  up  into  the  hands  of 
Titith.   The  other,  vk,  matters  of  Faith,  we 
1  are  to  hold  with  refiritttions  to  Live  and  X>ye 
J  by  them. 

I     What  is  Opinion,  but  the  wavering  of  the 
un'^eiTt,irjdi:i^  bi.-twi'rr  probable  Argurrienti 
for  and  againlt  a  pome  of  Dodrine  ?    Su  tiiac 

*  it's  rather  an  inclination,  than  an  alTertion, 
as  being  accompanied  with  Fear,  I'louing, 
an  InconlUncy.  In  fuch  cafes  there  Ihould 
be  a  due  concelHon  and  allowance  of  other 
mens  Opinions  to  tiiem,  and  why  not,  whilft 
they  offer  as  fair  for  the  Truth  as  we  ?  And 
haply  their  PanS}  Helps,  and  Indurtries,  are 
not  infer iour  to  ours,  it  may  be  U'yond  them, 
aadwcm^y  difcern  in  them  as  much  tendcr- 
nefi<if  Ccmlcience,  and  fear  of  Sin  as  in  our 
felves.  In  this  cafe  a  little  more  modeft  Su- 
fpic  wi  in  our  Opinions,  would  dotheCliui  ch 
a  great  deal  dT  right;  and^C  wlucfa  fho  ild 
[^rev^il  with  all  modeil  pc. Tons  to  exerdfe  it, 
isthe  juft  retiedion  they  may  make  upon  their 
own  former  oonfidenc'mifiakei 

Tlurteenth  Obfervation.  Titert  it  »  remark- 
sUe  V'wlialm  <r  tmeMtamim  af  £iT<rr, 
me  Unikig  in,  md  inwiiig  emAtr  ^tr 

it. 

Amongft  all  Erroneous  SeHt^  there  is  ftill 
fome  'rfSrer'\Xv^,  fome  H^ms,  for  whofe 

fafce  the  war  againf^  Truth  is  commenced  ; 
and  the  other  lellcr  Errors  are  prefs'd  for  the 
J,  Tike  and  lervicc  of  this  leading  darling  Error. 
^     As  we  fee  the  whole ^Troop  of  InJu!gencei,E^$, 
^' Majjetf  Ptl^imaget^  Fwr^rfrcr/,  with  multitudes 
more,  How  fom,  and  are  prefi^d  into  the  Ser 


CO  afliwt  the  Cermmdluov,  fo  fuJf  ufChriH/ 
lobean'ifrW'f  OmiMnr  of  wo^ks,-  snd  C^- 
cmmcifistty  exprefly  called  de  feal  tf  tbe  Rightcoi^ 
if  Emb,  to  be  the  Condition  of  AJar/t's 
Cmmmt.  Much  lefs  would  they  place  all  the 
eleifl  of  God  in  Ifrael,  at  one  and  the  fame 
time,  under  the  fcvercft  Curfe  .md  Rigour  of 
the  Lav/f  and  under  the  pure  Covenant  of 
Grace,  were  they  not  forced  into  thefe  Erron 
and  AMurdicies  by  dint  of  Arguoimigi  io  de- 
fence of  their  darling  Opinion. 


fcccle(i« 

iiak"'  ^''«Jof  the  Pope'iSuprtm  rj  and  IfainhJij.  So  in 
omnij  other  St£isj  men  are  forced  to  entertain  many 
fiimmo  )u- Other  Errors,  wliich  in  thcmfolves  confidered, 
^^'^r  ^  ^^^^  ^^^^  S"^^*'  kiiidncfs  for ;  but  they  are 
Eaief!*,  neceffitac^  to  enteruin  them  in  defence  ol 
cui  |>rn(l  that  great,  teading  darting  Qpiaioii  tliey  firft 
P'P^&c.  clpou&d 

tfMi  con- 

fidcur  immons hibendis  eflc  iraditirnr ;  <  mr«  R  Ecclefiar,  dogmatJ 
omoudecrccafni  Iteadficum  lot  Copciiiunioi.  Frid.  Stml)em.BkMt. 

Thofe  that  cry  up  and  trumpet  abroad  the 
Soveraign  Power  of  Free-v^iH,  even  withi  ut 
the  preventing  Grace  of  God,  enabling  men 
ro  fupernatural  works,  as  if  the  ^ill  alone 
had  cfcaped  all  damage  by  the  Fall,  and  ylJ^m 
had  not  finned  in  that  noble  Virgin  faculty. 
To  defend  this  Uet,  wliidt  is  the  -rp*w  h  f:»V. 
they  are  fora'd  ro  oppugn  aad  deny  ftrvcral 
other  gre.it  snd  wci^^hty  Truths,  as  particular 
eternal  Eledion,  the  certainty  of  the  Saints 
Perfcvcrance,thc  neceniiy  of  preventing  Grace 
\i\  Convert! on  ;  Nvl  ich  Errors  are  but  the  Out- 
works raifcd  i.i  defiance  of  that  Idof. 
So  in  the  R.ip-ifmd  Ccntrmerjiey  men  woulcl 


Fourteenth  Obfervatioo.   Errm  tietmi  moft, 
arui  ffrlng  fajitfi  in  the  Hmts  eftbe  CburehtJ 
Peace,  Liberty  ^  an  J  outward  Trofftrity  under  ^  . 
htddgeat  Rmleri.    *  Arrianifm  fprang  up  m-itxJSmu 
der  CM^tmtm\  mild  Government.  Henefin 
.   .  .  inCmam 
inctpn  Akxaadrix  labinoan  Domini  334,  tu  CafeUM laoourit.  A»* 
mlmpciii  Gooftaaiinrts. 

Chriftian  benevolenc  Itttltr/  are  dioice  Mer- 

cies  and  Blcflings  to  the  Church.  Such  as 
rule  over  men  in  the  fear  of  God,  arc  to  the 
Churdi,  as  well  as  avilSMie,  lUttbe  li,ght  of 

;bc  rmrniv^,  svLmiLe  Sun  ar'ifiib,  fi  fi,  .j  ^,iitg 
witimu  Viouds,  as  tee  fewlcr  Grajs  ifringif»  out 
of  the  earth  hf  cltar  fkising^ter  rain,  2.  Sim. 
2;.  4. 

But  tliis  as  well  as  other  nierde«»  is  liable 
CO  abuie ;  and  under  the  influences  of  i  ndiiU 

^cnt  Governours ,  Error  as  well  as  Truth, 
fprings  up,  Flowers,  and  Seeds.  Perlecution 
gives  dieck  to  the  wantonnefi  of  mem  Opi- 
nions, and  finds  them  other  and  better  work 
to  do.  CaterfiUart  and  Locufii  arc  fwept  away 
by  the  bitter  a^lf.winds,  but  fwarm  in  Halcf- 
on  days,  and  fall  upon  every  green  thing.   So  \ 
that  the  Churdi  rides  in  this  refped  more  fafe.  |  , 
ly  intheftormy  Sm,  than  in  the  calm  Har-  ^ 
hour.    Peace  and  Profperity  is  apt  to  caft  its  \ 
Watdimcn  into  a  Qeep,  and  whilft  they  flecp, 
the  enviout  one  foweth  r^«,  \^th.  15.  aj. 

'Twas  under  Cei^aeMt  boiign  Govern* 
ment  that  Poifon  was  poured  ou-^  into  the 
Churdies.  The  abufe  of  luch  .Tin  excellent 
mercy  provokes  the  Lord  to  cut  it  fhort,  and 
caufethe  Clouds  to  gather  ag.iin  after  the  Rain. 
We  have  found  it  foonce  and  again  {alas]  tliat 
I  muft  fay  again,)  in  this  wanton  and  foolifb 
Nation.  Profsffor?  could  live  quietly  together, 
Converfs ,  Fad  ,  and  Pray  in  a  Chriftlan 
manner  togetiicr  under  common  Calaihides 
and  Dinner  ,  ;  differences  in  Opit'ion  were 
fufpendcd  by  confent.  But  no  fooner  do  we 
feel  a  warm  Sun-blaft  of  Liberty  and  Peace, 
but  it  revives  and  heats  our  dividing  Lufts  and 
Corruptions ,  inOsad  of  our  Graces.  The 
Sheep  of  Chrift  fight  with  each  other,  though 
their  f.irious  pufhing  one  at  another  isknowa 
to  prtfage  a  change  of  Weather. 


fifccenth  Obfervation.  Errsrt  in  tbe  tender 
i:id  and  f.rfi  ffring  oftbtm,  are  comfarativeif 
jhy  and  modefi,  to  ii^hat  they  prove  afterwardi^ 
when  tht]  have  (pread  and  rooted  tbcTHjtlvet  im- 
to  the  mHii  (f  Mukittidu,  amlthmi  it  time  t$ 
fettfmidj»fikfir  themfehmbttha  ff^wU\    *  g^^. 

,  -  ,  .  I       Ccoo'nwwcjto  Coflfilio  cum  Euftoxio^  aliq[uiD(li&  wcol'i'r  ft 

never  have  adventured  to  deny  God's  Cevendft:  imricice  jc  pcrpiexe  fpirfic  tMpdm  aama  (unato^  becn^tc* 
with  Abraham,  tobc  a  Cweium of  Grace  j l>r f«bai*I*«  eltawfe  ibenHntM,*. e.F.3^ 

They 


Digitized  by  Google 


7i8 


A  Blojp  7?  the  Rjoot:  otj,  The 


Vol.  I. 


uluaW  bedn  in  modctt  Scruples, I  very  weik  or  impwincnt  Anfwcr  oi  . 
ioi:s  DdiibtTand  Queries.    But  ha-ltoTmh.  I*  quickly  Ciuned  i»io  a 


•  The  Donttift*  »n  Au- 
cullinV  rime  mitJet^ly  mnri, 
M<rt  mtn  mtht  rat  he  c:m. 
pMuBvthdy.  CoiAi  tt 
is  via  picias«  ibty  memu- 

{rwM  n  sowrr,  fadi  lu  okn- 
teivim  Orthodox'u  i  oft  re* 
bmr,  kfmmk  dut  OntcmM 
theTfibm  wti  f^fde- 
find  ike  Orihtdox  ^tUthp 
tbtm  wub  an  Am;. 


Apoftle  Tiich, 


They  ,  „ 
tonfcientioui  Doubts  and  Qi  - 
vinfi  tmce  gottco  many  Abetter?,  and  amonglt 
itieSi  Ionic  that  hawTubcilty  and  ability  to 
plead  and  dlfputc  their  Ciufe,  they  ruftie  it 
out  at  another  rate ;  glory  in  thcii-  numbers, 
piety  and  abiruy  of  their  Party  ;  boaft  and 
glory  in  the  conceited  ViAorics  they  ^  ^v? 
Atdiieved  over  their  Oppofcrs.  The  Mal^ue 
drops  offltsTace,  and  ir  appears  with  a  brow 
of  Brafs.  become^  mfolcnc  and  turbulent 
both  in  Church  and  State.  ^Of  which  it  is 
cafie  to  give  many  pregnant  inftanttS)  m  the 
j^ians  of  old,  and  more  recent  Errors,  which 
I  lhall  not  at  prefent  be  concerned  with,  left 
I  exafperatc,  whilft  I  feck  to  heal  the  Wound. 

*  Should  a  man  hear  rhe 
Sermons,  or  private  DUcoutfcs 
of  Emri/tt,  whUft  the  Defign  is 
but  formin  -  n  l  projcding,  he 
fhould  meet  with  little  to  raife 
his  jsaloufie.  They  fpeak  in 
Generals,  and  guard  tlici;  Dif 
courfes  with  Politick  Relcrves. 
You  fhall  not  fee,  tho'  you 
fcem  to  fee,  the  tendency  of 
their  Difcourfes.   Hence  the 
2  Fet.  2.  1.  MftiOiUiim, 
Utatt  irivi!^  (or  covertly)  H»g  m  damnable  Ih- 
rejies  :  As  the  i?ry  \n  Plutarch,  being  askcd  by 
a  Stranger,  what  is  that  you  carry  fo  ctofely 
under  your  Ooak  ?  wittily  anlwcrcd.  You 
ri3y  well  know  rh.it  I  intend  you  lhall  not 
know  it  by  my  to  can  ying  it. 

Si«eenth  Obfervation.  Ming  gives  more 
eotmteHMtt  and  incrtaft  to  Error ,  tb»i  »  weak 
md  ftMtdfme  tf  ih$  TnA        H  *. 

fMbOKkftiMilneifecndiil.  dm  vcn  at.s  «oaif«onb«  refpon- 
dcre  ooo  poflcni.  oblidemibua.  f«l  MBptOibik,  »rf  incoojsiuem 
eTf,  nt  Dm  in  uwnmi  fc  muHeri*  todwIeKC,  ftc.  quiomiM  rtm 

I,  .  ,r  cnio  n.cjue  doflrinl  dcfcBdere  «c  refiiare  pofciie  (ncc 
cr,.(i,  r*tior.Cipquc  pcnicJJs  ptrvidthwi)  dcprmti  feac  * lonc- 
rercfto,  &  coclcUti,  li^cr^s  coriupCrunt,  b  no»»m  "!>I  dodtuum 
fine  ulU  Mdicc  »c  ftib>Iit4c  e  componaeiu.  LoSm.  lib,  4.  ctf,  3c 

The  ftieiigth  of  Error  lieth  much  in  the 
weaknefs  ot  the  Advocates  and  Defendants 

of  Truth.  Every  Triend  of  Truth  is  not  fit 
to  make  a  Champion  for  it.  Many  love  it, 
and  pray  for  it,  that  cannot  defend  and  dif- 
puteforir.  I  candje  for  tbtTru'.b  ffaid  thc^ 
Martjr)  hut  I  tannct  MjpuU  fur  it.  '/.u'mgltHs 
blamed  Carolojiadim  for  undertaking  tlx  C  on 
troverlie  of  tlwjt  Age,  hecanfc  (faid  he  non  ha- 
hmtjMh  bumerarum,  m  ShuHuitri  wtre  too  veak 
fur  the  bitttbtn. 

It  can  be  faid  of  few,  fs  Ckn-o  fpcaks  cf 
Nullum  unquam  .»  n  'iii'^iini'uvWm  rtm  de- 


I'Vicnd 
weapon  to 


one, 


ftndit,  t}'Mim  Urn  frcbarn  ;  n(i..«.v'  efffgnuvit 
tjutm  non  ti'tri^ri;  ;  H.  hiuicrtock  ?w  Canje  ri 
fntatien,  which  be  u.u'J  net  drfaid  j  Ite  cppujCU 
no  Admrfiiry,  ht  could  ovenbrm  bbm.  Here  is 
a  rare  and  hjpty  Difputanr,  who  can  clear 
and  carry  every  point  of  Truth,  of  which  he 
undertakes  tlw  defence.  'Twcre  happy  for 
the  Church,  if  the  abilities  and  prudence  of 
all  her  Friends  were  commenfurate  and  equal 
to  thdr  lov^  and  zeaL  Evety  little  fbyt»  e- 


wound  it -die  deeper. 

Seveiiteentii  Obfervation.  Errm  oj  Judg- 
ment are  wet  turtd  camfulfun  and  extern^ 
fcr(^,  hut  by  ratimd  tmmkim,  mi  froftrf]^ 

nrw.ii  Remedies.  * 

ikidily  fufFerings  rather  fpread  than  CW* 
intcllefiual  Errors,  I  deny  not  but  fundamen- 
tal Here(ies  breaking  forth  into  opeti  BkC" 
phemies  againft  G(M,  and  Sedttiom  in  die 
Civil  State,  ought  to  be  reftraincd.  'Tis  no 
way  fit  men  (Kould  be  permitted  to  go  up  and 
down  the  World  with  Plague-fores  running 
upon  than.  Nor  do  I  iioderftand  why  men 
Ihould  be  more  cautious  to  preferve  their  Bo- 
dies than  their  Souls.  But  I  fpeak  here  of 
fuch  Errors  as  may  confift  with  the  foaodati* 
ons  of  the  C  hriftian  Faith,  and  are  not  dc- 
ftruaive  co  Civil  Government.  They  take 
the  ready  way  to  fpread  and  popctuatc  them, 
rha:  think  to  root  them  out  of  the  World  by 
fuch  improper  and  uawarrajua.blc  means  as 
external  force  and  violence.  The  Wind  ne- 
ver caufes  an  R^rrthtiuale,  till  it  be  pent  ui« 
and  rdlrained  from  motion 

Wc  neither  find,  nor  can  imagine,  Thac 
thofe  Church  or  State  Exorcifis  fcould  ever  be 
able  to  eifcei  their  end,  who  think  to  confine 
all  the  Spirits  of  Error  within  the  Circle  of  a 
fevcre  Uniformity.    Fires,  Prifons,  Pillories, 
Stigmatizings,  Mutilations,  Whippings,  Ba- 
nilhments,  &e.  are  the  Pfpi/b  Tofich  to  con- 
fute Errors.   'Tis  highly  remarkable  that  rhe( 
World  long  ago  contented  for  the  avoiding  of  i 
diilenc  in  judgment,  to  enflave  themfelves  { 
and  their  Poffciity  to  the  moft  fatal  and  de-i 
ftruaive  Herelie  chat  ever  it  groaned  ttn-[ 
der. 

'Tis  a  rational  and  proper  Obfervation  long 
(ince  made  by  Latlantint,  i^nis  mibi  imfanat  ae- 
etjjitatem  en/endi,  ^nod  mUm,  vd  mm  enJaiirp 
^uod  'vt'ltn  ?  II  am  force  me  to  believe  wbat  t 
will  net,  or  not  to  beiievt  wbat  I  wHl  i  The  la- 
tionalandgentteSj^t  of  the  GoTpd  ii  the 
only  proper  and  fte<fhul  meifaad  to  auc  die 
Diieafes  of  the  Mind. 

Eighteenth  Obfcn'.^tion.  Errcneout  Dcclrhm 
producing  Div'i'--'"'  <*nd  fitrce  d^nuntiiim  a- 
mmitB  Cbrif:^ns,  vrave  a  fatal  Stumbling-block 
to  the  H'arld ;  fx  fbnr  Fi  tjudkttt  ^  tb^nii 
tbejr  cornJrfu,n  to  Cbrijl  *.  ♦  Hay 

Erraati  0 

CbriJfiMity  flxkf  tttbe  Niccne  Sjnod,  odio  Chriftim 
ibolium  CentiliiMB  AicrflkkxitaH  wl  ' 
Ssjtbe  Cwmifii. 

Tlwy  diiToU-e  the  lovely  union  of  the  Saints, 
and  thereby  fcare  off  the  World  from  comity 
into  the  Churcli.  This  Is  evidently  implied  in 
:hat  Prayer  of  Chrift,  Jibrt  i-.  That  all  his 
People  might  be  one.  chat  die  World  oiighc 
believe  the  Father  had  fent  him.  There  is  in- 
deed no  jud  caufe  for  any  to  take  offence  at 
the  Chriltian  Kefotmed  Religion,  becaufe  fo 
many  Errors  and  Herefies  (pring  up  amotig 
the  Profeilbrs  of  it,  and  divide  them  into  fo 
many  Seds  and  Partia  ;  for  in  all  this  we  find 
no  more  chau  wluu  was  predicted  from  the 

be- 


Vol.  1. 


CfVffer  and  Cures  of  Mental  Errifru 


begianiog,  iCr.  ii.  i8,  19.  /  W  thtrt  bt 
Mvifimt  smmti;  jm,  *nA  I  fanlj  helitve  it :  for 
then  mu/i  al/«  Htrtfiu  among  jou^  &c.  And 
again,  A^zo.  ;o.  Alf»^ ymntumfdmsj^U 
Men  arife,  JP<aking  ftnHffi  Mags  H  Jkmrn  m»»J 

*  Ante     D; ,  clvla  after  them.  ' 

omiiii.  fci- 

rc  not  cooyenif,  8:  ip^uir,  &  Icgitos  ejui  prxdixurc,  qu6<l  plurimz 
Sc&<,  ft  Hxrefes  de!>crcm  exiftcrc,  qu-e  concofdiam  fjodi  corporis 
rumpcrcRc :  ac  mofluilk,  ut  fiiininl  pmdeatil  caTacmai>  nc  omodo 
in  U.]uco  ■k  fra«Ri«  iliini  adfcrfarit  aoftri  cm       MM  Smwbrl 


The  very  (ame  things  ftrongly  confirm  the 
ChrUhan  Religion,  which  wicked  Men  im- 
prows  to  (he  reproach  and  prejudice  of  it 
When  Ct^m  objeAed  to  the  Chriftfiim  the 
variety  and  oonirariety  of  their  Opinions ; 
(ayiog,  IVen  Wr  Wiiitig  to  turn  Chrifiiam,  we 
hHOvmt^  v^MH  Vtrtj  to  it,  jetii^yon  all  fret  end 
t$  Cbr^,  and  yet  differ  fo  much  from  one  another. 
TtmdUau,  tlic  Cbriilian  Afokgifi,  made  him 
cUs  wife  and  pertinem  Reply  ,  H^ertfet  nm  do- 
Umm  vmijfe,  tjuia  novlmus  efe  frtiiBm.  W9 
mt  not  trmklul  that  Hertfiei  are  emte,  fttm  it 
70m  prUiBed  tktt  they  muji  come.  Thcfe  things 
deftroy  not  the  credibility  of  tlie  Chriftian 
Religion,  but  iocreafe  and  contirra  it,  by  e- 
videndngto  the  World  the  truth  and  certainry 
of  Chrift  s  PrediAions  (  which  were  quite  be- 
yond all  iuiman  forefight)  that  as  foon  ns  his 
Dodflne  ftonld  be  propagated,  and  a  Church 
raifcd  by  it.  Errors  and  Herefies  ftould  fpring 
op  among  them,  for  the  tryal  of  their  Faith 
and  Conliancy.  ' 

Nevertheleis,  this  no  way  excufcs  the  fin- 
fiitoefi  of  Errors  and  Divifiom  in  the  Church. 
ChrifKs  Predidlion  neither  infufes,  nor  ex- 
cufcs the  Evil  predidcd  by  him  J  fcr  what  he 
elfewhere  fpeaks  of  Scandals,  is  as  true  in  this 
cafe  of  Errors,    tbefe  thirst  muft  tome  to  tafs. 


/ 


'POftfot- 


noMSCii 


Nineteenth  Obfinration.    Htw  fpuious  and 

taking  foe"jer  the  pntences  of  Error  ifty  and  hnv 
long  joever  tbej  maintain  tbtmfiivu  im  ^eem 
among  Men,  they  artjm  t  ta  nd  ht  tie  k/i  and 
jbamt  eft  bar  Ambort  ondAkutm  mU^,* 
Truth  is  a  Rocic,  the  waves  of  Error  that 
dafh  againft,  evermore  return  in  froth  and 
fiwm :  yea,  they  foam  out  their  own  lhame, 
in,  qaiab  faith  the  ApolUe,  Jude  r What  Tacit m 
Arh  ptiii]  fpake  of  crafty  Counfels,  I  may  as  truly  ap- 
cr^ur'ad       to  crafty  Errors,  Cmi^eMi  frmo  fj>ecie 

limu'cm  ^'^''*>  l'''^^(<'f"  dura,  e^enfu  triftia.  Vjrf  .ire 
fediufc,  ~  fUaJant  in  their  iftgimtingi,  di^tdt  m  tbetr  ma- 
tctibifA-  migamnty  and  fadin^^rutntmid^^ 
jjTtoipi-  ^"PP^^*^  *  ^-^^'^  un\on  witli  Chrift  yet 
his  Errors  are  but  fo  much  Hay,  Wood, Straw, 
Stnbble  built,  or  father  endeavoured  to  be 
built  upon  a  foundation  f  f  Gold;  this  the 
fiery  ti-yal  bums  up ;  the  Author  of  them  fuf- 
fers  lols ;  and  though  himfetf  may  be  faved, 
yet  fo  as  by  fire,  j  i.or.  3.  12,  i^,  i^.  the 
meaning  is,  he  makes  a  narrow  efcape.  As 
a  -Mail  that  leaps  not  -iA  an  Honfe  on  fire, 

from  a  Window  or  B.icrlcmcnr,  with  great 
diflicatnr  faves  his  Life  ;  juft  fo  Errorifis  fhall 
be  glad  to  quk  their  Erroneous  Opinions, 
which  they  have  taken  (b  much  ^ins  to  build, 
and  draw  othen  into :  and  then,  oh  what  a 
VoL  t 


21L 


jhame-iMt  k  be  fcr  i  good  Man  to  diMU 

how  many  Days  and  Nights  have  I  woift 
than  Wafted,  to  defend  and  propagate  an  Er- 
ror,  which  might  have  been  employed  in  a 
clofer  ftudy  of  Chrift,  and  mine  own  Heart! 
Keckerman  relates  a  Story  of  a  vocal  Statue, 
which  was  thirty  Yeart  a  making  by  a  cun- 

_  Artijf,  which  hy  the  morion  of  irt"7/W* 
Tongue,  with  Uttle  Wheels,  Wires,  &c.  could  Sibera* 
imlcttlatie  the  Sbond,  and  pronounce  an  en-  Mtpuu- 
tire  Sentence.    This  Statue  faluting  A^mnart 
furprized  him,  and  at  one  ftroke  he  uttcriy 
deftra9«d  the  cmkmSMn,  which  exceed- 
mgly  troubled  the  fond  Owner  of  it,  and 
nude  him  lay  widi  much  concernment,  Une 


iSm  tfm  tr^B  mmmwm  ^trwtifii,  thoa  kafk  tt 
tjtd  tk  fmdf  Md  Ithat  if  rifft^ 


kt  ^hn 


on 


<mt  fin. 
Tears. 

Wide,  What  fhame  and  trouble  muft  it  be 
to  the  zealous  Promoters  of  Errors,  not  only 
tocalt  away  fo  vainly  and  unprofitably  their 
own  rime  and  flrength,  which  is  bad  enough; 
but  alfo  to  enfnarc  and  allure  the  Souls  of^ o- 
thers  into  the  fame,  or  worfc  Mifchicf ;  for 
dioogh  God  may  fave  and  recover  you,  thofe 
that  have  been  milled  by  yon  may  perUh. 

Twentieth  Oblervarion.     ^  <wr  Arm  k 

CHTcJ,  and  tie  ?(ace  and  Unity  the  ChmJt 
t/aii,Jhtd,  MtH  muji  h  emtvmudify  and  ae- 
fHoimtd  v^itb  the  Oeeafim  md  Canfu  htb 
within  and  without  themjehti,  from  wbmct 
their  Errars  da  froettd atki  htb  htm 
a»U  tfply  the  froftr  Mtdu  md  Hmtdiei  for  tk 
frevtmim  tr  cure  of  them. 

There  is  much  difference  betwixt  an  Occaf- 
,  and  a  proper  CWe;  thcfe  two  are  hecd- 
fully  to  be  diftinguifted.  Critical  and  exad 
HiJfarioHs,  AS  tolyhius  and  Tadtus,  difttnguifll 
betwixt  the  *>;?.  and  the  "'t**^  thebe^ning 
Oecajkkt,  and  the  real  Caufet  of  ^  War^  and 
fo  we  ought  in  this  cafe  0/  Errors  careiRilly  to 
diftinguilh  them.  The  moft  excellent  and  in- 
nocent things  in  the  World,  fuch  as  the 
ptures  of  Truth,  the  Liberty  of  Chriftians,  the 
Tranquility  and  Peace  of  the  Churdi  (  as  you 
will  hear  anon)  may,  by  the  Subtilty  of  Sam 
working  in  conjunction  with  the  Corrupti- 
om  of  Mens  Hearts,  become  the  Occajims,  but 
can  never  be  the  proper  culpable  Caufes  of 
Errors. 

Accordingly  having  made  the  twenty  Hi- 
MMnb  open  the  Nttme  and  Grwh  of  Emn 

(which  cannot  fo  well  be  brought  within  the 
following  Rules  of  Method)  I  fkali  in  tlie 
next  place  proceed  In  the  difeovery  both  of 
the  nicer  Occjfun,  as  a!fo  of  the  proper  cul- 
pable Caufti  of  Errors f^^hec  with  the  pro* 


per  FrracMkm  ibid  nibtt  ^feftual 
placed  n^getbcrb  the  ftilkndiig  order 

tk'titct^kii 

The  holy  God,  who  is  a  CSod  of  Truth,  JJ^lIff*. 
Dem.  )2.  4.  and  hatedi  £ir<ri,  Rev.  2.  6.  the||^^ 
Qod  of  Order,  and  hates  Confufions  and 

Schifms  in  his  Church,  1  Cor.  14.  jj.  is  yet 
pleafed  to  permit  Errors  and  Hertjies  to  aril^, 
without  whole  permifllion  they  could  never 
fpring.  And  this  he  doth  for  the  tryal  of  bis 
Peoples  Faith  and  Conftancy,  and  lor  a  fpiri- 
Aaaaa  toal 


Digitized  by  Gopgle 


J20 


A  Blow  it  the  Rooty  ox^  .Tbe 


VoLl 


tual  puniflimcnc  upon  fomoMeQ  for  die  dbuie 
of  his  known  Truths ;  and  by  the  perroiffion 
of  thcfc  Kv]!s  he  advanceth  his  own  Glory, 
and  the  good  of  his  Church  and  People.  Au- 
gujline  inCwen  that  Queftiofi,  Whydoch  not 
God,  (ince  l.e  hates  Erreri^  fweep  them  out  of 
the  World  Bccaufe  (faith  he)  it  is  an  aft  of 
t  fftiUT  Power  to  bring  good  out  of  EtU,  than 
•  not  to  fuffer  Evils  to  be  at  all. 

Satan's  Defign  in  Errors  is  to  cloud  and 
darken  God's  Name  and  precious  Truths ;  to 
deftroy  the  Beauty,  Strength,  and  Order  of 
the  Church.    But  God  s  ends  in  permitting 
I  and  fending  Errors,  are  (t.)  to  plague  and 
puni(h  Men  for  their  abufe  of  Light,  2  Thif. 
1 1.  For  this  caufe  Cod  jhall  Jeml  them  Jlrmg 
I  Delufims,  Sec.  (2.)  To  prove  and  try  the  Sin- 
cerity and  Confbncy  of  our  Hearts,  Deut.  1 1 
X,  }.   I  Ctr.  n.  19.    And  laflly,  By  theu 
thHlgs  the  Saints  are  awakened  to  a  more  dili- 
gent feai  cli  of  the  Scriptures,  whicli  .ire  the 
more  critically  read  and  examined  upon  the 
tryal  of  Spirits  and  Oodrines  by  them,  i  Job 

4,  I .  Belitve  not  every  Spirit,  hut  try  the  Spirits ; 
And  Rev.  2.  2.  Thou  ball  tried  ibem,  tbst  faj 
tbey  itvjt fo^Us,  &c. 

The  Vrcvention. 
■  •  Though /i<;r<//' J  ind  Errt^i  muft  (for  the 
-■Reafims  afligned>  break  forth  into  the  World 
and  God  will  turn  them  eventually  into  his 
own  Glory,  and  the  benetit  of  his  Church 
.  yet  it  is  a  dreadful  Judgtnent  to  be  deliverec 
over  to  a  fpirit  of  Error,  to  be  the  Authors 
and  Abettors  of  them ;  this  is  a  judicial  ftroke 
ojF<^ ;  and  asever  we  hope  to  dcapej  anc 
ftand  clear  out  of  the  way  of  it,  let  us  care 
fully  ihun  thefis  thtee  following  Qaufes  anc 
Provocatkms  thereof. 

(i,)  Want  of  love  to  the  Trutli,  which 
Cod  iuth  made  to  (bine  aiout  us  in  the  means, 
orhttous  by  aAual  iUumination  under  the 
means  of  knowledge.  2  Tlv^'."  2.  10,  11.  Bc- 
caufe they  received  not  the  love  of  Truth 
God  gave  them  up  to  (Irong  Detuiiont.  They 
are  juftly  plagued  with  Error  that  flight 
Truth,  talle  Dodrines  axe  ht  Plagues  Tpr 
falie  Hearts. 

(2.)  Beware  of  Pride  and  Wantonnefs  o 
Miod.  'Tis  not  fo  much  the  tVtahitfs  as  the 
Wmtomift  of  Mind,  which  provokes  Got 
to  inflift  this  Judgment.  None  likelier  to 
make  5u/«ccri  than  Bot^s,  Jude  16.  4rrius 
gloried,  that  God  had  revealed  fame  things 
to  iiim,  which  were  hidden  from  the  Api  illes  1 1 
themselves.  Simeu  Mantt  boaQed  hioiKlt  to 
be  the  mighty  Power  ot  God.  The  ^ errone> 
ous  Vbarifcts  loved  the  praifes  of  Mciu  When 
the  Tafifi  reproadied  t^btr  that  he  afieded 
to  have  his  Difcfples'eailed  Luthtrmt^  he  re- 

plyed,  Non  //V,  i  j  'it:ie,  nan  fic ;  oro  ut  isomvi 
meum  taceatiar:  he  difdain'd  that  the  Children 
of  Chrift  ihould  be  called  by  lb  vile  a  name 
as  his. 

(3.)  Beware  you  ncgled  not  Prayer,  to  be 
.  kept  found  in  your  Judgments,  and  guided  by 

the  Spirit  into  all  Truth,  tjal.  119.  10.  H^ttb 

mf  Vfb4e  Heart  have  I  Jfi^bt  tbee :  O.  la , 
.  vf/mdtTj  or  err,  /rm  tbjf  Ommmidmeitjm.^  This 

do,  ai)4  yott  are  lafe  fbom  fuch  a'  jn^idai 

TradiiiDO.  :  . 


;  The  Ftrfi  Cm{e. 
We  fliall  next  fpcak  of  the  Caufcs  of  Error 
bund  in  the  evil  Difj^tiuoas  of  the  SobjeAs, 
which  prepare  and  incline  tliem  to  receive 
Erroneous  Dodirine  and  Opinions,  and  even 
catch  at  the  Occafions  and  k$&  Sparkles  of 
Tempution,  as  dry  Under:  and  amongft 
thefe  is  found, 

(i.)  A  perverie  wraiKlins  Humour  at  the 
pretended  OBSCURITY  of  die  Sen- 
pturcs.  The  Rov;;ih  Party  (hatch  at  thfa  Oc- 
cafion.  and  make  it  the  proper  Caufe,  when 
indeed  it  is  bat  a  pickt  Occafan  of  the  Errtrs 
and  Miftakes  among  Men.  They  tell  us  the 
Scriptures  are  fo  difficult,  oblibure,  and  per- 
plext,  that  if  private  Men  will  oufl  to  them  as 
their  only  Guide,  they  will  inevindily  run  into 
Errors,  and  their  only  relief  is  to  give  up  their 
Souls  to  the  condud  of  their  Church ;  where- 
as indeed  the  true  Casijt  of  Error  is  not  fb  nmch 
in  the  Obfcurity  of  the  Word,  as  in  the  cor- 
ruption of  the  Mind,  i  Tsm.  6.  f .  2  Ttm,  3.  8. 
We  do  acknowledge  there  are  in  the  Sci^ 

ptures,  nr«  J\,frin]A,  ^  ih*  J\>infimdf!t,  fomc 
things  hard  to  be  underftood,  2  Pet.  16. 
the  fnbltme  and  myfterious  nature  of  the 
matter  rendring  it  fo  :  and  fome  things  hard 
to  be  interpreted  from  the  manner  of  expref- 
fion ;  as  indeed  all  myllical  paroof  Scriptnr^ 
and  l^rophetical  Predidions  are,  and  ought  to 
be  delivered.  The  Spirit  of  God  this  way 
designedly  cads  a  veil  over  them,  till  the  pro- 
per feafon  of  their  revelation  and  accomplifli- 
ment  be  come.  Befides  (  as  the  Learned 
Glaffisss  obferves)  in  PiuiPt  ftyle  there  are 
found  fome  peculiar  words  and  forms  oF 
Speech,  which  ordinary  Rules  of  Urmmmar 
take  no  notice,  nor  give  any  paraUei  Bnoi- 

plcs  of;  as  t(t  be  buried  with  CLriJf  ;  to  be  bjpti- 
ztd  into  bis  tUatb ;  to  which  1  may  add,  to  h 
eircumaftd  in  bim,  &C.  There  are  alfb  nndti- 
tudc  of  words  found  in  Scripture,  of  various 
and  vaftly  diffivent  Significations :  and  aoooi^ 
dingly  there  is  a  divoiity,  and  Ibmettmes  a 
contrariety  of  Senfcs  given  of  them  by  Ex^ 
fiors ;  which  to  an  Hummt^f  or  quairetibnie 
Wit  gives  an  oocafioR  to  vent  Ins  Enws  widi 
a  plaullblc  appearance  of  Scripture- coofeuL 
And  indeed  TertuUsan  faith,  Noa  fmkiiur  &^ 
cert  if  fat  Scripurat  it  J  diff/ofitar  effe,  at  mMtfkm 
fubmini'irarent  U^rctku.  The  Scriptures  are  fo 
difppCed^  that  Hereticks  may  j)ick  Occafions; 
and  tnoie 


that  will  not  be  (atisfied,  may  be 

.irdened.  See  Mark  4.  11, 12. 
But  all  this  notwidiftai|diqg|  the  ^eat  and 
necefTary  things  to  oar  SeWadon  are  lb  peii{M- 
cuoufly  and  plainly  revealed  in  the  Scriptures, 
that  even  fishes  in  Chfift  do  apprehend  saiA 
ondedtajod  them,  Mmb,  11.  a^.  i  Gr.  i.  27, 
28,  29.  And  though  tlteie  be  difficuldes  in 
other  Points  more  remotf  &om  the  foundati- 
on ;  vet  the  Spirit  of  God  is  not  to  he  accu- 
fed,  but  rather  his  Wifdom  to  be  admiied 
herein.  For  (i.^  this  ferves  to  exdie  our 
mod  intenfe  fludy  and  diligence,  which  by 
this  difficulty  is  nude  neceifary,  Prw.  2.  4, 
f .  the  very  Prof  bets,  yea  the  very  Angels  fearch 
into  thefe  things,  i  Vet.  1.11,12.  (  2.  j  Here^ 
by  a  ftanding  MiniAiy  in  the  Chiuch  Is  made 
neceflary,  Nohw.  8. 8.  Efb,  4.  ii^.ta,  i}. 

1  So 


u.iyu,^L.u  Ly  Google 


Vol.  1. 


Cdjffejr  and  Cures'  of  Mental  trrnrs. 


So  that  to  pretend  Obfcuritj  of  Scripture  to  be 
the  culpable  caufe  of  Encr,  when  indeed  the 
£aulc  is  in  our  ielvcs ;  this  is  too  much 
» like  our  Father  i&Am,  which  would  implicitly 
1  aOCufeGod,  to  excufe  himfdf ;  he  laid  ir  up- 
l  on  the  ^omm  which  God  gave  him,  and  we 
\ttpoii  the  Scrifttm  which  God  hath  given 

'  'Ibe  Remtdks. 

The  proper  RemeJies  and  Trevcntives  in  this 
cafe  are  an  heedful  attendance  to,  and  pra- 
Aioe  of  AidbRakt, 

Rule  I.  Let  all  obfcure  and  difficult  Texts 
of  Scripture  be  condantly  examined  and  ex- 
poiUlded  according  to  the  Analogy  or  propor- 
tion of  Faith,  whidi  is  bt.  Paid's  own  Rule, 


N$iBa  ^  bhjcBlo  in  Lege,  <fita  mm  baht  filMttntm 
in  latere.  There's  no  ,crufl:  or  cbjtilion  in  tht 
Law,  but  if  I'ju.'h  a  joiulun  at  the  fide  of  it. 

Ridt  IV.  Let  one  Teftament  freely  caft  it$ 
light  upon  tl:e  other ;  and  let  not  .Men  on- 
dervalue  or  rcjed  an  Old  Tejlament  Text,  ai 
no  way  ufcful  to  clear  and  enablifh  a  Ifm* 
Teflamm  Point  of  I-'aith  or  Duty.  Each  7f- 
fianunt  leHerts  light  upon  the  other.  The 
Jemt  rejeA  the  New-Ttftament,  and  many  a- 
mong  us  finfully  flight  the  Old :  But  witho"c 
the  help  of  both,  we  can  never  underftand 
the  mind  of  God  in  tither.    Ti*  a  good 

Ku!c  in  xht  Civil- Law,  Turpi  ejl  de  Lcg^e  judl^ 
care,  rota  lege  mndum  infptild.  IVe  mujf  injfeff 
the  wboU         t9  kam  the  fenfe  of  (mj  fartteiiiit 

L/tw. 

Rule  V.   Mave  a  due  regard  to  that  fenfe 


12.  6.  Let  him  tbst  fnfhe^b,  (i,e.  ex-,  given  of  obfcure  places  of  Scripture  whidi 

poondeth  the  Scriptures  in  the  ChurchJ  do  if ;  hath  not  only  the  current  fcnfc  of  Learned 
Mmi'mg  70  the  proportion  if  Faith.    The  A- 1  pofiiort,  but  aifo  naturally  agrees  with  the  (cope 

(nalogy  or  proportion  of  Faith  is  what  is  taught !  of  the  place.  ^  A  cateleu  negteft  and  difi^ard 
plainly  and  uniformly  in  the  whole  Scriptures  to  this,  is  juftly  blamed  by  the  Ap^^ 


of  Old  and  New  Te^tmtnt^  as  the  rule  of  our 
Faith  and  Obedience;  Whilft  we  carefully 

and  fincerely  attend  hereunto,  we  are  fccured 


I  Tiw.  I.  7. 

cmft  n. 

A  Second  evil  temper  in  the  '^i-bjtL'^.  dif- 
from  finful  corrupting  the  word  of  God.  poiing  and  'nclinliw  Men  to  receive  and  Lck 
Adonit  of  no  ^nle  which  interfcreth  w^th  this  In  erroneous  IMrines  and  Opinions,  is  the  conrro- 
proportion  of  Faith.    If  Men  have  no  regarJ  ^  iJU'S  E  of  that  juft  and  due  CHRISTIAN^ctfit  A 
to  this,  but  take  liberty  to  rend  off  a  (mg\c  LI  BE  RTT  allowed  by  Clirift  to  all  hisPeo-  ""«p'''«'- 
Teitt  from  the  body  of  Truth  to  which  it  b©-  pte  to  i ead,  examine,  aiid  jmlge  the  fcnle  ofl'^.^l""' 
longs,  and  put  a  peculiar  interpretation  upon  Scripturb  wkh  apcivate  judgment  of  difcre- rioio  u- 
it,  which  is  abfonous  and  difcordant  to  other  ^  tion. 
Scriptures,  wiut  wofol  work  will  they  quick  i^^^  ^ 
ly  make  ?  fcdpii  farlnj  de 

Give  but  a  Papijl  liberty  to  take  that  Scri-  * 
pture.  Jam.  z.  24.  out  of  the  frame  of  Sen- 1  *  glorious  acquilition,  and  blefTed 

pture,  A  Man  is  juflified  bj  iVarks,  arJ  not  Ifj  ffuic  of  Reformation,  to  vindicnc  .ind  rcco- 
Ftitb  enij  i  and  expound  it  without  i^ard  to  j  that  juft  Right,  and  gracious  Grant  made 
the  Tenor  of  the  Golpel-Doftrine  of  1  Chrift  and  the  Apoftles,  out  of  the 

tim  in  Pad's  Ep'0es  to  the  Romans  ini  Galari-  injurious  hands  of  our  Popifli  Enemies,  who 
tf,  and  a  grols  Error  ftans  op  immediately,  i  had  ufurped  and  invaded  ic.  The  excrcafc  of 

t...^  o     -„   fl.-r-  this  J:j*CT-f;',  isatonceat>uty  commanded  by 

Chrirt,  and  commended  in  Scripture.  *Tia 
commanded  by  Chrift,  J  tim  y.  39.  Search  rise 
Seriftnrts,  faith  Chrift  to  the  People,   i  Or. 


culo  vjriii, 
in  Eur  of  a 

Sawme  cum  Soctk  Anno  .MDXXI.  occafionc 
Ckriftiadl  WtttSfimh.  Eltiub.  Cwfr.  ]>. 


Give  but  a  Soe'tmoH  the  like  liberty  to  pradife 
upon  14.  and  a  grofs  Herefie  fball 
prelently  look  with  an  Oriiuidox  &ce. 

Ri^  II.  Never  put  a  new  ienfe  upon  wtvds 
of  Scripture,  in  favour  of  your  jpreconceived 
Notions  and  Opinions,  nor  wreft  it  firom  its 
general  and  common  ufe  and  fenfe.  This  is 
not  tt>  interpret,  but  to  rack  the  Scriptures,  as 
that  word  f^Ct<jKn»  fignifies,  2  Pet.  }.  16.  h- 
terfretit  officium  e/l,  non  i^uid  ipfe  velitf  fed  <ju.d 
tmfeat  iUe,  ^uem  interpret atur^  exprntrcy  as  Hieron. 
againft  Rufi.  fpeaks.  We  are  not  to  make  the 
Scriptures  (peak  what  we  think,  but  what  the 
Vropbet  OT  thooghty  Whom  we  interpret. 
In  X  Cor.  7.  14.  we  meet  with  the  word  ^W/J 
applied  to  the  Children  ot  Believers ;  that 
word  is  above  f  00  times  uled  for  a  fiate  of 
feparation  to  God  :  Therefore  to  make  it  fig- 
nify  in  that  place  nothing  but  Legitimacy,  is 
a  bold  and  daring  pniMfing  upon  the  .  Scri- 
pture. 

Rule  III.  Whenever  you  meet  with  an  ob- 
fcure place  of  Saipture,  let  the  Context  of 
that  Sijcripture  be  diligently  and  throughly 
fearched  ;  for  'tis  ufual  with  Gud  to  fet  up 
fome  light  there  to  guide  us  through  tlie  ob* 
fcuricy  of  a  particular  Text.  And  there  is 
much  truth  in  the  Obfervation  of  the  Raifbinti. 

....  .a^'il 


10. 


If./  Jpiilk  ,is  to  wife  mtn  ;  jiul^jm  \ 


If^f*  And  the  exercife  of  this  private  judg- 
ment of  dlfcretion  by  the  People,  is  highly 
commended  by  St.  Pad  in  the  Btre^vs,  Aa$ 
17.  II.  Tbeje  were  mere  lutU  than  tboje  in  Tbtfa- 
lonica,  in  that  they  received  tbt  ward  with  all  rea. 
dint\i  of  rfjii;J,  and  fearched  the  Scriptures  dsify 
wbetier  theje  things  wtre  Jo.  This  Libert;  is  not 
allow^'tn  that  latitude  in  any  Religion,  as  it 
is  in  the  Chriftiaji  Religion,  nor  enjoyed  in 
its  Fulnefs,  as  it  is  in  the  Reformed  Re'igion, 
whofe  glory  it  is  that  it  allows  ici  Piinciplcs 
and  Doctrines  to  be  critically  examined  and 
tryed  of  all  Men  by  the  Rule  of  t'  e  Word,  as 
well  knowing,  the  more  it  is  lifted  and  fearch- 
ed by  ics  Profeffore,  the  more  they  will  be  ftill 
confirmed  and  fatisficd  in  the  truth  of  ir. 

But_  yet  this  gr.icious  and  jull  lil)erty  of 
Chriilians,  fuffers  a  double  abufc  :  (;iie  tVotn 
the  Pmp)  Enemies,  who  injuiioully  reftrain 
and  deny  it  to  the  People.  Another,  by  Pro- 
teftants  themfelves,  who  finfully  ftretch  and 
extend  it  beyond  tlie  juft  degree  andmeainie 
in  which  Chi  iil:  allows  it  to  ibcm.    •  '    •  • 

-  The 


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Biotr  it  the  Ko(»  :  or.  The 


Vol.  I, 


The  Cofe  injuriouny  rcllrains  it,  difcerning 
the  danger  that  muft  ncceflktily  follow  the 
conceffion  of  fuch  a  liberry  to  the  People,  to 
compare  his  fuperftltious  and  erroneous  Do- 
arines  with  the  Rule  of  the  Word. 

SLP***r,  in  *  Fti  I.  19.  tells  the  People 
thcv  have  a  more  fure  Word  of  Prophecy, 
whaeumo  they  do  well  thai  they  take  heed. 
Certainly  the  Vafe  forgot  cither  that  he  was 
VaiA  SuccefTor ;  or  that  cvev  St.  Pfi«rtold  the 
People  they  did  well  to  make  ufe  of  that  li- 
berty which  he  denies  them.  Mr.  Tml  tells 
usof  that  ufcd  this  ENpreffion  to 

an  Emiijh  Merchant,  Tou  People  cj  England 
(  faith  he)  «t  h»ffjy  ytm  hai.'(  Ubtnj  to  fee  v.-;tb 

your  own  t)t>,  and  io  ly.nrlne  the  Ddlnnei  Mi- 
vered  to  jeu,  ufm  which  jour  ev.r  ajimi  Ufe  it- 
fends  i  bufwed'n  net  /•/  «»r  Scab  ^nmrevm. 
hut  are  comnuinihd  to  believe  whatever  our  Teacb' 
en  ttU  m,  be  it  never  Jo  ttmtdmabU  or  rtduulous. 
This  is  a  moft  injurious  and  (inliil  rdlraint  up- 
on It  on  the  one  fide. 

And  then  Secondly,  Tis  too  frequently 
abufed,  by  ftrerchiog  it  beyond  Chrift's  al- 
lowance and  intendment  upon  the  otiier  fide; 
when  every  ignorant  and  confident  Peifon 
lhall,  under  pretence  of  liberty  granted  by 
Chrill,  ruddy  bre.^k  in  upon  the  Sacred  Text, 
diftort,  violate,  and  abufe  the  Saipturcs  at 
pleafure,  by  putting  fuch  ftrangp  and  foreign 
fenfes  upon  them,  as  the  Spirit  of  God  never 
*fM8.M.meant  or  intended  *.         .   .     «  , 
^  <H*     How  often  have  I  he«td  that  Scripture, 
2*^^"''  Mcfc«  4.  10.  7i<7  fhaB  be  brought  e^tn  to  Bahj- 
phanfus,  Ion,  confidently  interpreted  for ^/wo/,  but  not 
pnmirn    full  home  to  BabjUn,  againft  the  veqr  Gram- 
Arin  pr*.  ^^r  of  thc  Text,  and  the  Truth  of  the  Hlfiorj? 
iil.^'  And  fo  rigain,  that  place,  Ifa.  y8.  S.  Toe  glorj 
hweSr'  4'  the  Lord  ^all  be  thj  rereward,  through  igno- 
contMfi-  ranoeof  thie  word,  read  rc-nward,  that  15,  a 
liiundei  double  reward  to  his  People  ?  But  thefe  are 
fidgcndi.  gjj^y  n^^tt^.f5  compared  with  thole  grofler 
•bales  of  Scripture  by  the  ignorant  and  un- 
learned, whicli  prejudice  Truth,  and  too 
much  countenance  Popilh  RcprOacheSi 

The  Remedies. 
The  proper  way  to  prevent  and  remedy 
this  Mifdiief,  is  not  by  depriving  any  Man  of 
bis  juft  Liberty,  either  to  read  or  judge  for 
hirofelf  what  God  fpcaks  in  his  Word,  and 
chif^  that  way  to  cure  I.irois ;  that  were  the 
(ime  thing  as  to  cut  off  thc  Head  to  cure  an 
Head-acli.  Leave  that  fioful  Policy  with  the 
&lfe  Religion.  Let  thofe  only  that  know 
they  do  evil,  be  afraid  of  coming  to  ihe  light. 
But  the  proper  coutfc  of  prcveijting  the 
Mifchiefe  that  come  this  way,  is  by  labour- 
ing to  bound  and  cont.iin  C  hrifii.-»n5  within 
ttwfe  Ityniti  Cliiifi  liunfcll  iuth  fet  unto  this 
Uberiy  which  he  hath  granted  them,  iiod 
tbefe4tedich  as  follow  : 

■,'  LitUitativH  I. 
Tho'  Chrift  have  indulged  to  the  meaneft 
and  weakell  Chriftian  a  libert>  to  read  and 
jlidgp  ot  the  Scriptures  for  himJdt  j  yet  he 
ha^neither  thereby,  nor  therewith  granted 
him  a  liberty  publlckly  to  Expound  and 
I^ch  the  Word  to  others  :  That's  quite 
thing. 


Erery  Man  that  can  read  the  Scriptures,  and 
judge  of  their  fenfe,  is  not  thereby  prcfcntly 
made  Cfirlfl'-;  Commiflion-Officer,  publickly 
and  authoritatively  to  Preach  and  inculcate  the 
fame  to  others  t  Tiio  things  are  requHltc  to 
fuch  an  Employment,  f  'r..  Vmffr  Q ficti- 
ons, I  Tim.  }.    jind  afoUma  Cad  or  dtJignattOH, 

Rom.  to.  14.  If.  The  Miniflry  is  a  diftinft 

Office,  ABs  10.  1?,  28.  I  Tbef.  s-  12.  and 
none  but  qualified  and  ordained  Perfbns  can 
authoritadvety preadi  the  Word,  %7im,  1. 6, 

I  Tim.  4  14.    I  Tm.  y.  22. 

Chriffians  may  privately  edify  one  another 
by  reading  the  Scriptures,  coinmuiucadng 
their  fcnfe  one  to  another  of  them,  admo- 
nilhing,  counfelling,  reproving  one  another 
in  a  private  fiatsmai  way,  at  leafim  wberdn 
they  interfere  not  with  more  publick  Duties : 
But  for  every  one  that  hath  confidence  enough 
(and  thc  ignorant  ufually  are  beft  ftocPd 
with  it)  to  aiTumea  liberty  without  ducQua- 
lification  or  Call,  to  expound  and  give  the 
fenfe  of  Scriptures,  and  pour  forth  his  crude 
and  uniludied  Notions,  as  the  pure  (cnfe  and 
meaning  of  God's  Spirit  in  the  Scriptures; 
this  is  what  Chrift  never  allowed,  and  through 
this  Flood-gate  Errors  have  broken  in,  and 
nvc-flowed  the  Church  of  God,  to  the  great 
icandal  of  Religion,  and  confirmation  of 
Popilh  Enemies. 

Limitation  II. 
Though  there  be  no  part  of  Scripture  iltut 
up  or  reftrained  frwn  the  knowledge  or  ufecf 
any  Chriftian  j  yet  Jefu?  ChM'il  hnrh  recom- 
mended to  ChriiVians  of  dirierent  Abilities, 
the  (ludy  of  ibme  parts  of  Scripture  rather 
than  others,  as  more  proper  and  agreeable  CO 
their  Age  and  Stature  in  Religion. 

ChrifVians  are  by  the  rank'd  into 

three  ClafTcs,  Fjibitt,  Tourr-mtn,  and  Little 
Cbiidnn,  I  Jdn  2.  15.  afid  accordingly  thc 
Wifdoni  of  Chrift  hath  diredcd  to  that  fott 
of  Food  which  is  proper  to  cither :  For  there 
is  in  the  Word  all  forts  of  Food  fuitable  to  all 
Ages  in  Chrift;  there^s  both  Mlk  for  fi«for, 
and  fircvg  Meat  for  grcwn  Chri^lam ,  I  Icb  r 
13.14.  Thofe  that  are  unskilful  in  the  word 
of  RighteoufncC,  fliould  feed  upon  Milk, 
rhat  is,  thc  cifie,  ptarn,  hut  moft  nutritive  and 
pleaiant  pradical  Dodtiines  of  the  Gofpei. 
But  Jhong  Meat  (  faith  he)  that  ti,  the  more 
abftrufe,  deep,  and  myfterious  Truth?,  hc- 
longech  to  them  that  are  of  fiiU  Age.  even 
thole  who,  by  reafbn  of  ufe,  hayc  their 
Scnfjs  exercifed  to  difccrn  both  good  and 
evil ;  that  is,  Truth  and  Error.  To  the  fame 
purpofe  he  fpeaks,  i  C»'.  2.  J  Atfoe  fed  jm 
with  fHi'.k,  ami  not  witbmetti  j0t  Umrf  j$ 
were  Mot  ablt  to  bear  it. 

Art  ifioa  a  weatcimihidied  Ch^HRan  ?  a 
Babe  in  Chrifl  ?  Then  thc  eaficr,  jncl  niorc 
nutritive  Milk  of  plain  Gofpcl-Dodrinc  is  fit- 
ter for  thee,  and  will  do  thee  more  ^uvd,  than 
the  ftrongcr  Meat  of  profound  and  more  my- 
fterious Points  j  or  the  Bones  of  Controverfy, 
which  are  too  hard  for  thee  to  deal  with. 

God  hath  blefled  this  Age  with  ^rcat  varie- 
ty of  (bund  and  allowed  ExpoTitori  in  our  own 
Language,  by  the  diligent  frudy  of  which, 
and  prayer  lor  the  fflttnujiation  and  guidance 


Vol.  I. 


Cayfef  anil  Cures  of  Mental  iLrrtrf. 


7n 


of  the  Spirit,  yon  may  not  only  atub  unto  Imoiie  particul«rly  ot  wllSk  sU>'«ccof^ng 

rlic  true  fenfe  and  meaning  of  the  more  pbin  to  the  Fkf^j  he  HiouM  Come,  you  muft  turn 


and  obvious  j;  but-alfo  uaco  greater  knowledg, 
and  Gk»«r  infiight  into  the  moce  oUcitfV  said 
cootrofWted  parts  of  Scripture. 

Tbere  is  aKb  anothor  evil  difpoilitioa  in  the 

Subjed,  rendrinp;  5t  eafilv  receptive  of  Ermt, 
and  that  U  (birituil  SLOTH  FULNESS 
and  carelefneU  in  a-  due  and  fcrious  (earch  of 
the  whole  Scripture,  with  a  fcdatc  and  ratio- 
nal (^)nfidtiration  of  every  part  and  particle 
dKrdn,  wtucb  may  give  m  any,  choojih  the 
!caft  light  to  underftand  the  mind  of  God  in 
thole  ,  gbicure  and  diDicult  Points  we  (earch 
after  the  knowledge  of. 

Truth  lies  deep,  as  the  rich  Veins  of  Gold 
do,  Frw.  a.  If  we  will  g^t  the  Treafurej  wc 
muft  tux  only  Ug,  as  he  direds,  w.  ].  but 
</jg  alfo,  vtr.  4.  elfc  as  he  fpcaks,  Prov.  14- 
2}.  Tift  talk  ^tbe  Ugs  tends  odj  t»  fovtrty.  We 
are  not  to  take  ep  with  that  which  lies  upper- 
miifl,  nnJ  next  at  hand  upon  the  rurf.icc  of 
the  Text  i  but  tofearch  with  the  niolt  i^date 
and  ctmfiderarive  Mind  into  all  parts  of  the 
written  Word,  examining  ever)  Test  which 
hath  any  r^ffpe^  to  tlie  Truth  we  are  iearclv 
ing  for,  heeofully  to  obferve  the  So^,  An- 
tecedents, and  Confequenrs,  and  to  value 
every  ^ipcx,  TittUf  and  ht»  \  for  each  of  theCe 
axe  of  OiviiK  Authority,  Matt.  $.  18.  and 
fometimes  greaser  weight  is  laid  upon  a  final) 
word,  yea,  upon  the  addition  or  ch.wge  of  a 
Letter  in  a  word^  as  appears  ia  the  iuiiies  of 
Ainam  and  Smai. 

It  will  require  fomc  firengrh  of  Mind  ,  and 

geat  feduJitv,  to  lay  all  pans  of  scripture  he- 
re us,  ana  to  compaie  words  with  words, 
and  things  with  things,  as  the  AiX)ftIc  fpeak^, 
I  Cm.  2.  15,  comparing ffirittul  tt>':'!gi  vjtbjpir;- 
tt$d.  And  though  it  be  true  that  fome  im- 
]>ortant  Dod;ijriei,  .is  t' .u  of  JujlificMwit  by 
tMtbf  are  methodically  difpoied^  and  through* 
ly  dear'd  and  fettled  ia  oo»  and  die  lane 
Context  J  yet  it  is  as  troe,  th^t  very  many 
other  points  of  Fakh  and  Duty  arc  not  fo  di- 
gefted,  l>ut  axe  delivered  fpirjim,  here  a  little, 
and  there  a  little,  as  he  fpeaks,  Ij'a.  28.  10. 
You  muft  not  tlwik  to  hnd  all  that  belongs 
to  one  Head  or  Poiiic  of  Faidi,  or  Duty,  laid 
togetl'.er  in  a  Sjflav,  or  cfjmmon  place  iu 
Scripture;  but  fcattered  abroad  in  feveral 
Pieces,  fime  in  die  OU  Ti^mnm,  and  feme 
in  the  Nop,  ac  A  gteat  di&anoe  one  Jiom 
another. 

Now  in  our  feardiei  and  inquiries  after  the 
full  and  iatiifyiog  knowledge  c>f  the  Will  of 
<jod  in  fibcb  Points,  it  is  necdr^ry  that  the 
wbole  Word  of  Gf)d  fe  thioughly  feardwd^ 
and  «U  thofe  parcels  bfombt  CoeCChcr  CO  W 
interview.   £x.  Gr.  ' 

If  a  &lan  would  lee  the  entire  dilcovery 
that  was  made  of  Chrift,  to  the  Fathers,  un- 
der the  OU-Zj/immtmt,  he  iball  oot  find  it  laid 
together  in  any  one  Prophet;  bucfliaUfiod 
tlut  une  fpeakaao  «ie  pact  of  a^  and  aacfber 
to  another. 

Adofet  givei  afae  firft  geaenal  h«t«f  k. 

Gen.  3.  If,  Tie  fitJ^f  the  l'/<)m:m  pall  ireat  liie 
Strfem'j  bUd.  £ut  tben  if  vou  woiild  iQ«w 
V<iLL 


toGe».  a  a.  i%,  Intbjf  fttd  (laitb  CSodto^^*- 
bam)  JhaS  all  f^atUm  <f  tin  Earfk  it  kt^ed.  And 
if  you  yet  doqht  wiut  Seed  God  me-uis  there, 
you  muil  CO  to  the  Apoftle,  G^t  3,  l^-  T9 
fetd,  which  is  Cbrifi.  If  you  wonfd  litfth^ 
know  the  place  of  his  Nativity,  the  Prpphct 
niu(l  inform  you  of  Chat,  Mif.  ^ .  a.  i( 
Ihoold  .  he  BttUebem  Efbrm*.  If  you  inquin 
of  the  quality  of  his  Parent,  another  I'refJitt 
gives  you  that.  Iph  7*  14-  ^«^*  «  ^i^viM 
cameuvt,  ami  h«r  m  Sm,  and  toB  hi  nam  Jn»- 
nuumtl.  If  the  time  of  his  Birth  be  inquired 
after,  M&fet  and  DamitI  mult  inforoa  yn^  of 
tlw^  Gen.  43.  10.  Dmi.  9.  24. 

So  under  the  New-Te/iamm:,  If  a  Man  in- 
quire abpfit  the  citaqgo  of  the  S^kkatb,  he 
mud  imexpeft  to  find  a  fennal  repsal  of  the 
Seventh  Day,  and  an  exprcA  in(litu(ion  of 
the  iirlt  I^ay  in  its  rQOm  j  hut  hP  H  fP  «oni* 
fidcr, 

firj},  What  tlie  Evjr.f'clij?  fpe.iks,  Mark  a. 
iH.  TbatChrift  is  Lord  of  the  Sabbath,  and 
fo  had  power,  not  only  to  difpenfe  with  it, 
but  to  change  it. 

SecmMj.  That  on  the  Or  A  X)ay  of  the  Week 
Chrift  role  from  the  dead.  Matt.  28.  i,  2. 
And  that  this  is  that  great  Day,  foretold  to  be 
the  Day  to  be  fblemniiccd  uptia  chat  4mqm^ 
PfaJ.  118.  24. 

Tbirdlj,  That  acppndingly  d>e  $r(|  Day  of 
the  Week  is  emphatically  ft i led  rhe  l  ord  s 
Day,  Rev.  i,  10.  where  ycxi  iiuii  hi»  owD 
Name  written  upon  it. 

Foitrthlyy  You  fhill  find  this  was  ths  Diy  Ofj 
which  the  Afujiiei  and  Primitive  Chnhians 
aifembled  together  for  the  dated  and  foleinn 
pcrP.^rmancc  of  pub'.ick  WoHhip,  Jvbn  20. 19; 
ajid  otiier  pubiitk  Church-AtiaU  and  Duties, 
I  Cor.  16.  I,  2.  And  fo  by  putti rig  together* 
ind  c^nfidering  all  thele Particulars,  we  draw 
a  juit  Conclulion,  That  itis  the  WiU  <;>f  God, 
that  fmce  the  Refurreaion  of  Chrift,  the  (irft 
Day  of  the  Week  Aoukl  be  obfftyied  .thp 
Chriilian- Sabbath. 

In  like  manner  as  for  the  8apd3(ing  of  Be^ 
Itevcrs  Jfffants ;  We  are  nor  to  ejtpoA  it  in  ^ 
exprefe  words  of  a  Neu^-r^diwaM-IoftitptiQi 
or  Command,  that  Infantt  under  the  Qolp<d 
Hiould  beB.inrizcd  ;  biitGod  luth  Ijff  us  jo 
gather  iatjsladtion  aboiu  his  Will  and  our 
Duty  in  that  ptnnr,  by  comparing  aad  oon- 
(idering  the  feveral  Scriptures  of  the  Old  and 
Nhv-Tt^amat  which  relate  to  that  Matter  % 
which  if  we  be  impanial  and  ooolklnscivc; 
we  nuy  do, 

/•/>//,  By  confiderii^  -tlut  by  God's  eft* 
juvfs  Commaod,  Gm,  ty.  9,  to.  «fae  Inftnc 
Seed  of  his  People  were  taken  inro  Cove- 
Aoat  with  tlieir  Parents,  and  the  thctd  Sign 
of  riwtCoveDanc  commanded  to  be^pUed 

to  tllCTM. 

^eamdlj.  That  though  the  Sign  lie  idter(|(» 
the  ProiBife  aodComnant  it  AiU  dip  motL 
and  runs  as  it  did  before  to  Bdienv*  a|j 
their  Children,  Mt  a.  48,  39. 

Tbirdtf,  Ti»e  ilw  liMeral  hoftee^  «f  m 
Children  is tplaifdy  aflentod  under  jd|p  i>|pr 
tdtrntrnm  adOr.y^ta*  &M.ajL.j^ 

Bbbbb  JM^, 


Digitized  by  Google 


7^4 


A  Bkw  at  the  Koot,  or.  The 


Vol.  1 


f  ifr.'.'j/r,  Wc  Ifiall  tu'chcr  Hnd,  thit  Baftijm 
fucceeds  in  the  room  of  CircumcUkn^  and  chat 
by  an  Ar^metir  drawn  Irom  ttte  compleat- 
hcfs  of  oui  Privileges  under  the  Nni'-Tefia- 
iiwnr,  no  way  inferiouTj  but  rather  more  ex- 
tenlrre  than  dwlb  of  che  Jnvs,  OL  -s.  jo^ 
ii,  11. 

FMfyy  Wc  fliall  find  that  upon  the  Con- 
Vcrfion  of  any  Majltr  or  Pumtf,  the  whole 
Houfhold  were  Baptixed.  By  putting  all  thefe 
thiiig»,  with  fome  ocbosj  together,  we  may 
arrive  to  the  defired  fatimioii  about  the  Will 
of  God  in  this  matter. 

But  fome  Men  want  Abilities^  and  others 
are  too  fluggilh  and  lazy  to  gather  rogecher, 
compare  and  weigh  .ill  thefc  and  many  more 
hints  and  difcoveries  of  the  Mind  oi  God, 
which  would  give  much  light  utiio  this  point; 
but  they  take  an  cafier  and  cheaper  way  to 
fitisfy  themfelves  with  what  lies  uppermoii 
upon  the  lurface  of  Scripture,  and  fo,  as  it 
were  by  confcnt,  let  go,  and  lofe  their  own, 
and  their  Childrens  blefTed  and  invaluable 
Privileges,  for  want  of  a  little  labour  and  pa- 
tience to  fcarch  the  Scriptures ;  a  folly  which 
few  wnvild  bt!  er-iltv  "f,  if  but  a  fmall  earth- 
ly inheritance  were  ^.uii.w.ned  therein. 

7he  RcmcJia. 
To  cure  this  Spiiitua!  (1  iggilhncC,  aixJ  a- 
wakea  us  to  the  mod  ferious  and  diligent 
fearch  after  the  Will  of  God  In  fuch  contro- 
verlai  and  doubtful  Points,  that  we  nuy  not 
negleA  the  fmalleft  hint  given  us  about  it, 
the  following  Cmfiderstim  wiO  be  found  of 
great  ufe  and  weight. 

Ccnfidcrattm  I. 

The  moft  fedate,  impartial,  and  diligent 
inquiries  after  the  U  ill  of  God  revealed  in 
his  Wordj  is  a  Duty  exprcQy  enji^iied  by  his 
Sovereign  Command,  which  immediately  and 
indifpenfably  binds  the  Confcience  of  every 
Oifwian  to  the  pradice  of  it. 

Remarkable  is  that  Text  to  this  purpofe, 
Ktm,  IX.  X.  A»d  Ift  mt  eenformtd  to  thu  world 'y 
imt  htptrtiufvnmi  bj  the  roKwing  ^  jour  mind, 
'  that  jt  may  frt/vt  what  is  that  goM,  am!  acafta- 
hU,  md  ftrftd  will  God.  Here  yuu  tind 
tmiDiityj  not  only  alfodated  with,  but  made 
die  very  end  of  our  Non  cotiforiTiity  to  the 
Werid,  and  renovation  of  oitr  Minds,  the 
my  things  wbidi  oonftitute  a  Chrtflian. 

And  to  fweeten  our  pains  in  tliis  Work, 
that  Will  of  God|  for  the  difcovery  whereof 
we  fearch,  is  ptdented  to  us  tmder  three  iitu- 
ftrious  and  alluring  Properties,  o/.c  Good,  yL-ie- 
ptbUf  and  Ptrf<cl.  (Jud  it  mult  needs  be,  becaule 
the  Will  and  Effenceof  God,  thechief  Good, 
are  not  two  things,  bur  one  and  the  fame. 
And  Perftii  it  mult  needs  be,  becaule  it  is  the 
BeamandSrandard,  by  which  the  Adiom  of  all 
rcafonable  Creaturei  ought  to  be  wci^-hed  and 
trycd,  ai  to  the  nmal  good  or  evil  of  them. 
And  being  both  good  and  perfect,  how  can 
it  chufe  but,  upon  both  actount'>,  he  highly 
AcceftabU  and  grateful  to  an  upright  Soul,  as 
that  Epitbtte  Ivd^rrr  there  imports.  Set-rth  tbt 
SiTiftures,  fiith  Ch:iil,  [fob.  ^.  59.  To  tbi  Law 
And  tQ  tbt  T^immj,  laith  the  Prophet^  Ifs,  8. 20. 
Tfah  is  DM  matcsr  of  incer  Chriftiaik  libmy, 


but  commanded  Dmy  ;  and  At  oar  peril  be  ic 

if  we  n^led  ic 

CtHfidtratim  II. 

No  aft  of  ours  can  be  goad  and  acceptable 
to  the  Lord,  further  than  it  is  agreeable  to  bis 
Will  rerealed  in  the  Wmd. 

No  Man  can  be  a  Rule  to  himfcif  He  can 
be  no  more  his  own  Rtde  than  his  own  End, 
One  Man  cannot  be  a  Rule  to  another.  The 
bell  of  Men,  and  their  AAions,  and  Examples, 
are  only  fo  far  a  Rule  of  imitation  to  as,  as 
they  tlienilelves  are  rtiled  by  the  Divine  re- 
vealed Will,  I  Cor  r  1  1  LHCommanded  ads 
of  WoHhip  are  aboniioable  to  Godj  and  hi^ 
ly  dangerous  to  ow  felm ;  they  kindle  me 
tire  of  liij  Jealoufis  to  the  ruin  and  dcftru(5H- 
on  of  the  prefumptuous  Sinner,  Ltvit.  10.1,2, 
So  that  if  the  beauty  and  excellency  of  the 
Will  of  God  be  not  enough  to  allure  us,  the 
danger  of  adding  without  the  Jtoowledge  of  tC 
may  juftly  terrify  ns. 

LonJitieraUort  IIT. 

In  this  Duty  we  tread  in  the  Footfteps  of 
the  wifeft  and  hoUeft  Men  that  ever  went  to 
Heaven  before  us. 

It  b  not  only  the  Charaderiflical  note  of 
a  good  Man,  Vf»l.  i.  2.  but  it  has  been  the 
conffant  pra<9^ce  of  the  moO  eminent  Believm 
in  all  Ages.  The  greateft  Vropbets,  that  had 
this  advantage  of  us,  that  they  were  the  Or- 
gans or  inipired  Inftrutnents  of  diftovering 
the  Will  of^  God  to  others,  yer  were  not  ex- 
culed  from,  neither  did  tiiey  neglect  to  Icarch 
it  diligently  themfelves,  x  Pet.  i.  10,  11. 
Danielf  that  great  F.ivourire  of  Heaven,  who 
had  the  Vifions  and  Revciaiions  oi  God  ;  yet 
he  himfelf  diligently  fearched  the  written 
Word,  in  order  to  thedifooveiy  of  the  Mind 
of  God,  Dm.  9.  2. 

Confideration  \Y. 

Ever^'  difcovery  of  the  Will  of  God  by  fer- 
vent Prayer,  diligeac  and  impartial  iearch  of 
the  Scriptures,  and  all  other  allowed  helps,  \ 
gives  the  highefl  plcafure  the  Mind  of  Man  is 
capable  of  in  this  World. 

If  ArchlmtdtSf  upon  the  difcovery  of  a  Ma- 
thematical Truth,  was  fo  tranfportcd  and  ra- ' 
vtfhed,  that  he  cried  out,  lufn^g.,  tuftv,  I  have 
found  it,  I  have  famd  it ;  what  pleafoie  dien  • 
mult  the  inveftigation  and  difcovery  of  a  Di- 
vine Truth  give  to  a  fandihed  Soul  I  Tiy 
words  werf  found  ef  me  (fidth  fmrnUJi)  mi  I 
did  eat  them  j  and  thy  ivofdwjs  unto  me  tht  joy 
and  rn&jfcingtf  mj  ^art^  Jer.  I  J.  16.  as  plea- 
fantFciodto  a  famifhedMan;  fortiow  Con- 
fcience is  quieted,  comforted,  .md  cheered  in 
the  way  of  Dunr.  A  Man  walks  not  at  ad- 
venture with  God,  as  that  word  Itenilies, 
Z-rr  /f.  26.  40,  41.  but  hath  the  plcawnt  di- 
redrive  Ikbt  of  the  Word  and  Will  of  God, 
fhtinng  fweetly  upon  the  path  of  his  Doty. 

Cofijtderatio?!  V. 

By  this  means  ;^ou  Ihali  And  your  Faith 
greatly  confirmed  in  the  tmih  of  the  Sciip- 

tures. 

The  fweec  confent,  and  beautiful  harmony 
of  all  the  parts  of  the  written  Word,  is  a 
great  Argument  of  its  Divinity  ;  and  this  you 
will  dearly  difcem,  when  by  a  due  fearch  you 
fliaU  find  ilnngi  that  lye  at  the  rcmoteft  di- 

Aaooe 


u^yui^cu  Ly  Google 


Vol.L 


Cmfer  and  Cttref  of  Mental  trrorf. 


ftaticc,  to  confpirc  and  oonftnc  !n  orte,  andf  Sccmiaiu  and  Libmina  tcidi,  Thar  a  M«n  of 

"        '  "        '  ^crMioninRdlgiQa  may  feftved,  l(f 

that  he  walk  not  contrary  to  his  own  light : 
Sach  Doi^e  diredly  tends  to  in 
Religion. 

And  this  M^ililitj  of  the  Judgment 
Ceedseithcr  (wm  Hjfpoaijuoi  IVeahuji.  Some- 
dmatwrn  H/poeri/ki  All  HypocricWiit 
Vt,  double  minded  Men  :  Jam.  4,  8.  7Jj( 
doMfmindid  mun  {thit  is  the  Ujfoerite)  is  mf 
(Iskk  in  all  bis  wgjt.  One  of  chat  niunber 
was  not  alhamed  to  lay,  St  i»»sb^c  tmmai 
in  adtm  car  fore,  mam  Dto  dteatam,  alteram  lafi- 
cM^aeiMamvdif  :  That  he  had  two  Souls  in 
one  Body,  one  for  God^  and  another  for 
whofot:vcr  would  hare  it* 

Sometimes  Infiahilitf  of  the  ibind  U  cheefleft 
on!y  of  /rf<jibw/} in  the  Judgment,  proceeding 
aierely  from  want  of  age  and  e^owch  in 
Chrift,  not  having  acyet  attained  Sonib  «• 
ei  dfed  to  difcern  both  good  nnd  evil,  Hei.  j« 
14.  they  are  but  Children  in  Ciuift,  and 
Children  are  eafie  and  creduloaf  Creatures^ 
Efb.  4,  14.  pief:nt!y  taken  with  a  new  Toy, 
and  as  foon  weary  of  it;  fuch  a  wavering 
and  inftable  temper  invites  temptation,  afM 
falls  an  eade  prey  into  its  hands. 

I  confrfs  (bme  Cafc»  may  happen,  whet« 
the  Prcttn«es  on  both  fides  may  bt  lb  fiiir«. 
as  to  put  a  judicious  Chriftian  to  a  fl.and  what: 
to  chufe-j  but  then  their  delibq^atioo  will  be 
anTworafatej  and  then  dtey  wai  noc  change 

•heir  Opinions  every  Month,  as  Sceftitks  ^o. 
Wherever  Errer  hnds  fuch  a  mutable  di(p»> 
fitfon,  its  worltis  half  done  befim  it  niai» 
one  aflaulr.  How  many  wavering  Profeflfors 
at  tliis  day  lie  in  Temptation's  way  ?  audi 
how  great  a  harrdi  have  Emri^t  and  tbntidu. 
lud  arnru-)^  rhem  ?  There's  not  z  Mountebank. 
ctmiei  upon  the  ^ge,  but  he  iball  find  ten 
times  more  CnAwncis  lor  hli  Dn^^;,  than 
the  moft  Learned  and  Experienced  fbjjician, 
Theg^ddy-headed  Multitude  have  more  ie« 
gard  to  Novdiy,  than  Truth. 

lie  Remedies. 

HuW  ncoe0ary  and  defirable  are  ibme  ef« 
feAual  ttidet  and  Remedies  in  this  Caft!  6 
what  a  mercy  would  it  be  to  the  Prttfeffors 
of  thefe  days  to  their  Minds  fixed,  and 
their  Jud^nents  fetled  in  the  Tnithsof  Chrift ! 
Happy  is  that  man  whole  Judgment  is  fo 
guarded,  that  no  dangerous  Error  or  Here- 
fie  can  commit  a  Raft  upon  it.  To  this  end 
I  /hall  here  commend  the  four  follevni^ 
RuUi  to  prevent  this  vertigenous  Malady  in 
che  Heads  of  Chriftians. 

Ridt  1.  Look  warily  to  ic  that  you  g6t 
a  real  inward  implantation  into  Chrift,  and 
lay  the  foundation  deep  and  hrm  in  a  due 
and  feiiotts  deliberation  of  Relig^m  when- 
ever yoa  engage  in  the  puUick  praftfltoa  ol 
it. 

To  this  fenfe  found  the  Apofil^s  words, 

C-l  ±.  -.  As  ftm  bavt  therefore  received 
CLnj}  jejus  tilt  LAird/fowalkje  im  bimfrmed  anJ 
I'Uilr  up  in  bim^  andftahh^Hd  intbefaitb,  as  ^oii 
have  been  taught.  Fcndny  and  StaHli-j  in  Chnft^ 
a  pair  of  ineitimahlc  Blefltng$,  depend  u^od 
a  good  rooting  of  the  Soul  in  him  at  hrft. 
He  diet  ihnillsa  deed  Aiek  iaio  the  Ground^ 

fitay 


725 


one  part  c.^fling  light,  as    well  3?  .idcHn 
firtngth,  to  another.  Thus  you  /hall  hod 

in  vetere  velufum.    The  Nnv  Ttfiammt  veiled 

intbe  OM,  and  the  OU  revealed  in  the  f^ew  : 
And fhatfttch  a oonfint  of  tlnng^  lb  diftant 

in  time  and  place,  cAti  OtW  be  the  pcojeft 
and  invention  of  Man. 

CmfiitratiMt  VI. 

The  dili^efK  and  impartial  fearch  and  in- 
quiry after  the  Will  of  God,  out  of  no  other 
defign  than  to  pleaft  him  in  the  whole  courie 
of  oiir  Duties,  will  rarn  to  us  (or  a  teftimony 
of  the  ioteerity  and  Hncerity  of  our  hearts. 

Tif  vtnT [iMd  David  Jbavelbid  m  mj  heart, 
that  I  might  not  fm  tbee  :  And  God  will 

not  bide  his  Will  hem  thofe  that  thus  feek  ro 
know  it.  If  men  would  apply  themfolvcs  to 
(earch  the  World  by  fervent  Prayer,  and  fix- 
ed Meditations,  upon  fo  pure  a  dcftgn,  not 
bringing  their  prejudiced  or  prepoiieiTed 
minds  unto  it ;  the  Spirit  of  the  Lord  would 
guide  them  into  all  Triirh.  and  keep  them 
out  of  dangerous  and  delrrudive  Errcrt, 
Rifftb  Caitfe. 

Befides  tlie  Ilothfulnefs  of  the  miod,  there 
is  found  in  many  Perfons  another  evil  OUpo- 
fidon  preparing  thcffl  eaiily  to  tcoeive  Em>- 
neoiis  Impreffionsj  namely,  xhz  iNSTAnirTTT 
and  Fickleness  the  Judgment,  and  Unfet- 
dednels  of  Mbid  about  the  Trtitb  of  die  Gol^ 

Of  this  the  Apofile  warns  us,  Efk  4.  ^4. 
T%atvthimtfM%tmm^ChlildmuSiit«4md 

Jrr,  J  carried airu!  vhh  cvfryuJird of  DcHrtne, 
b]  the  Jleigbt  tf  men,  and  omwar  trafiii/tfi, 
»6erebjf  they  Jk  in  Wait  ta  ieeaw.  None  are  fo 
condant  and  ftcddy  in  the  profeflton  of  the 
Ttuth,  as  thofe  that  are  fully  convinced  of, 
and  wdl  fattsHed  with  the  Groimtk  of  it.  £. 
very  ProfeflTor,  like  every  Ship  at  Sea,  fhould 
have  an  U^tftitrym*  ^  hallait  and  fteddinefs 
of  hbown,  s  Pir.  3.  17.  ready  and  prepa 
red  to  render  a  reaibn  of  the  hope  that  is  in 
him,  X  ?0.  %.  If.  able  upon  all  oocafions  to 
give  an  acooont  of  thofe  inward  motives 
which  conftrained  his  affent  to  the  Truth. 

He  that  profelfeth  a  Truth  ignorantly,  can 
not  be  rationally  fuppofed  to  a^ere  to  it  con 
iVantly.  He  that  is  but  half  convinced  of  a 
truth,  when  he  engages  in  the  profeffion  of  it, 
mufl  needs  be  «A'4vv@-  dtktt  a  double-minded 
Man,  as  ihe  Apottle  calb  him.  Jam.  i.  8. 
half  the  mind  hangs  one  way,  and  half  ano- 
ther,and(bit  is  eaiily  moveable  this  way  or  that, 
with  the  leaft  breath  of  temptation.  And  hence 
it  comes  m  psfs  rhey  arc  fo  often  at  a  lofs  a- 
bout  (iicir  Duty  and  their  Practice  j  for  Animi 
iwltaatio  pendenttm  reddit  vitam.  A  doubtful 
Mind  mult  needs  makea  ibggeriiig and  un- 
certain IVatSkice. 

Enoncous  Teadiers  are  caUed  wandring 
5r;r',  J-:(]c  i}.  which  keep  no  certain  cotiric 
as  the  tixed  Stars  iio,  but  are  fomctimes  near- 
er and  fometimes  remoter  one  from  another. 
Thus  Errorifii  firft  imbibe  unfetting  Opinions, 
and  then  dira>ver  them  in  their  inconftant 
Practices.  BatiHs  wrote  a  Book  de  Afo^atid 
SMStnmt,  MA(ooatSiiettiUtteif0fi^.  The 


22L 


A  Blum  at  the  Root :  of.  Tie 


Vol  I 


m^ywitiHf  fvin  it  up  again^  bac&  hecMOdcdo 

ty  a  well-rooted  Tree.  A  colour  raifod  by 
violent  or  a  eceac  Fiie,  iboo  dies  a- 

way;  botiliMrwIria  l<  Btnm]  or  coslKia- 
tionai  will  hold.  Every  thing  is  as  its  fjun- 
dttkm  k  Twas  wan^ol  agood  nxit  and 
che  dfepch  of  «nih  whMi  iSnn  imniad  the 
grwn  Corn  into  dry  Stubble,  Matib.  i  j.  21. 

lUt/r  U.  Labour  aicer  an  iawatd  £xperi- 
nwiiMf  talle  of  ai  diole  Trathi  which  you 
profcf'. 

This  wiU  prefenre  your  miods  from  wa- 
Tering  and  hflftatioo  abouc  the  certainty  and 
realky  of  them.  We  will  not  eafily  part 
with  chofe  Truths,  which  harefen/iblv  f}ied 
dowmthdrfweet  inflnenoes  upon  our  iiearcs, 
Heb.  10.  54.  No  Sophifter  can  eafiiy  per- 
iwade  a  Man  that  hath  tailed  the  fw^fxrcfs 
of  Honey,  that  it  is  a  bitter  and  unplealjnt 
thing  4  hJm  ejt  difpatndum  dtgimfim  :  You  can- 
liOt  eafiiy  perlwade  a  man  out  of  his  Senfcs. 
»*^f  III.   Study  hard  and  pray  camcft  ly  fo 


2. 


Pet. 


fiKhfa^ion  in  the  prefent  Truths ; 
12.  '  TbM  yarn  be  tfislfli^>t4  h  r 
W*,  i»  the  Truth  that  mw  is  uader  of  factum  and 

amrevtrfu.  Be  not  ignonmt  of  the  Truths 
that  lie  in  prefent  luzard. 

Antiquated  Opinions  that  arc  more  abitracV 
od  from  our  prefent  Intereft,  aiC  no  Tryals 
of  the  f  Jtmdnefs  of  our  Judi^ments,  and  in- 
tegrity of  our  Hearts,  as  the  controvcrfies  and 
(ionffiifh  of  the  pc«fau  Timei  are.  Every 
Truth  hafh  irs  time  to  come  upoa  the  Stage 
and  enter  tt^e  Lifts:  fomein  one  and 
ime  in  another  \  but  Providence  feeou  to 
have  cjft  &.t  I  ot  of  your  Nativity 


thins  that  offers  prefent  relief.  Of  al]  tho 
Troii!  !cs  in  the  World,  djofeofthe  Mind  and 
Ujolcience  are  moft  intolerable.  And  diofc 
that  are  in  pain  are  giad  of  eafis,  and  ivadily 
t  any  thing  that  (eems  to  ofl«r ic 

pocH-diftreffed  Wretciie,  mdaiated  Mkak  6, 
6.  into  rfieir  grofs  Miftakes  and  Etrors  abouc 
reniiffion  of  their  Sins. 
fnem^Uhfi,a!l  I  com  hefm  the  I^rd,  W  W 
bff^  the  bifrb  GcJfJhaiam  S^e 

U-)li  the  Lard  i>c  fita^ed  mtb  'ktt^'md  if 
Rsms  cr  with  tat  tho^mU  of  Rivwt  tf  Of  If 

trmt  <f  tm  body  fir  tbt  ,/  mj  Sod  I  They 
were  ready  to  purohaia -inward  peaoc,  and 

huy  out  their  pardon  at  ..ny  rate.  Nothin* 
but  the  twinges  of  Confcknce  could  hav? 

tbefe  things  from  tfaem.  Great  is  die 
efficacy  and  torment  of  a  guilty  Conlciencc 
Smm^  who  feds  more  of  chii  in  hin^felf 
than  any  other  CreaHiiw  in  the  World  arid 
knows  how  ready  poor  i- no;  ant,  but  diftref- 
Icd  Sinners,  are  to  catch  at  any  thing  that  looks 
like  ejfe  or  comfoit,  and  being  jealous  what 
thele  Troubles  of  Confcicncemay  ilFue  into, 
pr^ares  for  them  fuch  £mjncous  Dodrina 
and  Opimont  under  the  names  of  AnOmt 
and  quieting  Htdf^s ,  by  fwallowing  of 
which  they  fed  fomc  prefent  eafe;  but  their 
Oileale  istbereby  nude  lb  much  the  more  in- 
curable. 

*  Tis  upon  this  account  he 
hath  feotid  fuch  vent  in  the 

World  for  his  Ptmamei,  Pilgri 


tht  lot  of  your  Nativity  for        _  _   

'^^'^W^U^l^jtSt^^'*  and /Wiw among  the 
wtth  which  EnornflraggUogaadconlliAmg  p*p,/,.  But  fSiing  this  Ware 

m  your  time.  u  Hi  not  go  off  among  th-  Re- 

iWnV.   Laftly  Be  througl^^^^  fcnfible  of  formed  and  more  enlighrncd 

Ae  benefit  and  good  of  cftabhlhment,  and  of  Profisffore  of  Chtiltianiry,  lie 


kf"  til  Courfet,  M-^dbmi^. 


r.  -i  t 


the  evil  anddangerol  awawng  Mlod  and  diangeth  his  hand,  end  fitrerh  other  Dofi$ 
Be  mt  ffrrted  about  Ti^b  irommd  A*«»,Soul$,  before  ever  their  frights  of  Goofdeoce 

9.  Eftafeliflwd  Souk  are 


tbmg  that  the  bemrt  be  e/atdifhed,  &c,  UeU 
9>  Eftafeliflwd  SOuk  are  the  honour  of  Tt 

It  w^the  honour  of  Religion  in  Primi- Ae^nuy Xldir«"pX 
mc^,,  dut  when  the  Heatbens  wt>uld  pro- 1^11  the  PronSfes  of  Pardon  and 


rTt-i^rfTni^"  j."  of  Chrift,by  drefling  up,andpre 

thehonour  of  TiWh.  renting  totlitm  fi-ch  Opinion*  as  ihefc.  Cit 


thcic,  ««• 
ther  " 

and  Peace, 


vvitn- 


TO  ia>,      (»flr  «yM  ,mm  tor^um  Inm  „  themfelvei ;  that  it  is  not  at iR needful 


Cbriji,  Of  do  it. 

The  Ficklenefi  of  Profedbn  is  «  Ihunbl 


inay,  that  it  is  illegal  and  linful  to  have  any 


M««*         u/«  u    Tt^  'tr      /  refpe«a  to  thcfe  things,  brafmuch  a*  thci 

UodEto  the  World.   They  I  i.iy  is  taio  of  the '  ,^„^«„-^  TJa  ,u^,.         "  5!*" 

Ohni  Wars  betwixt  C^'ar  and  Vmftj^ 


mm 


fifitm,  tfideo,  ^mm  fe^ar,  nm  'vidn  :  The) 


Sins  were  pardoned,  and  they  juftjfied  fiom 

Eternity;  and  that  the  Covenant  of  Grace 

L  -J  L  L         r  r  R*^*^  ■Wo'utCj  and  is  made  to  Sill- 

i<no.v  whnni  to  avoid,  but  not  whom  to  foU , ^  gj^^  withoo;  any  regard  to  th^ 

j  and  vvJiatever  Sioi 
God  fees  them  not.  -J- 


fltoiirii.ir«  of  your  own  Souls  depend  on  .t. '  there  be  in  them,  God 

A  Ircconcn  i  j  iKV-ed  from  one  Soil  to  ano-[ 

ther,  can  never  be  cxpeded  to  be  ituaiful,  cit  1  tbt  iHU-ftfi  ifbuBnk  udUd  Fnc-cnce,  uu 
Wdl  if  it  make  a  fliift  to  Ihre.  *^«f  4  AMiooatin  nimiiltt,  u  1^  WnMti  tfct 


Fifib  Cfiuft 

Another  inward  C«g^«  di^fing  men  to  re- 
cehe  Emmeoos  Impreffioos,  b  an  unrwib- 

nablcfh  Eagerness  to  foatch  at  any 
Dodrine  or  Opinion  that  promikd  eaie  to  an 
amdous  ConfBence. 

Men  that  arc  under  the  fi-ights  and  terrors 
of  Confcicnce  are  willing  to  lifioi  to  any 


fenngwtk 


Bwrfh,  it 
Cti^lesatf  li 


To  fuch  a  Charm  of  Troubles  as  this,  how 
camcniy  doth  the  Ear  of  a  diftrefled  Conid- 
ence  liften  !  how  greedily  doth  it  fuck  in  fuch 
pleafing  words?  Are  all  Sins  that  are  pardon- 
ed, pardoned  before  they  are  committed  f 
9ad  does  the  Covcoanc  of  Grace  leqoue  nei. 

Cher 


Vol.  K 


Causes  and  Cures  of  Mental  Errors. 


727 


ther  Repentance  nor  Faith  antecedently  to 

the  .Tppli^  uion  of  [he  Promifes  ?  how  ground- 
lefs  then  are  all  my  Fears  and  Troubles  i' 
Thtt,  like  a  Dofe  of  OfUtm^  quiets,  or  rather 
ilupifies  the  raging  Confcience:  for  even  an 
Error  in  Jjudmienr,  till  it  be  deteded  and 
dilboverea  to  oe  fo,  quiets  and  oomferes  the 
Heart,  as  well  as  principles  of  Truth  ;  but 
whenever  cbe  fallacy  (hall  be  detetf^,  whe- 
ther here  or  hereatter,  the  anguifh  of  Con- 
fcience mud  be  ineieaied,  oc  (whkh  bwoife) 
left  deiperate. 

The  RemeJici. 
To  prevent  and  cure  this  Miftake  and  Er- 
ror in  the  Soul,  by  which  it  is  fitted  and  pre- 
pared to  catch  any  Erroneous  Principle  (vvhich 
is  but  plaufible)  for  its  prefcnt  relief  and  eafe^ 
I  fhall  defire  my  Reader  ferioudy  to  ponder 
and  confider  Che  foUowing  ^wjet  upoa  this 

ih^LTj- 1.  W  iiether  by  the  vote  of  tl:e  whole 
Rational  \\  n!d,  a  good  Trouble  be  not  bet- 
ter than  n  \.i\[c  VciC"  ?  IVcfent  c:^f':  is  defirable, 
but  eternal  iaiety  li  much  iiioic  io  :  and  if 
thefe  two  cannot  confift  under  the  prcfent 
Circunifi-ances  of  the  Soul,  Wl  ctlier  it  be  not 
better  to  endure  for  a  time  elide  painful  j 
pangs,  than  feel  more  acute  and  eternal  ones, 
by  quieting  Confti«noe  ninth  £|Us  Remedies 
before  the  time  ? 

Tis  bad  to  lie  tofCng  a  few  Days'  under  a 
laborious  Fever  •  but  wr  worfe  to  have  that 
Fever  turned  into  a  Lethargf  or  fetal  AfafUxy. 
Erroneous  Principles  may  rid  the  Soul  of  ics 
prefent  Pain,  and  eternal  hopes  and  fafety 


Troubles  thtis  to  precipitate  us  into  the  Snares 

of  Satan  for  the  f^kc  of  prefent  cale  ? 

Qtttrji  111.  Read  the  Scriptures,  and  in- 
qoire  whether  God's  People,  who  have  lain 
long  under  fliarp  inward  Terrors,  have  not  at 
laft  found  fotlemcnc  and  inward  peace  by 
thofe  very  Methods,  which  the  Principles  that 
quiet  you,  do  utterly  exclude  ? 

Ifyou  wiU  fetch  your  Peace  from  a  groun  J- 
lefi  Notion,  that  jjour  Sins  were  pardoned^ 
and  your  Perfons  juftified  from  all  Eternity, 
and  therefore  you  may  apply  boldly  and  coji- 
fidently  to  your  felves  the  choiceft  Promifes 
and  Privileges  in  the  Golpel,  without  any 
regard  to  Faith  or  Repentance  wrougiu  by 
the  Spirit  in  your  Souls :  I  am  furc  holy  DavU 
took  another  courfe  for  the  fsttkfnent  of  his 
Confdence,  Vfal.  yi.  6,  7,  8,  9,  10  And  it 
liath  been  the  conlfant  pradice  of  tlic  Samu  m 
all  Ages,  to  clear  their  Title  to  the  Righteouf- 
nclsof  Chrift  wrought  '.■■irhoijir  rf^em,  by  the 
Works  of  his  Spirit  wrouglu  wui.in  tlicm. 
Sixth  Caufe. 

The  next  Evil  Temper  in  the  Subject,  pre- 
paring and  difpofing  ic  for  Error,  ii  an  ealie 
CREDVLirr,  w  (equactous  humour  id 
Men,  rendring  them  apr  to  receive  things  up* 
on  truft  from  others,  without  due  antl  tho-. 
rough  examination  of  the  Grounds  and  Re»> 
Ions  of  them,  themfelves. 

This  is  a  dilpoiition  fitted  to  receive  any 
impreffion  Seducers  pleafe  to  make  upon  them: 
the\  are  Gid  to  deceive  ths  Hearts  of  the  fim- 
pie,  *j<*jtor.  i.  t.  credulous,  bu:  well-meaning 
People  that  fufpec'l        harin.     "Its  fiki^ 


Prcv.  14.  If.  tbe  JimpJe  hditvah  every  VJsrd. 


together.   Acute  Pains  are  better  than  a  fenf- (Ttirougii  this  Since  or  l  lood-gate,  what  a 
lels  Stupidity.    Though  the  prefent  rage  of  * 
Confcience  be  not  a  right  and  kindfv 


con- 


vi^iont  yet  it  may  lead  to  it,  and  terminate 
in  &i(h  and  union  with  Chrifl  at  laft,  if  Sa- 
tan do  not  this  way  pradii«  upon  ic,  and 
quench  it  before  its  time. 

ilmrj  II.  Bethink  your  felves  ferioufly, 
Whether  Troubles  fo  quieted  and  laid  afleep, 
will  not  revive  and  turn  again  upon  thee 
with  a  doobte  force,  as  Ibon  as  the  of 
the  Drug  ( I  mean  the  Eironeotis  Prindpk) 
hath  fpent  it  felf  ? 
The  efficacy  <^  Truth  is  eternal,  and  will 


multitude  of  Errm  in  Poperj  have  overRowed 
the  People  I  They  are  told,  they  are  not  able 
to  judge  for  thcmreUcs,  but  mult  take  the 
matters  of  their  Salvation  upon  truft  from 
their  Spi  irii  il  Guides;  and  fo  the  filly  People 
are  ealily  icduced,  and  made  eafily  receptive 
of  the  grofleft  Atifiirdities  their  ignorancLea- 

ders  pleafe  to  impofe  upon  them. 

And  it  were  to  be  wifhed.  That  thofe  two 
IV)intS,«H&.  Miniftrarum  muta  oj^cia,  df  pepuli  c/ecs 
olfMuia,  the  dumb  Services  of  their  Miniflers, 
ana  the  blind  C^dience  of  the  People  had 
ftay'd  within  the  Pt^i/Z>Confine<.  Bac  alas. 


maintain  the  peace  it  gives,  forever;  but  all  alas  !  how  many  fimpic  Vrctcfviii  be  there, 


delulions  mult  vanifti,  and  the  Troubles  which 
they  damm'd  up  for  a  time,  break  out  widi 
a  greater  force.  Satan  employs  r-vo  fn-ts  of 
Wittba,  Some  to  torment  the  ikxltes  of  Men 
with  gtievout  pain  and  angoiih :  but  dien  he 
hath  his  Wbite-lVtubts  at  hand  to  relieve  and 
cafe  them.  And  have  thefe  poor  Wretches 
any  great  catile  (think  you)  toboaftitf  the 
Cure,  who  arc  eafed  of  their  Paini'  at  -the 
price  of  their  Souls  i 

Modi  Uke  Unto  this,  are  the  cures  of  in- 
ward Troubles  by  Erroneous  Principles.  1 
lament  the  Cafe  of  blinded  fafifist  who  by 
Tilffrimages,  and  Offerhijrs  to  the  SArhiei  of  Ti- 
tular ^j.nr/,  atrcnipt  the  cure  of  a  lefTer  Si n , 
by  committing  a  greater.  Is  it  becaufe  there 
b  nor  a'God  in  /i$vir/,  who  b  «dde  in  due  fear 
fon  to  pacify  Confcience  with  proper  and  du 


who  may  be  laid  to  carry  their  iirains  in  other 
Mens  Heads?  and  like  lilly  Sheep  follow  the 
next  in  the  tra(fV  before  them  ;  cfpecially  if 
their  Leaders  have  but  wit  and  art  enoi^h  to 
hide  tfieir  Emn  under  fpecious  and  ptaufible 
Pretences.  How  many  poifonous  Drugs  hath 
Satan  put  off  under  the  gilded  Titles  of  Ami- 
^itity,  Zeal  fir  God,  hightr  MtmnmtMt  m  ^tMi- 
nejj,  mw  Lighti  r'  &c.  Mow  natural  is  it  for 
Men  to  follow  in  the  Tra<^,  and  be  tenacious 
of  the  Principles  and  PraAicet  of  their  Pro- 
genirors  ?  Multitudes  fecm  to  hold  their  Opi- 
nions Jure  UtrtditariOi  by  an  Hereditary 
Right,  as  if  their  Faith  defcended  to  them  the 
fame  way  their  Eflates  do. 

The  Entperor  of  Mancco  told  King  JMi 
AmbaHador,  That  he  had  read  St.  PWs  E- 

piftles ;  ArU  truly  ((aid  he)  n-a-t  I  notv  t  JcLuJe 


rable  Gofpel-Remodies,  that  we  fuffer  ouri  mj  ReUgimt  I  wttdd  tmhtKi  ChrifiiAaitj  It^'urt 
VolL  ^  CCCC9  * 


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28 


A  Blm»  at  the  Rcot :  or.  Tit 


Vol.  I 


0Hf  Rtligim  in  the  IVvtld :  but  even  AUn  ought 
t9  djfe  in  thgt  R^kK  ht  rtedvti  pm  km  An- 


Many  honcft,  well-meaning,  but  weak 
Chriftum,  are  alfo  eafily  beguiled  by  fpecious 
pretences  of  new  Lighr,  and  higher  actain- 
menis  in  Refbrmaiion.  This  makes  (he 
weaker  Ibrc  of  Cbriftians  pliable  to  many  dan- 
gerooi  Btrart  cunningly  infinuated  under  fuch 
taking  Ttclcs.  What  are  moft  of  the  Erro- 
neotts  OpinioiM  now  vogucd  ia  the  World, 
but  old  fitwi  under  new  Namei  and  Tides? 


fufe  it,  and  pradical  Religion  thereby  viiibly 
laogutfta  ifi  tbeir  Converfations,  't)$  dipe 
for  you  ro  make  a  paufe,  before 'yott  advance 
ooQ  Aep  farther  towards  it. 


The  RcmiJU-^  and  Pnvtmim  ia  thh  Cafe 
are  fuch  as  follow. 
Rimetfy  I.  Tls  beneath  a  Man  to  proleis 

any  Opinion  to  be  his  own,  whilPr  [t.e  j^rounds 
and  realbns  of  it  are  in  other  Mens  keeping, 
and  wholly  nnknown  to  himftlf. 

If  .1  Man  nuy  tell  Gold  afrer  his  Father, 
then  fure  he  may  and  ought  to  try  and  ex- 
amine Doftrinet  and  Pbtntt  of  Faith  after  him. 
We  arc  commanded  to  be  ready  to  give  an 
account  of  the  hope  that  is  in  us,  and  not  to 
iky,  this  or  that  is  my  Jadgpnent  Or  Opinion, 
but  let  others  give  an  aocoiint  of  the  ground 
and  reafon  of  it. 

I  confefs,  if  he  that  leads  me  into  an  Emr 
were  alone  expofed  to  the  hazard,  and  I  quit 
and  free,  whatever  become  of  him  i  it  were 
quite  another  thing.  But  when  our  Saviour 
tells  ut,  Mattb.  If.  14.  that  totb  ( that  is,  the 
Follower  as  well  as  the  Leader )  fall  into  the 
Mteb  J  at  my  peril  be  it  if  1  follow  without 
Eyes  of  my  own  That's  but  a  weak  build- 
ing that  is  fliored  up  by  a  prop  from  a  Neigh- 
bour's Wall.  How  many  Men  have  ruirMsd 
tbdr  Eftates  by  Surerilhip  for  others but  of 
all  Suretifhip  none  (b  dangerous  as  fpiritual 
Suretifhip.  fVe  ntiiber  ought  (as  a  late  Worthy 
Ipeaks)  to  defy  the  Judemmt  «/"  the  weakefi,  tur 
yet  cn  tht  otbcr  (hie  to  dcify  fbt  Jadprtmt  ^  tin 
Jtrmitfi  Chrijtian.  He  th  it  pins  his  Faith  upon 
another  Mao's  Sleeve,  'knows  not  whither  he 
will  carry  it. 

Rmtd)  II.  As  }'0U  ought  not  to  abufe 
your  Chriftian  Privilege  and  Liberty  to  try 
all  things,  i  TufT.  f.  21.  neirher  on  the 
Other  J'ldc  to  undervalue  ot  pau  with  it.  See 
the  things  that  fo  much  concern  your  eternal 
peace  with  your  own  Eyes. 

I  /hewed  you  before,  tliis  Liberty  n  abufcd 
by  extending  it  too  far;  and  under  the  notion 
or  proving  all  things,  miny  embolden  them- 
lelves  to  innovate  and  entertain  any  thing : 
yet  beware  of  bartering  fuch  a  precious  Pri 
vilegc  for  the  faircH  I'roniirjs  odierj  can  make 
in  lieu  of  it-  I  would  not  Uigln  nor  under- 
Value'che  Piety  and  Learning  of  others,  nor 
yet  put  our  mv  own  Eyes  to  fee  by  theirs. 

Rmtttly  ill  lleforc  you  adventure  to  cfpoufe 
the  Opinions  of  others,  diligently  obfcrve  and 
m.irk  the  fruits  and  confeqticnccs  of  thofe 
Opinions  in  the  Lives  of  the  zealous  Abettors 
and  Propagators  of  them :  1^  tiur  fhits 
(faith  Chrilf)  ye  jhall  knaw  <hem. 

When  the  Opinion  or  Dodrine  naturally 
tends  to  loofcncis,  or  when  it  locks  and  draws 
away  «U  a  Man's  Zeal  to  nuintaia  and  di^^ 


Seventh  Caufe. 

Tiie  next  Evil  Difpofition  that  (  Ai^ll  iu>te 
in  the  SubjeA,  is  a  vain  CURlOSlTr 
Mind,  or  an  itching  defire  to  pry  into  things 
unrevealed,  at  lead  abovf  QUf  ab^jty  to  feaf ch 
Out  and  difcover. 

"J  ii  an  Obfervation  as  true  as  ancient,  Pri»- 
ri:t/s  aurium  fcahies  EccU^,  itching  Ears  come 
CO  a  Scab  upon  the  &oe  of  the  Church.  The 
lich  of  ISlo'vehy  produceth  the  Scab  of  Errsr. 
Of  tills  Difeafe  the  Afopt  warns  us,  zTtm.^i^ 
F«f  tie  time  iviS  erne,  nAm  tbtfwk  mn  mJt^g 
found  DoBrtne  j  but  after  tbeir  own  !u^i  JluH  thy 
■  cap  ta  :bemJtIvttTgaebtrt,  having  itching  Ems, 

Norhing  will  pleafe  them  but  now  Motions, 
and  new  modes  of  Language  and  Method, 

Tone  and  Gellure. 
Sound  DoAiioe  |t  the  only  fubAantial  and 

folid  Food  that  nourifhes  and  ftrcngthens  the 
Hem  of  thenev'CrcatUfe;  but  vain  Sf«;>;icJb 
nanfeace  and  defpife  this  as  trite,  vulgar,  cheap 
and  low.  Nothing  humours  them  but  Novel- 
ties and  Rarities:  their  *infettlcd  Brains  muft 
be  whecl'd  about,  ^lA^  miif^ttt  ^  ?W/f,  with 

dlvtrs  and  Doi/riuti,  lUh,  IJ.  9.  Nor 

velty  and  Variety  are  the  only  Properties  that 
ooinmend  Dodnoes  to  wanton  Palats.  Hence 
it  is  thoy  fo  boldly  intrude  into  things  they 
have  not  feeo,  C«4  a.  18.  ThefeCjr,/  fidy 
calls  tmrm/MifSrvfaM*,  the  domineering,  <w 
darings  of  bcdd  Spirits. 

The  ScMmen  have  filled  the  World  with 
a  thouiand  ungrounded  Fancies,  ss  the  di- 
flind  OITices  and  Orders  of  ylngdi  ; 
higher  Hights  of  fancy  than  thcfe,  which  (eem 
ro  be  invented  for  no  other  end  or  ufe,  but  tp 
pleafe  the  itching  Ears  of  the  Gorioat. 

There  is  not  only  a  ve/ana  timmtas  Girutbll- 
Mfrum,  a  wild  and  daring  rartincfs  of  Afinio' 
gm,  prefuming  to  forecel  Futuritiei,  end  tho 
Fates  <tf  Kingdoms,  as  well  js  particular  PCr- 
fons,  from  the  conjundtions  aiid  influences  of 
the  Stan  j  but  there  is  alfo  fo^nd  as  high  « 
ptefum prion  and  boldnefs  among  Mat  in 
matters  of  Religion. 

Satm  is  well  aware  of  this  humonr  in  Men, 
and  how  exceedinn  fcrvJceable  it  is  10  his  Dc- 
figu  i  and  therefore  Having  the  very  knack  di 
clawing  and  plea/ing  itobtng  Ears  wftfa  taking- 
NovfltieH,  he  is  never  wanting  to  feed  their 
iVliiuls  witii  a  plealing  variety,  and  frdh  fuO' 
ceHion  of  them  :  new  QpiiuoQi  are  ftill  in- 
vented and  minted  ,  in  which  the  dangerous 
Hooks  of  Eirer  are  ijid.  If  Mm  were  once 
cured  of  this  fpititual  itch,  and  their  Mtndi 
reduced  to  that  temper  and  fnbriety,  as  to  be 
pleafed  wttli,  and  bkfs  God  for  the  plain  re- 
vealed Truths  of  the  Gofpel ;  Stutrt  wtwU 
drive  but  a  poor  Trade,  and  find  bat  fcw 
Cuftomers  Sor  bis  Erroneous  Novelties. 

TZ'f  Remedies. 

The  proper  Rtmtdm  to  cure  this  itch  a&er 
Novelty,  or  dai^erows  Cwi^wj  of  the  Mind, 
ore 


Vol.  V 


Caafef  and  Cures  of  Mental  t  rrr 


fold  Mijchiefs  tliac  dm  MKnd  into  che|  Errors  thac  infdt  the  Churcli." 
World  tiiis  way. 
It  w«$  chb  Cttriafiiy  and  d«fire  to  iin«w, 

that  overthrew  our  firft  Pjrents,  Gen.  6. 
it  hen  the  H'oman  law  ihu:  we  2  ret  was  good  for 
ftodf  0ml  that  it  W(fs  fU4*»i  to  tit  tyth  «"»  * 
Tree  to  bs  de/ired  ta  w$»kt  or>t  "u'iff  •  fhe  took  ef 
the  frui:  thertif.  The  Very  fame  way  by 
which  he  let  in  the  firft  Error,  he  hath  let 
thouGnd^  into  the  World  fincc  tl^.it  Dtv. 
Nothing  is  more  common  in  the  World,  th.in  almolt 
$>r  «n  old  i  lor  to  obtain  afrelh  under  the 


aftribe  tbr 

hoim> 

BK  rattoois  ripieoda  q««  rcligioQi  ■litttoboi  rctDper  oocuit,  Teu  PM< 
loibphia,  non  paucas  ex  kit  prodink  (t^fet.  Nimque  eo  rcm- 
porc  Philoisfliia  IMh  maank  ffMHot-t-at  lMi«finui»  ^  C<k 
ipfi  putabaAt  )  dkHMnfbnioiqbM,  In  {iit  fentcttal  hI  cOBfinnad 

crant :  ut  oihil  Teruin  exiflimarear,  quod  ab  corius  C'^Dcepcts  jam- 
dudum  opinionibus  difcreparer.    Ma^iUb.  tn  Cent.  ».  ca\  5.  fag.  ^S. 


old  i  i  I  or  to 
name  of  new  I.if^lu.  Sir.m  h.itli  the  very  ?.rt 
of  turkening  tiale  Errors  aiter  the  mode  ui 
the  prefent  timoi,  and  make  them  current 
and  paiTable,  as  naw  Dilcoveriai  and  rare 
Novelties. 

Thus  he  puts  off  Uhertimfm,  the  old  Sin  of 
the  World,  under  the  Tide  of  CAr<y/;  r«  /  '  -  > 
What  a  troop  of  Vagm  Idolatrous  Kites  were 
by  ttUt  means  introduced  among  the  Ta^jtt  ? 
Aflrfatparr  of  Pffpery  is  but  Etbmcifmm  retUvl- 
«nr*  Heathfiaiim  revised.   The  Pagans  Fmi 
ftx  Maxittm  Was  revived  under  the  now  Title 
of  P,  Of.    The  GnuUes  Lufiratums  in  the  Tcf  ^jh 
Hoij-H  'tttr,    Their  NnvenMale  facrum,  or  H*- 
erifice  nine  Days  after  the  burial  of  the  Party, 
in  the  Pcpijh  MajJ'es  for  the  dead.    Their  Alva- 
rinm  fratrumf  in  Cloifters  of  M^nks  and  /^«r/. 
Their  Eitetummt  in  Vofijh  Exorafit.  Their 
Afyla^  in  Pofi/fc  SanHumriti     Witli  multitudes 
mpre  of  P^m  Riks  quite  out  of  date  In  Cbri- 
j^mdm,  introduced  again  under  new  namai 
in  Popery ;  as  was  inrimatedj  Jt«v.  n»  2.  and 
Rev.  1;.  If. 

Ond  Be-  R^t43f  U-  Be  fatisticd  that  God  hath  not 
^alrAoclefc  iiis  I'eople  to  ftek  (heir  Salvation,  or  fpi- 
cnmine,  ritual  fubiiftance  among  curious,  abftrufe  and 
oe  difcu-  doubtful  Notions  j  but  in  the  great,  folid,  and 
iaSi»TnT.P'^'y  revealed  Troths  of  the  Gofpcl, 

*  17.  }.  77;;i  ii  life  ettrnaf,  iLit  tin)  mis^ijt  know 
thee  the  oalj  true  God,  and  Jefut  Lbrifi  wbem  thou 
hti^fvit.  fir  faei/j  &  ahjoluto  liat  ^rtnttM  : 
the  great  concerns  of  our  .SalvjtKJO  arc  plain 

and  calie  to  be  underliood. 

Remt^  III.   Vain  Oiriojitj  is  a  dangerous 
Snare  of  Sttm,  By  fiich  Triflei  as  thde,  he 

devours  our  time,  eats  up  our  ftrcngrh,  and 
diverts  our  Mtndi  from  tlie  neceilary  and  moH 
important  buiinafi  of  Rdi}*ion.  Whilft  we 
inimerfc  our  Thoughts  in  thcfe  pleafing,  but 
barren  Conreniplations,  Heart-work,  Ck^et- 
work,  Family-wofk,  lie  by  negle^ied.  Whilft 
we  are  employed  in  garniihing  the  Difh  with 
Flowen,  and  curious  Figures,  the  cunning 
Cheat  tahaE  away  the  Meat  our  Souls  ihoold 
fttbliftby. 

Ei^b  Catft; 

frUt  and  Atrogmg  of  HUMANE 
RE  A  SO  17,  h  anorher  Bvil  Difpofition, 
molding  and  p.-eparint^  the  Mind  for  Errors. 
When  Men  are  once  ccinceiced  of  the  ftrength 
and  perfpicacity  of  ihaif  own  carnal  Reaions 
and  Apprehen lions,  nothing  is  more  ufual 
than  for  fuch  Men  to  run  mad  with  Reafon 
iato  a  thouiaod  Mifiakes  an^  Errors.  To 


Rtafon  mdeed  i>  ilic  liigheft  lutural  excel- 
lency of  Mant  ic  exalts  him  above  all  Eards^ 
!y  Creatures,  and  in  its  primitive  PerfeAion 
equalize]  him  wirh  Angels,  HeL  2.7. 
The  Pleafursi  which  lefult  from  its  cxercifes 
and  exTV'riments,  tranfcend  all  the  delights 
and  plcaiures  of  fenfe.  How  common  is  it  for 
Men  to  dote  upon  their  own  intelleAual  Baau« 
ty,  and  glory  in  their  Vidories  over  weaker 
Underftandingi  ?  And  tho'  the  rcafoii  of  fal- 
len Man  is  greatly  wounded  and  weakened  by 
Sin  ;  yet  it  conceits  it  f^lf  to  be  as  llrong  ^nd 
clear  as  ever  j  and  with  Sampjon,  when  his 
Locks  were  Hiorn,  goes  forth  as  faiefiire  time, 
being  neither  fenfible  of  its  own  weaknefs,  or 
of  the  niyllciious  and  unfearchable  depths  of 
Scripture. 

Rearm  is  Our  Arbiter  and  Guide  by  tlie  in- 
Aitution  and  I^w  of  Nature,  in  civil  and  na- 
tural Affairs :  'tis  the  beam  and  ftandard  ae 
which  we  weigh  them.  It  is  an  home  born 
Judge  and  King  in  the  Soul :  faith  comes  in 
at  a  ftrangar  m  Nature,  and  lb  it  Is  dealt 
with,  even  as  an  Intruder  into  Reafon's  Pro- 
vince, jufi  as  the  Sodmitei  dealt  with  Lot.  It 
fafiifeth  to  be  an  Underling  to  Faidi.  Oat  of 
this  Arrogancy  of  carnal  Reafon,  as  from  Poe- 
dora's  BiXf  fwarms  of  Errm  are  flown  abroad 
into  the  WorM. 

By  this  means  SccUiiMl'm  firft  ftarted,  and 
hath  fince  propgated  it  fclf.  They  look  up- 
on it  as  a  ridiculotts  and  unacmnntable  thing 
to  reafon,  that  the  Sen  f}iou!d  be  co  equal  and 
co-etemal  with  the  Fatkr :  that  God  (hould 
forgive  fins  freely,  and  yet  forgive  none  but 
upon  full  fatisfa^lion  That  Chrift  fhould  make 
that  faci^a<dion  by  his  Suiferiags,  and  yet  be 
pars  Ufa,  the  Party  ofiendad,  and  make  la-  ' 
(isfa<!lion  to  tiimiof :  with  many  more  of  the 
like  ftamp. 

Yea,  Atbeifm,  as  weR  as  SeeoMmufm,  are 

births  from  tfiis  Womb.    'Tis  proud  and  car- 
nal Keaibn  which  quarrels  at  the  Oeation  of 
the  World,  and  feems  to  triamph  in  its  nncoo- 
trolablc  M<ixim,  F.x         nihil  ft,  cut  of  notbiiK^ 
comet  nothing.  It  looks  upon  the  Doclrine 
the  Rejttrreiflm  with  a  deriding  fmite,  as  a 
thing  incredible.    It  think?  it  haid  and  harfh 
that  God  Ihould  command  Men  to  turn  them- 
felves  to  him,  and  threaten  them  with  dam- 
nation  in  cafe  of  refufalj  and  yet  at  the  Time 
time  Man  (hould  not  have  in  himfelf  a  fuffi- 
dcnt  Power,  and'  a  free  will  to  do  rhts,  with- 
out the  fupernaairal  and  preventing  Grace 
God.    It  thinks  it  a  ridiculous  thins  for  fuch 
a  great  and  folemn  Ordinance  c7  God  as 
liapiijm  is,  to  paft  upon  fuch  a  SubjeA  as  an 
b^attt  of  a  Week  old,  which  is  not  capable 
to  underiUnd  the  Ends  and  Ufes  of  it.  Henoe 
it  is  fome  ovcr-heared  Zealots  have  not  fhick  Mr  S-mnH 
to  fay.  That  we  have  as  good  warrant  and  ^^iP 
reafon  to  baptize  Cass,  Degi,  and  fJurfet,  as  we 


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A  Bkw  at  the  Reet,  or,  The 


Vol.1 


'have  tobapdB8lii&iit&  Oh  the madaefi  of 

He  RmttUn. 

To  take  down  the  Arrogance,  and  prevent 
the  naifchief  of  Carnal  Reafonings,  let  us  be 
oonviiiccd> 

RemeJj  I.  That  it  is  the  Will  of  God,  that 
Rtafm  in  all  Believers  fhould  refign  to  Faith, 
ana  all  RMkatuum  fabmk  to  RtnOMim. 

Reafcn  is  no  better  than  an  IJfurpcr,  when 
it  prefumes  to  arbitrate  matters  belonging  to 
Ifoith  and  Revdatioa.  *  Rea- 
•  Mm  bmifg  fined       fi„*s  proper  place  is  to  (it  at 

f^^.:  T'^m  f'^  *efee«  of  Faith,  and  inftead 
bumbtts  htm  at  the  vtn  rm      r r      l-  r  j, 

of  ihe  Tret  of  K«o»W<f.   of  f«arching  the  fectct  grounds 

and  mai  n  bim  irnj  hii  »wn  and  reafonSj  to  adorc  and  ad- 
VndfrjianJm^.  and  fubmu  to  xxoiG  the  great  and  unlearch- 
^'^^B^dMiL^ 'i^  aWcMyfteriesof  theGofpel. 
iFillMrt  h  S*  None  of  God's  Works  are  un- 

reafoMokUj  but  many  of  them 
are  eAvoe  Itufm.  It  was  as  truly,  as  ingenu- 
oufly  faid  by  one  ;  Ntvir  .l:tb  Reafm  piew  it 
ftif  mere  reajonailtf  than  wbm  it  ttajab  to  rea- 
fm eAont  thitft  tbit  «rr  «lww  Re^.  Wim  it 
the  Unfe  ?  IVbere  it  the  Scribe  ?  Where  is  the  Dijpu- 
ter  of  tbts  World  ?  Hath  not  God  mtdt  fooiifli  the 
wifMm  of  tbit  WerU  ?  For  after  tbtt,  ht  tM 
Jem  of  God,  th;  JVorlil  by  wijdom  knew  not  God, 
it  fitted  God  bj  (be  fooiifimtff  tf  freacbitigjo  fave 
thm  tisf  Mmvt,  I  Cr.  x.  lo,  zx.  %s  not 
Reafon^  but  Faith  that  muft  five  us. 

The  WifiJom  of  God  in  the  Gofpei,  is 
wiOom  in  a  My  fiery,  even  hidden  wifdom, 
which  God  ordained  before  the  World  un  o 
our  glory,  i  Cor.  2. 7.  Such  wifdom  as  the 
moR  Eagle-eyed  Ratumdijfs  and  famed  PhiU- 
fophert  01  the  World  undcrftood  not.  F.jt:  /  j'/' 
net  Jttn,  mar  «ar  beard,  Ktitbtr  bave  attred  into 
tbtbeMntf  Mm  tht  things  wbiA  God  bath  pre- 
pared for  them  that  love  him.  But  God  bath  re- 
vudtd  tbem  tomh  bit  ffirit,  ibid.  v«r.  9, 10. 

Remedjf  tl.  oe  oonTinced  of  the  weaknefi 
and  deep  corruption  of  natural  Reafon,  and 
this  will  reftrain  its  Arrogance^  and  make  it 
modeft  and  wary. 

A  convinced  and  renewed  Soul  is  confcious 
to  it  (elf  of  its  own  wenknefs  and  blin^nefs, 
and  therefore  dares  not  piy  audadoufly  into 
the  Arcina  Cxli,  nor  fuinmon  the  great  God 
to  its  Bar.  It  hnds  it  ielf  po(ed  by  the  My- 
Aeries  of  Nature,  and  therefore  conchnles  it 
felf  an  incompetent  Judge  of  the  Myfteries 
of  FaidL 

The  Arrogancy  of  ReafoB  b  the  reigning 
Sin  of  the  Unregenerate,  though  it  be  a  Dif 
eaie  with  whidi  the  Regenerate  themielves 
are  fnfoaed.  Wlien  Convidion  (hall  do  its 
work  upon  the  Soul,  the  Plumes  of  fpiritual 
fride  quidtly  fall  ;  and  it  faith  with  Job  .- 
Ohm  bavi  I  ffektft,  but  I  mil  fpeak  no  mort\ 
jut,  fwice,  but  I  will  proceed  no  furtber.  q.  d. 
Iluvedone,  Father,  I  liave  done;  Ibavtut- 
Mrtd  tbhtgt  that  t  tmderfiood  not.  Job  42. 
Spiritual  Illuminjtion  cures  this  Ambition. 

Rtmedf  IIL  Conlider  the  manifold  Mif 
dtiefi  and  Evils  flowing  from  the  pride  of 
Reafon. 

It  doth  not  only  fill  the  World  with  Errors 
and  Diftradionsj   but  it  alfo  invades  the 


R%hts  of  Heaven,  and  cafts  a  vile  refkdion 
tipon  the  JViJdom,  Sovereignty,  and  Veracity  of 
God.  It  lifts  up  it  felf  againft  his  fVifdom, 
not  oonfidering  that  tb»  frelijhnefi  tf  God  it 

wifer  than  men,  i  Cor.  i.  2f.  It  ipurns  at  his 
glorious  Sovereignty,  not  confidering  that  bt 
givttb  no  account  of  bis  matters.  Job  5?.  I  J.  It. 
qtieftions  his  Veracity,  in  faying  with  NktJtmtM, 
Haw  can  tbefe  tbings  be  ?  Joh.  }.  9. 

Caufe  IX. 

The  laft  Evil  Difpofition  I  /hail  here  take 
notice  of  in  the  SidjtSf  is  rafh  and  ignorant 
Z  E  A  f.-y  a  Temper  preparing  the  Mind  both 
to  propagate  furioufly,  and  receive  eafily  £r> 
roneous  DoArines  and  Opinions. 

When  there  is  in  the  Soul  more  hear  than 
light ;  when  a  ferv^t  Spirit  is  governed  by  a 
weak  Head,  liich  a  temper  of  Spirit  S«tm 
dellres,  and  finglcs  out  as  fitreft  for  his  pur- 
pofe,  efpccially  when  the  Heart  is  gracdeis, 
as  well  as  the  Underflandtng  weak.  A  bKnd 
Horfe  of  an  liigh  Mettle  will  carry  the  Rider 
into  any  Pit,  and  venture  over  the  moft  dan- 
gerous Precipices. 

Such  were  the  Superflitious  Jewiflj  Ze.ihts : 
they  had  a  Zeal  for  God,  but  not  accordii^ 
to  knowledge.  TMs  wx<iiAf«  Uhid  Zmf, 
St.  Vaul  charges  juftly  upon  the  Jewijh  Bigott, 
Rom.  10.  2.  as  the  proper  caufe  of  their  dan- 
gerous Enors  about  the  great  point  of  Jnfiifi. 
edition  :  and  furely  no  Man  underftood  the  evil 
of  it  more  than  be,  who  in  his  unreeeneraie 
ftate  wastRuiiportedbyirto  the  mofT  fiirioat 
perfccution  ot  the  Sijintt,  A8s  26.  ir.  and 
even  to  dotage,  and  extreme  fbadne&  upon 
the  Erroneous  Traditions  of  his  Fathers,  Gat. 
I.  14. 

Blind  Zeal  is  a  Swoid  in  a  .Mad- man's 
hand.  No  Perfecator  to  a  Confdentious  one, 
whole  Erroneous  Ganfcience  offers  up  the 
blood  of  the  Saints  to  the  glory  of  God^  Jab» 
16. 2.  The  blind,  but  zea^s  Pbai^tes  wontd 
crnip  if,  Sea  and  Land  to  make  one  Profelyt^ 
Matih,  2).  as  our  Modem  Pbar^eu,thc  Je- 
ftiits ,  have  (tnoe  done,  who  have  ndngled 
thcmfelvcs  with  the  reniotcfb  and  mofl  barba- 
rous Natiom,  to  diaw  tliem  to  the  Rm^  £rw 
nr.  Of  the  fame  temper  were  the  faiCt 
Teachers  taxed  by  the  Apoftle,  Gal.  4.  17. 
they  zealoufly  afieft  you,  l)ut  nor  well:  yea, 
they  woald  exdiide  you  from  ourSo> 
ciety  and  Ortfnanoes)  that  yon  nng^aftft 
tbem. 

And  as  it  is  the  great  Inftrument  by  which 
Satan  propagates  Errors,  fo  it  makes  a  fit  tem- 
per in  the  Souls  of  the  Peo|^e  to  reoeife  tiiem. 
For  by  this  means  Error  gains  the  pofleffioR 
of  the  AfTedions,  without  pafling  a  previous 
and  due  tcft  by  the  Underflanding,  and  lb 
gains  the  Soul  by  the  advantage  of  a  Sur- 
prize. Every  thing,  by  how  much  the  more 
weak  and  ignoble  it  is,  by  fo  much  the  more 
it  watcheth  upon  SurpriGls  and  Advantages. 
Error  cares  not  to  endure  the  due  examinati- 
on and  tefi  of  Reafon  j  and  tliereforc  fecks  to 
gain  by  furprifal,  whatitdcf  p.iirsof  ever  gain- 
ing by  a  plain  and  fair  tryal. 

There  be  few  Errorifis  in  the  World  of  A- 
lexander's  Mind,  who  would  ratber  iofe  tie 


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Vol.  I  Caiffef  and  Cures 

ttum  fie*t  lie  yidorj.  Hence  ii  comes  to  pifs 
that  the  ti;re;«teft  number  of  rliofe  they  lead 
Captives  are  (illy  Women,  as  ti»c  AfoftU  fpeaks, 
who  are  the  moll  afftdionate,  bat  leafi  judi 

cioll^  5"  .V. 

From  this  Llind  'Am!  ic  is,  that  they  CLin- 
nidgly  wind  their  Lrroneous  Opinions  into  all 
their  Difcoiirfo,  where  they  have  any  hope 
to  pievail.  A  rational  and  modeft  Cotiu  j, 
di&ion  puts  them  into  a  Flame,  ic  breaks  the 
ne.ir:;!^  honds  of  I'l  i endfhip  and  Society. 

Rai^lKkdh  in  2  King  iiS.  would  not  treat 
with  fkukhib't  Coimjellorj  of  State,  bui  with 
the  common  People  upon  the  Wall  :  And 
Error  cares  not  to  treat  with  found  Reaibn, 
able  to  fifit  it  throagh  the  Scripture- fearch,  but 
with  the  Affections  ;  as  well  knowing;,  it 
is  in  vain  to  make  War  in  Reafon  s  Territories 
withoQC  iirft  gaining  a  Parry  among  cfae  Af- 

The  Rtmtdits. 

The  beft  Deftnfath^i  againft  Erroneous 
Contagions  in  this  cafe,  are  to  be  ibttod  in 
the  following  Particulars. 

Difenfattve  t. 

Reflet'^  ferioufly  and  fadly  upon  the  mani- 
fi^d  Mifchieb  occaliuned  every-where,  and 
in  alt  Ages  of  the  World,  1^  rafliZeaL 

Revolve  Church- Hiftories,  and  yosi  Oiall 
find^  that  fcarcs  any  cruel  Pcrfccuciot^  hatt) 
flamed  in  the  >Vt»rld,  which  hath  not  been 
kindled  by  b  ind  Z  al.  Turn  ovci  .ill  the  Re- 
cordsj  botli  of  VagM  and  i'ofi^  Fa fecutions, 
and  yon  lhall  ftill  find  thefe  two  Oblervatiom 
confirmctl  .nut  vci  itied. 

b.T^y  That  ignorant  Zeal  hach  kindled  the 
Fires  of  Perfecucim ;  and  Setrndfy,  That  the 
more  zealous  .iny  have  been  for  the  ways  of 
Errtr  and  Fallhi>od,  iiiil  the  more  implacably 
fierce  anti  cruel  they  have  been  to  the  (inoere 
Servants  of  God.  None  like  a  Superllitious 
Devm  CO  manage  the  Devil's  work  of  Perle 
cation  throughly  and  to  parpofe.  Thcy'l 
ri;ni  vio!i:ntly  and  licid-lonf^  into  the  blood 
of  dieir  dearelt  Relations,  or  muft  eminent 
Saints,  to  whole  fides  the  Devil  fets  this  Aarp 
Spur.  Superftiiious  Zc.1l  draws  all  tl.c 
Strength  and  Power  of  the  Soul  into  that  one 
DcHgn  ;  and  wo  to  him  that  IVands  in  the 
way  ot  fuch  a  man,  if  God  interpole  not 
betwixt  him  and  tlie  Stroak.  Ic  was  a  ratio- 
nal wifli  of  htm  that  faid,  LUmt  mt  Dtut  ah 
bommt  *mim  tanthm  negotii^  God  deliver  me  from 
a  m.in  of  one  only  i3elign. 

Now  confider,  Readier,  if  thy  judgment 
be  iveak,  and  thy  a  (Sections  warm,  how  much 
tliou  licfl  cxpolcd.  not  only  to  hrrors  whi  li ' 
ni.iy  ruine  thy  feif,  but  alf.)  to  Tongue  and 
H-iiul-pc'tfecution,  wXxex^mSMtn  may  manage 
thy  Z-.'.»l  for  the  Injury  or  Ruine  of  thoft; 
that  are  better  than  thy  felf  :  And  withal 
conllder,  liow  many  dreadful  thrcarnings  are 
found  in  Scriprme  the  Inltruments  of 

Perlecution,  lo  ciii^nuycd  auJ  tuanagcd  by 
Satan. 

C'ert.iinly,  licul.-r,  it  were  better  for  tlice 
to  Ibad  with  thy  u.tkcd  Bread  before  the 
mouth  of  a  difcharf^'ing  Canon,  than  that  thy 
Soul  ftiould  ft.ind  under  this  guilt,  before  fuch 
a  Scripture-chreatning  as  tliac^  Pfd,  7.  i}. 

V0I.L 


of  Mental  i 

fit  bath  alfo  prepjreJ  f,r  him  the  injtrumi«t$  tf 
JuubjieurJMncfh  bisArrows  agj'mj?  :bi  ''^f'^mrffru 

And  none  more  likely  to  become  fuch,  tlian 
thofe  of  thine  own  temper  and  complexion  } 
efpccially  if  Grace  be  w  uiring  in  ti  e  II -n  r, 
whillf  Zeal  for  erroneous  Priijcipics  cat>  up 

the  Aflfedions. 

Stand  Dtfin.'jts  vf:. 
Coii'ider  wliar  Mifchief  /.cal  for  an  Er- 
ror will  do  thine  own  Soul,  a^^  well  .is  othei  s. 

It  will  wholly  i  f" of-,  thy  Time,  Thoughts, 
•uid  Strungih  ;  lb  iii.u  li  there  be  any  graci- 
ous Prineipe  in  li  ce,  ir  (liall  not  be  able  to 
thrive  and  profper  :  For  look,  .is  Fcj.r  takes 
off"  the  natural  Appetite  from  Food,  lb  will 
erroneous  Zs.il  take  off  thy  Spiiitual  Appe- 
tite from  .Meditation,  Prayer,  Ile.irt  eK.iini- 
nation,  and  all  otl^r  the  molt  nccellaiy  and 
nourifhing  Duties  of  Religion,  by  reafbn 
whereof  thy  G.  ace  nuil  languilh. 

When  f liv  Soul,  with  David'i,  fhould  be 
filled  and  feaftcd,  as  with  Marrow  and  Fat- 
ncfs,  bv  delightful  Meditations  of  God  upon 
thy  ikd,  thou  wilt  be  rolling  in  thy  Miiid 
thy  barren  and  inlipid  Notions,  which  yield 
no  Food  or  Spiritu.il  Strength  ro  thy  Sou! ; 
thou  wilt  lye  mufm^  how  to  dul'ulve  che  Ar* 
gumcnts  and  Objections  againfl  thine  Errors^ 
when  rliou  fhouldell  r.nhcr  he  cmpluycd  in 
folving  the  jull  and  weighty  Objections  that 
lye  againft  thy  itncei  ity  and  inteieft  in  Chrift, 
wfaidl  were  time  fir  bcrcer  iinproved. 

Third  DefcnjMivt, 
Confider  how  baneful  this  inordinate  Zeal 
hath  been  to  ChrifHjn  Society,  bmcnt.ibty 
defacing,  and  almoft  dilfolvtng  ic  c\ciy  wherej* 
lothe  unfpeakaMe  derrimenc  of  the  Onirches. 

We  read,  16.  of  a  bleflcd  time, 

when  chey  that  feared  che  Lord  fpake  often 
one  to  another,  and  the  Lord  fuarkened  and 
lieard  it,  and  a  Book  of  reniembrance  was 
wiicteu  before  him,  for  (hem  that  feared  che 
Lord,  and  thought  upon  hb  Name.  Oh  hap- 
py time  .'  U.iLUu  d.tyi'.  I,  my  felf,  remember 
the  time,  when  the  Zeal  of  the  Saints  fpenc 
it  (elfin  provoking  one  another  to  Love  an^ 
Good  Woiks,  in  joint  and  fervent  Prayer,  in 
inward,  experimental,  and  edifying  Commu- 
nion;  my  Soul  hath  them  ftillin  remembrance, 
and  i.  c.ift  down  within  me  :  For  alas  1  alas  I 
how  do  I  fee  every  where  Chriftian  Communi- 
on turned  into  Vain  j.inglings  ?  Churches  and 
F.uniijs  into  nicer  Cock  -  pits  ?  Mens  DiC» 
courlings  falling  as  n.tturally  into  Conten- 
tions about  TriHes,  as  they  were  wont  to  da 
into  Heavenly  and  Experimental  SubjcAs,  ta 
the  unfpeakabie  diigrace  and  damage  of  Relir 

Fvurth  Peftnfative. 
That  Opinion  is  jufHy  ro  he  fufpccted  for 
erroneous,  which  comes  in  at  the  roltern-door 
of  the  Aifcdions ;  and  not  openly  and  fairly 
at  the  right  Gate  of  an  eniightned  and  well- 
fatiihcd  Judgcnent.  '  Pis  a  Thief  that  Cometh 
in  at  the  Back-door,  at  leafl  llrongly  to  be 
fufjxrded  for  one.  Truth  Courts  tb.e  Miff-reft, 
makes  its  hrlland  faircll  Addrcl!t>  to  die  Uii- 
derllanding.  Errur  bribes  the  Hauilmaid,  and 
labours  firlt  to  win  the  Al;ection<,  that  by 
chcir  intluence  ic  uuy  couupt  thejud^iueni 

Ddddd  And 


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A  Blowf  at  the  Rwt  .or,  Tbt 


Vol.1 


Anil  cVus  \on  Ice,  b::iide5  die  innocent  Oc- 1  rous  Precipice!  ;  as  Berwnd  well  glofleth. 


w/zvw,  vi./..  <j  /'j  icrm':jfi<:n  of  frrorj  in  the 
World,  for  the  tryal  of  his  People,  Nine 
proper  Cmja  oiEirert  found  in  the  evil  djfpc- 
fttioro  of  the  Minds  of  Men,  which  prepare 
(hem  to  receive  erroneoiu  Dodrines  and  Im- 
prtffions,  v'.Tu. 

I.  A  wrangVng  humour  atthe  pretended 


Oi<(curi<j  of  Sci  ipru'  e. 


2. 

4- 


The  Abuic  ol  chat   Chnf.lan  Liberty 
purchafcd  by  Chrift. 
SlnhV.r:]  in  fearching  the  whole 
Word  of  God. 

Ficklentfi  and  Iti^ah'tlitj  of  Judgment. 
Eagcrnefs  after  AnoJ&Ht  coeafe  a  di- 
^[t^^:^  (  onjiknce. 

6.  An  eafy  CrtdJity  in  following  the 

JutV'^""^^''  nnd  Examples  of  ot!icrs- 

7.  Vain  Cutiijiijf,  and  prying  into  unre- 
vealed  Secrets. 

8.  The  PriJe  and  AmgoHtf  of  Hummt 
Rtafon, 

9.  Blind  Zealj  which  fpurs  on  the  Soul, 
and  rum  it  upon  dangeroui  Prect* 
pices. 

We  next  come  to  oonfider  the  piHidpat 

ImpulHve  Canfe,  by  wliich  Errors  are  propaga- 
ted  and  diiTeminated  in  tiie  W^orld* 

Caufe  X. 

Come  wc  next  in  the  proper  order  to  confidc*^ 
tlw  Principal  Imfalfivt  Caufe  of  Error  j ;  whidl 
SATA'N  woiking  upon  rhe  predifpo^d  Matter 
*  Qox  qui-  he  finds  in  the  corrupt  Nature  of  Man.  *  The 
dcm  r»»  Cemorifts  fpcaking  of  the  ftrange  and  fiidden 
d£S  di-  S'^'""^''  '  '  ■  '  ^^""^  H^'i  tHc^  tmmedi.ucly  af 
ruoede  ^cr  the  planting  of  the  Cjofpel  by  Quii>,  and 
Dbboli  the  Apoftles  alcribe  it  to  Satan. 
malitUA : 

qui  WAiit,  <c<ii  proflranii  I  Chrifto,  MhilamiiMii  n(b»  efl  ciut  Vrr. 
bum  ic  io:»ta  rcligior.'h  formim,  »» i»  opi«lMlliW  (C  bhrphemiii 
confpufcarc,  lacer  tc,  ti  pr<  pciiio«lu«n  t*ffrrcre.  Ift  tatcoi  por- 

trnti  I'liiu^  miligni  fpintus  in  conl'pida  fiti  8e  qaafi  prims  fc*iu- 
riginci  plurwrirum  hjcrifiuoii  <]uz  pi^tlu,  vclu'i  aliis  in  Tc  tcceptti 
I i  is  n  irum  ii  modmn  «x(rcvcniK» ke.  A^.  Mttkh.  Qttt,  i  tA.  a. 


And  'tis  worth  obfervation,  that  he  intrtv 
duceth  multitudes  of  Errors  into  the  World, 
under  the  unfufpeded  notions  of  admirable 
PropiylacUcks,  and  approved  I'icfct  vative^  from 
all  mifchieft  and  dangers  from  himleif.  Un- 
der this  notion,  he  hath  neatly  and  covertly 
Aided  into  the  World,  Holj-waurj  Crtj^t, 
ReH^iui  of  s.iints,  and  almoft  inimnieraSie 
ocher  fupernitious  Rices. 

Erroneous Teadiers  are  the  Miniflers  of  S»> 
t.in,  however  they  rr.inf>form  themfelvcs  into 
\Iinillci5  if  Righccoufncls,  2  Qr.  11.  1  j.  and 
the  ft:!vil  dingcrous  Errors  they  broach,  are 
rttly  Oiled  by  tl-.e  Spiiic  of  God,  ■«  Cd^ 
S«7ar;,  ibe  deptbi  af  Saian,  Rev.  2.  24.  The 
corrupt  Teachers,  the  Gmfuh,  &c.  called 
tl  jcm  Depths,  ;'.  e.  great  ^1^  fterics,  high  and 
marvellous  attainments  in  knowledge ;  but 
the  Spirit  of  God  fits  a  very  proper  Efithae 
to  thcfn.  They  arc  Satanical  depths,  ami  Nly- 
iferies  of  Iniquity.  Now  the  level  aad  de- 
fign  of  Satan  herdn  is  dtooble. 

F$tJ}^  lie  aims  at  the  ruin  and  daninaiion 
of  thofe  that  vent  and  prr  pagate  them ;  upon 
which  account  the  Apoflle  calb  them  *4ktM 
*sa»AH'aj,  2  ?tt.  2.  r.  dcftruiflive  or  (as  we  iw- 
der  it)  damnai^e  Herelics.  And  bccaufe  God 
will  pfeferve  the  Soub  of  his  own  ftoin  diis 
mortal  Contagion,  therefore, 

Sumdlj^  He  endeavours  by  lelTer  Errors  to 
bufy  the  Mind«,  and  check  the  growth  of 
Grace  in  theSouls  of  the  Sairits,  by  employing 
them  about  things  fo  foreign  to  true  godlinel^ 
and  the  power  thereof,  hJ.  j  9. 

TU  Remtdieu 

The  Ibda  Ibr  prevention  and  recorery,  are 

thefe  tl-.ac  follow  : 

RuU  1.  Pray  eameftly  for  a  thorow  diange 
of  the  ftate  and  temper  of  thy  Soul,  by  (bond 

Ctnvirfi.n  and  Regivcmtlcn. 

Converfion  turns  us  from  darknefs  to  Ugb^ 
and  from  the  power  of  Satan  to  God,  ABi 

16.  18.    They  are  his  own  flaves  and  vaflals 


whtH  Satm  is  a  Lyar  from  the  beginning,  and. that  are  taken  captive  by  him  at  his  will, 
;  ^inkfcld  g^\jf^^  not    tite  Tratli :  He  hates  it  with  a '  2  Tinr.  z.  16.  A  Sanaified  Heart  is  a  Sov«> 


^B^At  deadly  hatred,  and  all  the  Children  and  I  reign  defcnfative  againfV  Erroneous  Do<Srine»j 
Lsrherf  ^Friends  of  Truth.  And  this  hatred  he  mani-jit  iurnilhes  the  Soul  with  fpiiitual  Eyes,  judi- 
- ..       e  n  .,  1-      •   _  L     ..•    r  .      ft        ^  cious  Eais,  and  a  dininguilhing  Talte,  by 

which  it  may  difccrn  both  Good  and  Evil, 
Truth  and  Error,  Hek  f.  14.  yea,  it  puts  the 
Soul  at  once  under  the  condu&  of  the  >pirit, 
and  prote&ion  of  the  Promif^  Jain  16.  i). 
and  though  this  doth  nor  (ecure  a  Man  frcim 
all  lefler  Miffakcs,  yet  it  efrc<::tually  fccures 
him  from  greater  ones,  whicfa  ate  ioconfiftenc 
with  Chrili  and  Salvation. 

Rule  II.  Acquaint  your  felves  widi  the 
wiles  and  mttbodt  of  Sataji,  and  be  not  igoo* 
rant  of  his  <hvi''-u  2  <'<r.  i.  rr. 

When  once  you  uruicrltand  the  wafli  and 
paint  with  which  he  fets  off  the  ugly  face  of 
Error,  you  will  not  eafily  be  enamoured  with 
it.  I'rctcnces  of  Devotion  upon  one  fide,  and 
of  Purity,  Zeal,  and  Refi  imation  upon  the 
other  J  though  they  he  jileafant  founds  to  both 
Ears,  yet  the  wary  Soul  will  examine,  before 
ic  receive  and  admit  Do<flrinal  Points  under 
thefe  gilded  Titles.  Tbofe  that  itt?e  made 

their 


i#M  the  fefteth  fometinies  by  railing  furious  (lormf  of 
Mejfcrttr,  Perfecution  againft  the  lincere  ProfelTors  of  it, 
w*/^"*.^"'-  5-  fometinies  by  Clouds  of  //i- 

/W  ef    rr/tes  and  Errors,  with  dedgn  to  darken  it.  In 
th,m;  and  the  former  he  a<fls  as  a  roarii^Ljrra;  in  the 
f'"!  latter  as  a  fubtil  Sirptnty  2  Ctr.  1 1.  f.    /  fear 
sS,mJ,¥  Evt  thrufbhit fakiltj ; 

the  J^fwtTjo  fCHr  minJi  jhuU  t$  (urmfud  frm  tbe  fimpi- 
hetttamieitj  that  u  in  Lbnfi. 

Htttm,      fjg  jj  exceeding  skilful  and  dexterous  in 
dting  and  wrefting  the  Scriptures  to  ferve  his 

vile  Dcftf^nsand  Purpofcs;  and  as  impudent- 
ly daiir.g,  as  he  is  crafty  and  cunning  ;  as  ap- 
pears in  the  Hiftory  of  Chrilf's  temptation  in 

the  Dcfart,  Mr.::.  6.  where  he  cites  one 
part  of  that  Tiomile,  Fjal.  91.  11.  and  fap- 
prefleth  the  reft ;  (hews  the  encouragement, 

•viTj.  Hi."  f/i'f  l-'tf  ^i>ig-  's  (barge  oz'tr  thu  j 

but  clips  ui;  the  iinutatiun  of  it,  vi:^..  to  iuep 
tiu  m  nil  thj  iinyt ;  /»  viu,  mm  in  fradpuiu, 

In  our  lawful  ways,  not  in  ralh  and  daage< 


Caiijes  and  Cwet  of  Mental  Frmr  r. 


733 


their  ObCervations  upon  the  llracagems  of  Sa- 
tan, will  heedfully  obferve  both  the  tendency 
oC  iDoArines,  and  the  Uves  of  their  Toach- 
crs;  and  if  they  And  loofenefs,  pride,  wan- 
tonnefs  in  them,  it  is  not  a  glorious  Title,  or 
niagniticenc  namo  that  /hall  charm  them. 
They  know  Satan  can  tr«ii$form  himfelf  into 
an  Angcl  of  Light ;  and  no  wonder  if  his 
MioU^o^^  -^liti  be  ciaft»fyuned  intoMiiiiftsra  of 
Rightcoufncfs,  2  Cor.  K|.  14,  If. 

Rule  III.  Refign  yonr  Mtnds  and  Judg- 
lueots  in  fervent  Pra>ci  to  chc  Government 
of  Chriftf  and  Conduct  of  the  Spirit ;  and 


fbimgk  it  W  hem  fi^ilde  far  any  Man.  to  4ttivtt 

fo  mtcb  hsd  Mturn^  4»  f0tb  go9d  me/i*.  mf^mm 

The  firft  |nf|rument  chofen  by  Sjtan  to  de- 
ceive Man,  was  the  Serpent ;  becaufe  that 
Creature  was  more  fubtil  than  any  Beaft  of 
the  Field.   There  is  not  a  Mm  of  eminent 

Parts,  but  Sr'.jt,  courts  and  A  li' Jts  IjIih  for 
this  Service.  Sc.  Au^in  told  an  inf^cnious,  but 
unfandified  Scholar,  Cupit  ahs  te  onuri  Diuoolttfy 
The  Devi!  covets  thy  Parts  to  adorn  his  Caufe. 
He  furveyi  the  World,  and  where-ever  he 
fiodf  more  than  ordinary  Ib-ength  of  Rsafon, 


all  vour  r!dd!  eni's  ro  God,  pray  th.it  lif  pregnancy  of  Wir,  depth  of  LcarnlucJ,  and  ele- 


in 

would  kcct>  ihtini  ciiaite  and  pursj  and  not 
fuffer  Satan  to  commie  a  Rape  upon  them. 
PUad  with  God  tli.^t  part  of  Chrifl's  Prayer, 
•jFeAw  17.  17.  Saticlif)  tbtm  tbroMgb  ihj  truilj  : 
tby  iveri  it  truth. 

Rule  IV.    Live  in  the  confcientious  and 
conibnt  pradice  of  all  thofe  Truths  and  Du- 
ties God  hath  abCikjy  tnanifeded  to  you. 
This  will  bruig  you  under  that  blefl/al  Pro- 


gancy  oi  L.iiiguage,  tlut  is  the  Man  looks 
for. 

Thvf:  are  the  Men  that  cm  ahnoll:  indi- 
fccinably  fprinkle  their  Errors  among  many 
precious  Trutlis,  and  wrap  Up  thdr  p<rilbiioas 
D.  ugs  in  r.eafgold  or  Sugar.  Mirefiiis  notes 
of  Lrtuiui  and  his  Accomplices,  That  by  the 
power  of  their  Eloquence,  and  (bphiftry  <^ 
their  Arguments, 


they  were  ab!e  artificially 

mife  of  Chrilk,  Jehny.  17.  If  anj  maa  will  dol  to  doath  horrible  Blafphemics  to  allure  the 
UswiS,  be  P>aU  ktmuf  tf  the  JoUrine,  wbtthtr  i'nfunple*.  *  Tcftjflo 

h  tf  God.    Satan's  grcatefl  Succcffes  are  .v  -  -   ■  fuanrelo. 

moneft  idle,  notional,  and  vain  Profeffors;  not 
bttmUe,  foiouiy  and  pnftical  CbriAians. 


Cayft  XL 

HaHog  confidered  and  difpatched  the  leve> 
ral  irucrm!  Cnufes  of  Error,  found  in  the  evil 
diipoHtions  of  the  feduced,  as  alfo  the  Imful- 
fivt  Caufe,  viz.  Satan,  who  fits  futtable  baits 
to  all  thefe  finful  Humours  and  evil  Tempers 
of  the  Heart ;  we  come  next  to  coofider  tb? 
hfhmm^  Caifi  employed  by  Satan  in  this 
work,  viz..  the  FALSE  TEACHER, 
whom  Satan  make  u(e  of  as  his  Seeds-man« 
CO  ^Kflbminatt  and  Scatter  erroneous  Doftrines 
and  Principles  into  die  Mindi  of  Men,  plough- 
ed Up  and  prepared  by  (hole  evil  Tempers 
Ibrementkmed,  at  a  fit  Soil  to  reoei?e  them. 

The  choice  of  Inftruments  is  a  principal 
pare  of  Satan's  Policy.  Every  one  is  not  ht 
to  be  employed  in  fiich  a  Scrrioe  as  ihii  All 
are  not  ht  to  be  of  the  Council  of  War,  who 
yet  take  their  places  of  Service  ia  the  Field. 
A  RM(tt<k  carried  out  of  the  Field,  on  Board 
.1  Ship  ac  Sea,  though  he  never  learned  his 
CompafSf  nor  faw  a  Ship  beibre,  can  by  a- 
nother'sdireftion,  tuglullily  at  a  Rope;  but 
lie  had  need  be  ati  expert  Artiil,  that  fits  at 
the  Hthi*,  and  (leers  chc  courle.  The  word 
Caufes  need  the  fmoodieft  Or^urt;  and  bad 

*  suhtiics  Wm  ft  oiooing  hkrAtm  eo  put  k  off  *. 

at  aflttus 

ffbifieKfoat'ni  fraude»,  .8c  que  blittd4  rpccie  qaiburvis  iippoocre  fj- 
Cit6  potuerint }  mAi  liqcet  (yahi  totam  prop«niodtlm  Scripniram 
forceoici  ac  de  Dee  Pane,  Fil<u,  Sc  bVtrita  fanfto,  (ui  Eftfluaim 
ferric)  eadem  4oc*k  ^iw  Eokiii  OuiftL  MiMXi^  a.  y 
f,  77.  De  HsrcfibNt  <ub  ammtit. 

Deep-pated  Men  are  coveted  by  Satan  to 
manage  this  Oe(kn.  None  like  an  eloquent 
TertuUM  to  confront  a  Paul,  Aci.  24.  1.  A 
fubtil  Eccim  to  enter  the  Lilt  in  defence  pf  the 
Popifh  Caufe,  ag.iinft  the  Learned  and  2^- 
cmitmity  lous  Reformers.  When  the  Duke  of  Bn^Lng- 
om^OM- ham  undertook  to  plead  the  bad  Caufe  of  iU- 
chard  the  Third,  the  londmtt  Cud*  Tb^  ntvrr 


qutnrij,  argutifrq^SophUlicis  i  Scriprori  pcrniciot^  inoni,  tc  faU 
laci  fajlcm^i  mioiie  haneiubi  htarphcutB  •rdficioai  OfCMmveAiaii* 
ar  «4  ifeMc*  liaiplieiaNt.  ftiftth  ai  Hjtir.  SuSft. 

And  like  tlie  Hjana,  they  can  councerfieic 
the  Voices  of  the  Shepherds,  to  deceive  aoid 
deflroy  the  Sheep.     There  is  ( faith  a  late 
*  Worthy )  an  eruUud  ru^miia,  a  Learned  kind  *  W. 
of  wickednefs,  a  fubtil  art  of  deceiving  the  ^l;'^'"."*'; 
Minds  of  otlieis.    Upon  which  account  the 
Spirit  of  God  fometimes  compares  them,  part  x.  p. 
xPet:  a.  ^.  to  cunning  and  cheating  Tradef^n- 
men,  who  have  the  very  art  to  fee  a  glofs  upon 
their  bad  Wares  with  tine  words,  Ki^n  'f^ 

iSfOk  kmii»t^  they  buy  and  fill  the  People  f '"^.''^ 
with  their  enfnaring  .t  nd  feigned  .voi  d^.  And  mintn  fe- 
fometimas  he  compares  ciiem  to  QotuungGam-  <iaAor<^ 
fiert,  that  have  the  art  and  Height  of  hand  togjPjb' 
Coi:;  r!ic  Die,  to  deceive  the  unskilful,  and^yjjShm 
win  their  Game,  Eph.  4.  14.  i»  rn  )«,Ce/f,  &c.  roercanref 

&  caiipo- 

■totes  Terbmn  Evaugelii,  (jni  venenuia  Errorii  coiBmi(ccaict  onlci 
bIjndimcMO  floKoeaomeli  m  qui  bibcikiHitts  potut  guftlbiloD  (km; 
(am,  ilwlprifcie  opnii*  iooUeffaoiir  momi  addkwui.  ffiuHiu 
Etift  mtlMBamf, 

And  fometimes  the  Spirit  of  God  com- 
pares them  to  H^tAn  themfdves,  Gsl.  i. 

7J<  vfuit  \C*ri(^  ;  foclifi  Calaiians,  who  hash  bt- 
wittbtd  jon  i  How  many  ftrange  feats  have 
been  done  upon  the  Bodies  of  Men  and  Wo- 
nui  i  I  j\  iritckraft?  But  far  more  and  ((ranger 

m  th  ;  Souls  of  Men  by  the  Magickoi  Error, 
fannti  zxxA  Jambret  perform'd  wonderful  things 
in  the  iiglit  of  Pbarsab,  by  which  they  decei- 
vedand  hardened  him  |  aad  unto  thetej  £Ufe 
Teachers  are  compared. 

Such  a  Man  was  Eljmm  the  Sorcerer,  who 
laboured  a>  feduce  the  Deputy,  Strgim  Patdm, 
thoagh  a  prudent  Man,  A3t  i;.  7,  8,  9,  10. 
Ob  Mofall  fubtilty,  md  sSmiJchief,  ;k  .^d>;ld 
of  the  Devil !  (aith  Paml  unto  him.  The  Art 
of  fediuftlon  from  the  ways  of  truth  and  boli- 
nefs,  difcovers  a  MaosotebothllieGilUjUuf 
Scholar  ciS  tiie  Devil. 

fiat  as  (he  wife  and  painful  Mii^fters  of 

OiHft/ 


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7?4 


A  Blotp  at  the  Koot,  or.  The 


Vd  1 


C.hrift,  who  tu;M  mjny  ro  Righteoufncfs, 
Ihall  have  double  Glory  in  Heaven ;  fo  thefe 
fnbtil  and  moft  aftive  Agents  for  the  Devil, 
who  turn  many  from  the  w.iys  of  Righteouf 
neG,  will  have  a  double  portion  of  mifery  in 
HelU 

The  RemcJits. 
The  proper  Riimditt  in  this  Cafe  arc  prin- 

cipAlly  two. 

RtmtJf  1.  Piay  terventiy,  and  labour  dili- 
gently in  the  ufe  ©fall  God's  appointed  means, 
to  ^et  more  lolirfitv  of  Judgment,  and  ftrergth 
of  Grace  to  cllablifh  you  in  the  Truth,  snd 
fecure  your  Souk  againft  the  cunning  crafti- 
nefsof  Men  that  lyc  in  wait  to  deceive. 

'  l  is  \.\vt  ignorance  and  wcaknefs  of  the 
People,  virhich  makes  the  Fadon  for  Error  lb 
fucccGlul  as  tlv-v  .lie.  Confult  the  Scriptures, 
and  you  ihall  had  thefe  cunning  Merchants 
drive  the  quickell  and  gainfbllell  trade  among 
the  weak  *nd  injudicii  u?.  So  fpe.iks  the  A- 
poftle,  With  good  words  md  fair  JfeecbeSf  tbtj 
Jtaive  the  hemt  ^  the  ftmple ;  d^xSr,  harmlcfi, 
weak,  ciH.;  Souls,  who  have  a  delirc  to  do 
weUj  but  want  wifdoni  to  difcern  the  fubtil- 
tiei  of  them  chat  mean  ill ;  who  are  void  both 
of  fraud  in  themfclves,  and  fufpiciori  of  o- 
thers.  Oh !  what  fuccefs  luve  the  Deceivers^ 
^nsif^oji*  >y  iMK»)l*t  their  fiir  words  and  fiigar- 
cd  Ipeeches,  fwect  and  raking  expieffions,  a- 
niong  fuch  innocent  ones  I 

And  who  are  they  among  whom  Sacsm's 
cunning  Ganiiflers  commonly  win  the  Game, 
and  fwcep  the  Stakes,  buc  weak  ChriiHans, 
credutous  Souls,  whom  for  thar  realbn  the 
ApolHc  calls  i5«i*,  O'.iidi  en.  The  word  p:o- 
perly  lignitici  an  Infant,  wi^cn  'tis  referred  ro 
the  Age;  but unslcilful  and  unlearned,  when 
referred  (  as  it  is  here  >  to  the  Mind.  >o  a- 
gaiaf  zFft.  2.  14..  Ihtfy  (that  is,  the  Falfc 
Teachers  there  fpokenof ;  beguile  4u;Hct(iinie<«7M. 
unibblc  Souls,  Sou^s  that  are  not  contirmed 
and  grounded  in  the  P<  inciplei  iA  Keligion. 
Whence  by  the  way,  take  notice  of  the  un- 
fpeakable  advantage  and  neceiltty  of  being 
well  Catechized  in  our  Youth  :  the  more  ju- 
dicious, the  moie  Iccurc. 

RemeJjf  II.  Labour  to  acquaint  your  (elves 
with  the  Heights  and  artifices  Satan's  Facfiors 
and  Inftruments  generally  make  ufe  of,  to  fe- 
.duoeand  draw  Men  mm  the  Truth.  The 
knowledge  of  them  is  a  gtwd  defenfative  a- 
gaicii  them.  Now  there  ate  two  common 
ArtiHces  of  Seducers,  which  it  is  not  fife  for 
Chrini.in:)  to  be  ignorant  of 

Fir/},  They  ufually  feck  to  difgrace  and 
blafl  the  reputations  of  thofe  Truths  and  Mi- 
niliers  fuc  for  their  defence,  which  they  dc- 
lign  akcrwaidi  to  overthiow  and  runs  ;  aad 
CO  beget  credit  and  reputation  to  rl^oic  Errors 
which  they  have  a  mind  incrod  jc:.  How 
many  pjecious  truths  ol  dud  are  this  Day, 
.  and  with  thb  deHgn,  defamed  as  legal  and 
csrnil  DoAiines ;  and  thofe  tlut  defend  them, 
as  \Icn  ot  an  u:J  Ttfiamttsi  Spirit  ? 

iliiiiiiliation  for  Sin,  Contrition  of  Spirit, 
c>L  tall  unJer  difgrace  wirfi  many,  and  iiv 
deed  all  qualifications  and  pre-reguirites  unto 
Gonnjig  to  Chrift,  as  thiogi  noc  only  jicedlefi. 


but  pernicious  nnro  the  Souls  r^f  Men,  al- 
though they  have  not  the  leaft  dependancc 
upon  them  :  Yea  ,  Faith  it  felf,  as  a  pre*i«- 
quifite  unto  Juilificationj  as  no  better  than  a 
Condition  pertaining  to  Adams  Covenant. 

And  fo  for  the  Perfom  of  Orthodox  Mini- 
ftcrs ;  you  fee  into  what  contempt  the  falfe 
Teachers  would  have  brought  both  the  Per- 
(bn  and  Preaching  of  Vaul  himfelf,  2  Cor  10. 
ro.  ////  bJHy  frcjcnct  (fa/  they)  i$  vnsk,  Md 

I  hit  jptech  cettttrnftiyit, 

\  Secondly^  Their  other  common  Artifice  is^ 
to  infinu  ire  their  falfe  Doftrines  among  many 
acknowtalged  and  precious  Truths,  which 
only  ferve  for  a  convenient  VeMda  to  them ; 

I  and  befidcs  that,  to  make  thctr  Errors  as  pala- 
table and  eudful  as  rhey  can  to  the  vitiated 
Appetite  of  corrupt  Nature.  The  foiemen-Mr.W.ft 
tioiied  Worthy  hath  judicioufly  obfervedhow 
artiricially  SatM  hath  blended  hit  baneful  Do- 
fes,  to  pleafe  the  Palate  of  Ctmid  Reifm,  S^- 
ritual  Fr'ulf,  and  the  dcfireof  f7(]?j.)  Ubtriy. 

i    Comal  Reajm  is  that  great  Idolj  which  the 

'more  intelligent  part  or  the  carnaf  World 
worlhips.  And  are  not  the  Sccinian  Merefies 
as  plealam  10  it,  as  a  well-mixt  Jifiep  to  a 

;  fcverifii  Stomotb. 

Sp  ritual I'rifle  is  another  Diana,  which  obtains 

'greatly  in  the  World ;  and  00  Dodrine  like 
the  PeU^mi  and  Stmiptlagian  lErrors,  gratify  it. 
A  DoAiine  that  fets  fallen  Nature  upon  its 
Legs  again,  and  perfuades  it,  it  can  go  akme 

'  to  ChdR ;  at  lea0,  with  a  little  ext^ial  help 

'of  Moral  fuafion,  without  any  preventing  or 

;  creating  work  in  the  SouL   This  goes  dowa 

Igtib  and  grateful. 

And  then  for  Flepily  Uherty,  How  do  thofe 
that  are  fond  of  it  rejoice  in  that  Dodrine  or 
Opinion,  which  loofes  Nature  from  the  yoke 
of  relfraint  ?  How  docs  the  poor  deluded  PS' 
pi/l  hug  himfelf,  ro  think  he  hath  liberty  by 
his  Religion,  to  let  loofe  the  reins  of  his  Lu& 
to  all  Senfualities,  and  quit  himfelf  from  aU 
chat  guilt,  by  Auricular  Confefltoo  to  the 
Prieft  once  a  Year?  How  doth  the  Familijl 
fmiic  upon  that  Principle  of  his,  wliich  ttXk 
turn,  the  Gofpel  allows  more  Liberty  than 
fevere  Legal  Teachers  think  lit  to  tell  them  of : 
They  preTs  Repentance  and  Faith  |  blic  Cluift 
hath  done  all  this  to  chy  handSk 

Caufe  XIL 

flaving  confidered  the  (everal  C.-hTi  of 
Erruti,  found  in  the  evil  difpolitions  of  the  fe- 
duccd,  as  alfo  the  imfidfive  and  injhmmmd 
Caufes,  namely  Satu»  and  falje  Ttacheri  em- 
ployed by  liimj  I  Ihall  next  proceed  to  dif- 
cover  fbme  fpecial,  and  raoft  fucoefsful  Me- 
thods freouenrly  ufed  by  them,  to  draw  the 
Minds  of  Men  from  the  Truth.  Amongft 
wliich,  that  whicli  comes  lirft  to  confiderati- 
on,  is  the  great  skill  they  have  in  reprefenting 
the  ABUSES  of  the  Ordinances  of  God, 
and  Duties  of  Religion,  by  wicked  Men,  to 
fcaie  tender  and  weak  Confciences  from  the 
due  life  of  them,  and  ail  turthcr  attendarK:e 
I  upon  them. 

I    Tiie  ahufe  of  ChrifKs  holy  Appointments 
]  arc  fo  cunningly  improved  to  ferve  this  do- 
lign,  that  the-  Minds  of  many  well^roeaJiing 

Per. 


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73i 


PfiffoRs  receive  fuch  deep  difguft  ac  thciUj  due 
they  are  fcarce  ever  to  be  reoonctled  to  them 

a^ain.  A  flrong  prejudice  is  ape  to  drive 
Men  (com  one  extream  upon  another,  as 


thinking  they  can  never      far  enough  off'  are  fudi  as  fcrfbw : 


7U  Rmh^ 

The  proper  Remedies  againft  £mr/,  inSmh 
aced  by  the  abuies  of  Dutiet  and  Ordinances 


from  that  which  hath  been  fo  fcarinfiiiy  re- 
prefcnted  to  them.  Thus  making  good  the 
old  Obfervation,  Dum  wttmt  finld  vitla,  in 
centraria  currttnt ;  they  riui  from  the  trouble- 
fome  fmoak  of  Supernicion,  into  the  hre  of 
an  irreligious  contempt  of  God's  Ordimnces, 
fplit  themfblvet  upon  Cbav^im  to  avoid  StjILt. 

Ex.  ^ra. 

The  Fafills  iiaving  deeply  abufcd  the  Ordi- 
nancc  ol  BMtifm,  by  tlicir  corruptive  mix- 
tures and  adaitions  of  tlie  fuperfltttous  Crofi, 
Cbrijm,  &c  part  whereof  is  not  fufiidentl)' 
purged  to  this  Day  by  the  Reformation  ;  and 
finding  niuUitadcs  of  carnal  rrotCjlanti 

dangeroully  relting  upon  tlicir  fuppofed  baptif- 
mal  Regeneration,  to  the  great  liazardof  dieir 
Salvation;  which  Mift:!ke  is  hut  too  much 
countenanced  by  fome  of  its  Adminillrators: 
I  I  cy  cake  from  hence  fuch  deepofleooeat 
the  adminiftration  of  it  to  any  Infants  at  all 

(though  the  Seed  of  God's  Covenanted  People)  jbcfty  it  was,  that  tlie  Omfticki,  CarpocrationSf 
that  the}'  tl.ink  they  can  never  be  fliarp  enough  |  and  the  Metumdritm  of  old,  did  not  only  con- 
nive at,  but  openly  taught  and  pra(fliled  all 
manner  of  lewdneis  and  uncleanneii. 


Remedy  I.  Let  Men  coniider,  th.it  tiiere  is 
notliing  ia  Religion  fo  great,  fo  IkrcJ  and 
exceiloit,  but  lome  or  other  have  greatly  cor- 
rupted or  vilely  abufed  them. 

What  is  there  in  the  whole  World  more 
precious  and  excellent  than  the  Free  grace  of 
God  ?  and  yet  >  ou  rc.id,  JuJe  4.  of  fome 
that  turned  the  Grace  of  uur  Lord  into  l.afci- 
vioufliefs.  Wliat  moic  dcliiable  to  Chrillians, 
than  the  glorious  Liberty  Chrift  hath  pur- 
chaftd  for  them  by  his  Blood,  and  fettled  up- 
on them  in  the  Gofpel-Charter  ?  A  Liberty 
from  Satan,  Sin,  and  the  rigour  and  curfe  of 
the  I -iw  ;  nnd  yet  yoli  read,  i  Pit.  2.  16.  of 
them  il.di  ultd  tins  Liberty  for  a  cloak  of  ma- 
lidoiifneG.  Tis  true,  Chrift  came  to  be  a 
Sacrifice  for  Sin,  but  not  a  Cloak  for  Sin  ;  to 
fet  us  at  Liberty  from  the  Bondage  of  our 
Lufti,  not  from  the  Ties  and  Duties  of  our 
Obedience.    Under  the  pretence  of  riiis  I.i- 


in  their  Invedivcs  againlt  it ;  nor  luve  they 
patience  to  hear  the  tnoiV  rational  defences  of 
that  Practice. 

So,  for  that  Scriptural  Heavenly  Duty  of 
Sin^ifV  :  What  more  commonly  alledgcxi  a- 
gainlf  it,  than  the  abufe  and  ill  efiedb  of  that 
precious  Ordinance  ?  How  often  is  the  Non- 
fenfe  and  Error  of  the  common  Traniktiun, 
the  rudenels  and  dulneis  of  the  Metre  of  fome 
Pfalmi,  as  P/j.'.  7.  1;.  as  alfo  the  co'.d  forni.i 
lity^  with  which  that  Ordinance  is  performed 
by  many  who  do  but  Parrotize?  I  lay.  How 
often  are  tliefe  things  buz'd  into  the  Ears  of 
the  Peoplcj,  to  alienate  their  Hearts  from  fo 
fweet  and  benefidal  a  Duty  ? 

And  very  often  we  find  it  urged  to  t!ic 
fame  end,  how  unwarrantable  and  dangerous 
a  thing  it  is  for  carnal  and  unregenerated 
Perfons  to  Appropriate  to  themfelves  in  Sing 
ing,  thofe  Praifcs  and  iixperiences  which  are 
pecalbr  to  die  Saints;  not  tindeiibnding  or 
confidering,  that  the  finging  of  Pf/ilms  is  an 
Ordinance  of  Cbriftj  appointed  for  teaching 
and  admonition,  as  wdias  praifmg,  Col.  16. 
Teachif)^  and  aJmmijhing  one  amtber  in  Vjalms 
'  The  D<-  and  Hjmuy  &c   *  Ihus  jUuiamitm^m  tookj 
TTZrZnf  '^^  not  its  rife,  yet  its  enaniragaiiatt  from  the 
\ijith  .H'.too  rigorous  pr«ffiag  of  the  Law  Upon  con- 
Siltmulh)  viiiced  linnets. 

Ofdu^  tr  Dtttbrn  if  Gt^l  i«  *  PmU  if  Um^  n  Am  tU(t^$  fv 
j^tniteriSmii*  Vide  ftdtdanfli  «f  rm-patit  f.  40. 

If  Satan  can  prevail  firft  with  wicked  Men, 
to  corrupt  and  abafe God's  Ordinances  by  the 
furperllitioi]';  mixtures  and  additions;  and 
then  with  good  Men,  to  renounce  and  flight 
them  for  the  fake  01  thofc  abufes ;  he  fully 
,  obtams  hisdefign,  and  gives  Chrift  a  double 
wound  at  once;  o.ic  by  the  hand  of  his  avow- 
ed Enemies,  the  other  by  the  hands  of  l  is 


Friends,  no  lef^ 


■in: 


!5  than  the  firft.  Firlt, 


wicked  Men  corrupt  Ciinll's  Ordinances ;  and 
then  good  Men  nanfeate  them. 
.Vm.  I. 


^t.  Augufiin,  in  his  Book  of  Hmfj,  makes  Mfnmdri- 
this  fad  complaint,  Tie  Menandrians  (faitli 
i»e  )   d'j  -wilkr^lj  tmbrect  ail  tmcltamtft  at  the^^^Yi\Jaf 
fruit  ef  the  Grace  tf  Gad  ta»trit  Mm.     And  i»r  am- 
not  only  the  Liberty  purchafed  hy  Ciirift,  hut  P'c«>  'o"^ 
the  very  Perfon  and  Gofpcl  of  Chrift  are  liable  """"^'^^ 
to  abutes ;  and  oftentimei  cbroi^  riw  cor  c?k/i>o. 
ruptions  of  Mens  Hearts  become  Stones  ofmncs  fm- 
ftumbling,  and  Kocks  of  ofienoe.    What  '^'^ 
Chen  >  Shall  we  renonnce  the  Grace  of  God,  ^f-J-'^^ 
ourChriftian  }  ib-rry,  the  very  Gofpel,  yea,  ^' 
and  Perfon  of  Chhif  himfdf,  becaufe  eadi  of 
them  have  been  thns  vilely  abided  fay  uridced 
wretches  ?  At  the  peril  of  our  eternal  damna- 
tion be  it,  if  we  do  fo.   BUJl'td  it  be  (faith  ouc 
hatii')  ^mit  mdffttiitdinme.  fie«faie,  left 
by  this  means  Satan  at  once  wound  the  Lord 
jfefus  Quift  by  Icandai,  and  thy  Soul  by  pre- 
judice 

Remtdf  II.  Confidcr  alfo,  that  it  is  the  na- 
ture and  temper  of  .1  gracious  Soul,  to  raife 
Ids  efteem,  and  heighten  bis  love  to  diofi  Or- 
dinances which  aje  moft  abuled  and  di%iaced 
by  Men. 

The  more  tbQrare  abofed  and  oppofed  by 
others,  the  higher  they  fhould  be  valued  and 
honoured  by  us;  Tjal.  119.  126,  127.  It  » 
time  for  tbu,  Urd,  to  work  ;  for  tbty  have  mait 
void  thy  L*w\  tbirefiire  I  love  tfy  Ccmmaiubimtt 
above  gold,  yta,  above  fine  gold,  ^.  A.  The 
more  they  are  diigraccd  and  abuled  by  wicked 
Men,  the  n^ore  do  I  honour  and  pri/.e  them. 
A  like  Spirit,  with  David\  was  found  in 
Elijab,  1  King.  ly.  14.  /  have  beta  verj  jea- 
Ictu  fr  the  Lord  God  of  Hejh  ;  hem^  tbi  CW/- 
dren  of  IJrael  bave  forjaken  tbj  Covenant,  thrown 
down  tbme  Altars,  at.  l  jlain  thy  I'ropbett  witb  the 

SV-'itTfl. 

A  good  Man  wi!l  ftrivc  to  honour  and  fe- 
cure  tht^e  iruths  and  Duties  moft,  which  he 
hnds  under  moft  difgracc  or  danger.  Hclovcs 

£eeee  die 


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A  Bhar  at  the  Root  ;  or.  Tbe 


VdLL 


the  Truth  fincercly,  who  deavei  to  it,  wdl  traordliMry  Cafe,  by  the  vOkSe  of  Provident*} 
ftiuMlsby  it  under  all  Oppofition.    This  is  aj   r  cxcrcifc  their  Gifts  in  a  probitioniry  way. 


pood  Tryal  of  the  foundncG  of  thy  Heart 
and  purity  of  thioeends  in  Religion  :  Such 
a  proof,  as  the  Honour  and  Reputation  of  Re- 
ligion in  theWorW  can  never  give  thee. 

In Solnmons  time  the  fews  were  very  cau- 
tious how  they  admitted  and  received  Profe- 
Jjtes,  fufpci^in;^  that  by-ends  and  worldly  re- 
fpc^its  nuy  draw  men  to  it ;  but  they  were 
cot  fo  caatdoof  in  dmes  of  Dilgrace  and 

Perfccution. 

Rimedj  III.  Before  you  part  with  any 
Ordinance  or  PraAicein  Religion,  bethink 
your  (elves  whether  vou  never  found  any 
Spiritual  ^flings  or  AdvaiU.ige3  in  tiiat  Path 
which  yoa  m  now  lenipted  to  forfake. 

Had  you  never  any  Spritual  MelrinE^5  of 
your  Hearts  and  Aflfediotis  in  that  Heavenly 
Ordinance  of  Sinrh^  ?  And  may  there  not 
be  now  Thoufands  oif  Mercies  in  your  pof- 
fetiion  in  confequencc  to,  and  as  the  Fruit  of 
your  folenui  Dedication  to  God  In  Bsfii/m  by 
your  Covenanted  Parents  ?  For  my  own  part, 
I  do  heartily  and  folemny  blefs  God  for  it  up- 
on this  account;  and  fo  I  ho\>c  Thoufands 
befides  my  fcif  luve  caufe  to  do.  However, 
fuch  a  Pradice  may  by  no  means  be  deferted 
by  you,  becaufeabufed  by  othen. 

Cauje  XUI. 

Another  Method  and  Artihce,  by  which 
fii^Ttacbtrs  draw  multitudesofDUciplcf  after 
them,  is,  by -granting  to  their  Ignorant  and 
Ambitious  Followers  the  LIBERIT  of  PRO- 
VHESnNG;  flattering  them  into  a  con- 
ceit of  their  excellent  Gifts  and  Attainment's, 
when  God  knows  they  had  more  need  to  be 
Catechifed  and  taught  the  Principles  of 
Chriflianity,  than  undertake  to  expound  and 
apply  thofe  profound  Myfteries  unto  others 

SacuilMin  filled  the  Clmrcfa  and  World 
Widl  Enorsend  Troubles  this  way.  *  When 
ignorant  and  unexperienced- 
PeHbns  be^  to  dunk  it  a 
low  and  dull  thing  to  fit 
from  year  to  year  under  other 
mens  teachings,  and  to  £incy 
that  they  are  wifer  than  their 
~  their  Pride  will 


or  in  due  fubordioatioa  unto  Chrifts  pub* 
lick  Officen  and  Ordinances,  by,  and  with 
the  confent  of  the  Pa/ior,  and  Congregation. 

But  when  unqualified  and  uncalled  Per- 
foRs  ondeitake  fuch  a  work  out  of  the  Con- 
ceit and  Pride  of  their  own  Hearts,  or  are 
allured  to  it  by  the  crafty  Deligns  of  Erro- 
neous Teachers,  partly  to  overthrow  a  pub- 
lick,  regular,  and  (landing  Miniftry  in  the 
Church,  to  which  end  the  Scriptures  are  ma- 
nifeftly  abufed  ,  fuch  as  jF***'  5»«  34- 
12.6.  I  Cvr.  14.  I  Pet.  4.  10.  with  many  0- 
thers  ;  This  is  the  pra^ice  I  here  ccnfurs 


'  SiultifTiLi  jtque  impiUfi. 
mi  homines ,  non  intelh- 
gcrtci  nihil  conrririum  in 


rebui  iifdcm    ab  codcm 
diftuiD  failTc,  Tcrbi>  can- 
ttm  iohxicDtei.  Cau(isi|»- 
U&  iliaomm  relt<)uirunt.   „     ,   ■>  - 
El  ditcrb  qfoitm  Scnfm-   -L  eachers ; 


lib.  I.  dcTii 


.HiUriiitf 


quickly  tempt  them  to  fliew 

their  Ignorance ,  and  that 
mifchievous  Ignorance  will 
prove  dangerous  to  the  Truth, 
and  trouble fnms  to  the  Church.  The  Apo 
iile  forbids  tlie  Ordination  of  a  N«vUt,  leil  be 
be  puf^  up,  and  fall  into  the  oondenmatian 
of  the  Devil  :  and  in  i  Tim.  t .  7.  he  fhews 
us  the  reafon  wh^  fome  fwerved  and  turned 
afide  onto  vain  fangling ;  atid  it  was  thi.v, 
T\\it.  thi)  dt]~rc:l : J  be  Tc.-icLicrs  of  the  Law,  ml 
titer  uHtUrfimding  what  tbej  Jaid^  ni/r  wbtmfthej 
sffirmi.  That  is.  They  afleAed  robe  Preach, 
ers,  (hough  not  able  to  fpcdk  coogmouny, 
with  tolerable  fejife  and  reafon. 

I  do  not  here  cenfiue  and  condemn  the 
ule  and  excrcife  of  the  Gifts  of  all  private 
Chriftians.  There  are  to  be  foiuid  amongfl 
than  ibme  Perfons  of  nrifid  Parts,  and  an- 
fwerable  ModcHy  and  f luniility,  who  m.iy 
be  very  ufctul,  when  called  to  Service,  in  ex- 


which  like  a  Trojm  Horft,  hath  fcnt  forth 
multitudes  of  Erroneous  Perfons  ineo  the  & 
ry  of  God  to  infeft  and  defile  it. 

i  cannot  doubt  but  many  a  imcerc  Ctiri- 
ftian  may  be  drawn  into  fuch  employmeoe 
which  puts  him  t  iro  ,i  capacity  of  honouring 
God  in  a  more  eminent  way,  which  is  a 
thing  defirable  to  an  hooeft  and  zeaknti 
Heart:  And  that  the  temptation  may  be  great- 
ly  llrengthened  upon  them  by  the  plaufiblc 
fuggellions  of  cunning  Seducers ,  who  tell 
them,  That  thofe  Mlnifters  who  oppofc  and 
condemn  this  pradice,  do  it  as  men  con- 
cerned for  their  own  IntereO,  as  deftrous  to 
monopolize  the  work  to  themfdvcs,  and  as 
envying  the  Lord  s  People  :  And  that  Chrift 
hath  given  them  a  greater  Dberty  in  this  cafe, 
than  thofe  men  will  allow  rhem.  By  this 
means  they  draw  many  after  them,  and  fix 
them  in  their  Erroneous  ways. 

I  have  no  mind  at  all  here  to  cxpcfc  the 
Follies  and  Mifcfaiefs  introduced  this  way, 
as  neither  being  willing  to  grieve  the  Heans 
of  the  Sincere  on  one  fide,  nor  gratify  fcof- 
^\^g  Atheist f  ar>d  prophane  Enemies  to  Reli> 
gion,  upon  the  other  fide  :  only  tirii  I  wM, 
and  muftfay.  That  by  rhi-  means  the  Saaed 
Scriptures  are  rooft  injurioutly  wreiled,  the 
Peace  and  Onkr  of  the  Oratcn  difturbed,  and 
a  great  many  Miflake^  and  Errors  inttoduoed. 

The  Remtditi, 

The  preventioQ  and  core  of  Errors  this 

way  introduced,  or  likely  to  be  introduced 
into  the  Church,  is  by  pondectng  and  ap> 
plying  the  following  ConfiderMimt. 

CcnfJerathn.  I.  I.et  all  that  encourjge  others, 
or  undertake  by  others  encouragemem  fuch  a 
Work  as  this,  for  which  they  are  not  compe- 
tent'y  qualified,  and  unto  which  they  are  not 
regularly  called  ,  confidcr  feriouQy  with 
themfelves  what  danger  they  caftthdr  own, 
and  other  mens  Souls  upon. 

The  Apoftle  tells  us,  a  Per.  }.  16.  Jhtt 
■he  ut^mfmd  tui  ta^Mt  dovrefi  the  Scriftvtt 
tj  thdr  own  ilc^^ruUion    Dang-^r  enough,  one 
would  think,  to  fcare  them  from  it,  did  not 
the  fame  Sin  of  Ignorance,  which  nukes 
rlicin  wreflthe  Scriptures,  caufe  th.im  alfo  to  , 
flight  and  overi(X)k  the  danger  of  fo  doing.  *  fi^,  in^ 
cat  Scripturas  maliciof^  io-.cllc^'i^!.  &  detortu,  crrore:  pacrc  jlibt- 
lufmi  coacra  AptCmar. 

Certainly  ,  my  Friends ,  it  is  a  great  deal 
fafer,  and  more  excufable,  to  put  an  ignorant 
Rujikk  into  an  Apeikcur/s  S&of  to  compound 

A  Medicine  of  Drugs  aod  t^plrits,  which  he 

undci- 


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underftandsoot,  and  confidently  adtninifter 
the  lame  to  the  Bodies  of  Men  ;  than  for 
fuch  Ptor£>m  as  are  led  by  ignorance  and  con- 
fidence, CO  inteniieddle  with  the  Minifterial 
Employment  :  The  one,  perhaps ,  by  mi- 
(Uke,  may  poifon  mens  Bodies ;  but  die  o- 
ther  their  Souls.  An  ignorant  Mtfier^  or  ?Uot, 
that  never  learned  the  Comfaft,  are  rather  to  be 
cruited  among  Rocks  and  Qinck  fands,  than  a 
proud  ^oraot  PerfoH  with  the  condud  of  Smls. 

ConfiierMtim  IL  What  daring  Prefumption 
is  it  to  intrude  our  felves  into  fo  great  and 
wdghty  an  Employment  widMKtt  any  Call  or 
Warrant  of  Chriftl  Rom.  lo.  14.  How P)aU 
tbeji  call  «pw»  bim  ^  whom  tbejf  havt  mt  beard  ? 
4wfWjM0f%  hurv/itbout  a  Prettbtri  and 
igilf  fhalffhcj  freiitb  except  tbej  he  fent. 

Thefe  Myfteries  mud  be  committed  to 
fiddiful  Men,  who  ftuU  be  able  toceach  others. 
Thole  Abilities  mud  be  examined,  i  Tim. 
10.  and  the  Exercife  of  chcm  warranted 
a  dtte  and  orderly  appointment  thereunto, 
1  Tim.  4.  14.  elfe  f  a  r  ne  well  obfervesj  In 
tarn  p-^epv/lerd  difcifttnt  ruind  M  tffint  fenfut, 
tjHot  capita  i  tot  Jifei^MSy  ^iit(fii^l  we  lhali 
have  as  many  (entai  of  SciipRtre,  as  we  have 
PreacherSj  &e. 

If  e7eiy  Fhmmi  that  tbfnks  himfdf  aUe, 
/hall  undertake  to  drive  the  Ct^ict  of  the  Sir^, 
no  wonder  if  the  World  be  fet  on  Fire.  Gifu 
aiid  Atnfities  of  ^find  are  not  of  them> 

fel.cs  fLiffi-icru    to  nuke  a  Vrtacber.  Some 
Lawjert  at  the  Bar  may  be  as  skilful  as  the 
J-jp  Qpon  the  BmAy  hat  without  a  Com 
mimon  they  dare  not  Ht  there. 

On^dtratMn  III.  The  Hooour  you  affcL'^,  to 
ventyour  onfband  Notions  wldi  liberty,  is  in 
Scripcure  accoL.rir  your  greateft  diflionour. 

The  Scripture  reckons  £il(e  Teachers  a- 
mong  the  oafiA  of  the  People  :  the  Vrofbet 

that  teacbetb  I/ei,  bt  U  the  Tayl,  i.  t.  the  bafell 

part  of  the  whole  body  of  the  People^  i/^  9 
If.  Andfo  far  is  doe  GoTpd-Uberty  from 

countenancing  fuch  dangerous  Irregularities^ 
that  we  6od  in  a  clear  Prophecy  of  Goljpel- 
times,  what  fhame  God  will  pour  upon  them, 
Zmb,  2}.  4,  9 .  Tbej  Jhall  bt  brougbt  with  (hamt 
€mi^  to  tu^fit  lamm  trtfbitf  I  am  am  HajbanJ- 
mm%fxfr  mamtaMghtmukufCattUfremfuyyoittb. 

CotifiJeration  IV.  How  much  more  fafe,  re- 
gular, and  advantageous  were  it  for  fuch  as 
you,  to  fill  your  own  proper  Places  under  a- 
ble  and  faithful  Gofpel-Minifters,  and  to  fuck 
the  BrcaOs  of  fruitful  Ordinances ,  than  to 
confume  and  pine  away  by  fucking  your  own 
Breafts I  mean,  living  upon  your  own  weak 
and  infufficient  Gifts,  m  the  finful  negled  of 
Chrifl's  Appointments? 

CoMfe  XIV. 

F.iir^  Teachers  alfi  prop.igate  rheir  Err 
by  a  SpuK  of  ENtHUSlAS  M,  tlic  uUul  con 
Gpmitant  of  Erroneous  Dodrine  •  and  draw  a- 
way  multitudes  after  them,  by  pretending  to 
extraordinary  Revelations^  Vilions,  and  Voices 
from  Heaven,  which  feem  to  givc  great  Credit 
•  Noonalli  to  (heir  Way  and  Party  * 

fofvn  t^phetarum  vatkinio  ilictti,  dc  quibus  &  vert  Projrttctx,  & 
ipfe  pncdbKAKt  cKcideruiu  i  Do&t'mi  Dei,  8c  tfadicioooo  vcriin 
KfiMerast.  Sed  illiomncs  dzmooiacM  fraBdifausirrcciti,  qun  pro. 
fpiocicic  civeredrbneMnt,  diviomn  ooaieo  It  cnlnitn  per  iropru- 
Laik  Wb.^  ctpLyit  tk  Hartfibai, 


This  was  an  old  trick  and  pra<*'ce  of  De- 
ceivers,  Deut.  15.  r,  to  pi'  "!  Sign?  and  won- 
ders in  confirmation  <  t  cl.cir  Way,  which 
Signs  the  Lord  may  permit  to  fall  out  to  prove 

his  People,  I'rrr.  y.  5.  tho',  forthe  moft  parr, 
they  are  cjaluicd  by  tiicir  unanfwerablc  E»- 
vents. 

In  the  beginning  of  our  Refurmailm  by  Lu- 
ther, cdvin,  6cc.  there  fprung  up  a  Genera- 
tion of  Men,  caWtdi  Swtink  fcUiant ^  great  Pre^ 
fenders  to  Revelations  and  Vifior.s,  wlio  were 
always  fpcikingof  DeijUatimi  ;  aijd  an  high- 
er ftrain  of  Language  they  commonly  ufcd  a- 
mong  themfelvcs,  than  other  fcrious  Clirilti- 
ans  underftood,  and  therefore  fcornfuily  en- 
titled Orthodox  and  humble  Chriflians,  who 
(luck  to  the  Scripture-phrafe,  and  wliolfonie 
form  of  found  words,  Grammattjii,  Vocabuli^Sy  » 


Liter 


i'lijh. 


J.  ,  -  ,  ,  IrrcticI 

,  &c.   Thew  Men  ^  as  *  Scuhetttt  rnis  qui. 

r!r,ah  ,  ad  oKvttm  iczr.  obfervcs  of^^^***™ 

Enchufia- 


axvum 

them;  were  lb  entangled  in  certain  Enthufi- ^1^'"""* 
aftick  Snaiesj  that  they  thought  it  the  ht^efl  queis'nif. 
impiety  to  renounce  them  :  And  they  haddcfe  cxi 
befooled  multitudes  with  their  magnificent"'"" 
words  of  HUmmmim,  RtveUtm,  Diifieatim.  ^^^"^ 

impietaKin    flcmeni  ikinc  MkM  aM^oificii  iftti  verUli  '**«^lliifjlii 

KeveUto,  Deificatit, 

Much  of  the  fame  Spirit  was  tUmar  iAait- 

:■       Y'  '  'J  "f  L  ytUtty  David  Gfcr^c,  Jacob  Bth' 

&C.  whofe  cloudy  Nonfence,  asnigmati- 
cal  Expteffions,  and  wilful  ObTcarity,  drew 

many  into  a  flrangc  adiniraciua  of  them  :  ^ 
rhey  all  pretend  to  an  higher  knowledge  of 
Mylteries  tiun  what  the  Gofpel  b  acquamted 
with ;  and  yet  give  us  (as  Mr.  Baxttr  well  ob- 
ferfes^  neither  Rt4^4au  with  ArifiotU^  nor  AH- 
radtt  with  Chrift,  and  his  ApolHes,  to  caole 
us  to  believe  any  of  thiir  n  ew  Revelations, 
Baxter  if  the  Sm  agw^  the  Hoif  Gb^t  p.  1^8  .  ^ 
Of  the  fame  Bran  were  onr  late  Famtjjh  iti. 
England,  of  whom  Henry  NuhJi  WMS  thi  chiat 
LeadcTj  who  decried  the  written  Word  as  a 
dead  Letter ;  and  fet  op  thdr  own  fond  Con- 
ceits and  Fancies  under  the  notion  ofthc  Spirit} 
againft  whom  that  Heavenly  and  Learned 
Man,  Mr.  Samuel  RutbtrforJ,  leafbnably  and 
fucceGfully  appeared.    Racket,  Coppinger  and 
Aribingim^  wereof  thcfaim  Tribe}  who  lived 
a-while  wrapt  up  in  Aatimtmim  Fancies, 
which  at  lall  brake  forth  into  die  l^gheli  and 
mod  horrid  Blafphemies. 

Another  Art  they  make  ufcof  to  feducc  the 
Credulous,  is  a  pretence  unto  the  Spirit  of  Pro- 
phecy ;  and  great  fuccefs  thsy  promife  them- 
("elvcs  tliis  way  aracmgthe  weak,  but  curiour 
Vulgar.  And  to  this e»d  Sitao  ha<b  infpi red 
and  employed  fome  cunninger  Heads  to  in- 
vent very  pleafmg  P<edidions  and  Pi  ophecies, 
in  favour  of  that  Party  wlwm  he  deftgns  to 
deceive  And  how  catching  and  bewitching 
clietc  tiiings  are,  gaining  more  refpect  .imong 
thefe  vain  Spirit.,  than  the  divine  unquellio- 
nable  Prophecies  of  Sc:  ipture,  this  Age  haUi 
had  full  .-ind  fad  expcriaicc. 
Now  tiic  Dcfign  of  Satan  in  thele  thing^^ 
ro  giin  Credit  to  thofe  Srcis,  as  People  pe- 
culiarly favoured  and  beloved  ol  God  above  o- 
then ;  as  if  they  were  the  pardcn^r  favourites 
of  Hc.ivcn,  as  Daniel  was  ;  and^fb  to  drrv  the 
Multitude  to  adnii'C  their  Peifuns,  and  ei- 
|oafe  their  Errors.  tie^ 


Digitized  by  Google 


738 


A  Bim  at  the  Root ;  or,  Tb* 


Vol.  I. 


I  At  length  the  Lord  extorted  fiom  this  Wo- 
DJan  a  full  Confeiiion  of  the  notoiioub  f  ilH;- 
ncfs  of  t!icfc  things,  by  a  teniblc  \'ilion  of 
tldl :  LcrPiHii^tis  laboured  four  days  to  fup- 
prcG  And  flifle  ir,  but  to  no  purpofe :  for  the 
I  lorrors  of  Confciencc  prevailed  with  her  to 
thereby  under  fufpicion,  that  it  wants  a  lulid  J  confefs  the  notorious  DiUimulations  contained 


'Jie  Rtmtdks. 

Now  the  RemtMet  in  this  Cafe  are  fuch  as 

follow. 

Remt'lj  I.  Whatever  DoAnite  or  Practice 
fecks  credit  to  ic  fclf  this  way,  falls  juflh 


Scripture- foundation 

God  hath  not  left  his  Pcopk  to  feck  Hnif' 
fadton  in  fuch  uncertain  ways  as  thefe ;  but 
bath  given  them  a  (iirer  word  of  Prophecy, 
to  which  they  do  well  to  take  Iiccd,  2  Pet.  1. 
19.  Mc  hath  eyed  us  to  the  itandtng  Rule  of 
the  Word,  ferfaiddtng  us  to  give  heed  to  any 
other  VoicCj  or  Spirit,  leading  us  .inothcr  way, 
Ifa.  3.  1^.  2  llfjj'.z.  I,  2.  Gal.  1.  8.  Scripturc- 
light  is  a  iafe  and  fhre  Li;;ht,  a  plealanc  and 
fuflicicnt  Mi,! It. 

The  Scripture  (faith  Lusher)  is  fo  full,  that 
as  for  Vffions  and  Rerelatrons,  Nee  euto,  ner 
dejidero,  I  neither  ie^.'i;d,  nor  dcfire  tficni. 
And  when  he  himfcU  iiad  a  \  iiion  of  Chriit, 
after  a  day  of  Failin{»  and  Prayer,  he  cried 
our.  Avoid  Satafiy  J  /  Jina^t  of  Chrijly 

bitt  the  Scipmre.  An  hankering  Mind  after 
thefe  things,  fpcaks  a  ficMy  and  diftenipered 

Ibrc  ot  Soul,  as  longing  after  TmHi  in  )  oung 
diAempered  Perfons,  doth  a  diftempered  Aatc, 
or  in  habit  of  Body. 

Mr.  ff'llJiam  Bridgts  fomewhcre  tells  us  of  a 
Religious  JLrf^/)'  of  the  Ej^rtr^^w  Bed  chamber, 
whofe  Name  was  Grfgoria,  who  being  greatly 
troubled  about  her  Salvation,  wrote  to  Grtgorj, 
That  (he  would  never  ccafe  importuning  him, 
'till  he  had  lent  her  word,  that  he  had  obtain- 
ed a  Revel.ition  from  Heaveo,  that  fhe  fltould 
be  faved  :  to  whom  !ic  returned  this  Anfwer ; 
Rem  difjidlitn  fofiulas  O"  ifurtUcm,  Thou  requi- 
red of  mc  that  which  ia  ^Bflicult  CO  and 
unprofir.if"Ic  for  ther. 

Rimcilj  11.    Conlider  how  often  the  World 


m  that  Book,  before  the  People  of  Uluafotd, 
and  a  Juftice  of  tlie  Peace.  And  rims  the 
Lord  out-ihot  Satan  in  his  own  Bow. 

Remedji  III.  Confider  how  diffiaik,  yea, 
and  impoffihle  ic  is  for  ,1  Man  to  determine, 
that  fuch  a  Voice,  Viiion,  or  Revelation  h  of 
God  ;  and  that  Satan  cannot  ftignor  conn* 
tcrfcic  it ;  feeing  he  hath  left  no  certain 
Marks  by  which  we  may  diltinguiih  one  Spi- 
rit from  another  i  miMmi  mmterf 

Sure  we  are,  Satan  can  transform  himfelf 
into  an  Angel  of  Light;  ^nd  Uierefore  aban- 
doning all  thofe  ttiriafe  and  uncenatn  ways, 
whereby  fwarms  of  I,;  rors  have  been  convey- 
ed into  the  World,  let  us  cleave  inieparably 
CO  the  iiife  wofd  of  Prophecy,  die  Ru^  and 
Standard  of  our  Faith  «od  Duty. 

Gw/r  XV. 

Another  way  in  which  Falfc  Teachers  dif- 
c  ivcr  their  Suixiity  with  great  fuccefs  is,  in 
TIMING  their  Aflauks,  and  nicking  the 
proper  Seafon,  when  the  Minds  of  Men  are 
inoft  apt  and  eafie  to  be  drawn  away  by  their 
fair  and  fpecious  Pretences. 

Such  a  Seafon  as  this,  they  Bnd  about  the 
time  of  Mens  firft  Converfion,  or  foon  after 
their  Implantation  into  Chrift.  Now  it  is 
that  their  AfFedions  are  nioft  lively  and  vigo- 
rous, though  their  Judgments  be  but  weak. 
They  have  now  fuch  Itrong  and  deep  appre- 
hcnlions  of  the  Grace  and  Love  of  Chriff, 
and  tuch  tr.uifccndcnt  ztra!  ft 
chilly  cnibiaLC  an 


nr  z?A'.  tor  him,  ti.^i  c[)ey 
liaiig  wheitb^  tUcy  con- 


hath  been  abufed  by  the  Tricks  and  Cheats  of  ceive  he  may  be  honoured  and  exalted.  They 
tlut  dfidous Spirit,  th^Devflj  in  fitch  W4ys  as :  have  alfo  fuch  deep  A  pprdicnfions  and  power- 


thefe. 

What  hath  propagated  Idolatry  among 

heathens  and  CSrifliani  more  than  this  ?  Hinc 
Jiuxerunt  mulla  facgrinatitStKSy  Alt/aajleria,  deitt- 
hSf  dkt  ftjii  &  alia,  faith  Lavaier,  in  Jot  3  J. 


ful  Averlations  as  to  bin,  tlia:  they  arc  m  dan- 
ger to  fly  even  from  Truth  and  Duty  it  fclf, 
when  it  fh.ill  be  artihcially  reprefented  to  t;:cni 
as  Sin.  1  r  r  not  onl\  that  which  is  malum  fa 
fi.  Sin  indejd  ;  but  that  whidi  is  male  tahra- 


Tilgnma^ti,  Meviifleries,  Shrines  of  Saints,  Holy-  turn,  painted  with  Sin's  Coiour^  is  apt  tO 
dayt,  &c.  have  been  introduced  by  this  Trick,  icarc  and  fright  tbeai. 
'Twere  endlefs  to  give  Inftanoes  of  It  in  the     Belides,  Theie  young  Converts  er  NpvicBl 
*oftbe  Hiftories  of  former  Ages*.  have  not  had  time  to  conBrm  and  root  them* 

Pnpheflet,  felves  in  the  Truth ;  ind  Trcei  newly  planted 

i^fi^,  .nj  rnunJ,JH,r.!:^^  r,r,:o:J  V.  .rcD- ;      much  more  e.i;;lv  drawn  up,  than  tlwft 

aotp.         ni'b  toe  rJj'CMiM  them  OR  tU  dtUucit  yL-  'l}i,  iiii^  .        ,  /•         ,        -      n.       j    i    «  ii 

fc<i„tr.if,  of  tktm  buktotbtDtceixed.  W  Deceh:rt:  5«  .Wr.  5imud  |  have  Ipread  and  hltcnfd  their  Roots  in 
Authcrford'4  Stuvty  of  the  s^ituM  Amchrifl,  ^  7, 8,    10, 1 1 .        the  Earth.   'Tis  obfcrvable  what  a  fwama  of 

I  falfe  Teachers  troubled  the  Churcbes  of  Ct» 
We  have  a  notable  late  Account  of  it  a-i^.r;  !',  G^btia,  and  Vbiiifpi,  at,  and  newly 
mong  oar  felves,  in  a  Book,  entitled,  [  A  DiJ-  \  aiter  tiieir  tir il  planting :  and  wiut  danger 
etvpy  (f  tie netoriomt  Falfebood  mi  DifmttUnim\^^t  young  Chriftiaos  were  tn,  ahuivlantly 
crr.tu'.KCi' :n  ix  Booh,  [H'ct,  The  Gofpcl-way  1  .ippcars  in  tiie  v\pc)flL'b  frequent  Cautions, 
contirmed  by  Miracle*  j  Licenled  and  pub-  and  holy  Jeaioufy  over  chem:  tie  bids  them 
lilhed  1649.  wherein  is  laid  open  to the'World, !  ^nctfre  (»/' /Ja^ J,  bovareof  EnilWerkers,  hftur* 
the  free  Confefllon  of  Ann  WtHs,  Matthnp  if  the  Cimt^iLu,  Phil.  2,  J  futr  Itf:  hy  anj 
HaSj  6CC.^  deluding  the  People  of  tfiatfeU  in  me/mt  as  tbs  6er/>m  kegiuiid  Evt  tirmigb  kit  jmb- 
SiiffM  with  fuch  pretended  Vmces,  Viltons,  UiAr/,  fe  your  mUndt  lie  tarufttd  (rem  the  Jtmpli- 


Pfophefics  and  Revelarions,  the  like  have  1/7  r^!/.j; /f  .  /»/-?,  zC^.r.  ji  ;  .  !i  ;  was  .1!  lid 
fcarcely  been  beard  of  in  England  fmce  the .  ot  the  Gaiatiam/  leit  he  had  beliowed  upon 
Re&rmatibn.  Mnltitndes  of  People  were  tbeiiktebburinvain,Giif.  4. 11.  heweuldfioc 
deluded  by  them.  give  place  co       Bftchjfeiii,  no  not  Ibr  an 

boor. 


Digitized  by  Goo^ 


 ^ 


V  oi.  I 


CaHjes  arid  Cures  of  Mental  Errors* 


7?9 


hour,  GjL  2.  f .  cliarges  the  Rimr.ns  to  receive 
them  thar  were  weak  in  the  Faith,  but  not  to 
doubt&I  Difpuratiom,  Jtam.  14.  i.  Alt  which, 
and  many  mors  Expreflloni,  difcover  his 

Grounded  Jealoufy,  and  their  extraordinary 
anger  of  feduAion  At  their  firft'  plantation. 
A  Novice  in  Cliiifllanity  is  tlic  Pcrfon  Satan 
leeks  for ;  ftrong  Believers  are  not  in  fuch 
apparent  dat^.  as  little  ones  in  Chrift, 
I  John  21.  Zi«flr  iMldrw,  huf  jntr  fitvts 
prom  idds. 

And  the  realbn  is,  becaufe  keen  Affedions, 

match'd  with  weak  Judgments,  ^i^e  .1  niigluy 
advantage  to  Seducers.  Children  arc  ape  to 
he  taken  with  beautiful  Appearances  and  fine 
fhews  ;  and  Erroneous  TeaLhi;r>  h.ive  the  very 
knack  to  fet  a  glofs  of  exiraordinary  fandlity 
upon  their  dangerous  Opinioitt.  (fence  thou 
Perfbns  that  promoted  the  Sc(5fc  of  the  N^tcolai- 
tan$y  made  ufe  of  a  cunning  Woman,  who  for 
her  skill  in  painting  Errors  with  the  colours  of 
Truth,  got  the  name  of  Jezebely  Rev.  2.  20. 
That  Quern  was  famous  for  the  art  of  Painting, 
I  KinfTs  16.  and  fo  was  this  falfe  ^tpbetejt : 
indeed  there  was  fcarce  any  eminent  SnH  of 
Errorifts  or  Ilereticks  mentioned  in  Church- 
Hiftory,  but  Ibme  curious  feminine  Artill  iiath 
beenempk>yed  to  lay  the  beautiful  Colours  up- 
on it.  So  we  find  Simon  Magut  hnd  hi.  HcUna. 
Carpjcrattt  his  MarctBina.  Aiontanui  liii  Vrijcilia 
and  Maxim'tUa.  And  the  curioui  Colours  of 
Holinefs,  Zeal,  nnd  Free-grace,  artifici.^!!v 
laid  upon  the  face  of  Error,  how  wrinkled 
and  u^ly  foever  in  it  felf,  fets  it  off  temptingly 
and  t.'ikiiMj^ly  to  weak  and  injudicious  Minds. 

Moreover,  Erroneous  Teachers  are  great 
Boafters :  They  nliially  give  out  to  the  World, 
what  extraordinary  Comforts  they  meet  with 
in  tlicir  way,  which  proves  a  ftrong  temptation 
to  young  Converts,  who  have  been  fb  lately 
in  the  depths  of  fpiritual  Trouble,  to  try  at 
Icaft,  if  not  to  embrace  it,  for  the  expeded 
Comforts  faka 

Ah,  how  many  pious  Miniflers  in  EngUml, 
upon  fuch  Grounds  and  Pretences  as  thcfe, 
have  had  their  ^tinial  Childrra  rent  from 
them  as  foon  as  born  I  they  have  travelled 
as  in  birth  for  them  ;  and  no  fooner  did  they 
begin  to  take  comfort  in  the  fuoiefs  of  their 
Lsuwurs,  but  to  the  great  grief  and  difcou- 
ragement  of  their  Hearts,  tl^  have  been  this 
way  bereaved  of  them.  Tliafe  that  have 
owned  them  as  their  fpiritual  Fathers  one 
Month,  would  fcarce  voiichlafe  to  own  them, 
when  they  have  met  them  in  the  Streets,  ano- 
ther Month.  Many  {ad  Inftar::  >  I  could 
give  of  this,  and  ibme  as  remari^able  as  they 
are  Ireft  and  recent  t  but  I  filence  particulars. 
Oh  fee  tliC  advantage  Satan  and  iiis  I nTiii: 
menu  gain  by  nicking  luch  a  critical  Seafun 
ai  this  is. 


vcrdon,  look  caicfiilly  after  the  Souls  of  young 

Converts. 

No  N«r/e  (hoold  be  more  tender  and  ewe* 

ful  of  her  Charge,  than  .1  Minifler  (Kould  be: 
and  unto  the  care  of  a  tender  Nnrfe,  1?«id 
compareth  his  care  over  the  young  Converts 
in  TbeJJ'alcftira,  I  TlitjJ.  2  -.  for  abs,  they  lis 
expoled  to  all  dangers,  they  are  credulous,  and 
Sraocers  cunning :  they  want  judgment  to 
difcern  Truth  from  Error;  have  not  yet  at- 
uined  unto  benfes  exercifed,  and  Age  in 
ChrilV  to  dHcem  Good  from  Evil:  when  Er^ 
rois  are  made  palatable.  Children  will  be 
lunkering  after  chera,  and  Seducers  have  the 
very  art  to  make  them  fa 

—  I'duii  futru  ai^mbta  tetr»  imittitit 
Cum  dare  eoHmtwr,  ftimt  »st  foadm  tkamt 
(^mpm  Add  Mem,  fitvSifiit  Oqitore. 
SI  epherds  look  to  your  Flocks ;  imitate  the 
great  Shepherd  of  the  Sheep,  who  gathercth 
the  Lambs  widi  his  Arms,  and  carries  them  in 
his  Bofom  J  vifit  them  frequently,  exhort  and 
warn  them  diligently,  attd  ufe  all  means  to 
eftablilh  them  in  the  prefent  Truths. 

Renuily  1 1.  Let  young  Converts  and  weak 
Chridians  look  carefully  to  themlclvcs  by  an 
heedful  attendance  unto  the  following  1  mclis. 

Firji,  It  is  not  fafe  to  try,  nor  upon 
trial  likely  that  you  fliould  find  Chrifl  in 
one  way,  and  comfort  in  another.  God  doth 
not  ufualiy  hlcG  thofe  ways  to  Mens  comfort 
nnd  edification,  into  which  they  turn  ^fidc 
li  oin  that  good  way  wherein  they  hi  i\  met 
with  Chrifl  and  Converfion.  The  fame  Mi- 
nilVy  and  O  di nances  which  are  appointed 
and  bleiicd  for  the  one,  are  likewiie  appointed, 
and  commonly  bidled  fee  the  odier,  Efb,  4. 

II,  12,  \%. 

Secondly,  'Tis  a  manifelf  Snare  of  the  Devil 
(and  you  may  eafily  difcern  it)  ID  tak«  ytm 
off  from  the  great  Work  you  are  newly  en- 
gaged in,  by  entangling  your  Minds  in  Noti- 
ons that  are  foreign  to  it.  Your  Hearts  are 
now  warm  with  God,  Satan  labours  this  way 
to  cool  and  quench  them :  the  cunning  Cheat 
labours  to  ileal  away  the  fweec  and  natriiive 
Food  which  is  before  you,  and  lay  the  hard 
and  dry  Bones  of  barren  Controverfies  and 
i  n  fipid  Notions  in  their  room.  Your  bafinefi 
is  not  to  frame  Sylkgtjmt,  or  ftudy  Solutions 
to  cunnii^  Arguments  about  lower  and  leiler 
Kbtters,  fo  much  as  it  b  1^  Prayer  and  Sdf- 
examination,  to  clear  your  Intereft  in  Ch rill, 
and  to  folve  thofe  doubts  that  lie  with  weight 
upouyour  Spirits,  with  reference  to  that  great 
Concern. 

JUrJIfy .  Tis  a  iad  thing  to  grieve  the 
Hearts  of  thofe  fidihfiil  Miniften  that  have 

travelled  in  pain  for  us,  and  repyccd  in  our 
Converlion  as  the  Seal  of  their  Minidry.  Ohj 
ferve  not  your  godly  Miniflers,  as  the  Bm  is 


The  Curty  or  Rtmedj. 

The  RemeJitt  in  dtis  cafe  are  twofold ;  the 

firrt  refiiefls  tlic  fpiritual  Fathers  ;  and  the 
fecond  the  fpiritual  Children :  bodi  are  con- 
cerned in  tite  danger,  and  the  Lord  help  both 
to  attend  to  their  duty. 

RmeJji  I.  Let  all  thofe  whole  MioUfry 
God  Udb  with  chs  ddirable  fiidttof  Con- 

Vol  I. 


fometimes  fcrved,  that  hath  long  brooded, 
brouglu  fiirth,  and  witli  much  care  and  felf- 
dental  nourtlhed  up  young  Partridges,  wlddi, 
as  foon  as  Hedged,  take  the  wing,  and  letum 
no  more  to  iter. 

cr«/.  XV  r. 

Tliere  is  yet  another  ArtiHce  oi  £dfe 
Teachers  to  draw  Men  into  Errors,  and  tlut 
Fffff  b. 


Digitized  by  Google 


74© 


A  Blow  at  the  Root,  or.  The 


Vol.  I 


U,  by  prcKiiig  the  CoiiTciences  of  ihofc  they 
bare  made  tome  impreffions  upon,  unto  all 
HA  S  TE  nnd  S  P  E  E  D,  openly  to  declare 
ihdr  new  Opinions,  and  avow  and  own  them 
before  the  Wortd  ;  as  knowing  that  this  will 
rivet  and  Ik  chcin  to  .ill  Intents  and  Purpofcs. 
■  When  they  find  Men  under  half  Convidi- 
Oii«,  and  ftrong  Inclinations  to  their  way ,  they 
are  fure  then  to  p!y  tlicm  with  a  thick  fucccl- 
lion  of  Motives  and  Arguments,  to  joyn  iheni- 
lelTei  fay  a  free  and  open  Frofe(Oon»  to  that 
erroneoitt  Party  wlucb  are  headed  by  cbem- 
felves. 

And  the  Aigoments  ufually  prefled  to  this 

purpofe  arc, 

I.  The  danger  of  delay. 

a.  The  comfort  of  dedaiing  themfelves. 

77),?,  Tliev  prefs  tlicm  with  the  danger  of 
the  ieaft  delay,  by  tel;ing  them.  That  now 
they  mnft  live  every  Day  and  Htwr  in  known 
Sin,  and  hold  the  truth  of  God  in  Unri^^hte- 
oufnefs,  the  evil  whereof  they  skilfully  aggra- 
vate ;  and  the  more  tender  »nd  fennble  the 
Conlcience  is,  the  deeper  Imprtffions  fuch 
Diicouifes  make,  altl.ougli  the  Caic,  indeed, 
will  not  bear  the  weight  they  by  upon  it,  as 
having  not  that  due  allowance  God  gives  of 
time  and  means  of  full  information  in  mat- 
ters of  this  nature ;  yea,  poflibly  driving  them 
into  as  great  a  Snare  by  Precipitation,  and 
too  hafly  eogagem^ts  under  a  Doubting  Con- 
fcience 

Setmdljy  They  prels  them  to  a  quick  refolu 
tion,  with  the  expedations  of  abundaoice  of 
Comfort,  inward  Peace  and  Joy,  which  will 
refiill  from  a  full  engagement  of  themfelves, 
and  open  declaration  of  their  Judgment; 
profcliting  to  a  Party,  being  the  main  dcfign 
ttiey  drive  at. 

This  was  the  very  Art  and  Method  by  which 
Satan  prevailed  with  Eve  to  fwallow  the  bait, 
Cai.  For  GtAdith  knowy  that  in  the  Jay  je 
e,il  tha  t  fy  ibcrt  ynKr  nis  flijl!  h  opened,  and  yt 
jhall  be  iJi  Gc/i,  k'ljw'ivt^  o^v::.l  and  cvi'.  ^.  d. 
The  fooiier  tliou  tali^lt,  the  better;  for  the 
fiift  tafte  will  ^w't  thee  a  God-like  iciiowled^e; 
and  marvellous  advancenieut  uf  thy  under- 
ftanding :  Didft  thou  bat  know  the  benefit 
that  would  accrue  to  thee  thereby,  thot: 
would'ft  not  delay  one  municnt.  And  thus 
by  fetting  h-fi-rc  her  the  fpeedy  and  immedi- 
ate benefits  of  eating,  he  prevailed, 'and drew 
her  into  the  fatal  hiarc. 

In  thb  the  Minifters  of  Satan  imitate  the 
MiniReri  of  Chrift :  As  thcfe  prefs  Men  to 
make  liaHe  to  Oirift,  left  by  cuafuktng  with 
Flefh  and  Blood,  and  lillening  to  the  tempta- 
tions of  Satan,  hopeful  Inclitutions  flioukl  be 
blaited  in  the  bud;  lb.  the  others  pulh  Men 
on  to  hafty  Refolaiioas,  left  by  hearkening  to 
the  voice  of  Cod's  Spirit,  and  their  own  Con- 
fciences,  the  delign  they  have  lb  &r  advanced 
ftoold  be  loft  and  difappofaiied.  TheMini- 
ftcrs  of  ChriJl  urge  Men  to  a  fpsedy  change 
ot  their  Company,  and  to  alioctate  diem- 
fUvet  with  rpiritua)  and  profitable  CbiilUans, 
as  well  knowing  of  what  gu-at  ufc  tliis  will 
be  to  conhrm  and  firen^then  them  in  the  ways 
of  God.  So  Emrifis  m  like  manner  vehe- 
mently urg^  ibem  to  aflbdaie  «Hth  their  Pai^ 


ty,  as  knowing  how  one  wedges  in  and  lixes 
another  in  the  ways  of  Error ;  for  fuch  Caufii 
Satan  puflies  on  half- convictions  into  hafty  re- 
fulutions,  quick  difpatch  being  his  great  ad> 
vantage.  This  the  ApoftleiniltnaKS,  Gtd.  t.6. 
I  rnarvfl  ffaith  hc)  that  ye  are  Jo  fom  removed, 
iScc.  'iru  ■it.-^ui,  what  fo  foon .'  yes,  if  it  had 
not  been  fo  foon,  it  might  never  have  been  ar 
a'!  ;  for  Errvn  (  is  one  ingenioufly  obferves) 
like  Fiiii,  muft  be  eaten  frelb  and  new,  or 
they'll  quickly  ftiok. 

T'be  Cure,  Remedy. 

The  Remedies  and  Frevrntivu  in  this  Cafe, 

are  fuch  as  follow  : 

Rented;  I.  Coniider,  that  hafty  eogage- 
ments  in  weighty  and  cHTpucable  Matien  have 
coft  many  SduIs  dear. 

As  hally  Marriott  have  produced  long  and 
late  repentance;  lb  hath  the  clapping  up  of 
an  haUy  Match  betwixt  tlic  Mind  and  Krror. 
15y  cntet  taining  Itrange  Perfons,  Men  Ibnie- 
tines  entertain  iAfWr  unaware ;  but  by  en- 
rcrraining  of  ftrangc  Dodrines,  many  have 
enteitained  DeviU  unawaref.  'TIS  not  fafe  to 
open  the  door  of  the  Soul  to  let  in  Strangers  in 
the  Night  ;  let  them  wait  till  a  clear  Day- 
light of  information  Ihew  you  what  they 
are. 

RcmeJy  II.    Weighty  AAions  require  an- 
fwerable  Deliberations.    It  was  the  worthy 
faying  of  Akgitfim  Cef^r  %  TWs  foon  emmgb/SmMtOt' 
skit's  v  -eil  enough.    There  be  many  things  to  be"J^J^ 
conlklercd,  and  throughly  weighed,  before  ac^JJ^j^i 
Man  change  his  Judgment,  and  embrace  ageriw 
new  Docninc  or  Opinion.    Lutber  in  his  B* 
piltie  to  the  Minilters  of  Horimher^,  cite?  an 
excellent  palfagc  out  of  Rjftl*,  lie  that  is  a-Minin 
bout  to  kparate  himfcif  (\om  the  fociety  of""*f»- 
his  Brethren,  had  need   to  conli-ler  Trmy^j''"^.*' 
things  even  unto  anxiety  i  to  beg  ot  Gou  thei'e'tk^ii. 
demonftration  of  Truth  with  many  Tears,  rainoflo 
and  to  pals  many  fjlitary  Night;;  with  waking*^— 
Eyes,  before  hc  attempt,  or  put  fuch  a  mat-J^^^ 
terio  execution.    By  the  vote  of  the  whole  mrfihb. 
rational   World,  Time  and  Confidera  tion  <:h(yaii 
ought  to  be  proportionate  to  the  weight  of  an 
Undertakement. 

Retnulj  Ul.  The  only  feafon  Men  have  fomorftrri- 
weigli  things  judicioully  and  impartially,  iso»em,({iu 
befoie  their  Affedions  Ixj  too  far  engaged,  ^"i^ 
and  their  Credit  and  ilepttution  too  rauch^'^^*^ 
concerned. 

Men  are  better  ab!e  to  weigh  Dodrines 
and  Opinions,  whilli  they  are  other  Mens, 
tlian  when  they  luvecfpoufcd  them  and  made 
them  their  own.    Before  an  Opinion  be  e-  p^^^^ 
fpoufed,  the  Affeflions  do  not  blind  and  per-  jndidL^. 
vert  die  Judgment,  as  they  do  afterward. ciMn  res' 
Self-love  pulfcdown  the  ballance  at  that  end  '"J^^^ 
which  is  next  us.    If  therefore  by  hafly  re-"^^** 
Iblution,  you  lofe  this  only  proper  and  advao* 
cagiotis  ieafon  of  ddfteratton,  you  are  not 
like  to  find  fuch  another. 

Remedy  i\.  Truft  not  to  the  clearnefs  of 
yotir  own  unaffifted  Eyes,  nor  to  the  ftren^th 
of  \oiir  fingle  re.sfon  j  but  confult  in  fuch 
cafes,  with  others  that  are  pious  and  judicious^ 
efpedaliy  your  godly  and  &iibful  Mii^iers  ; 
and  hearken  to  the  ConafeU  they  ^ve  you. 


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Vol.  I 


CaMfis  and  C'tirer  of  .'!  Jeatal  i  nors. 


•  A 


TmA  fttftly  wondered  chat  '^ntGalatiam  were  ,dcr  the  notion  of  one  Day,  and  that  a  ftjaiige 
fo  foon  removed  ;  and  well  hemishr:  Fori  Day  foo,  the  li^ht  of  it  lhall  neitLr  it  dear 
had  they  not  A^Mtl.lO  COiifiilr  uitii,  before  nor  ajtk.^  mr  du,  iii,r  ni-^bi^  but  a;  tv^mng  I'mi  ii 


they  gave  tlidr  eoiifent  to  f  ilL-  Teachers : 
Or  if  he  was  ac  a  diftance  from  cheni  about 
the  woik  of  the  Lord  in  remote  places,  h^d 
they  no  godly  and  judicious  Frietids  near 
thciii,  wliofe  Prayers  .ir.d  Affiftaoces  they 
might  call  in,  at  Dsnul  did  i  Dan.  2.  17. 
Wo  unto  hitn  that  is  alone  in  a  time  of 
temptjrton,  except  the  Lord  be  with  him  by 
extraordinary  aliilbnce  and  diredion. 

Kmtif  V.  Laftiy,  Sufpctfb  that  Opinion 
f.is  ju&ly  you  may;  for  erroiieoi:?^  that'^  too 
importunate  and  prcfling  upon  you,  and  wiii 
not  allow  ycHx  due  time  of  conlideracion,  and 
means  of  information.  That  which  is  a  truth 
CO  Day,  will  be  a  truth  to  Morrow  :  But  tliat 
wlridi  looks  like  a  eruifa  to  Day,  may  be  de 


^  be  lighi ;  i.  e.  a  Day  full  of  inrerchange- 
able  and  alternate  Providences.  StJmetinics 
Perfctutiuns,  llerclks,  and  trroj*  pievail, 
and  chefe  make  that  part  of  the  Day  dark  and 
gloom V  ;  a:iJ  ti=cn  Truth  and  Peace  bcik 
fortli  a^ain,  and  clear  up  the  Day.  Thus  ic 
hath  I  vcn^  and  thus  it  will  be  until  the  even- 
ing of  it,  and  at  even- time  it  lhall  be  light; 
then  ii^lu  and  love  iball  get  the  afcendant  of 
Error  and  Divifions.  Moft  of  oor  Scuffles 
and  Crri(en(ions  arc  for  want  of  greater  mea- 
lures  uf  both  thefe. 

Vevfiihrj  HI.  Fronj  the  manifold  Caufes 
and  Miftliiefb  of  Err ors  before- nientioned,  v.  c 
may  alio  fee  what  a  choice  Mercy  it  is  to  be 
kept  found  in  Ju<tgment,  ftedbft  and  on* 


tcfted,  and  look  like  it  fclf,  an  odious  F. nor  i movable  in  theT  utlii.  and  Ways  of  Chrifl 
to  Motrow.  And  this  is  the  reaibn  of  that  i  A  found  aiklftedfafr  Chriiiian  is  a  bleilingia 
poA'hafte  that  Suan  and  his  Fadon  make  to  |  his  Generation,  and  a  glory  to  his  Proffijflton, 
gain  our  prcfcnt  confent,  left  a  fpeedy  do-  'Tv.  ab  .m  fii(;h  Enamlum  o{  Athanajius,  SuUm 
teuton  fiuftrace  the  fuic,  and  ipoii  the  de%(i.  ma  mt  mutare,  ^uam  j'jILbam  ■  He  would  ra- 
TheC^/  fellow  In  SfxC0if/'<^«r/H  ther  lofe  his  Seat,  than  a  lyllable  of  God't 

CjrtftHaryl.  Froiii  all  chat  tiarli  been  fii'^  T:ut!i.  SnuiidncfH  of  Ji;  Lnu-nc  muft  needs 
about  Errtrtt  we  lee  in  the  tirlt  place,  the  be  a  choice  BieHtng  j  becaulb  the  Uiid»r< 


near  ulefiitnefi  snd  plain  necefSty  of  an  able, 

faithful,  ftandinc;  Mlnljlfy  'v.\  tiic  Church. 

One  fpecialend  of  the  Miniltry,  n  cheefta- 
blifhmeni  of  the  Peoples  Souls  againtt  tlie  Er- 
rors of  the  Times,  E^h.  4.  11,  14.  Ht  gAvt 
jomt  Af^U$y  &c.  thai  w  beacffmb  be  no  mare 
e^lJrw  t^'ed  tt  and  froy  mi  earried  theut  with 
every  wind  of  dochlne  h)  the  Jle'tght  i  f  Aftn,  &:c. 
Mitiillcrs  are  Shepherds,  and  wi  hour  a  Shep- 
herd, how  loon  will  the  Flock  go  afliray  ? 
Mofei  was  abfent  but  a  few  Days  from  tl  . 
^riditeSf  and  at  his  return  found  them  ail 
Tun  into  the  lhares  of  Idolatry.  A  Sheep  is 
animal  fetjuax,  a  Creature  that  follows  a  Lea- 
der. One  ftragler  may  niiflead  a  whole  flock. 
A  Minifter's  work  is  not  only  to  feed,  but  to 
defend  the  t lock.  I  ant  fct  ( faith  PoWj  for 
the  defence  of  the  Gofpel,  Phil.  i.  17.  An 
Orthodox  and  Faithful  Minifter,  is  a  double 
Blcrting  to  the  People ;  but  wo  to  that  People, 
wfiofe  .Minifters,  inftead  of  fecuring  them  a- 
gamit  Errors,  do  caufe  them  to  err,  ^t.  9. 16. 
they  are  the  Dogs  of  the  Flock.  Some  in 
Scripture  arc  cilled  di:mb  Dogs,  who,  inilead 
of  barking  ac  the  Tuief,  bite  the  Children  : 
Bbt  fWthful  Miniftcrs  give  warning  of  fpii  itual 
dangers.    So  did  the  worthy  MiniOers  of  Lon 


ftanding  is  the  W  iyritirtm,  that  leading-fa* 

ci'.'ty  wl  i„h  dlixLli,  the  Will  and  Confcience 
of  Man,  and  they  his  whole  Life  and  Pra^ 
dice.  How  often  and  howcamefHyduthChrilt 
pray  for  his  Pt^ople,  tli.'.rthey  may  !  e  kept  i:i 
the  Truth  i  'Tis  true.  Orthodoxy  m  it  ftlf  is 
not  fuflrcient  to  any  Man's  Salvation  j  but  the 
coiijjii.'tion  of  an  Orthodu.N  Head,  with  an 
honeft  fuicere  Heart,  docs  always  confKtutc 
an  excellent  Chriftian,  PiiL  u  10,  Happy  is 
die  Man  that  hath  an  Head  Cb  hearted^  and 
an  Heart  fo  headed. 

ConfcShry  IV.  By  thIs  EXfcoorle  we  may 
further  difcover  one  great  and  fpecial  Caufe 
and  reafon  of  tlie  lamenrable  decay  of  the  fpi* 
rit  and  power  of  Religion,  amongft  the  Pro- 
feflbrs  of  the  prefent  Age. 

Tis  a  complaint  more  juft  than  common, 
That  If*  Jo  eS  fade  as  a  leaf  And  what 
may  be  the  Ca:>fe  }  Nothing  more  probable 
th.in  the  lOin^;  of  our  Time  and  Spirits  in 
vain  Jatii,!uii,5,  and  fruitlcis  Conrrovcrfies, 
which  the  Apoille  cells  ns,  Hr^.  15.  9.  have 
not  profited,  i.  e  they  have  greatly  damnified 
and  injured  ihcm  that  have  been  occupied 
therein.  Many  C^ontroverHes  of  thefe  Times 
ptow  up  .nhfiur  Re!i£;ir!n,  as  Suckers  from  the 


don,  fVcrcefltr-pire,  Devi.n,  &c.  in  their  Teili- 1  Root  and  Limbs  ot  a  i  ruit-Trcc,  whida  fpend 
monies  againit  Errors.  the  vital  Sap  that  ihould  make  it  friiti&l. 

Lonftcicty  II.  Tiiii  Difcourfj  flicu's  i.^  .ilfo  '  Tis  3  great  and  fid  Ohlerva- 
how  little  quietnefs  and  peace  tiie  Cluuch'tion  made  upon  the  Itate  of 
may  expeft,  till  a  greater  degree  of  \\c}\x  .\nA',  Er.glatsd  by  fonse  judicious  Per- 
ur;i;y  b^  poure.l  out  upon  it ;  wliac  i;\  l\-:-'foii>,  Tl  .it  after  t!.e  gie.T*  ft  in- 
fcci:ciuns  fiom  without  it,  and  1  roubles  from  1  create  ot  Religion,  Loth  intcn- 
wichin,  little  tranquility  is  to  be  expelled,  lively  in  the  power  of  it,  and  ex- 
TI-;  a  \'o'.e  of  St-  E'^n.trJ.\  that  the  C  Jiurch  I  rcr.fivcly  in  tJ-e  nunilicr  of  Con- 


haih  loiiiicimes  nad  i'aitm  a  i'ag'intSy  jid  r^vo 

aut  »:>Tif,..m  a  fliij.  Peace  Ibmetimes  from 

P..^..y;  I'erfecurors  b;:c  fcldof^i  Of  never  any 

peawC  hum  her  uWii  Lluidicn. 

We  read,  Ztch.  14,  7.  the  whole  ftate  of 
the  Ctiriniin  f.hureii  ,  from  the  jiriiuiiivc 
Days,  to  the  end  of  the  World,  fee  iortli  un- 


*  Ar.(>!ia4.]nn!sClSl 

e(l  colluvirs,  8c  IcriM 

unirium  cirorum,  ik  ll- 

fjjrum  Nolli  a  coiidito 
r  I  lJj  !j,in  pj:- 

vo  ipitio  toe  moiitlro 
fas  l;xref'e!>  proculk  ar- 
que  face.  Hmr.  Keg- 
dc  Scuii  Beelcf.  Btinan. 
P  I. 


vcrrs.  wiiac  a  remarkable  decay 
it  fuffercd  borh  ways,  when  a- 
bou'  rhe  Year  Forty-h  ur,  C(;iuroverfics  and 
Difpurations  grew  fervent  among  ProfclVors. 
Since  diat  time  our  Strength  and  Glory  have 
vety  inach  abated. 


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Vol.  I. 


CmftSarj  S.  From  tl)is  Difcourie  we  may] 
alfo  gather,  the  true  Grounds  iiid  Reafons  ori 
thcfe  frcqr.ent  Peifecutions  which  God  lets 
in  upon  his  Churches  and  People:  Thele 
nnk  Weeds  call  for  Snowy  and  Frofty  Wea- 
ther to  fubdue  and  kill  them. 

I  know  the  Enemies  of  God's  People  aim 
at  l^nething  el(e :  They  ftrike  at  Profeffion, 
yea,  at  Religion  it  felt;  and  acooiding  to 
their  wicked  Intention,  witliout  timely  Re- 
pentance, will  their  Reward  be.  But  what- 
ever the  intention  of  the  Agents  be,  the  if- 
fues  of  Persecution  arc  upon  this  account 
greatly  beneficial  to  the  Church ;  the  Wifdom 
of  God  makes  them  excellently  ufeful,  both 
to  prevent  and  cure  the  Mifchie^  and  Dan- 
gers of  Errors.  If  Enemies  were  not,  Friends 
and  Brethren  would  be  injurious  to  each  other. 
Perlecution,  if  it  kills  not,  yet  at  leaft  it  gives 
check  to  the  rife  and  growth  of  Errors  .'j 
And  if  it  do  not  perfedly  redintignte  and' 
unite  the  Hearts  of  Chriflians,  yet  to  be  fure 
it  cools  and  allays  their  (infill  Heats;  and  that 
two  ways :  (i.)  By  oMdJig  out  for  diem  far 
better  and  more  neceffary  work.  Now,  in- 
(Vead  of  racking  their  Brains  about  unneccira- 
ry  Controverfies,  they  find  it  high  time  to  be 
(earching  their  Hearts,  and  examining  the 
foundations  of  their  Faith  and  Hope,  witl;  rc- 
foed  of  the  other  World.  (2.)  Moreover, 
loch  Times  andSciqghnj  difooter  the  Since- 


rity, Zeal,  and  Cooitan^  of  theiu  we  were 
jealoos  vi,  or  prejudiced  agiinft  before,  be» 
caufe  they  fbilowcd  dm 

ConftHary  VT.  Lafil/,  Let  OS  letni  hcnce, 
l)Ot!i  dv:  Duty  and  Necefiity  of  Charity  and 
mutual  i  orbearance  J  We  have  all  our  Mi- 
(lakes  and  Erron  one  way  or  other,  and 
therefore  nuif>  maintain  muciul  Chtlity  ttft* 
der  dilfcnts  in  Judgment. 

I  do  not  (ay,  but  an  erring  B«oilier  mull  be 
reduced  if  poffible,  and  that  by  fTiarp  re- 
bukes too,  if  gentler  eflfays  be  inefie^oal^ 
Tit.  I.  13.  and  the  woands  of  a  Friend  have 
more  faithful  love  in  them,  than  the  kiflb 
of  an  Enemy  :  And  if  God  make  us  inftro- 
mental  by  that  or  any  other  Method,  to  re- 
cover a  Brother  from  the  Error  of  his  way, 
he  will  have  great  caufe,  both  to  blefs  God, 
and  thank  the  Inflrument,  who  thereby  (aves 
a  Soul  6xmi  death,  and  hides  a  mukicude  of 
fins.  Jam.  20.  Tls  our  Duty,  if  we  meet 
an  Enemy's  Ox  or  Afs  going  aftray,  to  bring 
bim  back  again ;  Exod.  27 .  4.  mndi  more  the 
Soul  of  a  Friend.  Indeed,  we  muft  not 
make  thofe  Errors  tttac  are  none,  nor  ftretch 
every  iimocenc  expreffion  to  that  purpofe; 
nor  yet  be  too  hafty  in  medling  with  Con- 
tention, till  we  cannot  be  both  lUcnt  and 
innocent;  and  then  whMever  the oqpieefac^ 
Tfwh  will  tcggf  iu 


A  N 


A  P  P  END  I  X: 

Containing  a  Full  and  Modeft  Reply  to  Mr.  PhiUf  Cary*% 
Reminder  to  my  VindicU  Legis  fi^-Fcederis. 

Jtfanifejimg  the  badnefs  of  his  Caufe^  in  th  fccblenefs  and  inipcrtincncy  of  his 
J)efertce.  And  adding  farther  lijf^ht  and  fnngth  to  the  Arguments  forutcrly 
produced  m  defence  of  God's  Graaons  Covenant  with  y\br.ili.im,  Gen.  17.  atid 
the  right  of  iSelteVers  hfants  to  Bapiiim,  grounded  thereu^n. 


SIR, 

NEXT  to  the  not  deCerving  a  Re- 
proof, is  the  due  reception  and  im- 
provemenc  of  k.  Yoa  deferve  a 
fharper  reprehenrion  for  your  temerity  and 
obfiimcy,  tiian  1  am  witling  to  give  you 
from  tte  Prtfs.  Yet  in  km  to  the  Truth,  and 
your  own  Soul,  reprove  you  I  nivft,  snd  T 
hope  God  will  enable  me  to  be  boch  miid 
ill  die  manner,  and  convincingly  clear  in  the 
matter  and  caufe  thereof-  *Tis  better  to  lofe 
the  SmiUs,  than  the  SW/  of  Men.  I  dare 
not  neg!e<ft  the  duty  of  a  Friend,  for  fear  of 
incurrinf:;  tl.c  fufpicion  of  an  Enemy.  Seve- 
ral Learned  and  Eminent  Divines  who  have 
ften  what  hatb  publickly  paffed  betwixt  yoD 
nnd  mc,  have  returned  nic  tl:L'ir  Thanks,  and 
thii)i(  you  ought  to  thank  mc  too  for  the  pains 
I  have  taken  to  fct  you  right,  hopii^  you 
will  evidence  your  f:!f  (denial  and  repentance 
by  ao  ingpnuous  retra<%ion  of  your  Errors. 
'  But  how  wai  you  deedve  thdr  Expeaad- 
ons,  and  uhbccome  the  Charader  given  you 
by  yotir  Friends,  wbea  they  ihall  find  the 
ertie  meafiire  bodi  of  your  abBity  and  humili- 
ty drawn  hy  yoltf  ownPcn  u)  die  Ibllowing 
Rdoinder  ? 

I  htve  diroughly  oonfidered  your  Reply  in 
the  Manufcript  you  fent  me,  which  I  hear  is 
now  in  the  ^refsi  and  in  the  following  Sheets 
have  ^ren  a  fbO,  and  (I  think)  a  final  An* 

fwer  to  wharfijcver  i^  niarcriil  rhrrein.  And 
it  fo  falling  out,  that  my  Difcouiii:  of  Errors 
was  juft  going  under  me  fVt^«  whilft  your 
lUjomder  was  diai*  M>,  I  dioii^  ir  ape 


conTcntent  to  delay  my  Reply  any  longer, 
but  to  have  my  Antidote  in  as  great  readinefi 

as  might  be  to  meet  it. 

One  Inconvenience  I  eallly  forcfee,  that 
the  Pages  of  your  Manufcript,  whlchlfbU 
low,  m,iy  not  throughout  cxadly  aiifvifer  ro 
the  Print:  But  every  intelligent  Reader  will 
eafily  difcern  and  redify  Tiiat,  if  my  Book- 
fcller  five  him  not  that  trouUe,  as  I  have  de- 
liied  him  to  do. 

As  to  the  Conrroverly  about  the  Right  of 
Believers  Infint-fced  to  Raptifm,  you  have  al- 
togetlier  adventured  it  the  fecond  time  with 
the  confent  of  your  Partizans,  upon  the  three 
Hypolhefet,  which  (if  I  miftakc  nor  )  ]  liavc 
fully  confuted  and  baftled  in  my  hrit  Anlwer. 
But  if  my  brevity  occafioned  any  obfcarhy 
in  that,  I  hope  you  iTiall  find  it  fuf}iciently 
donetiere.  Mean  time  you  have  given,  ai^ 
I  acoordingiy  rake  k  for  grantee^  that-  odr 
Arguments  tor  htfaats  Rapt!fr»  ftand  in  their 
full  ftrcngtb  again!)  you,  till  you  can  better 
difcharge  and  hee  your  dangerons  Aflertiom 
from  theErron  and  Abfurditlci  in  which  they 
are  now  more  involved  and  intricaced  than 
before. 

The  weaker  any  thing  is,  the  more  queru- 
lous it  is.  If  Scripture- Argument,  and  clear 
Reafon,  will  not  fupport  the  Cade  I  under^ 
tike,  I  am  refolved  never  to  call  in  pafTio- 
nate  inve<^ves  and  weak  Evafions  for  my 
Auxiliaries,  as  you  have  here  dorfe  Hie 
Lord  give  us  all  clearer  Light,  tenderer 
Confciences,  exemplary  Humility  and  Inge- 
nuity. 


V<d.L 


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REFUTATION 

O  F  T  H  £ 

Weak  and  Impertinent  Rejoinder 

OF 

Mr.  PHILIP  CARY: 

Whcicin  he  vainly  attempts  the  defence  of  his  Abfurd 
7 heps i  to  the  great  abufe  and  injury  of  the  Laws  and 
Covenants  of  God. 


AND  mul}  I  be  dipt  once  more  in  the 
Wacer-CoJiuoverfy  r  cis  time  for  me 
to  think  of  Hndieffing  my  fcif,  and 
making  ready  Fur  my  approaching  Reft,  and 
employ  tliofc  icv  Moments  1  have  co  fpend* 
in  more  praiftical  and  beaefidal  Studies,  fat 
royown^  and  d  .cCIiurchcs  greater  advantage 
And  'tis  time  h  i  Mr.  C.  to  ref]e«^  upon  his  pal^ 
FoHies,  which  have  confumed  too  audi  of 
his  own,  and  ocherb  time,  witliout  any  ad- 
Vantage  'y  yea,  to  the  apparent  lofs  and  injury 
'  ol  the  Cauie  he  undertakes  to  defend. 

When  I  rcccivetl  d.cfc  Slieets  froin  hini,  in 
vindication  of  his  SoUmn  Caii^  1  was  at  a  iiand 
in  my  own  Relolilttons,  whedier  to  let  it  pafs 
(without  .my  Anlmadvei Hons  upon  it)  as  .i 
p.idionatc  Clamour  for  a  dcfperate  Caufe  j  or 
l^ive.  a  fliirrt  and  fill  Anfw«r  tohis  confufed 
and  impertinent  Kejoinder.   But  confidering 
.that  I  had  under- hand  at  the  (an^  time  the 
ibregoing  Trcittije  of  tbt  t«iift$  mi  Ctins  ef 
Alalia!  E>>\:  !  ;   and  ch.u  though  my  honelt 
Kcighbour  difcovers  nuich  weakneis  in  liis 
way  of  Argumentation,  yet  it  was  like  to 
meet  with  Ibme  imereUed  Readeis,  to  whom, 
for  tluc  realbn,  it  would  be  the  more  fuirable; 
and  bow  apt  fuch  Perfons  are  to  glory  in  the 
Jaft  word  ;   but  efpecialiy  confidering  that  a 
little  time  and  pains  would  futfice  (as  tlie 
Cale  ftands)  to  end  tfie  unfeafonafale  Contro- 
verfy  betwixt  us,  and  both  clear  and  confirm 
many  great  and  weighty  Points  of  Religion : 
1  was  upon  thefe  Confiderations  prevailed 
\\  ith,  againft  ray  own  Inclination,  to  caft  in 
thcfc  few  Slieets  as  a  ALmtiJ/t  to  the  former 
fealbnable  and  necclTary  Difcourfe  of  Errtri, 
rel'otving  to  hll  them  with  what  Ihould  be 
worth  the  Read-  r's  Time  and  Pains. 

As  for  the  rude  lafuks,  uncomely  Reflexi- 
ons, and  palltonate  Expreffions  of  my  difcon- 
ici-.ted  I'fitnd,  I  lhall  not  throw  bn-  k  rl-e  dirt 
upju  him,  when  I  wipe  it  oil  fruni  my  fclf : 


I  can  cafily  forgive  and  forget  them  too. 
The  beft  Men  have  their  Paflions,  Jam.  y.  17. 
even  S-umt- Briers  and  Hofy-TbifiUj  have  thdr 
offenfive  Prickles.  I  conlidor  my  honeft 
Neighbour  utider  tiie  Ihenf^tli  of  a  Temptati- 
on. IcdUqaiets  him  to  fee  the  Labours  of 
minv  Years,  and  the  raifed  Expe<fbtiuns  of  fo 
great  a  Conquell  and  Triumpii  over  Men  of 
Renown,  all  fruflrated  by  his  Friend  and 
Neighhour,  who  Iiad  done  his  utmoft  to  pre- 
vent itj  and  often, ibrecold  him  of  the  folly 
and  vanity  of  his  Attempt.  Every  tiling  will 
live  as  long  as  ir  can.  Ana  naturavexatafroJit  fc- 
tffam.  but  certainly  it  had  been  more  for  Truth's 
Honour,  and  Mr.  C*s  Comfort,  to  have  coor 
fofTed  his  Follies  humbly  to  (jod^  and  tiave 
laid  his  hand  upon  his  Mouth. 

The  things  in  controverfy  betwixt,  os,  are 
great  and  weighty,  t'sz,.  Tlie  true  nature  of 
the  Laws,  in  their  complex  Body  ;  the 
quality  of  God's  Covcm*  with  JAnham  \  and 
tlie  dilpenfation  of  tlic  New  Covenant  we  are 
now  under.  Thefe  are  things  of  great  weighc 
m  themfilves ;  aiid  their  due  Relolutions  are 
at  tliis  time  fomewhat  the  more  weigluy, 
bccau(e  roy  /intaemifi  hath  adventured  the 
whole  Controvetfy  of  Infants  Baptifin  »pon 
them. 

1  have  in  my  Vhidiei^!  Ltgisy  &e,  ftated  the 
feveral  Queftiom  dearly  and  diftinAly.  Shewn 

Mr.  C.  what  is  no  part  of  tlic  Controverfy, 
and  what  is  the  very  hinge  upon  which  it 
turns;  defiied  him,  if  he  made  any  Reply, 
I  to  keep  clofe  to  the  juft  and  neceffary  Rules  of 
Difputation,  by  diihnguiftung,  iimitiog,  ot 
denying  any  of  my  Propofitions  ;  that  tlie 
Matters  in  Controvetfy  might  be  put  to  a  fair 
and  fpecdy  ifiue.    Bur  inllead  of  that,  I  meet 
with  a  /lood  of  words  rolling  fometimes  to 
this  part,  and  then  to  another  part  of  my 
AnfAiT,  an;I  f)  1-..ck  again,  wichaut  the  fled- 
dy  direction  of  Art  or  ileafoa.    There  may, 

for 


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for  ought  I  know,  be  funi;;  things  of  weight  1  ^^raAawi,  and  all  his  believing  Offipring,  who 

in  Mr.  Cjr/i  Reply,  if  .1  Mm  could  fee  themjftood  with  him  underth.it  Covenant,  whereof 


for  words ;   but  wichout  feoff  or  vanity  I 
niuft  fay  of  the  rational  part  of  it,  as  the 
Voet  faid  of  the  ovcr-dreflTed  Woman, — ?ar^ 
minima  tfi  ifj'a  PueUa  fui,  'lis  the  lead  part  of 
It.   To  follow  him  in  his  irregular  and  extra- 
vagant w^y  oF  wilting,  were  to  make  my 
fcif  guilty  of  the  fame  lolly  I  blame  him  for. 
I  am  therefore  neceffitaced  to  perftringe  them, 
^nd  reduce  all  I  have  to  Iky,  under  three  ge- 
neral Heads. 
L  I  ibaU  clearly  evince  to  the  World,  That 
Mr. Cory  hatli  not  bfcn  able  to  difcharge 
and  free  his  own  '^ijtt  from  the  horrid 
Confequents,  and  groU  Abfurdtties  which 
1  laid  CO  their  Charge  in  mv  firft  Reply  ; 
but  inftead  thereof,  in  this  ^ble  and  un- 
fitooellsfol  attempt  to  free  the  former,  he 
liath  entangled  himfetf  in  more  and 
greater  ones. 
11.  That  he  hath  left  my  jlrgHmaUf  land- 
ing in  tlicir  full  flrcngth  againfl  him. 
lU.  And  theu  i  ihall  confirm  and  Itreng- 
then  my  three  ?ofitions,  whidi  deftroy 
(he  Caule  he  manages,  by  feme  fuitlicr 
Additions  of  Scripture,  Reafon,  and  Au- 
thorities, which  I  hope  will  fully  end  tins 
Matter  bstwi.xc  us. 
But  before  1  touch  the  Particulars,  two 
things  muft  lie  premifed  for  the  Reader's  due 
information. 

X.  Tlut  the  Concroverfic  about  the  true 
nature  of  die  Sam  Lamn,  both  Moral  and 
Ceremonial^  complexly  confidered,  is  not  that 
very  Hinge  upon  which  the  Right  of  Belie- 
vers Infants  to  Baptifm  depends :  that  (^ands 
as  it  did  before,  be  the  Sinai  Laws  what  they 
will.  We  do  not  derive  the  Rijght  of  InEaots 
from  any  other  Law  or  Covenant,  but  dut 
gracious  Covenant  which  God  made  with  A- 
brabamt  which  was  in  being  430  Years  before 
'■*''A4a/j;  his  Law;  and  was  no  way  injured, 
much  lefs  difannulled,  by  the  addition  of  it. 
If  /ihrahjtni  Covenant  be  the  fame  Covenant 
of  Grace  we  are  now  under,  the  Right  of 
Believers  Infants  to  Bapcifm,  i^  fecured,  what- 
ever the  Sinai  Covenant  prove  to  be.  Which 
I  fycAk.  not  out  of  the  lead  jealoufie  that 
Mr.  Cofj  hath,  or  ever  Ihall  be  able  to  prove 
it  to  bs  a  pure  Adam's  Covenant  of  Works  ; 
but  to  prcvsat  Miftakes  in  the  Reader. 

2.  It  muft  be  heedfutly  obfcrved  alfo,  that 
how  free,  gncious  and  .ihfolure  foijver  the; 
New  Covenant  be,  (for  Gud  ioibid  chat  I 
ihontd  gp  about  to  eclipfc  the  glory  of  tree- 
grace,  on  which  my  Soul  depends  for  Salva- 
tion) yet  that  will  never  prove  Acraham  i  Co- 
venant to  be  an  abolilhed  AJsm**  Covenant  of 
Works,  unlefi  two  things  more  be  proved, 
whicii  I  never  cxpcd  to  fee,  viz- 

Brjjt,  That  Akabam  and  bk  bdleving  Pofte- 
rity,  were  bound  by  the  very  nature  and  iSt 
of  Circunicitlon  to  keep  the  wliolc  Law  in 
their  own  Perfons,  In  order  to  their  Juilitica- 
r!  n  i:  1!  S.i'iV.uion,  .IS  perfe<fllv  and  perpctu- 
aliy^  and  ujidcr  the  fame  penalty  for  the  leafl 
failure,  as  Ad»M  was  to  Iteep  the  Law  in  P*ra- 

Stcmdljf  U  niuA  be  further  proved.  That 


CifClimcifion  was  the  initiating  Sign,  were  all 
faved  in  a  different  way  from  that  in  wliich 
Believers  are  now  faved  under  the  Ciofpcl: 
for  fo  it  muft  be,  if  the  addition  of  Circum- 
cifion  made  it  unto  tliem  an  /f<£im's  Cove- 
nant of  Works.    But  this  would  be  a  dirsft 
con  trad  id  ion  to  the  words  of  the  Afc^c, 
fpeaking  of  them  who  were  under  die  Cove- 
nant of  Grcumcifion,  Acts  ly.  II.  But  v'c  ht- 
licvty  that  through  she  grace  of  ev  Lvd  yef$tt 
Cbrifi,  we  fliaU  be  faved  even  as  tbef.    If  he  fiy, 
they  flood  indeed  und^-r  th. it  Covenant,  as  a 
pure  Covenant  of  Works,  but  were  faved  by 
ancKher  Covenant ;  and  fo  for  many  A|^c$  the 
C:hurch  of  God  (food  abfolutely  under  the 
Covenant  ot  Works,  and  at  die  lame  time 
under  the  pare  Covenant  of  Grace ;  the  one 
altogether  abfolutc  .md  free,  the  other  wholly 
conditional :  and  though  thcle  two  be  in 
their  own  Natures  inconMent  and  defhndive 
of  eacii  other,  yet  fo  it  w.is,  th.u  .ill  the 
Saints  ior  many  Ages  were  abfolutely  under 
the  one,  and  yet  purely  under  die  other :  ihall 
The  tlicn  ccnfured  for  laying  he  (peaks  pure 
coutradit^tton 

PoflShly  my  Reader  will  be  tempted  to 
think  I  ahLife  him,  and  th^t  no  \\m  of  com- 
mon fenfe  can  be  guilty  of  iiicb  an  horrid 
Abfnrdity.  I  mnft,  whatever  refpeA  I  havo 
for  Mr.  C.  or.ee  more  tell  him  beF>rc  the 
World,  that  this  is  not  only  his  own  Dodrioe, 
but  tliat  very  DoArine  i^pon  which  he  hath 
adventured  th.e  whole  Caufe  and  Controverfy 
of  InCam  s  Baptifm,  which  1  therefore  (ay  is 
herdjy  become  a  dei|>erate  Cknfe. 
And  thb  brin]^  me  to  my  firft  geueralHearf* 

•vizi. 

I.  Firft,  Tbat  Mr.  Cary  hahnttbem  Mtf 

fret  bis  Thefit  from  this  horrid  Abfnrdity  \  hm  bf 
firuglii^  to  do  it,  bath  ( aceardhig  to  the  nature 
\if  Errors)  entangled btmfelf  im  more  smd greater  ones. 

Mr.  Cory,  ia  f.  174,  17    of  his  Soletim 
Calif  was  by  me  reduced  to  this  Abfurdity, 
which  he  there  owns  in  exprefs  words,  That 
"  Mofes,  and  the  whole  body  of  the  Peofle  <f  Ifrael, 
were  abfolutely  under  (  without  the  exception  of 
"  any  )  the  (evtrtft  penalties  if  a  dreadful  Cur fe\ 
that  tbt  Sinai  Covenant  could  be  no  other 
a  Covenant  of  IVorks,  a  rnljv/^rjtion  rf 
"  death  and  condemnation  ;  and  yet  as  tbt  jams 
"  time,  both  Mofes,  and  all  the  El  til,  were  under 
"  a  pure  Covenant  of  Gpfpil-e^rjce  :  And  if  :b'Ct 
"  were  two  contrary  Covenant  t  in  tbemj elves,  and 
"  jsift  tff^U  ikt  AK  t«  tb*  Other,  as  indeed  they 
"  were,,  we  have  nothing  to  fag  ^  ktlt  wUb  tbt 
"  AfujHe,  Othedcpti),  c-c 

This,  Reader,  is  the  I'alition  which  muft 
be  made  good  t  v  Mr  r  ?>,  or  his  Caufe  i5 
loft.  DefornicJ  iiiues  do  ncK  look  as  if  tiiey 
had  beautiful  Truth  for  their  Mother.  No 
falie  or  abfurd  Conclufion  can  regularly  fol- 
low from  true  PremilTes :  But  hence  naturally 
and  neoefiarily  follows  this 

/ihfui  JU)  I. 

That  Abrahiva,  ALja,  and  all  the  Believers 
under  the  Old  Tefiament,  by  ftandingabfolutdy 
under  y<(/^?«*s  Covenant  of  U'o.  ks.  as  a  mi- 
niftrauon  of  death  and  condemnation ;  and 


and 

than 


at 


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at  the  fame  time  purely  under  tlie  Covenant 
of  Grace  t,as  Mr.  C.  aflfirrm  they  did )  muft 
neceflarily,  during  their  Lives,  hang  midway 
bcrwixt  Life  .ind  De.ith,  Juftification  anci 
Condcmnacioii  ;  and  after  Death,  midway 
betwixt  Heaven  and  Hell.  During  Kfe,  they 
could  ncid'.cr  he  fuflificd  nor  condemned. 
JuJtined  chcy  could  not  be,  for  Jullihcation  is 
the  Soul  s  pading  from  Death  to  Life,  i  John 

14.  Jolm  f.  24.  Upon  a  Man's  Juftification 
his  Covenant  and  State  are  clianged ;  but  the 
Cknreiunc  and  State  of  no  Man  can  be  fo 
changed  as  long  as  he  remains  abfolarcly  un- 
der the  levereA  Penalties  and  condemnation 
of  theLaWj  asMr.C.  affirms  tKey  did. 

Again,  Condemned  they  could  not  be,  fee- 
ing ail  that  are  under  (he  pure  Covenant  of 
Grace  (at  he  faith  thejr  were  at  the  (ame  time) 
are  certainly  in  Chrift,  and  to  fuch  there  is 
no  condemnation,  Rom.  8.  i.  nor  ever  lhall 
be :  Jtkm  f .  24.  He  tbtt  Mhvtibf  jitfff  ntt  am 


into  ctmlemnativn,  hut  U  f'ljjed  from  tldr'h  untu 
lift.  What  remains  then,  but  that  during 
Life,  they  could  neither  be  perfeftly  jeftified, 
nor  perfedly  condemned;  ai;d  yet  beinp;  ab- 
folutely  under  the  levereit  Penalties  of  Adams 
Covenant,  they  were  perfeftly  condemned ; 
and  again,  b-ing  under  the  pure  Covenant  of 
Grace,  they  muft  be  perfirdly  juOihed  I 

And  then  after  tSeath,  they  mvXt  ndther  ft  fit  mum  ens  ptr  fe,  than  to  place  any  (n 
go  to  Heaven,  nor  Hell;  but  either  be  anni-  Mr.  C.  places  all)  of  God's  People  under  two 
hilated,  or  itick  mid-way  in  limkf  FiirriuM  oppoGte  Covenants.  IfMr.C.  were  abfolute- 


"  Covenanr  of  Grace,  the  acceptation  u  fiifl 
**  of  the  Peifon ,  and  then  of  the  Work, 
/  C/cv.4.4.    (l  )  The  Firft  Covenant  was  a 

Covenant  without  a  Prie^,  but  the  Second 
'  is  a  Covenant  with  a  Vricjh  (4.)  In  the 
"  Fiilh  Covenant  there  is  nutter  ot  gloz^iog, 

but  in  tile  Second  there  is  none,  Rom.  j.  27. 
"  So  that  ihefe  two  can  never  confift,  except 

you  can  compound,  or  reconcile  thefe  fouf 
"  Oppofites  in  the  jufiification  of  the  iWe 
"  Perfon. 

To  the  fame  purpofc,  fiich  that  Excelknt  Bolroa'« 
Mr.  Samuel  Boltm.    '  If  ths  Law  were  a  Co-  ''"•^ 
"  vcnant  of  Works,  then  were  the  Jews  un-^*'**' 
**  der  a  different  Covenant  from  us,  and  ib 
"  none  of  thera  were  faved,  which  the  Apo- 
"  (lie  gainfays,  A8s  i  f .  1 1.  or  elfe  they  were 
"  both  under  a  Covenant  of  Works,  and  a 
"  Covenant  of  Grace.   But  that  they  could 
"  not  be ;  they  are  utterly  inconfiftenc.  Ergo. 
And  thus  all  found  Divines  fpeak.  I  may 
thsierore  fay  of  .Mr.  Cary\  VcfiUm,  as  Rui'tiu 
before  me  did,  omnem  abjurduatem  cxcedtre  vi- 

dtiHTy  it  (eemeth  to  exceed  all  Abfardities. 

A  Mm  may  more  rationally  fuppofc  two  Na- 
tures and  elTential  Forms  in  one  Body,  and 
place  the  lame  thing  under  divers  Sfedet  in 

the  fredicimevt  of  fuhflance :  \  ea,  'twere  more 
tolerable  to  athrm,  That  ex  dnvbus  tntilfut  per 


Torret. 

pan  j  U 

f*g  190. 


(as  the  Pififs  fancy  )  betwixt  lioth.  No  con- 

denined  Peilon  goes  to  Heaven,  nor  any  ju 
(iified  Perfon  to  Hell.  His  Fcfitim  therefore, 
wbif^  neceilarify  infers  this  grofs  Abfuidity, 
is  judly  renounced  and  deteftcd  by  Learned 
and  Orthodox  Divines. 

The  Learned  and  Acute  Tianttine,  the  late 
famous  ProfelTor  oi  Divinity  at  Geneva,  pro- 
ving that  tile  Sinji  Law  could  not  be  a  pure 
Covenant  of  Woi  ks,  brings  this  very  Medium 
CO  prove  it,  as  a  .known  Truth,  allowed  by  all 
Men.  "  The  Ij'raclius  (faith  he)  with  whom 
**  God  covenanted,  were  already  under  ^ibra- 
"  b/m  i  Covenant,  whicli  was  a  Covenant  of 
"  Grace ;  and  \v^;c  faved  in  Chrifl  by  it  j 
*'  therefoic  they  could  not  be  under  the  Le- 
gal  Covenant.  Nemo  tnim  fimul  fotefl  diu^us 
"fccderibus  wd  fpi:c:e  tlilUnclts  fu'i>r[f<  •  becaufe 
"  no  Man  can  be  under  two  Covenants  ipeci- 
**  ficaily  difierent  at  the  fame  time,  as  thefe 
"  two  arc. 

That  Great  and  Renowned  Divine  Mr.  Wi- 
vttbt  Ct^tiMtStm^,  gives  fearirrefrag.tb:e  Arguments 
to  prove,  that  no  Man  can  Itand  under  both 
^  *  ^*  thefe  Covenants  at  tl  e  fame  time,  which  in 
co-ordination  a^ualiy  deftioy  and  make  void 
each  other.  "  If  the  Firft  Covenant  (land, 
"  theie  h  no  place  for  the  Second ;  and  if  the 
"  r^econd  fland,  the  Firft  is  made  void.  And 
"  thij  (fiith  he)  willfully  appear,  ifwecon- 
"  fider  the  dircrt  contrariety  in  the  Terms  of 
**  thofe  two  Covenants.  For  (r.)  the  Righ- 
teoufnefs  of  the  Lird  Covenant  is  in  our 
"  felves :  but  the  Righteoufnefs  of  tlic  Second 
"  is  the  RigbteouiheB  of  another,  i  J$b.  f .  1 1, 
"  12.  (2.)  In  tlie  Covenant  of  Wo  ^.s,  ac- 
"ceptation  is  hrft  of  the  Works,  and  atrer- 
**  car^  of  the  Petfbn ;  Gen.  4. 7.  but  in  the 


Air.  Siioag 


ly  under  the  cimdemnacion  of  the  Law, 

would  he  not  be  purely  jultifiedj  tliink  you  ? 
Yet  he  places  Abraham,  Aiefu,  and  all  Belie- 
vers with  them,  abfolutdy  under  tlie  (evereft 
condemnation  of  the  Lanlr,  and  ttie  pure  Go« 
fpel-Covenant  at  once. 

Dut  to  cover  the  Oiame  and  nakednefs  of  his 
AlTertion,  which  places  Believers  abfoluteiy 
under  Adam's  Covenant,  he  is  fain  to  make 
ufeof  two  Fig-lesvei,  isAdamdld. 
(i.)  And  the  firft  attempt  he  now  makes, 
4,  f ,  6,  7.  of  his  Replji,  K  hy  way  of  Re- 
tortion, by  telling  us,  "Tlat  the  fame  fre- 
"  tended  AbfknMtkl  dt  fall  at  heavily ,  and  a 
"  great  deal  mere,  on  cur  Docirme,  who  affirm  the 
"  Sinai  jLw  (amplexlji  taken)  tvbe  a  Covenant 
"  of  Eritk,  er  Grate,  than  upon  bis  who  makes 
"  thtm  ru'o  effmially  dijfercnt  Covenant  1  ■  her  -nit 
IPC  art  forced  to  ccmpriz,e  perfctt  d^u:^,  wub 
the  t/mft  for  nm-pcrformancej  under  nt  faimt 
Covenant  vl'.h  helkvlrg  ;  atiJ  ih.n  it  cannot  be 
"  dcnitd,  but  thai  ali  the  PtufU  cf  G^d  was  ab- 
"foluteljf  under  tit  Sioai  Covenant,  Gal.  22. 
"  and  Gal.  4.  4,  j.   avJ  etw  "  i        I'Tjder  toe 
curie,  ijx\.  ^.  10.  This  is  the  iuin  and  fub- 
ftance  of  his  hrft  Anfwer. 

I  will  not  be  tempted  to  cxpofe  my  Neigh- 
bour to  derifion  for  tins  his  Itrange  Anfwer  j 
but  rather  propound  two  (bber  Querhs  10  him, 
and  the  Reader,  -t  -  (i.)  What  Oithodox 
Divines  he  ever  met  with,  and  what  are  their 
Names,  who  are  forced  to  comprize  perfeft 
doing,  with  the  curfe  for  non-perfoimance, 
under  the  fame  Covenant  with  believing  : 
and  fo  make  the  two  oppofrte  Covenants  to 
be  fpecifically  one  and  t!;e  finic  .'  N.imc  yoar 
Men,  with  their  Books  and  Pages  i  or  rctrad 
widi  Aameand  fbnow,  what  you  tuvehere 

abu- 


Riflf. 


VoLL 


ttbunvtly  ailiinicel  of  them.  Camtren  indeed 
makes  ic  a  fubici  vicnc  Covenant  ;  the  vaoi\ 
«  tK%.  chough  obfoire  Covenant  of  Grace ; 
bur  none  comprize /^rf.i»»'s  Covenmt  with  its 
Cuifc,  ill  tlje  New  Covenant.  (2.)  Whe- 
ther it  be  imaginable,  That  the  finie  Abfur- 
dity  t.m  follow  from  their  Dodrine,  that 
malie  the  whole  complex  body  of  the  Sinai 
Luu  a  Covenant  of  Grace,  though  more  ob- 
Iciir^  and  fo  place  all  the  People  of  Gud  in 
cbolB  Aces  under  it ;  as  does  necefiarily  fol- 
low hii  Do  Arme,  wfiotnateicaporeifli^' 
Covenant  of  Works,  and  places  the  Church 
of  God  abfolutely  under  the  curfe  of  it,  and 
atfb  under  the  piu«  Covenant  of  Grace  at  the 
(amc  time?  If  Grace  and  Grace  (  how  diffe- 
rent Ibever  in  degrees  of  Manifeftation)  be 
as  oppofke  and  repugnant,  at  Graoe  and 
Works,  as  Jaftificarion  and  Condemnation 
are^  'cia  time  for  ine  to  lay  down  my  Pen  ; 
for  I  have  ooctainly  loft  my  Undbrftaadtng  10 
guide  it  any  further. 

fiut  Mr.  Ctrji  will  (ay.  If  yoo  do  not,  yet 
Mr.  KJknt  dodi  comprise  boith  in  oneCoT»> 
runt.  I  fiy,  you  abufe  Mr. /?  licm  in  (b  af- 
firming :  {ix  he  faith  in  that  very  place  you 
*^Robera  fdoriD*,  That  bdieving  inChrif^,  was  nl- 
wifAf  Co  timately  and  chiefly  intended  in  the  Sliuii  Co- 
venant  ;  and  perfeA  doing  was  only  urged 
upon  ]irMi  in  fuborffination  and  teDdency  to 
that  believing.  And  upon  that  ground  it  is 
lie  affirms  that  Covenant  to  be  a  Covenant  of 
Fdch,  and  fi>  denominates  it  fiom  the  chief 
fcope  and  intent  of  it.  He  fets  not  dning  and 
U&twm  in  co-ordination ,  or  plac«  the 
Church  under  two  oppofite  Covenants,  as 
yoo  do  {  but  places  the  Law,  where  it  o^ght 
to  be  placed,  in  fubordination  to  Faith  and 
Chrift,  and  therefore  you  luve  atnifed  that 
good  Man,  as  well  as  m^aod  your  felf  mod  of 
all  in  this  your  fir^  impercioeacand  (iUy  Ao> 
fwer. 

(2.)  But  yoQ  have  one  Evafion  more,  f.  7. 
where  you  uy,  Thtt  how  barjb  and  drta^id 
**  foevtr  tbt  Ttrmt  or  Conditiont  of  the  Ltgal  Co- 
"  venant  were  to  theft  that  were  umdier  it,  as  Moies, 
"  and  the  whole  body  of  the  Ifraelites,  then  were  ; 
** yet  the  grace  of  the  Go^-CtvmaM  far  Ju^- 
*' ftdtd,  and  wot  by  Jit  wttftVHttntHtf  ^iSMfjwf, 
"  and  tfficaciom,  Rom.  f.  l"",  20. 

Worfc  and  worfc.  Your  Diicourfc  mends 
like  fowre  Ale  in  Summer.  Here  you  fancy 
the  two  Covenants  (  under  which  you  place 
the  wliole  Church  uf  God )  to  be  in  a  contli<ft 
one  with  the  other ;  Condemnatidn  andjuftifi- 
cation  flrugling  one  with  another,  as  I  told  you 
before  they  would :  but  however,  the  Grace  of 
tlie  New  Covenant  prevails  at  lad,  and  gets  the 
vidory  over  the  Covenant  of  Works.  Very 
good ;  but  then  pray,  Sir,  if  you  pleaiie,  anfwer 
ine  a  pbin  Qpenion  or  two  at  your  leifure. 
Fsrjf,  How  far  did  the  Covenant  of  Grace 

{>revaU  againft  the  Covenant  of  Works?  Was 
t  fi>  far  prevalent  and  vidoriow,  as  utterly  to 
Vanquiih  and  difannul  it,  as  a  Covenant  qP 
Works  to  them  i  or  was  it  not  ?  Was  the 
ViAory  you  fpeak  of,  a  oompleat,  or  a  partial 
One  ?  If  you  lay  it  was  incompleat  and  parti- 
al, then  vou  leave  tbem  (ul  told  yoo  before 
toa  Buftj  partly  mldar  At  Vnmk,  and 
Vohl. 


747 


partly  under  the  Cuifcj  iiinifted  in  part,  and 
condemned  in  part.  But  if  you  dy  it  was  a 
compleat  and  pcrfed  Vktoy,  then  ir  utterly 
di/Tolved  its  Obligation  as  a  Covenant  of 
Wotki  y  then  they  did  not  remain  under  two 
oppofite  Covenants,  as  you  affirmed  they  did; 
but  on  their  believing,  changed  their  ftato  with 
their  Covenant,  as  we  affirm  tlicy  4id.-  , 

Setomdly,  If  you  fay,  it  did  not  tota^y  fiiee 
them  from  the  Cufe  of  the  Covenant  of 
Works,  but  liowever  prevailed  fo  £ar  that 
tliey  were  not  adually  damned  by  vertue  of 
the  Curfe  ;    tlien  be  pleafed  to  anfivcr  ms 
one  Quedion  more,         it  was  p^jj/tvlffbr  tbem 
to  he  ^almfy  miJtrtitCiafi  tf  tie£a»  ■(  as  you 
affirmed  tluy  ■U'crc)  and  yet  that  Curfe  te  he  fo  f»- 
^fcdtd  hj  the  Covenant 4 Grac*,  at  berej/ou jPcak i 
n  fiipefiih  th  Curjt  ('though  it  be^a  PhraC: 
I  never  met  with  before )  if  it  lignify  any 
thing,  it  muft  T^nify  thisj  That  Cove- 
nant of  Grace  cauled  the  Law  to  omit,  for- 
bear, or  give  over  to  curie  that  People  any 
more.   But  did,  or  can  the  Law  forbear  or 
ceaie.to  curfe  thofe  that  are  afafblutely  under 
it  as  a  miniftration  of  death  and  condemna- 
tion ?  Pray  confult,  iioMi.  3.  19.  atul  Ual. 
10.    Are  yoa  aware  what  you  fay^  whenr 
)ou   place  Believers  ablblutely  under  thc 
Curfe  of  the  Law,  and  then  talk  of  the  New 
Covenant's  vidory  over  it;   and  al^er  all 
this,  leave  them  as  you  do,  abfolutely  un- 
der the  curling  powner  of  the  one  ;  and  Hill 
under  die  viaonoua  Graoe  of  the  other  i 
For  fhame,  my  Friendj  ^ve  up  your  abfurd 
Notion,  and  repent  of  this  Folly.  I  would 
not  willingly  Ihame  you  before  the  World  ; 
I  did  all  that  lay  in  me  to  prevent  it.  But 
however,  Pndor  efi  tmJidHa  fuderis,  the  only 
way  you  have  lot  me  to  prevent  your  glo- 
rying in  your  ihame,  is  tlus  way,  to  nuke 
you  aflumed  of  your  Vain-glory.    As  for 
that  Scripture  you  alledjge  to  coumeoance 
your  Fancy,  Rom.  f.  X7|,  ao.  yon  migbt  to 
as  good  purpofe  have  opened  your  Bible, 
and  have  taken  the  firfV  Scripture  that  came 
to  hand,  and  it  would  luve  done  your  Pa> 
JitioH  Ids  harm.     For  the  Apoftle's  fcope 
there,  is  to  demonflrate  the  perfedion  of  the 
abounding  Righteoufnefs  of  ChriH,  for  the 
full  difcharge  of  Believers  from  the  guilt  of 
Sin,  and  cuife  of  Aiam%  Covenant ;  and 
cuts  the  Throat  of  your  P^ms,  which  it  is 
alledged  to  prove. 

I  have  Itood  the  longer  upon  the  clearing 
of  this  firft  Point ;  becaole  this  being  fully 
cleared,  it  runs  through  and  clears  the  whole 
Controverfy  betwixt  us.  For  now  it  will  be 
evident  to  all,  That  neither  Abraham\  nor 
Mofet  his  Covenant  ( complexly  taken,  as 
Mr.  Catj  ukes  it )  could  pollibly  be  for  this 
reafbOf  an  iilmv's  Covenant  of  Works;  and 
if  not  a  Covenant  of  Works,  then  how  dark 
or  legal  foever  the  Difpeniations  of  them 
were,  they  mud  needs  be  the  fame  Cove- 
nant of  Grace,  for  fubftancc,  under  which 
we  are,  and  fo  the  nifua  Controverly  betwixc 
us  is  hereby  at  an  cod. 

I  know  not  how  nuny  Covenants  of 
Works,  or  how  many  of  Grace,  Mx.  C. 
hosSm  there  an  |  BuOrchodox  Divines  coo- 
Hhbfah  ftentl^ 


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ymlicianm  Viniex ' 


Vol.1. 


Bol- 
ton'* 

^  148* 


ftantly  affirm,  *  Tlut  as  there  never  *cre  but 
two  ways  of  Life  to  Mankind,  the  one  be 
fore  the  Fill,  by  pcrfe<ft  doing  j  the  other 
after  the  Fall,  by  fincerc  believing  :  So  an- 
fwerably  there  can  be  l  ut  two  Covenants  be 
twixtGo^  nnd  Mu  :  id,  viz,,  the  Covenant 
of  Workf,  and  ti  c  Cuvenant  of  Grace.  The 
laft  of  vviiicli  ImcIj,  indeed,  been  more  ob- 
fcurely  Adminiftred,  and  in  that  refpeft  is  cal- 
led the  Old  Covenant ;  yet  tliat  and  the  New 
are  effentially  but  one  Covenant  :  And  the 
Church  of  God,  which  for  many  Ages  flood 
ttudec  that  Old  Covcmnc,  did  not  (Fand  un- 
der It  as  an  J^^'i  Covenant,  or  the  Firll 
Covenant  of  Works,  for  the  undeniable  Rea- 
ibos  above  given.  And  therefore  Akaham's 
Covenant,  from  whence  we  derive  our  Chil- 
drens  Title  to  Baptlfm,  muft  of  necefHty 
be  the  very  fame  Covenant  for  iu  bit  a  nee 
With  this  New  Covenant,  which  all  Aha- 
hams  believing  oflP-fpring,  and  their  In- 
Emt-leed,  are  now  under.  And  in  proving 
tMs  one  point,  I  have  fufficicntly  confuted 
both  Mr.  C's  Solerm  Call,  and  this  hU  feeble 
TindicAtion  of  it,  together. 

Bat  left  he  fhouM  take  this  for  the  only 
Abfurdity  proved  upon  him,  tho'  it  be  tin- 
ibme  to  me,  and  muft  be  ungrateful  to  him ; 
give  me  leave  to  tondi  one  moie.  among  ma- 
il v  ;  ip.d  chat  the  rather, bccaufc  I  make  great 
tib  of  it  in  this  Concrovedy ,  and  Mr.  Cm 
both  yidHb  and  denies  k.  ttlftownwords 
be  the  MeiTcnqcrs  of  his  meaning,  ddier  be 
or  I,  muft  mi^Uke  thdr  Errand. 

I  had  in  my  'PnkgmeHa,  dUHnguifhed  of 
tlie  Law,  aj  flrilly  tal-.cn  for  the  'ftv  Cem- 
maadmattf  i  and  more  largely  and  complexly, 
taken,  asinctudlngtheCernNtMrtf/Law.  The 
former  I  confidcred  according  to  God*5  In- 
tention and  Defign  in  the  promulgation  of 
it,  which  was  to  add  it  as  an  Afftȣye  to  the 
Promifc,  Gal.  %.  19.  And  the  carnal  Jevs 
oiiftaking  and  perverting  the  end  t&  the  Law^ 
and  making  it  to  thehilelves  a  Covenant  of 
Works,  by  making  it  the  very  Rule  and  Rca- 
fon  of  their  JuAification  before  God,  Rom.  9. 
32, Itm*.  10.  Itold  him.  That  the 
Controvcrfic  depended  upon  this  douljlc 
fenfe  of  the  Law,  for  that  ic  ought  not  to  be 
denominated  from  theabnfed  and  miftaken 
Endof  it ;  but  from  God's  chief  fcopc  and 
dcfign  in  the  promulgation  of  it,  which  was 
to  add  it  as  an  Affmths  to  the  Promife,  as 
the  word  »£i>»t70»  there  imports ;  and  fo  muft 
be  published  with  Evangelical  purpofes.  Let 
us  now  hear  Mr.  C's  fcnfe  of  this  matter. 

In  his  Cally  p.  1 ;  I.  In  his  /?</>/;,  p.  45. 
hc}ields  thcdiflind-  proving  the  Law  to 
ioa  in  theicj  words. 

Tie  Jews  were  rigia 
tnouzp  in  rrfn  tnce  to  the 
True  nature  of  the  LaWy 
Th/tl  it  n-cis  a  Covenant 
of  H  orks ,  &C.  though 
ibej  were  out  in  rejfdt 
ff  its  frofer  tift  atii  m- 
tcniktt,  which  ivas  nctj 
tbdS  any  fitould  attain 
onto  I^-ie    iind  Ri^bte- 


he  a  Covenant  of 
Works ,  from  Rem. 
10.  I  f .  he  faith, 

Thii  was  the  naitire 
of  it  in  the  fr(t  (mclion 
cf  it,  as  the  fruit  of 
God  s  jficial  dtfignetion 
mtd  uffoiutment ;  and 
that  it  is  the  greattfi 
violation  and  ferverting 
of  SeriptaN  tb*t  can 


tufmfi  timtkj  i  imt  19  ligbttj  m  awr  with,  t$ 


jhiw  ttem  the  muure  of  affirm,  thm  this  it  iitttnd 

Sin,  and  the  Iklnie's  and declartd bjVa.M\,&c. 
andRigkteiijiHjt^Godi  onlf  httauift  tbt  Jews 
ttetinmte  thm  if  their  itJ  ftrvtrttd  ft,  'ml 
Sin  avd  Mifcry  iijitbout  reduced it{  as  they  thought) 
Chrtfi,  and  their  neetjft-  to  its  frimitive  intentkm. 
tjof  a  S^mwt ;  wfe*  And  again,  f.  44.  he 
they  being  ignorant  of,  faith,  hc  hath  frtwi 
and  (iiii  going  abent  to  that  it  was  the  fim 
efiablijh  their  oiimRigbte'  ivith  AAuii's  Ccvmmit 
oujnejs  which  was  of  the  in  hot b  refptSs,  that  it 
Law,andrefi^oigtojidh'  iMtentiemUj ,  at 
mit  tbemfdvet  MM  tht  at  mattriallj  catfideretL 
Rigbttaujktjs  ifGcd,^c.  And  onccmore,  f.  20. 
tbqr  Jismbled  at  that  he  exprefly  denies  that  . 
(tumbling  fione ,  W  the  Law  was  added  as 
and  were  accoriadgljf  hr$-  an  Affendix  to  the 
ktn,  jnaredy  and  taken  Premje  f  calls  that  a 
Rom.  9.31,52,35.  crude  aflertion  of 
Rom.  ic.  3.  And  this  mine  J  and  asks  me, 
(faith  he)  was  the  trtu  Why  it  might  not  be  ad- 
groimd  ofdi/pute  between  ded  as  an  Appendix  ra- 
the Apoftie  and  them,  ther  to  the  fr/i  Covenant 
This  was  Orthodoxly  of  fVorh,  to 
ipoken,  and  would  that}  Acd  after  ail, 
end  the  Controverfy,  guAes  out  many  flight- 
would  he  fland  to  ing  and  o!>prd)rious 
it.  But  terms  upon  me,  which 

I  will  not  throw  bock 
again,  bur  rather  leave  him  lo  recooctte  him- 
felf  with  himfelf. 

I  fhall  only  ask  Mr.  Car)  a  fober  QpefUoii 
or  two,  inO'ead  of  Recrimioationf,  wA  itn- 
driog  reviling  for  reviling. 

firfiy  How  the  Jtws  were  r/gfe  «iMafi  in 
reference  to  the  nature  of  the  Law,  as  it  was 
a  Covenant  of  Works,  and  yet  out  in  rcfpeA 
of  its  proper  nfe  and  intention,  which  was 
not,  that  any  fliould  attain  unto  Life  and 
Righteoufnefs  by  it,  but  to  convince  them  of 
Sin,  and  of  the  oeoeffiry  of  a  &ivioiir ;  and 
yet  the  Law  be  a  Covenant  of  Works,  inten- 
timaiip,  as  well  as  matiriallj  con(idered ;  and 
that  in  rdped  of  God's  fpedaldefignation  and 
appointment  ?  If  God  dcfigncd  a.nd  appoint- 
ed it  in  his  SitiM  difpeniation,  to  be  to  them 
an  i^/Ws  Covenant  of  Works,  then  cenaio- 
ly  they  were  not  out  (as  you  fay  they  weie) 
when  they  (ought  Kighieoufneis  by  the  works 
of  it ;  nor  could  thatn^ke  of  theirs  be  the 
ground  (if  tlic  Controverfy  betwixt  the  A- 
pcftie  and  them  :  For  it  feems  it  was  no  mi- 
ftake,  being  by  God*i  Intention,  a$  well  as 
its  own  primitive  Nature,  promolgedatSnMy, 
as  a  true  Adam's  Covenant. 

Secondly,  Yott  deny  the  Law  was  adM  to 
the  Promife,  and  ask  me  why  it  might  not  n^fgrn- 
be  added  to  tlie  Arft  Covenant  to  re-ioforce  3.  p^,, 
that  ?  I  anfwer,  Becaufe  the  fcope  of  the  place  pro  appo- 
will  not  bear  ic,  nor  any  good  Expofitor  coun-  ^'"»  ^ 
tenancc  fuch  a  fancy.   You  make  the  Sinai  mifl-B^r 
Law  to  be  the  fame  with  that  firft  Covenant,  adjeaaA- 
and  by  fo  expounding  the  Apoftie,  you  make  ^a. 
himfay,cither  that  the  fame  thing  was  added  to 
itfelf,  (which  muitin  your  own  Phrale,  be 
by  a  Correfpondtrser  cf  Identity )  or  clle  that 
there  are  two  diltinif^  Covenants  of  Works 
when  indeed  there  is  but  one>  and  that  the 
latter  was  added  to  the  former.   This  is  your 
way  of  Expounding  Saiptufe,  when  dri- 
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vea  to  a  ftrdehc  by  dint  of  Argument.  No- 
thing befide  luch  a  pure  neceffiiy,  amid  diive 
you  upon  fuch  an  Abfurdicy. 
Vid  Or.      Ic  was  added  to  the  promife  ((aich  Dr. 
Rcyooldv  Reynolds)  by  way  of  fubferviency  and  atten- 
V/'^»f    dance,  the  better  to  .ni^'ince  and  make  ef- 
p.  ^jf,    fe(^ual  the  Covenant  it  felt.   Mr.  Strong  upon 
fHtikp  to  the  two  Covenants,  lakh,  the  ApouteTs 
mj  (e4tt  meaning  is,  thnt  rhe  Law  was  added  as  an 
^^W*-  Afftndtx  to  the  Proinife.   But  it  may  be  you 
«o,.Qifp,  had  rather  h«ir  Dr.  Cnyj>'s  ExpoHtion  *than 
Ubb4'     lui|  for  you  fay,  had  it  been  added  to  the 
VtonAky  it  would  have  given  Life.  The 
DoHor  will  at  once  give  you  the  true  fenfe  of 
the  Text,  and  wich  it  a  full  .mfwer  to  your 
Objcdion.  "  ThiMgb  Life  (faith  he)  he  not  the  (nd 
"  if  the  Law,  yet  then  are  ether  fi^idtnt  nfesef  it 
"  Tt^mring  tht  frsmulgatiun  thereof  :  U  w/is  fuh 
" Upedto  ifea»  Apfenil:x  to  ibsGafftl,  Gal.  19. 
**  And  this  (uppojei,  (  1 .)  Ilje  frioritj  of  the  GoJ- 
"  pel  to  the  Law.    (^z.)  'The  frincifolity  of  the 
*•  Fremife  of  Life  by  Chrifi  ,   above  the  Law. 
"(^.)   TiJe  Confijitnce  of  the  La»  md  Gofpel. 
*'  Tbej        well  ^>3»d  me  by  another,  at  ttn  FLuJc, 
"  and  the  addition  to  it  may.    That  it  was  with 
fuch  an  intention  added  to  the  Promife,  I 
have  met  with  no  Mm  that  had  front  enough 
to  deny  or  fcruple  it  before  you.   And  that 
the  Jwt  did  iniftakc  its  chief  fcope  and  ufe, 
fiom  whence  we  denominate  it  a  Covenant 
of  Grace,  the  generality  of  Godly  and 
Learned  CHlvines  conftandy  affirm.  See  Mr. 

Antb.  Burgefs  de  Lege,  p.  227.  Bolton's  Bounds, 
p.  160,  161.  Mr.  Samuel  Adather  On  the 
T^pet,  p.  II.  with  muttimdet  move  %  whole 
Otations  would  even  weary  the  Reader. 
And  what  you  urge  from  Mr.  Pt»l'i  Annot*- 
timsy  on  iCcr.  %.  6, 7.  It  makes  nothing  at 


Onoemorein  p.  16,  17,  &c.  of  my  Ft$t- 
dicia  Lepj,  you  hnd  your  felf  piAdifld  widi- 
another  Dilemma,  from  Lev.  26.  4'  ^  41,  ^6, 
whenoe  I  plainly  proved,  That  there  is  a  Pro- 
mife  of  Pardon  found'  in  the  Sinai  difpen- 
lation^  to  penitdnt  Sinners.  Th?r  this  Pro- 
mife  was  given  at  Mount  Sinai  by  the  hand  of 
MafiMi  h  undeniable  from  ver/.  ^6,  Tb»t  it 
contained  the  Relief  of  a  gr:icion';  remifTion 
to  penitent  Sinners,  is  as  undeniable  hoin 
verf.  40,  41.  If  you  lay,  this  Promife  be- 
long to  Mofer  his  difpenlation  f  as  ■•jerf.  ^fi. 
tells  you  it  didj  then  tliere  is  remilGon  of  Sins 
found  io  the  Sinat  Laws.  If  you  (ay  it  only 
refers  to  Ahrab.m',  Covenant  of  Grace; 
then  tiiac  Covenant  of  Grace  appears  to  be 
conduional,  which  you  utterly  deny. 

No  V  wliatis  your  Reply  to  this  ?  ( r.J  You 
ubjcd  my  own  words  in  the  Method  of  (Jrace, 
p.  ;26.  .IS  if  you  had  never  read  thejuffcand. 
fair  Vindication  I  had  bcf  ire  given  you  of 
them,  p.  1 J 4,  i ;  of  my  hrft  Reply  to  youi 
At  this  rare  Men  may  connntieOMMKMrerfiesco 
the  Worlds  end.  Sir,  there  are  many  Wir- 
nelles ,  that  )ou  are  very  well  acquainted 
with  my  Adethed  cf  Grace.  (  a.)  Yoo  fAYif.  ^  t 
of  your  Reply,  That  that  Covenant  could 
not  bu  conditional,  becauje  a  Condition  impliet 
merit  either^  cmgrmty  or  cmdignity.  This  is  a 
further  difcovery  of  your  ignorance  of  the 
nature  of  Cmdttiom  as  well  as  Covenants  :  But 
that  point  belonging  to  the  laft  Head  of  Coi»- 
troverfy  between  us,  I  /halt  refer  it  thither. 

It  w«i«  ealie  for  me  to  inftance  in  many 
more'  Ablur^iies  which  Mr.  C.  cannot  e- 
luftate,and  to  prove  them  upon  him  as  eafityas 
to  name  them.  But  I  wilt  not  pre&  him  too 
far ;  what  bath  been  named  and  profed  al- 


all  to  your  purpofe  :  f  or  it  is  manifeft  the  An-  ready,  is  more  than  enough  to  convince  the 


aotatur  fhcre,  takes  the  Moral  Law  in  ic  felf, 
IhiAly  taken,  and  as  fet  in  oppofition  to  the 

Gofpelj  which  ir  n;:vcr  was  iince  the  Fall, 
but  by  the  Ignorance  and  Infidelity  of  unre- 
generate  Men. 

You  alfo  labour  to  ftielter  your  erroneous 
fancy  under  the  Authority  of  Dr.  Ou'm; 
bae  yon  nunifcftly  atmle  hnn  in  your  Cita- 
tion ;  for  in  that  very  place  you  refer  to,  he 
ipeaks  ftridly  of  the  Covenant  of  Works 
made  with  >f/«M  in  P4r«//y« ;  and  plainly  di- 
ftinguiHies  ic  from  the  Sinai  Covenant,  which 
filflkiencly  lliews  hi$  judgment  in  this  pcnnc 
For  thefe  are  his  own  wcnrids,  ^diich  you  fup- 
prefled  in  the  Citation,  "  At  to  the  Ainai  Co- 
«/  y^V^  "  venant  and  tbt  Neuf  Te^ament,  with  tbtit  Fri- 
<-«»n,      **  vileget  thena  tmergmg,  they  belong  not  ft  om 
p  ^96,       frreitnt  Argumetn.    Tliis  Paragraph  you  wi 
^97.      fyjjy  Qtnit,  that  you  might  include  that 
ham. Mr.  whidi  his  words  plainly  exclude.    In  the 
Cigrnf,'  fame  place  he  tells  you,  that  DaW  and  Abra- 
M'ftc^e-  /&«ms  Covenant,  wasforelfence  the  Covenant 
/nr^riMi.       Grace,  notwithftanding  the  variations 
^.        made  in  ic  \  But  you  take  and  leave,  as beft 
i-.7//-///  v.^^^i'^^  your  delign.  t 
D  ili's  ti/Jfuirj,  in  curcmme  mtbtU  hit  Brtthm,  )oa  hai  f  i:  h 
tbitfe  Iff/  vnrJt  :   *'  Altbouih  ibis  Cwenm  bath  httu  vatl^ujh  admt- 
"  mflrtd  in  rtf^thf  Oriinmtei  »ni  Mhtntimi  ia  the  iimt  n;  't)se  L  xv 
*'  aitd  ftncttbe  coming  sf  Cknjl  in  t<  e  /clh  ;  )ei  hr  the  jMbfl'iuf  an.i 

tac}  cf  it,  ID  all  it  ffpl  fundi  ,tr>.t  i.iilKi  e^di,  u  n  atf  ,ir,d  the  fame  ,  (./.in 
*'  the-ucJuitt  of  which  viaiws  i:(:if-rjutiMtttis  cilUd  the  Old  ,wi  New- 
Tcftment.  Vtde  DccUtatkn  ot  iIk  k>'dijiud  Order  of  the  Coittrc- 
Vuional  Cimnhci  ii  iinjM    1  $.  «t  Ae  AwVvAAIl  ta,  itf  $«. 


Reader,  that  my  fuSt  Argument  is  left  0and- 
tng  in  its  foil  fme  and  inength  agatnft  him/ 


Argument  I.  That  Propofuion  can  never 
befrne,  widch  neoefTarily  draws  many 

horrid  and  groG  Abfurdities  after  it  by  jllft 
confequence.  But  fo  doth  this :  Ergo. 

ArgimtmW.  My  MM  ArpimmyVwiitia,&e.* 
p.  27.  is  as  fecurc  as  the  firft.  It  was  this.  If 
Adam'i  Covenant  had  one  end,  namdy^  the 
Mappinefs  and  Juflilieation  of  Men  by  thdr 
own  Obedience,  and  the  Law  ac  Sltui  had 
quite  another  end,  namely  cobnog  Sinners  to 
Cfarill  by  Faidi  for  their  Righteonfiwfi  j  the 
one  to  keep  him  within hin]fctr,thc  other lotakc 
hi  11  quite  out  of  himCelf  ;  then  the  ^jlMj  Law 
cannot  poOibly  be  the  fame  with  >1i£m«'s  Co- 
venant of  Works  in  Paradife. 

fiutfb  ftands  the  Cafe,  Rom.  10.  4.  C&ri/f 
it  the  end  of  the  Law  far  Righteoufnefi  to  every  ont 
that  htlieveth. 

Therefore  they  cannot  be  the  fame,  bat 
two  different  Covenants. 

All  that  touches  this  Argument,  is  but  three 
Lines  in  the  49th  page  of  your  Reply  j  where 
you  fay  you  have  iufhciently  anlwcred  and 
ckarcd  this  in  p.  169,  172.  of  yoor  former 
L:)ifc(nirfe ,  from  the  corropt  incerprecation 
by  mc  faiiiicd  thereon. 

Now,  if  the  Reader  will  give  himfcif  tiie 
trouble  to  wamine  dioTe  Pages,  hofhall  hnd 

that 


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Vol  1. 


that  Mr.  C,  there  allowi  that  very  intcrpreta- 
tion  which  here  aXia  corrupt ;  aad  Met)  it 
comes  alL  co  oiie' icckonUik  wMi  W  <>^* 
If  thi5  will  orerduow  my  tsoond  A^pmmty 
it  is  gone. 

Argument  II[.     My  third  Argumm  WM 

drawn  from  Ails  7.  ?8.  in  this  Fomi : 

If  Chrift  himfelf  were  the  Angtl  bs  whom 
the  Laws  were  delivered  to  Mojesy  wmlch  «re 
there  called  tb*  fyu^  Oraclet  of  6W;  then  the 
Law  cannot  be  a  pure  AJams  Covenant  of 
Works :  1 01  ic  i*  never  to  be  imagined,  that 
ever  Jefus  Chrift  himfelf  fhould  deliver  to 
Mefes  fnch  a  Cov^n:inr  dircftly  oppofittttoall 
the  ends  of  his  tuture  Incarnacioii. 

fine  it  is  more  than  probable  from  that 
Text,  that  it  wMs  Chiift  whicli  delivered  the 
Law  CO  Mofes  on  the  MtMMt.  Ergo. 

To  this  Argument  he  faith  not  one  word  in 
f.  49.  of  lli^  /^'f.'- ,  where  lie  cites  a  part  of 
it,  niblin|>  .1  Jittie  at  that  cxpreflion  [The 
lively  Or ac Us  If  God, '\  thinking  it  uiiiniagina- 
hle  the  S,r:^i  f  .^vv  fliould  beiuch  j  when  as 
the  Apoltie  Pauly  Rem.  7.  1 0.  found  the  Coni- 
matidiiMnt  to  be  unto  death ;  and  the  Apoflle 
2  Csr.  5.      7.  calls  it  a  Minijlratim  of  death. 
I  muft  therefore  leave  Mr.  C.  to  reconcile 
thofe  two  Scriptures.    And  withal,  I  muflt 
fIr.SlpMi-  tell  him,  that  SfanhemUti  gives  the  fame  fcrnfs 
I  do  of  Ads  7.  ;8.  as  the  current  judgment  of 
^iof^  ChHftians  againft  the  Jewsy  That  it  was  not 
p>  5)a> '  a  crc.ir:d  .i»jfe/,  but  Chrift  himfelf 

Argument  IV.  The  Uft  Argument  I  utgcd, 
was  irom  Rmt  9. 4.  and  tbus  it  may  run. 

No  fuch  Covenant  as  by  the  Fall  had  ut- 
terly loft  all  its  Pronii^,  Privileges,  and  Btef 
fing$,  and  coaki  teeain  nothing  but  Curfes  and 
Puntlhments,  could  pofTibly  be  numbred  a- 
mong  the  chief  Privileges  in  which  God's 
IJrael  gloried. 

Buc  the  r.aw  {^iven  at  Slnal  was  numbred 
among  their  chief  Privileges,  Rom-  9. 4.  Ergo. 

To  this  he  only  faith,  f.  si-  of  Ws  Rcpsy, 

*  That  the  Law,  even  as  it  was  a  Covenant 

*  of  Works,  was  a  pdvilege  ineftimablej  be- 
'  yond  what  all  others  enjoyed  ;  becaufe  the 
'  very  (iurfcs  and  Punifliments  annexed  there- 

*  imtOj  in  cale  of  the  Icail  failure,  were  of 
'  exoeUent  ufe  to  oonvfnoe  them  or  their  fin 

*  and  milery  without  Chrift,  and  their  necef 

*  fity  thererore  of  a  Saviour ;  which  was  the 

*  proper  work  of  the  Law,  as  a  Covenant  of 

*  Works ;  which  advantage  all  other  Nations 

*  wanting,  it  might  well  be  numbred  among 
*the  chief  Privileges   they  were  invefted 

*  with. 

But  (i.)  If  the  Law  were  intended  by 
God,  to  be  an  Adams  Covenant  to  them 
( as  Mr.  C.  iaith  it  was^  where  then  is  the 
Privilege  of  God's  Ifrael  above  other  Nations  ? 
( 2.)  It  their  Privilege  confiftcd  in  the  fubfer- 
viency  of  t!iat  I,aw  to  Chri!>  fas  he  here  inti- 
m.ifL"'  it  i'.i]  '  ihcii  he  yields  the  tiling  I  con- 
tend  iur.  i  ur  tins  beiiig  its  ciiicf  Itupe  and 
«nd,  we  do  hence  juftly  denominate  it  a  Co- 
venant of  Grace,  though  more  obfcure  and 
I^ally  adminilkcd.  And  in  this  Judgment 
moftof  our  folid  Divines  ooncurr.  Mr.  Char- 
nock  on  the  Atiributesy  p.  ^90.  is  clear  and 
dicious  in  the  point.    Mr.  Samutl  Bolters,  in 


that  excellent  Book  called,  77>j  Bcwhh  vfCl^:  noltocV 
^lan  JJStrtj,  gives  nine  iolid  Arguments  to  ^°«^*» 
prove  the  I.aw  was  not  let  tip  at  Stiwi  as  a"'* 
Covenant  of  Works.    Mr.  Ansh.  Bwrgefs  gives  Eufgcf* 
us  fix  Ai^umems  to  prove  the  fame  Conclufi-  dc 
on.  Mr:  Gr^biU  on  EtuL  t6.  gives  us  de-f  215. 
monftration  from  that  Context,  That  fince^*^^^ 
it  was  4  Marriage-Covenanr,  as  it  appeais  to 
be  V.  8.  k  cannot  polEbly  be  a  diftinci  Co- 
venant from  the  Covenant  of  Grace.  The 
incomparable  TWemw  Learnedly  and  Judici- ToncKiw 
oufly  ftai«s  this  Controverfy  J  and  both  poli-'^'*-'- 
tively  alTerts,  and  by  many  Arguments  folly 
proves,  That  the  Slttai  Law  c.innot  he  a  pure 
Covenant  of  Works,  or  a  Covenant  fpcciHcal- 
ly  diftint^  from  the  Covenant  of  Grace.  It 
were  eafie  to  fill  Paf;e5  with  Allegations  of  this 
kind ;  but  I  liopc  what  hath  been  faid,  may 
fuffice  for  this  Point. 

But  ftill  Mr.  r,;r;  complains,  that  I  have 
all  this  while  but  tlireatncd  his  Arguments  to 
prove  them  fallacious,  or  to  have  four  Terms 
in  them;  and  therefore  he  hath  drawn  out 
lume  feled  Argumems,  as  he  calls  them,  p.  ^r. 
to  try  my  skill  upon.  I  will  neither  tire  my 
Reader  in  a  fooltfh  chalc  of  fjch  weak  and 
impertinent  y^r»iww;Hf*  as  he  there  produceth, 
nor  yet  wholly  negle<a  them,  left  he  glory  in 
them  as  unanlwer.ible.  And  tlicrcforcto/hew 
ixim  the  fate  of  the  reli,  I  will  only  touch  his 
firft  Argumenr,  which  being  his  Argummam 
PMtmarium,  defervediy  leads  the  Van  to  all  the 
reft.    And  thus  it  runs  upon  all  four. 

That  Covenant  that  is  not  of  Faith,  mtift 
needs  be  a  Covenant  of  Work;,  yea,  the  very 
tunc  for  fubftance  with  that  made  with  Adam, 

But  the  Scriptitreis  exprefs.  That  the  Ltw 
is  not  of  Faith,  6'.;/.;.  i>.  Ergo. 

The  Ltnv  is  conlldered  two  ways  in  Scri- 
ptnre.   ('  )  Largely,  for  the  whole  Aftfaic»t 
Oc-anotny,  comprehenfive  of  ttie  Cercmont  il  ,is 
well  as  Moral  Precepts ;  and  that  Law  is  of 
Faidi,  as  die  Learned  TWrrifr/m  hath  proved 
by  four  Sciipture  Argwents,  Pars  lectttlda, 
/>.  292, 293.   *  Becauie  it  con- 
tained Chrift  the  Obiea  of     *  ^  •''ri'w  «m  <ft 
Faith,        Px  vureitin.pellcd    Se'XinS 'J.*;  ^ 
Men  to  leek  Chrtlt  by  Faith.   Oeconomiain  Molkicam 
Becaule  It  required  that  God  ^  ftrWe. 
he  worfliippcd,  which  he  can-  Sf?i3£.".°"'' 

And  oecaufe  Fmil  defcnbes  the  tci:ifif b*nt  junici^ni,  qw 
Righteoufnefs  of  Faith  in  thofe   "'"m  quarctunr 
very  words  whereby  A  Ufts  had    J"/™  ^^^^^^        'n  He- 
declared  the  Precepts  of  the   ,^,1^  ^^^^ 
Law,  Dntf.  ;o.  11,  12,  1;. 
Again,  the  Law  in  Scripture  i;  taken  fhlillj 
for  the  Moral  Law  only,  conlidcicd  abliradly 
from  the  Promiies  of  Grace,  as  the  Legal 
Jujticiartes  undcrftood  it.    ThcTe  are  two  Tir 
di^Ci^eot  fenfes  ajid  acceptations  of  tiic  Law. 
Your  A%«r  Fnft^tum  takes  the  Law  in  its  large 
complex  body,  as  appears  by  your  5/  Page. 
Your  Miner  Froptfiiicn,  which  you  would  con- 
hrm  by  Gal.  j.  12.  takes  the  Law  ftritSly  and 
abftradly,  as  it  is  fet  disjunift^y  from,  yca  in 
oppolitian  to  Faith  and  the  Piomifes,  and  lb 
tliere  are  two  forts  of  Law  in  your  Argiment, 
and  confequsntly  your  Argumint  is  fulacioui, 
as  all  its  fellows  be,  and  rims  (as  I  told  yoa  hQ- 
tott)  mfM    fimr.  I 


Digitized  by  GoogI'" 


Vol.  L 


75* 


I  hope  this  may  fuffice  wirh  rcfpcil:  to  the 
Shui  Covenant  coatroverted  betwixc  me  and 
mv  Neighbour,  to  evinoe  that  1c  cannot  be 
what  he  .iflerts  it  to  be,  even  an  Arljm\  Co 
'  venant  of  Works :  and  that  I  have  difcharged 
what  1  undertook  to  prove  with  refpeft  to  this 
Covenant^  namely.  That  Mr.  C.  cannot  free 
his  ?e/itU»  from  the  grois  Abfurdities  with 
which  I  loaded  it,  but  endaivoaring  to  do 
that,  hath  incurred  many  more :  that  his  Refly 
hath  left  my  Arguments  ftanding  in  their  full 
ftrength  againft  him :  and  that  the  Fofttim  I 
have  fet  up  againft  him,  is  well  founded  in 
Scripture  ;  and  hath  the  general  concurrence 
and  confenc  of  Learned,  Holy,  and  Ortho- 
dox Divines. 

To  conclude,  Let  the  Gnve  and  Learned 
Dr.  EJw.  RefnoUs,  in  liis  excellent  Trtatife  of 
the  Ufe  if  tie  LMff  determine  this  Controverfy 
betwixt  115,  f>.  ;7i,  where  defij^nedly 

handling  this   Doctrine   from  Rom.  7.  15. 

*  That  the  Law  WOf  rtviz^ed  and  frorf/ulzn'.ul  a- 

*  mn'  en  Mr.unt  Sinai  I'j  the  Mmifirj  of  M  ile  , 

*  with  no  other  than  Evangelical  and  merciful  fm  - 

*  fifity  he  abundantly  confirms  my  Senfe  and 
j^r^uments,  and  fjves  me  the  labour  of  refu- 
ting the  piincipal,  and  moft  of  yours  :  where 
carrying  before  him  the  whole  Context  of 
Gal.  ^  from  tlu^  T  -rt  rn  the  T'^d,  he  clcarly 
carries  his  DoArinc  with  ir^  proving  from  v.  i  y. 
'That  God's  Covenant  with  Abrabam  was 
'  pcfpetual  and  immutable,  and  therefore  all 
'  Other  fi^equent  Ads  of  God  r^uch  as  the 

*  giving  of  tfie  law  was )  do  fbme  way  or 
P.  J7A    *  other  refer  unto  it.    ( i.)  From       1 6.  fie 

'  further  proves,  "  That  as  God's  Covenant 
'  with  AkrtAtim  is  moft  conflant  in  regard  of 
'thewifdom  and  unvariablcncfs  of  him  that 

*  made  it;  lb  it  can  never  expire  for  want  of 
P.  377.  *  a  Seed  to  whom  it  is  made.  (%.)  Prom  -on  7. 

*  he  proves,  that  if  another  I  aw  be  made  af- 

*  ter  the  Promife,  which  trima  Jfecie,  and  in 
'  Arid  conlWHon,  doth  imply  a  contradldi- 

*  on  to  the  terms  and  nature  of  the  former 

*  Law ;  then  it  is  certain,  that  this  latter  Law 
'  maft  be  onderftood  !n  fome  other  fenfe,  and 

*  admit  of  fomc  c  ilvr  fubordinace  ufe,  which 
'  may  well  conlUt  with  the  being  and  force  of 
' the  fimner  Covenant.  (4.)  From  v.i8.  he 

*  proves,  that  the  coming  of  the  Law  hatli 

*  not  voided  the  Promife,  and  that  the  Law  is 

*  not  of  ferce  ( as  you  vainly  dream )  towards 

*  the  Seed  to  whom  the  Promife  is  made; 

*  and  therefore  if  it  be  not  to  if  and  in  a  con- 

*  tradiftion,  it  follows  that  it  muft  ftaod  in 

*  fubordination  to  the  Gofpel ;  and  fo  to  tend 
■  *to  Evangelical  Purpofes.   (^.)  He  fiirther 

proves  his  Conclufion  from  v.  19.  which 
ihcws  for  what  end  the  Law  was  added, 
vfi»«7i9i».   *  It  was  not  (faith  he)  fet  up  .nlone, 

*  as  a  tiling  in  grofs  by  it  fcif ;  as  an  adequate, 

*  compieat,  Iblid  Rule  of  Rightcoufncfs,  as  it 

*  was  given  ro  Adum  in  rer^r. !■'''■ :  iruch  leH. 
'  was  itpublilhcd  to  void  and  diraunul  any  pre 

.   '  cedent  Covenant ;  but  fo  far  was  it  from 

*  abrogating,  that  it  was  added  to  the  Promife 

*  by  way  of  fubfcrviency,  and  attendance ; 

*  the  better  to  advance  and  make  effe(Sual  the 
'Covenant  ic  felf;  and  that  until  the  Seed 

*  ihould  come,  which  whether  it  refpe^  Qirift 

Vol.  I. 


'  perfonal,  or  myfllcal ;  in  ciriier  fenfe  (  faith 
'  he^  it  conhnns  the  point  we  are  upoo>  vix*. 
'  Tim  «Af  £dv  Evrngeiical  furftfei.  If  the 
'  f^ced  he  underftood  of  the  Perfon  of  Chriff, 
'  then  this  liiews,  that  the  Law  was  out  to  the 
'  Pkotrile,  the  better  to  raMe  and  Air  up  in 
'  Men  tlie  expeftations  of  Chrift,  the  promi- 

*  fed  Seed.   But  if  we  undcrftand  by  Seed,  the 

'  Fmtbfid  ( which  I  rather  approve then  the  p 

*  Apoltle's  meaning  is  this ;  That  as  long  as  ' 

*  any  arc  either  to  come  into  the  unity  of 
*Chrift*s  Body,  and  have  the  Covenant  of 

*  Grace  applied  to  them,  &c.  fb  long  there 

*  will  be  ulcof  the  Law,  batli  to  the  Unrege- 
*nerate,  to  make  them  riy  to  ClniH,  and 
'  thofc  that  are  already  called,  that  they  may 
'  learn  to  ca(t  all  their  Faith,  Hope,  and  £x- 
'  pei^tion  of  Righteoufnefs  upon  him  ftill. 

'  This  then  manifeftly  (hews,  that  there  was  P.  )td. 

*  no  other  intention  in  pi:blifhirr;  the  I  aw, 
'  but  with  reference  to  the  j>ced  ;  diat  u,  wuh 
I  Evangelical  ptirpole*  to  Oiew  Mercy  :  not 
'  with  rcf.rcnce  to  thofe  that  perifh,  who 
'  would  h.i  lud  condemnation  enough  with* 
'out  the  Liw.  And  farther  llrengchens  hti 
Condufi  m  from  the  laft  words  of  verf.  19. 

*  That  it  was  ordained  by  Angot  ia  the  hand 
'  of  a  Mediator.    ThI*  (  Hmh  he  )  evidently 

*  declares.  That  the  F^w  was  publifhcd  in  Mer- 

*  cy  and  Pacihcatiou,  not  in  Fury  or  Revenge; 
'  f  for  the  work  of  a  Mediator  is  to  negodot* 

*  Peace,  and  treat  of  Reconcilement  befween 
'Parties  offended)  whereas,  if  the  Lord  had 
'  intended  Death  in  the  publiibing  of  the  Law, 
'  he  would  not  have  proclaimed  it  in  the  hand 
'  of  a  Mt^atur^  but  of  an  ExecMimer.  (6J 

'  From  •vw/Tfto.  Thofe  word*  (laith  he>flia#<'-  9>'* 
'  why  the  Law  was  publifhed  in  the  fund  of 
'  a  Mediator f  v'tx,,  that  they  ihould  not  delpair 
'  and  linit  under  the  fear  of  bis  Wrath.  For 
'  as  he  made  a  Covenant  of  Promife  to  Abra- 
'  ham,  and  his  Seed  ;  lb  he  is  the  fame  God  (UU, 
'  one  in  hit  Grace  and  Mercy  towardc  Suinen. 

^  God  is  one,  i.  t.  in  fending  this  Mtd\a:<ir^  lie 
'  doth  declare  to  Mankind,  that  he  is  at  peace 

*  and  unity  with  them  again,  il/o/r/  was  the 
'  Reprefentative,  and  Chrift  the  fubflantial 

^  and  real  Medistiir,   Qti  isane,  Le.  he  carries  33a 
'the fame Pnrpole and  Intention  bodi  in  the 
*T.awand  in  the  Gofpel ;  namely,  bcnevo- p.  1I4. 
'  ience^and  deiire  of  rectmcilement  with  Men. 
'  ( 7.)  To  film  up  an  that  hath  been  fpoken 

*  touching  the  ufe  of  the  Law  in  a  plain  limi- 
'  litude ;  Suppofe  we  a  Prifice  fhould  proclaim 

*  a  Pardon  to  all  Traitort,  if  they  would  come 
'in  and  plead  it;  and  after  this,  Ihoold  fend 

*  forth  his  Officers  to  attach,  imprifon,  ex- 

*  amine,  convince,  arraign,  threaten,  and 
'  condemn  them :  Is  he  now  contrary  to  him- 

*  felf  ?  Hath  he  repented  of  his  Mercy  ?  No, 

*  but  he  is  unwilling  to  lofe  his  Mercy,  ddi- 
'  rous  to  have  the  honour  of  his  Mercy  ac- 
'  knowlcdged  unto  him.  The  fame  is  the 
'  Cafe  between  God  and  us.    To  Abraham  he 

*  made  a  promife  of  Mercy  and  Bleffednefs  to 

*  all  that  would  plead  intcreft  in  it,  for  rh?  re» 

*  miflion  of  their  Sins ;  but  Men  were  fecure 
'and  heedlcfs  of  their  Eftate,  &e.  Hereupon at)* 
'the  Lord  publilhed  by  Mfc  a  fcvere  and 

'  terrible  Law  i  yet  in  all  this,  God  doth  but 
liiii  'por* 


Digitized  by  Google 


Vmdieianm  Viadex. 


VoLl 


'purfae  Ms  fifft  purpofc  of  MnqTi  and  take 

'  a  courfe  to  make  his  Gofpcl  accounted  wor- 
'chy  of  all  acceptation;  which  clears  the 
• '  cenenl  Point,  Tlat  Goi  m  tht  fiMettim  of 
'nkeLalv  by  Mo(es,  m  Mount  Sinai,  kail  nom 

*  hu  Aderd^  and  Evat^eiicsl  Intendms,  And 
*once  more;  The  Law  was  not  pubUAied 

*  by  Mefa  on  Afount  Sinai,  as  it  was  given  to 

*  Addm  in  Paradije^  to  juftify,  or  to  lave  Men 
P.  386.    *  And     j8f.  it  is  not  given,  ex  pritiuri4  in- 

*  tetaioiu,  to  condemn  Men.    In  confequencc 

*  to  all  which  he  faith,  p.  ;88,  189.  that  to 

*  preach  the  Law  alone  by  it  felf,  is  to  pcr- 

*  vert  the  ufe  of  it  j  neither  have  we  any  pow- 
'  er  or  commiffion  fo  to  do.   It  was  publiihed 

*  as  an  Afpaidant  to  the  Goipelj  and  fi>  muft 

*  it  be  preached.   It  was  publi/hed  in  the  hand 

*  of  a  Mdiator,  and  muft  be  preached  in  the 

*  band  of  a  Mediator.   It  was  publiHied  Evan- 
'  gelically,  and  it  muft  be  &  preached. 

Sec  how  this  agrees  now  with  0.  17;.  of 
your  Cally  and  how  the  fevcral  parts  of  the 
Difcourfe  of  this  found  and  eminent  DoSor 
(which  I  have  been  forced  to  fum  .-  nd  con- 
tra«a)  do  abundantly  confute  youi  aiu  Noti- 
ons of  the  Law,  ana  cut  the  ver\  Nei  ves  of 
your  bcft  Arguments,  if  they  had  any  Nerves 
in  them :  for  indeed  it  is  molts  abfyue  mrvu. 

It  were  edy  fiM-  me  to  reprefent  the  Senfe 
of  m.inv  other  eminent  Divines  in  perfect 
harmony  with  the  Do<arinc  of  this  great  and 
csoellenc  Dkmw,  who  hath  fubftantially 
proved  the;  I  defend  againft  you :  but 
'tb  enough. 

IL  Let  us  next  examine  what  ezBcuti<m 
Ms  Reply  hath  done  upon  my  fecond  Pefitim, 
fet  up  in  dired  oppofidon  to  him  ;  namely, 
AbrAhm^t  7-^^,  Go/,  €»tmmit  Dfhb  Abr«ham,  GV«.  17. 

Qf^  ^^  ^■^^unto  v'bicb  Circiimapon  was  anntxed,  is,  fur  its 
Coveuot  /ubfiancc,  tbefcif-Jamt  Covmont  of  Grace  with  that 
of  Qme.  MfUckGtKtHt'Mitven  md  tidr  hfMt-fitd  an  nm 

Here  I  have  abundant  caufe  again  to  com- 
plain, that  Mr.  C  hath  £>  formed  his  An- 

iWers,  as  if  he  had  never  read  tlie  Book  he 
undertakes  a  Reply  to.  And  I  do  verily  be- 
lie*^ the  gretceK  part  of  hie  Reply  was  nude 
at  random,  before  ever  my  printed  Book  was 
in  his  hands.  For  he  faadi  not  at  all  confi- 
dered  the  ftate  of  the  Qucflion,  as^  I  there 
l^.u  c  it  him  ;  nor  kept  himlelf  to  the-juft  and  ' 
•  neceliary  Rules  of  Dilpuution,  as  I  earneftiy 
defired  be  would.  However,  ds  not  Com- 
plaints,  bi;r  Confuniation  and  Vindication  of 
my  Arguments,  which  it  niy  proper  worlc. 
I  mail  tberefere  recite  them  briefly,  and  vin- 
dicate and  confirm  them  ftrongly  ;  contraA- 
iug.all  into  as  few  words  as  can  exprels  the 
fenfe  and  Argument  of  the  Pdnt  before  me. 

,  If  prcumcifion  be  a  j^iarc  of  the  Ceremo- 
nial Law^  and  the  Ceremonial  Law  was  dedi- 
cated by  Blood  J  and  wh.j  Toovcr  ia  fo  dedica- 
ted, ii  by  you  oonfeiled  to  be  uo  pare  of  the 
viodicix  ^^^^  of  Works :  then  Circumdiioo  can 
tcgh,  fcc  he  no  part  of  the  Covenant  of  Works,  even 


own  cojifeilion.     fiat  it  is  fo. 

Mr.  Cur/  returns  a  Tragical  Cent 


by  your 
Ergo. 
To  this 

flmm  inftead  of  «  BMimd  Af^wvr  h^mmu  \  Mediator,  and  the  Blood  of  i^riaklii^  can 


fi^doti  0nd  grtfs  ahufe  of  htm.  Appeals  » 
hu  Reader.  Ttlls  him,  1  have  taken  a  liUny  to 
jay  what  I  fkaft,  as  if  then  Vtre  m  future  JuJg- 
mtnt^  to  be  regarded.    AlU  that  I  can  exptS  no 

comf  ort  ats'  ther  Day  TnUbottt  repentance  new.  For 
thoje  tbiisgt  that  ha-ve  turn  pajjed  betwixt  him  mtd 
«W,  fiali  again  be  revijed,  and  Jet  in  order  b^t 
me.  That  he  is  ueary  of  noting  my  Mifcarriages 
<f  thtt  kind,  that  there  is  hardly  a  Page  or  Pa- 
ragraph in  my  whtlt  Reply,  but  abounds  with 
TranfgTefwm  cf  this  nature.  He  begs  the  Lord  to 
jorgtve  me  ;  and  wifitu  he  could  fay.  Father,  for- 
give him,  lor  he  knows  not  what  he  doth; 
as  tf  my  Sin  were  greater  than  the  Sin  (f^ttb0t 
fioned^Kphcn,  cr  crucified  Cbrifi. 

Either  I  am  g<'iltj  or  imtocem  m  the  matters  RffL 
here  charged  upon  me  by  Mr.  C.   If  guilty, 
I  promife  him  an  ingenious  .icknowledgmenr. 
If  innecentf  (as  both  my  Confcience,  and  his 
own  Hook  will  prove  me  to  be)  then  I  Hull 
only  fay,  He  hunvetb  not  what  fpirit  he  is  of. 
The  Cafe  muft  be  tried  by  bis  own  Book,  and 
It  will  quickly  be  decided,   Thefeare  the  very 
words  in  his  Solemn  Call,  p.  148,    'He  (that 
is,  Mr.  Sedgwuk)  makes  no  iJijiinclim  btiwtxt 
'  the  Ceremonial  Covenant  that  wat  dedicated  whb 
Blood,  and  the  Law  written  in  Stones  that  war 
net  fo  dedicated.    Haw  Jirangely  doth  he  confound 

*  and  obfcure  the  word  and  truth  cf  Gody  which 
ought  to  have  been  cleared  and  dt(iinclly  declared 
to  tbofe  he  had  preached  or  written  to  ?  With 

much  more,  p.  149, 150,  lyi.  wheiehefiich» 

It  s  plain,  that  the  Law  writrrn  iv  Stones,  and 

*  the  Bock  wherein  the  Statutes  and  JudgmtntsTVere 
'  contained,  were  two  di^inff  Covenants,  and  ddi" 

'  vered  at  dipinil  Seajons,  and  in  a  di^inS  method; 

*  the  one  wuh,  the  other  without  a  Mediator  j  tht 
'  one  dedicated  with  blcK-d  and  jpr inklings  the  ttkf 
'  (that  We  read  of)  rut  fo  dedicated. 

Now  let  the  Reader  judge  whether  I  have 
deferved  fuch  Tragical  Coinplaiots  and  dread- 
ful Charges  for  iiiferring  from  theie  words. 
That  the  Ceremonial  Law  being  by  him  pro- 
nounced a  diftinft  Covenant  from  the  Mocal 
Law,  which  he  makes  all  one  with  Adami 
Covenaiu  \  delivered  at  a  diftind  feafon,  and 
in  a  diftinft  method;  the  Ceremonial  law 
with  a  Mediator,  the  Moral  Law  without  a 
Mediator  I  the  Ceremonial  Law  dedicated  wtdi 
Blood  and  Ipiinkling,  -the  Moral  Law  not  lb 
dedicated  :  let  him  judge  (I  Uy)  wliether  I 
have  wronged  him  in  iayiiig,  tiiat  by  his  own 
confeflion,  Circomdfion  Ixing  a  paitof  this 
Ceremonial  Law,  it  can  therefixe  beQO|iait 
of  the  Covenant  of  Works  ? 

But  Mr.  Cory  hath  two  thiiws  to  £iy  fer 
himfclF.  (i.)  Tliat  in  the  ume  place  he  £ 
make^  the  Ceremonial  Law  no  other  than  4 
Ctvenant  tfffirit:  And  the  wrtmg  I  hare 
done  him,  is  by  not  dIfKnguilliing  ''ashcdidj 
betwijct  A  Covenant  ^  H^orks,  and  The  Covenant 
of  iVvrks.  Here  it  feemi  Iks  my  |uilt  upon 
whic!)  this  dreadful  oot-ciy  agxmft  me  is 
made. 

Bat  if  I  fliould  diance  to  provc^  that  there 

never  was,  is,  or  cm  be  any  more  than  one 
Covenant  of  Works;  and  that  any  other 
Covenant  which  is  di/linguifhed  from  it  (as 
he  confeiTes  the  Ceremonial  Law  was)  by  a 


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be  no  part  of  that  Covenant  of  Works:  what 
tlMti  ivitt  faeoonie  of  Mr.  C%  diilliiAiM  of 

A  Ctvtmmt  of  Warksy  and  Toe  Cc-verumt  cf  W«rh  ? 
Now  the  matter  is  plain  and  evident.  That  as 
dure  never  were,  are,  or  can  be  vaoit  than 

two  common  Heads  nppointcd  by  God,  name- 
ly Adam,  and  Cbrtji,  i  Car.  i  4^ ,  46,  47^  48. 
Rem.  $.  If,  17,  18, 19, foicisimpoi&blleffiere 


But  Circinncifion  was  the  Seal  of  the 
Righieoafiielt  of  Faith,  Jtm.  4.  rr.  Ergo. 

The  fam  of  what  he  anfwers  to  this,  p.  72, 
7h  (as  far  as  I  can  pick  his  true  fenfe 
ontof  a  multinide  of  neemefi  words)  is  this. 

*  He  confcjjfs  this  Ar^uT'L^-nt  f:ems  very  flMftble  ^ 
'  but  bcwtver,  Abraham  wof  m  Baitmr 
'Gremtcifum;  mJth/hMitfedtJ  thJU^ 
Hiould  be  more  than  two  Covenants,  Tinder  |'  teeufntft  of  Faith  to  him,  jet  it  feidti  it  td  Elm 
which  Mankind  fiand^  under  tbefecwo  com-  p  odj  at  the  F«tber  «f  Believers ,  and  Jentet  that 
man  Heads.  And  die  Firft  Covenant  enoe  'Mwr  Jacob,  «r  Ifaac,  or  OHj  others  enroSed  n* 


Clurtiofk 
en  I  be  Ai- 
tnbxrti. 


broken,  it  is  utterly  impoffible  that  fallenMan 
fliould  ever  attain  Life  that  way,  or  that  ever 
God  fhotrid  let  it  up  again  with  (bch  an  in- 
tention and  fc o p f ,  unlefs(M  Mr. Cbamock (peaks ) 
be  bad  reduced  Mams  Bttfy  to  the  dufi,  and  bis  Soul 
to  lUtbin^,  and  framed  aiutbtr  Man  to  have  govern- 
ed bim  by  a  Covenant  of  Works  \  but  that  bad  net 
bum  the  fame  Mast  that  bad  revmtd,  and  afon  bit 
rtmSt  wai ftaiaed  and  diftSM.  If  Kfr.  C.  there- 
fore be  not  able  to  prove  more  Covenants  of 
Works  with  Mankind  than  one,  let  him  ra- 
ther blu(h  at  his  filly  diftinAion  betwixt  a  Co- 
venant of  Works,  and  the  Covenant  of  Works. 
For  indeed  he  makes  at  leaft  four  diftind  Co- 
venants of  Works,  one  with two  with 
Meftt'y  one  Moral,  the  ott)er  Ceremonial; 
and  '\  fov;rch  with  ^^r^^^  attlieinftittttionof 
Ciicumcilion,  O'cn.  17. 

(x.)  If  ir  appear  (as  it  deaily  doth;  that 

n«  tb^re  never  wns,  or  can  be  any  more 
dun  one  Covcnmc  i  f  Works,  fo  whatfoever 
Covenant  is  diflinguilhcd  from  it  by  a  Medi- 
ator, and  dedication  by  the  Iprinklins?  of 
Blood  {2S  he  faith  the  Ceremuniai  Law  was) 
cannot  poflibly,  for  the  Reafons  he  givei,  be 
any  part  or  Member  of  Adam\  Covenant  of 
Works ;  then,  I  hope,  I  have  done  Mr.  C.  no 
wrong  in  my  alTumption  from  his  own  words, 
for  which  he  fo  reviles  and  ab'ifc;  me.  But 
this  will  appear  as  plain  as  the  Noun-day-Iight  : 
for  a  Covenant  witii  a  Mediator,  and  dedi- 
cated by  fprinkline  of  Blood,  doth,  and  ne- 
ceflarily  muU  elkncially  difference  fuch  a 
Covenant  from  that  Covenant  that  had  no 
Mediator,  nor  dedication  of  Blood.  To  de- 
ny dtis,  were  to  confound  Law  and  Gofpel, 
Adam*i  and  ChrilFs  Covenant;  but  the  di- 
ftin(?tion  betwixt  them  is  his  own,  therefore 
my  a^umption  was  juft.  That  this  Blood 
was  typically  the  Btood  of  Chrift,  and  that 
the  Holy  Ghoft  fignified  tlie  one  by  the  other, 
is  plain  from  Htb.  9. 7, 8.  And  1  never  met 
with  that  Man  that  Icrnpled  it  befiire  hiejCary. 
So  then  my  firft  Argument  to  prove  Abraham's 
Covenant  of  Circumcifion  to  be  the  Cove- 
nant of  (3raoe,  and  not  an  w1iIm>*s  Covenant, 
or  any  part  thereof,  ftanft  firm  :5fcer  Mr.  C'-. 
paffionate  Rtplj,  which  I  hope  the  Lord  will 
pardon  to  him,  though  he  had  Icacoe  Charity 
enough  left  to  deiire  a  pardon  for  his  Friend, 
who  had  neither,  wroqged  the  Truth,  nor 

Afgjumtnf  Jl» 


'  that  Covenant,  -were  fealediy  it;  but  to  aU  the 
'  refif  b^dt  Abraham,  it  wm  rather  a  token  ef 
'fervHude  and  bondage.  This  is  the  fum  and 
fubftancc  of  his  Reply. 

But,  Sir,  let  me  ask  you  two  or  three  plain  Jb;p//i 
Queflims.   (i.)  What  is  the  reaibn  you  filent- 
ly  Aide  over  the  Quefiion  I  asked  you,  f.  41. 
of  my  Vmdiciaf  &c.  ?  Did  you  find  it  an  hor 
hrm  which  you  durft  not  touch  ?  Tislikc  you 
did.    My  Queftion  was  this.   Had  Adam'/ 
Ctvmam  a  feal  of  the  rigbtccufmft  ef  Faith  an- 
nexed t9  ff,  at  this  had,  Rom.  4.  n  ?  The  righ- 
ttoufnefs  of  Faith  is  Evangelical  Ri?bteoufntfs,  and 
tbm  drcumci/im  fealed.    Say  not  it  was  to  Abra- 
ham mlj  that  it  fealed  it,  for  'tis  an  injuriout 
refiriSion  fut  upon  the  Seal  of  a  Covenant  wbieh 
extended  to  the  Fathers  at  veS  as  to  Abraham: 
baivever,    you  admit  that  it  fealed  Evangelical 
Higbteoufneft  to  Abraham:  but  I  hopejou  wiS 
net  fajy  that  a  Seal  of  the  Covenant  vf  Works 
(for  Jo  you  make  Circunuijim  to  be)  ever  did,  or 
could  feal  Evangelical  Rigbumpufi  ff  «»f  mJ^m* 
JualPerfcn  in  iLlV,rLl. 

I  find  you  a  Man  of  great  Conhdence,  buc 
certainly  liere  it  failo!  you :  not  one  word  in 
Reply  to  this.  (2.)  *  I  told  you  your  di- 
'  ftin<^on  was  invented  by  BeUarmine,  and 
'  (hew'd  you  where  it  was  oonfiued  by  Dr. 
'Arms:  but  not  a  word  to  that.  (;.)  I 
ihcwd,  *That  the  extending  of  that  Seal  to 
'  all  Believers,  as  well  as  Abraham,  is  mod 
'  agreeable  to  the  drift  and  fcope  of  the  A- 

*  pofUe's  Argument,  which  is  to  prove,  that 
both  Jetvs  and  GmUu  are  juftified  by 

*  Faith,  as  Alrraham  was:  and  that  the  ground 

*  of  Juflificacion  is  common  to  both :  and  that 

*  how  great  fbever  Abraham  was,  yet  in  this 
'  cafe  he  hath  found  nothing  whereof  to  glory. 
'  And  is  not  your  Expohtion  a  notable  one, 
'  to  prove  the  community  of  the  privilcdge 
'  of  JufliRcation,  becaufe  the  Seal  of  ic  wat 
'  peculiar  to  Abraham  alone  ^  p.  47,  48. 

Sir,  You  have  ipent  words  enough  upon 
this  Head  to  tire  your  Reader.  But  why  can 
i  not  meet  with  one  wwd  among  them,  that 
fairly  advances  to  grapi^  with  my  ArgumtKtf 
nr  nrifwerthe  import.int  ('«/'y?/c7ii  before  yoU, 
upon  which  the  matter  depends?  If  this  be 
all  you  luve  to  fay,  I  muft  tdl  yoo,  YoaetQ 
a  weak  manager  of  a  badCaufei  wMdlisth* 
hazard  to  Truth. 


My  feobnd  At 


cifion  was  the 


(cal  of 


^  If  Orcum- 

the  Righrcoiifnefs  of 


In  the  Covenant  of  Orcufndifioff^  ^av.t^^ 

God  niaf;e5  over  himfclf  to  Ahaham,  arvdhis 


Faith,  it  did  not  pertain  to  the  Covenant  of  j  Seed,  to  be  their  God,  or  gives  them  a  ipedal  in- 
Warks}  fiir  the  Righreottfids  of  Faith  and Ueraftio faimfiiC 
WiMinaceoFpofiie.  '   Bat  in  tfaeCownaot  ef  V«fH  Ood  3oih 


nei 


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Utfttt 


Qociiooethe  Fati,  make  over  himletf  to  any 
to  be  their  God  hy  way  of  fpeciil  InterefV. 

Tberdfore  theCoveoaac  Circumciiion 
cannot  be  the  Coreoani  of  Works 

The  fum  of  yoar  Reply  ki  f.  76.  is  under 
two  Heads, 
(i.)  <*  You  faoldty  tdl  me,  Thar  G»i  Jt»h 


yet  there  are  two  Covenants  mentioned  in 
thnt  Cnnrcxt,  the  firfl  between  God  and  ^- 
hrnham  himfcl^  'vtrf.  a,  4.  thc  Other  betweea 
God  and  Ahthmm,  and  his  natnni  Poflerity 
alfo,  vtrf.  7,  8,  9,  10.  The  former  you  call 
a  Covenant  of  Grace^  the  latter  a  Covenant 
of  Works 


Andf.  81.  y(Hi  affirm.  That  af> 

in  the  Covcnaru  of  U'crh  make  over  hlmfelf  tcv  God  had  entrcd  the  C  ovenant  of  Grace 
ta  SirmtTi  to  be  tbtir  God     wm  tf  jftcid  J»re-i  with  Abrabamy  Veril  2, 4.  that  Akraham  bimleir 
:  ht  ithing  upm fucbbmri  Nnm,  ftkit  •fVjwas  reqairod  co  be  drcnrndTed  by  the  Com- 

m  ind  of  God,  as  a  Token  of  the  Covenant  of 
Works. 


rc 
<c 

^  ttlSer'y  im^ijjih!:  f)  S'.n'i-n  ih.xt  way  to  attain 
**  mto  Lifty  be  katb  tbatfert  bttn  flu^'eil  ta  abc- 
**  lijh  that  y  W  iHwIv  «  WW  Onmm :  and 
bring  EmJ,  10.  2.  to  prove  it. 

This  is  new  and  Itra^ge  Divinity  with  me. 
(i.J  TbatGodflioQldbeooineaPOople'kGod 
by  way  of  fpcclal  intereft,  by  vertuc  of  the 
broken  Co?enaot  of  Works.  This 
alters  the  namre  of  dtat  Covenant ;  fcr 
it  was  a  Law  that  could  give  Life,  contrary 
to  G«/. ;.  21.  unlefs  you  can  fuppoie  a  Soul 
that's  totally  dead  in  bin,  to  have  a  fpedal  in- 
tereft  in  God,  as  his  God.  (i.)  This  Anfwcr 
of  yours  yields  the  Controverfy  about  the 
nature  of  the  Sinai  Law  :  for  this  very  Con- 
ceflion  of  yours,  is  the  MeAimn  by  which  our 
Divines  prove  it  to  be  a  Covenant  of  Grace. 
C ;.)  This  Conceflion  of  yours  confounds  the 
two  Covenant,  by  communicating  the  eflen- 
tia!  propcrry  and  prime  privilege  of  the  Co- 
venant oi  Grace,  to  AdoMti  Covenant  of 
Works.  Eiifaer  therefore  expange  Jtr,  ;i. 
as  a  Covenant  of  Grace,  1  wtU  he  tbeir  GoJ, 
andtbey  jhall  be  my  ?eoplt\  or  allow  that  in 
Gm.  17. 7.  to  be  fpecincaUy  the  fame  ^  and 
that  Exod.  20.  thniij^h  more  obfci!"e!y  dr!i- 
veied.  (4.^  "  You  albert,  'Tbat  Gad  mjj  aciu- 
"  tUj  bectam  a  Teoplts  Gad  by  way  of  J  fecial  inte- 
"rrff^,  .-iv.l  yet  tie  Salvation  of  t bat  itofk  be  fu- 
*'  jpcmif  d  upcn  imptjfible  terms.  You  lent  them 
boore  to  Purgatory ,  but  by  this  you  muA  lend 
them  dircdly  to  HeS  :  for  if^ the  Salvation 
of  God's  peculiar  People  be  upon  impoilibic 
tcrmsj  'tis  certain  they  cannot  be  (aved.  And 
laftly,  it  is  an  horrid  reflcftion  i:pon  the  Wif- 
dom  and  Goodnefs  of  God,  who  never  did, 
or  will  make  any  Covenant,  wherein  he  cakes 
fallen  Men  to  be  his  pecnli.ir  People,  and 
make  over  himfelf  to  be  tiieir  God  j  and  yet 
not  make  provifian  for  their  Sahracion  in  the 
fame  Covenant,  but  leave  their  Salvation 
foe  many  Ages  upon  batd  and  impoflible 
tenm,  (i.  k)  wave  them  under  damnation. 

(2,)  I  told  you  in  my  P'indici£,  &c.  p.  49. 
diat  you  were  fain  to  cut  Abrabam  i  Cove- 


81. 


nanr,  Gm  .17.  into  t«PO  parts ;  and  make 

the  firfl  to  he  the  pure  Covenant  of  Grace, 
which  is  the  promiibry  part  to  the  ^tb  vtrjt ; 
and  the  RefKpohtion  (  as  you  call  it,  p.20f.) 
to  be  35  pure  a  Covenant  of  Work?.  Which 
I  truly  faid  was  a  bold  ^iiio» ;  and  in  fo  cal- 
ling it,  1  gave  it  a  fofter  name  than  the  na. 
cure  of  it  defe'ved. 

The  fum  of  what  you  reply  to  this,  is, 
(i.)  By  denying  the  maner  of  Fad,  and 
ch,ii|:ing  me  widi  mifrepcefentation  ;  and  in 
the  next  page  coofeifing  cbc  whole  Cbarse, 
faying,  lliough  the  PiramHe  and  the  Refti- 
pulation,  mentioned  vcrf.  7,  8,  9.  make  bit 
one  a|i4,t}M  bont(jovetum  of  Cizcumcifioii ; 


And  then  (after  fome  unbecoming 
Scaffifiirn^placing  w/.  7, 8.  where  v.  9, 10. 
fhould  be  ;  as  alfi  of  12.  for  Gm.  xj. 
(whether  by  the  Ser$b«t  my  5^  or  Pr^s,  I 
cannot fity;  fetteineadi  pl»oe  fuflicient  Kghc 
i>  given  to  fet  you  right  in  thc  fcope  and 
wholly  Argumenc  of  my  Diuoiuie)  you  tell  ui^ 
or  then  T\a»ht)»  hmpmii$m^hfyfiro»H  mtf  fimtt 
Mans  carnal  reafon,  that  the  latter,  to  mt^  tit 
Ctmtnmt  if  fVarkt  madt  with  Abraham,  verf^  9, 
10.  mnfkwmit  makt  tuid  ^Ctvmmt  ^Qraet 
made  witb  bintf  verf.  2,  a^  yet  tbt  Afe^U  ghnt 
« jMfe  fmtrary  refolntim  tfk,  GaL  3.17.  And 
after  all,  p.  79.  in  retom  to  my  Argument^ 
That  the  Circumcifion  of  Abraham,  and  his 
Seed,  verf,  9,  10.  could  not  poffibly  be  a 
condition  of  Aimf%  Covenant  of  Works  "tl 
from  the  nature  of  the  z€t :  becaule  FjhI 
himfelf  dtcanvcSedTtmotby,  A3.  16.  r,  2,  5. 
and  ailem  it  to  be  a  part  of  his  Liberty, 
G«tf.  a.  ^,  4.  which  could  never  be,  if  in  the 
verv  nature  of  thc  Aft  it  had  bocnd  TtTrrtby 
to  keep  thc  Law  for  juiKfication  j  and  hadl 
been  contrary  to  the  whole  fiope  of  the  A- 
pofllc's  DoArinc :  but  it  became  an  obliga- 
cion  only  from  the  inteiuion  of  the  Agenc 
All  that  you  fay  to  this,  ^.9^.  is,  "That  as 

"  for  Paul's  com^ll.rrcr  "n'ith  the  yevf,  hywever 
"  the  cafe jSood  in  that  rejfciiy  this  is  certain,  That 
'*  tbe  btejftd  Afoftle  wtmld  never  have  exprejjei 
"  bimjelf  witb  that  "vehemency  he  doth,  Gal.  f. 
"  2,  5.  if  this  bad  beta  only  the  jenft  of  the  fewifb 
"  Teachers f  or  that  Circmneifion  m  it's  own  ttaturt' 
"  did  not  oblif  !  to  the  ktefing  of  the  while  Law  J 
'  iotd  that  thts  ts  only  my  corrupt  giofs  upon  the  Text, 

If  there  be  but  one  Covenant  made  benrizt  p. 
God  and  .-f^d^^n*  in  that  j~th  of  GeneJ^s,  and 
you  make  two,  n<K  only  numericaUy^  but  ffe- 
eifieailf  diftinA,  yea,  t^pofrte  Covenants  of 
it ;  then  you  boldly  cut  Ciod's  Covenrint  with 
Abraham  in  two,  and  are  guilty  ol  an  infuse- 
rable  abufe  of  the  Covenant  of  God.  But 
thc  former  is  true :  therefore  fo  is  the  latter. 
You  fay,  p.  »ai,  214.  of  your  Call,  "  That  ac 
the  feeoitd  and  fimnh  Verfts  God  made  a  Co> 


"  venant  with  A'jrJ.\un  himfc'f  .ilone  ;  bat 
"  at  vtrf  7.  he  makes  the  Covenant  of  Cir- 
cnmdliefl  beiwhcr  hiorfelf  and  AinAant, 
"  and  hh  natural  Seed  alio ;  and  fiith  -r/?  7. 
"  And,  or  (according  to  the  old  Tranllation) 
"  Mamettr ;  as  proceeding  to  fpeak  of  aoo> 
ther  Covenant  than  what  he  had  been  faelbre 
infifiiog  on. 

Now  I  would  foherly  ask,  (i.)  What 

\  ouchcrs  you  li.v.e  amonp/t  Expofitors  for 
this  your  laih  and  daring  Alfertion  i  I  find 
not  a  man  that  hadi  trod  rhis  path  before  you, 
and  I  hope  none  will  be  hardy  enough  to  fol- 
low. You  ceruioly  ftaod  aloo^  and  't»pi« 


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ty  buc  you /hould.  (2  )  VVhcre  do  you  find 
the  juft  parts  <rf  cbe  New  Covenant  in  the 
^vaA^tb  verftf  bit  not  altogc  flier  promi- 
fory  on  God's  part,  without  any  r-  Itipubtion 
on  Akrahim%  2  for  you  have  excluded,  v.  1, 
9,  to.  from  that  which  you  cati  God's  Cove- 
nant of  Grace  with  him.  And  ihzn  for  your 
Coveiuac  of  Works,  w/.  7,  9,  10.  you 
make  tbti  to  be  the  Promifory  part  of  that 

Covenant,  to  he  a  God  mto  tbee,  and  to  thy 
Sttd  iiper  tbtt }  and  again,  ver.  8.  /  imZI  Ik 
thw  Goi,  Was  ever  fuch  a  IhtMnife  as  this^ 

found  in  a  Covenant  of  Works  ?  Tell  me 
what-ever  God  £ud  more  in  the  New  Cove 
nanr,  than  he  faith  here?  Oh  blefied  Cove> 
nam  of  Works,  if  this  be  fuch  1  (;  J  Tell  mc 
whether  you  can  fatxsfy  your  own  Confci 
cnce  with  the  Anfwers  you  have  given  to  my 
lirft  Argument  againft  your  paradoxical,  yea, 
heterodoxical  ExpoHtion  ?  I  told  you,  That 
if  verf.  7, 8, 9, 10.  contain  another  Covenant, 
vhu  of  Works,  entred  by  God  with  Akra 
hum  and  his  Seed,  itm^ft  need«  make  void  the 
fornjo"  txjvcnant,  -verj.  z.  4.  for  whcre-ever 
dae  Covenant  of  Works  takes  placet  the  Co- 
venant of  Grace  five";  pi -see ;   thcv  cannot 
conrift,  as  t  have  abundantly  proved  before 
Do  you  verily  think  thofe  words  of  the  Apo 
IWc,  Gal.  3.  17.  which  yoi:  brtn:^     a  founda- 
tiiOQ  to  fupport  your  Angular  and  iiniul  Expo 
fitlOllt  vm.  And  tbu  I  ftj^  TTmt  tb:  Covenant 
th.Tt  7i'ai  amfBrtnu-l  before  of  God  in  Chri/l,  tbt 
Law,  wb'ub  "woi  jour  hundred  and  thirty  Tears 
^fier,  eanmt  dtfavnul  tbttt  it  jhould  mak*  tbe  Pro- 
mife  of  none  efeil ;  do  you  think  (I  lay)  that 
in  that,  or  any  other  Text,  the  Aponle  op- 
pofes  the  two  Covenants  made  (as  you  fancy) 
with  Ahrabam,  Gen.  i-'  ?  or  doth  he  not  there 
fpeak  of  God's  Covenant  with  Ahrabam,  as 
diiliiiguilhed  from  the  Law  made  430  Years 
afterward  ?   (4)  Have  you  lattsfied  your  own 
Judgment  and  Conlcience  in  the  Reply  you 
make  to  that  uoanTwerable  (M^eAion  mm 
Paul's  circumcifing  of  Timothy,  Atfs  16.  2,  5- 
where  you  have  (he  plain  matter  of  fad  before 
you,  tliat  he  was  ctrcurocifcd  by  Vatd  \  and 
this  Pad  of  his  juftified  as  a  part  of  the  Li- 
berty he  had  in  Chrilt,  Gd,  2.      4.  from 
whence  k  evidently  appean 


TcBceer  aoa  Bmpfidtir 
ft  i!>rolut2  ex  f(enere  ope- 

x\\  f{  A  ex  tntc-nncmc  ope- 
nniii,  &  luppolici  call  opi- 


If  the  vtry  Aft  of  Circumcifion  did  in  i(S 
own  nature  oblige  all  on  whom  it  palTed,  to 
keep  the  whole  Law  for  their  Rtghteoafitefs, 
rhen  Vr.nl  nblig-jc!  Ttmothj,  and  all  Others  ort 
whom  he  paifed  it^  to  keep  the  Law  for  their 
Righteoufnefs. 

Bi:t  r.j*'  did  not  ohVxgtTimotbyy  or  any  o- 
ther  on  whom  he  pafled  it,  by  the  very  Aft  of 
(jTCttmcifion  fb  to  keep  the  Law. 

Therefore  the  very  AA  of  Circumcifion  in 
its  own  nature  did  not  oblige  all  on  whom  it 
paffed,  to  keep  the  whole  Law  for  Righte- 
oufhefs. 

You  may  ponder  this  Argument  at  your  lei- 
fure,  and  not  think  to  refute  it  at  fo  cheap  a 
rate,  as  by  calling  it  a  corrupt  glofi  of  my 
own.  And  thus  I  hope  I  have  fufficiently 
fortified  and  confirmed  my  Third  Argument, 
to  prove  Abraham^  Covenant  to  be  a  Cov^ 
nant  of  Grace  My  Fourth  was  this. 
Argument  IV. 
That  which  in  it>  dheft  and  primary  end 
teaciieth  Man  the  corruption  of  his  Namre  by 
fin,  and  the  mortihcacion  ot  im  by  the  Spirit 
of  Chrift,  cannot  be  e  conditioa  of  the  Co- 
venant of  Works. 

Hut  fodid  Circumcifion  in  the  vcrydireft 
and  primary  end  of  it.    Therefore,  dfc. 

Your  Reply  to  this  is,  'That  when  I  h.mf 
'  fulfjiamtialij  prox/ed  that  the  Sinai  Cavtnant,  as 

*  it  contained  tbe  Pajfover^  Sacrifices,  Tjffes,  and 
'  Appendages,  under  which  Were  've:!ed  mnrtj  (Pi- 
'  ritual  Aljfjieriii  relating  to  Chrijlf  and  mortijua- 
'  t  'tmefSm  by  bit  Grace  and  Sf  irtt,  H  ktmC^ 

*  -uenant  of  IVorh,  but  a  Go/pel  ceyoeMHt  J  yen 
'  wtU  tben  grant  with  mtj  that  tbe  ftefent  Argu- 

*  mem  it  eonvmang ;  p.  9^  97-  of  your  RtfTy. 
Sir,  T  take  you  for  an  honefl  Man  :  and 

every  honefi  Man  will  be  as  good  as  his  word. 
Either  I  have  fully  proved  againff  you,  diet 
the  SinaiLzw  (taken  in  that  latitude  you  here 
cxprefs  it )  is  not  an  Adam'i  Covoiant  of 
Works,  or  I  have  not.  If  I  have  not,  doubt- 
lefs  you  have  rcferved  your  more  pertinent 
and  iirong  ReftUes  in  your  own  Breaft,  and 
truft  HOC  to  tnoTe  weak  and  fiUy  ones  which 
you  fee  here  baffled,  and  have  only  fcrved  to 
involve  yott  in  greater  Abfurdities  than  before. 
But  if  yoo  have  Drought  fcrarh  ail  your  ftrength 
in  fuch  a  defpcrarc  ftr  iit  no  Man  can 


That  Circumcifion  in  its  own 

nature  did  not  finnly  and  ab-limagine  but  you  would  )  then  I  have  fully 
folute'iv  oblige  MM  to  thefpraiwl  the  Pomt  againfl  you.  And  if  I  have, 


keeping  of  AloOi  hi^  T  aw  f 
Righccoufnefs,  but  only  from 
the  Incemiott  or  Opinion  of  die  Perfim.  And 
though  you  call  this  my  corrupt  glofs  upon 
the  Text,  therein  you  groAy  abuCb  me.  The 
glofi  is  neitlier  corrupt,  nor  my  ejiwn ;  hot 
the  unanimous  Judgment  of  all  found  Expo- 
fitors  of  the  Text,  as  you  might  lee,  were  vou 
capable  of  fiseing  it,  in  a  CottoAion  of  tneir 
Judgments  upon  that  Text,  Gal.  ^.  2,  in 
Mr.  PooU'i  Symffit,  And  tho'  E^im  thinks 
the  A<ft  of  Circtundfion  might  be  obligatory 
to  the  Gentileiy  to  whom  the  Law  was  not 

ttven  i  yet  it  was  aoc  fo  to  tbitjtavs  that  be- 
eved,  and  fuch  was  Ttmeiffy,  But  why  do  I 
refer  you  to  the  Judgment  of  Commentaters  ? 
the  vety  reafon  of  it  may  convince  you: 
For,  •  , 


I  cxi-cc^  you  to  be  ingenuous  and  candid  in 
inaidng  good  your  word.  That  you  will  then 
grant  with  mc,  that  ^tm  Argumm  U  oonvio- 
cing  tn  the  end  for  which  it  was  defigned. 
And  (b  i  hope  we  have  fully  iifued  the  CoiH 
troverfy  between  rdatlng  to  God's  Onne- 
nant  with  Abraham.  You  have  indeed  four 
Argumemtf  pk  (9,  60,  6 1,  6a.  of  your 
to  prove  AmMm't  Covenant  ft  Caveiuitt  of 
Works,  of  the  lame  nanire  with  JtUm**  Co- 
venant. ■ 

(i.)  BeeaofeasLifewasimplidttypromifed 
to  Adam  upon  his  Obedience,  and  Death  ex- 
plicitly threatned  in  cafe  of  his  Difobedience, 
which  made  that  properly  a  Covenant  dT 
Works ;  fo  it  was  in  the  Covenant  of  Qp- 
curndfton,  G<au  17.  7,  8.  compared  with  tvr. 


iQ,  14. 


Kkkkk 


Thif 


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Vindicinrum  V index. 


Vol.  1. 


clade :  becauCe  as  Gad  novcr  requked  of 

and  liis  Children,  pcifoiul,  jicrftcl, 


Dit(:Qtitie  rvos  low  and  dicgg)'.  Do  you 
cUfik  k  ii  ABD  and  <he  lame  thing  co  fay. 

That  the  Ceremonial  Liw  was  x  yoke  of 


and  perpftiul  Obedience  ro  th?  wMe  Lai'V'  Bondage  to  cheni  that  wer^  4ioder  it.  and  to 
for  life,  a^  he  did  of  AAam  \  fo  die  Death,  or  (ay  it  was  m  AimftOawtoMil  Arethife 

cutting  off,  [pokcn  of  here,  fecnr,  to  he  ano-  two  parallel  diflincVuin-;;  in  your  le^^/ci?  Alas! 
tb^r  thing  troni  that  tlHe^Atad  to  AUm.  Sir,  cher«  i$  4  wide  diftaeacc  Tii«  dificiil^^ 
Circumcilign  (a«  lipid  you  before)  wasap-  variety,  and  (iiai^nblenflltof  tliofeCeraiiio- 
pointed  to  be  the  dlffcrioiinatiiig  Sign  betwixt  jnics 


iliac 


4hrabami  Seed,  and  the  Heathen  World 
and  the  wiUul  nede^  thereof  ii  here  direat- 
lied  with  acting  on  by  Civil  or  £cclefuftical 
Excommunication  from  the  Commonwcaltb, 

4nd  Cliurch  of  ijfrM/,  as  Utthtf,  Cahjin.Par^us,  the  Apoftle  will  tdl  you,  titf  wtre faveJ;  yea, 
J^culm,  &c.  expgunds}  not  by  death  of:  and  tdhm,  that  w  fhaS  bt  fwtd  rom  m  tb^. 
Body  and  Soul,  as  w?^  tlireimed  to  ^</««, !  So  that  cither  they  that  were  under  this  Yoke, 
without  place  for  Repentance,  or  hope  of  I  were  laved  by  Faith  in  the  way  of  Free-grace, 


rl^mi  indeed  burthcnfome  and 
tjr«(om«  to  chat  iE^^ ;  but  they  did  noc 
make  the  Covenane^  co  which  they  were  an- 
tU9xed,  to  become  an  AJdm's  Covenant  of 
Wi^ks :  for  in  the  very  next  breadi,  vaf.  1 1. 


Afercy. 

(^.)  You  fiy 


Al-rah'.Tv''---  CoyQnnm  could 


not  be  a  Ccjvcnaiic  of  i^ijli,  betaulc  i  aith 
was  not  reckoned  to  AbraiMtn  for  Righteouf- 
ncG  in  CircumciTioOj  but  in  Ujicuoumdrion, 
Uam.  4.  9,  10. 
IL^,  This  is  weak  reilbning.  Circumdnon 
could  lu.t  hclong  to  3  Gofpel-Covenant,  be- 
cauic  Abraham  was  a  Believer  before  he  was 
Circumdfod.  You  may  as  well  deny  the 
LortTi-Sufpcr  to  be  the  Seal  of  a  Gofpc!-Co 
venanf;  beLiJufe  die  partakers  of  it  arc  Belie- 


as  we  now  are  ;  or  we  muft  be  iaved  in  the 
way  of  I^a!  Obedience,  as  rhey  were.  Ta^e 
which  you  pieafe,  iot  one  of  chem  you  mult 
tak«i  IVt  JUl  iff  fitvtd,  tvmMti^,  AAl if. 

I  c ,  I  r . 

if  you  can  nuke  no  ftrongcr  oppofuion  to 
my  AigHmtmi,  than  fuch  as  you  have  hoe 

made,  y  our  Caufe  is  loft  though  your  con- 
fidence and  obftinacy  renuin.  It  were  eafy 
for  me  to  fill  more  Paper  than  I  have 

written  on  this  Subjctft,  with  Names  of  prin- 
cipal Note  in  the  Cimrch  of  God,  who  with 


vers  btforc  they  partake  of  it.  Bcfide,  you  I  one  Voice  decry  your  groundlefs  Pefitim,  and 
cannot  deny  but  itfealed  the  Riglueoufncutrf"  conftantly  affirm,  That  the  Law  in  the  com- 


Faith  to  Akrak^ :  And  I  defued  you  before, 
iQ  prove  that  a  Seal  of  the  Covenant  of  Works 
is  capable  of  being  applied  to  fucli  an  ufe  and 
Ssv/iopi  which  you  have  not  done,  nor  ever 
win  be  abitt  to  ao ;  but  politickly  Hided  by  it. 

C5O  You  fay  it  cannot  be  a  Covenant  of 

Qxwfit  b^aufe  it  is  eontra-dillinguiibed  cotbe 
Righreoufncft  of  Faith,  Xm».  4. 13. 
Rtplj,  The  Law  in  that  place  is  put  ftridly  for  the 
pur«  Liw  of  Namrci,  and  Mttaitptkaiij 
itffiei  fbe  Works  of  the  Law,  which  is  a  far 
different  thing  from  the  Law  taken  in  :hat  la- 
titude wherein  you  take  it.  And  is  not  this 
a  pretty  Argument,  that  becaofe  the  PraroHe 
ti)  Asrch.im,  and  iiii  Seed,  was  not  through 
th9  Law,  but  through  the  Righteoufne^  of 
Fahb ;  therefore  the  Covenant  of  God  made 
with  Abrd-.im,  aiivl  his  Scod,  Gat.  17.  cannot 
be  4  gracious,  but  a  legal  Covenant  i  This 
Pioinite  mentioned  Kom.  4.  i;.  was  made  to 
^iAnaAm  long  before  fbe.Law  was  given  by 
M<t]es :  and  Free-grace,  not  Abr.i]?ayn\  legal 
KitjhteoufnfifsjWas  the  itopullive  caufe  moving 
GtK)  tonuko  VwiwSi  tf>  Abrahiim,  and 

to  his  Seed ;  and  their  enjoyment  of  the  Mcr- 
cici  promifed,  was  not  to  be  through  die  Law, 
but  through  the  Righteoufiids  of  Faith.  By 
wliAt  Rule  of  Ai  c  thi>  Scripture  is  alkdf^ed  to 
prove  God  it  C-uvciuut  With  ^i^a-ah^N^  i.>en.  ly. 
CO  be  a  Covenant  of  Wotks,  i  au>  ucterlj^  to 
f.cl..  If  ic  b-;  onh  Ijec.s'jfi;  ClruifK,!;'  n  was 
added  to  it,  ti»at  b  anfwcred  over  and  over  be- 
fore and  yott  neither  have  aor  can  cepljr  to 
it. 


plex  ienfe  you  take  it,  as  it  comprehends  the 
Ceremonial  Rites  and  Ordinances  wiMMtmco 
Circumcifion  pertains,  is,  and  can  be  no  other 
than  the  Covenant  of  Gracp,  tbot^h  oaoce 
ohteurefyadminlftrBd  BaebecjiiifeJUffoAo* 
thors  are  of  little  ufb  to  ynu,  and  :^mong 
Efiffii^  ones,  the  Judgment  of  Dr.  Oifft  i  fup-Vol.  1. 
pole,  will  be  lqf«r  tmiimm  widi  you  :  I  wn|im>s>' 
recite  ir  f  iithfiilt\  out  of  his  Sermm  upon  the''!'**'* 
two  CovQnancsj  where  he  makes  the  Old  and 
New  Comiane  to  be  hideed  twodlfHnft  Co> 
venains  of  Grace,  (  for  which  I  fee  no  reafon 
at  all )  but  proves  the  fomier  to  be  fo  in  cbefe 
woids. 

'  It  is  granted  of  all  Men,  That  in  the  Co- 
'  venaAt  of  Worlcs  there  is  no  rtwi£lm  of  Sm^ 

*  there  9  no  notice  of  Ctmif ;  but  the  whole 

*  hnfinefs  or  imployment  of  the  Pricfls  of  the 

*  old  Law,  was  altogether  about  rem.'[/Jon  of 

*  Sims,  and  the  exhibiting  and  holding  forth  of 
'  Chrifi  ii>  their  fa/liion  unto  the  People.  Lt 
'  tl>e  i(th  of  Ntmkrs,  vtrj'.  a8.  (  I  wilt  ^ivs 

*  yon  bat  one  Inftance  )  there  you  fliaii  plain- 
'  \y  fee,  Th.\t  the  adminlf^ration  of  that 

*  Prieftly  OJficc  had  reniiflion  of  Sins  as  the 
'main  end  of  that  adnHniliration.  If  aSnl 
'Jm  throttgk  Ignartmet,  he  JkaM  brhig  »S9»gttk 

*  unta  the  t^'r-e/f,  md  /je  flhtH  make  an  atonement 
^  for  tht  S^ai  thai  fmuetb  igmrantijy  and  it  Jhalf 
*htprffivmbim :  See,  the  main  end  is  aonk 

*  nldriP!^  forgivenefi  of  Sin$. 

'  And  liue  Chrift  was  the  main  Subied  of 
^  that  their  Miniihy,  is  plain,  becaiile 
'  Ai^'fftle  fairh  in  the  X'erf'c  before  my  Text, 


(4,)  LaTtly,  itcaiuiot  (ijy  you)  be  a  Co- 1*  i.l\ax  all  tfwc  Adininiihauon  was  but  a  Sha- 
nam  ofGntce,  becauls  it'iXCfMreftntBd  to  usj'  doMS  ft  Chrift,  and  a  Figure  for  the  preienc 


vcnant  otUrace,  becaujs  tt  ixcfMreftntBd 
in  Scripture  as  a  Bondago^Comanr,  4flSf  15*. 
10,  C(.  ifai.  5. 1.  . 

Rtfj.    'Tis  itmej  I      to  niake  an  ead.  Yoor 


*  to  reprefent  him,  as  he  doth  exprcfs  in  the 

*  the  9th  Chapter  of  this  E^Jile.  And  the 
'  troth  is,  the  ufdal  genecat  Gdpel  diat  all  the 


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yindiciiirMm  y index. 


7^7 


'  Jtwshady  was  in  rhetrSaoifiOM  and  Msftly 

*  ObfervatioQS.  

*  So  Aat  it's  pLun,  the  adtahiMttailon  of 

*  their  Covenant,  \v?s  an  adminiftration  of 

*  GncCt  and  abiblucely  diitin^  from  the  ad^ 
'mii^wioiiflrtlieCovefnntofWbrin.  And 
what  can  be  faid  more  abfolutely  and  tiira'lly 
contradicfbory  to  your  P^/rn,  than  thi$  is.^ 
And  yet  again,  p.  2fo.  fpeaking  to  that  Scri- 
pture, Ihk  8.  8.  '  where  the  Apoftte  diftin 

*  guUhet  of  a  bt:ur  and  a  fat$hr,  of  Kri  and 
'  SternJ;  be  faith,  ( (rndlng  fitalr  «!ih  them  } 

7%t  days  ccMc,  -when  I  will  maJit  a  new  Ctvt' 
'  nant  with  thg  H»i^i  of  Ifrael,  md  with  thtlkttft 

*  of  Judah,  mf  4KeerJing  to  the  CevrntM  ImaJt 

*  with  tbur  Fdlbtrs,  vk»  I  took  thtm  iy  the  band 

*  f  hsi  ibim  Ota  of  tbt  Land  ^  Egypt ;  and  (as 
'  JamAA  adds  it,  for  the  Apoftle  takes  all  this 
'  OaC  of  Jer.  %\.  dth<mgh  I  was  an  Husband 
'  to  tbtm  ;  and  in  the  clofe  of  all.  Tour  Sim  and 

*  Iniquities  will  I  renumber  no  more.  ■■  -  llsie 
'  aietwo  Coveoamsi,  a  new  Covmam,  and  the 
'  Cemenant  be  made  with  their  Pothers.  Some 

*  may  think  it  was  the  Covenant  of  Works  at 

*  the  promulgation  of  the  Moral  Law  ;  but 

*  mark        that  Expreflion  of  Jertmiab,  and  \ 

*  yon  fivill  fee  ic  was  the  CoTcnaiit  of  Grace. 

*  For  (i  dtIi  Iv')  not  acetrdin^  io  tbt  Covtnam  t 
?wa,  ',.  in  :b  lifir  Fathers,  attbough  Iwai  On  Huf- 

'  t'^J  jM#fo  siftTTt,    Hffw  CAM  Gffd  be  uH^dered  m 
'  Uui  i>jnd  to  a  Ftofk  mdtr  th«  CoVemm  if  IVorAi, 
l^>i?^<b  WMf  heken  bj  Motrin  itotoeenty,  andfo  hi- 

*  cMm  dt^anmdled  or  imfe^jihk  bf  the  iireacb  u 

*  TheCovmamtf  Weeks  rssm  tbm:  Cmfidhtvery 
'-'■,e  that  ttntinmth  mt  in  at  things  th:it  :irf  utritten 

'  urn  tki  Bookef  the  tjfb>\  an^,  h  ttn  d<iy  tbm 

*  jbmef,  tbm  fimh  Jie  the  death.    Man  bad  fm- 
nrd  kef  Oft  Gad  tc^ok  him  by  the  himd  16  lead  himosst 

^  if  tbc  I  Mid  of  Egypt,         Si»  bad  feparated 

*  Man  fi-sm  gU:  Kba^  then  eon  GoJ  be  csSei  an 

*  Jl.fih.tnd  in  the  Covtssanf  cf  ffarks  ?  7ieCove- 
'  tianr  -benfirre  woe  net  aCevenam  vf  f¥erks^  bat 
^  fmh  a  Cevenanv  at  the  lard  heeante  am  Baf'. 

*  band  »»,  and  that  fM|t  bt  #  Ctmmm  of 

*  Grace,  &C. 

How  the  DoAm  makes  gQ«o<l  Ms  tnr»  di- 
ftin<3;  Covenants- of  Gi'ace,  I  fee  nor,  nor  ex- 
fftSt  VKt  to  iee  graved,  and-is-not  my  prefent 


from  rbcm,  bur  the  tnore  you  ftrugglsj  the 
more  ItiU  you  are  intM^gled.  Go  which  way 


ydu  will,  your  AllfeHlfeies  lblK»w  you  as  ydur 

Shadow.—  i.f'.-f  iMiri  letbdu  armtfJot 

LeaTing  tfaereiore  all  your  Abfutditiet  upon 
you,  tilT  God  ftall  give  you  ntorefllntniBttkm 
and  in£;enuity  to  difcsm  and  :;^kno>vlcdge 
chem;  i  flull  pals  on  to  the  examination  of 
5^r  likJ  Veftient  wMoh  led  you  into  tbtfe 
order  prof  Miflakes ;  and  if  God  /hall  con- 
vince you  of  your  £rtor  in  this  point,  I  hope 
it  may  pit)ve  •  meam  of  recovdnog  you  ouc 
of  the  reft :  Which  in  knro  to  Jronr  Souli  I 
heartily  deiire. 

III.  Your  third  Vt^tthit  vt^  that  Ged't  Cove- 
nant with  Abraham,  Gcrt.  17.  tan  be  no  otisef 
than-  the  Covenant  if  fVorks^  becsufc  Circitmciffem 
woe  the  Condition  ef  it :  For  ((ay  you)  the  new 
CtwBMir  m  dtegjgMToifitmt  md  1 


Of  the  ConJittonality  oj  the  New  CevenaUt, 


io>  enquire bue  onee  le  Is  evi- 

dtnt  by  what  he  hath,  here  faid.  That  the  Cc 
MniORial  LaM^,  whereof  Cireunicifion'  is  a 
bnnvh,  caw  be  Mdvhep  thwf ■  tffn  GeMBtunt 
ef  Gmcc.  And*  nothing  is  more  cortimon 
amotig  eur  Divines^  than  no  prove  not  only 
Ae>  Shoa^VWy  but  ebdi^Govemrif  with 
braliam,  Gen.  rj.  to  be  the  Covenant  oFGrace, 
1^  this  Aibdimmf  That  God  having  enrred  into  a 
Covtmmt  ef  Gnut'with  Ahfaham  befm-e,  would 
f>ex<;r  bring  Inm  tmdtr  a-Covenant  of  Works  after- 
wardki  wbkh  mm^  mdUfy  -aoi-  W0  the  forma. 
And'be<ilie,  inch  a  Ci>t«iMn6oF  Wbrli»  »  you 
make  tl  is,  was  never  heard  of  in  the  World, 
wherein  God  promifes  to  be  a  God  to  Abra- 
ham,  and  his  Seed,,  in  their  Generations,  upon 
the  ri£;oross  and  iAipoffibHfTetRia  of  Ad^» 
eovonanti 

By  this  time,  I'prefume,  you  muft*ffeel  the 
feree  0^  thofe  Aigument^  piodboed  agaloft' 


This  Queftion,  Whether  the  Covenant  of 
Grace  be  Conditionate  or  Ablblute,  was  inoved 
(as  a  Learned  Man  obferves^  in  the  former 
Age,  by  occafion  of  the  Controverfy  about 
J  unification,  betwixt  the  Vrottfiants  itidFapifis* 
AiAoDg  the  VrotefiatttSf  (bme  deiMed,  and  o- 
thers  affirmed  the  Coftditionaljty  of  the  Go- 
Qjel-Covenant.  Thofe  that  denied  it,  did  fo 
for  fiear  of  mtngling  Law  ami  Gofpel,  Chr jft  s 
Righteoufncfi  ar>d  Man's,  m  the  Paftjis  had 
bsfuie.  Tiioid  (hat  affifmed 
•it,  did  fo  out  of  tear  alio ;  left  th^T  neoeffity  of 
Faith  and  Holincft  txiin^  reJax-ed,  /i.^-rf.^j'^ 
iViuld  be  that  way  introduced  IkH  tf  the 
Qucftioii  ii«ro  daly  fbted,  and  the  (eai*  of 
its  TerbM  agreed  upoiY,  the  Golpcl-Covehafft 
may  beaiiiTmcd  to  he  coiitiKional,  to  fccure 
thePeepIe  of  God  from  Ubrrtin  fm,  vvkhout 
the  lean  dimiiuitiv  n  of  the  Riglkeoufnefs  of 
Chvift,  or  dou^mg  the  Free-Gi*aco  of  God^ 

I  ian  my  fifft  AMfwer  to  your  Cai^  «^ 
dsavoui*  to  prevent  the  needteO  trouble  you 
have  here  aveik  jiOur  felf,  by  a  fiiocin^ftate 
ef  die  QotfKeo.;  teUltig  yoik  tboGcjnti^Msrfir 
betwixt  U5,  is  not,  (i.)  Whether  theGofpel- 
Covenant  remiiits  no  jDuties  at  all  of  cbetta 
that  auifamet  Hi  not  («>  Whe4ie#  If  r«> 

niircs  any  f  ich  Conceptions  as  vi>crc  in  Adttn^ 
Covenant,  namdy,  perfed,.perfonal,  and  pef- 
penul  dsediento!  oMer  ctie  penalty  ef  the 
Curfc,  anc^  rdniicting  no  place  of  Repentance  ? 
nor  ( ^)  Whether  any  Condtciun  xequired  by 
it  o»  onr  part,  have  any  thing  m  h^own  fMI« 
tune  meritorious  of  tlic  IJenehts  pronilfcd  ?  nnf 
(4.^  Whether  wc  be  aUeln'OUr  own  ftretigih, 
and  by  the  power  of  oQ<^  Pre»-wfH;  Widwac 
the  frrventinr,  as  wcll  as  the  ajjijlini;^  Gracc  of 
God,  to  perform  any  fuch  vi^ilc  or  duty  ai 
we  call  a  Condition  ?  thefe  tMngs  1  told 
you  were  to  be  excluded  out  of  this  Conno* 
verfy.  But  the  only  Queftioo  betwixr  us,  is, 
lHjerber  in  the  Nf*  CeHHmtf  foHH  aS  of  ones 
( tbeiigb  it  have  no  merit  in  it,  nor  can  be  done  in 
oitr  own  finfle  Jhetsgtb)  be  net  textured  to  be  fer- 
ftmtedbf  su  anttctdently  to  a  bl^kg  or  frivilegjf 
amfe(jtttnt'  bj  vertut  of  a  Proftiije?  And  vbether 


your  vain  and  grounf^^^^f  '  rOotion  ;  and  how  fttth  ah  aB  crdutj^  being  <f  a'  {uffending-  nmkre 
iittbyou  are  able  to  do  lo  deliver  your  7?/e//f  |  ro  the  Blejfing  fro»>iJtd^  it  have' net  tbt  true^ 


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VindkiarMtn  Vindex 


Vol.  f. 


mii  p9ftr  nature  of  a   Gofftl^knditm  f 
In  your  Rtplj/  (contrary  to  all  rate  and  rea- 

Con)  you  include  and  chieHy  argue  againft 
Che  very  Particulars  by  me  there  excluded ; 
and  Icareely  ^if  It  att )  touch  die  true  Qoeftion 
as  it  was  ftjtcdj  and  by  you  ought  according- 
ly 10  bare  beea  coafxlered.  1  might  there- 
lore  fuftiy  think  my  lelf  difiliarged  from  any 
further  concernment  with  you  about  it :  for 
if  you  will  include  what  I  plainly  exclude^  you 
argue  not  againft  mine,  hue  another  nun's 
Pofition,  which  I  am  not  concerned  to  defend 
You  here  difpute  againft  meritorious  Condi 
tions,  which  I  explode  and  abhor  as  much  as 
ycur  felf.  You  fay,  p.  ;4.  of  your  Replj, 
that  a  Condition  plainly  implies  fomething  of 
merit,  by  way  of  cmdigmty  or  congruitj ; 
which  b  falfe,  and  turns  the  QudUon  from 
me  to  the  Paf  l^s.  And  were  it  not  more  for 
the  clearing  up  of  lb  grcac  a  Point  for  the  In- 
llrudion  and  SitiiGiAion  of  otha9»  than  any 
hope  you  I'i'.'e  me  of  convincinc  Vou,  I 
fhould  not  have  (uuJied  this  Q_uciiioii  again, 
lUileis  1  had  found  your  Replies  more  difiin<fi 
and  pertinent.  But  finding  the  Point  i:i  Cwn- 
troverfy  of  great  weight,  I  will  oncu  moi  e 
cell  you, 

1.  Wli3t  ?he    woid   [Condition]  fi^inifiss. 

2.  Ill  wl.ac  knfc  it  is  by  us  ufcd  in  tins 
Controverfy. 

J.  EO.ihlifli  my  Argumtnti  for  theoOttdtOO- 
naiicy  of  the  J^iew  Covenant. 

C  I.)  And  firft  we  ^ant.  That  neither  our 
word  [Condltton]  nor  your  term  [Mfdute]  are 
either  of  them  found  in  Scripture,  with  re- 
IpefttoGod'f  covenanting  of  Man;  fo  that 
we  contend  not  about  the  fignification  of  a 
Scripture  term.  But  though  the  word  Ceadi- 
tkmi  be  not  there,  yet  the  thing  being  found 
there,  That  brings  tlie  word  Conditional  into 
ule  in  this  Controvcrfy.  for  we  know  not 
how  to  exprefs  thofe  (acred  Tmrtida^  wh  tr*  Ur, 
itfV  UH.  .uiici',  «■  j  5;^,    to.  If,  If  net,  Unlcfs, 

But  tf,  Excipi,  Only,  and  cbc  like,  which  arc 
frequently  ufed  to  limit  and  itltrain  the  Grants 
and  Privileges  of  the  New  Covenant,  Rom. 
lo.  9.  Mat.  18.  Mark  j.  }6.  Mark  11.  z6- 
Rom.  4. 24.  I  fay,  we  imow  not  how  to  ck- 
prefi  thetTU*^  fenfe  and  force  of  thefe  Par- 
titUi  in  this  Controverfy.  by  any  other  word 
ib  fk  and  full  asthe  won]  CMn£irf«M/k  Now 
this  word  Ccndiricn  being  a  Law- term,  is  va- 
jioully  uied  among  Jmt^s  ;  and  the  various 
uft  of  the  word,  occafiom  that.con- 
fulion  which  is  found  in  tins  Controvcr- 
fy. He  therefore  that  Jhall  dearly  diainguifh 
the  various  fenles  and  ufei  of  the  word,  is 
moft  likely  to  labour  with  fuccels  in  this 
Controvcrfy.  I  jhali  therefore  bfiefly  note 
the  principal  (enles  and  ufes  of  the  term, 
and  ffiew  in  what  fcnfc  we  here  take  ic.  Of 
O/ndjtiimthcrt  be  twolbrts. 


'  meat  of  the  full  end  of  the  Covctunc  in 
'glory. 


So  then  the  Covenant  is  acknowledged 
be  confequently  ctuiditional,  which  is  . 
more  than  to  uy  widi  the  Apoftle,  mths 


to  Si  prooiif- 
fiona  foe- 

dcru  iotci- 

oJintfi  no  man  pjall  Jet  God  j  or,  that  if  atij  fine,  dom 
man  drtw  iack,  b  'u  SmI  ^aU  bavt  no  pUa{yre  in  ^n*'^  P> 
bim,  tic  Our  Conmwerfy  therefore  is  not  ^^1;'^ 

about  confe^uent  Condition},  kid  by  God  Upon  naloi  <|n| 

Believers,  after  they  are  in  Chrift  and  the  fiut  fea. 
Covenant ;  the  Covenant  fo  confidered,  d  P55.'[*i> 
pojfcriori,  will  n  t  be  denied  to  be  Conditio-  ^dJIt^ 
nal.   The  only  QuefUon  is  about  AnteeedentpStf. 
ConJititm ;  and  of  thefe  we  are  here  to  con-ri<.  Tm- 
fider,  re 


1.  Antecedent  « 

2.  Codeq«eneX^^*^^»»- 

As  CO  the  l^tten  nam^y^  eonfe^um  Condi- 
your  felf  acknowledge,  p.  100. 
the  outward  difpenlation  of  the 
Covenant,  m^uiy  things  are  icquiicd  of  us 
in  Oder  ainio  the  pattidpatioo  or  enjoy- 


tiorn,    \  oil 

'  'Ihat  m 


1.  Such  as  xefycA  the  firft  Sanftion  of 
the  Covenant  in  Chrid. 

2.  Such  as  rcfped  the  aj^ication  of  die 
benefits  of  the  Covenant  unto  Men  *.   *  S  Mb 

ranooe  £iiiaioiiit  pria»  io  Cteifto,  oalUni  habct  conJitioncm  prz- 
nam  %  fed  fM  fratU  Dei,  ft  Cliriftt  meriro  nimur.  Sed  (i  attewU- 
tor  racioac  wctpcationis  ft  appli  Jtioni.  in  fidcli,  conditioncm 
habct  Fidtm,  gus  boauoan  noii  ctirillo,  &  {k  io  ammmuoutm 
(otiunakdK,  Ihmt.  «L 103. 

As  to  the  firft  San<5tion  of  tlie  Covenant  In 
Chrift,  we  fixely  acknowledge  it  hath  no  pre- 
vious Condition  on  Man's  parr ;  hut  depends 
purely  and  only  upon  the  Grace  of  God, 
and  Merit  of  Quilt.  So  that  our  Queftton 
proceeds  about  fuch  antectdmt  Conditions  only 
as  refpea  the  Application  of  the  Benefits  of 
the  Covenant  unco  Men.  Aodof  dwfeilfo' 
ttcnifnt  Conditimi  there  are  likewife  tWO  fonf^ 
which  rauft  be  carefully  diflinguiihed. 

1.  Such  Antecedent  Conditions  wMch have 
the  force  of  a  meritorious  and  impulfive 
Caufe,  which  being  performed  by  the 
proper  ftrengdi  of  Nacors,  oratmoA  by 
the  help  of  common  afEfting  Grace,  do 
give  a  Man  a  right  to  the  reward  or 
bteffings  of  the  Covenanb  And  in  this 
fenfe  we  utterly  difclaim  antecedent 
^Conditions,  as  I  plainly  told  you,  /.  61. 
of  my  Vmdicite,  &c.  Or, 

2.  An  Antecedent  Condition  fignifying  no 
more  than  an  ad  of  ours,  which  though 
it  be  neither  perfeft  In  every  degree, 
nor  in  the  leafl  meritorious  of  the  txnc- 
ht  conferred  ;  nor  petfiumed  in  our  own 
natural  ftiength;  yetaocordmg  to  the 
conftitution  of  the  Covenant,  is  requi- 
red of  us  in  orde^  to  the  fileffings  confe- 
quent  thereupon  by  verfue  ofthe  Pro- 
mile  :  and  confeguently  the  Benefits  and 
Metcies  granted  in  the  Promife  in  this 
onier  aie,  and  muft  he  fufpended  by  the 
Donor  or  Din>ofer  of  thcra,  until  it  be 
performed.  Such  a  Condition  we  affirm 
Fmth  to  he.  But  here  agaiti,  Faith  in 
this  fenfe,  the  Condition  of  the  New 
Covciianc  is  confidered, 

J I.  EfTentialty. 
Or, 
2.  Oreanically  and  Inftrumentally. 
In  the  mf^  conTideration  of  Faith,  accor- 
ding to  its  EfTence,  it  is  contained  under  O- 
iftdicnce,  and  in  that  rcfpe^^  we  exclude  it 
from  juftifying  our  Peribns,  or  entitling  us  to 
dtelaviii^-iiicfciesof  the  New  Covenanr,  as 


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Vo\.  I 


indiciarnm  ytudex. 


719 


'  not  »$  e4iie  for  a  by  bis  own  firength  Botk  )• 
*  to  fulfil  the  whole  Law,  as  to  repent,  and  ^^"f  i 
'believe  the  P.omife  of  the  Goipel  ?  TnU5i?j,'JJ' 


^'/^>/'  ^9-  y<^u  objcdagainft  nie.  Faithl'  then  is  one  main  difference  of  thele  two  Co  Tra^^fi 
coowered  in  thUfenfe,  ii  not  the  Conditionj'  venants,  That  the  Lord  did  in  the  O  d  oaly  f'i^ntmt 


i:  Xi  a  work  of  our» ;  and  fa  1  excluded  ic, 
f.  ijj.  of  my  MttboJ  ^  Grace,  which  you 

ignorancly  or  wilfu'iv  iriSlbke,  when  in  yo'jr 
Kii 

coofidered  in  thtofenl'e,  ii  not  the  Condition  r  venants,  That  the  Lord  did  in  the  O  d  oaly 

of  the  Covenant,  nor  can  pretend  CO  be  fo,r  require  the  Condition  ;  now  in  the  New,^*?**** 
more  than  any  other  Grace.   But  '  he  ai(b  affeds  it  in  aJi  the  Fotderacei  to  whom 

Wccortiier  it  OrgMicalfyy  Relatively,  and  *  the  Covenant  ii  extended.   Tbii  i$  the 
(as  mol)  fpcak  ^  liifti  umentally,  as  it  receives  you  pietend  co  be  againfi  Conditijns. 
Chtittj  Jtb,  1.  I  a.  and  fo  giv  es  m  power^  to     Mr.U^iUiam  Vemifle  oi>onin^  tlie  Nature  of 

iheiwoCo»enant},  filth, '  Tl  e  Law  oflcrs Life  p^^y^  . 

*  unto  Man  upt  n  Condition  of  perftA  Obcdi  j^if'* 
'  ence ;  the  Gofpel  olTers  Life  unto  Man  upon  Se3,  4. 

*  antxhcr Condi(ion,to  wit,of  Repentance,  and  '  <• 
'  FaithinChrift.Andafter  his  proofs  for  it  .faith, ^j^'-'> 
*Froiu  whence  weconchide  tiini!y,  That  tliCjjj*  '  * 
'  diflfctcnce  between  the  Law  and  the  Gofpel> 
'  alligiicd  by  our  Divines,  is  moil  certain  and 
'  agreeable  to  the  Script  11  res,  xJi,.  Thar  rhe  I  aw 
'  gives  Life  unto  the  juit,  upon  conduiun  of 
'  pcrfe<^t  Obedience  in  all  things ;  the  Gof- 

*  psl  giu^  FJfc  i!!-!!o  SinrierSj  upon  condition 
'they  jcjcni  anil  Lcncve  in  Ctirili  Jclus. 

Learned  and  judicious  Mr.  tViUiam  Ptfkins  p^,j,j„. 


become  the  Sons  of  God  ;  it  bei::»;  iaiponi'jle 
for  any  Man  to  partake  of  the  faving  Bene- 
fits of  die  Covenant,  but  as  he  is  united  to 
Chlift.  fir  aH  the  Vromifa  tf  Ged  in  Dim  art 
yea,  an  J  iu  bifKy  Amaif  2.  Cor.  1.  20.  And 
muted  toCU'.ift  no  Man  can  be,  before  he 
be  a  Believer;  for  Chtift  dweileih  in  our 
Heaitsby  Fairh,  Epb.  17.  Upon  whicl. 
.bcnptural  Grounds  and  Rca(bn«  it  is^  that 
we  alfirni  Faith  to  be  an  Antecedent  C  oodi 
Cion,  or,  Caufa  fint  €ju4  mn,  tO  the  faving  Be- 
nefits of  the  Kew  Covcnjnr;  and  that  it 
mull  go  t}efoic  tiicm,  at  Icall  in  oider  of  Na 
lure,  which  is  that  we  mean,  when  we  fay 
F.-.iih  iithe  antf  cvdent  Condition  of  the  New 
Cut  cuiut.  And  thofe  tiiat  deny  it  to  be  To. 
as  I  he  Ani  'mdmiafii  do,  wiio  talk  of  aftualand 
peifonal  Juftificaiion  fioai  Ltcrnity,  or  at 
lead  from  the  death  of  Child,  mud  confe 
quenity  aifcrt  tl»e  adual  Jafiitication  of  hjidth  j 
and  not  only  diii-urb,  but  defiroy  the  whole 
Older  of  the  Golpcl,  and  op;i»  tlie  bluces  and 
Flood-gates  to  ail  manner  of  liccntioufnefs. 
MoCes'/  And  tliU5  our  Pioiis  and  Learned  Divine> 
.S«//-</ceij/ generally  afhi  tu  Faicli  cu  be  the  condition  oi 
h  »W.  the  Covenant.  So  Mr.  Jtrtmiab  Hurrougbt. 
'  Faich  (Gith  !-,e  5  hath  the  great  Honour  a 
'  bovc  all  other  Graces,  to  be  the  C  cnMiien  ot 
'  the  fecond  Covenant ;  therefore  certainly 
'  it  is  fom.*  ji^rcar  matter  that  I'aith  enables  us 
'  to  do  Whatfocver  keeps  Covenant  with 
God,  britigsfttengdi,  though  it      be  ms- 

*  vcr  fo  weak  J  a  Sampp.n'i  Hair.  What  is 
'  weaker  than  a  little  Hair  i  Yet  becaule  the 
'  keeiMng  that,  was  keeping  Covenant  with 
'  God  ;  therefore  even  a  little  Hair  was  fo 

*  great  ftreogth  to  Sampjon.  Faith  then,  that  is 
'  rbe  Condirion  of  the  Covenant,  in  which  all 

*  Grace  and  Mercy  is  contained, if  it  be  kept,ii 
'  will  caufe  Orength  indeed  to  do  great  tilings. 

And  as  this  excellent  Man,  Mr.  Bmrougbs, 
\i  in  this  fenfe  for  the  Conditionality  of  the 
New  Covenant ;  fo  aie  the  mott  Learned  and 
Eminent  of  our  own  Divines.  Dr.  Ednfurd 
Re)ruld'i  affif.ning  the  differences  betwixt  the 
two  Covenants,  gives  this  for  one  :  '  They 
'  differ  in  the  Condition  (faith  he  j)  there 
'  Legal  Obedience,  here  only  Faith  ;  and  the 
'ceruin  cmfequem  thereof.  Repentance 

*  There  is  diflbrence  fikewtfe  in  the  manner 

*  of  performing  thefe  Conditiotis :  Tor  now 
'  God  himfelf  begios  lirft  to  work  upon  us, 

*  and  in  us,  before  we  move  or  flir  towards 
'him.  He  doth  not  only  c«):nmanJ  us,  and 
'  leave  us  to  our  created  lircngth  to  obey  the 

*  Command ;  bat  he  fiirnillieth  us  with  his 
'  own  Grace  and  Spirit  to  obey  the  Command. 

Oftl"»efani2  jadgmjm  is  Dr.  Ox^en.  'Are 
«o'»  TfM-  •  we  able  (fiitli  of  our  felves  to  fulfil  the 
ti., ,(  K<. :      CondijtMMi  of  Che  New  Corenant?  Is  ic 


t!.us ;  llic  Cx)venanr  of  Grace  is  that  whereby  orAr  •/ 


Th.  Rrv- 
nolJ '  kti 
Liff 
Cbtift, 

nil. 


Of.  o 


le  would  by  "^-i** 
iff-ui5,  in  the'' 


■  Gud  trcely  promiling  Chrift  and  bis  Benefits,  Cw/fj; 
'  cx  icis  again  of  Man  ,  that  li 

*  1  aidx  rt-ccivc  C  li:  i!l.  Ami 

*  Covenant  ot  Giace  two  tilings  niiilt  be  con- 
'  fidered,  the  Subflanct  thereo^l  and  the  Con- 

'  ililkn.     The  Sut'Jfance  of  the  Cove  ant  '^i  cattylnt^ 
'  Iliac  Righccoufncfs  and  Life  i-vcriaittng, »/ jij^,^, 
'is  given  to  God's  Church  and  People  by  |.  $70 
'  Ctitifl.    The  Condition  is,  Tliat  we  for  our 
'  p^ris  arc  by  1  aitU  to  receive  the  foreCiid  Be* 
'  nefits ;  and  this  CauUtim  is  by  Grace ,  at 
'  well  as  the  Sub/Jance. 

iiut  Learned,  llinnble,  and  Painful  Mi- 
nifler  of  Chiilt  Mr.  Ithn  Ball,  Hating  the  Mr.  I 
diifcrence  betwixt  the  two  Covenants,  ihcm,'^  '** 
that  in  the  Covenant  at  Sinai,  in  the  Cove-  ^JjJ?  * 
nant  with  AhabMif  and  that  with  Dm^^  that  ck^t. 
in  all  thefe  Covenant-cxpreffures,  there  ^reOftbtliem 
for  fubilance  the  fame  Evangelical  coodiiioDS^"''^  < 
ofFaith  and  Sincerity.  * 

Dr  Davcnam  thus  :  '  In  the  Covenant  ofl>i»eiMne 
'  the  Gofpcl  it  is  othcrwife }  for  in  this  Cove-  ^l^'"'"''* 

*  nant,  10  the  obtainment  of  ReoondUation, 

*  Juttification,  and  I ife  Lternal,  there  is  no 
'  ov  er  condition  required  than  of  true  and 
'  lively  Faith,  J(,bn  3.  16.  Therefore  Jufti- 
'  fication,  and  the  rif;ht  to  Eternal  Life,  doth 

'  depend  on  the  Condition  of  Faith  alone,  , 
Dr.  Dtmumt  harmonizeth  with  the  reft  of  ]»^if- 

*  in  thefe  words  :  'That  which  i>  the  only  Lib.  tf. 
'  Condition  of  ihe^  Covenant  of  Grace,  by  * 

*  that  alone  we  are  juOified  :  Bat  Faith  Is  the  \^  '^,'1,° 

*  Condition  of  the  Covenant  of  Grace,  which  op.  a. 
'  is  therefore  called  Ux  Fidti,  Our  Writers  ^< 
'  (^faith  he)  dillinguiHieth  the  two  Covenants 

'of  God,  that  is,  the  Law  and  the  Gofpel, 
'  whereof  one  is  tlie  Covenant  of  Works, 
'the  other  the  Covenant  of  Grace,  do  teach, 

*  That  the  I«iw  of  Works  i>  t!ut  whlcii  to 
'  Jufliticaiion  requiretli  Works  as  the  Coa* 
'  dition  thereof :  The  Law  of  Faith  that, 

*  whicli  to  Jullilication  reciuiretli  Fai  h  as  t;)e 
'  Condition  thereof  The  former  iaith,  D« 
'  tbit,  and  ibmjbalt  livti  the  latter,  Bdkvt  im 
*Cbr4,  andtbrnpthhefrnfU. 

LUll  But 


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VoLL 


But  what  ttand  I  upon  particular,  thuugii 
renowned  Names  i  You  may  feo  a  wbote 
Couneilation  <S  our  found  and  famous  Di- 
vines in  the  Aflcmbly,  thus  expreffing  rhem- 
felves  aboue  cMs  Point.   *  The  Grace  of  God 
' :  fiy  they)  is  manifcfted  in  ihc  fccond  Cove- 
'  nant,  in  diat  lie  freely  piovideth,^  and  oflfer- 
Ltr£frOh*  eth  to  finnen  •  Mediator^  and  Life  and  Sal- 
'**\4'»'  '  vation  by  him,  and  requiring  Faith  as  the 
^S"??!!     Condition  to  inicreft  them  in  him,  pro- 
mifeih  and  giv«th  h»  Holy  Spirit  to  all  his 
'  E\c£i,  to  work  in  them  rh.it  Faith,  with  all 

*  Other  faring  Graces,  and  to  enable  them  to 
'alt  holy  Obedience,  a»  the  evidence  of  the 

*  truth  C*  their  F.iirh,  r-,-. 

I  could  even  tire  the  Reader  with  the  Te- 
fHmonies  of  eminent  foreign  Divines,  as  Co- 

merm  ^<  trIf-Jici  ftdere,  Thef.  82.  Urfinus  &  Pt- 
ram  ex^icatkCttecb.Qmfi.  i8.  de  fttdert.  fVen- 
Mine,  Cbrifiisn  Tbeolo^,  Lih.  i.  caf.  19.  Tbtf.  9. 
PoJimeler,  Rjvtt,  lValia:us,  and  7%;vr,  the  four 
Learned  Profeilbrs  at  Lyd€»i  SftufJ.  Dlj^  z% 
StB.  27,  See.  And  a«  wr  rln^  Andent  and 
Alodern  Divines,  whom  the  Afttinomiam  have 
corrupted  and  mifreprefcnted,  the  Reader  may 
(ee  them  alt  vindicated,  and  rlieirooncvtrrence 
with  tliofe  I  have  named,  evidenced  by  that 
JLearned  and  I^ou»  Mr.  John  Graite,  in  his 
Attdeft  yht£mtm  if  de  DtBrhe  tfCmditimit  in 
tbt  Covenant  ef  Grace,  from  p.  j'S.  onward  ; 
a  Man  whofe  Name  and  Memory  is  precious 
with  me,  not  only  upon  the  account  of  that 
excellent  Sermon  he  preached,  and  thofe  fer- 
vent Prayers  he  poured  out  many  Years  /incc 
at  my  Ordination,  but  Ibr  that  Learned  and 
Judicious  Trettlfe  of  his  againft  Mr.  Eyre, 
wherein  he  hath  call  great  light  upon  this 
Controverfy,  as  excellent  Mr.  Baxter,  and 
Mr.  IVtoJiriJge  have  alfo  done.  fiut«tj|%  what 
evidence  is  fufllicienc  to  iacisfy  jgnoram  and 
obftinate  Men  1 

Si  r.  It  pities  me  to  fee  the  lament.-)ble  con- 
fufion  you  are  in.  Yon  nre  forced,  by  the 
evidence  of  Truth  to  yield  and  own  tliC  fub- 
ftance  of  what  I  contend  for.  You  have 
yielded  the  Covenant  to  be  confeqncntly  Con- 
clrrional  in  p.  84.  of  your  Rcplj.  You  have 
alfo  as  plainly  yielded,  that  tlje  Afplicaticv  of 

Vijrclvnivg  Mercy  tmto  cw  Snuli,  u  in  oriler  of  ■na- 
ture cmjc^ueni  unto  kdieving  ;  p.  ;  r.  of  yoi;i 
Mipfy.  From  both  which  conceflions  in  youi 
own  words  recited,  thi*  Conclufioil  if  evident 
and  unavoidable, 

That  no  adult  Perfon ,  notwithfianding 
God's  Internal  Eledion,  andCiiiirt's  meritori- 
ous Death  and  Satisfadion,  according  to  tlx: 
ConlKtotion  and  Order  of  the  New  Cove- 
nant, can  citiier  be  juftified  in  iliis  World,  or 
favcd  in  the  World  to  come,  ualtfs  he  firft 
Ixlicve. 

For  if  the  Application  of  Pardoning  Mercy 
tmto  our  Souls,  is  in  order  of  Nature  con- 
lequent  unto  believing  (at  you  truly  aflirm  it 
to  be  )  then  according  to  the  Cx>nftitiitiofi 
and  Order  of  the  New  Covenant,  no  appH- 
cnion  of  pardoning  Mercy  can  be  made  to 
our  Souls  before  we  believe  And  if  it  he  e 
vident  (  as  you  fay  it  is,  />.  8^  J  that  unto  a 
ftM  mi  tm^lest  tnjtfmm  if  *U  At  Vrmijh  oj 
tht  Cffttmmit,  fiuth  M  m  fart  is  ntp^nJ ;  then 


as  no  M«i  can  be  adually  jaftified  in  this 
Worn,  fo  neither  can  he  be  faved  before,  or 
without  Fairh  in  the  World  to  come.  And 
if  yoii  did  but  (ee  the  true  fufpcnding  nature 
of  Faith,  wbich  yon  pltinly  yield  in  thefetwoi 
Concefiions;  yon  would  quickly  grant  the 
conditional  nature  of  it :  For  what  is  the  prt>- 
per  nature  and  true  notion  of  a  Coflditioti, 
but  to  fufpcnd  the  benefits  and  grants  of  that 
Covenant  in  which  it  is  fo  ioi«-ted  ?  And 
thus  the  Controverfy  betwinmis  ftirtyiffiietf. 
IJiit  I  doubt  you  undcrftanr!  not  what  you 
have  here  written,  or  are  troubled  witti  a  very 
bad  Memory  :  Beeaofe  I  Und  yon  in  a  €tf 
difierent  note  from  this  in  p.  105.  of  vnur 
R^pfy,  where  you  lay,  *  That  Jefms  Oir^ 
I  ^IfS^  the  U»,  mti  fwebafed  Ruvm  mU 
HMf'mtfs  for  Men  (.n  ail  ;rtif  Frn;rf\^r.'i  hlther- 

'  to  bavt  taught)  then  mthttt«  cm  remgm,  int  t9 
'  Jtdm  M  H  tim,  tt  im^Am  ttMkfn  tmi 

accept  i!  ;  jfi.'  to  prefer ihe  in  what  way,  mid  bj 

*  -u'hu:  mt*nt  tixj  fadl  fat&lij  come  to  inhtrit  Eter- 

*  nal  Ufe.    7i  tberifore,  tbm  Fair*  mmI 
Repentance  are  the  Conditions  of  the  NfU'  Ccve- 

'  natit  required  of  us  in  ftint  tf  DiOj,  snttcedtm 

*  to  tie  henifit  of  tit  Ftm^e,  M  meeffwily  fuf- 

*  /'.i/f,  that  Chrijf  bath  net  done  all  far  us,  nor  fur- 

*  chafed  a  right  to  Lifi  for  anjf  ^  ii$t  enlj  made  wmf 
'  thm  thtj  may  have  it  ufm  emtiu  terms,  »  (m 
'  fame  jay  )  hi  hath  merited  that  we  migjtt  merit  s 
'  But  the  Conations  ef  tit  Ovtnant  mt  ntt  t9  it 
]  ferformU  by  the  Btti  mU  Mimiert  itti, 
'  Gal.  4.  4.  Chrijf  tbtrifort  having  in  Mr  jhti 

*  ferfmned  tie  Cendttim$  if  L^t,  titn  nmaim 

*  nothing  ha  M  Tremife,  and  tit  (Mkmt  if  CW- 
'  dren,  at  the  fruit  and  efftS  tieruf  to  them  that 
'  believe  in  him,  together  with  means  tf  «kaWlf{ 

*  the  full  fojfejjun,  which  here  ive  want. 

Either  chefe  Paifages  I  have  here  cited  and  J!^. 
wuipared,  were  fetched  at  a  great  diftance  of 
time,  cut  of  Authors  differing  as  much  in 
Judgment  as  you  and  I  do ;  and  fo  the  dilTo- 
nancy  of  them  is  die  mcer  effo<a  of  Oblivion 
and  Incogitancy:  Orelle  your  Intefluals  are 
more  confufed  and  weak  than  1  am  witHng 
to  fufpert  rhem  rc  be  For  if  the  application 
of  Pardc  i  iiDg  Mercy  to  our  Souls,  is  in  order 
of  Nature  coMfequeiic  to  Believing  (»s  yoa 
truly  fay  it  was;)  then  cerra-nlv,  notwith- 
!t.indii)g  Chrifl's  tuitiiiing  the  law,  and  pur- 
chaling  Heaven  and  Happinefs  for  Men,  fome- 
thing  e!fe  muft  remain  to  be  done,  befidcs  de- 
claring this  to  them,  to  incline  them  to  be- 
lieve and  iaccept  it,  or  prcfoiUng  to  them  in 
what  way  they  lhall  finally  come  to  inherit 
Eternal  Life.  For  bclides  thofe  declarations 
and  prefcriptions  you  talk  of  Faith  it  felf 
muft  be  wrought  in  the  Souls  of  Men,  or  elfe 
Pardoning  Mercy  is  not  in  order  of  Nature 
confequent  unto  believing,  as  you  faid  it  was: 
For  alt  the  external  Declarations  and  Prefcri- 
ptions in  tiie  World,  are  not  Faith  it  felf,  but 
only  the  means  to  beget  it;  wMdi  may,  or 
may  not  become  effectual  to  that  end. 

Hecendlj,  Whereas  you  lay,  that  this  (fenle- 
\d>  Notion)  is  coftfeqnem  upon  the  Doftriae 
of  all  true  Proteffantt,  you  therein  grofly  ahufc 
them,  and  make  all  the  true  Prate/fonts  in  the 
World  guiky  of  worfe  tiMi}  Am^rim  or  An- 
tHtmian  doMge*     Tbt  Antimimm,  indeed. 

makes 


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.  iTukes  ouf  a^al  JuftUiQation  to  be  ncching 
eHe  bit  the  mantfcftation  <»  4edtniti«aof eir 

Juftification  from  Ercrnicy,  1  t!  s  time  of 
Chrifi's  Death.  AjmI  tlx  ^rmmtm  Mils  us, 
ThM  the  fiedaratioQ  of  the  Gofpcl  to  Men,  is 
fufficicru  CO  bring  th«ni  to  Faith  by  the  alTtfl- 
iag  Grace  the  Spirit.  But  your  notrm  is 
worfe  than,  cbe  very  dre^  of  both,  and 
you  tacic  it  as  A  juft  amfcq,uent  to  the  DoAnne 
of  all  true  Proufiantt.  i 
Ib^j,  thirdly f  Vou  fay,  That  u  affirm  Ftkb  mtd 
P.  104.  Repentance  to  be  the  CmditUmi  of  the  IJew  Co-ve- 
iMwr  rtqmrei  tf  m  in  foint  of  Duty,  anteetJent  to 
tit  fc*^  tf  tie  flwmfe,  dctb  meefftrllj  ftpofe 
that  Chrifi  hath  not  dent  all  for  hs^  nor  fto  chaitd  a 
righ$  t9  Lift  far  titfi  hut  e*lj  made  waj  that  tb^ 
nuKf  &rti»  «r  nfm  ttttalM  terms,  «r  meritm  Aat  w 
psigbt  merit.  Heie,  Sir,  you  vilely  abufe  ail 
^ofe  worthy  Divines  before- mentioned,  who 
have  made  Faith  the  Condition  of  the  New 
Covenant,  pinning  upon  theni  both  ?oftrj 

and  Judaijm.    Peferj,  yea,  the  dregs  of  Popery , 
,  .        in  fuppofing  their  Do&rine  ncccflfarily  impHei 

thatCAr/jJf  bath  merited  that  we  might  merit.  And 

Judaifm  to  the  height,  in  faying,  their  Dodrim 

neeejjarilf  Juffefes  that  Chriji  bath  not  purcbaftd  a 

r^ht  of  Life  n        What  can  a  Jew  fiy  more  ? 

Ahj  Mr.  C.  cin  von  re.id  the  worJs  I  have 

recited  out  ot  bleilod  RuTrcughs,  Ou-tti,  VcmlAe, 

Pirhnsy  Davenant,  Downame,  yea,  tlie  whole 

Aflcmbly  of  Reverend  .ind  Holy  Divines,  with 

multitudes  more  (  who  have  all  witli  one 

Mouth  aiferted  Fddi  to  be  the  Condition  of 

the  New  Covenant  required  on  Man's  part, 

in  point  of  Duty ;  and  that  Men  muft  believe 

before  they  can  be  juftified ;  which  is  the  ver) 

fame  thing  with  what  I  fiy,  That  it  is  ante- 
cedent to  the  benefit  of  the  Promife)  and  not 

tremble  to  think  of  the  direftil  charges  you 

here  draw  sgainfl  them?  The  Lord  foigive 

your  raih  prefumption 

PmrtUj,  Whereas  you  fay,  Chrift  hath  in 

our  ftead  performed  the  Conditions  of  Life, 
-  and  tliat  there  remains  nothing  but  a  Promife, 
^  y?',  '      you  thettin  fpeak  at  tfie  higheft  Dialed  of 

grace,  p.  /intimmluvlfm Hath  not  Chrifl  by  his  Life 
126, 1  a?,  and  Death  performed  the  Conditions  of  Life 

in  oor  fteed  }  yet  you  your  (elf  oonfefi,  tbatjCondtrfon,'  tHth" which  I  find  yOu  as  unac* 
pardoning  Mercy  is  in  order  of  Nature  confe-  quaintcd  as  with  the  nature  of  A  Covenant. 


Sane  yoa  Auinbie  »  all  along  thi$  Contro- 
verifo;  fin:  in  yonr  ftnfe,  f.  24.  erei^  Con- 
dition is  tncrlOBiioitt      omdigaity  Ipr  coir- 

gruity.       '  .  •  .  ■ 

fhfi.  What  do  I  ^  more  fft  iill  t^it,  thtM  Rtffy* 

what  thole  Worthies  before-mentioned  do  cx- 
prefly  affirm?  Doth  not  Dr.  Owen  (the  M^n 
whom  yon  deforvediy  value)  tntke  -Cdn^hi- 
ons  bodi  in  Adam'i  Covenant  and  the  Ne^, 
with  this  di£^ence,  that  Adami  Covenant 
required  them,  bat  th*  New  Covenant  eftedi 
them  in  all  the  Fcederatcs  ?  Sir,  We  rake  it 
for  no  coiuradi^on  to  aifert.  That  the  plants 
ing  of  the  Princtble,  and  the  affifKog  and  ex- 
citing of  the  Aas  of  Faith,  arc  the  proper 
Works  of  the  Spirit  of  Gold,  and  are  alfb 
oMiratned  in  the  abfotute  Promifes  of  the  New 
Covenant,  ^6.  26, 17.  Jer.  ^2.  59, 40; 

;  And  yet  Faith,  Aotwithftanding  this,  15  truly 
and  properly  our  Work  and  Duty  ;  and  that 
upon  otir  belief  ing,  or  not  believing,  we  have, 
or  have  not,  an  adtLiI  Intereft  in  Chrift, 
Righteoufnefs,  and  Life    For  though  the  Au- 
thor of  Faith  hi  the  Spirit  of  God,  yet  1  e- 
lievinp  h  properly  our  A<?)',  and  an  Ai'^  iL"(:ui- 
red  of  us  by  a  plain  Command,  i  fcLn  j.  25. 
Tbit  is  tlteCoitmatid  of  God,  that  ye  believe  And 
if  its  bciiiJ' wrong! It  in  God's  Orengtb  ninkcs 
it  ceaie  to  be  our  Work,  I  would  laia  know 
what  Expofition  you  would  give  of  that  placi, 
FbiLi.fi,  IT,,  fVerkfut  yciir  ooim  S.:!vatJcTi,Scc. 
for  if  u  G&d  I  hat  vtrkeih  in  you  k  th  to  will  and 
ttdt,  .  And  as  this  Faith  is  truly  and  properly 
our  work,  though  wrought  in  God's  ftiength 
;  for  it  is  not  Gad,  but  we,  tlat  do  belfcve  j 
To  it  is  wrought  in  us  by  him  Cby  your  own 
confcffion)  before  the  application  Oi  pardon- 
ing Mercy,  which  is  confequent  in  order  of 
nature  thenmnio :  and  therefore  hath  the  true 
nature  of  an  nntecedenr  Condition,  which  is 
that  I  contend  for ;  and  did  you  but  under- 
hand your  own  words,  yott  wonid  n6C  con- 
tend againft. 

Otii  bat  lay  you,  p.  ;4.  evcty  Condition  obieA. ». 
Is  mcHteriout,  dcher  by  way  of  cm^uitj  or 

condi^nhy. 

This  is  your  ignorance  of  the  nature  of  a  Kr///* 


5[uent  CO  our  believing ,  certainly  then  there  is 
omething  more  to  bt  done  befide  the  mere 

making,  or  being  of  a  Prom  if i  :  t'lerc  muft 

tie  the  e^Asd  of  the  Promife  in  our  Hearts ; 
yea,  the  eflfsfti  of  thole  abfdute  Piwtiifes  of 

the  firft  Grace,  E-z.tk.  ;6.  Jer.  p.  Or  elfe 
notwithftaoding  Chrid's  performance  of  Ke- 
dempriott  on  his  part,  we  can  neither  be  ju- 
OiRcd  nor  faved.  For  I  don't  think  you  in- 
tend to  lay  the  Conditions  of  Repentance  or 
believing  upoft  Chrift)  who  in  die  New  Core 


A  Condition,  whilit  unperformed,  only  fu- 
fpends  the  t&  of  thel^w  or  TeftamenY:  it 

being  the  Will  of  the  Teftx.x,  Lr;jUtor,  or 
Doner,  that  his  Law  or  Teltament  ihould  ad 
or  tm6t,  when  the  Conditf on  S«  fierfbrtatid, 
and  not  {jcfore:  but  it  is  not  efTcnti.il  to  a 
Condition,  to  be  a  meritorious  or  impulfive 
caufe  moving  htm  to  beftow  the  benefSe  f<>r 
the  fake  tliereof.  A  Man  freely  gives  another 
out  of  his  love  and  bounty  fudi  an  Eftate  or 
Sum  of  Money,  whidi  he  Ihall  enjoy  if  he 


nant  hath  laid  them  upon  us,  tho'in  the  fame  ^  live  to  fuch  a  Year,  or  Day  ;  and  not  before  t 
Covenant  he  gracioufly  undenakes  to  work  |  is  this  aiumdi  dies  veniet,  this  appointed  time 


them  in  us :  and  yet  your  words  found  in  th;tt 
wild  Antinrntian  Note. 

But,  1  fuppofe,  you  take  my  Notion  to  be 
as  fetf-repiignant  as  your  own,  when  I  fay 
Faith  is  an  antecedent  Condition  to  Juftifica- 
tion :  becaufe  i  alfo  fay,  this  Grace  is  alfo  fit 
^[naturally  wrought  in  m,  and  is  not  of  our 
lelves.   This  ftagpn  you,  ahd  to  the  rery 


the  mernorious  or  impullive  caufe  of  the  gift  ? 
furely  no  Man  will  fay  it :  but  that  it  is  a 
cauja  fine  ijnJ  mn,  or  a  Condition  fuf^erlding 
the  enjoyment  of  the  Gift,  no  Man  u  il!  deny 
that  knows  what  the  nature  of  a  Condition  is. 
An  aft  meriroriou?  by  way  of  ^•■'ir>-;iit/,  is  chat 
to  whicli  a  Reward  is  not  due  out  of  i)i  iitt 

juftin^  hit  owe  cf  Dectiwy,  orfotne  kind  of 

Meet- 


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Vol  I. 


Meetnefs.  Meric  of  (trndtgnitj  is  a  voluntary 
Aftion»  for  which  a  Reward  is  due  to  a  Man 

cue  o{  JullicCj  and  c.uinoc  be  denied  him  with- 
out lujuilice.  Our  Taitii  i&  truly  the  Condi- 
lion  oFthe  New  Covenant,  and  yet  we  deteft 
the  ineritorioufncn  oF'u  in  either  (enfc. 
<K>jia-  3«  But  you  obje4  uiy  words  to  me  in  my  Mt- 
thoi  ^  GrtUy  where  1  aflcrt  the  impoflifaility 
of  believing  wicliouc  the  eflka^of  foperna- 
tural  Grace,  f.  i&a,  loi. 
lCef//>  Sir,  I  own  the  worait  you  quote,  and  am 
bold  to  cha!Ienj;c  the  moft  envious  Eye  that 
i})<tlt  rejd  thofe  LineSj  co  Ihew  me  the  leaft 
repugnancy  betwixt  what  I  (aid  there,  and 
what  I  have  did  in  my  l^mikix  Ltgis,  &c.  f  9. 
of  the  t'rultj^omma,  and  *.  61.  of  that  book. 
You  (hew  your  i;u<)d>wi1l  to  make  an  adran- 
tagious  thruft ;  but  youi°  Weapon  is  too  fhorr. 


To  my  fecond  Argument,  recited,  p.  94.  Argom.  j. 
wiicTc  I  argued  from  God's  Covenant  wtih 
Ahraham,  and  proved  it  to  be  conditional ; 
and  yet  by  you  acknowledged  to  be  a  pure 
Gofpet-Covenanc  :  all  that  you  fay,  is.  That 
you  have  difpjtched  that  befbic,  in  vour  Dif- 
courfc  about  the  Cvveiunt  Cirtmnajimf  and 
therefore  will  fay  nothitii;  to  it  hoe;  ' 

In  fajing  nothing  to  it  here,  you  have  faid  Reflf. 
as  much  as  you  did  before  in  the  place  you 
refer  to:  and  therefore  finding  nothing  bid  ' 
here  or  there,  I  coodudc  yoa  can  nodiing 
to  it  at  all.  ' 

My  third  Argmum  was  this.  If  all  the  Pro-  Argnm.  3. 
mifcs  cf  the  Gofpel  be  abfoliite  and  uncondi- 
tional, then  they  do  not  properly  belong  co 
the  New  Covenant.  That  cannot  properly 
and  thi-lly  be  a  Covenant  which  h  not  a  mu- 


and  can  draw  no  Blood.   But  leaving  thefe  cual  compa<^,  and  in  which  there  is  no  Re^ 


Aofwcr. 


weak  and  inipeninent  cavils,  let  us  come  to 
your  Solution  of  my  Argimunts,  p.  98.  by 
which  i  proved  the  Condittonality  of  the  New 
Covenant.   My  hrfV  Argwmnt  was  this. 
If  we  cannot  be  jufTiticd  or  faved  till  we 


believe,  and  are  juOitied  when  we  believe ; 
Then  Faith  is  the  Condition  on  whicJi  thofe 
confcqucnt  Benefits  are  fulpended,  &c. 

The  fuin  of  your  Anfwer  (without  deny- 
ing, diiHnguilhing,  or  limiting  one  Propofition) 
it»thiiy  Th<ic,  '  hcie  F.iith  is  properly  put  into 

*  the  room  ot  pcifctl  Obedience,  and  is  to  do 

*  what  {>crf€i^  Obedience  wa^  co  do  under  the 
'  Law  :  whereas  (fay  yoa)  Faith  is  only  ap- 
'  [K)intcd  AS  an  In|}i'.;ment  to  leccivc  and  ap- 
'  ply  the  Kigliccoulneli  ot  Chiilt,  which  is  the 
'  alone  matter  of  ourJuAification  before  Gcxl; 

*  and  I-aitI)  it  felf  is  nor  our  Rightcoufncfs,  as  I 

*  it  would  be  if  it  were  a  Condition,  />.  loy, ; 


puUtion,  norRe-obligadon:  ^banakedpRV 

mife,  not  a  Covenant. 

.  To  this  you  anfwer  three  things.  In  the  Asfmr. 
firft  brandi  of  your  Anfwer  you  impudently 

;  beg  the  Queftion,  by  faying,  That  ^  jtca  b0%m 


'  proved  alrtadf  in  jtur  BxfUti  tt  mj  farmtr  jtr- 
'  lummts,  shot  tit  Neuf  CnwrMT  «  wboUf  fru 
'  and  abjolnte.    Upon  this  abfurd  ?€tltu  FrimU 

*  fit  you  make  bold  to  invert  my  Argnmm 

*  thus  in  your  fecond  Reply,  if  all  tlx  hntm^ 
'  of  tlx  Go^l  be  wboUj!  abjolitH  and  uiKonditional, 
'  tbej  da  proper  If  ami  truly  being  to  the  New  Cvut- 

*  ntmt:  Hut  jo  they  are.  Thtrefore,  &C    Oh  rare 

*  Difputant!  In  the  lali  place,  in  oi^fition 
'  to  the  Sequel  of  my  Majcr  Propcfnim,  yoa 
'  tell  me  you  will  oppofe  the  Judgment  of 

*  Dr.  Ovm,  on  Utk.  8.  to.  where  be  faith, 

*  That  a  Coven.int  properly  is  a  CompaA  or 

*  Agreement  on  certain  1  ernis  Itipulated  by 


•  106.  I  *  two  or  more  Parties,        and  that  the  word 

Not  to  note  the  weaknefs  and  in^i pertinence  '  A/tf^^xn  there  ufed,  it  fignilies  a  Covenant  im- 
of  this  Anfwer,  1  lhall  only  take  notice  of  properly,  d-c. 

what  you  here  allow,  and  grant,  That  Faith  I    If  you  call  this  an  oppofition  to  the  Sequel 

$i0ff^itU  us  an  Irffhumm  to  receive  and  a p pi j  of  my  Muj,>r,  either  your  Brains  or  mine  do 
tie  Rigbtteujmjs  of  Chriji,  wbn,biitbtaLn«niat-  'Wint  ildUifurc.  Doth  he  not  lay  the  very 
ttr  1^  mr  JyjUfieatim  krfvrt  G«d.   Whence  I  fame  thing  I  do,  that  theie  muft  be  a  RelH> 

"         a  proper  Covenant  ?  And  as  for 


infer  three  Conclulinr:!>. 

Ftr^f  That  wc  cinnoc  be  juOitied  before 
God  till  we  believe,  except  you  can  prove, 
that  the  unaccepted  and  unapplied  RighteouC- 
nels  of  Chrilf  doth  actually  juUify  oui  i^erfons 
before  God. 

Secondly,  That  the  juftification  of  our  Per- 
fons  before  God,  is,  and  mult  be  fulpended 
(as  by  a  non-performed  Omditkm)  until  we 
atilually  believe.  Which  two  Conclufions 
yield  up  your  Caufe  tn  my  Axgument,  which 
you  here  feem  to  oppoie. 

Thirdly,  That  hereby  you  pcrfe(^Iy  renounce 
and  dellroy  your  Anttnomtan  tancy  before- 
mentioned,  That  ifCbrijt  have  fuifiBttl  the  LiOify 
and  purcb.ijid.  Heaven  for  Men,  nothing  can  re- 
main but  to  duiart  ibis  tu  them,  6cc.  for  it  feems 
by  this,  they  muft  receive  and  apply  ChrilVs 
Righteoufiiefs  by  pjith,  or  they  cannot  be 
juttilied  (you  fay  not  decUrativtij  in  their  own 
Confcienccs^  butj  hfwe  G$d,  And  thus  in- 
ilcad  of  anfwering,  you  have  contirmed  and 
yielded  my  liill  .^rgMMntf,  and  only  oppoie 
your  own  Miftakes,  not  the  fenfe  or  force  of 
my  Argutmnis,  in  all  that  ycu  £iy  toiXf  m  the 
Scriptures  produced  to  prove  it. 


pulatum  ui  a  proper  L^ovenant  r  And  as 
the  word  a/*5hwi,  which  (he  faith j  (igniheth 
a  Covenant  improperly,  but  properly  is  a 
TtjhmentoTj  Difpufition,  I  fully  concur  with 
him  therein.  b\H  I  hope  a  tefiamtntarj  Dijio- 
fitim  may  have  a  Condition  in  it ;  to  be  jure 
fuch  a  one  as  I  afTert  Faith  here  to  be,  which 
is  tiie  b-ce  Gift  of  God  j  and  in  this  fenfe  I 
Ihewed  you  before  where  the  DeBw  yiddt 
Faitii  to  be  the  Condition  of  the  new  Cove^ 
nant. 

My  fourth  A^mmeit  was  this.   If  all  theAiP*>4* 

Promifes  of  the  New  Covenant  be  abfolutc 
and  unconditional,  and  have  no  refpec^  nor 
rdation  to  any  Grace  wrought  in  us,  or  Duty 
done  by  lu;  then  the  trial  of  our  Intereft  in 
Chiift  by  Maiks  and  Signs  of  Grace  is  not  our 
Duty,  nor  can  we  caJw  oomforc  In  Suk^ficap 
tion  as  it  is  an  evidcnoe  of  our  Juflilicad* 
on,  &e. 

Your  Anfwer  is,  That  '  at  this  rate  I  may  Mtmit, 

'  piove  ejuiJU'it  d  t^ucliha  :  for  it  doth  not  fol- ia«fc 
*•  low,  ttiat,  becauie  the  New  Covenant  is  ab* 
*  folute,  therefore  it  bath  no  relpe^  nor  tela- 
'  tion  to  any  Grace  wrought  in  us,  nor  Duty 

'  done 


6igltized  by  Gopgle 


Vol.  I. 


Vindkianm  y  index. 


*  dons  by  us,  or  chat  we  may  not  juftly  cake 
'  comfort  in  SanAificacion  as  an  evidence  of 
'  our  JuftiAcatioo. 

IF  I  had  a  mind  to  teem  die  Arc  of  proving 
tfulMlba  i  quol'ibet,  and  make  my  felf  ridicu- 
kns  to  others  by  fucb  foolilh  AtteniptSj  1  know 
no  Boole  in  the  World  fitter  to  inflmA  me 
tlierciri,  than  yours.  Certainly  you  have  the 
knack  of  it,  and  gave  us  an  Inftance  of  it 
bat  nOiir,  in  oodbtmg  the  Seqnel  of  my  Ma- 
jor, by  an  All^arion  uut  of  Dr.  Owen,  which 
expreUy  confirms  and  elUbliihes  it.  But  to 
thePt^t,  I  would  willingly  know  how  it  is 
pofTible  fur  Sanclification  to  be  a  true  and  cer- 
tain nuxk  and  fign  of  JuAiiication,  wliea  (ac- 
cording to  the  AHtmmim  Principle,  which 
you  here  too  much  comprobate  and  cfpoufc  , 
a  Man  may  be  jultibed  before  he  believe^  yea^ 
bdbfe  he  »  a  Man,  even  fi-om  the  time  oT 
Chrift's  Death,  and  fas  others  of  them  fpeakj 
fi:oni  Eternit).  A  true  mark  and  (ign  muit 
be  proper  to,  and  infeparable  from  that  which 
it  fignifies.  Now  if  that  be  true  which  you 
Oid  before.  That  after  Chrifs  fuljUlii^  tf  the 
LtUf  ht  hi$  Terfmj  &c  mtbini  cm  remain 
tut  to  dttUn  ibis  to  Men  to  iticl'tnt  thtm  to  ktlievt 
Mdstttft  itf  and  to  frtftribe  in  what  waj  tbty  fliaU 
come  to  niUrH  eternal  life.  If  this  be  all  that  can 
remain  to  us,  then  nothing  but  the  Declarati- 
ons and  Procriptions  of  the  Gofpel,.  which 
are  things  without  us,  can  remain  to  be  marks 
and  figns  of  Juftification  to  us  :  and  confe- 
quently  alt  thofe  to  whom  thofe  Declarations 
and  Picfaipcions  are  made  and  given,  have 
therein  the  marks  and  evidences  of  their  Ju 


'  required  of  lis  Jri  order  ttJ  the  participation 

*  of  the  full  end  of  the  Covenant  in  Glory :  and 

*  in  refpcft  hereof,  we  are  indeed  to  delibe- 
'  rate  the  Terms,  count  the  Cod,  and  give  up 

*  our  felves  folcmnly  to  him  with  fincere  Rc- 
'  iblutions,  &c.  But  then  you  thouahc  I  had 
'undeiflood  there  had  bmi  a  Vaft  difference 
'  betwixt  God's  Covenant  with  us,  and  our 
^  Covenant  with  Godj  citing  EuL  i6.  c^, 
'  60, 6r.  where  God  promtKth  to  give  tbmt 
'  thtir  Slfun  f-'r  Dai^bttrs,  but  not  hj  their  Covt- 
'  nant.  And  with  £is  you  compare  ¥fJ.  89. 
'  My  Cpvaumt  wH  J  mt  break  ;  where  (yod 
'  fay  ?  we  find  a  plain  di{lin(5lion  betwixt  God's 
'  Covenant  with  them,  and  their  Duty  to 
'God.  Andtaftly,  you  fay,  p.  10 f.  tharihe 

w.int  of  a  due  obfervation  of  lilis  plain  Scri- 
'  pture-difiindion,  betwixt  God's  free  and  ab. 
'  iblute  Covenant  made  with  Sinners  fn  Chriff, 
'  and  our  Covenants  with  Gud  by  way  of  re- 
'  turn  thereunto  j  is  the  true  reaion  of  all  our 
'  Miftake^  about  the  true  nature  of  the  Gofpel- 
'  Covenant,  wliiin:  wc  jumble  and  confound 
'  together  that  whidi  the  Scriptures  do  ib 
'  plainly  diftinguifli. 

To  your  firft  Anfwer,  I  fay :  It  is  true, 
the  Scriptures  do  diftiriguifli  betwixt  Covenant 
and  Ctnmumt ;  that  or  Works,  and  that  of 
Grace.  It  alfo  diHinguiOies  the  lame  Cove- 
nant of  Grace  for  fubftance,  according  to  its 
various  admininrations  into  the  Old  and 
New  Covenant.  It  alio  diftinguiflies  betwixt 
the  fromiffitrj  part  of  the  fame  Covenant  of 
Grace,  and  the  re^ipnlatory  part  ;  not  as  of 
two  oppofite  Covenants,  fas  you  diftinguilh 


Argum  3 


IHfication.  But  I  am  truly  weary  of  fuch  ftufF.  them.  Gen.  ly.)  but  as  the  jurt  and  necelTary 
I  am  fure  the  Ai>oftle  places  roc»r/o»  before  J»-  parts  of  one  and  the  fame  Covenant.  It  alfo 
fiijuation,  Rom.  8.  }c.  IVbom  be  called,  tbm  he  diftinguifhei  betwixt  Vows  made  by  Men  to 
juflijial.  And  without  an  immediate  Tefti-  God  in  fome  particulrr  C  .-fes,  rnd  the  Cove- 
mony  from  Heaven,  I  know  not  how  to  cvi-  nant  of  Grace  betwixt  CjuU  and  thcai.  iJut 
denoe  and  prove  my  Juftification,  but  from,  what's  all  this  to  your  purpofe  ?  Or  in  what 
and  by  my  {'aich,  and  other  parts  of  Sanftifi-  point  doth  it  touch  my  Argumtvt  ?  You  defire 
cation  j  whereby  I  apprehended  and  applicJ  me  to  caft  mine  Eye  upon  E*^L  16.  and 
cheRighteoufnefsof  Chrift :  if  you  can  prove  ?fal.  89.  I  havediiite  lo,  and  that  imparti* 
it  from  the  Declarations  and  Preiciipcioiit  of  ally;  anddoalTure  vou,  I  admire  why  you 
the  Gdpel,  I  cannot.  I  produce  them  again  It  my  yirgument.    lhat  m 

My  mch  and  lift  Argument  ran  tbas.  If  the  Ezek.  fpeaks  of  the  enlargemenc  of  the  Church 
Covenant  of  Grace  be  altogether  abf  il'^te  nnd  by  the  accefEon  of  the  Gmiki  to  n  ;  and  the 
unconditional,  requiring  nothing  to  be  done  fcnfeof  thofe  words  feems  to  me  lu  be  riiisj 
on  our  part,  to  entitle  us  to  its  Benefits ;  Chen  That  this  enlargement  of  the  Church  is  a  gra* 
it  Cannot  be  Man's  Dnty  i'l  entrin^  Covenant  cioi!<;  addition,  or  fomething  beyond  what 
with  God,  to  deliberate  ciie  Texnis,  count  die ,  GuJ  had  ever  done  in  his  former  difpenlations 
Coft,  or  give  his  confent  by  Won)  or  Writing,;  of  the  Covenant  to  chat  People  And  for 
to  the  Terms  of  this  Covenant:  for  where  P/*/.  89.  1  know  n^r  what  you  meant  to  pro- 
there  are  no  i  cinis  ac  all  (as  in  abfolutePro-  duce  it  for,  uiikli  u  be  to  prove,  what  I  nc- 
mifes  there  are  none)  there  can  be  none  to  ver  denied.  That  notwithftanding  our  failures 
deliberate.    But  I  fhewed  you,  this  is  Man's  in  duty  towards  God,  God  will  (HU  keep  his 


p.  I". 
113. 


Duty,  from  cleat  and  undeniable  Scriptures, 
You  fay  by  way  of  anfwer  hereunto,  that, 


Co-vmant  with  us  j  though  he  will  vifit  the  Ini- 
quities of  his  Covenant-Peofle  with  a  Rod* 

To  your  fecond  Anfwer,  That  we  are  to 


*  You  muft  tell  me,  that  the  Scriptures  do  |  deliberate  the  Terms,  and  count  the  Coll,  with 
'make  a  plain  diftinftion  betwixt  the  Newirefped  to  thofe  Duties,  which  are  in  order  CO 
'  .ind  Everlafting  C  ovenant  which  God  hath  ^  the  participation  of  ttie  full  end  of  the  Covc- 
'  been  ptea(ed  to  make  wuh  binners  in  Jefus'nant  in  Glory:  by  which,  I  fuppofe,  you 
*Chri(l;  and  the  return  of  that  (tncere  and  [  mean  Self-denial,  Perfeverance,  6^c.  I  tiave 
^  dutihil  Obedience  whicli  he  requires  of  us,! no  Connroverfv  witli  you  about  that.  Our 

*  by  way  of  anfwer  thereunto.  (2.)  You  fay,  |  Queftion  is,  Whether  there  be  no  ddiberati- 
'  there  are  many  diingy,  which  tho'  promifed  ons  reqiuied  of,  or  to  be  perfmmed  by  Men, 

*  in  the  Cx)vcn.int,  and  wrouj^ht  in  us  by  the 'who  are  not  yet  in  Chrifl  by  juflifying  Faith, 

*  Grace  of  God  J  are  yet  Duties  indifpenlabiy  but  under  fome  preparatory  works  towards 

MmmmiB  F«1th^ 


Reftfk 


Digitized  by  Google 


764 


Vittdkiantm  V index. 


Vol.1 


Faith  ?  And  whether  at  the  vsry  time  of  their 
do&ngwith  Qirilt,  there  be  not  a  oonfenc  of 
the  win  miM>  Aofe  temw  reqtnred  of  them  ? 
If  you  fay  there  be  (j  j  liy  cf  e  places  I  alledgcd 
it  evidently  appears  there  arej  then  you  yield 
the  Point  I  contend  for.  If  you  fay  they  are 
not  before,  or  it  rl  c  cifiie  of  believing,  to 
confider  any  Tenns,  or  give  their  conlent  to 
them  by  Word  or  Writing ;  fudi  an  Anfwer 
would  fly  in  the  ver}  f.icc  ot  tlifife  Scriptures  T 
prodooed ;  fiar  Chen  a  Man  may  be  in  Coveoan  t  i 
ivkhouthls  ownoonlettt:  he  thMdefibentes 

not,  confcnts  not ;  non  i-mfentlt,  ^ul  nm  fmt'it.  I 
And  therefore  you  durft  not  ipeak  it  out  (for 
wludi  Modefty  I  commend  you)  and  lb  leave 
me  with  half  an  Anfwer,  not  touching  that 
part)  Antecedent  deliberations  whid) 
were  concerned  in  this  Argttmtnt.  And  nw 
let  your  moft  partial  Friends  judge,  Whether 
from  this  performance  of  yours,  you  have  any 
juft  ground  for  that  vain  boul  wiiich  oon> 
eludes  your  Anfwer,  v'tx^  *  That  the  Covenants 

*  tbcmfclvei,  wbici  theft  Privii^ts  m  ktttmtd  Mj 

*  are  new  reft  tied,  mU  that  tbtrt  m  m  nam 

*  for  tmy  ether  Argument  to  irfer  the  Baftifm  oj 
'  Infants :  at  lealt,  I  (hall  willingly  cmnmic  it 
to  the  judgment  of  all  intelligent  and  impartial 
Readers,  Whether  Mr.  Cay  hath  any  real 
ground  in  this  performance  of  his,  for  fuch  a 
Thrafonical  CondufKwi,  fuch  a  vain  and  fol- 
Ibmc  Boa  ft  ? 

I  find  that  with  like  confidence  he  hath  alfo 
attempted  a  Reply  to  Mr.  Joftpb  fybifim,  a 
Reveiend,  Lamed,  and  Aged  Divine,  who 
!vith  accurately  and  fucccisfnlly  defended 
Ctods  Covenant  with  Airtdiam^  againft  Mr. 
Cnt;  and  doubt  not,  if  Mr.  €477,  and  his 
Party,  have  but  confidence  enough  to  expoie 
ic  to  the  publick  view,  and  to  aoventure  the 
caufe  of  lnfant«baptiljn  upon  it,  die  World 
will  quickly  lee  an  end  ofrhis  long' continued 
and  unhappy  Cootroverly,  which  hath  vexed 
the  Church  of  God,  and  alienated  the  Af- 
fedions  of  good  Men:  and  f!  .u  the  Wifcfnm 
of  Providence  hath  permitted  and  over-ruled 
thislaft  Attempt,  to  the  (tngular  advantage  of 
rhe  Truths  of  God,  and  tranqtiiliry  of  f^ood 
Men,  whofe  concernment  (at  this  time  clpe- 
dally)  is  rather  to  ftiengthm  their  Faith,  and 
heighten  their  Encouragements  from  God's 
gracious  Covenant,  tlian  to  undermine  it, 
wlien  all  things  befide  it  ere  lliai^  And  tot- 
tering round  about  them. 

And  now.  Sir,  for  a  CvrcnU  to  all  tho(c 
things  that  have  been  controverted  betwixt  us 
about  the  Covenants  of  God,  and  the  right 
of  Believers  Infancy  to  Daptifm,  refulting  from 
one  of  theni,  which  I  have  afferted  and  ar- 
gued againft  you  in  my  firft  /•w/ver,  and  you 
bavefilently  and  wholly  pafsd  over  .in  your 
ttt^f,.  hoping  to  deliroy  uiem  all  at  once,  by 
proving  God's  Covenant  with  Abraham^ 
Gin.  I';,  to  be  a  pure  A/lam's  Covenant  of 
Works ;  I  judge  it  neccftary,  as  matters  now 
I'e  between  us,  to  ^i'.c  tl.e  Reader  tlic 
grounds  and  Reafons  cf  my  F.tith  and  Pra- 
dice  with  refpe<fl  unto  ti  c  Ordinance  of  In- 
fant>Baptifm ,  and  that  as  ftccindly  and  clear- 
ly as  I  can  J  in  the  following  Thtfu ;  which 
bdng  bid  tegecher  by  an  un^adlsM  and 


ccKiftderative  Reader,  will,  I  think,  amounr 
to  more  than  a  ftrong  probaUlity,  That  it  m 
the  v^tfGOt        the  bfmit'fetd  of  BiBtWtt 

ou^ht  now  to  he  Itaj'tlrj  l 

But  here  I  nmft  remind  the  ReadeTj  aodp.^i^ 
beg  him  to  review  what  Iliavefikl  hmfe  In 

the  third  Cat{e  of  Erreri,  Thar  to  arrive  to  fa- 
tisfadion  in  this  Point,  requires  a  due  and  fo- 
rious  fearch  of  the  whole  Wovd  of  God,  with 
a  fedace,  raciona!  .md  impartial  Mindj  com^ 
paring  one  thing  with  another,  though  they  lie 
tcattered  at  a  dylaoee  in  the  Scriptures;  Im 
in  the  OUTeflament,  and  fcimc  in  the  Nanr. 
firing  but  thefe  things  to  an  interview,  «  w» 
do  in  dUbotctingthediange  of  tfaeSebbtfb, 
and  we  may  arrive  unto  2.  due  faciifift'on  of 
the  Will  of  God  herein.  This.  Iconfeii,caa$ 
for  ftrencth  of  Mind,  great  fedoBty,  atten- 
tion, and  impartiality  ;  and  yet  what  Mia 
would  think  all  this  too  much,  if  it  were  but 
to  dear  hit  Children's  Title  tmto  a  finall 

Eartlilv  Inhjrlt  ince?  I  intend  not  to  give  the 
Reader  here  an  account  of  all  the  Arguments 
drawn  front  ftveral  Scripture  TofUt  by  the 
f^rcn!:ci)5  Defenders  of  Infants  Baptifm ;  bat 
to  keep  only  to  the  Arguments  drawn  from 
God's  Omant  with  MraUm,  Gm,  17.  which 
is  the  Scripture  mainly  controvoted  betwixt 
us:  Yoo  aflirming  boldly  and  dangprodly, 
tliat  Covenant  to  be  ix>  odier  than  an  iiJWs 
Covenant  of  Works;  and  I  jp%  denying  and 
abhorring  your  Pofttion  upon  the  Grounds 
and  Realons  beibre  given,  which  >  ou  odtlicr 
have,  nor  ever  will  be  able  to  deftroy.  Nwr 
that  the  Reader,  who  hath  neither  tim;  nor 
ability  to  read  the  Lar^^cr,  and  aiurc  elaborate 
Treatifes  on  this  Subjed,  may  •<<  c#  in 
one  fhort  view,  fee  the  dedudbon  of  Believers 
Infants  right  to  Baptifm  from  this  Golpel- 
Covenant  of  God  with  Ahabam^  I  (hall  ga- 
ther the  fubftance  of  whar  I  contend  ft>r,  and 
lay  it  as  clearly  as  1  can  before  the  Eyes  of 
my  Reader  in  the  following  Tbefei ;  wliicb 
being  diftin<^1y  confidcrcd  as  to  the  evident 
truth  of  each,  and  then  rationally  compared  * 
one  with  the  odier,  he  will  (ee  how  each  for- 
tifies other,  and  how  all  together  do  ftroogly 
confirm  this  Condulion,  That  the  Infknts  of 
Believers  under  the  Gofoei,  as  they  naturally 
defcend  from  Akabams  Spiritual  Seed,  are 
therefore  Partakers  at  leaft  of  the  JEztetnal 
Privileges  of  the  vifible  Churchy  and  dim- 
Son  oi^t  now  to  be  Baptized. 

,   Thefis  I. 

//  bath  fleafei  God,  in  all  Ages  ef  the  WarU, 
fioee  Man  wm  crested^  to  deal  with  bm  Cbmcb 
md  Peifiey  by  way  ef  Covenant,  and  in  the  fsmt 
wajfbevfitfiiU^msitimiiiiUiUmdif  ^ 

God  inight  have  dealt  with  us  in  a  fiipfcani 

way  of  meer  Sovereignty  and  Dominion,  com- 
manding what  Duties  he  pieafed,  and  cfta- 
bliOiing  his  Commands  by  what  Penalties  he 
had  pieafed,  and  never  have  brought  himfelf 
under  the  tye  and  obl^ation  of  a  0>venast  to 
his  own  Cieatures :  but  he  to  deal  fi- 
miliarly  with  his  People,  the  way  of  Cove- 
nanting being  a  famiJiar  way,  2  Sttm.  7. 19. 
hthitmrnmnKr^^  mtm,  O  LordGodi  or  (as 


Uigiiizea  by  Googk 


Vindiciaxwt  yindex. 


7^5 


Junius  rendrrs  it)  and  tbiir  jfrfr  the  manner  of 
men,  O  Lcrd  God !  Tis  a  way  full  of  condc- 
fosadmg^Gwx  andGoodneU  )  hois  wiUing 
hereby  his  People  fhould  know  what  chey 
nuy  certainly  exped  from  their  God,  as  well 
as  what  their  God  requires  of  them.  Here- 
by alfo  he  will  fiirnilh  chem  with  mighty  rioa^ 
and  Arganaents  in  Prayer,  fuccour  ttieir  tauh 
againft  Temptations j  (treogchen  their  Hands 
in  duties  of  Obedience,  fweeten  their  Obedi- 
ence to  chem,  and  difcrimiiiate  his  own  Peo- 
ple from  the  World. 

As  fuon  therefore  as         was  creaced  and 
pUc9ed  in  Paradiib,  being  made  uj^ight,  and 
chfoqgtdy  fiu-niflieii  wiA  Abilidos  perfbdly 
and  coropleatly  to  obey  all  the  Comtnands 
<£  ttts  Makers  the  Lord  innnodiaceiy  entred 
ioiO  the  Cdwantf  tf  Wwkt  with  bitn,  and 
wdthall  hi^  natural  Pofterity  in  him  :  and  in 
this  Coveoanc  his  lUndi^^  or  filling  was  ac- 
conling  to  the  perfeSion^j  oodlaiKy  of  hb 
perfonal  Obedience,  Got.  a.  17.  Gal.  3.  10. 
Sue  in  this  Firft  Coveoaot  of  Work$  no  pro- 
▼ifion  ac  all  was  made  for  hii  recovery  (m 
cafe  of  the  Icaft  failure)  by  his  Repentanc  e  or 
better  Obedience:  but  the  Curfe immediate- 
Ivfeized  both  Soul  and  Body  :  And  Sin  by 
tne  Fall  eatrlng  into  M.in's  Nature,  totally 
difabled  him  to  the  pwfe^  p^rfonikuioe  of 
any  one  Duty,  ai  that  Cavfoant  required  it 
to  be  done,  Rom.  8.  5.  nor  would  G  xl  .accept 
any  Rejpequaoej  or  »ftcr-endeavovrs,  in  lieu 
or  thatpemft  Obedietio*  due  by  Law,  So 
that  from  the  Fall  of  Adam,  to  the  end  of 
the  World,  this  Covciuqc  ceaiech  as  a  Cove- 
nant of  Life,  or  a  Covenant  able  to  give 
Righteoufnefs  and  Life  unto  alt  Mankind  for 
evermore,  Rm.  l-  20.    Thrtfart  by  tbt  deeds  of 

Gal.  2.  1 6.  l>)  the  Works  ^  tbt  Lout  fiiau  no 
Fl^  beji^ifitd.  GaL  r  I.  But  th^t  no  Man 
is  jufiified  bj  tbt  tM»  m  the  ft^ht  of  Gad,  it  tv's- 
Jmt.  And  it  being  fo  evident,  that  Riglue- 
oufiieG  and  Life  bdog  for  ever  impolfible  to 
be  obtained  upon  the  terms  tA  Ai*m\  Cove- 
nant ,  it  mult  therefore  be  «  fel^ident 
Truth,  That  fmu  tie,  FsU,  Gtd  tmvr  did,  sad 
to  tbt  end  if  tbe  HMi  it  nrvf^mU  tft»  tlmt 


lievers  i^  the  bofoin  of  ir.  The  Cnvea.irTt  of 
Works  took  place  from  die  time  it  wa^ruatie 


or  door  to  Life  (thus  bUck'd  uf  by  mt  abfolute 
imfogtbUiif)  fir  tbt  J»0ifoMm  md  Sshmion  sf 
Ml  Mjm, 

ThefisIL 

Som  ifttr  tbt  vitUtkif  md  eeffatiom  of  this  frfi 
Cevmmt ,  tu  m  Ctvtumit  tf  Li/e,  it  fitsftd  tbt 
Lord  to  oftn  And  fiddifit  the  jtcond  Covtnant  of 
Grace  In  Jrfut  Cbrifi,  tbt  dmmmi^  wbotif 
vfe fmdht  Gen.  i  f .  WMr«  lir  u  fnm^ 
jea  wbkb  fluU  hrmje 
chough  this  be  but 

what  obfcure  difcovery  of  Man's  Remedy 
Mid  Salvation  by  Cht  ilt ;  yet  was  it  a  joyful 
lound  to  the  ears  of  God's  people,  it  was  even 
}aSt  from  the  dead  to  the  Believers  of  thofe 
Times.  For  we  may  rationally  conclude, 
That  chat  fpace  of  time  betwixt  the  breaking 
of  the  lirft,  and  making  of  the  iecond  Cove- 
mac,  was  the  taoli  difmal  period  of  time 
that  ever  the  World  did,  or  fliali  ioe.  This 


until  the  Fall  of  Adam,  and  then  Wai  tiod^i 

filed  .1;  3  I  ife-giving-Coven-ant.  The(eco«i4 
Covcnaut  took  placc  froni  the  time  it  W*l 
made  foon  after  the  Fall,  and  is  to  continoiii 
tu  ti  e  end  of  the  World.  And  thefc  ojily  are 
the  two  Covenants  God  hath  made  witb  Mem 
the  latter  fuccoeding  the  former,  and  com- 
mencir^  from  its  expiration  j  but  both  can- 
not po^bly  be  i«  iorce  together  at  tha  bp^ 
time,  and  upoq  the  fame  Petfons,  a»  ov-or- 
dinate  Covenants  of  Life  and  Saltation. 
For  in  co-ordioacipn  they  ^pel  and  deftroy 
each  other,  Qd.  f.  4.  HUxfever  tf  j.(m  tri 
jiifiifed  t-y  .  'f  !..;v'  ,  ye  ate  fallen  from  Gracci. 

The  hri^  Cover^aot  was  a  Coveti^ac  withpuc 
a  Mediator ;  ihefecaadi*  a  Coveoanc  with 

a  Mediator.  Place  a  Believer  under  both  at 
otiffi^  or  put  thefe  two  Coveoants  in  cq-ot- 
diqatioQ,  and  that  which  leTults  wit!  he  9 
pure  conrradidion,  viz,.  That  a  Man  is  favcd 
witlKJuc  a  Mediator,  and  yet  by  a  Mediator. 
Moreover,  if  there  be  a  way  to  Life  without 
a  Mediator,  there  was  no  n^  to  make  a  Cove- 
nant in  and  with  a  Mediatorjor  can  thofe  wordj 
of  Chrift  betrue,7afr.  4.6.  Immfbtufof^bttrtab^ 
ami  the  lift :  no  man  >:  mrth  to  tbe  Fatbn  dut  h-i  me. 

The  Righteoufaels  of  die  firlt  Covenant 
was  within  Uati  himfelf  |  the  Righieoulii^ 
of  the  fecond  Covenant  u  without  Man  in 
ChriO.  Put  thefe  two  in  comnUnackm,  and 
that  whidb  fcfidts  ia  u  pttte  a  oontnidiftion  as 
the  former:  wife.   That  a  M.in  is  juflified  by 
Righteoufnefs  widiin  him,  ^od  yet  is  julU- 
fied  by  a  Righteoofiiefi  wttnoatfaim ;  expref- 
1y  contrary  to  the   Apoftle*s  conclufion, 
Rem.     20.  Tiarrfart  by  tbe  dtidt  tf  tbt  LmV 
there  fhall  no  fitfh  bt  ji^^d  in  bh  )gbt,  |t  if 
therefore  an  intolerabe  abfurdity  to  place  Be- 
lievers under  both  cbele  Covenants  ac  the  fame 
time ;  under  tbe  Coile  of  the  Pirfb,  and 
Bietfing  of  the  Second.   For  whenfoevcr  the 
ftace  of  aav  PttCaa  is  cfaanaed  by  JofiiBca* 
tion,  his  Cjovenant  n  dunked  witfi  his  State, 
CoL  I.  I}.  "Tis  as  unimaginable  that  a  Be- 
liever ihould  thus  (land  under  both  Covenants, 
as  it  if  to  imagine  that  a  Man  may  be  lx>m 


the  Serpent's  bead.  And 
a  very  ihort,  and  fome- 


of  two  Mothers,  Gal.  4.  22,  aj,  24,  2^;  or 
a  Woman  lawfully  married  to  two  Husbands, 
Rtm.j.  I,  2,  ;,4.  and  moreabfurd  (if  it  be 
poffible  any  thing  can  be  more  abfurd )  to  at- 
tribute the  moft  glofiousprivilqg^of  the  Co* 
venantof  Grace,  (viz.  Iivittbta  God  tt  tbit, 
and  to  thy  Seed  after  thee.  Gen.  17.7  )  to  the 
impotent  and  aboli/bed  Covenant  of  Works  | 
both  which  Abfurd  ities  are  aiTcrted  in  defence 
of  Antiftedo'baftijm. 

And  though  it  be  true,  that  after  the  Firll 
Edition  of  the  Covenant  of  Grace,  the  mat- 
ter of  the  firft  Covenant  was  reprefented  to 
the  IJraelitti  in  the  Moral  Law :  yet  that  re- 

f>relenution  was  intended  and  defigned  to  be 
ubfcrvienc,  and  added  to  the  Promife,  G«/. 

19.  and  fo  (as  an  Acute  and  Learned  Di- 
vine *  fpeaks  the  very  Decalogue  or  Moral  Law  *  Turrtt- 
itfclf  pertained  to  the  Covenant  of  Grace  ;»ini,  (*afi 
yea,  in  fome  fort  flowed  out  of  this  Covenant,  ^j^j 


Covenant  of  Grace  now  cook  place  of  the  [as  it  was  pfointtlgpd  by  the  Oxinfd  of  Goi 
CoTjeaant  of  Worki,  comnichfndMl  9II  iBe*|io  bt  kakatkk  mo  it;  4ioih  timt^tty  to 

Uad 


Digitized  by  Coogl 


yiiidicianm  Vindtx. 


lead  Men  by  the  convi(aion  of  ^n,  fear  of 
Wrath,  and  Sdtdcfpatr,  to  the  Covenant  of 


Grace  ;  and  alf)  couftqucntly  as  it  is  a  Pat- 
tern of  Obedience  and  Rule  of  Holinels. 
For  had  it  been  puMlfhed  as  a  Corenant  de- 
figned  intcntio[i,ilIv  tn  its  prlmirive  ufe  and 
end,  khad  totally  fruftrated  the  Cofenant 
of  Grace. 

TTiefis  III. 

tlmgh  tbt  frimordid  Light  or  frfi  glimmtringt 
^  this  Cmmt  if  GrtKt,  iiw  eomfmtmivtly 
weak  and oifcMre  ;  jet  from  iht  f.>  !}  Vuhlicj:ionof 
it  to  Adam  J  G(ul  in  ail  Ages  bath  heat  amUifyinr 
'  fl*  FrknUges,  anAbeigbtnhrg  tbt  Glory  ef  ttusfttmid 
Crvmmit  m  all  the  jUn  Exprejjwes  and  Edition: 
tf  it  mo  this  Jaj,  and  will  mere  and  more  am- 
fUfyMdillM/rtto  it  to  the  tad  ^  tit  mrU. 

Th.it  firrf  Promife,  Gen.  ly.  is  like  the 
iicft  fiiuU  Spring  or  Head  of  a  great  Ri- 
ver, which  the  fardier  it  mm,  the  bigger  it 
grows  by  theacccflton  of  more  W^tjrs  to  it. 
Or  like  the  Sun  in  the  Heavens,  which  the 
higher  it  mounts,  the  more  brig^  and  glorious 
the  day  Hill  grows. 

In  that  Period  of  time,  bttwixt  ^«^and 
Abraham,  we  find  no  tolten  of  God's  Cow- 
nant  ordered  therein  to  be  applied  to  the 
Infant-Seed  of  Believers.  But  in  that  Second 
Edition  of  the  Covenant  to  AhsAmm,  the 
privileges  of  the  Covenant  were  nmpHfied, 
and  his  (n£uit-Seed,  not  only  taken  into  the 
Covenant  (as  they  woe  before)  hot  aHb  ad- 
ded to  the  vifible  Church,  by  iccsiving  the 
tokoi  of  the  Covenant «  which  then  was 
Circumcifion ;  and  lb  here  h  a  gpeat  AtKB- 
tion  made  to  the  vifible  Church,  even  the 
whole  Infknt  OfT-fpring  of  adult  Believers. 

From  that  Period,  and!  the  coming  of  the 
Mefsiab  in  the  Fle/h,  the  Jewijlj  Church, 
and  their  Infant-Seed,  except  only  fome 
few  Profelytes  out  of  the  Gentile  Nations, 
made  op  the  vifible  Church  of  God,  and  the 
poor  Gentiles  were  without  Chrill,  being  Ali- 
ens from  the  Common-wealth  of  Ifraelj  and 
Strange  from  the  Covenants  of  PrcHnifc^ 
having  no  hope ,  and  without  God  in  the 
World,  Efbtf.  2. 12.  but  in  this  glorious  tiiird 
FOriod,  the  Covenant  again  enlarges  it  felf 
more  than  before,  and  the  Privileges  of  it  are 
no  longer  limited  and  reftrained  to  the  yewijb 
Believers  and  their  Infant-Seed ;  but  the  Cm- 
tiles  alfo  are  taken  into  the  Covenant,  and 
the  door  of  i  aith  was  opened  unto  them, 
A3s  14.  27.  the  partition- wall  was  now  bro- 
ken down,  which  feparated  the  Church  from 
the  Gentile  World,  EpL  2.  14.  This  was  a 
glorioos  enlargement  of  the  Covenant,  and 
n\iny  glorious  Prophedes  and  Promifes  were 
iuiiiiicd  ia  it  J  fudi  as  thofe,  IJ'a,  11.  10.  and 
4z.  z,  6.  49.  aa.  f4.  p  60.     f,  11,  16. 

And  cliough  the  Covenant,  ai  to  its  exter- 
nal parr,  feems  to  have  lofi  ground  in  the 
breaking  off  of  the  Jrv^ih  Nation  from  the 
Church;  yet  like,  the  ica,  what  it  lofcs  in 
one  place,  it  gains  with  advant.«ge  upon  ano- 
ther ;  rhe  addition  of  minv  N.itions 
to  tiie  Cl'.urch,  mure  than  iCLOiiipences  for 
the  prefent  breaking  off  of  that  one  Nation 
of  the  Jtufu  And  indeed  they  are  broken  oiT 


but  ioi  a  time  j  for  God  fhall  graff  thera  in  a- 
gain,  Rom.  11.  2;.  This  therefore  being  the 
defi^n  of  God,  and  ftwldy  Courfc  of  his  Co- 
ven>intuf  Grace,  more  and  luore  to  enlarge 
it  felf  in  all  Ages ;  nothing  can  bo  inore  op- 
po^te  to  the  Nature  of  this  Covetiant,  than 
to  narrow  and  contrad  its  privities  in  its  far- 
ther progr^.  and  cut  offa  whole  5|«»afioat 
it,  whicb  k  wnnerly  took  in. 

ThefolV, 

It  is  pad  all  doubt  and  oontni^B^Koii,  ih«c 
the  Infant-Seed  of  Abraham,  under  thcSccond 
Edition  of  the  Covenant  of  Gra<»,  were  ta- 
ken widi  their  believing  Patents  foto  God's 
gracious  Covenant,  had  the  of  th^c  Co. 
venant  applied  to  them,  and  were  thereby  ad- 
ded CO  the  vifible  Chuidi,  Gm  17.  7,  8, 9, 
10,  I  r.  which  was  a  gracious  Privily  of  the 
Covenant  fuperadded  to  all  the  fixmer,  and 
fuch  as  fweeps  away  all  the  frivdoos  and 
groundlds  Cavils  and  Exceptions  of  thofc  that 
objet^  the  incapadty  of  Inlanes  to  eater  into 
Covenant  whn  God,  or  reoehre  benefit  from 
the  external  Privileges  of  the  vifible  Cliurch. 
Nor  can  th$  fubtileft  Enemy  to  Ia£uits  Bap* 
tifm,  give  us  t  convincing  Realbn  why  die 

Iiif.inci  0?  Gentile  Rrlicvcrs  are  not  equally  ca- 
pable of  the  (aroe  benehts  that  the  loEiats  of 
yew^Believerf  were,  if  tbi^ftill  ftand  on- 
der  the  fame  Covenant  that  the  former  flood 
under ;  and  God  hath  no  where  repealed  the 
greckxttGianc  fiNmerly  made  to  the  Mut- 
Seed  of  his  Coic&ant-People. 

rbejis\. 

It  is  to  me  dear  beyond  all  oontradidion, 
from  Rom.  1 1. 17.  Iffomeef  the  Branches  be  broken 
off't  sstd  thou  be'asg  a  wild  OUve-trte,  wert  grafted 
inamon^  them,  amd  with  them  fartakefi  if  tbt 

root  and  fatntfs  of  the  Oltve-Tree  :  I  (ay,  I  CKll 
fcarcely  dcfire  a  clearer  Scripture-light  than 
this  Text  gives,  to  (atisfy  my  underftanding 
in  this  cafe,  That  when  God  brake  off  the 
unbelieving  Jews  from  the  Church,  both  Pa- 
rents and  Children  together;  the  Believing 
GentiUs,  which  are  as  truly  AbnJfom'i  Seed  as 
they  were,  Gd.  j.  29.  yea,  the  more  excel- 
lent Seed  of  Abraham y  were  implanted  or 
ingrafted  in  their  room,  and  do  as  amply  en* 
joy  the  Privileges  of  that  Covenanr,  borh  in- 
ternal and  external,  for  themfelves,  and  fur 
their  Infant-Seed,  as  ever  any  Memben  of 
the  Jtwijh  Church  did  or  could  do. 

CJur  Adverlariesin  thisControvcrr>  do  pi- 
tifully and  apparently  Ihuftle  here,  and  invent 
many  (Grange  and  unintelligib'c  diftin<^ions  to 
be-cloud  the  light  of  this  fimoui  I  ext.  Wha : 
rheyare,  and  how  thw  arc  baffled,  the  Rea- 
der will  cafily  difcern  from  what  hath  already 
paG'd  betwixt  my  Ant.igonift  and  me,  in 
p.  108,  &e,  of  my  Vindicne  Ltgis  &  ftderis. 
It  is  plain,  that  Ahrabam  is  the  Root,  the  O- 
live-Tree,  the  vifible  Church ;  the  Sap  and 
Fatnefs  of  the  Olive,  are  Church  Ordinances 
and  Covenant- Privileges ;  the  Gentile  Belie-'' 
vers,  who  arc  Abraham  i  Seed  according  to 
Prornifc,  are  the  ingrafted  Branches  ftanding 
inthe  place  of  the  rar-jr-i!  Rnnchcs,  and  with 
them,  or  in  like  manner  as  they  did,  parta- 
king of  the  Root  and  Fatnefs  of  the  Olive- 
Tree,  that  is  at  realty  and  amply  enjo^ng 


/ 


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all  the  luimuiiirics,  BcneficSj  and  Privileges  taking  up  in  his  Arms,  and  blefling  rhe  liule 
of  cbe  Church  and  Covenant  (amongft  which  ^  ones  that  were  brought  ro  him.  Thefe  and 
the  initUttng  Sign  was  one,  and  «  chief  one.'  mtny  other  (uch  things  firand  in  the  Hiftory 

too)  as  ever  tlie  natural  11  inches  tliat  were  of  Cc'.  ?,  and  A:fi  rf  the  /^pofi!,  ',  h,i'  c  their 


broken  off,  that  is.  tlie  fiwijb  Patents  and 
dieir  CMldren,  did  or  might  have  done.  And 

to  deny  this  (as  before  was  noted)  is  to 
ftraiten  Covenant-privileges  in  their  £uther 
progrcfi. 

;  .  tk/u  VI.  ....  -  . 

SukaUy  beieanto  we  find,  that  no  iooner 

was  the  Chiidian  Church  condituted,  and  rhc 
Believing  GtatUu  by  Faith  iidded  to  it ;  but 
the  Children  of  loch  Believing  Parents  are 
d:^:!.;cd  to  be  faederally  Holy,  i  Cor.  -7.  14. 
and  the  unbelieving  Jtivs,  who  were  fuper> 
(Ktioofly  fond  of  Gfamdjim^  and  prejudiced 
againfl  Baptifni,  as  an  injurious  Innovation, 
are  by  the  Af^U  perfwaded  to  fubmir  them- 
ftlveitoir.iffff  2  ;8j;9.afruring  them  that  the 
fame  Promife,  t/ii,.  I  w.U  he  a  C,od  to  tbet,  and 
U  thf  fted  4^ttr  thttf  is  now  as  ett'cdually  r;:.i]ed 
to  them  and  their  Children  by  Bapufm,  as  it 
was  in  the  former  Age  by  Circumci/ion  :  And 
that  the  Gmiksf  which  are  yet  afar  off,  when- 
evo-  God  (hall  call  them,  (hall  equally  enjoy 
the  fame  Privilege,  both  for  cfaemielves  and 
fbr  their  Children  alfa 

We  alfo  find  a  Commiffion  given  by  Chrift 
to  tlie  Difciples,  Matt.  28.  19,  20.  To  difdpU 
aS  Nativnt,  baptixjng  tbem,  &C.  from  which 
IXfciplelhip,  Infants  ought  not  to  be  excluded^ 
ABt  If.  10.  Yea,  we  find,  that  as  at  the 
inAitution of  Circuwct^,  Ahabam,  the  Father 
and  Mafter  of  the  Family,  was  iird  circuin 


ufe  and  fervicc  to  fortify  that  Docftrine.  But 
if  we  can  produce-  no  example  of  any  Belie- 
ver's Tnf  un  R.iotized,  rhi;  merit  of  the  Caufc 
lies  not  in  the  matter  of  Fa(^,  but  Coveaan^- 
righr.  '  For  our  Adverfaries  thetnfefves,  if  we 
go  ro  matter  of  Facl,  will  be  lurd  put  to  it  to 
produce  us  one  Inftance  out  of  the  New-Ttfia- 
maif  of  anv  Child  'of  a  Believing  ChriJHan 
whofe  B.ip(irni  was  deferred,  or  by  Chrift  or 
his  Apollles  ordered  to  be  deferred,  until  he 
attained  the  Years  of  maturity,  and  made  a 
peiftnal  profeflioo  of  Faith  hioiielE 

The  change  of  the  Token,  and  Seal  of  tttCtVt* 
nam  from  Circumc  'tfim  to  Bapiifm,  iviS  by  no  meant 
infer  the  change  or  diver fity  of  the  Covenants,  efpe~ 
daily  when  the  iasar  comes  infa  the  pLue,  and jtr-vts 
to  the  (ami  ufe  and  end  with  tit  former,  m  it  it 
maniftjt  fiapiijm  doth,  from  CoL  2.  ii,  iz.  at 
bath  been,  I  think,  /undent ly  argaei  ggtii^ 
Mr.  dry's gkffet  and  exceptions,  pag.  100,  tot. 
of  my  Vindida:  Legis  &  Fcederis.  The  Cove- 
nant 15  ftill  the  fame  Ctvtnant  of  Grace,  though 
rhe  external  initiating  Sign  be  clianged.  For 
what  is  the  fubftantial  pat t  of  the  Covenant  of 
Grace  now,  but  the  fame  it  was  to  AkrAam 
atid  his  Seed  before?  Is  not  this  our  CovnMnr 
of  Grace,  Heb.  8.  10.  /  "wiU  he  to  them  a  God, 
and  they  frail  be  to  me  a  I'eofle  ?  And  in  whaC 
words  was  Abraham's  Covenant  exprcflfed. 
Gen.  17.  7.  /  wii  eflabUfh  mj  Covenant  bi'.Wicn 


ciled  in  his  own  Perfbn,  and  then  his  whole  |  me  and  thee,  and  tiy  feed  i^ur  thu  in  their  gene' 

Houfhold,  Gen.  17.  29,  24.  Anfwcr:!b'\ ,  .1  '  " 
foon  as  any  Perfon  by  Convcrllon,  or  publick 
profeflion  of  Faith,  became  a  vifible  Child  oi 
Abraham,  that  Perfon  wa?  firft  Bn prized,  and 
the  whole  Houlhold  with  him  or  her,  Ads  16. 
J^.  ij.  'Tis  onreafonable  to  put  us  upon  the 
proof,  that  there  were  Infants  in  tht ife  I  loufe 
it  being  more  than  probable,  tiat  in  iucii  fie 
quent  Baptizing  of  Houfholds  belonging  to 
Believers,  there  were  fomc  Infants  ;  but  if 
there  were  none,  "in  couLif^li  for  us  to  prove 
from  their  fcederal  Holineis,  i  Cor.  7.  14 
and  the  extent  of  God's  Promife  to  them, 
A&i  2.  ;8.  59.  If  there  had  bcca  ijever  fo  ma- 
ny Infants  in  thofe  Houfholds,  they  might  and 
ought  to  have  been  Baptized.  How  the  true 
fenie  atnl  fcope  of  tlie  two  lafl  mentioned 
Scriptures  are  maintained  and  vindicated  a- 
gainft  Mr.  C«r/s  corrupt  glolTes  and  interpre- 
tations ;  fee  my  ^indicia  Legit  &  Fmdtrit, 
fag.  90,  91.  We  do  not  lay  the  flrcfs  of  In- 
fiuits  Baptifm  upon  fijch  Jlndures  as  the  Bapti- 
iun£$  of  the  Houlholds  01  Believeis,  or  Chrift's 


at  ions  far  an  everLfJiing  Covenant,  to  be  a  God  tm- 
to  thee,  and  to  thy  feed  after  thee.  This  makes 
Abruham's  Covenant,  fealcd  to  him  and  his 
Seed,  as  truly  and  propcily  the  Confront  of 
Grace,  as  that  which  liaptifm  now  ieaU  to 
Believers  and  their  Seed.  The  ralh  Jgnonnot 
of  thofc  thar  ;\fRrm,  God  may  become  a  Pco« 
ple'i  God  in  the  way  of  a  Ipeciai  intereft,  by 
virtue  of  the  broken  and  abiolillied  Covenant  ^ 
(ilrks,  rather  deferves  H'iirp  reprefienfion,  and 
fad  lamentation,  than  a  toiiiucation  j  which, 
neverthelels  out  of  refpe^  to  my  Friend 
Mr.  Cory,  I  have  given  it  io  its  proper  (Uot 
in  this  Rejoinder. 

1  hope  by  this  time  I  have  made  it  evident, 
That  the  defenders  of  Irfints  Baptilhi,  as  it 
is  enabliOied  upon  God  s  Covenant  with  A- 
araham.  Gen.  1 7.  have  not  fo  miftaken  thdr 
Ground,  as  Mr.  Cary  hath,  hy  liis  cnd;jvonrs 
to  carry  that  Covenant,  as  in  j~Uum\  i^u-veruint 
of  fVorks,  through  fuch  a  multitude  of  other 
Errors  and  Abfurditics,  as  he  draws  along  with 
it  in  his  way  of  reafoniog. 


Vol.  L  Knnad  d 


Digitized  by  Googl 


A  PcJIfcr/pt  to  Afr.  Cary. 


S    1  Ry 

IRcfolvec!  not  to  difturb  my  Mind  with 
your  paflionate  provoking  Language,  at 
kaft  whii'ft  I  was  bufily  cmpYoycd  in  Icarch- 
hag  £ar  Realbn  and  Argumettt  (two  fcvce 
CommocUties^  amongft  heap?  of  «iilt  ItiU 
fome  words.  Nor  will  I  now  imU.ue  your 
fbily  and  rudenefs,  left  1  become  an  0£mder, 
whUfl  I  am  to  aA  the  part  of  s  Kefrtwr. 
When  I  read  yoor  Title,  A  ju(lemls<:hcr  Rr- 
plj,  and  prelentiy  fell  in  amoo^  rude  infuks, 
iilly  evafions,  and  fuch  inartinoal  dilbourfes 
as  follow  in  your  Book  :  I  began  to  challenge 
you  in  my  Thoughts,  for  matching  (iich  bad 
ftnff  with  fo  fair  ar^  loreTy  a  tttk:  But  a 
lecond  Thought  quickly  corre«aed  the  former; 
for  I  con!iri?rcd  no  Man  linng  could  juftly 
forbid  chc  Marriage  betwixt  your  Book  and 
in  Title,  fince  there  is  ooc  tl»  kaft  kindred 
Of  rclarion  between  rhcm. 

Had  your  Ajilwers  been  ja//,  you  would 
htve  onerved  the  Rules  of  a  Refhwdenty 
which  yon  have  nor  f^nne  :  And  if  they  had 
been  Johtr,  you  had  never  been  fo  ftee  in 
yterlteprmchcs,  and  fparing  in  your  Argu- 
ments as  you  luve  been.  Is  this  theMftn,  of 
whom  ic  is  Cud  in  the  EpiliU  to  ins  Sdcmn 
QMf  That  bit  Lints  are  free  from  rifltB'm  aUti 
rtfroach  t(fu^arJi  tbofe  cf  the  ftrf-Omfim  he  ccrhaU) 
»hb  ?  Is  this  my  oid  friendly  Neigiibour  ^ 
ft  ttUf  to  my  mind  the  Itdian  Proverb,  Gvi 
inf  (to  froitf  out  f\-imit^  and  -we  will  Jo  wbut  We 
caH  ftf  kief  tmr  Jtives  frcm  mr  Enemies.  And 
thouj^  you  a6k  the  part  of  Msk  Btiemy,  you 
fhall  be  my  Friend  whether  you  Will  or  no. 
If  you  will  not  be  my  FUetid  oUt  of  Lo*fc, 
I  wili  makft  you  fo  by  a  good  improtemem 
of  your  Hatred. 

i  have  beeti  diufine  With  my  idi,  what 
mi^  be  <Ms  chie        of  «11  ytoor  ragi  a^ 
galnft  my  Book ;  Orie  while  T  thought  it  pro  i 
ceeded  from  want  of  EHfcmimy  that  you  were 
not  aUe  to  dlftingutfh  betwixt  an  MmQay 
in  a  Contro-v&pty  and  ih  Advcrfary  to  the  Pf*-- 
;  but  thought  every  Blow  that  Was  giveit 
to  your  Error,  muft  needs  be  « ihMTal  wotthd 
to  your  Reputation.    Bdt,  Sir,  how  dofc  and 
fmart  foever  my  DifcoUifes  againlt  vour  £r- 
rort  be,  firt  fcHt  ts^  il6t  iamfilA  df  civitiry 
arid  ixfped^  fo  yo'j,  dun  fiich  a  Ke^y  as  ycJu 
have  made  defer  ves :  And  if  iri  e^cpoHng  ycHir ' 
Grors,  youfReputtHOfi  be  expos  d,  yod  iMuft* 
blame  them  for  oec.ifronTng  ir,  and  not  me.  j 
Sonie  times  I  thought  it  xti  effcft  of  your 
"Pd'iejy  that  when  Iblfewed  clofe,  (md  nard^ 
put  to  ir,  you  endeavoi'.icd        efwape  cliii 
way.  Cmitrt  fpeaking  of  this  kind  of  fub- 
tttty  in  his  Adveriarles,  faith,  Fuimt  tfuoJ 

tjHgTHndam  ftrarum  ivgentum  tjt,  ut  fmore 
ffievteUatitf  JeJeS^  jam  viriifia,  M  fraB^e  ue- 
nMtmm  sb^mt.  Some  comiing  Animals,  as 
Foxes,  &c.  when  putfued  at  the  heels,  drive 
away  both  Dog^  and  Huncfmen  with  their  in- 
tokntbie-ftencb.  And  fSenm  long  ago  told 
Hdvi^mt  ^  Adverfary,  Arhitrtr  u  vtrititt 


C9nvlBuT»,  a  J  maled'tBa  convert  1  ;  being  v^n- 

quiiked  by  Trutb^  he  betook  himieif  lo  ill 
Language.  Ailler  th»  fine  naiuMr  yw  iift 

here,  being  no  longer  able  to  defeed  your 
felf  by  fofid  and  ibber  ratiodoacioo,  yoa 
truft  to  your  lacnfiy  in  erttranation.  Bad 
'Caufe^  only  dri'^'c  Men  i/ito  fuch  Refuges. 

In  a  word^  i  am  iatisied  nodiine  but  yonr 
extravagant  aAf  fbeyour  Idolized  Opinioor 
could  have  flu  own  you  into  fuch  dHingenooilt 
Methods  and  Arcifiaes  as  tbde.  The  Ej4tifi~ 
mu  were  qaier  enoiudb  dU  Adr  DiMt  began 
to  cotter.  Yoar  paffionatd  Outcries  dgaify 
to  me,  fometfaing  n  touched  to  th«  ^uick, 
which  yoo  are  motre  fondly  in  lore  with  thaa 
you  oaght.  When  one  ttHd  [Mtber  what  hi^ 
deous  Out-cries  his  Enemies  made  againft  Mfn, 
and  bow  th^  reviled  him  in  tlicir  Books :  / 
kmm  by  tb^  rmkig  (jUA  fat)  tlml»m»Uf 
tbem  rigbt. 

You  teli  md  in  your  Repfy,  p.  24.  That  you 
perceive  /  bow  a  mMty  ittk  ta  find  $m  fm 
Atfnrditkt.  I  wifh,  Sr,  too  were  no  rrtopc 
troubled  with  the  itch  an^  them,  tiian  1  am 
after  the  difborcf^cf  them.  Had  I«Med 
fuch  Employments^  T  cnuld  cafily  have 
tlicred  three  to  one  out  of  your  Book,  more 
than  I  did :  And  have  re^^ented  rhofe  I 
gathered,  much  more  odioufly  (and  yet  juflly) 
than  I  did.  But  Friendihip  oonl^rain'd  me 
to  handle  (hMn  (beeiaft  T^aut)  m  gMtfy  « 
I  could. 

I  might  haVe  juftly  chaw  d  you  from  what 
you  fay,  p.  174,  ijf.  dT your  ScimH  Crtlr 
v^'l^erc  you  place  the  Beliereft  ort  Earth, 
without  esecption  of  any,  undijr  the  Cove- 
nant of  WorkB>  as  a  minilh-ation  of  SMii 
and  Condcranatioh  j  ahd  the  fcortfl  f'enaK 
ties  of  a  dreadAii  CuKe :  I  mteht  thereu|MNi 
hav«  jti%  chaiu'd  yott  fix  pt«ttiMifi|^  lolte 
World  fuch  a  mt>nurous  Sigtir  .55  w.15  ncrer 
ftesn  before  finoe  the  Oeation,  'vku  A  whole 
KAowcn  OK  oonocnmNi  vmr  cnnifl  pnevCm 
This  I  might  ,1^  well  hsvc  chnrgld  l^J**-yli» 
Poiitton,  and  done  it  no  WrOAg* 

loould  tekX  yoofitttt  ertutt  fov  (ay,  f,  7^ 

of  your  Rep{y,  Hm  Gvd  do:i>  h-htJ  ,n  t'^t'Cc- 
■vemmi  of  fVarkt  m*ke  vOtr  httr^eif  io  Sinmri^  to 

!k!vg  Upfs^  ^li.h  l.ip-i!  :''^-msy  tb/tt  it  is  ntfnlji  Otif- 
foj^i  tbjtt  way  to  attain  unto  ti^f  ^cc  1  could 
juflly  have  ieold  you,  That  thne  Pafll^es  «f 
yours,  drop  pure  nonfenfc  upon  ti  t  R  aider's 
Uoderlianding :  as  if  Salvation  were  m^)ot~ 
nbte  to  430  attat fl*4  by  the  ftme  Gommmt 

\vherein  God  becomes  rur  Go  I,  and  makes 
0VC4-  htmfelf  by  way  of  fpecial  intereft  to 
us. 

Had  I  h-id  an  itch  to  evpofe  the  Burlelque 
.-tnd  ridiculou.^  Stuff,  which  lies  obvious  enough 
in  your  Book ;  I  fliottld  then  have  told  your 
Reader,  Tliat  according  to  your  Dodrine, 
how  oppofite  and  incoofifteDt  foever  tlie  two 
Covenants  of  Works  and  Grace  bei,  yet  Che 
fame  Subjeds,  viz.  Believer^  may  at  onoe» 

DOC 


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A  Foftfirip  to  Mr.  Guy. 


7,69 


not  only  ftand  under  them  both,  but  ihatthe 
fame  common  Seal,  vix^  arcumcifion,  equal- 
ly ratifies  and  confirms  them  both :  for  you 
aUow  in  y OUT  Call,  p,  205-.  7i«t  it  Jealed  the 
d  Crate  to  belitvlng  Abraham,  «W 


foofiidt.   ¥00  wttt-nKherdniiecoteate  the 

effed  A]>aflk  in  a  contradidion  to  liis  own 
,!)o^i[|e4  than  to  your  vain  Notion  ;  l-or 
what  do  you  fay,  f.  <)<;■  of  your  Reply  r*  tbtt 
affu/rver-  the  caft  jlco.l  iu  iIm:  rejfcti,  thu  is  crr- 
tain,  S(c   It  atfo  argues  weakn«ii  in  you  to 


yet  was  a  ftal  of  tie  C  .vmant  (f  IVtrkt,  yca  the..-...,  -  -  ^  

?cry  condition,  oi  tha*  Covenant,  as  yon  fre-  infill  upon,  aggravate,  )ter  an«rq»roach  at 
qnenrly  affirm  it  to  be.  ViJU^%\.di  your  that  rate  you  do,  f.  ^.  of  your  Rtf.y.  For 
Rtply,  and  Taglm.  th*  mii^Kq,  ai4  lwfpl«CMJ|.  ^  Ol^  1^^^ 

I  could  as  ealily  and  [uftly  have  told  you,  vfc,  Qtn.  11,  ttxGm.  17.  at  if  the  ment  of 
ThartiMtmoA  malicious  Pofti^  could  fcarceiy  tbo  whole  Caufe  depended  on  it.  The  like  I 
have  invented  a  more  horrid  Reproach  againft  may  fay  of  your  clwgiog m«  wii|>  l»Jopfenfe, 
oorfiMTOUJ  Orthodox  ProtcOaiu  Divines,  than  for  putting  Gen.  17.  7,  8.  fer  Om.  17.  9, 10. 
you  (I  dare  notilay  malidoufly,  but)  igno-  when  yet  you  your  fcif,  f  20 j.  of  your  d/?, 
«Dtly  have  done,  when  you  charge  fuch  Men  tell  us,  Tha*  Ciwutncifipa  appqipHg^a^ 
as  Mt.R-Mdt  RAeHSy,  Mr.  Qi^adtab  Stil^u-id ;  ^  Sign  or.  Token  of  tb*  Covenant,  G«m.  17* 
and  indeed  dl  that  alKrt  tbtLaw,  complexly  7,  %  What  pitiful  Trj0es  are  thefe  to  raife 
taken,  to  be  an  obfcurcr  Covenant  of  Grate ;  fucb  a  mighty  triumph  upon  Wh^l>mm 
t^c  they  comMize  perfcd  doing  with  the  accufed  our  famous  lybitmr,  for  one  or  twp 
eoniequent  Guite  foe  non- performance;  and  trivial  verbal  Millakes,  IVbitaker  rqturn'd  bi^ij 
believing  in  Chrift  unto  Lite  and  Salvation  in  the  faiiic  Anfwer  I  fliall  give  you,  Bvti  hMka* 
one  and  the  lame  Covenant.  This  is  an  in-  bu  in  reht  mn  veriifatj^  firtmut  ^clefi^^ 
toIenUe  afiufi  of  youn,  p.  oi  your  Ref!j.  well  the  Cafe  o£  die  Cb  web  depends  QQl^V^W 
Tliey  generally  affert  the  Law,  in  that  com-  fuch  Trifi'-5. 

Blex  fuiicj  and  latitude  you  uke  it.  to  be)  For  a  Conclulion  ;  I  doferiopfly  w^rn  a^ 
«tnie  Covenant  of  Gtace,  though  more  Men  to  beware  of  receiviqg  Doa;i  ines  fo  dcr 
ohfcurdy   adniiniftred;   and  that  the  di-  Ibudive  to  the  KrcatTrytli?  pf  ihs  Gofpelas 

flindioa  of  ibe  Covenants  into  Old  and        —  '   ^ 

Mew,  is  no  panUd  diftioaioa  with  that 
of  Works  and  Grace,  or  Cbrifs  and  Mam\ 


thcfc  ate.  And  I  do  folemnly  profels,  i  hj^y? 
not  de/lgnedly  ftrained  them,  to  <;a{lt|eRiW6b 
upon  him  that  publilb'd  them  j  13ut  the  mat" 


Covenant.  Yourpublick  recantation  of  the  Iters  are  fa  j>Uin,  that  if  Mr.  Cory  wiUraaiia- 
Iniury  yott  have  dooB  the  wy  Protcftant  tain  his  Pofitions,  not  only  my  felf,  Uit  every 
Caidfc  lierdn,  k  your  unqueftionablc  Duty,  I  intelligent  Reader,  will  l>e  ealily  able  to  faflen 


yet  fiuGce  a  due  reparatioa  of  ttic  Injury 

Inawocd,  I  cannot  bot  look  upon  it  as  a 
£{covery  of  your  great  weakoefs,  That  when 


all  thofe  odious  Conlcqi^eots  upon  him,  ^(cQr 
all  his  Apologies. 

Sir,  in  a  word,  I  dare  not  fay,  bur  you 


you  meet  with  fuch  a  difficulty  as  pofcs  your  are  a  good  Man  ;  but  fince  I  read  your  twp 
Undcrftanding,  and  you  cannot  poflGWy  re-  j  Books,  you  have  made  me  think  more  than 
condle  with  your  Notion ;  as  that  of  Vaui's  once  of  what  one  faid  of  Jonah  afcer  he  h^d 


drcumcifiog  Tamf^^  and  you  affirming  that 
the  very  a&  of  QtcamcHbm  did  hi  iisovm 
nature  oblige  ^1  on  whom  it  paH'd,  to  the 
petfisft  obfevation  of  the  Law  for  &ighie- 


read  his  Hiiiory,  tlwt  bo  was  9  Urange  Man 
of  a  good  Man  ;  yet  as  fh-ange  a  g^O^  Man 
as  you  are,  I  hope  to  meet  you  with  4  foupder 
Head,  and  better  Spirit,  in  He^vfin. 


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77 


o 


Voll 


The  S«x>ik]         -  » 

A  P  P  I:  N  D  I  X: 

Giving  a  brief  Account  of  thi  Rife  and  Growth  of  A  nti- 
nomianism;   the  dcdHBion  of  the  principal  hrrors  of 
tbjit  SeS ;  With  tnodeft  and  feafonable  Kefie^u^ns  ufon  them. 


THE  Defign  of  the  following  Sheets, 
caft  in  as  a  MMtif*  to  the  toregoing 
DiTcourfc  of  Enort,  is  pHndpaUy  to 
dilcliarge  and  free  the  Free-grace  of  God  from 
thofe  dangerous  Errors,  which  fight  ag^inft  it 
under  its  own  Colours ;  partly  to  prevent  the 
iedui  tion  of  iome  tiiat  1  tagger ;  and  laftly, 
(thougli  leaft  of  all)  to  ▼Todicatc  my  own 
Doflrine,  the  fcope  and  current  whereof  hath 
always  been,  and  (hall  ever  be,  to  exalt  the 
Free-grace  of  God  in  Chrift,  to  draw  the 
vileft  of  Sinners  to  him,  and  relieve  tlie  <H- 
HreiTed  Confcicnces  of  Sin-burthened  Chnlti- 
ans.  ' 

But  notwithfl-anding  my  utmnft  care  and 
caution,  fome  have  been  apt  to  cenfure  it,  as 
if  in  ibme  things  it  had  a  tang  of  Anrhi'.mhi- 
nifm  :  Rut  if  my  publick  or  private  Difcourr.^i 
be  the  fatihful  Mdlcngers  of  my  Judgment 
and  Heart,  Cas  I  hope  they  are  )  noching  can 
be  found  in  any  of  them  c.ifling  aficndly 
afpec^  upon  any  of  their  Principles^  which  1 
iMare  joftly  cenmrc  as  erroneous. 

Three  things  I  principally  aim  at  in  this 
fhort  /^  ppfw./  V. 

I.  To  give  the  Reader  the  moft  probable 

'        Rife  f)f  Anr'.r.  w'.'.n'fm. 
'   2.  An  Account  of  the  principal  Errors  of 
tbat'Seft. 

5.  To  confirm  and  elhbHrti  Chriflians  a- 
gainft  them,  by  found  Reafons  back'd 
with  Set  ipture- Authority.  And 

I.  Of  tlx  R'fi   (f  ,-b>t:noml:m[in. 

The  Scriptures  forefeeing  there  would  aiife 
iiich  a  fort  of  Men  in  the  Church  as  would 

wax  wanton  .igainft  Chrift,  and  turn  his 
Grace  into  lafciviouihefs  f  tiath  not  only  pit;- 
cautioned  us  in  general  to  beware  of  fuch  O- 
pinions  as  corrupt  the  Doctrine  of  Free  grace, 
Ram,  6.  I,  a.  Shall  we  contitiut  tn  [in  that  grace 
nunatumJi  GtdfarM:  but  hath  p^rcicularly 
indigitatcd  and  matked  thofe  very  Opinions 
by  which  it  would  be  abufed,  and  made  abun- 
dant pravifion  agdnft  them ;  as  namely, 

1.  All  flighting  and  vilifying  Opinions  or 
ExprefiuHu  of  the  Holy  Law  ot  God,  Kua-z 
7,  i». 

2.  All  Opinions  and  Principles  inclining 
Men  to  a  carele£t  diiregard  and  negle^  of 
the  Duties  of  Obedience,  under  pretence  of 
Free  grace  and  Uberqr  by  Chciil,  Jam.  2. 


Mattb.  2 

AU  Opinions  negle<fting  or  flighting 
Sandification  as  the  evidence  of  our  jLiiii'i..v 


Spirit  wrought  in  U5,  which  is  the  principal 
fcope  of       I  irft  Epifile  of  Jehn. 

NotwithUandinp:,  fjch  is  the  wickedncfi 
of  fome,  and  weaknefs  of  others,  that  in  all 
Ages  (  efpecially  the  laft  paft,  and  prefent ) 
Men  have  audactouny  broken  in  upon  the 
Dodrinc  of  Free-grace }  and  notorioufly  vio- 
lated and  corrupted  it,  to  the  great  reproach 
ofChrift,  fc^mdalof  the  World,  and  hardning 
of  the  Enemies  of  Reforaiacion.  Btbold  (faith 
Cm!z,m  the  Jefuit,  on  Mattb.  24. )  tie  fndt  tf 

h'rc'.'  jlantifvi,  ami  their  Gc;'pci'-pri\sd!rjg. 

Noci-.ing  is  niotc  oppolicc  to  loofencfs,  than 
the  Free-grace  of  God,  which  t^cheeh  us, 

Th.it  Jivysn<r  all  ungoMineO  urd  -ircrlilljf  luffs ^  zie 
Jhuid  live  Jskily,  righleeujij,  and  godlj  in  this 
prefent  world.  Nor  Can  it,  without  malnifefl 
violence,  be  made  pliable  to  fuch  wicked  pur- 
poles.  And  tlierefore  the  Apoftle  tells m^ud^. 
That  this  is  done  by  turnivg  the  Grace  of  oor 
Loid  into  lafcivioufncfi :  fivtri^r.-nu  tranf- 
tcuingit,  fcil.  fxdd  inttrprttatimef  by  a  cor- 
rupt, abuflve  interpretation,  to  fuch  nles  and 
purpofesasit  abhors.  No  fuch  wanton,  li- 
centious ConcLflons  can  be  infcrr'd  from  the 
Gofpel  doArincs  of  Grace  and  Lifaaty,  bat 
by  wrefling  them  againd  tlieir  true  fcope  and 
intent,  by  the  wicked  Arts  and  PraAices  of 
Deceivers  upon  them. 

The  Golpel  makes  Si  n  more  odious  than 
ever  the  Law  did,  and  difcovers  the  punilh- 
ment  of  it  b  a  mote  fevere  and  dreadfiil  man- 
ner, than  ever  it  was  difcovered  before,  Hth. 
2.  2,  3  Per  if  (he  word  (puken  by  Angdi  TVtre 
fttSfa^y  tmitvtrjtranfgrtjjicn  and  dijehtditnee  rt- 
icived  a  juft  r,r:^T/,ftme  cfrt-u-\:rd^  Htv:  (hall 
we  tfcape  tf  we  tsegled  /o  £reat  jalvatieni  ic 
ftews  our  obligations  to  duty,  tobeftronger 
tti.iii  ever  ;  and  our  encouragcnKnts  to  Holi- 
nefs  greater  than  ever ;  a  Car.  7.  i  and  yet 
conrupt  Nature  will  be  flill  tempting  Men  to 
corrupt  and  abufe  ic.  The  more  tuicious  the 
Food  ii,  the  more  Men  are  ape  to  fuifdc  upon 
it. 

Tills  pcrverffon  and  abufe  of  Free-grace 
.itid  CJiriltian-liberty,  is  juftly  chargeable 
(fi  n;  g'l  upon  dtfi«rent  accounts)  both  upon 
wicked  and  Mcri.  Wicked  Men  corrupt 
it  deiignediy,  that  by  entitling  God  to  their 
Sins,  il;ey  might  fin  the  more  quietly  and  fe- 
curely.  So  rl:e  Devil  iisfligated  tl:c  Ihatbnu 
to  lin  againlt  the  Light  and  Law  tf  Nature, 
by  reprelenring  their  gods  to  them  ^t.  drunken 
and  lafciviou'i  i^»eici'-=.    ix)  the  Au^;;..  ,  ./j,  and 


tion,  and  rendring  it  ncedkfs  or  linful  to  try  [School  of  Smon^  and  alter  i.  ni  ti  e  (j  ifficks, 
the  fiaie  of  our  Souls  by  the  Graces  of  the  and  other /b-criVib^  in  die  very  dawj;  g  of 

Gofpei 


uiyiii^ed  by  ^^<^-^'^\( 


Vol.  i 

GofiwlUghtand  liberty^  began  (^efently  to 
loofe  the  bond  of  rellrauu  from  thdr  Lufls, 
Amnft.  under  Pretence  of  Grace  and  Liberty.  The 
4e  HXrcT.  Eti/mi  blufhed  not>to  teach,  Tba  Siiif  andfv- 
Ttm.6.  ffyfrtmce  in  Sin,  could  hurt  the  Salvat  'mt  tf  none, 
U'  jg  thai  tbtf  Vfonid  W«>^«f«  <Afir  PmeipUi.  <  -  « 

How  Ttic  aiid  .apointnable  MrcncM  the 
Manicb^eanty  Valtminiinns,  and  Ctrdonitet,  drew 
fbm  the  Grace  and  Libertyof  )Cbe.Gofpd  in 
the  following  Ages,,  I  had  rather nionm over, 
fH^n  fledce.  And  if  we  come  down  to  the 
j<^th  Ctnturj,  we  (hall  find  the  Liherthtti  of 
chore  days  ^  deeply  dr»Ddied  in  this  Sin,  as 
Odr.  tJ-  niolt  that  went  before  them.  C(/v/«  mourn 
veifuU-  filly  obfcrves.  That  under  pretence  of  Chri- 
'^'^^'ftan-Ubcrty,  they  trampled  all  GodUnelsun- 
Fool  The  i^le  Qwrfes  thoir  loofe  Opini- 
onsToon  carried  them  into,  plaijily  difcovered 
for  what  Intents  and  Purpoles  they  were  pro- 
jeded  and  calculated  :  and  he  that  reads  the 
Preface  to  that  Grave  and  Learned  Mr  Tho- 
mas Gatakers  Book,  entitulcd,  UiJ's  Hje  uvan 
J^sdf  wiU  find,  That  fome  Antimmiafts  of 
cur  d-tys  are  not  much  be'iind  the  worft-  and 
vileft  of  iheni  One  ot  chciu  tuo  ouc.  Away 
with  the  Loiv,  away  with  the  Loic,  it  tmtt  of  a 
MansLigt,  anithcn  bids  him  walk.  Another 
(aich»  'Tts  as  jfc^ihUfar  Cbrifl  himfelf  to  Jin,  as 
fir  S  Ctili  ^  God  te  Jm.  That  if  a  Man  hj  tbt 
Spirit  know  himfelf  to  he  in  the  fiatt  of  Grace, 
though  he  he  drunk,  or  commit  murther^  God  Jees, 
mfiit^^i"*  •  wit^  much  more  of  the  fiune 
^ran,  which  I  will  not  tranfcribe. 

But  others  there  be,  whofe  Judgments  are 
unhappily  tainted  and  leavened  with  thefe 
loofe  Doftiines;  yet  being  in  the  main  godly 
Perfons,  cliey  dare  not  take  liberty  to  fin,  or 
Ihre  in  the  negleft  of  known  Duties,  though 
their  Principles  too  much  incline  that  way. 
But  though  they  dare  not,  others  willj  who 
itnUbe  corrapc  Notions  fimn  th«in ;  and  the 
renowned  Piety  of  the  Authours  will  be  no 
/Lotidote  againft  the  Danger,  btit  make  the 
PoMbn  operate  die  tnore  powerfully,  by  re- 
ceiving it  in  fuch  a  Vehicle.  Now  ic  is  high- 
ly probable  fuch  men  as  thefe  migticbe  chann- 
el into  fech  dat^snous  Of^om  upon  fadi 
accounts  as  thefe. 

( I.)  Tis  like  £om&  of  them  might  have 
fett  in  themCslTes  the  angnifii  of  a  perplexed 
.  Conf^i  nce  under  Sin  ;  and  not  being  able 
to  live  with  thele  terrors  of  the  Law,  and 
difbial  fears  of  Coolfilence,  might  too  haftily 
fnatch  at  thofe  DoArines  which  proniile  them 
relief  and  eafe,  as  I  opted  before  in  the  cth 
Caufi  of  my  Treatife  of  Einrt.  And  dut  ods 
is  not  a  guefs  at  random,  will  appear  from  the 
very  Title-page  of  Mr.  Ssitmarjb's  Book  of 
Ftee-grace ,  where  C  as  an  inducement  to  the 
Read';r  to  fwallow  his  Antinomian  Dodxine) 
he  ibews  him  this  curious  Bait. 

h  b  (faith  be)  mt  ttftrimtut  if  Jefut  Cbri/t 
gfon  em  "who  hath  been  in  thi  bmdage  if  a  trouhled 
Cmfiitnce  at  timet  for  the  fpace  ^  about  twelve 
ytart,  tiU  now  ufon  a  clearer  difcovery  if  Jefus 
Cbrijt  inthtGoffel,  &c. 

( 2.)  Others  have  been  induced  to  efpoufe 
thefe  Ofrinions  from  the  excefs  of  their  Zeal 
againll  the  Errors  of  the  Pafip,  who  have 
notorioufly  conapted  the  Dodtioe  of  lofiifi- 

VoU. 


  77;^- 

cation  kf  FIree-graoe}  decrfed  impsted,  ^and 
exalted  «iifr«5r  PJgl:re(  HI fnefb  above  it.  The 
Papijiibtve  def^nediy  andinduftrioufly  fealed 
up  the  Scriprures  <ram  the  People,  left  they 
ftiould  there  difcovci  thofe  (bvcrcign  and  ef- 
fbdual  Remedies  which  God  bath  provided 
for' their- diflrefled  Goofiaeaces,  in  the  Riches 
of  his  own  Grace,  and  the  meritorious  Dteili 
of  Chfift ;  and  foail  their  Vii^rimager, 
Auric$4ar  Cmfflh"*  >vitb  tU  their  dear 
genets,  ihould  lie  upon  their  hands  as  ftale  and 
cheap  Commoditi«$.  Oby  (faid  Stephen  Gar- 
diner) let  not  thif  gap  of  Fre^grau  he  tftned  w 
the  I'eopie.      •  ■•  -■ 

But  as  foon  as  the  light  of  Reformation* 
had  difcovered  the  Frcergrace  of  God  to  Sin- 
ners, ( which  is  indeed  the  only  eife<^ual  Re- 
medy of  diftrefled  Confciences)  and  hy  the 
fame  tight  the  ht^rid  Cheats  of  die  Man  of 
Sin  were  difcovered  j  all  good  Men,  who 
were  enlightened  by  the  R-.-fo-m^tion,  iuH-ly. 
and  deejil)'  abhorred  Toperf,  as  the  Lneniy  of 
the Gvace  of  God,  and  true  Pettse  of  Confci- 
ence,  and  hxed  themfelves  upon  the  found 
and  cpmfurtable  DodWiies  of  Juftification  by 
Faith  through  the  alone  Righteoulhdts  of 
Chrift.  Mean  while  thankfully  acknowledg- 
ing,, tliat  they  winch  believe,  ouglit  alfo  to 
maaatain  good  Works.  But  other:,  riiere 
Were,  tranfportcd  by  an  indifcreetZea!,  u  ho 
have  alii^oll  bended  tlte  Grace  of  God  as 
too  much  theoifaer..w^,  andhave  both  Ipo- 
ken  and  written  many  tilings  very  unbeco- 
ming die  Grace  of  God,  and  tending  to  loolk' 
nc6  and  ncglcft  of  Duty.  < 

(i-)  Tis  manifert  that  others  of  them  have, 
been  ingulphed,andfuckt  into  thofe  dangerous 
Quick-tands  of  /Imimiirimi  Errors,  by  fepara- 
ting  the  Spirit  from  the  written  Word  :  If 
once  a  Man  pretend  the  Spirit  without  the 
Scriptures  to  be'Us  Rule,  umAer  will  not  Us 
own  deluding  Fancies  carry  him  under  a  Tain 
and  fuiful  pretence  of  the  ^uric! 

In  the  Year  iraS.  when  HtjISr,  TrAfw^and 
Sttkltr,  were  confuted  by  HaSerm }  and  their 
Errors  about  Oaths^  Magiftrates,  and  Psedo- 
Paptifm  were  deieded  by  him,  and  by  Cafov- 

«/  ac  Bern,  that  which  they  harf  to  fis'  for 
themfelves  was.  That  tht  Spirit  taught  sbtm  0- 
therwife  than  tbt  tetter  ef  tie  Seripturet  fpukt. 
So  dangerous  it  i>  to  feparate  what  God  hath 
ccmjoinedj  and  fattier  our  own  Fancies  upon 
the  Holy  Spirit. 

('4.  Anc!  it  is  not  unlike,  but  a  compara- 
tive weakneis  and  iojudicioulhels  of  mind 
meeting  with  a  fervent  Zeal  fer  ChHft^  and 
his  Glory  may  induce  others  to  efpoufe  fiich 
taking  atui  plaufible,  tho'  paAicious,DoAiinei» 
They  are  nor  aware  of  the  dangerous  Confer 
quencesof  the  Opinions  they  embrace,  and 
what  looiene&  may  be  occafioned  by  them. 
I  fpeak  not  of  Occafions  taken,  but  given, 
by  fuch  Opinions  and  Expreflions.  A  good 
Man  will  draw  excellent  Inferences  of  Duty 
from  tlie  very  fame  Dodrine.  Inftance  that 
of  the  fliortnels  of  time,  from  whence  the 
Apoftle  infers  abdinence,  fhidnefs  and  dili> 
gence,  i  Cor.  7.  29.  but  the  Mpiatrt  infers  all 
manner  of  diflblute  and  Koentioiu  pradtoes. 
Lot  usjeat  and  drink  3  f«r  t9  mwrw  Wf  jlvfi  dif, 
O  o  o  0  o  X  Otr. 


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The  Second  Affind^x : 


Vof.  I. 


X  Cor.  I  f .  22.  Th«  Itflft  DoAiuei  hrr  this 

way  !i.ih!e  to  ahufe.  ^ 

But  let  all  good  men  beware  of  fuch  Opini- 
on, jad  Expreflions  as  give  an  liandle  to  wick- 
ed Men  CO  abufe  the  Grace  of  God,  which 
haply  ibc  Author  hiinfelf  dare  not  do,  and 
may  ftrongiy  hi^  odiers  may  not  do  :  but 
if  the  Principle  will  yield  it,  'tis  in  vain  to 
thtnii  CQTiupt  Nature  will  not  cacch  at  it,  and 
makeafib  sftadi  dMgerant  ita^Ksnrntim. 
it. 

-  For  example;  If  fuch  a  Principle  as  this 
be  «Arted  for  a  trueh  before  the  World, 

That  tnen  nettl  not  fear  that  avy,  rr  t//  f,^?  5;«f 
tbty  cammit,  pall  do  thtm  ar^  butt  •  let  the  Au- 
riior,  or  any  Man  in  the  Wbrid  warn,  and 
caution  Readers  (  as  the  Jntmcmian  Author 
of  that  £xpre(Bon  hath  done)  ncK  to  abufe 
this  Dodrine,  'tis  to  no  ptirpofe.  The  Do- 
ftiineic  fcif  is  full  of  dangerous Confequenta, 
and  widtednion  hav^e  the  bdl  skill  to  infer  and 
draw  tbcm  forth  to  dferidi  and  countenance 
their  Lufts  :  That  ul.idi  the  Author  might 
dei^n  for  the  relief  of  the  dilkelled,  quickly 
turns  it  felf  into  PoHbn  in  the  Boweb  of  the 
wi.  K:d  ;  noi-can  we  cxcufi;  it  by  faying  any 
Golpcl-Tiutb  may  bs  thus  abufed :  fw  this 
it  noneof  ihac  number ;  but  t  PrHid]^  that 
gives  offence  to  the  Godly,  and  encourage- 
meat  to  the  Ungodly.  And  fo  much  as  to 
tbe  Rift  and  Oocalion  of  .^MairfM&rarf. 

11.  In  the  next  place,  let  us  view  Come  of 
the  chief  DoArines  oonamoaly  called  /imi»e- 
linM,  amoogftwUdi  there  ifHIl  bt  footid  a 
nfwTcf  -l^rsQ-,  theradic.i!  and  mofl  prnlifique 
£rror,  from  wl^  molt  of  the  reft  are  fpawn- 
fld  and  ptocfcalcd* 

Error  1.  I  fhall  begin  with  the  dangerous 
miibkeof  the  Ammmrvmm  in  the  Define  of 
jK/iifxaitm  Hie  Article  oT  ItiftiAcation  it 
deiervedty  ftiled  by  our  Divines,  'Artiatlm 
fitmuy  wl  esdntt'u  Rtiipm*,  the  feiy  Piiltf 
of  the  Chriftian  ReHgion. 

In  two  things  however  I  mufl  do  the  y^n- 
thumiatu  right,  (i.)  In  acknowledging,  that 
though  their  Errors  about  juftitoition  be 
great  .md  dangerous,  yet  they  are  not  fo 
much  aUmt  the  Ski>Jla»ct,  as  about  the  moJe 
of  a  Sinner's  Juftitication  :  An  Error  far  in- 
ferior to  the  Error  of  the  P^ffifts,  w4io  de- 
preis  the  Righteoufnefs  of  Chrift,  and  exalt 
itieir  own  inherent  Righteoufnefi  in  the  bu- 
linefs  of  Jullification.  (a.)  1  en  bfund  in 
Charity  to  believe,  thAt  feme  arrumg  them 
do  l;c>id  tliofe  Lrrors  but  fpcculativcly,  whilfl 
the  Truth  lies  nearer  their  Hearts,  and  wilt 
Ttot  (litTcr  them  to  reduce  their  own  Opinions 
iuto  piaaii.c.  ^ow  as  to  their  Eirors  about 
Jui>ihc<iticn,  the  moft  that  1  Iiave  read  do 
Efterl.  make  JuJitfici/ticM  tc  t  e  aj)  immoftrK!  .rr;./  eternal 
^ici  tj  LjLd 'y  and  do  i^-ttti,  the  huci  urre  jNjii- 
ftd  ieftie  tUm^idiVtt^  or  sit  ft'irU^  had  a  hetr.g. 
Orl'Cri  ct  me  lower,  and  affirm,  the  Ji!ti:  jra, 
jHjitJjCii  a:  tht  timcej  CLrsji't  dtath.  W  ic'i  tiiclc 
Dr.  Crijf  harmonizes. 

Kjr.rIL  T!i,T- jr.Pifrcntion  bv  Faith  is  no 
more  but  .i  ni.iiiilcit^(ioii  to  Ub  of  what  was 
really  done  before  we  lutd  a  being.  Hence 
Mr.  Sisiimdt  fb  thus  dtfines  Faith,  ii  (faith 
be)  «  irthi^  firjwadtd  mtrt  or  itjt      Chris's  levt 


/«  im;  fo  rbnt  wlicn  v^e  bdieve,  that  whicfi 
was  hid  ^tSottf  doth  then  appear.  GcJ  f^irh 
another/ MMr  diKpmi  Sin  lOon  that 
wbt  Miemt  thit  tratl^t  Jh^  Otd  Mi  In  MpA^ 
tm  *fm  chift, 

Ernr  Ifl.  That  men  ought  not  to  doubt 
of  tbdr  Faith,  or  quefBon ,  Whether  thef 
believe  or  no.  Nay,  That  we  ought  m  more 
to  queflion  our  Faith,  than  to  qucltion  Chrift. 
Smm.  Of  Bn-grmx,  j>.  ^a,  9f. 

Error  IV.  That  BeHevers  are  nor  bo-nd  to 
confeisSin,  mourn  for  it,  or  pray  for  the  for- 
givenefi  of  it  j  becaufe  it  was  pardoned  bc^ 
fore  it  wa*  committed  j  and  pardoned  Sin  jsjlO 
ii.    i><i  taton'/  Honjfcomh,  p.  446,  447. 

Error  V.  Tbev      that  God  foes  no  Shy 

in  Believer?,  whsrfoever  Sins  they  commit. 
Some  of  them,  as  Mr.  7esw»,  and  Mr.  Eaten, 
fpeak  out,  and  tell  09,  That  God,  on  fte  m 
Adultery,  no  Lying,  no  Blafohemy,  no  Co- 
zening in  Believers  :  For  though  Believers 
do  fall  iiKO  fuch  Enormities;  yet  iSi  ibdr 
Sins  being  pardoned  from  Eternity,  they  arc 
no  Sins  in  them.  7<fitm'%  /ijjtrttons^  v6,  97, 
98.  Enron's  ffoHtyeomk^  diap.  7.  p.  136,  i;7. 
withoriiersof  a  more  pion^  Ch^nder  than  the)'. 

Error  VI.  That  God  is  not  an^y  with  the 
Elec>,  nor  doth  he  fmite  them  for  thdf  Sim|^ 
and  to  fay  that  he  doth  Co,  is  an  tnjunoas  Re- 
flexion upon  die  Jufike  of  God.  This  is 
avoadied  genendly  in  dll  chdr  Writing;. 

Erter  VII.  They  tell  us.  That  by  God's 
laying  our  Iniquities  upon  Chrift^  he  became 
as  oompleatly  finfol  at  we,aiiid  we  at  oumplcaco 
ly  righteous  as  Chnft.  Ft^tDr-Crifp,  p.  27c. 

Error  VIII.  Upon  the  fame  ^ound  it  is 
that  they  affirm.  That  Bdievert  need  not  ftsir 
cither  their  own  5ins,  or  tlie  Sins  of  o:hers ; 
for  tiut  neither  didr  own ,  nor  any  other 
Mens  Sins,  can  do  them  any  hurt,  nor  intift 
they  do  any  Duty  for  their  own  Salvation. 

£rr>r  IIL  They  will  not  allow  the  New 
korenant'tobe  made  properly  with  us,  but 
with  Chrift  for  us ;  and  that  this  Covenant  is 
all  of  it  a  Promife,  having  no  Condition  on 
our  part.  They  do  not  abfolutdy  deny  that 
Faith,  Repentance  and  ObetKence,  are  Con- 
ditions in  the  New  Covenant ;  but  (ay.  They 
arc  not  Conditions  on  our  part,  but  Chrift*s ; 
and  that  he  repented,  believed,  and  obeyed, 
for  us.  SdZ/w/n-y^  of  Free-grace,  p.  126,  127. 

Error  X.  'J  hey  fpeak  very  flightingly  of 
trying  our  felves  by  marks  and  figns  of  (naoBL 
SaliTnarjh  often  calls  it  a  weak,  low,  drnal 
way  ;  but  the  Ntiv-ErglanJ  /Intimmiani,  or 
Lihtftina ,  Call  it  a  forrdamental  Error,  tO' 
make  S-iniftificatton  an  Evidencf  of  JufHftca- 
tion ;  fhrit  it  is  to  lights  C  andietothehanj  that 
it  darkens  our  Juftihcation  j  and  that  the  darker' 
our  SaiW^fication  is,  the  brighter  our  Juftifica- 
tion  is.  Ste  their  Book,  entttled,  Rife,  Reign. 
Error  "J  2. 

In  this  Previate,  orfi'mmary  Account  (rf' 
/htivcmian  Dodrines,  1  li.ivc  only  lingled  our, 
and  touched  fome  of  their  Principle  Miftakes  • 
and  Errors,  into  which  fome  of  them  rtin 
much  farther  than  others.  But  1  look  upon 
fuch-Dodtinestobe  inthemfelves  of  .1  very 
('.irgcrrtTS  nature,  and  the  malignity  and  ccn- 
(agioQ  would cCTtatnly  fprcadmuch  fanher in- 
to 


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VoL  I 


Of  Antinomianifoi. 


779 


to  the  World  than  it  doth,  bad  not  God  pro- 
vided two  powerful  Antidotes  to  refill  che 
auJUffiky,  -VIZ,. 

I.  The  fcope  and  current  of  Scripture. 
,z.  The  experience  and  pradice  of  the 
Saints. 

( I .  j  Thefe  Dodrines  rim  crois  to  the  (cope 
and  current  of  che  Scriptures,  which  oonftant- 
ly  fpnl-dP  all  wiMgederate  Perfbns  (with- 
out  Exception  of  the  very  ElcA  thcmicWcs, 
dur^  due  Aatej  as  Ouldren  of  Wrath,  even 
'u  omeif,  without  Chiift,  «od  nndcf  con- 
demnation. 

They  &equently  difcover  God's  Anger,  and 
tdiii»  tis  oaftinrary  Roii  of  AlBuHoa  are 

laid  upon  them  Tor  their  Sins. 

They  i^refeoc  Sin  as  the  greateft  Evil ; 
moft  oppofite  to  thelGloty  of  God,  and  good 
of  the  Saints ;  and  are  therefore  rilled  with 
Cautions  and  Threaciuag^  to  preveiic  their 
fionkigi 

They  call  the  Saints  frequently  andearhcft- 
ly,  not  ooly  to  mourn  for  their  SkiS  before 
aia  Laid  {  but  to  pray  for  the  paidfMi  or  re- 
mUBDa  of  them  in  the  Blood  of  Chrift. 

They  give  us  a  far  difierent  account  of  la- 
ving Faith,  and  do  not  pUoe  it  in  a  perfualkNi 
more  or  Ie6  of  Chrift's  love  to  us,  or  a  mani- 
feltation  in  our  Confcieoces  of  the  atftual  re- 
miffion  of  our  Sins  befeie  we  had  a  being ;  but 
in  our  receiving  Chrift,  as  the  GcfyA  cXeti 
him,  for  righteoufnefi  and  Kfe. 

They  frequently  call  the  People  of  God  to 
the  examination  and  trial  of  their  Intereft  in 
Chrift  by  Marks  and  Signs ;  and  accordingly 
fiimifl)  them  with  variety  of  fucfa  Marks  from 
die  diven  parts  or  hnndia  of  SanttKcatioB  in 
themfelvcs.  « 

They  earneftly,  and  cvery-where,  prcfs 
Believers  to  ilridneG  and  conftancy  in  the 
Duties  of  Religion,  as  the  way  whei^in  God 
would  have  them  to  walk.  They  infer  Duties 
from  Privileges ;  and  therefore  the  Antimmian 
Dialed  is  a  wild  note,  which  the  generality  of 
fertous  ChriHians  do  cafily  diltinguifh  from  the 
Scripture- (Vile  and  I^guage. 

(ij  The  Experience  and  Pradice  of  the 
Saints  recorded  in  Scrinrure,  as  well  as  our 
Contemporaries,  or  thole  whofe  Lives  are  re- 
corded for  our  imiution,  do  greatly  fecurc  us 
from  the  fpreading  malignity  of  Antinvmianijm. 
Converfe  with  the  living,  or  read  the  HifVo- 
ries  of  dead  Saints,  and  you  fliall  find,  That 
in  dieir  Addreifes  to  God,  they  iiill  blefs  and 
praife  him  for  that  great  and  wonderful 
change  of  ftate  which  was  made  upon  them 
when  they  hrfi  believed  in  Chrift,  and  on 
tbcfr  beBering  p^ed  ftx>m  Deadi  to  LHe ; 
freely  acknowledging  before  God,  they  were 
before  their  Converiion  equal  in  Sin  and  Mi- 
lery  widi  the  vfleft  Wretches  in  the  World  : 
They  heartily  mourn  for  their  daily  Sins ;  fear 
nothing  more  than  Sin ;  no  Aflii^ons  in  rhe 
World  go  fo  near  thdr  Heart  ai  Sin  doth. 
They  mourn  for  the  hardnefs  nf  their  Hearts, 
diac  thqr  can  mourn  no  more  for  Sin.  They 
acknowledge  tlia  Rods  of  God  that  are  upon 
them,  are  not  only  the  evidences  of  his  dif- 
deaiiire'-againft  them  for  theii'  Sins ;  but  the 
feniisof  theiriiatra*  Walking  with  hm  'And 


that  tlie  greatcft  of  their  Afflictions  islels  than 
the  kaft  of  their  Iniquities  deferve.  Th^ 
fall  at  dieir  Facher^s  Feist  as  oft  as  cherfiili  te* 
to  fin,  humbly  and  earn eflly  fuing  for  Pardotl 
through  the  Blood  of  Chrift.  They  ^  not 
only  fenfible  that  God  fees  Sin  hr  theht  \  bat 
that  he  fceth  fuch,  and  fo  great  evils  in  tfieni, 
as  makes  them  admire  at  his  Patience,  tluc 
they  are  not  confumed  in  their  Iriiquitieik 
They  find  caufe  enough  to  fufpe<^  their  owil 
Sincerity ;  doubt  the  truth  of  their  Faith,  xaA 
of  thdr  Graoei;  and'afd  therebrd'mquenc 

and  fcrioiis  in  the  trial  and  examination  of 
their  own  States  by  Scripture  Marks  »^  Signst 
They  urge  the  Cetauftnds  and  Threafaai^ 

as  well  as  the  PnMlifi^  HpOO  their  owd 
Hearts,  to  promote  SanftiMBtlon.  ^cfie 
thettifehrei  to  doty  aftd  w^fiilndl  a^ainll 

Sin.  They  alfo  encourage  themfelres  by  the 
rewards  ot  Obedience^  knowing  their  labour 
is  not  in  vain  in  the  Lbrd.  And  all  this  whiff 
they  look  not  for  that  in  themftlve*,  which  is 
only  to  be  found  in  Chrift :  nor  for  that  in 
the  Law,  which  is  cnty  to  be  fbund  In  the 
Gofpel :  nor  for  that  on  Earth,  which  is  only 
to  be  found  in  Heaven.  This  is  the  way  that 
they  take  And  he  that  fli^  tell  them,  theSt 
Sins  can  do  them  no  hurt,  or  their  Duties  do 
them  no  good,  (peaks  to  them,  not  only  as  a 
Bmrburitmy  in  a  Language  they  underftand 
not,  but  in  fuch  a  Laf^|ia§e  as  tittic  Soidb 
detefl-  and  abhor. 

Moreover,  The  zeal  and  love  of  Chrift,  and 
hit  Qovy,  being  kindled  in  their  Souls,  they 
have  nor  patience  to  hear  fuch  Dodrines  as  (o 
greatly  dert^ate  from  his  Glory,  under  a  pre- 
cenoe  of  honouring  and  exalting  him.  It 
wounds  and  grieves  their  very  Hearts  to  fee 
the  World  hardned  in  their  prejudices  againft 
Reformation,  and  a  gap  openen  to  aU  lioenti* 
oufnefs. 

But  notwithftanding  this  double  Antidote 
and  Security,  we  find  by  daily  experience 
fuch  DoArines  too  much  obtaining  in  the 
profeding  Worid.  For  my  own  part,  He 
that  (earches  my  Heart  and  Rdns  is  witnefs, 
I  would  rather  chufe  to  have  my  ri^^ht  Hand 
wither,  and  my  Tongue  rot  within  my  Mouth- 
than  to  fpeak  one  Word,  or  write  one  Line 
to  cloud  or  diminifh  rhe  Free  grace  of  God. 
Let  it  ariie  and  fliinc  in  its  Meridian  Glory. 
None  owes  mote  to  ir,  or  expsAs  more  from 
it,  than  I  do.  And  wh.it  I  rtiall  write  in  this 
Controveilyf  is  to  vindicate  it  from  thofe 
Do^nes  and  Opinions,  which  under  pre^ 
tence  of  exalting  it,  do  really  militate  againft 
it.  To  b^in  therefore  with  the  hrft and  lead- 
ing Emr. 

Error  I.  Tb>n  th;  ynjlificatiolt  if  Sinners  i$ 
an  inrnoHcnt  and  etemataii  if  God^  mt  wdj  frf^ 
ctiVmg  40  «9<  <f  )S> ;  1m  tU  very  eM^e$ke  ^  thi 
f.r.ncr  himfclf,  and  fo  perftfllj  abolishing  fin  in  cuf 
PerJenSf  thit  we  art  at  clean  from  fin  as  Cbr^ 
bimftlfy  dntftdfniti,  as  (bme  of  them  havi 
fpoken.  To  fhp  the  prografi  of  this  ErrQr» 
1  ftiall, 

1.  Lay  down  the  ScMenoe  of  the  Or« 

thodox  about  it. 

2.  Ofier  ibme  Keafom  fof  the  refutatiQlt 
ofii; 


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774 


Vol  I 


(i.)  T\\u  which  1  take  to  be  the  truth 
agreed  ix^qn,  and  allertcd  by  found  reformed 
Divines  touching  Gofpel-JufttficatiofH  is  by 
them  made  clcjr  to  die  World  in  chele  fol- 
lowiiiE  Scriptural  dtdiiv^ions  of  it. 
■  JofmcaHonmaybeconfideredttiideriktwO' 
filki  rd^e<^  or  habitude 

u  i^ccordiag  to  Qod's  Eternal  Decree. 
0r, 

2.  According  to  die  «atecadoiithtireof  in 
time. 

(j.)  Accocding  to  God's  Eternal  Decree 

^nd  Purpoie ;  and  in  this  refpe<a  Grace  is  faid 
to  be  given  us  in  Cbrift  ^bgefore  the  World  be- 
gan, 2  Tim.  I.  9.  And  we  an  laid  to  be  pre- 
deftinated  to  the  adoption  of  Children  1^  Je- 
fus  Chrift,  Epb.  1.  y. 

(a.  j  According  to  th«  exocodoa  thereof  in 
time;  So  they  again  diftipguUh  il^  by  confi- 
dering  it  two  ways : 

1.  In  its  Impetratiqn  by  Chrift. 

2.  In  its  Application  to  us. 
That  very  mercy  or  orivilege  of  Juftificati- 

on,  which  God  from  all  Eternity,  purely  out 
of  his  benevolent  Love,  purpofed  and  decreed 
for  his  Eled,  was  al(b  in  time  purchafcd  for 
them  by  the  death  of  Oirift,  R»m.  y  ^, 
wrhere  we  are  laid  to  be  juftihed  by  his  Blood  ; 
and  he  is  (aid  to  have  made  peace  through 
the  Blood  of  his  Crofs,  to  reconcile  all  things 
to  himfelfi  Col.  i.  20.  to  be  delivered  for  our 
Offences,  and  raifed  again  for  our  JuQihcati- 
on,  Rom.  4.  2f.  Once  more,  God  war 
in  Cbrifi,  recmdlw  tbe  wtrU  mtt»  binffelf,  net 
imfii'.ing  tbdr  trejpajfes,  2  Cor.  19.  God 
the  Father  had  in  the  Death  of  Cluift  a  foun- 
dation of  reconciliation,  wherel)y  lie  became 
propitious  to  his  Eled,  that  he  might  abfolve 
and  jultif)  them.  Again, 

(2O  '^^^  '^^  confidered  in  its  application 
tOUSy  which  application  is  made  in  this  Lite 
.at  the  time  of  our  effectual  Calling.  When 
an  deftSifmer  is  un'ced  to  Chrift  by  Faith, 
and  fo  pafleth  from  Dcatli  to  1  ife,  from  a 
ilate  of  Condemnation,  into  a  ftatc  of  Abfu- 
lation  and  Fafour ;  this,  is  our  ai^ual  Jufttfi- 
cation,  R'm.  ^.  t.  yJcls  i;.  ^9.  John  y  24. 
which  acftual  Juftitication  is  again  conlidered 
two  ways: 

X.  tZniverfally,  and  in  General,  as  to  the 

State  of  the  Perfon. 
2.  Specially,  and  Parncularly,  as  to  the 
AAs  of  Sin. 

As  loon  as  we  are  received  into  Communi- 
on with  Chrift,  and  his  Righteoufnefs  is  im- 
puted by  God,  and  received  by  Faitli,  imme- 
diately we  paG  fiom  a  ftate  of  Death  and 
Condemnation,  to  a  ftate  of  Life  and  Juftifi- 
cation,  and  all  Sins  already  committed,  are 
remitted  without  Exception  or  Revocation  j 
and  not  only  fo,  but  a  Remedy  is  given  us  in 
the  Righteoufnefs  of  Chrift  againft  Sins  to 
come ;  and  tho'  thefe  fpecial  and  particular 
Sins  we  afterward  fiill  into,  do  need  particular 
Pardons;  yet,  by  renewed  Acts  of  Faith  and 
Repentance,  the  Believer  applies  to  himfeii 
the  Ri^ucoofiiels  of  Chrift,  and  they  are  par 
doned. 

Again,  th^  caidiiUy  diftingui/b  be 
cwixc 


I.  It's  Application  by  God  to  ^ 

fons.   And  •  ■> 

s.  It's  DecUntion  or  Maidftftttlan-  in 

us,  and  to  us. 
Wliich  Maniteitation  or  Declaration,  is 
titfaer, 

1.  Private  in  the  *Conlcienoe  bf  a  ^ 

Uever.  Or, 
2>.  Pttblick,  at  the  Bar  of  Judgment. 
And  thus  Juftificition  is  many  ways  diftin- 
guilhcd.  And  notwiddlanding  all  this,  it  is 
ftill  sShtt  indivifiu,  an  undiridM  aA ;  nor  on 
o'jr  part,  for  it  is  iterated  in  many  A.<5ts;  but 
on  God  s  part,  who  at  once  decreed  it ;  and 
on  Chrifi's  part,  who  by  oneOffiRing  pnr- 
chafed  it,  and  at  the  rime  of  our  Vocation 
univerfally  applied  it,  as  to  the  flate  of  the  Per- 
fon  jufKfied  ;  and  that  lb  efidually,  as  no 
fiiture  Sin  (hall  bring  that  Peifbn  any  moie 
under  Condemnation. 

In  this  Sentence  or  Judgment,  the  gene- 
rality of  Reformed  Orthodox  Divines  are 
agreed ;  and  the  wane  of  diftinguifhing,  (as 
they  aocorfing  10  Scriprtire  have  difHngoSftied) 
hath  led  the  Ant  'w  mi.ms  into  this  firft  Error 
about  Juftification,  and  that  Error  hath  led 
them  into  moft  of  the  other  Errors.  Tliat 
this  Dodrine  of  theirs,  fwhich  teaches  that 
Men  are  jultihed  at^ually  and  compleatly, 
before  they  have  a  being)  is  an  Error,  and 
hath  no  Iblid  l  oundation  to  fupport  it,  ouy 
be  evidenced  by  tbefe  three  Reafoos.  •  - 
1.1  Becaale  it  is  Irrational. 

2.  Becaufe  it  is  Unfcriptural, 
|,  Becaufe  it  is  Injurious  to  Cbrift,  and 

the  Souls  of  Men. 
It  is  Irrational  to  imagine  that  Men  areRn^x. 
adhially  juftified,  before  they  have  a  Being, 
by  an  immanent  Pi&  or  Decree  of  God. 
Many  things  have  been  urged  upon  this  a& 
count  to  confute  and  deftroy  this  Fancy,  and 
much  more  may  be  rationally  urged  againft  it. 
Let  the  following  Particulars  be  wdghed  in 
the  Balance  of  Reafon. 

I.  Can  wc  rationally  fuppofe,  tliat  Pardon 
and  Acceptance  can  be  affirmed,  or  predicated 
of  that  which  is  not  ?  Rtafcn  tells  us, 
tntis  nulla  funt  accidentia 'l  l)at  v/liicli  is  nor, 
can  neither  be  condemned  nor  juftifieJ  :  But 
before  the  Creation,  or  before  a  Man's  parti- 
cular Conception,  he  was  not,  and  therefore 
could  not  in  his  own  Perfbn  be  the  fubjed  of 
Juftitication.  Where  there  is  no  Law,  there 
is  no  Sin  :  Where  there  is  no  Sin,  there  is  no 
Punifliment :  Where  there  is  neither  Sin  nor 
PuniOiment,  there  can  be  no  Guilt  (for  Guilt 
is  an  Obligation  to  Puni/hment.)  And  where 
there's  neither  Law,  nor  bin,  nor  Obligation 
to  Punifliment,  there  can  be  no  Judiricatir^n. 
He  that  is  not  capable  of  a  Charge,  is  not 
capable  of  a  Difchargc.  What  remains  then, 
but  that  either  the  Ele<fl  muft  cxift  from  Eter. 
nity,  or  be  juftified  in  time?  Tis  tiuc, future 
Beings  may  be  conlidered,  as  in  the  purpoie 
and  decree  of  God  from  Eternity  ;  or  as  in 
tlic  Intention  of  Ciiriit,  who  died  intentio- 
nally for  the  Sins  of  the  Eled,  and  rofe  again 
for  their  Juftification.  But  neither  the  Decree 
of  God,  nor  the  Death  of  Chrift,  takes  place 
upon  any  Man  for  his  aaualJoOification,  un. 

ta 


Vo\.i 


Of  Antfcipimn^in). 


dl  he  pe^lonally  exift.  For  the  lQb{e^  of 
Jufiific9tion  is  a  Siiuier  a&uaUy  ungodly, 
Ram,  4.  f .  but  fo  no  Man  isj  or  can  be  from 
El^qrnity.  )o  £lc!dia»n.  Men  are  coniidered 
vilfUBUtidpeft  CO  Q9od  or  Evil  done  by  them, 
JKml  9.  IX.  not  fi»  in  at^al  JuAiBoition. 

2.  In|aftifici)dqn  there  is  a  Change  made 
upon  the  fts^  at  chp  Perfoo,  Ram.  f.  8,  9 
I  Cor.  6.  9,  10,  II.  By  Juftifk^tion  Men  mIG 
from  a  ftate  of  Death  to  a  ftate  of  Life,  jobn 
f .  24.  But  the  Decree  or  Purpo(e  of  CSod 
it  ielf  makes  no  fuch  adual  change  upon  the 
0ate  of  any  Perfon.  It  hath  indeed  the  na 
cure  of  an  univerial  Cauft ;  but  an  univerjlal 
Cau(e  produceth  nothing  without  Particulars. 
If  our  ftate  be  ch^ged,  it  is  not  by  an  im- 
manent ad:  of  Gpp :  Hcooe  00  fuch  ching 
4otli  tranfirt.  A  mere  vdle  nm  fm'tre,  or  in- 
tention CO  junify  us  in  due  time  and  order, 
OMfcii  no  chaage  on  our  ftate,  dU  ditt  time 
come,  and  the  particular  Caufcs  have  wrought. 
A  Triuce  may  have  a  purpolc  or  intention  to 
pardon  a  Law-coodemned  Traitor,  and  free 
him  from  that  Condemnation  in  due  time ; 
but  whilft  the  Law  ihu  condemned  him 
ftaods  in  its  fiill  force  and  power  againft  him, 
he  is  not  juftified  or  acquitted,  notwithftand- 
ing  that  graciot^  intention,  but  ftands  ftill 
Cftukamcd.  So  is  it  with  us,  til]  by  Faith 
we  are  impdanted  into  Chrift.  Tis  true, 
Cbrift  is  a  lurety  for  aU  his,  and  h^uh  latisiied 
fSofi  Pe^  Ifc  ii  a  common  Hc^  to  all  his, 
as  Adam  was  CoaU  his  Children,  Rom.  f.  19. 
But  as  the  Sin  of  /Idam  condemns  none,  but 
^bofe  that  aie  in  him ;  4o  theflighceoulhefs  of 
Chrift  adually  juftifies  none  but  thofe  that 
are  in  him  ;  and  none  are  adually  in  him, 
htfi  B^iapen.  Therefore  tfll  we  believe,  no 
jiAl|gl  change  palTeth,  or  can  pafs  upon  our 
ftatt.  So  that  this  Hjfttk^  is  contrary  to 

JEirg|SB2.  As  this  Opinion  is  Irrational,  fo  it  is  Un- 
icripajraL  For  (i.)  The  Scdpcure  frequently 
i^b  of  RnMm  or  Juftfficatioo  as  a  fu- 
CUfC  aft,  and  therefore  not  from  Eternity, 
fiam.  4.  a),  24.  Haaf  it  wot  not  Turittm  far  hm 
ftkedmi,  tUt  it  vfjm  imfmti  H  liim  \  ht  fit 
MS  si!fo  to  v'hom  it  fl}sB  be  imputed,  if  we  believe 
an  htm,  6cc  And  Gd,  3.  8.  Tbt  ScriftMrts 
fm^eimg  th0t  G«f  wmi  Ji^iff  *bt  Hts- 
tben  tbrougb  faith,  preached  he/ore  toe  Gojpel  unto 

.  Abrahafn*  The  Qoi^  was  preaohea  many 
Yean  befoce  dioGMr/  were  juftified:  ibiM 

if  they  were  jufHfied  from  Eternity,  how  was 
the  Qofod  :pceaehed  before  th^r  Jufiificattpn  ? 

(2.)  The  Soi^NiOT  Jeam  all  Unbdievers, 
without  diflindtion,  under  condemnation  and 
wrath.  The  Cuife  of  the  Law  .lies  upon 
them  till  they  bdieve,  John     18.  -Bt  Omh- 

litvttb  on  him,  m  mt  ctndetfmed ;  I'ui  be  tbjt  he- 

litvetb  not,  u  emlmvfd  ilkpidp.  .And  Epi.  z. 
12,  i;.   The  very  iSeft  wemfelves  wwe 

by  nature  the  Children  of  Wrath,  even  as 


not~Be  trae,  that  the  pea^4»ture  are  ChiP" 
dren  of  Wrarh,  without  Chrift,  without  Hopei 
yvitl^ut  Gqd  in  the  World ;  except  theft  two 
nwy  conlift  together  (  which  is  aWolutely  im- 
pofGble)  that  Children  of  Wrath,  without 
God,  Chriift,  or  Hope,  are  a<Jhjally  difcharged 
from  their  Sins  and  Dangers,  by  a  free  and 
gracious  ad  of  Jufiification. 

^ut  doth  not  the  Scripture  fay,  Kom.  8.  ; ;.  (MA* 
«p*r»  ylwZf  Uj  etwj  thim  to  tb/t  4arie  (f  Goi't  ^  ? 

If  none  can  charge  che^lea,  flinni  Oi^^th 
dilcharged  them. 

God  hath  not  adually  difcharged  them  uSat, 
they  arc  £led,  but  as  thev  are  juflified  Elefti 
for  fo  runs  that  Text,  and  clears  it  fclf  in  the 
very  next  words,  It  u  (Jod  that  iuAi&et^.  When 
God  hath  adu^lly  jiiftUied  ^  jMooi 
none  can  charge  him. 

f  'Tis  crws  to  the  Scripture-order  of  Jti- 
(lification ;  which  places  it  not  only  wer 
Chrift's  Death  in  th;.-  place  laf}  circd,  7?<w.  8. 
35.  but  alio  after  our  ictux\  vocadon,  as  if 
plain,  verf.  5  o.  Alaremer,  whom  he  di4  pred^i- 
»ate,  them  he  aljo  cjHed  ^  and  whot/t  he  called, 
them  be  alfo  ju^ifad  i  aod  wbum  he  Jtjijit^,  tiftnt 
he  alfo  glorified.  Is  it  afafurd  to  pbce  Voc^iod 
before  Predeflination,  or  Glorification  before 
Jufiification  ?  fure  then  it  mu(^  be  jtbfurd  alfo 
to  place  Juftification  before  Vocation :  the  ootf 
as  well  as  tlic  other  confounds  and  breaJis  the 
Scripturc-ordcr.  You  may  as  well  fay,  Mei^ 
/hall  be  glorihed,  that  were  never  juftified } 
as  lay  they  may  be  juftified  before  they  be- 
lieved or  exifted.  So  that  you  fee  the  nptioa 
of  Juflihcatioa  from  Eternity,  or  before  our 
aAual  Exiftcnce,  .ind  effectual  Vocation,  i  sa 
notion  as  repugnant  to  Sacred  Scripture,  as  it 
is  to  found  Reafon. 

And  as  it  is  found  repugnant  to  Reafon  |j 
and  Scripture,  fo  it  is  highly  injurioos  (o  Jefiia 
Chrift,  and  the  Souls  ofMen. 

Ci.)  It  greatly  injures  the  Lord  Jefus  Chrift, 
and  robs  him  of  the  glory  being  ptir  ^vt- 
our.  For  if  the  EleA  be  ja^SMtnm'Bm* 
nity,  Chrift  cannot  be  the  Saviour  of  the 
Elea,  .as  moft  jUVurediy  he  is:  for  .if  Chdil 
fave  tfaem,  he  mtift  (avc  then  as  Ve^bmGhi 
jed  to  perilling,  either  de  fa8o  or  de  jitrt. 
But  if  the  E\oQt  were  juftifica  from  fitetnity^ 
they  could  in  neither  tefpeft  be  fi^)|eft  10 
perifhing :  for  he  that  was  eternally  juftified, 
w;is  never  condeouied,  iior  capable,  of  .Con- 
demnaiion;  and  he  that  never  way,  or  oool^ 
be  condemned,  cjuld  never  be  fubjoft  to  pe- 
rifhing y  and  he  that  never  .was,  .nor  could  be 
fubjec^  to  periihing,  can  nerer truly  and  fvo^ 
perlv  be  faid  to  be  laved. 

It  it  be  iaid,  the  £lea;  were  not  jufiifisd 
tm  the  Death.oT-C^rlft :  :I  denatid  then  iilMt 
became  of  all  t!icm  that  died  before  theiDeath 
of  CxaaSti  if  4hey  were  .not  .juftifie|],  ihey 
cotddnoc  be  ffldrined :  dor  odi  fa  fore  IcoiK 
Rom.  8.  ;o.   That  the  wliole  number  of  the 


.others.  Thqr  jwere  at  cbax  time,  or  during  that  ^locifiedio Heavenis  made  ttp.oC.fucb  as  were 
.ftate  of  Nature  ^wbidi  cdcei  in  all  that  whole  juftified  on  Eardi :  Let  Men  take  heed  £lxm* 

:Ipace  betwixt  thdr  conception  and  converfion)  I  fore,  left  utxler  pretence  of  exalting  Chrift, 
.without  Chrift,  without /hope,  tvithout. God,  they  bereave  him  of  the  .glory  ^oftb^jogibe 
■in  the  World.  -But  if  this  Opinion  be  true,  Saviour  of  his  Eled. 
that  the EkA .were  judificd  from  Eternity,  or|  (z.)  It  bereaves  him  of  another  glodoof 
isom  the  time  of.Chiift's.Deatb  ;  tfaeait. can-  iRc^alty.  The  Scripntfe  .evse^  where  jnaltef 
VoLL  PPPPP  ~ 


Digitized  by  Google 


The  Second  Affendix : 


Vol.  I 


ourjuftificacion  the  refult  and  fruit  of  the  me- 
ritotiov.t  death  of  Chrift,  Rcm>  J.  24,  zy. 
Hmti.  Iii.  J,  4.  i  Cor.  y.  19,  20.  G<i/.  13,  14. 
JS^  1. 17.  But  if  Men  were  juftincd  from 
Etcrnify,  hnw  k  their  JuOification  the  fruit 
and  leiuic  of  the  blood  of  the  Cro(s  ?  as 
h  plainly  appears  from  dieffi  ScripciiKs  to  be. 
Nay, 

(%,)  This  Opinioo  leaves  no  place  for  the 
laddaAion  of  Junice  by  the  Blood  of  Chrifi 
for  our  Sins.  He  did  not  die,  according  to 
this  Opinion,  to  pay  oui  Debts.  And  here 
Ammmim^m  and  Socmanifm  meet,  and  con- 
gratulate each  other.  Vor  if  rfiere  were  no 
£>cbcs  owing  to  the  Juitice  oi  God  from  Eter- 
vky,  Chrift  coaU  not  die  to  pay  them  :  and 
'ti':  minir-fl  there  were  no  Debts  due  to  God's 
Jufticc  from  hternity  on  the  account  of  his 
Sk£tf  if  die  Eleft  were  from  Eternity  jufti- 
fied";  unlefs  you  will  fay,  a  Perfon  may  be 
ittftified,  and  yet  his  Debts  not  paid  :  for  all 
jnfHlioition'dillblvet  the  OUiguioa.  to  pu- 
nifhment 

If  there  were  any  Debts  for  Chrift  to  pay 
hf  Im  Blood,  they  mutt  either  be  his  own 
Debt*;,  or  EleA's.  To  fay  they  were  his  own, 
is  a  bUfphemous  Reproacli  to  him  :  and  ac- 
cording to  this  Opinion  we  cuioot  fay  they 
were  the  Elcft's ;  for  if  they  were  juftified 
from  Eternity,  their  Debts  were  difcharged, 
and  their  ]k>nds  cancell'd  from  Eternity.  So 
chat  this  Opinion  leaves  nothing  to  the  Blood 
of  Chrift  to  difclurge  or  make  Sacisfa^ion 
1br« 

(i.)  And  as  it  hath  been  proved  to  be 
highly  injurious  to  the  Lord  Jcfus,  fo  it  is 
greatly  tn|urious  to  the  Souls  of  Men,  as  it 
naturally  leads  them  into  all  thofe  wild  and 
licentious  Opinions  which  naturally  flow  from 
it »  as  fnm  the  radical  prolifique  Error , 
whence  moQ  of  the  rel>  derive  cfaemfelves, 
'  as  will  immediately  appear  in  the 

II.  Error.  That  ji^ijUatim  bj  Ftutb  it  no 
more  In!  the  tnunl^ipatfjn  to  us  of  U'lut  Was  real 
h  and  MUuttUj  Mtte  ieflre.  Or  a  being  ftrjua- 
dtdmtreer  leji  of  Chrifi' s  love  to  us.  And  that 
when  ptrfont  do  helitz  t,  thai  wludi  WM  hidk^t, 
.  dab  th*n  only  appear  to  them. 

R^Mim.  As  the  Ibmier  Error  dangeroufly 
coriupts  the  Doftrinc  of  Juftification,  fo  thi^ 
corrupts  tlie  Dodrine  of  Faith ;  and  tliere- 
fere  delecves  to  be  exploded  by  all  Chrifti- 
ans 

That  there  is  a  manifeftation  and  difcovery 
of  chefpedatloveof  God,  and  our  own  la- 
ving concernment  in  the  death  of  Chrifi  to 
fome  Chiiftians  at  fome  Times,  cannot  be 
■  denied.  PmI  oooldfay,  GaL  2.  zo,  21. 
Chrift  loved  him,  and  gave  himfclf  f  rhim  : 
but  to  fay  that  this  is  the  juliifying  A^  of 
Fntb,  wbei^  a  ^ner  paffes  from  Con- 
demnation and  Death  ,  into  the  flate  of 
Righteoufhefs  and  Life;  this  I  muft  took  upon 
as  a  preac  Error,  and  that  for  ^efe  fUbwing 
Red"  ins. 

Rtajeo  L  Becaufe  tboe  be  Multitudes  of  Be- 
fieringand  jaftifiedPerlbni  in  the  World,  who 
have  no  f;:ch  Manifcf^.uion,  Evidence,  or 
Ailurance,  that  God  laid  their  Iniquities  upon 
Chri^  and  tluc  he  died  to  pot  away  theur 


Sins ;  but  daily  confliA  with  ftrong  Fears  and 
Doubts,  whether  ic  be  <b  or  no.  There  are 
bnt  few  among  Bdieventhat  attain  fuch  a  Per- 
fuafion  and  Manifeftation ,  as  Antinomiant 
make  to  be  all  that  is  meant  in  Scripture  by 
Juftification  through  Faith.  Many  tboufand 
new  born  Chriftians  live  as  the  new-boni 
Jiabe,  which  neither  knows  its  own  Eftate, 
or  Inheritance,  to  which  it  is  born, 

Vivity  &  efi  tntM  nejfehtt  ifft  fu*. 
A  Soul  may  be  in  Chrift,  and  a  iuftified  ftt-re, 
without  any  fuch  Perfuafton  or  Manxfelia- 
tion,  as  they  here  fpeak  0^  jft,  f o.  10.  And 
if  any  (hall  affert  the  contrary  ,   h«  wil! 
condemn  the  greateft  part  of  tlie  Gejieration 
of  God's  Children.   Now  that  cannot  he  the 
faving  and  juftifying  A(ft  of  Faith,  which  is 
not  to  be  found  in  multicudcb  of  believing  and 
juftified  Perfoos. 

But  Manifcft.ition  ,  or  n  perfonal  Perfuafion 
of  the  love  of  God  to  a  Man's  Soul,  or  that 
Chrift  died  for  him,  and  all  his  Iniquities  are 
therehv  forgiven  him,  is  not  to  be  found  ID 
multitudes  uf  believing  and  juftified  Souls. 

Therefore  fuch  a  Perfuafion  or  Manifeftarion 
is  not  rh.ir  fivinp,  juftifying  Faith,  whlch  the 
Sci  ijituTL-  fpeaks  ot 

I  ii.u  Faith  which  only  juftifies  the  perfon 
of  a  S  nrur  before  God,  muft  neceifarily  be 
found  in  all  juftified  Believers,  or  elfe  a  man 
may  be  juftitie  1  withooc  the  leaft  degree  ef 
juftifying  Faith,  and  confc  rinently  it  is  ncr 
Faith  alone,  by  whidi  a  man  is  juftihed  be- 
fore God. 

J^ajmll.  That  cannot  be  the  juftifying 
KGt  of  Faith,  which  is  not  conftam  and  abi- 
ding widi  the  juftified  Perfon,  but  comes  end 
goes,  is  frequently  loft  and  recovered,  the 
ftate  of  tiie  Perfon  ftill  remaining  the  lame; 
And  liich  contingent  things  ate  thele  Perfiia- 
fions  and  Manifeftations  j  they  come  and  go, 
are  won  and  loft,  the  ftate  of  the  Pciuni 
ftill  remaining  the  fame.  J<A  wai  at  mndi  a 
juftified  Believer  when  he  complained  that 
God  was  his  Enemy,  as  when  he  could  (ay, 
I  knew  that  mj  RUtmer  Itvtih,  The  lame 
may  be  laid  of  Davids  Htman,  Afapfy,  and 
the  greateft  number  of  juftified  Believers  re- 
corded in  the  Scripture.  There  betwo  thingi 
belonging  to  a  juftified  State,  (r.)  That 
which  is  eifential  and  infeparable^  to  wit. 
Faith  uniting  the  Sool  to  Chrift.  (a.)  Thar 
which  is  contingent  and  fcparabte,  to  w  ic, 
Evidence  and  Perfuatton  of  our  intereU  in 
him.  Thofe  Bdieven  walk  in  darknefi, 
and  have  no  light,  have  yet  a  real  fpecial  In- 
tereft  in  God  as  their  God,  Ifa,  j o.  10.  Here 
then  you  find  Believers  widioot  Pafvafkm  or 
Manifeftation  of  God's  love  to  them;  which 
could  never  be.  if  juftifying  Faith  coiififted  in 
a  perfonal  Pertbafion,  Manifi^tion  or  Evi- 
dence of  the  love  of  God,  and  pardon  cf 
Sin  to  a  Man's  Soul.  That  cannot  be  the 
juftifying  Faith  fpoken  of  in  Scripture,  which 
a  juftified  Perfon  may  live  in  Chrift  uldi- 
out,  and  be  as  much  in  a  ftate  of  Pardon  and 
Acceptation  with  God,  when  be  wants  It,  as 
when  be  hath  it.  But  fuch.  is  Perfuafion,  Evi- 
dence, or  Manifeftation  of  a  Man's  particular 
Imereft  ia  the  love  of  God,  or  the  pardon 


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Vol  1. 


Of  Antinomtanifin. 


777 


of  his  Sins.  Therefore  this  is  not  the  jollify- 
ing Faith  the  Scripture  fpeaks  of. 

Rtafm  III,  That  only  is  juftifying,  iaving 
Faith,  which  gives  the  Soul  Right  ant!  Tide 
to  Chrift,  and  the  faving  benefits  which  come 
by  Chriftupon  all  the  Children  of  God.  Now 
it  is  not  pemiafion  that  Chrift  is  otirs,  but  ac- 
ceptance of  him  ,  that  gives  us  intereft  in 
Chrid,  and  the  faving  benefits  and  privileges 
of  the  Children  of  God,  John  1. 12.    But  at 
mmfjf  M  rutimd  htm,  to  than  gavebefcwar  to 
heme  the  Sorts  of  G^d ;  even  to  them  tbtU  helitvt 
on  bit  name.    So  that  unlefs  the  Antmmums 
can  prove  ,   that  receiving  of  Chrift,  and 
perfonal  Pcirii..fi[Mi  of  Pardon,  be  one  and 
the  fame  tlung  j  and  confequencly,  that  all 
Believers  in  the  World  are  perfuaded  or  afTu 
red  that  their  Sins  are  pardoned  ;  and  rejed 
from  tiic  nuuiber  of  Iklicvcrs  all  tempted, 
deferced,  dar  k,  and  doubting Otfifiiain;  dm 
Perfuafion  they  fpeak  of,  is  not,  nor  cm  it  h 
the  Aft  of  l  aiih,  wliich  juftifies  tiic  peiion 
of  a  Sinner  before  God.   That  which  I  think 
led  our  AMinomians  into  thii  Error,  w;!?  an 
unlbund  and  unwaiy  dtjin,:ivn  ut  L^ith , 
which  in  their  ^outh  they  had  imbibed 
from  thtn  Catech':]m<,  and  other  5/y?ewM,  paf- 
fing  widmt  ContradicUon  orSaup'e  in  thofe 
days,  which  though  ic  Wtfe  a  miftake,  and 
luth abundantly  been  proved  fo  in  httsrdays; 
yet  our  Antinemians  Will  not  part  with  a  No- 
ctMi  fo  ferviceable  to  the  fupport  of  the  dar- 
ling Opinion  of  Eternal  J uftitication. 

Rtafm  IV.  A  Man  may  be  (Irongly  per- 
fuaded of  the  Love  of  God  to  his  Soul,  and 
of  the  pardon  of  hi^  Sin,  and  yet  have  no 
intereft  in  Chrilh  nor  be  in  a  pardoned  State. 
Tbi» wastheCale  of  iSanVbrnrlftts  and  others 
Ltkt  ijl.      Rev.     17.   Therefore  this  Per 
fiufiod  cannot  be  juftiiying  Faith.  If  a  Per- 
fuafion be  chat  that  juftifies  the  perfuaded  Per- 
(on,  then  the  Pberifen  and  LaoMceam  wci 
wcreioftified.        I  How  common  and  eaiie 
is  ic  for  the  wocft  of  Men  n>  beftrongly  per 
fuadcd  of  theirgood  Condition  ;  whilft  hum 


ble  lerious  Chrifliam  doubt  and  fiagger  ?  I 
knom  not  what  fudi  DoArineas  cUsiTi^eful 

for,  but  to  hcget  and  ftrengthen  that  Sin  of 
Prdiunpcionj  which  fends  down  Multitudes 
to  Hell,  out  of  the  profeffing  World  •  For 
what  is  more  common  amongfl  the  mofl  cir 
nal  and  unfanftitied  part  of  the  Worlds  not 
only  fiidh  as  are  meeny  Moral,  bnc  even  the 
moft  flagitious  and  prophane,  than  to  fupport 
themfelves  by  falfe  Penii^ioQt  of  their  good 
Eftate?  When  thqr  are  asked,  in  otder  to 
thf-ir  OjnviAion,  what  hopes  of  Salvation 
they  have,  and  how  tb^  are  fiaunded  i  Their 
common  anfwer  it,  Onift  died  for  Sinners, 
and  that  they  are  perfuaded,  th.n  wherever 
be  hath  done  for  any  ocfaier,  he  hath  done  it 
lor  them,  as  wdl  as  others  :  fiuc  foch  «  Per- 
fuailon  Cometh  not  of  him  that  called  tliem, 
and  is  of  daraerous  Confequence. 

Iteafm  V.  TntsDoftrine  Iseertafnly  iifoand, 
bccaufe  it  confounds  the  diftinc^lion  betwixt 
Dogmatical,  and  Saving  Faicb ;  and  Qiakes 
it  all  one,  to  befieve  an  Aidam  or  PrDpoTttton, 
azvJ  to  believe  lavingly  in  Chrift  to  Eternal 
jLiie  ■   What  is  it  to  txUeve^  that  God  laid  oui 


Iniquities  upon  Chrift,  more  than  the  mere 
aifent  of  the  underftanding  to  a  Scriptu.'-e 
AxUoH  or  Propolition,  without  any  confent 
of  the  Will  to  receive  Jcfus  Qirift  as  the  Go- 
fpel  offers  him  }  And  this  is  no  more  than 
what  any  unregenerated  Perfon  may  do ;  yea, 
the  very  Devils  themfelves  afTent  to  the  truth 
of  Scripture  AidooM  and  Propoficions,  as 
well  as  Men,  Jam.  2.  19.  Tbsu  helievefi  there 
is  one  GoJ,  tbw  ioft  well :  the  Devils  alfo  believe 
md  trmMe.    What  is  more  than  a  Scripture- 
Axiom  or  Propofition,  Cod  lajd  tht  im<fttttj  ef 
MS  all  MfmCkrifi,  Ifa.  j;.  6?  And  yet  (faith 
Dr.  Criff,  p.  196.^  God  cannot  charge  one 
Sin  upon  that  Man  that  believes  this  Truth, 
That  God  lajd  his  iniquities  upon  Cbrijl.    TllC  af- 
fent  of  the  underftanding  may  be,  and  often 
is  given  to  a  Saipture  Propnflrion,  whil'f!  the 
Heart  and  Will  remain  carnal,  and  utceily  a- 
verfc  to  Jcfus  Chrift.   I  may  believe  Dogma- 
tic;i!h  ,  tint  rhe  Iniquities  of  Men  were  lay'd 
upon  Oiniij  and  perfuade  my  felf  prefump- 
cively,  that  mine,  as  well  as  other  Mens, 
were  lay'd  upon  fiim.  and  yet  remain  a  per- 
M anger  to  all  laving  Union  and  Com- 
munion with  him. 

Re.:f:,n  XI.  This  Opinion  cannot  be  true, 
bccaulc  It  takes  away  the  only  fupport  that 
bears  up  the  Soul  of  a  Befiever  in  dines  of 

temptaiirn  nnd  dcfcrrion. 

Forilow  will  you  comfort  fuch a  diftreffed 
Soul  that  faith,  and  faith  truly,  I  have  HQ 
perfuafion  that  Chrifl  is  mine,  or  that  my 
Sins  are  pardoned ;  but  I  am  heartily  willing 
to  caft  my  poor  fm-burthened  Soul  apon  him^ 
that  he  may  be  mine  ;  I  do  not  certainly 
know  that  he  died  intentionally  for  me,  biic 
I  lye  at  his  feet,  cleave  to.  him,  wait  at  the 
door  of  hope;  I  f^ay  and  truft  upon  him, 
though  I  walit  in  darknels,  and  have  no  light. 
Now  let  fuch  DoAntie.  at  diis  be  preached  to 
a  Soul  in  this  condition>  fand  we  may  be 
lure  'tis  the  Condition  of  many  ttioufands 
belonging  to  Chrift)  I  fay,  bring  this  Dodrine 
to  them,  and  tell  them,  That  unleG  they  be 
perfuaded  of  the  Love  of  God,  and  that 
God  lay'd  their  Iniqattiei  on  Chrift,  except 
they  have  Ibme  Manifedation  that  their  Pcr- 
fons  were  juffified  from  Eternity,  their  ac- 
cepting of  Chrift ,  confont  of  thdr  WiHs, 
w  iiting  at  his  Feet,  &c.  fignifies  nothing  ; 
if  we  believe  not  tbac  their  partioilar  Sim 
were  lay'd  upon  Onrift,  and  are  paidened 
to  them  by  him,  they  arc  ftill  unbelievers,  and 
have  no  part  or  portion  in  him.  Whatever 
Pretences  of  Spiritual  Comfort  and  keSef  the 

Antinonian  Doftrinc  ni.ikcs,  \oii  f,c   hy  this 

it  really  deprives  a  very  great,  if  not  tl)^ 
greateft  number  of  Gad%  People  of  their  bell 
and  fwcetefl  Relief  in  days  of  d  ukner:  and 
fpiritualdiftreis.  So  that  this  Do^ne^which 
makes  Man^eftacion  and  Affiiranoe  the  very 
effcnce  of  junirying  Faith,  appears  hereby  tO 
be  both  a  falfe  and  veiy  dax^eroos  Dodriiie; 
And  yet  there  is  as  mudi  df  idore  danger  tcf 
the  Souls  of  Men  in  their 
HI.  Error,  that  Mm  to  Jtnh  if 

Fsiitby  or  ^Mifiitm  sMlilkr  figr  irfim  §r  Mi 
Nar,  Tljat  they  ought  no  miN  H  fii^im  Ht^ 
Faiti,  tb0tt9fiitfimCbri^, 


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Thi  Second  A^^endix  : 


Vol.  I 


RtfytatioTf.  What  M  cafie  way  to  H«aven 
is  the  Jntinomian  Way  ?  Were  it  but  as  true 
and  fcfe  to  the  Soul,  as  it  is  eafie  and  plcafjng 
to  the  FIdh,  who  would  not  embrace  it? 
What  a  charm  of  the  Devil  is  prepared  in 
thefis  two  Pfopofitions  ?  Be  buc  perfuaded 
more  or  lefs  of  Chrtft's  Lore  to  thy  Soul 
(Tiith  Mr.  Saltnjiirjh)  and  that's  jumfvinp 
Faith.  Here's  a  fnareof  the  Devil  Ian  <.i  (ui 
theSoluIsoFMdi.  And  then  (2.)  to  make  it 
faft  and  furs  upon  the  Soul,  and  efFeftually 
to  prevent  the  difcovery  of  their  Error,  tell 
ihem  tliey  rieeJ  nb  more  to  doubt  or  quefHon 
their  Faith,  than  to  queftton  Chriftj  the 
wiork  Is  done  to  all  intents. 

Now  tbiit  tbbll  an  BiiDr,  And  a  very  dan- 
gerous one,  wOl  apptu  by  the  fisUoiriDg  Rea- 
sons 

Reafoi  I.  The  ipoefllohif^  dnd  examining 

of  our  F.iith,  is  a  ccmmanded  Scripmre  d  jty, 
2  Cer,  I  J.  y.  Examine  yim  jel-vesy  wbttbtr  je  ht 
im  the  yW#A  ;  frove  pm  own  felvtt^  tec  And 

2  Vet.  I.  10.  Gi-vc  di  igmce  to  mtki  your  cis^ing 
md  tUdion  jure.  Let  him  that  tbinkttb  be  fimd- 
ttb,  take  beed  Ufi  be  fa&,  i  Cor.  10.  12.  the 
[ccmA  F.f:flk  of  John,  .t^v  fl.  Lock  to  jour 
JdvtSf  tbat  we  U(e  m  tbe  things  wincb  Vft  baw 
wrti^T  With  maltitodedFDth^  Scriptures, 
recommentling  holy  Jealouiy,  ferious  Self- 
uial  and  Examination  of  our  Faith^  as  the 
tinqtidllonable  Daties  of  the  People  of  dod. 
But  if  we  ought  to  quedion  oui  r.;ith  no  more 
than  we  ought  to  nocftion  Chriftj  away  then 
with  all  SeTi^eKannnation^  and  ^^ence  to 
make  our  Calling  and  Eledion  fure  ;  for 
where  there  is  no  doubt  nor  dat^er^  there  s 
no  plsicc'nbr  room  for  Examination,  or  fur- 
thier  endeavours  to  make  It  furer  than  it  is. 
How  do  you  like  this  Docftiine  Chriftiar.s? 
Httw  many  be  there  among  you,  thatfiiid  no 
more  caufe  to  qu^ftion  your  own  faith  or  in- 
ter ell  in  Chrifl,  than  you  do  to  queftion  whe- 
ther there  be  a  Chrift,  or  whether  he  fhed 
htsr  Blood  for  the  reroiifion  of  any  MtnCs  fins? 

Reaf^  f  I.  This  is  a  very  dangerous  Errrtr, 
and  it  ii  t!ic  more  dangerous,  becaufc  ic  leaves 
no  way  to  recover  a  prefumptuous  Siraicr  out 
of  his  dangerous  Milhkes ;  but  confirms  and 
tixes  him  in  them,  to  tbegreat  hazard  of  his 
eternal  ruin.  It  cuts  offall  nie.ins  of  con- 
tirtion  cr  better  information,  and  Nails  them 
faft  CO  the  carnal  ftate  in  which  they  are. 
According  to  this  Dochine  'tis  impofflble  for 
a  M.m  to  think  fitmfelf  fomctliing,  when  he 
is  nothing  ^  or  to  be  guilty  of  fuch  a  P.ira- 
iogifni  and  Chea^  'put  by  himielf  upon  his 
own  Soul,  Jam.  t.  22.  tVjis  in  effe<ft  bids  a 


Mun  keep  on  right  or  wrong ;  he  is  fure 
iSnough  of  Heaven,  if  he  be  but  ftrongly 
perfuaded  riiacChtift  died  for  him,  and  he 
Ihall  come  thither  at  lait.  Certainly  this  was 
not  the  Counfel  Chrtft'gare  to  the  fclf-de- 
ccWa]  I.'j'Mctans,  Rev.  17,  iS.  but  inf^c.id 
of  diii'uading  them  from  fdf-jeaioufy  and 
fiifpicion  of  their  Coiidiiion, -Whether  their 
Faith  and  Stare  were  (afe  or  not,  he  rather 
oounfeU  them  to  buy  £ye-lalve,  that  is,  to 
labour* after  better  information 'of  thetrte 
ft.ue  and  condition  they  were  in,  and  not 
caU  away  their  Souk  by  fillc  periuafions  and 
vaia  confidcQces. 


Re^fsri  HI.  This  Do^ne  cannot  be  true, 
becaule  it  fuppofes  every  Perfaifion,  or  ftrong 
cOrtceic  of  a  Man's  own  Heart,  to  be  as  iiv- 
fatUbly  fure  and  certain,  as  the  very  funda- 
mental Doftrine  of  Chriftianlty.  No  truth 
in  the  World  can  Lx:  iiircr  than  tliis,  That 
JalhsCbrift  died  for  Sinners.    Tbu  »  a  fitHifii 

Jafifig,        worthy  of  ail  accrPrntion,   t  Tim.r.  rf. 

This  is  a  foundation  Stone,  i  cried,  precious 
Corner  Stone,  a  fure  Foundation  laid  byGbd 
himfeir,  /G.  28.  16.  and  fliall  the  ftrong  con- 
ceit) and  confidences  of  Mens  Hearts  vyeand 
compare  in  point  of  certainty  with  it  ?  As 
w^ll  may  probable  and  meerly  conjet^ural 
Propofitions  compare  with  Axioms  that  uc 
iielf-evident,  or  demonftrative  Ai^umenrs,  that 
leave  no  Doubts  behind  them.  Know  we 
not,  that  the  Heart  is  deceitful  above  all  thin«^ 
the  moft  notorious  Cheat  and  Impoftorin  Sao 
World,  J(r.  ?  Does  it  not  deceive  all 

the  formal  Hypocrites  in  the  World  in  thi* 
very  point  ?  And  lliall  every  f^rong  conoeie 
and  prefumprijous  confidence,  b^otten  by 
Satan  upon  a  deceitful  Heart,  and  otuled  up 
by  SdMoiye,  pafi  without  any  etamtfiation 
or  fufpidon  for  as  infallible  and  .ifTuied  a 
truth,  as  that  Jefus  Chrift  came  into  the 
World  to  laveSinflenf  Thetordfweepthac 
Doarine  out  of  rhc  World  by  Reformatioi^, 
which  is  like  to  fweep  lb  maay  Thoufand 
Shots  into  Hell  by  a  remedltefs  Sd^decepci- 
on. 

Error  IV.  Thefounh  AntMomiat  Error  be- 
fe^mentioined,  Wm  ffdf,  Ttwt  Sdieoert  art 

rut  k'ur^:! t/I^//  thdr  Sim,  or  jray  for  the  p0rm 
dm  of  them  ^  irttaaft  tbeir  Jau  ivtre  ^dmei  hf 
fere  ibtj  wmammxttti ;  «mI  faritmi  fm«m» 

\jin. 

Reftattim.  if  this  be  true  Doftrine,  thai 
it  A»ill  juftify  and  make  good  fuch  Condufiow 
and  Inferences  as  thefe  whicfa  i|eodEiii)y  flow 
60m  it :  vix^ 

'  I.  Ihn  there  feno  Sln,in  Believers. 
■2.  Or  if  there  be,  the  tirlLit.Teiy  .iiiocia> 
dehU)ie.  Or, 

Whatewer  evil  Is  in  it,  it  is  not  the 
Will  of  God  tlut  they  (hottid  dtfaer 
confefs  it,  mourn  over  it,  or  pr.^y  for 
the  ftmiliton  of  it ;  Whatever  he  re- 
quires of  othere,  vet  they  need  take 
no  notice  of  it,  lo  a<;  to  afflid  their 
Hearts  for  it ;  God  I-ach  exempted 
theni  from  fuch  concernments :  There's 
nortring  but  joy  to  s  Reliever,  faith 
Mr.  Eaton.   But  neither  of  thsfe  Con- 
cluHons  are  either  true  or  tolerable; 
therefore  neither  is  the  Princi^  I0 
'Which  yields  them. 
Cf.)  It  is  not  true  or  tolerable  to  affirm, 
that  there  is  no  Sin  in  .i  Deliever,  i  Jch.  i.  8. 
If  we  jay  that  we  bavt  m  fm,  we  dtceive  our 
JelveSj  M\bt  truth  is  not  In  us.    There's  net  a  ji^ 
Man-  ufm  earth,  th.it  doesb  good  and  finneth  notf 
Ecclcf.  7   2'J.    In  man)  things  we  c^ffend  aO, 
James  3.  2.   The  Scriptures  plainly  adirm  it, 
and  the  univerlal  experience  of  all  the  Saints 
fadly  confirms  it.    *Tis  true,  the  Blood  of 
,Chrift  hath  -lalceii  away  the  guitt  of  Sin,  fi» 
I  that  it  llv^'l  n-^t  condenm  Bcliever5  ;  and  the 
Spirit  of  :>anct;tication  hath  taken  away  tiie 
I  do- 


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Vol.  I 


Of  Antinomiaaiim. 


779 


dominion  of  Sin,  fo  rh.ir  it  dcwfi  nor  reign 
orcc  believers  ;  but  nothing,  except  Glofih 
ekkm,  atctriy  doftrojrs  die  esdHmos  of  Ski  in 

Psticvcrs.  Thea^of  Sin  are  our  .i^t?,  anc 
aoi  Chiift's ;  and  che  (tain  and  pollution  oi 
(ho<e  fmfiil  aAs/  an  the  Bnrthem  and  InfbK- 
citic:  of  Believers,  even  in  their  jufliHcd  Sr.itc 
Dr.  CtijP  indeed,  ».  170,  zyi.  calls  that  ob- 
ie<^ion  (I  fuppow  he  mearo  difttndi(Mi  be- 
twixt the  guilt  of  Sin  and  Sin  it  fclf  ,1  a  dm 
pk  Qbjcftioo,  aad  tdis  us,  the  very  ^in  it 
Mf,  as  wcH  «  die  f^nr  of  It,  palled  olT  from 
us,  and  was  hyW  upnn  Chrift  :  So  that  fpe.ik 
tne  ok  the  Sins  of  blafphemy,  Murthcr,  Their, 
A^ltery,  Lying,  &e.  Prom  that  dine  (faith 
he)  that  they  were  lay'd  upon  Chrift,  thou 
ceaieft  to  be  a  Tranj^reilbr.  If  thou  haft 
part  in  the  Lord  ChiW,  all  thefe  Tranfgrenj- 
ons  of  thine  become  ailually  the  Tranlgrelli- 
ons  of  Chrift.  So  that  bow  thou  art  not  an 
Idolater,  or  Pieriecntor,  a  Thief,  a  Mareherer, 
and  an  Adulterer,  thou  art  not  a  (Inful  Pcr- 
fcm  {  ChrUl  is  made  that  very  iinfuincfs  befioie 
<3od,  &c.  Such  Cxpre(Eom  juOiy  offend  and 
grieve  the  Hearts  of  Qiriftians,  and  exp>o(e 


of  Scripture  running  flrongly  and  conflanrly 
in  direct  oppofKioo  to  fuch  idle  and  ftuful 
NottoM.  For  firft, 

(».)  He  hath  pla;n!y  declared  it  to  be  his 
Will,  ihac  his  People  Ihould  coofefs  their  Sim 
before  hhn,  end  Arongly  cnnneAed  their  Con- 
fcffions  with  their  Pardons,  i  JJ'i  f.  v.  and 
frequently  fuipends  from  them  the  coinforr- 
ablelenft  of  forgivcncfs,  till  thdr  Hearts  be 
brougl.t  to  tliis  Duty,  P'u!.  p.  compared 
with  vffji  g,  4.  the  more  to  engage  them  to 
chit  Duty,  by  the  fenfible  eafe  and  comfort  at- 
tending .;nd  foliou  iiif;  it. 

(2.)  He  alfo  enjoins  it  upon  them^  That 
they  moomforthdrSins,  If  a.  22. 12.  Oxprefles 
his  grcu  deiif^Iit  in  Contrition  and  brolcennefi 
of  Spirit  for  bin,  Jfs.  66.  2.  T»  this  mm  v>iU  I 
Ueky  tvem  n  kim  l&ir  u  fxr,  md  $f  a  cvntriit 
i'pirit.  C  hriR  l-,inifelf  pronounces  a  BIcfling 
upon  them  that  mourn,  M'ltt.  f.  4.  Juitilied 
mournfiilly  confefles  his  former  BUfphe- 
mic5,  I'ufecuiions,  and  Injuries  done  againft 
Chril^,  »  3««.  I.  IV  So  did  £w«,  Dameli 
and  other  eximtnous  Saints. 

Yes,  fay  fome,  they  did  imkcd  confeGo^'e^i 


Chriflianity  to  fcorn  and  contempt.    Was  it |  their  fins  committed  before  their  Juftitication, 


tiot  enough  that  the  guile  of  onr  Sin  was  lay'd 
on  him,  bat  we  muft  imagine  aifo,  that  the 
thing  it  felf,  Sin,  with  all  the  deformity  and 
pollution  fhould  be  effcntially  transferred  from 
us  to  Chrift  i  No,  no.  After  we  are  juftified, 
Sin  dwellcch  in  us,  Rom.  7.  17.  warreth  in  us, 
and  brings  us  into  captivity,  vcr.  25.  Bur- 
thens and  opprclTeth  our  very  Souls,  ver.  24 
Mcthink-;  I  need  not  ft.ind  to  prove  wli.it  I 

fhouid  tliink  DO  found  experienced  Chrifti  in  j  ter  the  Dcu. 1  ot  CJuift.*  But  I  hope  none  wili 
dares  to  deny,  that  there  is  much  Sin  iiill  re- 1  deny,  that  the  mournful  ComplainK  theA* 

polHc  makes  for  Sin,  K<*w.  7.  2j,  24.  were  al> 


but  not  their  after-fins. 
According  to  Antinomian  Pirindples,  I  would  Rtlh. 

demand.  If  all  the  FJeA  were  j'lllitied  from 
Eternity,  what  litis  any  of  thcia  could  confefs 
which  tliey  had  committed  before  their  Jufti- 
hcation  ?  Or  if  they  were  iuflified  from  the 
time  of  Chrifi's  Death,  what  were  the  fins 
any  of  us  have  to  confcfs  who  had  not  a  Beine^ 
and  therefore  IrrJ  nor  adually  Hnncd  long  at- 


mnining  iti  rhc  Pcrfons  of  the  juflii'iLd.  H  : 
that  d.u<.:>  lu  deny  it,  hath  little  acquaiiuamcc 
with  the  nature  of  Sin,  and  of  his  own  Heart. 

(2.)  It  is  neither  rrue  nor  rolerable  to  fiy, 
there  is  noconlidct-ablc  evil  in  the  lias  of  Belie- 
vers, deferving  a  mournful  confeflion  or  pe 


ecr  he  was  3  iandified  and  juifilied  Perfon. 

C;J  It  is  not  the  Win  of  Chrift  to  exempt 
any  juRifial  Peifc^n  upon  E.irrh,  from  the 
Duty  of  Praying  frequently  and  fervently  for 
tl^e  remilfion  of  h»  Sins.   This  the  moft  emi- 
tition  for  Pardon.    The  dcfert  ot'  Sin  is  Hell ; ;  nent  Saints  upon  Earth  have  done.  The 
"'tis  an  artifice  of  Satan  to  draw  Men  to  Sin  by  Ipreateft  favourites  of  Heaven  have  freely  con- 
perfnadiog  them  there  is  no  great  evil  in  it ;  JcHed  and  hearcity  prayed  for  the  remiffionof 


but  none  except  Fools  will  believe  it.  1  bol  , 
indeed,  make  a  mock  of  Sin  ;  but  all  that  un- 
derftand  either  the  intrinfick  evil  of  ir,  or  the 
fad  and  difmal  eifeds  produced  by  it,  are  far 
from  thinking  it  a  light  or  incoofiderable  evil. 
The  Sins,  even  of  Believers,  greatly  wrong  and 
offend  tiieir  God,  Vfal.  ji.  4.  and  is  that  a 
light  thing  with  us  i  They  interrupt  and  clog 
our  Cammnnion  with  God,  Rom.  7. 2 1.  They 
grieve  the  good  Spirit  of  God,  Efbtf.^  \o. 
Ceruinly  thefe  are  no  inconlideraUe  Mif- 
diiefs. 

(}.)  Now  if  there  be  Sin  in  Believers,  and 
(b  much  evil  in  their  Sins  (  neither  of  which 
any  fiiberChrifttan  will  deny)  then  imdoabt> 
edly  it  is  their  duty  to  confefi  ic  freely,  numrn 
for  it  bitterly,  and  f^ay  for  the  pardon  of  it 
cuneffly,  unlefi  God  hafe  any  where  dtf- 
charged  them  from  thofe  Duties,  and  told 
them  thefe  are  none  of  thdr  Concernments, 
md  that  he  expedb  not  thefe  things  from  ju- 
ftified  Pcrf  n*  J  but  that  thefe  are  Duties  pro- 
perly and  only  belong^lg  to  other  \feo.  But 
ontheoontrary,  you  find  the  whole  canent 
Vol  I. 


fin,  Dav.  y.  4,  19.  And  chat  the  Gofpcl  gives 
us  no  exemption  from  this  Duty,  appears  by 
Chrift  s  injunftion  of  it  upon  M  his  People, 
M4ttt.  6.11. 

Error  V.  To  give  countenance  to  the  for- 
mer Error,  they  fay,  Tbtt  GiJ  fiet  no  fit  in 

Btli.-zcrs,  uJjtitft'tVir  Sim  thtj  conitnli ;  and  (eck 

a  covert  for  this  Error  from  Numb.  2j.  21. 
and  Jer,  fo.  to  lo  the  former  place  ir  is  faid 
by  Balaam^  He  hatb  not  ieUld  iriijuitjr  in  Jacoi^ 
mar  fun  ptrverjentft  in  I/rat  I.  And  in  the  other 
place  it  is  laid,  At  tlnfe  dajft,  and  in  that  timt, 
(a'ah  the  Ijn^d,  the  ini'iultji  of  l^rad  fial!  be  fci<?ht 
foTy  oful  ibtrt  fl)all  ht  none  j  mtd  the  jint  of  J^ndabf 
md  tbej  (hall  not  he  found  :  for  I  will  fsrJm  tbtm, 
whom  J  rcfcrvc. 

RtfutMim.  Now  that  this  Opinion  of  our 
^rwMwraiuisErroneoiK,  wilt  api>car  four  ways. 

1,  By  its  repugnancy  to  God  s  Onmilciencc. 

2.  By  its  incoAiiftcncy  with  his  Dilpenfa- 
nons. 

By  its  w.tnt  of  a  Scripture-foundation. 
4.  By  its  conaadidorioels  to  their  other 
Priodptai 

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1  be  Second  Affendix 


Vol.  I. 


Tis  true,  and  wc  thankfully  acknowledge 
k,  that  God  fees  no  Sin  in  Believers,  as  a 
lees  Guilt  in  a  MalefaAor,  to  condemn 
him  for  it ;  that's  a  fure  and  comfortable  truth 
for  us :  but  to  lay  he  fees  no  Sin  in  his  Chil- 
dren, at  a  difpl«i1ed  Father  to  correft  and 
chaften  them  for  it,  is  an  Ancrtion  rt  pngnant 
to  Saipture,  and  very  injurious  to  God.  For, 

(i.)  Tis  injurious  to  God's  Ommfamt, 
Pfal.  I? 9.  2.  Tbcu  ;  faith  holy  Dav'ul)  kmwtfl 
mj  dffwn-fitttT^y  and  mj  uf-rifing^  and  undtrjimd- 
tfi  my  tbot4gbt$  afgr  cjf,  W  m  te^iuuHted  with  all 
ntyways.  Job  28.24.  i'^tlookcth  to  the  ends  of 
tU  Eartb,  and  fteib  undtr  the  whole  Heaveni. 
VtOf.  If.  5.  7h  Eyti  of  the  ttrd  «n  in  every 
flact,  bthddifsi^  njll  r,r.:l  the  good.  Pfal.;;. 
14,  ly.  From  the  place  id  hm  bakitadm  be  loohetb 
M  fit  hMntmtt  tf  tbt  Emb ;  he  fajhionetb 
tlcir  hc.rru  a'ih,  he  ccn/tJertib  all  their  works. 

He  that  denies  time  God  feeth  his  moft  feaet 
Sins,  therein  oonfeqnentialty  denies  luin  to  be 
God. 

(2.)  This  Affertion  is  inconiillenc  with 
GoStt  Providential  Difpenfations  to  bis  People. 

Wlic[\  David,  a  juftifiL-d  l^elicvcr,  had  Tinned 
againft  him  in  the  matter  of  Uriah,  it  is  (aid^ 
z  Sam.  II.  ^7.  Tie  thing  that  David  M  dm, 
Ji&Uafed  the  Lord  •  and  as  the  effe<a  of  that 
dUplttfiuCj  it's  (aid.  Chap.  ii.  is-  the  Lard 
firnek  the  ChtU  that  Uriah*/  fPif*  hart  iMr»  Da- 
vid, and  if  was  very  fck.     Among  the  Corln- 
tlnam  foroe  that  ihould  not  be  condemned 
with  dw  World,  were  judged  and  chaftened 
of  the  Lord  for  their  undue  approaches  to  his 
Table,  iCor.  11.  ;2.   Now  I  would  ask  the 
^ntinomiaa  thefe  two  Queftions.    (i  Queji.) 
Whether  it  can  be  denied,  that  David  under 
the  Old  Teftament,  and  thefe  Corinthians  un- 
der the  New,  were  juftified  Perfons ;  and  yet 
the  former  ftricken  by  God  in  his  Child,  with 
ifs  Sick  iul;  and  Death  ;  and  the  latter  in  like 
mariiici  liiiittcn  by  God  in  their  own  Perfons; 
and  both  for  their  refpedive  Sins  committed 
agaiiid  God ;  and  yet  God  law  no  fin  in  them  ? 
Did  God  fraite  tliem  fui  iin,  and  yet  beheld 
no  fin  in  them  ?  Beware  left  in  afcriLiing  fuch 
Rrokci  to  God,  you  ftrike  at  once  both  at  his 
Omnifciency  and  JufHce.    (2.  Qu^jL)  How 
God  upon Coofdlion  and  Repentance  can  be 
faid  to  put  away  hi-  People's  Sins  (as  Nathan 
there  ailbres  David  he  had  done^  when  in 
the  mean  time  he  law  no  fin  in  him,  either  to 
chaftifc  him  for,  or  to  pardon  in  him  ?  Do 
you  think  that  God'i>  Alflic^ions  or  Pardons 
are  blind-fold  Ads,  done  at  random  ?  bow  in- 
confiftcnt  is  this  with  Divine  DifpenCitions? 

(}.)  Tliii  Opinion  is  altogether  deftitute  of 
a  Scriptur&foundation  :  'tis  evident  it  hath 
none  in  the  only  places  alledged  for  ir.  It 
hath  no  footing  ac  all  in  Numb  2;.  zi.  Grave 
and  Learned  Gataktr  hath  learnedly  and  indu- 
Itrtoufly  vindicated  that  Scripture  from  this  a. 
bafe  of  it  by  Antinomiant,  in  his  Treatife  upon 
that  Text,  entitled,  God's  Eye  upon  bis  Ifrael ; 
vvliere,  after  a  learned  and  critical  fea'ch  of 
tiie  1  ext,  he  telleth  us,  it  foundetli  word  for 
word  thus  from  the  Original :  He  bath  not  be- 
lu'.d  n'rovg  rganff  J.icob,  ncr  ba  b  be  jttn  grie- 
vance agaitift  ifrael :  bo  that  the  meaning  is 
not,  Tnac  God  did  not  lee  fin  in  Ifradt  bat 


that  he  beheld  not  with  approbation  the 
Wrongs  and  Injuries  done  by  others  againft 
his  Ifrati ;  and  /hews  at  large  by  divers  Iblid 
Reafons,  w!,y  the  Anfincmi an  fenfe  cannot  be 
the  proper  fenfe  of  that  place,  it  being  cro6 
to  the  main  tenour  of  the  Story,  and  truth  of 
God's  Word,  which  /hews,  that  God  often 
complained  of  their  Sins,  often  threatned  to 
avenge  them  j  yea,  did  adually  avenge  them 
hv  ririVoying  thcni  in  thc-Wildernels  ;  nay, 
hmaam  himfelf,  who  Uttered  thefe  words  un- 
to Balak,  did  not  fo  underttaod  diem,  as  ap- 
pears by  the  advice  he  gave  to  BMk,  to  draw 
them  into  fui,  liut  thereby  God  mig^t  be  pnv 
voked  to  withdraw  bis  ProtoAion  mm  tbem. 

And  for  Jer.  yo.  20.  it  makes  n  tiling  to 
their  purpofe.  Many  expound  the  Sin  thae 
fought  after,  and  not  found,  to  be  the  Sin  of 
Idolatry,  which  lfr<7el  fliould  be  purged  from 
by  their  Captivity,  according  to  Ifa.  27.  9. 
But  the  generality  of  <band  Eicpotwort  aie  a> 
greed,  That  by  the  not  finding  of  Ifrael's  and 
Judao's  Sin,  is  meant  no  more,  but  his  not 
finding  tho&  Bonds  or  OUigaiioM  asainfl 
them  to  eternal  Puni/bownt,  wliich  their  Mm 
liad  put  them  under. 

(4*)  In  a  ivotd.  This  Opinion  daftea  with 
their  other  Principle?.  For  they  (ay.  That 
though  there  was  pardon  and  remiffion  under 
the  Old  Covenant  (  wbkb  they  allowed  to 
be  a  Covenant  of  Grace  )  yet  it  was  but  gra- 
datim  ioi  luccei&velv,  as  they  ofifered  Sacri- 
fices. If  a  Man  had  finned  ignorantly,  undl 
he  brouf;Iit  a  Sacrifice,  his  fin  lay  upon  hini, 
it  may  be  a  Week,  a  Montlis  diftance  between, 
before  they  could  have  their  Pardon.  VlJt 
Dr.  Cri/p  of  the  two  Covenants,  p.  2f6,  2J7. 
Now  1  demand.  If  this  were  the  flue  and 
cafe  of  all  God's  IJrael  under  the  Old  Tefta- 
nieiif,  Why  do  thefe  Men  affirm,  that  God 
can  fee  no  fin  in  a  Believer  ?  and  why  do  they 
expound  the  words  of  Balaam  fo  contradido- 
rily  tu  tl  is  their  other  Opinion  ?  For  they 
will  not  deny  but  God  fees  unpardoned  Sins 
in  all ;  and  here  is  a  Week,  or  Month,  or 
more  time,  allowed  between  the  commiffion 
and  remiflion  of  their  Sin.  And  ib  much  of 
the  fifth  Antinomian  LiroT. 

Error  \  I.  lhat  God  u  not  angrj  with  the  EieS, 
nor  doth  he  finite  them  fi  r  th'lr  Sim  •  ,:vd  to  Jay 
that  he  doth  Jo,  a  an  injur toui  rt/itJ.W»  ufm  the 
Juftice  of  God,  who  hath  reteived  full  fati^aSim 
for  all  their  Sim  from  rA  -  h^vs!  of  Chriji. 

There  are  feveral  Mill.»kes  and  Errors  in 
thefe  Aflertions ;  and  1  fuppofe  our  /int'momi- 
ans  were  led  into  them,  (  ij  By  their  abhor- 
rence ot  the  l^opilh  Doctrine,  which  errs 
more  d,uiacrouflv  in  the  other  excreara :  for 
they  wickedly  aflert  our  Sufferings  to  be  fa- 
tisiadory  for  our  Sins,  which  is  the  ground 
of  Popilh  Penances,  and  voluntary  Self  cafti- 
g.itions.  (2.)  From  a  groundlcfs  apprelienfion, 
'1  hac  God  s  Corrections  of  us  for  oiir  Sins, 
ne  incunliilent  with  the  fulnefs  of  Chri/l's 
idciifution  for  them.  Chiifl  having  paid  all 
our  Debts,  and  diilolved  our  Obligations  to 
all  Punifhment,  it  cannot  confift  with  theju* 
ibce  fjf  God  to  l.iy  any  Rod  i:pon  us  for  our 
Sins,  after  Chrilt  liath  born  aU  tlut  our  Sins 
deferved. 


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Of  Antinomianifo. 


78.. 


This  miltake  of  the  end  of  Chrift's  deathy 
oOGsUkms  them  to  Aumble  into  the  other  Mi- 
ftakes  :  they  imagine  that  Chrift's  Satisfadion 
abolilbed  God's  hatred  of  Sia  in  Believers. 
But  tins  cannot  be  $  God's  Antipathy  to  Sin, 
can  never  be  taken  away  by  the  Satif- 
£a<^on  of  Chrill,  though  bis  hatred  co  the 
Perfonsof  the  redeemed  be  :  lor  die  ha> 
tred  of  Sin  is  founded  in  the  unchangeable 
Nature  of  God ;  and  he  can  as  foon  ceafe  to 
be  holy»  as  ceafeio  hate  Sin,  HtA,  1. 1;.  Nw 
was  Chrift's  death  ever  defigned  to  tliis  end : 
though  Cbrift  hath  (atisfied  for  the  Sins  of  Be- 
lievers, God  flill  hates  Sin  in  Believers.  His 
hatred  to  their  Sins,  and  lov  e  to  their  Perfons, 
are  not  inconfifienc  As  a  man  may  love  his 
Leg  or  Arm,  as  they  are  Members  of  Ins  own 
Body,  and  notwithftanding  that  Love,  hate 
the  Gangrene  which  hath  taiwn  them ;  and 
lanoe  orofepainfbl  Corrolives fi>r  the  core 
of  them. 

Neither  do  our  AntmmUuu  diiiin&uiih  as 
they  ought,  betwht  vii»di6Bve  Pnnnlmients 
from  God,  the  pure  iflues  and  effeifts  of  his 
Juftioe  and  Wrath  againft  the  Wicked;  and 
ins  Paternal  Caftigations,  the  pure  ifloes  of 
the  Care  and  Love  of  a  difpleafed  Father. 
Great  and  manifold  are  the  diflerences  betwixt 
bis  vindi^ve  Wrath  upon  his  Enemies,  and 
die  rebukes  of  the  Rod  upon  his  Children. 
ThoTe  are  Legal,  thefe  Evar^elical.  Thofe 
out  of  wrath  and  hatred,  thete  out  of  love. 
Thofe  unfanftified ,  but  thefe  blefled  and 
(an^fied  to  happy  ends  and  purpofes  to  his 
People.  Thofe  for  Deftrudtion,  thefe  for 
Salvation* 

To  narrow  the  matter  in  Controverfy  as 
much  as  we  can,  I  (hall  lay  down  three  Con- 
ceffiooB  about  God's  GomAiom  of  Ins  Peo> 

pie. 

Concefm  I.  We  chearfiilly  and  thankfully 
acknowledge  the  perfedion  and  futnefs  of  the 
laiis£u^ion  of  Chrift  for  all  the  Sins  of  Belie- 
vers :  and  with  thankfulnefs  do  own,  chat  if 
God  Ihoidd  caft  all,  or  any  of  them,  into  an 
Ocean  of  temporal  Troubles  and  Diftrefles  ; 
in  all  that  Sea  of  Sorrow,  there  would  not  be 
found  one  drop  of  vindi<Jtive  Wrath.  Chrift 
hath  drunk  the  laft  drop  of  that  Cup,  and 
left  nothing  for  Believers  to  fuffer  by  way  of 
Satisfadion. 

Concefim  II.  We  grant  alfo.  That  all  the 
Sufferings  of  Believers  in  this  World,  are  not 
fi>r  dieir  Sins  ;  but  fimM  of  them  are  for  the 
prevention  of  Sin,  2  Cer.  12.  7.  fomeforthe 
tryal  of  their  Graces,  Jam.  i,  2,  3.  fome 
lor  A  confirming  Teftimony  to  his  Truths 
A8.  y.  41.  Such  bufferings  .15  thefe  have  much 
heavenly  comfort  concomitant  with  them 

Cmctkm  III.  We  do  not  fay.  That  God's 
difplcalure  with  his  People  for  Sin,  evidencec 
againft  them  in  the  fmarteft  Rebukes  of  the 
Rod,  is  any  Argument  diat  God's  Love  is  turn 
ed  into  hatred  againft  their  Perfons  :  No,  no. 
his  Love  to  his  People  is  unchangeable.  Ha 
ving  loved  hisown,  ne  loved  them  toifae  end 
ytkm  1;.  I.  yet  notwwithftanding  all  this 
three  things  are  undeniably  clear,  and  being 
throughly  apprehended,  will  end  diis  Coairo* 
?eify. 


1.  That  God  lays  his  corrediim  Rod  in  tliis 
World  on  the  Perfons  of  Bdievers. 

2.  That  this  Rod  of  God  is  fimietblCl  laid 
on  them  for  their  Sini.  .  • 

That  thele  Fatherfy  Corredlons  of 
them  for  their  Sins ,  are  reconciliable 
to,  and  fully  confiftent  with  his  Juftice{< 
conpleatly  latisfied  by  the  Blood  of 
Chnft  for  all  their  Sins. 
That  God  lays  his  corre^ng  Rod  in 
World  upon  the  PeHbns  of  Believets. 
This  no  Man  can  have  the  face  to  deny  that 
believes  the  Scriptures  to  be  the  Word  of  God, 
or  that  the  Tnmbles  of  good  Men  In  diitf 
Life  fall  not  out  by  Cafualty,but  by  the  Coun- 
feland  Direction  of  Divine  Providence.  He 
that  daues  the  hand  of  God  to  be  upon  thtf 
Perfons  of  Believers  in  this  Ofe  in  the  way 

I'  of  painful  Challifements  and  Sufferings,  muft 
eidier  tgnorantly,  or  wilfully,  overloolt  diat 


I 

this 


ripniic,  lick  7.  8.  What  Son  it  be  whom  t hi 
Fatha  chajlenetb  tut  i  tut  ifje  In  witbuU  Clh^t- 
ment,  whereof  sit  an  fMftMierSf  lAmiHrtft  Bs- 
'artls  and  not  Soni.  Nor  will  any  fbber  Chri- 
iaa  deny  thefe  Troubles  of  Believets  to  be 
tfaeefleAs  of  Gdd's  Governing-Providence  in 
the  World,  or  once  imagine  or  affirm  them 
to  be  mere  Caiualties  and  Contingenoes :  foe 
affiiffhrn  emitb  tut  fmh  tf  tb*  Jh^,  notbtr  JM 
trouble  ffring  out  of  the  ground,  Job  y.  6.  Ifl 
what  EMfopitf  doth  that  good  Man  live  upon 
Earth,  that  feels  not  the  painful  Rod  of  God 
upon  himfelf,  nor  hears  the  lad  laments  and 
moans  of  other  Chriftians  under  it !  This  fure 
is  undeniable,  that  the  Rod  of  God  is  every- 
where upon  the  Perfons  and  Tabernacles  of 
the  Righteous ;  and  if  any  doubt  it,  his  own 
enie  and  feeling  may  in  a  little  time  give 
lim  a  painful  demonftration  of  it. 

2.  And  for  the  fecond,  That  this  Rod  of  God 
is  fojnetimcs  laid  upon  lielievers  for  their  Sins, 
methinks  no  fober  modeft  Chriftian  in  the 
World  /hould  doubt  ordeny  when  he  con^ 
fiders.  That 

1.  God  himfelf  hath  fo  declared  it. 

2.  The  Saints  in  all  Ages  have  £reely  COOF^ 
felTed  it  to  he  fo. 

1.  God  himfelf  hath  folly  and  plainly  de- 
clared it  to  be  fo,  2  Sam.  ii.  9,  10,  11,  12, 
I 14.  Wberefare  bafi  thou  dtfpifed  tbe  Command- 
meHtcjf  tbe  Lard,  to  do  evil  in  bis  fi^i  now 
therefore  tbe  Sword  jhall  never  defart  from  thy 
Houje,  &C.  Here's  the  Sword,  a  terrible  and 
painRil  Evil,  upon  David's  Houfe,  a  mati 
after  God's  own  heart,  and  that  exprefty  foc 
his  Sin  in  the  matter  of  Uriah.  So  Mofes,  one 
of  the  greateft  Favourites  of  Heaven ,  for 
hisfinful  fhiftingof  the  Lord's  Work,  F.x>>d. 
4.  i;,  14.  Tit  nffr  tf  the  Lord  was  kindled 
fgainp  Mofei.*  F«rM»  mAitiidttf  tbine  Bufw- 
tics,  l-ecaufe  rhy  fins  u'fre  encrcaJtJ,  I  have  dofie 
theje  things  unto  ibee,  laith  God  to  his  own  If- 
ratlf  Jtr,  %o.  i  y.  To  infVance  in  all  the  De- 
clarations made  by  God  himfelf  in  this  cafe, 
were  to  tranfcribe  a  great  part  of  both  Teifa- 
ments. 

2.  And  as  God  hath  declared  the  SirtS  of 
his  People  to  be  the  provoking  caufes  of  his 

>Rods  spon  them;  to  they  havefredy  aind 
li^eaiioiifly  oodeued  Md  acknowMged  the 

£imey 


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'I  he  Stcmd  Afftndix: 


fame.  Lam  3.  59,  40.  Whtf^^t  M  tbt  li-tgftht  HufttfOtd^  artdif  Pfety  woufd  give 

vingman  comphin?  a  mm  for  the  fum^tment  o/j  men  an  Cxemprtr'n  from  aU  Tror.hle?,  Pains, 


bii"Smi  Lr$  us  imcb  tmd  trj  ear  vaji,  and 
tumtgaim  to  the  Ufi.  This  w«  ipokon  by 

Jtrmj  in  the  natiia  of  the  whole  c.iptive 
Clrurch.    So  Vial  28.  j,  f .         "  w 
»f/,  K.jiJ(  fahh  4tki»ean. 

gtr  J  weififr  ij  thert  anf  re^  hi  m-j  kmi,  kn-^m^f 
of  my  Sin.    My  wetrtuUf/tink,  aai  tr*  cmuft, 
btcaiift  tf  mj  fooli^efi,   Aoi  wtfek  not  an 
hideous  and  unaccountable  thing  to  hejr  .ny 
ChildofGod,  under  his  Rod,  to  Itandujran  his 
own  Juftihcdiion ,  aftd  fay,  Lord,  my  Sins 
have  not  dcferved  this  at  thy  Hand,  nor  is  it 
jufticein  thee  thus  to  chaltife  me  after  thou  halt 
received  fatisfadion  for  all  my  Sins  fromihs 
Hand  of  ChrilK    Would  it  not  look  like  an 
horrid  Blafphcmy,  to  hear  the  b&k  Man  in 
the  World  dilputing  and  denying  thejuftice 
of  God  in  the  Troubles  he  lays  him  under  f 
Fnr  niv  own  part,  let  the  Lord  lay  on  as  linari- 
ly  as  lie  will  uport  me,  1  defire  to  follow  the 
holy  Patterns  and  Prefideiits  recorded  in 
Scripture  for  my  imiration,  and  to  fay  with 
the  i^cople  of  God,  Ez.r.  9*  13.  TUu  hejt  fu- 
m§bti  itkl^i  than  mine  Iniiuhiei  dejerve.  And 
Afica  7.  9.    /  will  hear  the  indiffuuim  ^  tht 
Lord  kc^e  I  bavt  firnitd  ugain/t  him.    And  bC 
that  refufes  fo  to  do,  gires  little  Ofidencc  of 
the  Spirit  of  Adoption  in  him,  but  a  very 


and  Chaftifemcntir,  then  nKn  mi|;ht  difcern 
Lo«««r  Hfiitred  by  the  things  that  are  before 
thein,  cortfrary  to  f'-d.  9.  i,  2.  Neither 
could  thofc  that  arc  in  Cbrift  mffcr  the  piiiv 
ful  At^ortles  of  Death  bec2ii((f  of  Sin,  expref. 

ly  cmitrjry  to  P.;«/.  R  tn.  8.  i:;.  Jnd  if  Clrlfi 
ke  inj6Mf  tbt  Both  'u  dead bccaufe of  S'tH.  ( J .)  la 
•  vve^,  As  Chrift  never  Aed  hts  Blood  to 
;j  or  aboli/B  God's  dlfptcafure  agairift 
Sin  in  whomfoever  It  be  found,  fa  be  never 
ftied  It  to  deprire  Mt  t'eople  of  the  ftiafdfbid 
Bleflings  and  Advantages  that  accrue  to  them 
by  tbe  Rods  of  God  upon  them.  It  was  ne- 
ver hb  intent  to  put  us  into  a  condhioh  on 
Earth,  that  would  have  been  fo  much  to  our 
lofs.  So  then,  if  the  Hand  of  God  be  upofi 
his  People  for  Sio ,  and  confidently  enough 
t^ith  his  Juftice,  it  mud  be  ad  EtrOf  to  by 
God  fmitcs  not  Believers  for  their  Sins,  and 
it  would  be  Injuftice  in  hiin  fo  to  do  i  which 
is  their  <5th  Error. 

Error  Vll.  Ikj  tcH  c:,  Tlw  hj  CoTs  laj'mg 
our  Ini'juitics  upon  tbrljlf  be  kctme  as  ccMpl-.aty 
ftti'ui  ji  vc,  and  we  as  com^Uitlj  right  ecus  as 
Cbrijf.  Tl-'.u  vc:  crslr  tbe  fuilt  ainl  funflutttnt  ^ 
Sin  was  laid  up^n  ChriJ  j  hut  fmflj  the  veryfaidtt 
thtit  mtn  ctmmit,  tbe  trattfgrtjjisn  it  ftlf  became  thi 
traftf^rejjiin  vf  (':hri/  :  hil'jiiity  it  ftif,  mt  in  any 

clear  evidence  of  the  Pride  and  Ignorance  of  f.our,-^  but  pUinlf  fn  nj'ilf,  was  laid  oh  Qbs(l  and 


Ins  own  Heart.  Job  indeed  ftifly  Itood  upon 
his  own  Vindication;  but  th^t  was  when  he 
had  to  do  with  Men,  wlio  faUiy  charged  him, 
laying  thbfe  Sins  as  the  Caufes  of  his  1  rouble, 
which  he  w.is  iimocent  of,  J'b  22.  6. 
But  when  he  had  to  do  with  God,  he  difputes 
no  more,  but  faith,  Beheld,  I  am  vile,  what 
Jhall  I  anju-er  ihn  '^  I  will  lay  my  hand  i.pvn  my 
mmb.  j.  d.  I  have  done,  tather ,  1  luve 
dMKf  Wbetiier  thefe  Ghaftilements  be  for 
my  Sins orno,  fare  1  am,  my  Sin  n6t  only 
ddcrvcs  all  this,  but  Ikil  it  felf  :  Thou  aic 
hdy,  but  I  am  vile. 

5.  Nor  can  ir  at  nil  be  doubred,  but  that 
theie  Fatherly  Corrcilions  of  riic  Saints  tui 
their  Sins,  are  reconcUeable  to,  and  fully  con- 
fiftent  with  his  Juft  ice,  fatisfied  by  the  l^iood 
of  Chrill  for  all  their  Sins.  For  ( i.)  It  ii 
were  not  lb  >  the  juft  and  righteous  God 
would  never  have  inlerted  fuch  a  claufc  of  rc- 
ietvation  ta  his  gracious  Covenant  wttli  hit. 
IPeo|4^  to chaften  them «s helaw  need,  afi^ 
he  had  taken  them  into  the  (  orenant,  FJai. 

^9'  io>  3»j  ?2>  39-  t^'^Jg^'P*  ^'  ^"^^ 

wfit  th^  JratijgreJJwmwiti  «  RtJ,  md  their  Im- 
tjitity  vnthfirifes  }  nevtrticUfs  (fiith  he)  tny  lo- 
H/k^-kindntJs  will  I  net  take  ew^.  Ulut  iNe- 
vktbel^i]  clearly  piwts  the  etHififlcncy  of 
his  Stripes  lor  ii  t,  with  his  loving»kindndb 
to  his  i^eople>  and  wirti  Chtill's  iatishiction 
Ibr  ^ir  Sins,  (x.)  If  diis  were  not  oonfiftent 
with  the  juft ice  of  God,  to  be  fure  he  would 
fiever  fingle  them  out  to  fpend  his  Hods  upon, 
rather  thafl  ogha».  Tis  noft  oeiwin  die  ho- 
liefl  Men  iuvc  Oioft  bihes  in  this  Life,  //^m 
iatd,  rjuL  7}.  x%,  14.  Tint  w^edlj  fnjfer  m 
tbe  Wmii  hit  he  mms  ebajhti  tOerj  morning. 
And  verf,  J.    The  M'nkul  arc  not  in  treubU  iU 

Mb&mm    X  Pec  4.  J17.  Jkdgmm  t>ut0  h^in[\f/M  laid  upon  hioi^  Ifs.  $i.  j-,  6. 


f/ix;f  Cbriji  bimjelf  War  net  nitre  tij^httous,  than  tbit 
Ptrfnii,  aitd  tbil  Perfm  Ututtmnfi^  tbM 

Lini^  was. 

Rtfnt/ttion.  Thcfe  two  Propofitlons  will  ne- 
ver go  down  with  founi^  and  Orthodox  Chii- 
llians.  Thefirft  finks  and  debafcs  Chrilt  too 
low,  the  other  traits  the  (infill  Otature  too 
hip'ii.  The  One  reprefents  the  pure  and  fpot- 
leU  Lord  Jcfus  as  finful  :  the  other  reprefents 
tlvefinful  Cieatareas  puteiind  perfeft:  and 
both  thefc  Propofitlons  feem  evidently  to  be 
built  upon  thefe  two  Hypothcfcs.  (1)  That 
tie  Rigbtevufnefi  of  Chrifi  it  fubjeclivdy  and  hAt- 
rcndj  iv  us,  in  thr  Ctnic  f:t!nffs        ptfi'tu/Vfj  it  is 

in  Chrifi  :  grant  that,  and  then  It  will  follow 
ihdeed.  That  Chilli  Mitifetf  Is  not  more 

ri;;hteou5  tlian  the  Believer  is.  (2  )  7bat  not 
(fhty  theguih  and  funi^ment  of  Sin  WtH  laid  cm 
Cir//f  hy  v/iy  of  immatim  \  biAShfi  fi^,  the 
v(r)  {ran'grcjjim,  or  f.r.fulnijs  it  fJf  W  is  Iran'' 
ftn'dfrm  \be  Elett  to  Chriji  :  and  that  by  God'e 
lining  it  &n  hi**t,  tie  /tnfttlnejs  or  fattlt  it  fi^lvde 
fiun:iij'dj  haiufiiQd  into  him  J  and  fo  Sin  it  felf 

did  tranfire  a  lubjedo  in  fubjedutn.  Grant 
but  this,  and  ft  can  neret  be  dented  bat  Chrift 

became  as  compleatly  finful  as  wc. 

fitit  both  thefe  Hypothefes  are  not  only  no« 
torioufly  falfe,  but  utterly  impoflible,  as  wlB 
be  nianifeftcd  by  and  by  j  But  before  I  come 
to  the  Refutation  of  theni,  ic  will  be  nccef- 
fary  to  lay  doWh  fonieCbncelfioini  to  clear  the 
Ortliodox  Dodrinc  in  tliis  Controvcriic,  and 
narrow  the  matter  under  debate  as  much  as 
may  be. 

(i.)  And  firfl  we  thankfully  acknowledge 
the  Lord  Jefus  Uirift  to  be  the  Surt^i  of  tlie 
New  Teltament,  Hit*.  7.  22.  and  that  as  fuch, 
all  the  Guilt  and  Punifhment  of  our  Stil% 

•That  is, 
God 


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Vol.  I 


Of  AndncAiiianifin. 


78? 


God  imputed,  and  he  bare  it  in  our  room  and  I    (i.)  The  preceptive  pare  of  the  Law,  whidi 

IVead.    God  the  Father,  as  Supreme  I^w-  pivcs  Sin  its  formal  Nature,  1  4.  fyr 

giver,  and  Judge  of  all,  upon  the  Tranfgrefii-  /;«  u  the  traHjgrtfm  of  the  law  All  Tranferef- 
on  of  the  Law,  admitted  the  Sponfion  or  on  ariies  from  the  Precencive  pirtof  theLaw^ 
Suretifhip  of  Chrift,  to  anfwcr  for  the  fins  of  of  God:  He  that  tranlgreiTeth  the  Precepts 
Men,  Heh.  10.  f,  6,  7.    And  for  this  very  ' 


end  he  was  made  under  the  Law,  Gal^  4,  f 

And  that  Chrift  voluntarily  took  it  upon  him 
to  anfwer  as  our  Surttyy  whatfoever  the  Law 
coidd  lay  to  our  charge ;  whence  it  became 
juft  and  righteous  that  he  ftiould  fuffer, 

( 2.)  We  fay.  That  God  by  laying  upon, 
or  imputing  the  Guilt  of  our  Sins  to  Chrift, 
thereby  our  Sins  became  legally  hh  ;  ns  the 
Debt  is  legally  the  Sureties  I^t,  tho'  he  ne- 
TW  borrowed  one  Farthing  of  it :  Thus  God 
laid^  end  Chrift  took  our  Sins  upon  him,  tho' 
in  Mm  was  no  fin,  2  Cor.  2 1.  He  hatb  made 
Afflf  to  be  Jin  for  m,  Vfhe  Jamv  m  jSv  ( i.  c.)  who 
was  clean  and  altogether  void  of  fin. 

(2.^  We  thankfully  acknowledge^  that 
Chnft  hath  ib  fully  (atisfied  the  Law  for  the 
fins  of  all  that  are  his,  that  the  Debts  of  Be- 
lievers are  fully  difcbarg'dj  and  the  very  lail 
Mite  paid  by  Chrift.  His  Payment  is  fall, 
and  fo  therefore  is  our  Difcharge  and  Ac 
quittance,  Rtm.  8.  i,  %u  And  that  by  vir- 
tue hoeof  the  GoUt  of  B^eters  is  (b  perfeft- 
ly  abolilhed,  that  it  fhiil  never  more  bring 
them  under  Condemoatioii,  24-  -^'^^ 

lb  in  Chrift  they  are  uddiout  bult  before 
God. 

(4.)  We  likewife  grant,  That  as  the  Guilt 
of  our  Sins  was  by  God's  Imputation  laid  up- 
on Chrift,  fo  the  Righteouuiefi  of  Chrift  is 
by  God  imputed  to  Believers  by  virtue  of  their 
Union  with  Chrift ;  and  becomes  thereby  as 
truly  and  fully  thciny  for  the  Juftification  of 
their  particular  Perfons  before  God,  as  if  they 
diemielves  had  in  their  own  Peifons  fulfilled 
all  that  the  Law  requires,  or  fufti^red  all  that 
it  threatned  :  No  inhcrcnr  Righteoufnefi  in 
our  own  Perfons,  is,  or  can  be  more  truly  our 
own  for  this  end  and  purpofe,  than  drift's 
imputed  Righteoufnefs  is  our  own.  He  is  the 
Lord  our  Righteoufnefs y  Jer.  25.6.  IVe  are  made 
the  ritbttoufnefs  of  God  in  bim,  i  Cor.  j,  21. 
7i0f  toe  righteoufnefs  of  the  Lgw  it fii^Btd  tn  them 
tbiU  believe,  Rom.  8.  4. 

Bat  notwithftanding  all  thb,  yn  cannot 
fay,  (i.)  That  Chrift  became  .is  complcatly 
ftnful  as  we.  Or  (2.)  That  we  are  as  com- 
pleatly  righteous  as  Chrift ;  and  that  over  and 
above  the  Guilt  and  Punifhment  of  Sin, 
(which  we  grant  was  laid  upon  Chrift)  Sin  it 
fclf  fimply  confidered,.or  the  very  Tranfgref- 
fion  it  felf,  became  the  Sin  or  TranlgreflQon 
of  Chrift  ;  and  confcquently  that  we  are  as 
compleatly  Righteous  as  Chrift,  an4  Chrift  as 
compleatly  Sinful  as  we  are. 

I.  We  dare  not  fay.  That  Sin  (imply* coq- 
fider'd,  as  the  very  Tranfgreflton  of  the  Lilv 
it  felf,  as  well  as  the  Guilt  and  PunilKmcnt, 
became  the  very  Sin  and  Tranigrellion  of 
Chrift :  For  two  things  are  diftindly  to  be 
confidered  .md  difTcrcnced,  with  refpedt  to  the 
Law,  and  unco  Sin.  As  to  the  Law,  wc  are 
to  oonfider  in  it, 

1.  Its  Preceptive  part. 

2.  ltsSan<aion.     •    "  •  . 
Volt 


finneth  ;  and  under  this  confideration  fm  can 
never  he  communicated  from  one  to  another : 
The  Perfonal  fin  of  one  cannot  be  in  this 
refpcd  the  Perfonal  fin  of  another :  There  is 
no  Phyfical  Transfulion  of  the  Tranigreffion 
of  the  Precept  from  one  f^bjed  into  another : 
This  is  utterly  impoftible,;  even  Adami  per- 
fbnal  ftns  coni^erd  in-  liis  fingle  private  ca- 
pacity, arc  not  communicible  to  his  I'oflcrlty. 

{2.)  Befides  the  Tranigrellion  of  the  Pre- 
ceptive part  of  the  Law,  there  is  af>  obnoxt* 
oufnefs  unto  PuiiiHuncnt,   arinng  f;rm  the 
Sandion  of  the  Law,  whicli  we  call  the  Quilt 
of  Sin ;  and  this  (a  Judidous  Dr.  OmndSyOmtn  of 
fcrvc^)      r^pirable  from  Sin  :  And  iiFitwereJ"*'*'*^ 
not  feparable  from  the  former,  no  imoer  in 
the  World  could  either  be  pardon'd  or  fiiv^d  3 
Guilt  may  be  made  anothers  by  Imputation, 
and  yet  that  other  not  rendred  formally  a  fin* 
ner  wiercby :  Upon  this  ground  we  1j>  ,  the 
Guilt  .md  Punilhnient  of  our  Sin,  was  that 
only  which  wa>  imputed  unto  Chrift :  but  the 
very  Tranfgreifion  of  the  Law  it  fclf,  or  Sin 
formally  and  cflcntially  confider'd,  could  ne- 
ver be  communicated  or  transfufed  from  as 
into  him.  I  know  but  two  ways  in  the  World 
by  which  one  Man's  fins  can  be  imagjioed  to 
become  anothers,  ws^  Either  by  Imputst'ion, 
which  is  Legal,  and  what  we  affirm  j  or  by 
Ejftntial  Tramfujhn  from  fubjeifl  to  fab^eft  (m 
our  Adverfaries  fancyj  which  is  utterly  im- 
poflible  ;  and  we  have  as  good  ground  to 
believe  the  abfurd  Doctrine  of  Tranfubftanti- 
ation,  as  this  wild  Notion  of  the  ElTcntial 
Transfulion  of  Sin.    Guilt  arifmg  from  the 
Sandion  of  the  Law,  may  and  did  pafs  from 
us  to  Chiift  by  Legal  Iniputation  ;  but  fin  it 
felf,  the  very  Tranlgremon  it  feif,  ariling 
from  the  vciy  Preceptive  part  of  the  Law, 
cannot  fo  pafs  from  us  to  Chrift  :  l  or  if  we 
Ihouid  once  imagine,  that  tiic  very  acts  and 
habits  of  Sin,  with  the  odious  deformity  there- 
of, fhould  pafs  from  our  Perfons  to  Chrift, 
and  fubjedively  to  inhere  in  him,  as  they  do 
in  us ;  then  it  would  follow, 

Ftrfl,  That  our  Salvation  would  thereby  be 
rendred  utterly  impoffible.  For  fuch  an  inhe- 
fion  of  Sin  in  the  Perfon  of  Chrift,  is  abfo- 
lutcly  inconfiftent  with  the  H/poJiatical  Union, 
which  Union  is  the  very  Foundation  of  his 
Satisfadion,  and  our.  Salvation.  Tho'  the 
Divine  Nature  can,  and  doth  dwell  in  Union 
with  the  pure  and  Sinlcfs  human  Mature  of 
Chrift,  yet  it  cannot  dwell  in  Untoii.  with 
Sin. 


<.  it 


Secondh,  This  Suppofition  would  render  the 
Blood  of  the  Crois  altogether  unable  to  (atisAe 
for  us.  lie  could  not  have  been  the  Lamb  of 
God  to  take  away  the  Sins  of  the  World,  if 
he  had  not  been  perfedly  pure  and  Ipotlds, 
I  P«f.  I.  19. 

Tbirdh,  Had  our  Sins  thus  been  eifcatiatty 
transfus  d  into  Chrift,  the  Law  had  had  a  joft 
and  valid  Exception  againft  him j  for  it  ac- 
cepts of  nodiing  buc  what  is  abioluce^  pmv 
Rrrrr  'anii 


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7H 


The  Sewnd  Affendix: 


and  perfeft.  I  adnyre,  cherelbre,  how  any 

good  Man  dares  to  call  our  Docflrine,  which 
Ceaches  the  Imputation  of  our  Guilt  and  Pu 
nilhment  to  Chrift,  a  finiple  Dodrine;  and 
aifert,  that  the  Tranfgreffion  it  felf  became 
Chrift's ;  and  that  thereby  Chrift  became  as 
compleatly  frnful  as  we.  And, 

Fourthly,  If  the  way  of  nuking  our  Sins 
Chrift's  by  Impur.ition,  be  thus  rejcAcd  and 
deiided ;  and  Chiilt  alTerted  by  Tome  other 
way  CO  beoome  as  compleacly  finful  as  we ; 
then  I  cannot  Tec  vvhich  wav  to  avoid  ir,  but 
that  tiic  very  lanie  Ads  and  Habits  ot  Sin 
muft  inhere,  both  in  Chrift^  and  in  Believers 
alfo.  For,  I  Tj^pofe  our  Advedarics  will  not 
deny  that,  notwitliiianding  God's  laying  the 
Sins  of  Believers  upon  Chrift,  there  renuin  in 
all  Believers  after  their  Juftification,  finful  In- 
dinations  and  Averlations;  a  Law  of  Sin  in 
their  Members,  a  Body  of  Sin  and  Death. 
Did  thcfc  things  pafs  from  them  toChrift,  and 
yet  do  they  iWW  inticre  in  them  ?  Why  do  they 
complain  and  groan  of  in  dwelling  Sin  ?  as 
Rem.  7.  If  Sin  it  felf  be  fo  transferr'd  from 
them  to  Chrid  ?  Sure,  unleC  Men  will  dare 
to  fay ,  the  fame  A  ^s  and  Habici  of  Sin  which 
they  feel  in  thenifelves,  are  as  truly  in  Chrift 
as  in  (hemfelves ;  they  have  no  ground  to  fay, 
^hat  by  God's  laying  their  Iniquities  upon 
Chrift,  he  became  as  compleatly  linful  as  thev 
are;  and  if  they  fhould  fo  afliira,  that  Athr- 
mationwould  Ufldermine  che  very  Foondation 
of  their  own  Salvarion. 

I  therefore  heartily  fubfcribe  to  that  found 
and  holy  Sentence,  of  a  clear  and  learned 

OWM,  Of  Divine,  Nf  thing  is  mere  ahjclutc!)  trutf  nothing 
J"'^"""Wflre  Jaatdlj  and  ajjurtMj  beltevd  by  usy  than 
'^'•"^that  nothing  which  Cbrifi  Jid  9r  fufer'J,  mtUng 
that  he  uruUrtook,  or  underwenl,  did,  or  could  cm 
fiititie  him  fuinediveljf  inbtrcntly,  and  thereupon 
ferjonaUy  it  Sinntr,  or  guilty  of  any  Sin  of  by  own. 
To  bc^r  the  (Juiit  or  liLime  of  other  Ainu  Fuh'h^ 
i»  be  alienx  culpx  reus,  ruaka  m  Man  *  Simntr, 
W<^f  be  Md  unwifely  or  irregularly  imdertakt  it. 
So,  tlien  this  Propolition,  that  by  God's  lay- 
ing our  Sins  upon  Cbrift  ( in  (bme  other  way, 
than  by  Imputation  of  Guile  and  I>unii1iment) 
he  became  as  compleatly  finful  as  we,  will  not, 
ought  not  to  be  received  as  the  (bund  Dodrine 
of  the  Gdfpd.  Nor  yet  this 

Second  Propolition.  That  we  are  at  comfleat- 
fy  Rwjbteom  as  drift  »  J  tist  Ckri0  it  m 
>itor<  Righteous  than  «  Reltevtr. 

I  cannot  imagine  what  Hiould  induce  any 
Man  fo  to  exprefs  himfelfj  unlcfs  ir  be  i 
groundlefs  conceit  and  fancy,  chat  tliere  u  an 
eflcntial  Transfufion  of  Chrift's  juftifying 
Righteoulhels  into  Believers,  wherth\'  it  be 
comes  theirs  by  way  of  fubjedive  mhuion, 
and  is  in  them  in  the  very  fame  manner  it  is 
in  him :  And  fo  every  individual  BcIIl  be- 
comes as  compleatly  Rigliteous  as  Chrift. 
And  this  conceit  they  would  fain  eftabli/h  up- 
on that  Text,  1  Job.  7.  Ht  that  doth  rigb- 
tetujtiCii,  is  ngbteous,  evin  a<  he  st  righteout. 

But  neither  this  expre^Gon,  nor  any  other 
like  i-- in  rh?  ^crinmre?,  .^ivcb  the  Icift  coun- 
tenance to  lucii  a  gencrat  and  unwary  Politi- 
on.  It  is  far  from  the  mind  of  this  Scripture, 
That  4he  righteonihels  of  Chrift  is  fernially 


VoU 


and  inherently  outs,  as  it  is  his.  Indeed  ic  is 
oun  relatively,  aot  formalfy  uid  inherently  ;  not 
the  fame  with  his  for  quantity,  though  it  be 
the  (amc  for  'verity.  I  lis  Rightcoufncfs  is  not 
ours  in  its  univerfal  value,  though  it  beours,  as 
to  our  partk'Jar  uft  and  necejftty.  Nor  is  it  made 
ours  to  make  us  lb  many  caufet  of  Salvation 
to  others ;  bttt  k  is  imputed  to  us  as  to  the 
Suhjeds,  that  are  fo  be  faved  by  it  our  felves. 

Tis  true,  we  are  juftified,  and  laved  by  che 
very  Righteoufncfs  of  Chrift,  and  no  other; 
but  that  Righteoufnefs  is  flrmiHj  h:hcrmt  in 
him  only,  and  is  only  mattriaiip  imputed  to  us. 
It  was  aclively  his,  but  fajfivtly  ouw.  He 
wrought  it,  though  we  wear  ir.  It  wis 
wrought  in  the  Perfon  of  God-Man  for  the 
whole  Church,  and  is  imputed  (not  cnuulbfid) 
to  ever}'  fingle  Believer  for  hk  own  canceiB- 
mentonly.  For, 

(u)  It  is  moft  abfivd  fo  Imagine,  that  the 
Righti  oufnefi  of  Chrift  Hiould  formally  inhere 
ia  the  Perfon  of  all,  or  any  Believer,  as  it 
doth  m  the  Perlbti  of  the  Mediator.  The 
impoflibiiity  hereof  appears  plainly  from  the 
incapacity  of  the  Subject  The  Righteoufnefi 
of  Chrift  is  an  Infinite  Righteoufnefs,  becaufc 
ir  13  the  Righteoufnefs  of  God-Man,  and  can 
therefore  be  fubjedcd  in  no  other  Pei  fbn  be- 
fidc  hm  It  is  capable  of  being  im  p  u  ted  t  o  a 
finite  Cre-itu re,  and  therefore  in  t  ie  way  of 
imputation  we  axe  faid  to  be  m.id.  '  r  -ghuo^- 
fi0 tf  God  m  him :  but  though  it  aay  be  im- 
puted to  a  finite  Creature,  it  inheres  only  in 
(he  Perfon  of  the  Son  oi  God.  as  in  its  ptmec 
fubjea.  And  indeed,  »««»P««pw: 

(i.)  If  it  /hould  be  inherent  in  ui^  it  oonid 
not  be  imputed  to  us  as  it  is,  Rom.  4.  <5,  21. 
Nor  need  we  go  out  of  our  felves  for  Juflifica- 
rauft,  FbiL  1.  9.  but  may 
jultify  our  felves  by  our  own  inberaKRish»> 
oufnels.  And 

C;'^>,)  Whatftiould  hinder,  if  this  infinite 
Rklncoufncfs  of  Chrift  were  infufed  into  us, 
and  mould  make  us  as  compleatly  Righteous 
as  Chrift ;  but  that  we  might  juftify  othen 
alfo,  as  Chrift  doth  :  and  fo  we  might  be  the 
Saviours  of  thcEle^,  as  Chrift  is?  Wluch  is 
nioft  abfurd  to  imagine.  And 

(4^^%)  According  to  Amlnomsan  Princip'cs, 
What  need  was  there  that  we  ihould  be  iufti^ 
fied  at  all  ?  Or,  What  place  is  left  for  the 
fttfication  of  any  Sinner  in  the  World  For 
according  to  their  Opinion,  the  juftification 
of  the  Eled  is  an  immanent  »€t  of  God  he. 
fore  t!ie  World  was ;  and  that  Eternal  Ac^  of 
Juihiication,  making  the  Elect  as  oompieatlv - 
Righteous  as  Chrift  himfetf,  there  could  not 
pofhbly  be  any  the  leaft  guilt  in  the  E!ec1  to 
be  pardoned  j  and  confequentlv  oo  place,  oc 
room  could  be  left  for  anyjuftiftcationin  time, 
And  then  it  muft  follow,  that  feeing  Chrift 
died  in  time  for  Sin,  according  to  the  Scri- 
ptures ;  it  muft  be  for  his  own  Sins  that  he 
died,  an^not  for  the  ^in;  of  thcEleia;  Dia- 
metrically oppofiie  to  Rem.  4.  2    and  the 
whole  cuirent  of  Scripture,  and  fiJdi  of  Chri- 
ftians. 

Tii  ilicfcfore  very  unbecoming  and  un- 
worthy of  a  juftified  Perlbn,  afierCfttfll  hath 
taken  all  his  Guile  upon  himfelf,  and  fuifer'd 

«U 


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Vol.L 


Andnomianiffii. 


all  rfie  Punifliment  due  thereunto  in  his  place 
and  room :  Inftead  of  an  humble  and  ch^nk- 
fiil  admiration  of  his  unparallel'd  Grace  there- 
in^ CO  throw  moit  than  the  Guilt  and  Punifli- 
ment of  his  Sins  upon  Chrift,  even  the  tranC 
greffion  ic  felf :  and  comparing  his  own  Righ- 
noUGidfi  with  Chrlft* s,  to  (ay  he  is  as  cpm- 
pleatly  Righteous  as  ChrifV  himfclf  This 

k  M  if  a  company  of  Bankrupt  Debtors  |xefent  (>acc     contiid  with  it  in  this  ^ 
Arreflel  Ibr  tbek  own  Debts,  ready  to  be  call  ]^For  my  part,  I  think  the  ^reateft  fear  of 
into  Prifon,  and  not  having  one  Farthing  to  ' 
(ati&fy,  afcer  tlieir  Debts  have  been  freely  and 
folly  difeharg  d  by  anotheri  oat  of  his  im- 
menfe  Treafure  ;  uiou'd  now  compare  with 
bim,  yea,  and  think  they  booour'd  him,  by 
idKttg  him,  that  now  iKey  are  as  oompleatly 
rich  .IS  Mnifjir 

1  am  well  ailur'd  no  good  Mm  would  cm 
brace  an  0|Nnion  fo  derogatory  to  ChrifPs 


and  yet  we  think  it  a  vet  y  unwary  andnnfbiiiid 

exprcffion,  That  Believers  need  not  fear  their  mtm 
fins^€(aujethey  cm  do  tbtm m hurt :  lis  tOO  gene- 
ral and  unguarded  a  Propofnion  to  be  recdv«d 
for  truth.  What  if  their  Sins  cannot  do  them 
that  hurt,  to  fruftrate  the  purpofc  of  God,  and 
damn  them  to  Lremity  in  the  Wbrl^  to  come? 
Can  it  therefore  do  them  no  hurt  at  cl!  in  their 

World? 
eaatiori 

is  due  to  Sin,  the  gre.-t.fi  evil  j  and  that  Chy- 
fe/teme  fpake  more  like  a  Chriftiao,  when  he 
faid,  m  mifi  feeeMum  tinmf  I  fear  nothing  bnt 
Sin.  Though  Sin  cannot  finally  ruine  the  Be- 
licver,  ya  it  can  many  ways  htirt  and  injure 
the  Believer  f  and  therefore  ought  not  to  he 


mifrcprcfented  as  fuc! 


an 


inocent  a 


nd  ha 


rm- 


iels  thing  to  them.  In  vain  arc  fo  many  ter- 
rible threatnlngs  lit  the  Scrtprares  againft  it,  9 

it  can  do  us  no  hurt ;  ir  j;,  certain  nothing 
can  do  us  good,  but  that  which  makes  tis  bet(erj» 
and  more  Hb!y :  Bat  Sin  can  never  pietenS  to 
tliat,  of  all  ti  lings  in  the  World.  But  to  come 
to  an  iiiue.  Sin  may  be  confider'd  three  ways. 
I.  Poimally.  2.  Effectively,  j.  Rcduaivcly.' 
Firj?.  Fvrmjliy,  35  a  rranfgrcmon  of  the  Pre- 
ceptive partof  the  Lawof  Gud,  andunc^er  that 
cbnMeration  it  Is  the  fhoft  ftmnidable  evil  ini 
the  whole  World.  The  evil  of  evils,  at  whicK 
every  eradous  Heart  trembles,  and  ought  rather 
todiuTe  Bani/hmenr,  Prifon,  and  Death  it  felif 
in  the  nioft  terrible  form,  than  Sin,  or  that 
which  is  moft  tempting  in  Sin,  the  pkafures  of 
it  {  as  Mofes  did,  Htb.  ii.z^. 

Secendlf,  Sin  may  be  confider'd  Eftffivefy; 
with  rcfpeft  to  the  manifold  Mifchiefs  and  Ca- 


Honour  as  this  is ;  did  he  but  fee  the  odious 
confequences  of  it,  doubtlefi  he  would  abhor 
diem  as  roadi  as  we.  finS  as  for  thofe  how 
in  Heaven,  who  fell  into  fuch  mifiakes  in  the 
way  thither,  were  they  now  acquainted  with 
what  is  tranfaded  here  below,  they  would  en- 
ceedingly  rejoyce  in  the  dctedion  of  thofe 
Miftakesy  and  bl^s  God  far  the  refuutiod  of 
them. 

Error  VIII.  7%  affirm,  TJnf  Believers  need 
tut  fesrtbmautn  fins,  nor  the  Jau  »f  other ti  fir 
m  mmh  m  t$tither  their  cvm,  or  ethtrs  fins  ettt  do 
mj  hurt,  nor  mufi  they  do  any  duty  for  tLir 
vum  good,  or  jalvatioHy  or  for  eternal  rewsrdi* 

That  we  need  fear  no  hurt  from  iin,  or  may 
not  aim  at  our  own  good  in  Duty,  are  two 
Propolitions  t.'iat  found  haHh  in  the  Ears  of 

Believers:  I  fliall  confider them  fcverally,  and  lamities  it  producerh  in  the  Woild,  aiid  the 
refute  them  as  bricHy  as  1  can.  Spiritual  and  Corporc  ii  Evils  it  infers  uponBe- 

Propofidon  I.  Believers  need  not  fear  their  eum  lievers  themfclves  :  Thocgh  it  cannot  damn 
/msy  1^  (hi  Jins  of  ethers  I  becanfe  neither  oitr  their  Souls,  yet  it  makes  War  againft  their  SoulsJ 
or  otbert  fins  can  do  us  any  hurt.  and  brings  thefti  into  imlerable  Bondage  aiia 

They  fecm  m  he  induced  into  this  Error,  by  Captivity,  Rem.  "  2;.  It  wounds  their  Souls, 
mifundedlandaie  tl-e  Apofilc,  in  Rom.  8.  28.  under  which  wounds  they  are  feeble  and  fore 
as  if  the  fcope  of  that  I  e\t  were  to  affert  the  broken  :  yea,  they  roar  by  reafon  of  the  dif» 
bencfir':  of  Sin  to  juftitied  Perfons ;  whereas  he  qutetncA  of  their  hearts,  ?f.  ;8. 5-,  P  War, 
Ijpeaks  there  of  Adverlities  and  Affli<ftions  be-  Captivny,  fcfteriiig  painful  Wounds,  caufmg 
nOiogthe  Saints  in  this  Life.  Vniverjalm  re-  them  to  roar,  no  hurt  to  Believen.^  It  breaks 
firin^mJa  efi  aA  materiam  fuHeHam,  loquitur  rrtim  their  frery  Bones,  P;.  f  1 .  ?  A  nd  is  that  no  hurt  ? 
deapidionihtitfiiorum.  The  fubjed  matter  (faith  It  draws  otf  their  Minds  from  God,  interrupts' 
Parcnr  on  the  place)  rcftrains  the  Univerial  their  Prayers  and  Meditations,  7. 18,19,20, 
CXpreffion  of  the  Apottte:  for  when  he  there  21.  And  is  there  no  hurt  in  that.'  Itcaufeth 
faith,  ylB  things  fimH  work  tegetber  fur  good ,  he  their  Graces  to  decline,  wither,  and  laneoiA  to 
principally  intends  the  afflidions  ottMGodly,  that  d^ree,  that  the  things  which  are  m  thenrf 
of  wliich  he  treats  there  in  that  context.  It  are  ready  to  die.  Rev.  5  1.  and  Rev.  2,4.  Andii 
may  be  extended  alfo  to  all  providential  events ;  the  lofs  of  Grace  and  Spiritual  ftrengthj  no  horC 
Oimna  ifuMmfM  tm  accedunt  farinjccus,  tarn  ad-  to  a  Believcrf  It  bfdes  the  Faoe  Of  Gk>d  fronof 
vtrfa,  ijriim projjvnt :  All  advcrfc  and  profperous  them,  Ij'a.  f  9.  2.  And  is  there  no  hurt  in  fpiri- 
events  of  things  without  us,  as  EJiius  upon  the  tual  wi  hdrawmeots  of  God  from  their  Souls? 
place  notes.  Nothing  is  fpoken  of  (in  in  this  Why  dien  dbdelertailSaintf&  bitterly  lamenc 
Texr.    And  the  Apoltle  diflribuiing  thisGcnc-  and  bemoan  it  ?  It  provokes  innumerable 


til  into  Paniculars,  verje  28.  plainly  ihew5,  tliaions  and  Miferies,  which  fall  upon  Ottr., 
what  are  the  thingi  he  intended  by  his  Univer- i  dies.  Relations,  Eftates;  and  if  ^  be  ^ 

fal  exprcflton,  xnrfe  28.  as  a1fo  in  what  refpe<a | caufe  of  al!  (hcfc  inward  and  Ou^ward  Miferies 
no  Creature  can  do  the  Sainti>  any  hurt,  name- 1  to  the  People  of  God,  fare  then  there  is  fbme 


ly,  that  they  /hall  nevtr  kt  MtU  ftftrm  tbtm 

from  the  Unit  of  CcJ,  which  is  'n  Cbrifi  ytjus  our 
Lord.  And  in  this  refpc<%  it  is  true  that  the 
Sins  of  the  Bed  fhall  not  huit  them,  by  fru- 
ftrating  the  purjxjfc  of  God  concerning  their 
Etenial  Salvation ;  or  totally  and  Anally  to  fe> 
panne  then  framMi  Lovft  TUi  we  grant. 


hurt  in  Sin,  for  whidi  the  Saints  ought  to  be 

afraid  of  ic. 

TbirSji  Sin  may  be  confider'd  ReduSiveljf  as 
it  is  tiver-Ttiled,  reduced,  and  finally  ifTaed  by 

the  Covenant  of  Grace.  Under  thl&confida- 
ratiunofSin,  which  rather  relpcds  the  tutu  re, 
than  prefcnt  ffate,  the  ^fM«MMW«uonly  tefpeai 

the 


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The  Second  Affendix 


Vol.1. 


the  hurt  or  evil  nf  ic  ;  over-looking  both  the 
former  conliderations  of  Sin,  which  concern 
the  piefenc  ftate  of  Belicveci,  «nd  fo  raftily  pro- 
tionnce,  Sin  can  do  Bdiovei-s  no  Imi  t._  An  Af- 
fertkm  tending  to  a  great  deal  of  luul'cncr^  Aiid 
lioentioufndi.  A  Man  drinks  deadly  Poifon, 
jnd  is  after  many  Months rccover'd  by  the  bkill 
of  an  excellent  Phylician ;  fliall  we  lay,  tlicfc 
was  no  hart  in  it,  becaufe  the  Man  died  not  of 
it ;  fure  thofe  feaiful  twinges  he  felt,  liis  lofaof 
ftrength  and  Uomach,  were  hurtful  to  him, 
tbo'  he  efoiped  with  Life,  and  got  thb  advan- 
tage by  it,  to  hs  more  wary  for  ew  after. 
TaMmm  Religso  fotuit  [iiadat  malcrum. 

And  then  for  other  Mens  Sins,  (which  th^ 
fay  we  need  not  fear)  'cii  an  AlTertion  againft 
all  the  Laws  of  Charity,  t  or  the  Sins  of  wick- 
ed Men  eternally  damn  them :  Difturb  the 
Peace  and  Order  of  the  World :  Draw  down 
National  Judgments  upon  (he  whole  Commu- 
nity :  Caufe  Wars,  Plagues,  Perfecuiions,  &c. 
Which  Conndcrations  of  the  Sins  of  others,  o- 
pened  fountains  of  tears  in  David  i  Eyes,Py.  1 1 9. 
1^6.  caufied  horrorto  take  hold upoaluni,xr.f^. 
And  yet  if  you  will  believe  the  Antlnomlan  Do- 
diiae.  Believers  have  no  need  tofear,much  leis 
be  in  hotror  (whidi  is  the  extremity  of  feir) 
for  other  Metis  Sins.  How  is  Satan  gratified, 
and  cemotations  to  Sin  itreogcluied  upon  the 
Soids  of  Men,  by  fudi  indtftind,  unwary ,  and 
dan^  r(  ..s  Expreflions  as  thefe  are?  A  good 
Intention  can  be  no  lliiiicknt  £dve  for  fuch 
AJ&rdons  ai  thefe. 

SeconMy,  ^  They  tell  us,  That  as  the  Saints 
'  need  fear  no  Sin  for  any  imt  it  can  do  chem, 

*  fb  they  rouft  do  no  duty  for  their  own  gocJ ; 

*  or  with  an  eye  to  their  own  Sal¥atioo»  or  £- 
'  cernal  iiewards  in  Heaven. 

^fiitahu.  This,  as  the  fbnner,  » too  gene- 
rally  and  indiftin^ly  delivered.  He  that  didin- 
guilheth  well,  teacheth  well.  The  confound- 
ing of  things  which  ought  to  be  diflinguilli'd, 
cafily  runs  Men  into  the  bogs  of  Errors.  Two 
things  ought  to  have  been  diftinguilh'd  here; 

1.  Ends      ?  •  T\„,-„^ 
c  ir    J   r  m  Duties. 

2.  Selt-cnds  J 

Firfl,  Ends  in  Dut)  \  There  are  two  ends  m 
Duties:  ont  fufream  ixA  idtimatey^rt.  the  glo- 
rifying of  God,  which  muft,  and  ought  to  take 
the  firi^  place  of  all  other  ends.  Another  ftcon 
tiarj  and  fubtrinutttf  viz.  the  good  and  benefit 
ofour  felves.  To  invert  thele,  and  place  our 
own  good  in  the  room  of  God's  Glory,  is  linful 
and  unjulHtiable ;  and  he  that  aims  only  at 
btnifelf  in  Religion,  is  juflly  ccnfured  as  a  mer- 
cenary Servant,  efpecially  if  it  be  any  externa 
good  he  aims  at ;  but  fpiritualgood,  efpeciaily 
the  enjoyment  of  Gcxl,  is  (b  involv'd  in  d.c  o- 
ther,  viz..  the  glory  of  God,  that  no  Man  can 
l  ightly  take  the  Lord  for  his  God,  but  he  niufi 
take  him  for  his  iiipream  Good,  and  confe 
{;'.:cnt'y  therein  may,  and  muft  have  a  due  re- 
Ipcu  (o     own  happtiiels. 

Secondly,  Se^-mdt  muft  alfb  be  diiUnguiAh 
ed  into 

I.  Corrupt,  or  cainal  Self-ends. 
.  2.  Pure  and  fpiritual  Sdf-ends. 
As  to  cirml  and  con upc  Sc'f-cnd 


and  accordinf,'!y  God  charges  Hyfatrify  upon 
fuch  Pcrfons,  ILj.  7.  14.  They  have  net  cried mU9 
me  with  tbdr  heart,  when  they  bcwled  upon  their 
Bnh :  they  ajjtmbU  themjelves  for  Corn  ami  lVire,ScC- 
God  reckons  not  the  moft  folcnm  Duties  ani- 
mated by  fuch  Ends,  to  be  done  ttmo  him* 
Zech.  7.) .  Dul  -/e  at  alifafi  to  mc  ? 

But  bclide  thcfe,  Mm  hath  a  Ufi  felf,  a  /piri- 
tual  felf,  to  regard  in  duty,  viz..  The  coinformity 
of  liis  Sou!  rn  G'^d  in  holinefs,  and  the  i>erfec^: 
fruition  ol  God  in  glory.  Such  holy  Self-end* 
as  thefe,  are  often  commended,  but  no-where 
condemned  inScripture.  'Twas  the  Encomium 
of  Mofetf  That  he  had  rejpul  unto  the  recomfenct  ef 
reward,  Hcb.  r  i.  26.  Thefe  ordinate  refpet^  to 
our  fpiritual  befi  felf,  are  fo  far  from  being  our 
lin,  that  God  both  appoints  and  allows  them  foe 
great nfo  and  advantages  to  hisPeople  in  thdr 
way  to  glory.  They  are  (i.j  Singular  Encou- 
ragements to  the  Saints  under  Perf^utioa, 
Streightsand  Diftrelliss,  Andtothac 


cndCbrift  propofes  them,  Lut.j  i.-^i.Andfo  the 


invitiiH 


•nnd  mo\  ing  Men  tothcpcrtormance  of  Rslifii- 
cus  Duties :  when  thefe  arc  the  only  Ends  Men 
^imai,  they  bewray  cbc  UjfM'^y  01  the  Heart: 


bcil  of  Saints  have  made  ufe  of  them,  a  Cor.  4. 
17, 18.  (2.)  They  areMotives and locendm 

toPraifeand  Thankfulnefs,rPfM.;,4.  i  Col.12. 
(y)  They  llir  up  the  Saintstochearfuland  vigo- 
rous induftry  for  God,  Co/.  ;  2;,24.  TO.ic.t8. 

Now  to  cut  off  from  Religir  n  .>I1  ihefe  fpiri- 
tual and  excellent  Self-refpeds,  and  to  make 
them  our  fins,  and  marks  or  our  Hjpi>erifj,  is  an 
Error  very  injurious  to  the  Gofpel,  and  to  tlic 
Souls  of  Men.  jt'or(i.^  it  croifes  the  iiraiu  of 
the  Gofpel,  which  oomnuuids  us  to  Arivefiv 
our  Salvation,  Lu.  1 5.24,2  5^.  Thil.  2.12.  i  Tim..^ 
16.  (2.j  It  blames  that  in  the  Saints  as  finful, 
which  the  Scttpture  notes  as  thdr  esodlency, 
and  records  to  their  praifc,  Hek  1 1.26.  (5.  j  It 
makes  the  Laws  of  ChrilUanity  to  thwart  and 
cro&the  very  (iindamental  Law  of  oarCnttim, 
which  inclines  and  obliges  all  Men  to  intend 
their  own  Felicity.  And  on  this  account,  noc 
only  our  Antmmtam  are  blame-worthy,  buc 
others  alf  ),  vvho  are  far  enough  from  their  O- 
pinion,  who  wge  humiliation  for  lin  beyond 
the  Staple:  teaching  Men,  they  are  not  hum- 
bled enough  rill  they  be  content  to  be  damned. 
("4. )  It  unreafonably  fuppofes  a  Chriftian  may 
not  do  that  for  hisown5(w/,which  he  daily  doth, 
and  is  bound  to  do  for  other  Mens  SouU,'«a.  to 
pray,  freatb^exburt,  and  reprove  for  their  S  :hatitm.  ■ 

Error  IX.  '  Ti^ej  will  not  allow  the  NtwCeve- 
'  nant  to  l>t  pnferlj  made  with  us,  but  with  Chr^^^^^ 
^fcr  ut.  And  fome  of  them  affirm,  iTiat  tbu  Co-  ftg.  ii6, 
'  venom  u  all  of  it  a  Promife,  having  no  Cmditim  i37» 

upon  our  part.  They  acknowledge  indeed  Faith,  R»- 
'  ptntanu  OMdOMience,  to  be  Conditions,  but  fay 
'  they  are  mt  Cotulitions  on  atr  faart,  but  en  Cir^'ii 
'  iinJ  a  n; ,  r.: ;)  aj^rm,  Tigt  bt  r^mud,  itikvti, 
'  and  ottjedfor  ut. 

Refutation,  (i.)  The  confounding  of  di- 
Ainet  Covenants,  leads  them  into  thb  Error  $ 
we  acknowledge  there  was  a  Covenant  pro- 
(:erly  made  with  Chrifl  alone,  which  we  call 
the  Covenant  of  Redtmftion.  Thu  CoveoaOt 
indeed,  though  it  were  made  fr  us,  yet  was  ir 
not  made  with  us.  It  had  its  Condition,  and 
that  Condition  was  laid  only  upon  Cbriftr  luz. 
Tlut  l;e  f};'H:!d  niriime  our  N'.inirc,  rtnd  poor 
out  l.ij  ;uul  unco  death,  whidi  Condition  he 
was  folely  concerned  COfwrfonn;  butbeiides 
this^  there  is  a  Ct/vtium  ^GrMioude  widi 

bim^ 


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Vol.  I. 


Of  Antinomianiim. 


787 


him,  and  vi^li  a"  D  -iie^'ers  in  h\m  :  with  him 
primarilj  cii  c:ii:  lisad,  wjcii  uieiUa;.  die  \l-jra- 
bersi  who  psrfoaally  c»i<is  into  this  Cove- 
nant, vvh;n  they  co:iie  inro  uriian  wi;ii  him 
by  Fciirh.  Tliis  Covenant  of  Gr<tC3  is  no: 
mid^  with  Chrift  alone,  pc.fonilly  coofiJi- 
rcd,  but  with  Chrift,  And  aU  chit  are  his, 
myftically  confidered,  Awi  is  propsrly  nuJe 
with  all  Bdieversin  Ciii'i^  i  and  thsrefore  it 
is  C4lkd  their  Cavsnatit,  Z:Jj.  ^.  i  r.  At  for 
tbtf  tlfaf  iy  the  blind  of  t^i  Covt/taai  I  have  jios 
fifth  %  Pr^tmrt  of  (Ifi  Pi(  whsrtin  U  »)  iva- 
ttr.  So  whea  G  )d  cjitred  into  the  Caveaanc 
of  Qracs  "m'hU  Ai>f4h*i^t  Ciea.  17.  7.  Iwii 
eflMi^  aifCavenant  ffaith  \m)  bawttm  mmui 
tbttf  and  tbf  Seed  after  ilfet.  So  when  Ue  cook 
(t^  Pogipl^  of  ^iofi  '\afQ  this  Covonanc,  Euk. 
f  K  8,  (  fvaf^  mt»  t|i«f  ({aich  \»)  eui  tutrtd 
iiot  A  C«yetta»t  wUb  thee^  (Ufd thm  becamt^  mine. 

Ti^is  Cov^^nc  Qf  Qrac^  made  widi  Belie- 
vers iff  Chrift,  it  (not  die^  fame,  nor  mait  it 
be  confound.d  with  the  Covcnanc  of  Re- 
Jemptka  aude  with  Chfift  before  the  World 
beg^n  They  are  t«^0  diftloA  Cavenanti; 
for  in  the  Coveninc  of  Grace,  inn  wiiijli 
fieiifve4-&  ar«  taJ^CQ^  t;h^rp  is  a  AiedoKor,  atid 
difs  M^iator  ii  Chrift  himCMf  i  but  in  the 
other  Ciyvenam  of  Ridtrnfi'ijn  there  nciclier  w.xs, 
nor  could  bs  any  J!4<t<it<»o',  which  manifcftly 
diftinguifliss  them.  Beiidcf,  In  the  Covenant 
of  Grace  Chri{(  bequeaths  minifold  and  rich 
Legacies,  he  if  th^Tc^acor ;  but  no  man 
gives  4  hrg^^y  to  htoiffllf.  Thii  Covenant  is 
really  and  properly  nude  with  every  Believer 
as  he  i«  a  Member  of  Jefut  Chri/l  the  Head  ; 
and  ''>cy  Ate  tr^ly  ^nJ  properly  federates 
with  :  the  CoTfotnt  biaa&  them  to  their 
Du'.i^,  ai^d  encgtirages  them  thereiti  by  pro- 
mifes  of  Strength  to  be  deriv  d  from  Cluiil  to  |  Reader 
enable  them  thcrcunt  >. 
(i.)  We  dunkfu" 


words,  Luh  r;.  ^.  Except  ye  repent^  jt  fiall 
all  Ukiwlfe  perijh.  And  contrary  to  his  owq 
eftabli/bed  Order,  Luke  29.  47.    Adt  3.  19. 

('2.)  Ic  win  aliu  fn'.lo.v,  Tli,ic  Unbelievers, 
vvho  njvcr  had  unioa  with  Chrift  by  one  vital 
\et  of  Faith  in  all  their  Lives,  may  be,  nay 
ercainly  lhall  bs  faved,  a?  well  ai  thofe  that 
ar;  adual  I^li^vcrs  :  becauie  though  they  be 
Unbelievers  in  chemfelves,  yee  Chrift  belie- 
ved for  tham:  ex prady  contrary  fo  Mark  t6. 
16.     Ue  that  beiievtth  not ,  be  dartmt^ 

John  ^.  %^  Hf  that  Mkvti  not  ^  Sv»y  fluM mt 

"ee  Life  ;  hut  the  wralh  of  Gid  a(>:l:th  an  him. 
And  Luke  1 2.  46.  He  will  ait  him  in  fender ^ 
gni  vtlSappint  him  hie  pertim  witk  tM^ievert. 

(l.)  It  will  alfo  foMo  V  froTi  hsnce,  Th.it 
men  may  continue  in  a  ftate  of  diTo^edisncs 
all  their  Dayi,  and  yee'  tniy  be  fav'd  as  well 
as  the  raoft  obedient  Souls  in  the  World  :  cx- 
prefly  ojotrary  to  Epb.  f .  6.  JU:  m  mM  deceivf 
;Mf  with  v*im  Vfmls ;  far  becaufe  of  tbefe  tbingf, 
camstb  the  ivrath  /  G  d  upm  the  Cbi'.drtn  ef  D'tf- 
akidiatet.  And  Ram.  2.  S.  £«r  umt  tbav  tbj» 
Mt  etmtmuMf  aitelihmt  thytie  TthA,  ht  tlbtf 
Um  k'LuonfrieJs,  Indignation,  and  IVraib,  And 
I  i'it.  4.  ij.  ll^ijM  jhjU  the  aid  them  be  that 
d  jnetlbtCofpHof  God! 

Tills  Language  fiundi  ftr.inqeand  harHi  to 
the  iiars  of  Chriftiansj  a  repenting  Chrift 
faving  the  impflfftienc  btiinsr  :  A  believing 


ChriA  fiving  Unbelievers  :  An  obcyin^ 
Chrift  faving  obftiaata  and  difobedicnr  Wrctch"- 
cs.  Whither  doth  fuch  Ooifirine  tend,  but  to 
encourage  and  <ix  men  in  their  Impenitence, 
Unbelief,  and  Difobedience  ?  But  ths  Lord 
grant  no  paorSinner  in  the  World  may  truft 
10  this,  or  b.iild  his  hopis  of  Eternal  Life  u- 
psn  fucl»  a  loofe  fandv  Foundarion  as  c!ii;  is. 

All  that  Chrift  h.irh  donz  without 
thee,  will  cannot  be  eft'eclual  to  thy  SaU 
vjtioM  uritefa  Repentance,  Faith  and  Obe- 
dience be  wrought  by  the  Spirit  in  chy  Soul. 
'Tis  Cbri^  intbce  that  it  the  hope  of  GUrj,  Col.  U 
2-7.  Ik'ware  therefore  an  what  .Groaod  chOtt 
buildeft  for  Eternity. 

Error  X.  '  Thci  denj  SanHificatlon  to  be  tht 
'  evidence  of  yujh&J!:.'ft  J  and  dpitllngly  tell  ut, 
'  Tbii  it  to  lirbt  a  Candle  to  the  Sun  j  and  tbe  dark' 


er  our 


SeHMifuti 


tm  u. 


liiz  giory  of  the  New  CaveuaaL  13  cnicily  dil- 
covcred  ill  the  Promifes  thereof  :  upon  the 
beft  PromiCes  it  is  eftablilhed.  And  a!!  the 
Promitci  are  reducible  to  the  Covenant. 
They  meet,  and  center  in  ir  as  ths  Rivers  in 
the  Sea,  or  HeaiTii  ia  the  Sun.  Due  yet  we 
cannot  fay,  that  nochin;^  but  Promjfos  is  con- 
tain'd  in  this  Covenant  :  fjr  there  are  Du- 
ties required  by  it,  as  well  as  Mercies  promi- 
ied  in  it. 

Nor  miy  we  (ay,  That  tlufc  Duties  requi- 
red by  it,  arc  rcnuiredonly  to  be  performed 
by  Chrift,  and  not  by  us }  but  they  are  re- 
quired to  bs  performed  by  us  in  his  Strength. 
Nor  is  it  Chrift  that  repents  and  believes  for 
us,  but  we  our  fclves  arc  to  believe  and  repent 
in  the  Strength  of  his  Grace.  AnJ  titi  we 
do      ddui'ly  in  ojr  own  Perfons,  ws  have 

no  part  or  portion  in  the  BlelHn^  and  Mer-  j  who  repcntedj  believed,  and  obeyed  for  us ; 
cies  of  this  Covenant.  If  Chrift  by  believing  I  then  indeed  Icannotunderftand  what  relation 
for  us,  giveu;,ui  u^ua!  Right  and  Title  to  jour  Sandificatioi  hath  to  our  Judification  ; 
the  Promifcs  and  BlefGng&of  the  New  Co-  or  how  ic  ihould  bean  Evidence,  Mark  or  Sign 
venant,  then  it  will  unavoiJably  follow,        thereof:  or  what  regard  is  duefrom  Chriftians 

(i  .)  That  msn,  who  never  repented  for  to  any  G  ace  or  Woi  k  of  the  Spirit  wrought  in 
one  Siu  in  all  their  Live;,  may  be,  nay,  cer-  clienij  to  clear  up  their  iniereft  in  Chrift  to 
tainly  are  pardoned  as  mach  as  the  greateft  them.  For  we  b«ng  in  Oirift,  and  in  a  ftate 
Penitents  in  the  World;  bscaufe  though  they  of  Juftifi-arija.  befirc  we  were  niturally born, 
never  repented  thcmfelreit  yet  Chrift  repent-  we  mud  nccelfarily  be  lb  before  we  be  regene- 
odibr  them:  expredy  contrary  co  his  own  rated,  or  new-born:  and  confeqnently,  no 

Vol.1.  Sffff  work 


thtkr^bttrttarjt^^lea- 

'  tion  it. 

Refutation.  I  am  not  at  all  furprized  at  this 
ftrange  and  abfonous  Language.  ^Tis  a&lfe 
and  d.ingerous  Conclufion,  yet  fiich  as  natu- 
rally rcfuits  from,  and  by  a  kind  of  necelBty 
follows  out  of  their  other  JEmxs.  For  if  the 
Ele^l  be  a!1  juffitied  from  Eternity,  and  that 
neither  Repentance,  Faith  or  Obedience  be 
required  of  us  in  tiie  Covenant  of  Grace ;  but 
were  all  required  oP,  and  peift;  nied  by  Chrift, 


Digitized  by  Google 


788  The  Second  Jffendix ,  &c.  Vol  I 


work  of  Grace  wrougbc  in  us^  or  holy  Duties 
performed  by  us^can  be  evUtendal  (^thsc 
troin  Ereraicy  wwdoocbcfbrectieni,  and  with- 
out thcni. 

(i.;  I  gram  indeecl.  Hut  many  vain  PfO- 

feffors  do  cheat  nnd  deceive  themfelvcs  by  falfe 
ttufcripcural  Sigiis  and  Evidences^  as  well  as  by 
true  ones  nitfappUed 

(2.)  I  grant  alfo,  That  by  reafon  of  the  dc- 
ceitfulnefs  of  the  iicarc,  ioftabiliiy  of  the 
Thoughts,  fiiniliarworbof  common  Grace  in  I 
Hypocrites,  dinra<flions  of  the  World,  wilcsof 
Saun,  weakaels  of  Urace,  and  prevalcncy  of 
CorruptioDB :  The  dealing  up  or  our  Juftifica- 
tion  by  ourS.mcTificAtioM,  is  a  Work  that  meets 
with  great  and  manifold  Difficulties,  which  are 
the  things  that  mtift  Chriftians  complain  dL 

(;  )  I  alfo  grant,  That  tlic  evidence  of  our 
Sandificacion  in  this,  or  any  other  Method,  is 
not  EiTential,  and  abfolutely  neceilary  to  the 
being  of  aChriftian.  A  man  may  live  in  Chrid, 
■  and  yet  not  know  his  interefb  in  him,  or  rela- 
tion to  him,  Ifa.  yo.  10.  Some  Chridians,  like 
Children  in  the  Cradle,  live,  but  underlland 
not  that  they  live  :  are  born  to  a  creat  Inheri- 
tance, but  have  no  knowledge  of  it,  or  pre- 
fent  comfort  in  it. 

(4.^  I  will  further  grant.  That  the  Eye  of 
a  Chridian  may  be  too  intently  (Ixcd  upon  his 
own  gracious  Qualification ;  and  being  wholly 
taken  u"  in  the  reflex  A6i;  of  Faith,  may  f^o 
niucli  ncf,lcct  ihc  direct  Ads  of  Faith  upon 
Chriil,  to  the  great  detriment  of  hb  Soul. 

But  all  this  notwitdft.indinf^,  Thcexarnin:i- 
tion  of  our  Juftilication  by  our  Sandificauoa, 
is  nor  only  a  lawful,  and  poffible,  but  a  very 
excellent  p.r.^  nccefl'iry  Work  and  Duty.  'Tis 
the  courfc  duL  Ctiriltians  have  taken  in  all  A- 
ges.  And  that  which  Qodhadiabundantlyblef- 
led  to  the  joy  and  encouragement  of  their  Souls. 

He  hath  furntfhed  our  Souls  to  tlusend  with 
noble  felf  reflcding  Powers  and  Abilities.  He 
hath  anfwerably  furnidied  his  Word  with  va- 
riety of  Marks  and  Si^  for  the  fame  end  and 
ufe.  Some  of  thefe  Marks  are  <xc/[;/!^  to  deled 
and  bar  bold  prefumpruous  Pretenders,  i  Cor. 
6. 9.  Rev.  21. 8,  27.  Some  ai6it>el»Jive  Markt, 

to  meafitie  dieflicngth  and  gpowdi  of  Grace 


by,  Rom.^  zo.  And  others  are  pofitive  SigtUf 
flowing  oat  of ihefeiy  eflence  of  Grace,  or  the 

New- Creature,  i  John  4.  15.  Herthy  v.'e  kmnu 
that  we  dwell  in  bi*n,  atU  be  in  us,  btm{e  be  batb 
givm  us  tf  bis  Spirit. 

He  hath  exprcfly  commanded  us  to  examine 
and  prove  our  felves :  upbraided  the  neglcdors 
of  mat  Daty,  and  enmroed  rfidr  Duty  upon 
them  by  a  thundring  Argument,  2  Ccr.  1 
EMmiaejeur  Jeiva  wheibtryt  be  tn  the  Faith,  prtve 
Jtur  ffiimfek/tt ;  knew  je  not  jour  owrs  felves,  hm 
that  Jefiu  C.hriji  is  in  you,  exceft  ye  be  /?e;ri  ;' j.'  ;- 
In  a  word.  For  this  end  and  puipofc,  amongft 
others,  were  tbe  Scriptures  written,  i  Jobtt  ^, 
I 77}fje  tbiites  have  I  written  to  ,  tbat  belU-oe 
m  tbe  nam  if  tin  Sm  ifQU,  that  jt  m0/  kmm 
that  ye  bsve  tumit  ^  And  theiduig  to  tieg- 
led  this  Duty,  is  exceeding  dangerous ;  but  to 
deny,  and  deride  it,  intolerable.  It  may  joft^V' 
be  (eared,  fuch  men  will  be  drownVI  in  perdi- 
tion, wtio  fall  into  the  Waters,  by  making  a 
bridge  over  them  with  their  own  fliadows. 

For  my  own  part,  I  verily  believe  that  the 
fweeteft  hours  Chriftians  enjoy  in  this  World, 
is,  when  they  retire  into  their  Clofets,  and  fit 
there  concealed  fix)m  all  eyes,  but  him  that 
made  them ;  looking  now  into  die  Bible jAvca  in- 
to their  own  Hearts,  and  then  up  roOojf ;  clofe- 
ly  following  tbe  grand  Debate  akjut  their  In- 
Kreft  inChrift,  tiUthejrliavebnxig^ictodie 

happy  dcfircd  iffne 

And  now,  Reader,  for  a  clofe  of  all,  I  call 
the  Searcher  of  Hearts  to  witnefs.  That  I  have 
not  inrermedled  with  thelc  ContTOVerfies  of 
Anttp/eaovaptijm,  and  Antinomianifm,  out  of  any 
delight  I  taite  in  Polemical  Studies,  or  an  un- 
peaceable  contradiding  Humour,  but  out  of 
pure  zeal  for  the  Glory  and  Truths  of  God,  for 
the  vindication  and  defence  whereof,  I  have 
been  neceflarily  engaged  therein.  And  having 
dilcharged  my  duty  thus  far,  I  now  refolve  to 
return  (if  God  iiw  permit  me)  to  my  much 
fweeter  and  more  agreeable  Studies;  StiH 
mainuining  my  Chrinian  Charity  for  thole 
whom  1  oppofe ;  not  doubring  but  I  fhall  meet 
thole  in  Heaven,  from  whom  I  am  forced  in 
le0er  things  to  diifeat  and  differ  upon  Earth. 


G(flel- 


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789 


GoffeUVm^  mommnded  to  the  Churches  of  Chrifi. 

<  IN  A 

SERMON 

Preached  by  J.  F,  Author  of  the  forcgoiog  Dilcourfc. 
Pfoni  I  Cott*  L  10. 

ifinr  Ih^ttAyoHt  i^tftrff  ij^AtrnKUtf  ««r  Lri  Jtfui  Cfjrip,  That  jt  alt  fpeak  the  fame  ilAng  ; 
'    W  that  that  be  no  iivlfms  omon^jftHi  km  M» y  kt  foftSif  joM  UgHher  at  tbi  ftm 
mbtd,  and  m  the  fame  jtu^mint*  . 

THEN  I  coofiikr  this  Healing  and  U 


V  V  nitin"  Text,  and  the  fc^ndalousDivi- 
iions  of  the  Omgr^atioos  to  whitii  1  recom- 
mend it,  I  cow]  chufe  rather  to  comment 
thereon  with  Tears,  than  Word?.  'Tis  yA\  mat- 
ter of  lamentation,  to  think  what  feeble  mHu- 
enoes  Inch  Divine  and  Pathetical  Exhoruttons 
luve  upon  the  \«nds  and  Hearts  of  profelFcd 
ChrilUans.  But  it  is  not  Laraenutiom,  but 
proper  CoaniMs ,  and  ConviAioiit  obey'd 
nmftdothe  Work. 

The  Primitive  and  Pureft  Churches  ot  Uinlt 
confiftedofimpcrfeftMembcrs,  whonotwith- 
(landing  they  were  knit  together  by  the  lame 
internal  Bond  of  the  Spirit,  and  tne  lame  ex- 
etternal  Bonds  of  common  Proleiiion,  and 
common  Danger,  and  enjoyed  exrraordiniry 
Helps  for  uniting,  in  the  Prefcnce  and  Do- 
drinc  of  the  ApolHeiamoiig  them  j  yet  quick- 
ly difcover'd  a  Schifmatical  Spint,  dividing 
Knth  in  Judgment  and  Affeaion,  to  the  great 
injury  oi  Religion,  and  Grief  of  the  Apoftles 
SpiriB.  To  check  and  heal  this  growing-Evil 
in  the  Church  atOfltfib,  the  Apoltie  addreiles 
his  Pathetical  Exhorowloii  w  them,  and  to  all 
fatuMChundies  of  Chrift,  whom  it  equally 
concerns  in  the  Wo«U  of  my  Text.   I^int>  i 
Brethren,  6cc  Whefenote, 
I.  The  Duty  exhorted  ta 
I.  The  Arguments  enforcing  the  Duty.  ^ 
I.  The  Duty  exhorted  to  J  namely,  Unity  ; 
the  Beauty,  Strength,  and  Glory  as  well  as 
the  Durv  of  a  Churcii.   Ttus  Umty  he  de- 
fcribcs  two  ways  J  i.AsitisexdufiwofMsOp- 
poTxe,  Sdiifb  or  DivUion.    All  Rents,  and 
raft  Separations,  arc  contrary  to  it,  and  deltru- 
dive  of  it  :  /  l-tfeecb  fon,  ktfbreH,  that  l*cre  bt 
no  Divljlsni  rorSchifms]  among  jeu.   2.  As  it  is 
inclufiv  e  of  all  that  belotjg?  to  it  5  namely,  the 
Harmonv  and  Agreement  of  their  Judg- 
ments.  Hearts,  and  Language    (i.)  Tlutye 
all  fpeak  the  fime  thing.   (iO  Ibat  yc  b|  per- 
fcdly  joined  together  in  one  Mind.  And 
In  the  fame  Judgment.    1  his  tluecfoid  Union 
inJudgment,Aftc(ftion,and  Unguage,  includes 
all  that  belongs  to  Chriftian  Concord,  makes 
the  Saints  EwV^i-^^;!,  Men  of  one  iieart  and 
Soul,  the  lovelielt  Sig^it  this  World  alfotds, 
ASs  2.  46, 47* 

(a.)  TiM Arfitnentt  enfixcing  this  Duty  up- 
on ihem,  COOKS  neat  under  oonlKkration.  And 


thefeare  three.  hefucbyou.  (2, j  I  befeech 
you,  Brethren.  ('5. J  I  befeech  you,  Brethren,  hy 
the  name  of  our  Lord  Jeftts  CbriH.  Thefe  Argu- 
ments are  not  of  enual  force  and  cilicacy  :  The 
firft  is  great:  Thcfccond  greater :  The  laftthe 
moft  efficacious  and  irreHliible  of  all  the  reft : 
But  all  together  iboutd  come  with  fuch  Power, 
and  irrefirtible  Efficacy  upon  the  Judgments, 
Conlciences,and  Hearts  of  Chriiiians,ai  fhould 
perfbiSly  knit  them  together,  and  defeat  all 
theDefigns  of  Satan  and  his  Agents  without 
tbem/}r  of  their  own  Corruptions  within  them, 
to  rend  afunder  their  AflkAionsorO>mmunton. 

And  firft,  he  enforces  the  Duty  of  Unity  by  |^ 
afolemn  Apoiiolical  Obfecratioo  and  Adjura- 
fibn  \  Ib^itA  yoa,  faith  he ;  he  had  Power  to 
command  them  to  this  Duty,  and  threaten 
them  for  the  negledi  of  it :  He  bad  in  reading 
to  revenge  all  Difobedieooej,  end  mi^t  htfo 
fhaken  chat  Rod  over  them  ;  but  he  chufcrh  ra- 
ther to  entreat  and  beieech  them :  Now  1  lur 
fetch  yoa ,  Brethen :  Here  you  have,  at  ic 
were,  the  great  ApoHIe  upon  !:is  Knces  be- 
fore them,  meekly  and  Pathetically  entreat- 
ing them  to  be  at  perfeA  Unity  amoi^  them* 
Cc\\'cs.  Tis  the  Fntrc  ity  of  their  Spiritual  Fa- 
ther, tlut  had  begotten  them  to  Chrift.  Now 
[IJ  befeech  you,  brethren :  /,  who  wa«  the  In- 
flrumentin  Chrift  s  Hand  of  your  Converfioo 
to  him  :  I,  tint  have  planted  you  a  Cofpel< 
Qinrcb,  and  alfiduoufly  watered  you  ;  1  be- 
feech you  by  .ill  tlie  Spiritual  Ties  anu  Cndcir- 
mena  betwixt  me  and  you,  that  there  be  no 
Divifions  among  you.  Thit  it  the  fiift  AigU' 
I  ment,  wrapt  up  in  a  folemn  Obfecration. 

Ne^kt,  be  enforces  the  Duty  of  Unity,  by 
the  nearnels  of  ihdr  Relation ;  I  befeech  you. 
Brethren :  Brotherhood  is  an  endearing  thing, 
and  naturally  draws  Affedion  and  Unity  with 
it,  I  Pet.  8.  Be  ye  aU  of  mu  wW;  hoffhg 
comfajjiou  one  of  another  ^  love  as  brethrtn  ;  he  piti- 
fuly  be  ctMTiews ;  ye  ait  tbt  thiUrm  ef  tm  FatbtTf 
jomt-htirs  of  m  ami  fAff  fam  hbvitam.  To  fee 
an  Egyptian  fmiting  an  Ifraeiite)  is  no  ftrange 
light ;  but  to  fee  one  Ijiraehtt  quarrelling  aoo* 
ther,  is  moft  unnatural  and  uncomdy :  The 
nearer  the  Relation,  the  ftrongcr  the  Affcdi- 
jn :  Hnv  good  and  hnv  fiee^aiit  ii  it,  (faith  the 
praliuili;  fffr  Breihrm  w  imB  ttgttkr  i»  OW9  ' 
l>fal.i}).  I.  > 


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r. 

r 


A  Sermon  on  Gojfel-Vnity. 


Vol. 


Bat  the  greateft  Argument  of  all  is  the  laft, 

-viz,.  In  the  Name  of  our  LorJ  Jejui  Chrlfl.  In  this 
Name  he  bcfoeches  and  entreats  them  to  be  at 
perfeft  Unity  among  themfelvet.  In  the  for 
mcr  he  fwectly  inCinuatcd  the  Duty  by  a  loving 
MmfelUtien,  but Jiere  he  fets  it  home  by  a  fo- 
lenin  AijurMim  j  1  bdeedi  yoa,  6retm«n ,  hj 
tbtnmne  uf  our  Lad  Jtfm  Chrijl  :  That  is  to  fay, 
(i J  For  Chrilk's  Sake,  orfor  tiw  Jjove  of  Chrifti 
by  all  that  Chrift  hadi  done,  faHered,  or  pur- 
chafed  for  you  ;  and  as  Chrift  is  dear  and  prc- 
doiu  to  you,  let  there  be  no  DiviHons.  If  you 
have  any  Lore  for  Chrift,  dtm't  grieve  him, 
and  obftnift  his  great  Dedgnin  the  World,  by 
your  £:anda!ousSchiQns.Mjr.  Jtim  Fox  never  de- 
nied a  Beggar  that  asked  an  Alms  of  him,  for 
Chriftjefus  Sake. 

2.  In  tbtHMHt  of  our  Lard  Jtfiu  Cbr'^j  that  is 
in  the  Authority  of  Chrift ;  Ibr  lb  his  Name 
alfo  fignifies,  1  Cor.  ^.  4.  .ind  it  is  as  it"  he  had 
faid,  If  you  reverence  tlie  Supreme  Authority 
and  Soveraignty  of  Chrift,  which  is  the  Foun- 
tain out  of  which  fo  many  folemn  Commands 
of  Unity  do  flow;  then  fee,  as  you  wilt  anfwer 
it  to  him  at  the  Great  Day,  that  ye  be  perled- 
ly  joined  together  in  one  Mind,  aqd  in  one 
Judgment.   The  Point  will  be  this: 

DoCl.  Uuitj  MHingfi  Belixnri,  tffuislfy  ht  f*r- 
HaitrChmd^Relation,  is  as  dtfirMi  »  Mmif,  m 
iti$0  necejfarj  and  ind'ifftnfabU  Duty. 

How  deiirable  a  Mercy  it  is,  and  how  ne- 
oeffary  a  Duty,  let  the  fame  Apof^le,  who 
prcficth  it  upon  the  Cirintbians  in  my  Text, 
be  heard  agam,  cr.forcins  the  fame  Duty  with 
dw  fame  warmth,  upon  the  Church  at  Vhilippi, 
chap.  2.  V.  I,  2.  If  ibere  bt  tberifurt  anj  confc/Lii'i- 
ouin  Cbrifiy  if  anji  comfort  of  It/ve,  if  atijr  ftU</w- 
jhif  of  tbt  ffirit,  if  any  bawds  of  mtrcits,  fulfil  ye  my 
^oy,  th.it  ye  be  like  tnin.ltJ,  ba'ving  the  fatnf  lone,  be- 
in^  of  ant  accurd,  of  one  mind.  In  handling  this 
Point,  I  will  Ihcw, 

1.  What  Unity  among  Iklicvcrs  is. 

2.  How  the  necclfity  and  dclirablencfs  of  it 
may  be  evinced. 

3.  And  tlicn  lay  down  the  Motifcs  and  Di- 
re^ions  about  it. 

(i.)  What  Unity  amongft  Believers  is,  and 
more  particularly  fuch  Believers  as  Hand  in  par- 
ticular Cliurch- Relation  to  each  other. 

TtMsre  is  a  twofold  Union,  one  k^ical,  be- 
twixt Chrift  and  Believers  ;  unodmJMoral,  be- 
twixt Believers  themfelves :  Faith  knits  them 
all  to  OuWt,  and  then  Love  knttcchem  one  to 
another.  Their  common  relation  to  Chrift  their 
Head,  endears  tl)em  to  each  other  as  Fellow- 
Membets  in  the  fame  Body.  Hence  they  be- 
come Sanguine  Cbrijfi  ccnglutinati  ;  Glued  toge- 
ther by  the  Blood  cfi  Chrift.  Union  with 
Chrift  is  fundamental  CO  all  Union  among  the 
Saints.  Perfect  Union  would  flow  from  this 
their  common  Union  with  Chiift  their  Head, 
were  they  not  hem  in  an  imperfeft  (late,  where 
their  Com-.ptions  difturb  and  hinder  it  ;  and 
as  icon  as  they  ihall  attain  untocompleat  San- 
Aification,  they  (hall  alio  attain  onto  perfc(^ 
Unity.  How  their  Unity  with  one  another 
comes  by  way  of  neceifaiy  Refultancy  from 
their  Umon  with  Chrift  ;  and  how  this  Unity 
among  themfelvcs  /hnll  at  laft  arife  to  its  juft 
Peifedion,  tbac  one  Text  plainly  dilcovcrs. 


John  17.      list  tbm,  mithm  mim\  that  they 

may  he  made  perfeB  in  one,  Scc 

Unity  amongft  thofe  that  hold  not  the  Head, 
is  rather  a  Confpiracy  than  a  Gofpel- unity. 
Believers  and  Unbelievers  may  have  a  Political 
or  Civil  Union  j  but  there's  no  Spiritual- unity, 
but  whatflowsfixMiif^-niepAerftiipteChrW. 
I  will  not  deny, but  to  particular  Churches  there 
may  be,and  ftill  are  fomeHypocriteSjWho  hold 
Commomon  with  the  Saints,  and  pretend  to 
belong  unto  Chrift,  the  fame  Head  w  ith  them  ; 
but  as  they  have  no  real  Union  with  Chiift, 
neither  have  they  any  fincere  Aflcaion  to  the 
Saints  j  and  thefc,  for  the  moft  part,  are  they 
that  raife  Tumults  andDivilions in  ttk Church, 
as  diiloyat  Subje^  do  In  the  Commonwealth. 
Of  thefe  the  yfpc/flt  fpeaks,  i  ^  a.  19.  Ihty 
watt  outfrem  us,  but  they  wari  wit  if  mi  fata 
tbey  bad  been  of  us,  tbey  woM  m  deM  hmm  md- 
nucd  vlifj  ui ;  but  the,  went  out,  that  it  mf^  h 
made  mamftp  that  tin  wwtmt  all tf  mu 

Sincere  ChrHKamity  holds  £Ut  the  Soui  by  a 
firm  bond  of  Life  to  the  truly  Chriftian  Coai* 
munity,  wherein  they  reap  thoic  fpiritual  pla- 
lures  and  advantages  wliich  aflure  their  coa- 
tinujnce  therein  to  a  groat  d^ree :  But  cholb 
that  joyn  with  the  Church  upon  carnal 
and  eiMmal  inducements,  make  little  ooafci* 
enop  of  rending  from  it ;  and  God  permits 
their  Scfalfinatical  Spirits  thus  to  ad,  for  the  dif- 
oovering  of  their  Hypocrily,  or  (a  the  Text 
fpeaks)  tbat  it  might  be  madt  mmifi^tkgt  Vm 
not  tf  UI]  as  .ilfo  that  rl.cv  which  are  approved, 
may  by  their  conftancy  be  alfo  made  nianifcft, 
I  Cor.  II.  19. 

It  hath  indeed  been  faid,That  it's  neva  better 
with  the  Church,  than  when  there  arc  nx^ 
Hypocrites  in  it ;  but  then  you  muft  underftaod 
it  only  with  refpec^  to  the  external  tranquility 
.itul  piolpeiity  of  the  Ciiurch;  for  as  to  its  real, 
fpiritual  advantage,  they  add  nothing  :  And 
therefore  it  behoves  Church  Officers  and  Mem- 
bers to  be  exceeding  careful  i  cfpecially  in  times 
of  Liberty  and  Profperity)  how  they  adttk 
Members,  as  the.  lews  in  Solomtni  time  were 
of  admitting  Profclytes.  Tis  (aid,  ySmos  5.  3. 
How  can  two  walk  together  txctp  tbey  be  agreed  ? 
I  deny  not  hut  Perfons  that  differ  in  fonie  lef- 
fer  Points,  as  to  their  Judgment,  mav,  and 
ought  to  be  one  in  AIMHon :  But  ot  diif  I 
am  furc,  that  when  San<ftified  Perfons,  agreed 
in  Judgments  and  Principles,  do  walk  together 
under  pious  and  judicious  ChofdMiffioers,  in 
tender  A ffcd ion,  and  the  exercife  of  a!!  Du- 
ties tending  to  mutual  Edification,  gloniying 
God  widi  one  Mouth,  IKmk  if.  6.  and  cleav- 
ing together  with  oneneC of  Heart,  ASs  2. 42. 
This  is  fuch  a  Church-uniqr  asanfwersChrift's 
end  in  the  InfKtution  of  particular  Churches, 
and  greatly  tends  to  their  own  comfort,  and 
the  propagation  of  Chriftianity  in  the  World. 
Tongue- unity  flows  from  linft<uiiity;  Heart- 
unity,  in  a  great  metfiut  from  Plead- unity  ; 
and  all  three  Ctom  Union  with  the  Lord  Jejps 
Chrift.  The  Divifiotts  of  our  Tongues  oonw 
moftly  from  the  Divifions  of  our  Hearts:  Were 
Hearts  agreed.  Tongues  would  quickly  be  a- 
giecd  ;  and  then  what  bidbd  ^n«s  might  bo 
expeaed  i  And  (b  DUCb  blfd^  IwdMMIIirC 
otUnity.  Next. 

(a.;  Let 


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VoLl 


A  Senum  en  Gojpel-Onity. 


I 


izO  Let  uevinee  bocti  the  neceOicy  add  de- 
firaUoKfi  or  cbk  Unky  among  fieUeven ;  and 
thb  will  appear  in  a  threefold  re(]ped :  w's. 

I.  With  rcfpea  i»  ch«  Glory  of  Got). 

xTheCondbitaod  Baiefitof  our  own  Souk 

^.ThcConvcrflon  and  Salvation  of  the  World. 

( 1.)  With  rtt^d  to  tlic  Glory  otGod.  The 
h)aniM»iTe  Glory  of  God  (^AAih  yi  aH  the 
Glory  we  are  Gapabte  of  eivii^  him,is  the  very 
end  of  our  B«nga  and  ittould  bs  dearer  to  us 
duui  our  tJvcs)  b  eicaedingly  advMMfl  by 
the  Unity  of  hU  People.  Hence  is  the  Apo- 
lUe's  Prayer,  JLtm.  <r  6.  Nnv  tU  God  if 
fmkim  mi  tm^dMkn  gram  yon  tt  htUh  wmM 
'fji  tc-u'ji  ;!s  tmoilicT,  acttrJifig  to  Cbriji  Jefus,  that 
jmmiy  with  tm  mmd  dud  me  mouth  glortfte  God. 
'TIS  highly  raaMrluUi^  That  the  Apoftle  in 
this  Petition  for  che  Unity  of  the  Saints,  doth 
not  only  ddbnfao  that  Unity  he  prays  for«  one 
Mouth  and  one  Mind^  and  fliews  how  much 
God  would  be  gloritu  d  by  fuch  an  Union  j 
but  he  alfi)  addreifes  iiiniklf  lo  God  for  it,  un- 
der dwfc  two  neiiMffcaUo  TkSei,  che  Cod  a/pa- 

tuac€  dud  MifdMkm  ;  thereby  intimating  two 
things ;  (i^  How  great  need  and  excrdfe 
cfaereb-ofFittenoeia  netntMning  Unity  a- 
mong  the  Saints ;  They  muf^  bear  one  ano- 
ther's Burtbeot ;  they  mutt  give  allowance  fix 
natullnfirnim:  nrihelaiat^ 

anAilenibly  of  Spiritsof  juH  Men  made  perfetft. 
The  Unity  of  che  Saints  thecefore  greatly  de- 
pends upon  che  exettife  of  Par jmrv  one  towards 

another ;  and  this  he  begs  tht  God  of  Paiitnce  to 
give  them.  And  to  endear  this  Grace  of  P^- 
ence  to  them,  He  (2.;  joym  wMi  k  anodwr 
Title  of  God,  vix^  the  God  of  ConfJatlon,  where- 
in he  poincs  them  to  chat  abundant  comfort 
which  woidd  refiik  onto  tfaetnlelves  from  fiich 
ablefTed  Unity  continued  and  maintained  by 
the  mutual  Exercifcs  of  Patience  and  Fofbear- 
ance  one  towards  another.  And'  to  let  home 
all,  he  lays  before  them  the  Pattern  and  Exam, 
pie  of  Chrift  :  Tht  God  t(  faAnu  mid  confolatitn 
grmujon  to  lf$  Uie  minded  atearJhig  U  Cbri^.  How 
many  thoa&ndlnfirmities  andFailures  inDuty, 
doth  Chrift  find  in  all  his  people  ?  Notwith- 
llanding  which,  he  maintainech  Union  and 
Communion  with  them  ;  and  if  they,  after 
his  Example,  Hiall  do  fo  likewife  with  one  an- 
other, God  will  be  eminently  glorified  tliere- 
in.  This  will  evidence  both  the  Truth  and 
FvceHencv  of  the  Chrillian  Religion,  which 
lo  ii:ii^ly  kni(>  die  Hearts  of  its  Protdiurs  to- 
gerl'icr. 

(  2  Se:c-ndly,  The  ncoeffity  and  defirahlencfs 
oi  this  Unity  farther  appears,  by  tiic  deep  In- 
tereft  chat  the  comfort  and  benefit  of  our  Souls 
have  in  it.  A  great  Fxample  hereof  we  have  in- 
.  Wc//  2. 46, 47.  Oh  '  what  Uieerineis,Screhgch, 
and  Pleafijre,  did  the  Primitive  Chriftiana  reap 
from  the  Unity  of  their  Hearts  in  the  Ways 
and  Worlliip  of  God  I  hkxt  unto  the  i^leafure 
and  Delight  of  imnnediace  Communion  with 
God  himfelf,  and  the  fh^t'ding  abroad  of  his 
I^ove  into  our  He^rcs  b\  cliu  iioly  Ghott  ;  none 
like  that  which  jrifcdt  from  the  harmonious 
Lxert^ifes  of  the  ( if  -i.c  of  the  Sniiirs  in  their 
mutual  Duties  and  Cximrftunions  oiia  with  an- 
other. How  are  their  Spirits  dilated  and  rc- 
freflied  by  ic  ?  Whec  a  bvdy  £n^co  ii  lure' 
Vol  I. 


of  Heaven  /  che  Courts  of  Princes  alford  no 
fuch  Delights.  Wheieason  theocheriid^;wbeB 

Scliifnis  h:ive  rent  Churches  a-funder,  they 
go  away  from  each  otticr  cxafpcrated,  grie- 
ved and  wounded,  crying  our.  Oh,  thatlnad 
a  Cottage  in  the  Wilderncfs or,  Oh  .'  that  1 
had  che  Wing^  of  a  Dove,  that  I  migjht  flee  a^  ' 
way,afidbeaireft. 

Lajfly,  The  necefEty  and  defireableneCs  of 
this  Union  further  appears  with  refyeA  unto 
the  World,  who  are  allured  to  Chrift  by  ic,  and 
feared  off  from  Religion  by  the  fr  :  I,  ,in  -i  divi- 
fioos  of  J'rofcHbrs.  1  o  this  the  Pra)  cr  of  Cbri^ 
hadi  lefped,  Jch.  17.  I'^.  That  tbty  may  ht  mitJk 
ftrfecl  in  one,  that  the  Wcrld  nuij  kmv  :l>jr  tbcu  bujt 

ftnt  me.  tf.d  This,  O  Father,  will  be  a  convin- 
cing  evidcaeeto  the  Wodd,  of  the  Divinity 

both  of  my  Peribn  and  Dodrine,  and  a  great 
ordinance  for  their  converiion  to  me,  when  they 
flialt  fee  my  People  cleaving  infeparably  unto 
me  by  Fai  r  I . ,  .1  j  d  to  one  anotlier  by  Love.  And 
on  the  other  fide,  it  will  be  a  £ical  AutDbliiig- 
block  in  the  way  of  their  Convcffion*  to  <ri>* 
fervemy  followers  biting  and  devouring^ rend- 
ing and  tearir^  one  anocher. 

A  Learned  and  Judicious  I^ine  Comment-  ^ 
ing  upon  thofc  words,  Cj«f.  2.  7.  I i  Large  7  «,  O  q,'^ 
jgdaugbters  (f  Jtrufslem,  by  the  Roes,  Mid  kf  the 
Hmds  of  tht  fieU,  that  je  Jf  'rr  nn  up,  mt  mufy  my 
L-v; !:''  or  p  L-.'  (•  ;  gives  the  fcnfc  tliu- ;  By  Roes 
and  Hinds  of  the  Field  (^faith  he)  underlfand 
wealc  eomers  on  towacds  Chrift,  Mbof  under 
fome  preparatory  works  towards  Convcrfion, 
who  are  as  Iby  and  as  timorous  as  Raei  and 
HMr  of  the  Fidd ;  and  as  th^  tiHIl  be  feared 
by  the  yelp  of  a  Dog,  or  founa  of  a  Gun  j  Co 
will  thefe  at  any  ofienTive  mifcarriages  in  the 
Chuichei  of  Chrift. 

Alexander  SevtrKs,  Hnding  two  Chriftianscon- 
j  tending  with  one  another,  commanded  them 
that  they  (hould  not  prefume  to  cake  the  name 
of  Chrin  upon  them  any  longer ;  for  (laich  he} 
you  greacly  dishonour  your  Mafter,  whofe  Di- 
fdples  you  profefs  your  felves  to  be.  And 
thus  briefly  of  the  nature  of  Church-unity,  and 
the  necefluv  and  defireablenefs  thereof  among  • 
all  that  ftAud  in  chat  Relation. 

UJe.  The  only  improvement  I  Aall  make  of 
this  Point,  Hull  be  for,  .  " 

I.  F.xhoitation  to  Unity. 
i.  Diredions  forche  maincainiogofiti  ' 

7'h'  ^"ft*  Uff  f-ir  F.rhrt:i!;cn. 

And  t)r(i,  luving  biieiiy  diicouilcd  the  na-  Uic  li 
tui«i  neccilir) ,  and  dcfireablcnels  of  Unity  a- 
raong  all  Chriftians,  and  efpfciilly  cf  thole  in 
particular  Church-relation,  1  do  m  ilic  Buvvels 
of  Chrift,  and  in  the  words  of  his  Apoftle, 
Pb'il.  2.  ty  2.  earr.cff  V  and  hun)bly  intreat  all' 
my  Brethren,  Tlmi  )/  tbo-t  bt  any  canfolatlm  in 
Cbrifi,  if  any  comfort  if  love,  if  any  felhvjhip  of  the  ' 
Jflrit,  if  any  boweli  cf  meraes,  fi<lfl'  yt  '"y  j'oj  5  ^hat 
)  e  ht  like-minded,  having  the  jame  love,  bting  cf  unt 
accord,  tf-miemiid.  He  fpeaketh  not  as  one  doubu 
in^  J  but  as  on^:f!i'}-uiing,  wlicn  he  faich,  Ifthert 
be  amjdlation  m  Cbrijl  :  And  'tis  as  if  he  had 
faidj  I  palConately  and  earneftiy  tntreac  you  by 
all  that  comfort  and  joy  you  have  found  in 
your  mutual  Conmnuiion  from  Chrift,  and  his 
Ordinances,  wherein  you  have  comfortly  walk- 
ed together,  by  aU  that  comfort  rtfuliing  from 
Tttti  the 


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79' 


A  Hermm  m  Go^et-ZJnitf. 


the  mncual  exercHes,  and  frmts  of  ChrifKan 

love;  hy  the  u  nfpeakablc  joys  and  delights  the 
Spidcof  God  hach  Ihed  down  upon  you,  whUft 
you  walked  in  Unity,  in  the  ways  of  your  Du- 
ty ;  by  .\\\  the  bowels  of  compaflion  and  mer 
cy  you  have  for  your  f«tves,  for  your  Brethren, 
or  tor  the  poor  carnal  World,  who  are  in  ha- 
zard of  bcin^^  (Icflroycd  by  your  divilbns :  Or 
for  mQf  your  Miniiicr,  wiiui'e  joy  and  comfort 
iibtNura  up  in  your  unity  and  ftabiBty;  That 

ye  be  Lke-mimhil,  h.i  vln^  the  iame  lov(,         nf  W 

auwdy  tfont  mind.  What  Heart  that  bach  one 
(park  of  the  Love  of  Chrift  in  it,  yields  not  to 

lucli  an  Exhortation  as  this,  enforced  by  tl; 
conQation  of  CItriif,  eem/m  ef  LaWy  feiien/jhif  of 
ibt  Spirls,andB«wtltof  Mercy  *  More  particularly, 
fuffer  ye  thii  wo,  J  i  f  T  J  rtatkn  from  tlie  conli- 
deracion  of  the  toliowiog  Arguments  or  Mo- 
tives, wlut  diftances  ibever  yott  are  at  froin 
one  another 

Aiwnw  I.  Reflofl  upon  the  late  long  and  con 
tinned  trouUes  you  have  been  under,  as  the 
jufl  rebukes  of  Gfifitryour  fenncf  Conten- 
tions and  Follies. 

I  need  not  tell  you,  you  are  but  lately 
pluck'd  as  brands  out  'A  the  bui oing,  and  that 
thefmeU  of  tire  is  ytt  upon  you.  The  time 
lately  was,  when  you  gac  your  Bread  with  the 
peril  of  your  'ivs::  j  wlienGod  handed  it  to  you 
behind  your  Enemies  backs;  when  your  Eyes 
did  not,  could  not  behold  your  former  Teach- 
er*, except  in  Cxxners  or  Prifons,  when  your 
Souls  were  forrowful  for  the  fo'emn  Ailem- 
bli^s ;  when  you  mournfully  confoUed  before 
the  Lord,  that  thcfc  were  the  jult  and  delerved 
Punifliraents  for  your  wantonnefs,  barrennefs, 
and  provoking  Animoliiies.  Thefc  things  were 
not  only  the  matter  of  your  humble  Coofeffi- 
ons ;  but  the  refoi  mation  of  thofe  evils  was 
what  you  folemnly  promifed  the  Lord,  when 
he  fhould  .igaiii  reftore  you  to  your  liberty. 
What .'  And  is  the  Rod  no  Iboner  off  your 
backs,  but  ^'ou  will  to  the  old  work  again  ? 
read  Ezra  9.  6, 7,  8,  9,  10.  and  view  the  face 
of  this  Sin  in  that  GtaH.  Have  we  been  fo  ina 
ny  Years  in  the  Furnace,  and  our  droG  not 
purged?  Such  ibarp  ant^  long-continued  Af- 
iiidions  produce  no  better  effedsr  It  nuy  be 
faid  of  our  Troubles,  as  of  the  Siege  of  Tjrm, 
£zek.  29.  18.  Every  head  wot  $mi3k  UU,  mU 
evtry  jlj  ulilcr  ptelul.  Some  of  lis  went  young 
Mcjj  into  Perfccution  and  Trouble,  and  are 
come  forth  old ;  and  which  is  worft  of  all,  we 
bring  our  oldc  >'^riji>tijns  fjrch  wirh  us.  Either 
ue  did  coofcii  and  bewail  theie  bins  in  the 
davs  of  ow  Aflitdion,  or  we  did  nor.  If  we 
did  not,  we  were  inconirible,  and  defeated 
tl;s  defign  of  the  Rod.  it  wc  did,  our  Con- 
Idllions  and  Sorrow  were  either  fmcere  or  hy- 
pocfirical  :  If  fmcere,  certainly  they  would 
effectually  caution  as,  chat  we  return  not  again 
to  folly,  Bava  9.  13,14.  ^ft*^  ^  *^  * 
upm  us  fyr  ri'r  ;v:l,heiis,  artr!  for  our  great  trefpafs, 
feeing  toa:  -.o^^,  cur  GlJ,  haji  punijliej  us  lejs  than 
Mar  iai^ities  dtjerw  ;  mi  bafi  given  us  J  neb  a  de- 
livfvjwe  as  ibu  ;  SitM  wt  4igsim  kruik  tby  Cnw- 
mandment  ? 

Mttivt  IL  Confider  die  ooninion  immi- 
nent danger  that  now  threatens  ui,  bnrh  from 
JLnemics  upon  our  Bordert,  and  wituin  our 


own  fiowds.  The  CmuumHu  are  in  theLtnd, 

et  there  be  no  ftrife  therefore  betwixt  Bre- 
thren ;  our  natural,  civil,  and  :^iritaal  Com- 
forts are  all  fluking  and  trembling  about  uis 

If  wanton  Children  fall  out  and  quarrel  at  a 
full  Table,  our  Enemies  fland  ready  to  take 
away  the  Clothe  They  are  not  lb  far  fiiom  us, 
and  out  of  fight,  but  God  can  call  them  in  a 
few  Hours  to  end  the  itrife  amongft  us.  We 
idt  not  only  beneath  the  Rules  m  Reltgicm, 
but  of  Reafon  alfa  Brute  Creatures  will  dc- 
pofe  their  very  Antipathies  in  a  common  dan- 
ger. Mr.  Tit.  Fidkt  in  Ins  Hifi^y  ef  tbeWtr- 
tbies  4  England,  tells  us.  That  when  the  Se- 
wn-Sca  overflowed  the  lower  Grounds  of 
Santrfet'fhirtt  it  was  cfafonred  that  Dogs  and 
Hares,  and  Cats  and  Rats,  fwimming  to  the 
Burroughs  and  Hills  to  prderve  th^  Lives, 
ftood  qunec  during  the  Flood;  not  oflbing 
the  lean  ir.juiy  one  10  .tiiotiici\  Tis  pitythat 
f«mie  fbould  do  more  with  Beafts,  than  Reaioo 
and  Religion  with  Men. 

Mctive  If  I.  Rcfledl  upon  the  fcandalyour 
Diviiions  give  to  the  World;  how  ic hardens 
and  prejudices  them  againft  Religion  and  Re- 
formation. And  thus  the  Souls  of  Men  are 
eternally  hazarded  by  the  follies  of  ProfelTors : 
They  aie  ready  enough  to  take  occafions  a- 
gainft  Religion,  wlierc  none  are  given,  and 
much  more  to  improve  them  where  occafions 
are  given.  W9  tie  wtrU  (faith  Chrift) 
ki-auje  of  tffencei :  for  it  mufi  needs  he  that  offaeu 
come  I  im  iv»  t»  that  tmsm  if  whom  the  cjftnet 
Cometh y  Matt.  t8.  7.  The  wo  is  not  only  de- 
nounced againft  the  taker,  but  the  giver  of  rtie, 
offence.  It  hxes  fuch  prejudices  in  the  Hearts 
of  cunat  Men,  that  (bme  of  them  will  never 
have  good  thoughts  of  Religion  any  mote; 
but  utterly  diftaA  and  naufeate  thofe  AfTem- 
blies  and  Ordinances  from  which  their  Con  ver- 
iion  may  with  greateft  probability  beexpeded* 
How  long  and  how  anxioufly  have  we  pray- 
ed, and  waited  for  fuch  a  Day  of  Gofpel-iibcr- 


ej  ty  as  we  now  enjoy  ?  It  hath  been  one  of  the 
-  (oreft  Atflidions  we  have  grapled  with  in  the 
Days  of  our  reftraint,  tiiat  wc  could  not  fpeak 
unto  the  carnal  World.  If  we  had  oppoRiuii> 
ty  to  fpeak  at  all,  it  wi?  for  the  moft  part  to 
fupb  as  ftood  in  need  of  Edincation  more  than 
of  Converlion.  God  hath  now,  bqKMid 
thoiiE^hrs  of  moft  Hearts,  opened  to  us  a  door 
of  liberty  tu  l-'icich,  and  for  all  that  will,  to 
hear.  Some  fruits  we  have  alrea^fien,  and 
more  we  expcf>  The  Children  are  as  it  were 
coming  to  the  birth,, and  will  you  obftrud  it? 
Will  you  ^ve  theGoipBla  miicttTyinf>woaib? 
Be  iiiftruraents  at  once,  by  your  Contentions, 
to  deftroy  the  Souls  of  Men,  and  break  the  very 
Hearts  cS  your  Minifters,  whofe  greatdftoom* 
fort  is  bound  ttp  in  the  fuccefs  of  their  La- 
bours i  Brethren,  1  befeech  you  read  thcfc 
words  as  if  they  were  delivered  to  you  upon 
my  bended  Knees;  1  befeech  you  for  the 
Lotd  Jclus  Chrift  s  lake,  and  for  the  hopes 
(ake  of  laving  the  precious  immortal  Sotdsof 
Men  :  and  for  your  poor  Minifters  lake,  who 
have  fcarce  any  thing  bcfides  the  fruits  of  their 
Labours,  to  recompcnce  their  long'OOOiinueii 
and  grievous  Sufferings,  depofe  your  Am'mo- 
iiiies,  maintain  the  unity  ot  the  Spirit  In  the 

•hood 


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Vol.  1. 


A  Sermon  on  Gojpel-Unity. 


79} 


bond  o£  Peace;  help  us,  but  don't  hinder  us  firetfarea,  if  yoa  would  ftudy  bow  to  fru> 
inaarliardLiboiirs.  What  good  will  oar  lives  ftrate  the  clefign,  and  grieve  the  Heart  of 


do  us,  if  wc  mufl  labour  in  vain,  and  fpend 
our  (hmgch  for  noughc?  We  (ind  it  dilficulc 
enough  to  peifuade  Sinners  to  come  unto 
Chrift,  when  no  fuch  Srmnbling-blocks  arc 
laid  io  the  way  }  the  counter-pkas  of  Satan, 
the  mlwHef  and  fiofiulities  of  w^anAified 


your  I/)rdJsfus  Chrift  (to  whom  you  profcG 
love  and  obedience)  you  cannot  ukeareadier 
way  to  do  it,  than  by  breaking  the  bondll  of 
Unity  among  your  fclves  I  bcfcccli  you 
theretbre  m  the  name  of  our  Lord  Jelu&Giriih 
who  hath  ib  eameftly  prayed  for  the  unity  of 


Nature,  arc  difficulties  too  great  for  us  to  liis  People,  Thai  ft  h  ptiffc;!)  joined  tcgaitr  In 
grapple  with  ;  but  if  to  thefi:  muft  be  added  jow  Utan,  md  m  «m  Adind,  as  tiie  Text  fpeaks. 
prejtidices  againft  Religion,  from  your  divi-|  AtttiveV.  ConiiderhowdireAiyyou^Divlii- 
ding  Lufts,  and  fcandalous  Breacliei,  what  |  ons  crof^  and  fi  uftrate  tlic  Dclign  and  End  of 
hope  then  remains  ?  If  you  have  no  pity  for  i  CImrch-fellowlhip  which  is  inflimted  for  the 
your  felves,  pity  perifhing  Souls,  and  pity  { improvementofeachochenGraoeMndhelping 


your  poor  difcouraged  Miniliers ;  have  a  care 
you  oiake  us  not  to  groan  to  God  againft  you  ; 
•r  if  that  fae  a  finail  thing  in  your  Eyes,  have 
a  care  left  the  Blood  of  Souls  be  ch.ugcd  to 
your  account  io  the  great  day.  Are  there 
none  hi  theToirm  or  Ne^hbooriio'^ds  where 


on  the  mcirtificulon  of  e.icli  others  Co^ruption^. 

God  hath  diUribuced  variety  of  Gifts  and 
Graces  in  dtfllerent  degrees  aniongft  hh  Pto- 
ple;  the  improvement  of  chefe  Gifts  and 
Graces  to  the  glory  of  God,  and  our  mutual 
edificatisn,  is  the  very  fcope  and  end  of  par- 


yotir  live  ?  Are  you  fure  there  arc  none  that  titular  Church  fellowHiip  and  Communion : 


have  hopeful  Inclinations  towards  Religion? 
dtfires  and  purpoib  to  attend  on  the  lame 
means  ofGrace  you  (it  under,  who  will  charge 
the  occafion  of  their  Damnation  upon  you  at 
the  Bar  of  Chrift,  and  fiy.  Lord,  we  had 
fome  weak  convidions  upon  our  Confciences, 
that  we  needed  a  rouziog  and  iearcbing  Mi* 
viltBt  {  WO  were  ooovmoed  that  the  profane 


every  Man  hath  hit  proper  Gift  of  God,  and 
(as  a  late  Worthy  notes)  the  Gifts  and  Graces  r»/(«-/s 
of  all,  are  this  way  made  ufeful  ktid  beneficial. help  /o 
Joi  was  exemplary  for  Piaioneisaod  ^^^"ence  i^Jl^'^fJ"" 
Afi^f  fbrFaitlmilnefiandMeeknels:  Jc/tah  for  p,^^ 
Tcndernefsand  a  nielting3p'rit :  Aibana/iuf  was 
Prudent  and  Adivc :       Heavenly  and  of  a 
IWeet  Spwii :  C^y^mn  oborioos,  and  withoiut ' 
World,  among  whom  we  had  our }  AfFedbation :  Ambrcfe  Refolved  and  Grave.  One 
Conveilatioa,  were  not  in  the  ri^bt  path  that  ' hath  quickneis  of  Pans;  but  not  fb  (olid  a 
leadeth  to  Salvation.    We  felt  an  our  lelves  'Judgment :  Another  is  Srad,  but  not  Ready 
Inclinations  to  caft  off*  our  oKl  Companions,  I  and  Prefential.  One  hath  a  good  Wit,  another 
and  aflbciate  with  thofe  that  profelled  more! a  better  Memory,  a  third  excels  them  both  in 
AriAnefi  and  holineis,  and  place  our  ielvcs;  Utterance.  One  is 2^ealotis,  but  Ungrounded: 


under  the  moff  fruitful  and  advantagious  Mi 
niftry,  and  accordirlgly  improved  opportuni- 
ties  to  get  acquaintance  with  them ;  but  when 
we  canic  nearer  to  them,  we  found  fuch 
Wrath  and  Envy,  fuch  Wranelings  and  Divi- 
fions,  fuch  undermining  aiul  lupplanting  each 
others  Reputation  ;  fuch  Whilperings  and 
Tale-bearings,  fuch  malicious  Aggravations 
and  Improvements  of  common  Failings  and 
Infirmities,  fuch  Covetoufiidi  and  Worldli- 
nefs,  fuch  Pride  and  Vanity,  as  gave  us  fuch 
a  di%ufi  and  offence  at  the  ways  of  Reforma- 
tioa,  chat  we  ooold  never  more  be  reconciled 
to  them.  Beware,  I  (ay,  how  you  incur  the 
guilt  of  fut.li  a  dreadful  Ourge  as  this,  by 
giving  liberty  to  fuch  Lu{h  and  Faffions  under 
a  prcleffion  of  Religion,  and  pcetence  to  Re- 
formation. 

MMive  IV.  Confider  the  contrariety  of  fuch 
Pradices  to  that  folemn  and  fervent  Prayer  of 
Jefus  Chrift,  recorded  in  John  17.  'Tis  highly 
remarkable,  how  in  that  Prayer,  which  he 
poured  out  a  little  before  his  Death  with  fuch 
a  mighty  Vaioos,  and  fervency  of  Spirit,  he 
infifls  upon  nothing  more  than  Unity  among 
his  People.  He  returns  upon  his  Father  again 
and  a^ain,  for  the  obtaining  of  this  one  thing : 
Four  tunes  doth  he  beg  forUnity  among  them, 
and  every  time  he  fecms  to  rife  hichcr  and 
higher,  befecching  his  Fadier,  ( i.)  That  they 
may  be  one.  (2.)  That  they  may  be  one  in 
us.  C5  J  That  they  may  be  one  as  thou  and 
I  are  one.  And  Lallly,  That  they  may  be 
nude  perfeft  in  one:  ByallcM»llie«riqghow 
intent  his  Spirit  w«s  jipoo  thb  one  chhig* 


another  Well-principled,  but  Timorous.  One  is. 
Wary  and  Pruderu;  another  Open  and  Plain 
hearted.  One  is  Trembluig  and  Melting ;  ano> 
ther  Chearflil,  and  full  of  Comfort.  Now  the 
end  and  ufe  of  Church-fdlowlhipis  to  make  a 
rich  improvement  unto  all  by  a  Kgolar  ule  and 
exerdie  of  the  Gifts  and  Graces  found  in  every 
one.  One  muft  impart  hisUghtyand  another  his 
Warmth.  The  Eye  ( viz^  the  knowing  Man) 
cannot  fay  to  the  Hand  Cv/z..  the  adlive  Man) 
I  have  no  neeJ  of  thee.  Unfpeakable  are  the 
Beivefits  refulting  from  fpiritual  and  orderly 
Communion  ;  but  whatever  the  Benefits  be, 
they  are  all  cut  off  by  Schiiinsand  Diffentionsj 
for  as  Faith  is  the  Grace  by  which  we  receive 
all  from  God  ;  fo  Love  is  the  Grace  by  which 
we  fhare  and  divide  the  Comfort  of  all  among 
our  felves  The  excellent  things  of  the  Spirit 
are  lodg'd  in  eartlien  VefTeb,  which  Death\ 
will  fhortly  break,  and  then  we  can  have  no 
more  benefit  by  them  ;  but  thefejars  and  Di- 
viiions  render  Saints,  as  h  were,  dead  one  to 
another,  whilft  they  are  alive.  Ah  how 
lovely,  how  fweet  and  defirable  it  is  to  live  in 
the  communion  of  fuch  Saints  asaredefcribed! 
Alal.  16.  To  hear  them  freely,  and  humblv 
to  open  their  Hearts  and  Experiences  to  one 
another !  After  this  manner,  fome  lay,  the 
Art  of  Medicine  was  found  out :  As  any  one 
met  \A'ith  an  iierb,  and  difcovered  the  virtue 
of  it  by  any  Accident,  he  was  to  poft  it  up, 
and  fo  the  Phyfician's  Skill  was  porfeded  by 
a  collodion  of  thofe  poftcd  Experiments.  But 
wo  to  us !  wc  aie  ready  to  poit  up  each  others 
FaiUngi  and  Infinnitiec  to  the  mme  and  re* 

proacb 


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A  Sermon  on  Gajfel-Vmy. 


Vol.1 


pn»di  of  Rtfi^,  tMl  ffr  fhMkift  iMir  ctkn- 
tnon  Encmtes  wilfh  mttMr  4f  CoAHinpC  dnd 

fcom  agaiiift  aH. 

Motive  VI,  Id  a  word,  Thefe  Schifms  and 
Diflfentiom  in  the  Churches  of  Qirilt  arc 
ominous  Pre&ges,  and  foreboding  Signs  of 
Iblne  (Weeping  jAdgHMnc,  and  commiMiCda- 
mity  near  approaching  us.  Tis  a  common 
obfcrvarion  with  Shepherds,  That  when  the 
Siieep  pttfli  one  another,  a  Storm  fpeedily 
enfues.  I  am  fure  'tis  fo  here,  if  God  turn 
not  our  Hearts  one  towards  another,  he  will 
come  and  Itnite  cheSittb  «H(h  a  Curfe,  Md. 
4.  I  believe  it,  Sirs,  you  will  have  other 
work  to  do  ihortiy.  There  be  thofe  coming, 
(VGod  ptevtoc  not)  that  will  ptit  die  fray. 

175  E  II.  for  Dlreificn. 
XJIf$  X,  In  the  lafl  place  therefore  give  me  leave  to 
lay  before  you  fome  neoelUry  and  proper 
Dircdions  and  Counfels  for  the  prevention 
and  liealing  of  Schifhu  and  Divifions  aniongft 
i!ie  €%nrdies  of  Chnft :  fir  it  is  noe  Com- 
plaints and  Lamentations,  but  proper  Coun- 
feb  and  Diredions,  and  tliofe  not  only  pre- 
Icribed,  botobeyed,  that  inull  do  the  work. 
When  7#"-'  "po"  ^i'*  F^ce  before  the 
Lord,  jtihua  7.  8,  9, 10.  bewailing  die  Sins 
flndl^erleif^/^«</;  I7j»  (faitliGed ) /«f 

Bifj  tbe?eoflty  wbtrtfan  liefl  thou  upon  tbr  fsce? 
As  if  he  fbould  fay.  Thy  Moans  and  Lamen- 
cidbm  are  good  and  nedeflary  in  didr  place ; 
Jbut  Ipeedy  Action  and  vigorous  endeavours 
'muft  be  alfo  ufed,  or  Ifratl  will  periih.  So 
lay  I,  up,  up,  fall  fpeedily  to  your  I^des  is 
Men  in  earned ;  and  for  your  guidance  in  the 
paths  of  Duty,  I  will  lay  before  you  the  foi- 
Krwing  plaift  and  Mcefiary  Direftiom. 

DirtSion  I.,  The  Orderly  gathering,  and 
fiUifl^  of  pardeolar  Churches,  is  of  great  in- 
flhence  ontothe  peace  and  tranquility  of  thofe 
Churches:  and  therefore  it  greatly  conccrm 
all  that  are  tnterefted  therein,  efpocially  fuch 
$9  are  vefttd  with  Oflice-poMfer  to  be#<fe 
iMlom  dwy  receive  into  their  Communion. 

The  S^pcores  do  pbinly  difcovcr  to  us, 
that  Church-Members  oa^t  to  be  rUible 
Saints,  i  Cor.  1.2.  2  Car,  i.  i,  2.  jt3f  l.  41, 
.  to  the  end.  Epbtf.  x.  7.  i  Tiefi  i.  a,  }.  Rm. 
I.J.  Cel.  1.2.  Hence  particular  Churches  are 
called  the  Churches  of  the  Saints,  1  Cor.  14. ;  i. 
If  admiffions  be  lax  and  negligent,  fo  mucn 
heterogeneous  Matter  fiib  the  Church,  that  it 
on  never  be  quiet.  Chrtflians  and  ChrifKans 
may  live  together  harmoniouQy  and  coalefoe 
in  one  orderly  and  comfortable  Society,  as 
having  one  and  the  fame  Head,  one  Spirit, 
the  fame  general  Defign  and  End .-  but  godly 
and  ungodly,  fpiritual  and  carnal  are  aifled 
by  contrary  Principles,  purfue  oppoTite  De- 
and  can  never  heartily  coalcfce.  1  here 
is  a  Spirit  of  Difceming,  a  Judgment  of  Dif- 
cretion  in  theSefaiti,  ind  ic  is  efpecially  de- 
firable  in  a  more  eminent  df  gree  in  thofe  that 
have  Office-power  in  the  Church,  to  judge  ot 
Men;  fit  Qualifications  for  Oitn-ch-comniuni- 
on.  We  all  allow,  that  grofs  Ignorance  and 
Prophancncft  are  juft  bars  to  Mens  admilfion : 
and  to  deny  this,  were  to  take  all  Power  from 
the  Church,  to  preferve  the  purit>  of  God's 
Ordinances,  or  touli  out  notoiious  Oilenders. 


None  ought  to  be  admitted  incoCfaurd>-coai* 
m union,  but  fuch  as  do  appear  to  the  judg- 
ment of  Charity  (comparing  their  Profeffiens 
and  Converfations^  to  be  Cbiiftians  indocd, 
that  is.  Mm  fearing  God»  end  woriuogiMi^ 
teoufne(s. 

And  I  make  no  doubt,  but  fome  Opifefeial 

as  well  as  PraAices,  render  Men  unmeet  for 
Church-communion,  Ttt.  10.  2  Jebm  id. 
All  Opinions  which  overthrow  DoArioce  uo» 
cclTary  to  be  believed,  which  the  Apoftle  con>» 
prehends  under  the  name  of  Faith ;  and  all 
fudi  Opinions  as  ate  InodoMentwidi  an  holy 
Life,  and  overthrow  the  power  of  Godinefs, 
which  the  Apoftle  comprehends  under  the. 
name  of  a  sood  Confoicnoe,  1  Ttm.  i.  i9,a«r 
whofoever  mall  hold  or  maintain  any  fuch  Opi- 
nions as  thcfe)  be  is  either  to  bck^  oiK,if  noa 
admitted  $  or  «eft  ottt^  if  he  be  in  ChmdH 
fellowniip.  In  receiving  fuch,  you  receive 
but  Spies  and  Incendiaries  among  you.  Wfaai 
a  Fire-brand  did  Ani»i  prove,  not  only  in  dsn 
Church  of  Confttattimflt,  but  even  to  the 

whole  Worid  i  Men  of  gracelefi  Heara  and 
enxmeoos  Heads,  wM  give  •  ceminnel  oer- 

cife  to  the  patience  of  Sober  Chriftians.  I  de- 
ny not  but  out  of  the  puieft  Churdio  Mea 
may  arife  fpeakiog  pervedb  dllngs ;  end  yet  . 
the  Officers  and  Members  of  thofe  Churches 
be  blamelefi  in  their  admifSon  :  fiuc  if  they 
canbedifberaed  bdore  they  be  adnheBd,  a 
little  preventive  care  would  be  of  fingular  and 
feafonable  ufe  to  the  tran^uiUi^  oTCboiA- 
Soeiedei. 

DireWon  II.  Let  all  Officers  and  Members 
of  Chwcfa  ftudy  th^  Dotics,  and  keep  tbem* 
lehii  widdn  dte  baonds  of  thdc  proper  ptaoBi.-  . 
Ordinate  Motions  are  quiet  Motions,  i  7ht^ 
4.  II.  Stmfy  t»  k  fnia,  mUitjm  $itm h^Mji, 

^S^^  tt^Mlft  H^fi^  ^^tttt  ^tlftt  AftuCf J  4lr 

ytm.  In  which  words  he  condemns  two  Vicoc, 
which  difturb  and  diftrad  the  Churches  of 
Ceridfity  In  matters  which  per- 
tain not  to  OS,  and  IdleneG  in  she  Duties  of 
our  particular  Callings.  Two  ddngi  1  will, 
drop  by  way  of  Caurion  : 

( I.)  Let  tt  be  for  caution  to  Minifters,  that  A  DoSort 
they  mind  their  proper  work,  ftudy  the  PMce*[|j^ 
of  the  Church,  impartially  difpenle  their  re-^mcHiB. 
fpeds  to  the  Saints  committed  to  their  charge,  fbkhe- 
not  Tiding  with  a  Party.     There  be  few»'fi^  . 
SchHms  in  Churches,  in  which  Miniften  have 
not  fome  hand.  Jtrem  upon  thole  words,  fxddba 
H<{«a  9. 8.  hath  thu  memorable  Note ;  Vtimttia^  Im- 
fcrmtmu  hlfimat,  htvmke  nm  foffim  fcidijft  EccU- 
(umf  frmtr  toi  ^iti  Steenlttts  i  Deo  fo^ti  fmnmt.  ""f^ 
Searching  the  Ancient  Hiftories  ({aich  he)  I 
can  find  none  that  hath  more  rent  the  Church 
of  God,  than  thofe  that  foftain  the  OHioe  of 
Minifters.    This  is  a  fad  charge,  and  'tis  too 
juftly  laid  upon  many  of  that  Order :  Oh 
what  a  Blefling  is  a  Prudent,  Pladent,  Peace* 
able  Minifter,  n>  the  Floek  over  which  he- 
watches  I 

(2.)  Let  the  People  keep  their  [^aces,  and 
fludy  tlieir  proper  Duties.  Tlicrc  be  in  molt 
Congregations,  fome  idle  People,  who  having 
little  to  do  at  home,  are  employed  upon  Sa- 
tan's Errands  to  run  from  Houfe  to  Houfe, 
carrying  Tales  to  exafpcrate  one  ChrilUan  a. 

giinft 


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gainft  another.  Thd«  the  ApdfUe  fMhicu-i 

laily  marks,  and  warns  the  Churches  of, 
I  Tim.  f.  i;  And  vtiibal  tbtj  lusm  to  IftiJlt, 
wmiJring  atoHt  from  houft  to  botft ;  WtMt  on/; 

but  t.n'cri  aljo,    and  Ini^e-lwdles,  [peaking 

ibtngs  wbuh  tbtj  ought  mt.  11'  that  one  Rule 
of  ChriO,  MAtth.  iH.  i^,  i6,  were  confden- 
tioufly  an!  l>ri(^lly  attended  to,  to  tell  a  trcf- 
paffing  U^other  his  fault  privately,  then  witli 
one  or  two  more,  if  obftinacy  make  it  necef- 
fary,  and  nor  ro  rxpofc  him  to  the  who!c 
Church,  and  much  k(»  to  the  whole  World, 
without  a  plain  neoefliiy.  How  manv  thou- 
find  Ruptures  would  be  prevented  in  Cniillijn 
Societies  i  Doc  inltead  of  regularly  admoniih- 
ing  and  repivring  tlwle  inr^ar  and  idle 
Tatlers  (as  the  Apoflle  calls  them)  who  make 
it  their  txilinefs  to  £>w  Jealouiies,  to  make 
and  widen  Bieadwi  amongft  Bfetties. 

DkeBlsn  III.     Let  all  Chriftlans  govertj 
their  Tongues,  and  keep  them  under  the  cotn- 
matid  of  ine  takr-of  Icfaidaefs  in  their  mbmal 
converfes  with  one  another.    J  loft  anfwa- 
(faith  SoiomonJ  Prov.  i  $.  i.  tumeth  awat  wratb ; 
hit  grieaom  liknk  fir  mf  angen  }XstQVi  hard 
will  never  do  well  :  How  eafily  did  Abigail 
difarm  angry  D«vU  by  a  gentle  Apology.'' 
Wliatmore  faoifferom  than  the  Wind?  Yet 
a  gentle  Rain  will  alU'.  it.    Tt  may  beftrong- 
ly  prefumed  that  a  meek  and  gentle  anfwer 
will  more  eadly  allay  the  Paflioof  of  a  Godly 
Man,  t!i  VI  of  one  that  is  h  -th  ungtxlly  and 
full  of  Eninity  towards  us:  and  yet  fonietimes 
it  hath  done  the  latter.  A  company  of  vafn 
wicked  Men  having  inflamed  their  Blood  in 
a  Tavern  at  Bo^on  in  New-E>»land,  and  fee- 
ing that  Reverend,  Meeic,  and  Holy  Miniftcr 
o  f  ChrifV,  Mr.  Coiron  coming  along  the  Street, 
oi^e  of  them  tslls  his  Companions,  VU  go 
(tnth  he)  and  put  tTrkkmfm  rietfU Cotton; 
down  he  goes,  and  troiTing  his  way,  whifpers 
thele  words  into  his  Ear,  Ctttim  (f^iid  he  ]  thm 
m  m  tU  FtUt  \At.Cotm  replied,  I  cmfefi  I 
am  fo  ]  ibe  Lard  make  both  me  md  thee  ii'ijcr 
thtm  we  arty  tvtn  wife  to  fdvMtim  :  He  relates 
thisPafTage  to  his  wicked  Companions,  which 
caft  a  great  damp  upon  their  Spirits  in  the 
niidft  of  a  Frolick ;  What  peaceful  Societies 
flioold  we  have,  if  our  Lips  tranlgrefled  not 
the  Laws  of  Love  and  Kitidncfs 

DlreRion  IV.  Refpedfol  Deportments  to 
thofe  that  are  beneath  us  in  Gins  or  Eftates, 
is  an  excellent  confervativc  of  Church-Peace. 
Lofty  and  contemptuous  Carriages  towards 
thofe  that  arc  beneath  us  in  either  refpedb,  is 
a  frequent  occalion  of  bitter  Jars  and  Ani- 
mofities.  The  Apoftle  chargeth  it  upon  the 
Corlntbianij  That  no  one  be  puffed  up  for  one  a- 
gainjt  anotktr ;  fir  wbt  makttb  tbee  to  differ  from 
aiaber  ?  i  Cor.  4  6.  What  refpcftful 
I.-uii^iiags  did  Holy  Mr.  Brtwen  give  to  his 
own  godly  Servants  ?  Remember,  Chriftians, 
that  there  is  neither  Rich  nor  Poor,  Bond 
nor  Free,  but  all  are  one  in  Chriil  Jcfus 
This  indeed  dcftroys  not  ihedvil  diiiersnccb 
G  liAth  mule  between  one  and  another. 
Gr.icc  will  ttfacli  the  {;odly  Servant  to  give 
doable  Honour  to  a  Religious  Matter  or 
Midrcli,  the  private  Chriltian  to  a  s-o^Jly 
Magiltrate  or  Miniiler.  It  will  tcacU  the 
Vol.  1. 


People  «a  kobw  them  which  labour  iimong 

them,  and  Sre  over  them  in  t'le  l  ord,  ana 
admonilH  them,  and  to  cftcem  thfira  vcrjr 
liighly  iH  loTe  fcr  thetr  Works  fake,  and  to 
be  at  peace  among  thcmfclvcs,  1  JleJJ.  5-.  12^ 
i;.  and  it  will,  alio  teach  Superiors  to.coode- 
Icend  to  Meit  of  low  degree,  and  not  to  think 
of  themfelves  above  what  they  ought,  but 
with  4U  Invl'mtl'tt  muhitfiy  and  feng-fuferirg  to 
forbuk  mf  gwbtr  a  hvty  keeping  (this  way) 
tbe  uHttj  ^  fkt  fftrH  m  tht  imi  ^  fun,  Efb. 
4-  2,  ?.  ^ 

DkrtBkm  V.  Thif  gehdc  language  arid  re- 
rpcflfut  Deportnient,  would  naturally  and 
conftantly  flow  from  the  uniting  Grace  of 
Wifdom,  HiimiKty,  and  Love,  were  they  more 
exalted  in  the  Hearts  of  Chrinians. 

Wifidom  would  allay  thofe  uochriilioa 
Heats,  ?rw.  17.  27.  a  Man  of  CJnderftand- 
ing  is  of  an  excellent  Spirit,  To  we  render  it, 
but  the  Hebrm>  fignifies  a  cooi  Spirit ;  tb«  wij' 
dm  that  it  from  tOtm  it  gentie  and  tafie  to  hi  in- ' 
treated,  J^mS'-  17. 

Humility  takes  away  the  fewel  frtm  the 
fire  of  Comehtion ;  only  firora'Pridi  cometh 
Contention.  Tro-j.  i-^.  10.  How  dsarly  hath 
Pride,  efpeciallV  Spiritujil  fride,  colt  the 
ChmdiesofChrift?  - 

l  ove  is  the  very  Cement  of  Societies,  the 
Fountain  of  Peace  and  .  Unity  ;  it  thinketh 
no  evil,  i  Car.  i puts  the  laireft  lenfe  upon 
doubtful  Words  and  Adions,  it  beareth  all 
cbinfiS  l-ow  mt  (Guth  Atdim)  mid  reprove  me 
«r  mti  pleafrft :  Tfi*  a  radical  Grace,  bearing 
the  fruits  of  Peace  and  Unity  upon  it. 

DiriHumW.  Be  of  a  Chrift-tike  forghring 
Si^rit  one  towards  another,  Epb.  4.  }i,  ^a. 
Let  all  hitternefs  and  wratb,  and  angary  md  cUt- 
moMtf  Mul  evil'jpeaiitig  be  put  aufay  from  jm^ 
with  oM  nu^ee^  and  be  jt  kind 
tender-beartedy  forgiving  one  another,  as  God  for 
Ciri^'s  fake  hsib  fetmwn  ju.  Hath  thy  Bro- 
ther omnded'thee  f  how  apt  art  thou'allblo 
offend  thy  Brother  ?  and  which  is  infinitely 
more,  how  often  doft  thou  every  day  grieve 
and  oflend  Jefus  Chrtft,  who  yet  freely  for- 
gives all  thy  Offences?  Remember  Friend, 
that  an  unforgiving  is  a  fad  fign  <^  an  unfor* 
given  Perlbn.  They  that  have  found  Mercy, 
l^ity  and  Foi^ivenefs,  fhould  of  all  Men  in  the 
World  be  moft  ready  to  Ihew  it. 

DtrtHwn  VIL   Be  deeply  affcded  with  the 
mifchievous  effe<%$  and  confequents  of  Schifms 
and  Divilions  in  the  Societies  of  the  Saints, 
and  let  nothing  beneath  a  plain  neceflity  di- 
vide you  from  Conmiunion  one  with  another ; 
hold  it  faft  till  you  can  hold  it  no  longer  with- 
out Sin.    At  the  tire  of  your  Contentions 
your  Enemies  warm  their  hands,  and  (ay,  aba, 
lb  would  we  have  it :  Your  Prayers  are  ob- 
llru<^ed,  Mat.  5-.  2^  Firji  be  reconciled  to  tbp 
brottier,  and  then  come  and  offer  tby  gift.  Edin- 
cuion  is  hindred  :  Feverifh  bodies  thrive  not, 
4.  I  f.  God  is  provoked  to  remove  his  gra- 
cious Frefence  from  among  you.   Be  of  one 
Mind  (faith  the  Apoftlej  live  in  peace,  and 
tbe  God  of  peace  JhaS  be  with  jou,  i  Cor.  1 1. 1 1. 
implying  that  their  Contentions  would  de- 
prive chem  of  his  blefled  company  with  them. 
The  glory  of  your  Society  is  clouded  j  if  ]e 
Uttaaii  2nv» 


Digitized  by  Google 


79^ 


A  Sermon  on  Go^eUVnity. 


Vol  I 


bavt  hitt&  tmvjingi  and  firift  m  jour  iunrtt, 
gifj  fot.  Jama  }.  14.  Glory  not  in  your 
Chwdi  PriTikgEi,  pcfloiMl  Gifts  and  Atuin- 
ments ;  whatever  you  think  of  your  felvcs 

you  arc  not  fuch  Chriniaiis  as  you  vogue  your 
Ieives~for»  living  in  a  Sin  fo  dirnftly  contrary 
to  Chrinianity.  The  name  of  Chritt  is  diflio- 
noured.  Yuu  arc  taken  out  of  the  World, 
to  be  a  People  for  his  Name,  that  a,  for  bis 
Honour;  but  there's  little  credit  to  the  Name 
ofChriltfrom  a  dividing,  wranglijig  People. 
The  alluring  beauty  of  Chi  iflianity,  by  which 
the  Church  gains  upon  the  World,  /Bi  2.46, 
47.  is  fulUed  and  defaced,  and  ihefeby  (as  i 
aond  befim^  Omverfion  hindred,  and  a  new 

Stone,  as  ir  were,  rolled  over  the  GraTes  of  fore  ro  the  Primitive  Spirit  of  Lore  and  Uni 


poor  Sinners,  to  keep  them  down  in  thdr  im- 
penirency  :  Tremble  therefore  at  the  chooghts 
of  Diviiions  and  Scpai^cions.  Sc.  Aiipi^im 
notes  three  Sins  feverely  puaiibed  in  Scripnire. 
The  Golden  Calf,  with  the  Sword ;  Jibaiakim'i 
cutting  tfie  Sacred  Roll,  with  a  dreadful  Cap- 
tivity ;  bur  the  Schilhi  of  Ktrahf  and  his  Ac- 
conpfioes,  with  the  Eardirf  qpcfling  her 
Mo'^th  md  fwallowing  them  up  quick. 

VIII.    Let  all  Church-Menibers 


lee  that  they  have  Union  with  Chrtft,  evi-^nmminL  giilm fit j&wM  (timm* 
Mug  it  felf  in  daily  Cwoet    '  ^ 


with  him.  Linei  drawn  fiom  a  Circum^ 
rence  cotne  nearefl  to  one  another  in  the 
Center.  When  God  intends  to  make  die 
Hearts  of  Men  one,  he  firft  makes  them  new, 
Exdk.  II.  ly.  I  will  givt  tbm  <mt  heart,  and  I 
win  fut  4  tuw  jpirit  wUlnm  ytm.  And  the 
hXKe  any  renewed  Heart  taftes  the  fwectn^is 
of  Communion  widi  God,  by  fo  much  it  is 
difpofed  for  Unity  and  Peace  with  his  People. 
Our  frowardncfs  and  pecvtfhncfs  plainly  dif- 
covers  all  is  not  wcil  betwixt  God  and  us. 
Nodiiog  lbonpofiM  or  Abhorred  by  a  Soul 
that  enfoys  fWeet  Peace  and  Communion 
with  Chrili,  than  to  live  in  Onful  Jats  and 
Contentions  with  his  Pbopla^  Rttum  tlier&- 


tv;  forbear  one  another:  forsire  one  ano- 
IMr ;  mortihe  your  dividing  Lofb ;  cheriih 

your  uniclnj^  Gr.ices  ;  mffrk  them  which  caufe 
divijmn  and  o^rtKis,  eeatraty  to  im  ditctntu  jt 
bsxfe  UmweJf  mU  mttU  tbm,  Rom.  16.  17. 
In  a  Word,  and  that  the  Word  of  the  Apoftlt 
in  the  Text,  l  iftjmh  jm,  hrttbreHf  In  tbt  mm 
t(  <wf  Ltrd  J^m  Cbri^,  tbtt  p  sS  ^tsk  lit 
janu  thing,  and  that  thrrr  be  no  dhi'sfh-ms  amm^ 


Digitized  by  Gc 


Vol.  1. 


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d  by  Google 


/  be  Table  of  Serif  turer. 


Vol  L 


THE 


A  N 


TAB  L  E 


O  F  T  H  E 


PRINCIPAL  THINGS 


CONTAINED 


This  Firft  Volifme. 


Page. 
mid 

>  40t 

261 
ti.7 
*9 

■  ao7 

267 
309 
38Z 
Ibid. 

sSt 

3PS 
446 


ABnities  ^Menfi^  Ctls 
how  far 
Abortives  Spiritual  xphence  they  art 
AWBTdity  of  Bduvers  Sinf 

AccelToties     rib^  Sawn  haj>pinefi,  IfhM 

Aococmiiodat«m«/  the  Body,  a  SmrtwtbtSt^  i 

Accounts  of  oKT  time  kept  in  fjtavtm 
Acculauons  •/  Confcitnct  whM  thty  »9 
AcceptttioD  vnth  God,  xehAt  it  is 
Acceptation  rvhh  God^  rr'hat  itui$mdit 
Acceptance,  none  without  Chrifi 
AAiTity  fir  the  World,  xphM  it  fftMh 
AAivity  ofdjrin  ewr  pattern 

AioDWXi^  Civil  Mid  Sftritnd  .  ^        j  . 

AdoSuro    C^sJ»fii€*MKd  Mkrty  »n  ^'^'J*^^^ 

Advancement  of  the  Humtm  Nktmekfies  VmmwiAtke 
fiemiferfcn  ^° 
Adventures  <»/F«ffc/jwi':'f  "  . 

Advcrfaries  to  the  Vttion  of  tht  9W9 Nttm€$  mOnf^^ 

Advocate,  none  like  Chrifi,  w  fivereffeflt 
Af&aions,  l«m  hewitehe  hf  Site 

AflTcftions,  hoTomrvedly  ycmnnhnrgChr^ 

ABiSLions,  four  thirt^J  to  be  Jittdted  tn  them  ao. 

thtf  provoke  to  Holineft  - 
ARonyVc^'i? '»  wlnA&tretmta,eral  104 

VcAasofU  »04,ioS 
Amballaaors  ./CSrW  thir  pigmty,  l«4 
Amyntas  his  imcrafonfor  hts  Brother S&ik^lft  5» 
Aas  of  the  Sfirit  JixfoU  in  Ctaverjkn  3 « S 

*  7»  o  S 

Apoftolical  Dignity,  whM  U  —  » o» 

Application,  rvh^t  *t  imforts 


21 
335 

409 

98 

Horv 
23J 


10 

250 
»5i 


Appiication  Vc*""/      '"'^  ofOrMnfctt 
Appl!Stion»}c*r//f  of  e^jJ iMkudimthM^iUlbon 


a>.d  a  rljl's  death  .  ^  r  r 

Apologies  cut  off  from  (Jojfl  DeMtrt 
Approbation  ofChriBimfMmFaM 
\iloiacing  hovpii  teachtth 
AU-futoacy  of  Chrtitjor  ML  our  wmt 


187 
294 

3'$ 


Altogether Chrinmlyji 
Apaitacy  an  imxtttfAlt  Sin        .  309 
Annihilatioa  ietttr  tbM  DmmntUk  ,  429 

KpMt^tktSmrmm  fhr^^tkemtm^yJCbriff 

99 

AxaSgAuitfinfi0f7ufiificiitionrejeaed  291 
Arraignment  o/C'n-'T?    Pilitc'i  Bar^  nn  tvidam  Bebt" 

vers  mre  tievtr  cast  as  God  s  Bar  .  I20 
Articles  of  Peace  mth  Cod  xphat  they  are  190 

How  fadrnttoh  t^rn^rifcd  in  thofe  ArticUt  Ibid. 
Aicenlioa  of  Cfeni/  to  Heaven  ofened  2 1 0 

Tbtterms  ofOm^iJfcn^  ibid.   Tfcf  rr     ;  ^ 
endsaf^T  211,21* 
Afcripcions  oj  r^u^jt  toChnslfor  ^9ttr  Mercies,  hem 

reafonable  3* 
ADcot  implied  tn  favinjr  Faith  287 
AlTeat,  three  Degrees  thereof  iDid. 
AfleOt,  IWP  difcovertd  to  be  true  29$ 
AnumptioQ  •/  our  Nature,  ofened  19.   Oter  Nttnrt  nw 

kumed  integraOf  10.   Jhd  mth  «f  iu  nmmd  AJSrw 

mities  Ibid.  Reafon!ofarifs4mi^«mrN^e  21 
AvcrfioH  fromCodhaw  difcovered  ^  ^  2rj^ 

Awakening  out  of  fecnrity,  hoip  great  a  Mercy  kkt»m 

SeidsefMtn  ,        ,  39^ 

Apoftacy  •/  imfgnureite  Froftfors  net  to  be  wondered  at 

Afflidioin.  ^vifdm efGUimUfii^Am m bUFttfU 

53> 

AfRiiSiioas  to  be  born  patiently         .  _ 
Anions  to  be  confidered  pljyfcally  mtd  mtrgty         61 1 
Atheifin,  one  way  to  lofe  the  Sod 
Autiaomianiftn,  the  rife  and  grovtth  #r 


62S 
770 


BAckdiding  an  Inexcufaklt  Sift. 
Beauty  Oj  hoUnejs  vtrygrtM 

Believers  more  than  know  thetnfehntfi 

Believers  why  itncom for  table 
Believers  jidvancemem,  how  great 
Believers  their  general  Jffembly 
Btlievcrs  h-we  Chrili  for  their  Jittt  •■ 
Believers  Jhoiddhave  a.  fite  Sfirit 
Bdicfen  inwImmmimklm^t^Cwi 
U 


32f 

400 

aw 

Ibid. 

•  37» 

384 

3^9 

391 

BcUevers 


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The  TABLE. 


Page 

Believers  vNm^Amtd^  and  irtvtmragtd  t9  tmamtthtir  Souls 

«w«  Cbri^s  hmds    dttah  I 
Bdkvm  mukrhti^beSKMtgMkns  tt  ftt  thett^Hves  apArt 

forChxiU  "  30 
^le^eitn  imm^Mtly  ncavcd  into  glory  uftmthttrdi^ 

Mim  l6l.  y  fntr  jfrgtaatnts  t»  tviiife  it  Ibid, 

'•flilkving  tU  imwiul-.itc  duty  of  xi^cury  Stids  3 1 8 

BeX^tStfChriSJ  hoxp  conveyed  10  Hf  253 

BlafphemoDS  Sugicftitns^  km  befi  €tmd  90 

BHndnefs  of  Mind  what  it  is  .  _   ;  ^66 

BUodQefs  Jhntual  what  it  includes  IbUl. 

BXny^nt^i  of  Mintl  what  it  fxcUillu  ' 
Blv^iagMTt^'sff  Stftm^  phgf^  .  468 
Blood  of  ChriB  its  dignity  yj9 
Blood  of  d  rift  of  infunte  value  1 30.    How  it  ceoU  and 
eafes  a  diftrtjjcd  Confcience  Ibid.    How  faid  to  have  it 
cvf  againfi  m  60 
Bodies  of  Sinners  hon  fmitten  by  death  4^5 
Bodies  of  Saints  intended  to  he  made  gloriout  pieces^  and 
how  that  apfeari  ioy    Haw  tp  be  diffofed,  ufed  md 
ordered  207.   ThedMhtmrnf  af  mir  Bodiu  to  he  fre- 
fervtdy  and  why  '  207 

Boldliefs  of  Saints  in  Prayer  383 
BofSni  ef  Cody  what  is^  and  what  is  not  there^  6,  &C. 
&fach  made  between  us  and  C ed  by  Sin^  how  dreadftU  3  3 
Bread  the  excellency  of  it  97 
Borden  of  ChriJFs  Stiferingi,  how  ffftmkwm  -I?*,  173 
'Iburdeofbose  nieture  if  fin  tptntd  '  3P9 

Burden  of  Sit  why  it  muli  be  fdt  jl  1 

fiBTUl,  Gbr»/?*i  dead  Body  had  a  decent  y  tb^iM4  fone- 
fmH  Borbl  1 69.   Three  tUafons  why  ChriB  have 
a  Burial  lb.  Omffi  Burial  ehfaire  at  to  the  mamer 
its  ftiftmmiethbij  Frititdt  Ibid.   Cbrijft  Futie- 
rdis  tu6rmk  by  fivnd  fmem  A^tulet  from  Hut. 


ven  ipo.  1 

•  CkrUHmu  '  191 

Smili,  viiwf  it  it  514. 

Body,  a  great  Evil  to  he  exceffively  careful  of  it  532 
fi9dy,  hm  toe  mtn  tffhid  in  dtfeU  of  hvttt  it 

Bnievers,  their  Mntntingtinw  ht^  fiert  54? 
BelteTers,  that  they  artmt  htmitfmfifi  ifajr  /w,  an 

Aadnpmiaa  £rr«r.  778 


CAre  •/ Chrifiiaiu  9Vtr  ChrifPs  honour  375 
Care  of  Ciinjl  ovtr  his  church  and  Aflni[l(rs  ^^6. 
his  Care  for  it  ntatufe^ed  in  Sacratatntul  affotntmem 
matryways 

Care  of  Ctjt  ifl  for  hit  natural  HHnHtm  1 54,  155 

Caraal  Relations  admouifited  '  27^ 

Gfaarity  to  Saints  ftrmigly  urged  2tf  i 

Caiifcs  of  Spiritual  Life  twofold  4«4. 
Chauge  made  by  Death  very  great  183 
Cyklren  W  de»  r«  fetrtmt  1  {5.   JMrajf  ^  iSmn  in 
'  rtbeUiout  Children  1 57.    Kve  Qnerits  to  ccnviH  fuch 
157.   Six  Cuijideratimtt  to  himhle  difobedient  Chil- 
dren 158*  Aid  Childrea  frefimtd  with  m  femmnt 
Pattern  15).   Omiiimitm  puldlCB  f»  hi  inewra- 

«$» 
441 
173 
3?7 
^99 
305 
Sii 
sot 
9M 


3^ 
93$ 


337 
7 


gtd 

Ctirtft  tranfcendtnt  in  Holing 
Chrill:  outbids  at  other  Offerers 
Chrift  the  Mercy  of  Mercies 
Ghrift,  Eight  things  in  him  attr4 
Chrill  communicates  aU  blejftngt 
Ghrilt  makes  hafte  in  extremity 
Chrifl:'/  burden  exceeSi»l»tvm- 

QmStthtjuUj  FS^am-  . 


Chrift  qualified  as  foretold 
Oirilt  an  iucontfarahte  Friend 
Clirift  etmprehenifive  of  aM  thltilkvdf 
Chrifl  the  deftre  of  aU  Natimf,  mihim 
Chrift  the  Lord  of  Glory 
OiriftV  Glory  tWO-ftU 
Clirift  the  only  Comfort  of  Saints 
Chriit  ^iould  be  frcctom  to  Saints 
Chrift,  animiitatioHto  ftmdybint 
Chrift:*^  delights  in  the  Father's  bofom  incite 
Chrilt  had  no  farrows  or  tMuts  in  the  Father's  befim 
ChrmSi^jMitdite  UtetnngthtlM^ihrfemfirm  lb. 

Oin^s  txctllerix  4. 
CkiXxQ.  made  Flefh^  xeijat  it  tn^orts  iS 
^nVListrueGod 

Chrill  the  Original  of  all  Lt^ht  39    The  frfl  recent  ode 
ef  all  Pavter  Ibid.    The  mamter  of  hts  frovidenttal  ««- 
fiuence  79 
Chrill  is  moft  excellent  Soul-food  ^ 
Chrift  and  hit  Bleed  never  grow  fiale  lOt 
'    Hit  love  beyond  all  comparifon  99 
Chrift  hath  fmifiied  Redemption-work  i  79 

How  he  hath  wrought  it  out  in  fix  Farttcuiart  178.  ji 
CharaFler  of  Chrift*s  excdfm^  I90 
Chr^^s  gloriout  Majefly  ZiS 
Chriftiaas  n»  trpukUn  of  the  World  43^ 
Chriltiaos,  why  void  of  Qaifin  '  yj6 

Church  A/f,  and  why  216 
Grcumf^jedioa  how  neceffary  472 
CiiCTnKilfcM  s  ffm  Aijfaif  If  flWy  emi^tmo 

ways  8^ 
Qviijty  aa  Evtdm*  tf  Grate  417 
Commnnion  mtb  chriSi  fwrfel4  333 
Communioa  vnth  Ckriff  iit  mat  it  eea^fis  Jbid. 
Communioa  xnth  Chrifi  a  great  Afyfifrj^  30c 
Commuoioa  with  UriH  a^rtdde 
€tittim\imon  vnthSaintt  bmfftilfif^  307 
CoBununioa  with  GadUStSw  439 
Coming  to  ChriB  what  it  ineludet  ^14 
ComfortaUe  indtid  tlmt  kt  whtfft^m^  urN^Mniie 

God  U 
CommlfTio!!  of  ChriB  great  ftcurity  to  our  Faith  26 
0()amdttiagtbeStid*»<iriB^m^fiie  great  tlfitigtim 

183.  Seven  txe^im  grmidt  tf  aieomr^^metit  h  this 

lafi  and  great  Work  i  S+ 

Concourfe,  mr  Ct.eftrmim    h^tb  $^ttrtt  in  ChriBf  M^" 

Matory  Works 
Coadcmnation  twofold 

Coi)dercenflon  of  God  in  the  GeffH  9f  f 

Caafeffioo,  rvhev^  and  why  our  Duty  I  if 

Confideace  m  Men  a  folly  1 1  2 

Confricmrc  hew  over-btm  hy  FUfh^  JutfuBs   |bid.  Mules 

MftMMfT  Ibid.  Jb^t imit0vm$bf  ^rudftd  tao 

CoDiecration  0/ Cfcn77,  r^itU  as 

OoxitsAitteUtdedin  Smtk  aSt 

GoDToIatiaii  «lHr  Irir  374 

CoDfolation,  three  kinds  thereof  Ibid, 
GoofoiatiOD,  three  tt^edttttt  thereof  Ibid. 
OmgnkyofDitiimdimit^twitk^im^Mkit  WJ* 

Gonitiencc  the  Offices  thereof 

OsaSAtaxx  without  ground,  wh4t  2M 

QVtemptS  •f  the  World  emttewHttd  fif 

Company,  f^f  I'rrjr  betl  femetimes  abuidm  lOT 

Poatuation  of  Chrtfi  i»  a  kw  ^^a  44!^ 

ODpftanqr  in  Religion  nrfi  ^  |$ 

Content  preffed  upon  Converts  aj<J 
COfiCcnt  with  OUT  prtfettt  Stau  htm  R^ifUti  tfSf 

jOawrerGon  imroduUive  to  tdi  9n 

Ctmtifmkma^td  273 

Cooverliod' 


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Convcrfion»     '  JrHprrJiiwi  rffeils  .  277 

Copvilft  ion  frrcr«/rf7?w<*x  r«  F^/fi  297 
CbQTiAion  fht  firfi  Work  «f  tbt  %r»t  41 5 

^Jpmpantons  in  Sin  to  be  ahandwid  405 
^prruptiou  of  N4fHrf  Difatvfrcd  2-j6 
.'Cbvcnaot «/  Rtdnnftitn  fv.  TkgFfmi^Ftderittes^aTid 
ijerfermante  of  that  Covenant  opened  Ibid.    The  Nop 
Ctrjengnt^  Idovb  Chris's  Death  caf^irm*d  and  rtnijud  it 

200 

Ceort  rhtt  tried  0:rifi  had  w  AMhority  fofo  do  1 1 7 

Croft  of  Ckrifty  tiirce  fweet  Conjiderationj  to  bear  tt  chtar- 
fully  131 
TbcCrofso/  Oirisi  a  di^t'ijied Crefj  |  35 

•Cnp,  what  itji^mfies  in  Scripture    103.    What  thf  ft^^S 
•f  it  is  _^  Ibid. 

.'Ouk^Thaf  nun  frwe  the foreft  C^fi  frtm  Mtn 
fronufe  ^tmfthtt  much  Content  1 1 1 

Cfcrift,  the  death  of  ChriSf  u  the  death  «f  Death  596 
CoaicicfiCe  tht  Whip  that  La^a  the  S»mI  in  HeU  60 1 
^jonifcicnor,  rtbat  Joift  Men  make  t»hefthem  qmet  mtder 


Cares  ^tbe  WurU  the  Cofffe  ^ft^teLtft  •f  Staff 
Chrift  M  mnabuMt  Mtr^  t»  the  Wtrld 
Carnal  Reafmngs  to  befu^jt&td  t»  fmtb 
^VCJajMS,  tbt  enuUtiMuliy  »f  tbt  it^ttmumt 


604. 
6l6 

671 
757 


309 

396 

500 
39(5 
418 

3I0 
262 
3yo 
454 


DAmned,  their  ittstlfHl  S^mf 
O^mO^tion  how  aofra'tHUfl 

(ta&ger  »f  RtftUing  Chrtn 
Dinger  ^  Falft  <  mfidaiet 
Death  and  dtadutfthtwdifflerenai 
Death  m  «W  «fcufiit  dregf(f$i 
^mth  bum  mtuhfimt 

Death  of  ClrriR^  it^s  deftgn  and  tnd 
Death  Sfmtual  wl^  it  if 

Peith  fmrfy  tvmmn*,  em  J  tkm  m  m  fm  tmkmesl  'by 

the  RefurreflioTt  of  Chrift  207 
Pwih  ^  theCrofi^  tfljat  it  B-^r,  fffittd  in  Six  frmrtitt 
'  117.   ThfKpamref  Crucifying  129.  WhyCk^Bw^ 

Crueiped  Ibid. 
Death,  Chrift  chefe  to  meet  it  it  ^  pr^t^gf^KTt  IQl. 

ehrift^t  Death  the  vorft  death  fft  inrd  I»7 
Death,      (•  he  feared  hy  Believers    207.    Tlieir  Diitf 

iplontforit    70.    Souls  not  ordinarily  wrfii^ht  on  4t 
•  Death    163,    Choice  enconragemetKt  f  JMitwrs  «- I 

gainft  the  Fear  of  Death  1 92  I 

Defea,  The  finifhing  of  Chrift's  U'^orLhw  great  4  Relief^ 

again  ft  the  Dcfefts  that  ft  tend  t»  Wttrkf  1 79 

Dejections  of  Saints grourdlcfs  393 
I>elight  of  Cijrtji  m  the  f^tber^j  bofuOy  ho^grtat^  pnre, 

Radeon  ft  am  ^   Htm  traa^pt/^  ftn§  1^  delig\s)ts 

in  the  World  7 
DcUveraocc/row  math  t^t^nedb^  0mjf  is  frer^M^ 

ieeMiiar^  vmderfid  lyj.  7|yfr  tf  4  M<1«- 
iTcred  from  xprath  toccrne  1  jhJ 

Decrees  of  God  how  txe^me^  41 4 

Decrees*/"  Fofth^tbtUaft  ^eci»M  ^g^ 
Deiiverance  from  Sin  what  a  Mercf  404 
DeU^t<n  Cod  eminent  i(t  Qhrift  '  447 
De(p?ir  in  our  felves  nec^d/j  >P7 
Dennir  not  of  carnal  Rfl/ttttnt  *77 
D^lures  after  Chrift  examinfd  339 
Dmes  after  Chrift  include  pitjlfftjts  Itwl 

Qefertioq,  OtriB  4sfmtikf  mlmkffmwm€im*f^ 
nttd 


Pag^T 

fertcd,  oftned  in  fix  particulars  Ibid,  h  what  fenfe 
Chrift  ir.«  ddertcd,  opened  in  five  particulars  KS7. 
Two  fpecial  ends  of  Gmts  ferfaking  Christ  Ibid. 
167-  Chrift^ s  Dcfertion  more  aj^thive  than  all  hi< 
other  Sufferings,  five  Reafons  for  it  168.  Every  time 
we  Sin^  rve  deferve  to  be  eterneiKjf  jdeferted  Ibid. 
Dcfertion  the  greateft  Miftry  10^.  Ctrj^ddoTtioa 
the  Believers  comfort  ,   .  Ibid. 

Defpifiog  £llrri/?,  howintelerabitHslukglir  l*f 
Difficulty  of  Faith  difcovered  294 
Dignity  of  Stums  whence  inferred  2<f9 
Diredions  about  Faith  Six  |QI 
Dircftions  to  inflame  deftrei  34O 
Dignity  of  Chrift  proclaimed  and  defendtdby  tnt  of  bis 
greateft  Enemies  .  '3? 

Difcourfes*/  Heaven  fiotetin  the  may  392 
l^kiici  of  the  Souiy  what  they  are  .  332 
DifcouragemeDts  ingoMimfi  mmu^nM  40(f 
Divine  aiahority  of  Serifttiret  399 
Do&riae  of  Chrift  the  moft  excellent  Dodrioc  2,  Its 
knowUdge  fufficient  to  our  SahatiA  $ 
Do&rinei,  wbattbtir  lei  41 
DomiriioQ  tf  Sti  aired  by  Cbrip  ■  323 
Dominion  0/  Sin  defheyed  in  Saints  387 
Dominion  of  Sin^  wherein  it  cmf^s  431 
Drawings*/ vhattbetdrt  272 
Dnvfing^  of  Cody  efenedfivtwt^  Ibid. 
Dutits  no  evidttice  of  GriKt  427 
DMies,  tvtm  tbt  beft,  meed  CbrifPt  Sacrifice  to  prtcitre 
their  acceftance  5 1 

Duties  tf  Cbildrtn  tt  tbeir  Fitrmt^  in  fix  farticuhtrs 
opetmd  155 
DyiQ^  P-irerits  pre  ffntcl  rrith  a Peitltrm 
DWvat  thejhengthtf  it  537 

Dye^  bow  we  may  cmm  ttit  willing  to  Dye  547 
Dcftth  deftroys  not  therelation  to  the  Body  581 
Dying  •^f''}  how  ftejndicitd  to  tbtmiobediJbraRed  with 
earthly  things  ^84 
Death  better  than  Life  to  Believers  587 
iJnHtbfWhat  Satntiare  freedfrom  by  it^n  7  MrticMUrt  59 [ 
Dlinned,  tbeir  ttrmem  n*  fM  wMmt  MM^psiMTM*  etjjSt' 

tian  6ol 
l>iy'liiOMgivefcaadaltt  the  World  79a 
tUftfiioastbtmMitbudtbem  .  IH 


"  E 


Efficacy  of  the  Gofpel,  how  great 
Eiikacy  of  Preachingy  whence  it  it 
Inbryos  S^iritnjd,  mbm  they 
biythmem  fii$t^ 


397 
266 

art  401 
^pty,  tbty  tkmmt  ^'efOrmK^  nuybt  mfty  tf  the 

Creaiwre  89 
Ead  of  the  new  Creatitrt  tmtfM  422 
Ends  of  ChrifttdtMthfriiKiftdlyfim^  wbm  ib^4i%  opened 
at  large  '  195 

Eoemiesr*  Sonlt^  wmetrtfo  39^ 
ia^mitiofChrifi^OhjensofPity    tf9»   Tt^  that  con- 
tinue fo,  perifti  inexcufably  1 5  2 
Enemy,  how  dreadful  an  Enemy  GtdU  198 
Encm  ics  of  Saints  not  to  be  feared  2 1 7 
i-l^S^gcmcats  toObediencty  what  454 
^Qgflge  not  fin  in  our  own  ttrtngtb  439 
El]g|age,H'%rff  Men firft  engage  in  away  tf  Sin^bty  hiow  not 
jthere  they  ftsaJl  ft  of    1 10.    How  dmgerottt  to  engage 
Mfdnft  PerfonieirWayt\tiifgA4»d^miM»d.\\t^ 
Eaigufli  fteai^ng  iti  Enotminm  Jifi^ 
E^jtaent  ef  Cod  Mont  chief  eo»d  390 
EaMf^mtmMisfMM  kt  mtnm  mftmtfpfant  md 


211 
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Page. 

"Errori  atfOMt  rht  McftiahyrrUch  ilindtdtht  Jews  io  hit  Jays 

1 4^.  5/'a  Errors  abon:  tix  Hyft^ttkd  Zham  21 
ZUccin  1101  h:> ^  Itvely  0i.t  Chrijt  335 
Efteem  0,'  C;>  ifi  jor  Helicvai great  1 3 

Evciiiiig,  to  fiad  Mttty  in  the  tvm'ngrf  mtrJJfi,  W 

^rf^a  M  Mtrcy  \6\ 
Evidences,  ^vt  Evidences  of  »ur  RerurrtSHon  tt  ttenui 

Vfe  '  208 

EvideocesriW  Chriil  kathetrnfUated  wd fatijbtd  lUdemfti- 

M'Veri  •   ■       1 79 

Evidcixcs  of Sfiri'.ud  Death  454 
Evidences  ofCamai  ftcKrity  ■  394 
Evidences  of  Per  font  tmrecweited  2tf8 
Z'"(ic[\CCS  of  I  ^.e  po:rer  of  rbiWtrd.  '  ifTJ 

Evidences  cfthe Spirit  tutu  415 
Evidences  ffMtnipcan'm  434,  441' 

E>:amp!es  Af::tivei  oftMth 

Examples  nfcd  in  Mtrti^satim  440 
Exam  pies  of  thr  WwU  nttttht  imtaifd  472 
Exaltation  of  Chrijl^  how  he  is  to  he  conpdtrtd  therein 
20  i.  WiiM  were  thegroundi  «/  it  Ibid.  What  the 
Comftnt  rtfitking  firm  it  202 
Extent  ofC^r;fl<  Kingdom  Ivge  337 
Expedatioiisc^  mrMbterriirU  310 
Exp^nmnimfUedin  Faith  315 

Eyes  s;t):ed  ivr3  :vays  47 1 

Eucit)  ies  1 0  Souliy  five  font  of  Men  are  ft  <Jo  5 

Edrthly  rrMyjfrr,  htwftar  aeomfnt  for  a  Mm  ttttave 
much  behind  him^  and  carry  his  fins  with  Um  Ibid. 
Experiences  of  Cods  care  to  bt  recorded.     ,  669 
Exxtini  their  Qu^et^emdMrnetBit*  711 


274 

288 

291 
292 

293 
196 
Ibid. 


FAhh^  its  fHhie^^an,  andeneattM 
Faith  conjidfred  tm  Jt.tj/t 
Faitb,  t^herititwt  Eteiibitt 

Faith,  irs  Ericomium  ahovtttberGreiui 
Faith  jufiijiet  not  at  a.  XBork 

Faitb  jnfi'ft*  <c  "»  "Ppfyiffg  infhttiMdt 

Faith  frecions  in  the  haft  decree 
Faith  of  Fapijb  an  abjurd  Faith 
Faith  >>i  Antecedents^  Cettttmitm^  and  Oa^e^mtt  297 
Faith  iinot  t  he  Souls  reft  319 
Faith,  hoTO  great  a  Mercy  to  Mm  459 
Faith  its  inftrumentality  in  MirtifiaaiM  438 
Faith,  the  Neccfftty  of  it  to  tardonand  feace  "J  I .    Its  fmer 
toth,my  ana  melt  th*  heart  124.  Htart'ttultinfofls 
of  Faith  1 24.  Htm  it  e^ftart  Am  Faith  «r  a  rtanty  in 
tpe  World  1Z5 
Faith  the  p'oper  infirament  to  roife  affeiiions  1 24 

Fall  of  Adam  ham  aggravated  2/6$ 
Falfe  joy  !■•:  r  dypyt^ utnuiMm  394 
Falfe py  tacjold  395 
Father,  Amp  a/lmifliing  hit  love  was  in  giving  QtriBfor 

319 

80 
502 
305 
4Jtf 

319 

3*7 
310 


tss  15.  fLvp  l}reT-cJy  he  rviUtd 
Fears  cj  Death  how  vHred 
Fear  of  Creatures  horv  exfeHed 
Fellowfhip  with  Chrifi  our  dignity 
Fellowfhip  wtth  Chrifl  not  natttral 
Fcllowlhip  of  Saints  advant^^mi 
Fikh  of  Sin  what f  and  bom  ttmtVtd 
Folly  of  Self'rightetufnefs 
Following  «/  CbriJi  tbtSsBMsdtu^ 
Forerunner,  in  what femft  Chrifi  n  fo 
Forgetfulneis  of  Cbrifi^  ftrefeen  by  Inm  loa  What  an 
ezil  to  forget  Chrifi  Ibid. 
Jorgivcnefs  with  C»d  far  the  vnrfi  ef  Sirmert  etetimfirO' 
t$d  129.  Ttf€fgjxn£tiiimeSfmdh*gfoq^r€at&/er 


Page 

them^  isChrifl.tih  1%!.'  What  fmernal  foT^veae& 
is  not  lb.    What  it  is  153.    The  excellencies  of  it 

Forgivcnefs  is  with  Cod  far  facbas  ferfecntc  Chr.fl  Mad 
his  v^ays  ignorantly  t^X,  What  divine  Forgiveacfiir 
151.  Four  yl'gitmcnts  to  frove  the  peffibility  »f  FUT- 
giveoefs  to  the  Penitent  5nmr  Ibid.  The  eenmtitjof 
Pardon  fvr  hambitd  Stmtert 

F0rlake%  God  may  for  a  rime  forlakc  his  dom^  ChUdnm 
1 70,    A  tlfofold  Adsaonition  fir  fiich  a  time  1 73, 1 7 1 

Fonndatton,  li^at  eaafi  oB  Projefjors  have  to  txamiae  it 

Freedom  from  the  rigor  of  the  Law  3S7 
Freedom  from  gmit^  vrhat  a  frivilfge  JbkL 
Freedom  from  the  firjl  Covenant 

Free-grace,  andfuk  SatisfaSiion  coafifient  atftf 
Friend,  dmfi  ketraytd  by  a  frretmdtdfrkad  107 

FruRratlon  c/*  the  Cofptl  hon>  3^ 
Falnefsc/C^/V  favtng  Povcer 

Future y/4re  •/  happinefs^  or  rrnfery  after  this  Ufe^  rvidanetd 
by  five  Arguments  ido,  &C 

Food,  earthly  Pood  not  fnitabU  for  Sealt  6iy 

Fear,  the  ihdtMd mttiere  of  tt  opened  ^45 

Fear,  f»fut  fear  wherein  it  lyes 

Fear,  natnrJ^  Sefii^retiiious^tlH  vanoiu  ufes  of  it  im^a* 
verning  the  World  4^ 

Fear,  the  Caufes  of  finful  ftar 

Fear,  Thetffeasofflavijhfear 

Fear,  ridestocantur  pnftd  feme  6^9 

Faithfulncfs  of  Codofened 

Faitiifuincis  ojf  God  in  hit  Providences  conftdered 

C'^^tnMtfrfMettintbewayfHdl  $9S 
J  Gcthfemane,  i^itfya^  midiAtnAm  Car. 

den  is  fuuatc  xqx 
Gift,  Chrifi  the  befl  gift  tbtit  ever  Cod  gave  14 

Gifts  of  the  Spirit  tlfofold  ^IJ 
Qitt$  no  evidences  of  Grace 

Given,  how  Chrifi  was  given  hy  the  Father  14.  PUmAt 
gi  ving  of  Chrifi  WM  the  h^fi  matdfefiti^  •f  thaUt' 

therms  Love.  '  ,  j 

Glory  of  the  Saints  wiB he  very  freat  ,  372 

God,  rvhat  hand  he  hoi  about  S:^  1 27 

Gofpels  firange  faccefi^  whence  st  is  409 

Gofpel  an  invaluable  Mercy  39^ 

Govpc]^  wiry  fo  unfnccefsfut  ^96 

Gofpel  Emhaffy^  what  it  insets  264 

QOYpt\y  rohy  tntfftfiHalto  Men  Vff 

Gofpels  fcope  to  bring  Men  to  htlieve.  291 

Gof[>t\^  its  power  to  awaken  Men  .  397 

Gofpel,  its  enlightning^fkmy  398 

Gofpel,  its  wounding  power  Ibid. 

Gomel,  how  it  turns  the  heart  ibid. 

Gofpel,  its  power  not  in  it  fetf  Ibid. 

Gofpel  egtcacy  not  in  the  Inffrttment  Ibid- 

Gofpel  in  every  Part  frtffes  mortificatiett  432 

Gofpel  Bonndariesmufi  he  preferred  433 
Gofpel  falfly  charged  as  the  caajfe  of  Dijierd  1 50 

Governmeat  of  Chrifi  ,ho»Jad  mddaxmnm  U  refu/e 
it  75.  Owr  great  eetietrmmM  ttmdu^tKidwhefe  Go- 

Ternmencir«  are  under  Ibid. 
Grace,  the  riches  of  it  in  teimffim  379 
Grace,  the  vileabufe  of  it  taxed  3  So 

Grace,  one  dr»  of  it  ketter  than  a  fea efGiJtt  iii 
Grave,  A  Sebever  carries  fix  ineemtparame  PrivUeges  with 
him  to  the  Grave,  and  what  they  are  193 
Great  and  Ltamtd  Men  ertattfi  Sntmijes  u  Chrifi     1 19 

CncrruiQ  the  Spirit  theSmrf MHkfim  '^14' 

Goiit 


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Cviilt  h^na-rn^    r^rirs  of  tentatim 
Guilt  cniy  rciievcd  iey  the  Bleodof  Chrifi 
Grace  ttmm  be  Ailed  here  witheut  feme  ctntftitm 
Guilt  Mttmfmti  iafemtmt  Aim  ttjudgmiit 


H. 


Page. 

319 

599 


280 

433 
288 

183 


HAbits  vf  Gtiiet  iftfpiredy  net  dK^nir«d 
Habits  of  Grace  how  ajftfied 
Habitude  of  BmthtoGoffd'term 
Htindo/  God^  xAmhit 

yi3'p\)y  Efiatt  of  pardoned  Souls 

Uappinefs  of  Saints^^je&ivt^fubjeRive/mdftmud^whM^ 
Mtdhew  thty  differ  tfS,  69 

Happin  cfs     Smntt  4ibove  mB  Men  ^ .;  i 

Heart  of  Chrifi  heMy  hit  death^  fiotUd  tmtie  ours  the 
UgbtervheuweJSt  tod.  HerM^t  ef  Hcft  km  Am- 
acrcM  a  Symftm  12).  Brektmtfs  cf  Heart  hn ^eat 


Heaveoly  mivdedticli  coimetes  OrtKO 
HeU,  Huunmrtfit 


126 

4*4 

417 
428 

«75 

310 


A  Mercy 
Heart,  its  deceit fuhefsefenei 
Harmony  of  the  Sfirit''s  motions' 
Heavca  vtiii  he  furfrizjn^ly  ^lenem  to  Believers 
Heaven  tie  Heaven  to  the  VmegentrMt 
Heavenly  mlm^.r^irrf'  Tr!:a:  if  t)ifcri 
iticji 

Hell  torments  /vtr  aggravated 
Holinefs  of  Cod  the  ruie  Mid  pattern  of  our  Holinefs  in 
four  Partictdars  31 
Holinefs  the  Image  /md  Glery  of  God  1 99,   The  he&  m- 
dftict  for  Heaven  31,  I  pp.    Affring  of  ctmjort  in 
the  way  thither.    Ibid.    AufiU  ALijefiy  in  it,  235. 
ThtebJirimituitingAiark  124.  'Urgtdi^tht iMdem- 
tHynutny  treat  Jrgmnentt  223 
Holinefs  «/  Orijf  oar  Patterm.  444 
Holinefs  ofChnffixfaU  Ibid. 
Honour,  M9  ^mt  art  engaged  r«  hmmtCbrifi  8  5.  Fettr 

ffCiiA  iro'i  Li''  h:ni<,HriTigO}rifi.  8j,  8<J 

Honour  v^  AWdVtcn,  on  what  it  defends  438 

VotST  tf  Deaths  hy  what  fwttund  IHd. 
Hour,  ''v       Hottrvlutit  WMyemihgmAti^WMd- 

vidtdbythe  Jews  167 

Humility  •/ 0!»-i/?  exemfUry  448 

Hun^ilbtionc/  Chrift,  whmkktgmmktmdld  168 

Husband,  none Ukt  Chrifi  334 

Hypocrifie,vfccr«n««rlrcf  440 

Hypocrites  are  twice  dead  45<J 

Hippocrates  ins  ofinim  of  the  Soul  5  24 

Heaven,  tarmfitif  it  vtud^nfedon  earth  <46 
Holy  Mtn  ought  m  tit  mttrtmtt  Jifmdtb§if^t  tf  thetr 

diffolutioti  583 

lAfffiCtj&ttktttatft  ^  tbt  rmitf  mu/ySmk  635 

I. 

Jkr^A  di-eadfuljar  betuixtGtd  omL  m/vini^d  by  Cbrifis 
Meditutien  33 
JotolS,  what  Canfe  Profiffort  bMHt»i*fi  I40 
Ignorance  the  catife  of  fecurity  395 
l^aoi 2iiicc  of  Chrifiy  matter  of  Humiliation  3.  Natnral 
Jgnorance  of  Men  imfUedin  Chrifi^  t  Profbetical  0§ce  38 
Ignorance,  the  canftefmiMj  f  Cbrifis  14^   Two  forts 
of  Ignorance  Ibid.. 
Ignorant  encouraged  to  wait  on  Chrifi  on  three  grounds  46 
Reafons  TpJby  th*  JcWS  vttrt  iffmmt  wh»  Onijfi  tMS^  tht? 
they  hear d  his  AiirMdts 
Iinication  of  Chrifi,  how  neceffarj  ,  442 

Imitation  of  chrifi,  what  it  eonfrifttb  ^  IbuL 

lUnftratioQs  of  the  nyfikd  tMM  '  lo 


]  Illumination  a»tncdr>tt  to  Faith 

I Immortality  tkeprivtiedge  of  Grace 
Imitation*/  Clnifi  frt^td 
^  Improve  Chr.fi  to  your  mn  refi- 
•"  Impoilibility  of  coming  mtliout  drawing 
I  Impofljbility  of  Salvation  to  feme 
I  Implantation  into  Chrifi  necefary  . 
lai placable  Sfiritt  offoflte  ioOrrifi 
Importunity  i«  Prayer  warrantable 


JO 

322 

171 

409 

M» 

95 


ImpoITibiiityf/  Saivmimfthem  that  hum  mt  Chrifi  70 

1  m  potency  of  man  to  reewicilt  bimfelf  BAL 

I m pti ted  r /(jlv cnufiiefs  vindicated  39c 

inability  to  return  to  God  difcovertd  Jj^I 

I  neXCulablenefs  of  Chrifi  defplfert  iff 

Inability  of  nAtm  e  to  produc:  '7     r  2V3 

Ineffcftualnefs  of  the  Word  a  Jore  Judgmtnt  399 

Incongruity  of  tmui  ttmft  t*  Stikitt  '  417 

Indifpofediiefs  of  Man  to  come  to  Chrifi  409 

Influeacc  «/  Cbijrs  death  into  ourglory  39^ 

infufion  of  Spiritual  Life  infimtmtiu  281 

Infidelity  how  umeafoi.tlle  t/S 

luHrmities  of  our  NMurt  tenderly  fenfed  by  Chrifi  22 

Ingratitude*/ the  World  to  Chrifi  how  vile  88 
lahcntsacc  purchafed  hy  Owif}^  ir/uf,  and  how great  69 

Hew  needful  to  clear  car  title  to  tbts  loheritailCC  70 

Inheritance  o/54/»r;  hew  /(cured  307 
Inherence  of  fin,  when,  and  how  cured  -  323 

Inferior  things  ^mU  not  fatitfit  Stunts  330 
loaoccncy  of  Saintt  wiSievuuUaitid  ijiS 
Inoffenfivc  life  of  Chrifi  447' 
hiJlnjiiiciitality  for  Service,  whence  437 
Inft  i  1 11 1 i  0  a  of  Ordinances  ChrifPs  PnngMivi  96 
la&rumQatsufedbyairifiim^vinmigHi^9V^$rld  78 
Infupportablenefs  of  AffliSitm  n  fern  438 
Intereft  in  Chrifi  how  evinced  368 
Intereft  in  Chrifi  the  ground  Peeiot  318 
IntercelGon  •/  Chnfi  mofi  vtUd  \  f  8 

What  it  is ,  and  by  what  atls  he  ferferm  h  57,  TO* 
Wbetbfr  it  be  KteaL  «r  mdf  E^aetent  38 
Interpolition  ^mr  fthts  betmxt  <3mfi  emJt  ittsMfimmir^ 
(mtiv  reafonahle  3<P 
Intereft  tn  Chrifi  owrgrtai  concernment  208 
Inyhatioos  «/  Ckri^  te  wearv  Soub  3  tS 

Inward  troubles  infefi  the  befi  hearts  387 
Jndas,  who  ofidwimthewat  107*   What  the  true  Motives 
that  infiigased  Umf'tbat  finutn  109.   Hu  fearful 
End  '  Ibid. 

Judgment  cemmitted  to  Chrifi  1 1 9 

EidtUiKn  efa  Judgmcat  ft  cm*  Ibid.  What  a  treat 
Day  it  wilt  be.,  andwhy  220*  ThttnftniU9fit\b]d, 
It  is  for  ChrtjFs  honour  221 
uHice  it  felf  difcharget  the  BtBtvtr  ^Sf^^ 
oy  of  Sifinr  a  rarity?:. 1I  joy  ,  3^9 

,  Uftice  unjatisped  bars  Heaven  39! 
uftification  evidtnced  by  SanQification  443 
romortality  of  the  Sout  owned  by  Heathem  S^3 
udgment  day,  the  certamy  of  it  SO^ 
Intereft  «»Cf>ri/^  cures  fear  66^ 
JuftificatiOQ  maktt  et  elMa%*  in  the  ftate  ef  et  Ptrfen 

Indignation,  that  there  are  Seafens  apfottit$i  kf  Cod  t9 
M«r        indignation  mrlwf^M.  .'  678 
Judgments,  National  Judgments  hnefieitJ'tfGetPsft^ 

Judgmeati,  G»d  iiftiaBy  frmmfittth  the  WtrUt  ef  them 
btfen  thfum     ^  SH 


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Page. 

439 

440 
Ibid. 

71 

How 


llcpthe  evil  of  Sirt  Iti  yvnr  eye. 
Keep  the  Si^hi,.(^<  o;  Ch  ijtbeftrtfm 
Ceep  the  f  fferlugs  oj  the  dttmned  before  you 
'  King,  wfiM  m/wner  of  King  Chrijl  is  to  the  Saints 
'  Kingly  Power  of  Cijrifi  exn  cifed  over  Believers 
Kingdom  *f  Chrijt  in  the  S«mI  W  obtained  72. 

Chrifi  aJminifier J  his  ffiritMli  Kingdom^  opened  in  five 
^s  thereof  73.    SftritHol Privileges  of  ChrijFs  King- 
dom 74.   Fiv*  £fitvtrits  «/  •«»  pAjt&im  t§0irijFs 
'  iCingdom  75 
Know,  Some  know  Chrift^  ytteutg  themfdv$t  bnttr  they 
didn«t  3 
Knowledge  of  Oirijl  the  very  Kernel  of  Serif  tare  2. 

damtntal  to  all  Graces^  Dttties  ukc'i  Comforts  Ibid .  fery 
frsfiuatd^  noble  md  fwttt  Ibid.    Preferred  to  all  other 
Knowledge  3;  AW  tthttiieedtdtvtbt  Difpenfers 
•fit  4.   To  whom  vre  tow/?  go  for  Knowledge  46. 
Emiiunt  Kaovtledge,  bow  it  agrrdvates  Silt        1 10 
Knowledge  of  f^rkiud  itaiigs  nnftld  294 
Knowledge  of  imtrtfl  a  ground  tf  feeiee  375 
Knowledge  fpiritual  excellent  4.10 
Knowledge  of  the  CrtMurts  vanity  f  3P 
Knovi\Qd?x  aggravates  fin  three  vntft  462 
KwovilrdgZ  Jecitres  none  from  HeH  463 
Knowledge  improved  t^ainfi  Knowledge  469 
Knox,  ins  PrtdiSiui  0/  tbt  death  tf  Hit  Lvd  af  Gnnge. 

571 


Page 

terrt  31.  77i;  ardency  »f  Cljrifi'tljomt  fSimmri  34. 
Saints  obliged  to  ImeOrriii  8$.  Tht  JUIW  fliiifwu 
</  the  firef^th  of  Chrift's  ijav^  gi 
Loveliners  #/  Chrift  in  aU  refftlls  33^ 
Lovclinefs  of  Creatures  derivative  Ibidf. 
Lovely,  nothing  is  fo  inoppofitiontt  Oerift  Ibid. 
Lofs  oj  the  Sml  irrefoar/AU  61% 
Love  of  Cody  4  MMM       kt{hrmf^  ferfsuukdtfit^  mi 

rn 

M. 


yet  not  be  pardoned 


Aaner  fl/  the  Spirits  work  veariem 


jj^Amcntations/or  the  VnregenerMt 


45<5 

Law,  its  efficacy  on  the  Confcience  3 1 8 

I^ltW,  Vfhilt  need  to  fray  for  good  Ltms^  tmd  ^ood  Execn- 
'  tuners  of  them  1 20 

\^r\n^^^  in  prayer  condemned  lOtf 
Leadings  of  the  Spirit,  what  407 
Legroea  Men  why  Chriftlefs  409 
Leaving,  our  fears  of God's  final  laviog  tu^hemesored  1 69 


XiCflbns,  Twelve  taught  by  God 
Libeny  pur  chafed  by  Cbrift 
Liberty  of  tmo  forts 
Liberty  of  Believertvwderfid 
i^iberty  of  Believers^  its  Prefertiti 
Ubfrty  miift  ke  nudmsuntd  , 
liberty,  *  Motive  to  come  t$  Cbrift 

Life  Spirititaly  what  it  it 
We  fyirittml^  itsexceSent^ 
life  spiritual  fiill  growing      '  ' 
Life  Spiritual  in  all  the  j acuities 
Life  lieuitrd^  Political^  TheoleiicHt 

^  JMttvtrshtmtmfmJm 
IJfe,  howChrifiwMlmmfdinlmlXk^  tfeited  ht  divers 
\  particttlMrs  86 
U&ht,  IKMwtltgbt  infUfed  by  Chrift  fp.  Three  excel. 
Tlent  Properties  of  it  45.  Three  griat  differences  be- 
;  ixfikxt  comin^iiJindfaivtveXJi^fL  A  caution  aj^dn^ 
..wnbsmk/klneft  JvTy  sutiTdhi^ of  l^t  47 
l4tU«  Vfordf-t  yea  StjfidhkismdlMurs^htmffrmi^Wi^iht 
nify  hang  on  thtm  .  '18 
Uviw,  tb^r  frefermtim  rir  |^  ef  Cbr^  cdrey  emd 
watchful  Providence  t  79 

Lon^g  to  be  vith  Otrifi^  itsgromtd  373 
|^e«/  Qnrift  wonder fui  371 
Love,  htm  worthy  Osriil  is  of  onr  Lovc  8.  Wht. 


404 
386 
388 
Ibid 
Ibid. 
389 
390 
279 
280 
281 
Ibid. 
284 
377 


retn 

Cod^s  Love  was  chiefs  manifefied  3  3 , 1 76.   The  Love 

4f  |A»  Feither  and  Sm,  not  to  be  cemfaredy  hnt  admi-  I  MyfterioQS  Wdn  of  Regenemdm 
ff^  vj,  Chrifi  Love  » tbt  Smm*  iht  fmreji  fm»\linmfhtfi0red 


4*5 

_  _  Marks  oj  right  immrd  tmikt  311 
Mirks  of  fAziig  F^M  '  298 

Marks  •/  the  New  Creature  ^ 

Mark*  of  Perfonspven  by  the  Father  to  Chriji  1 3 

jfiw  Marki  w  sBfiever  tbt  SidjeBs  of  Cbrifi^s  King, 
dom  75.  No  Marks  of  Grace  mmrt  dmsgtrmuy  than 
thofe  that  come  neareji  trsuones  123 

MiitCer  of  duty  i»  tvidene*  tf  Ontet  414 

Means  of  Mortification 

Mediator,  Chnfi  it  fo  according  to  both  hss  Natures  34, 
What  the  imtort  oj  the  Word  it  53.'    Bve  things  impUti 
in  Cljrifi^s  »fiWf  «  Mediator  33.    ChriR  the  true  and 
cnly  Mediator,  evinced  by  three  Arguments  34.  Hm 
dangerom  to  join  any  other  Mediattm  liiMb  Cbiff  35 
M  c  d  i  u  m  s  0  r  communion  with  ChriR  305 
Mediocrity  in  outwards  eligible 
MtdEndl  under  abufes  CbrijUaa  19a.  tkm  dmgtnm 
to  ahnfe  mitk  Sfiiiu  454.   ji  fmtiit  ^ Meeknds 
p^o^jid  Ibid. 
Meeting  •/ Saints  in  Heaven  jejfid  391 
Meltings  in  duty  twofold  4 1 7 

Memory  of  Sins  pafi  how  revived  310 
Mercies  of  Believers  brought  feerth  wUkgtmt  J^iwby  132 
Mercy  to  bo  under  ChriSfiCtmt  •  325 
Mercies  «/nwyir«    •  *  •  307 

Mercy,  Chrift  is  tbt  Mmy  tf Mmty^  tvidewced  m  rtseht 

refpeSls  Ibid. 
Mercy  not  to  beesepeBedtitttf  ChriB  330 
Method  of  cure  a  reftraintfrmfit  fac 
Miad  influenced  by  Gtd  40I 
Mtniilers,  the  heft  rub  ti  meafwre  them  and  their  JDofhim 
41.  Their  tffential QHalificatiens  Ibid.  Aferiotts 
Caution  to  Minifters  4.  Htm  tkimawt  tt  ddiift 
Cbrifft  Minlfters  16.  Him  dariif  •  Sim  fmvadi 

UwL 
40 

2tfS 

264 

Ibid. 

450 

4S 
432 

43- 
Ibid. 

43 » 
433 
43S 
57 
387 
299 
339 
38« 

1& 
5»9 


the  Office  of  the  Miniftry,  and  why  God 
Ntcejfitytf  a  ft^anding  Miniftry  Miyr^ 

Miniftry  remved,  a  foro  judgment 

Minifters  obliged  to  faithfidmft 

MmSttt%ioteUily  treated  ' 

Miniften  mnft  mnd  their  em  tfattt 

Mirth  of  unregenerate groimdlejs 
Miiery  of  the  ignorant  ofened  in  Svers  forticulars 
MortrocMion  painfidwtrk 
Mortification  f  roves  intertBHiCbriff 
Mortification  what  it  imftrts 
Mortification  why  caHedcrneifyiiig 
Mortification  the  mtthcd  efSMvatetn 
IVfortificatioQ  requires  t^iOieit 
fA(^%andChrUtemfmd  ' 
Motions  of  Sin  in  tbthtli  SmKts 
Motives  to  faith 
Motives  tend  tt  enjhune  Defiret 
Motives  fix  to  come  to  Chrift 
Motives  to  imitate  Chrifi 


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Man  ti  e  feClHi^r  cjtrt  ^C»d 


Page. 

6.5 

617 


N. 


N'Atioiial  rejeaitn  of  Chrifi  JdMferaiu 
Nature,  emr  tuttmre  ntt  tmittS f  Omjt  1 

Natures  ftide  invfbtt  iHfe&vtrei 


338 
'9 

Jitvered  '  27s 

Natures  \urrent  crtft  to  Cirifi  Ibid. 
Natural  W  fftritiud  tfftitimi  Imw  they  mcf  be  Mfiin- 

Neceflity  of  a  PritH  evinced  49 

NecelTity  of  divine  teachings   ■  407 

Neceflity «/  MortifcMimt  •        •  ,  4J3 

\izcz^\x.^  of  the  new  Crtnture  42^ 

New  creatHrt  cwjijis  in  two  timagt  41 2 

New  crtMiire  frovts  intertfi  iti  ChrUt  400 
New  creature^  vchy  Crttce  is  fo  c/iSed                '  iMd- 

hkw  freMWrt  exietding  bt4uaif$d  422 

New  ertMurt^  its  defignMtm  Ibid. 

New  creature  immortal^  aridhon  fo  423 

New  creMure^  us  heavenly  tendency  Ibid. 

New  <rf<if wf ,  itfi^Hmty  Ibid. 

New  crtAtitrc^  fVi  Tr''flm  undifcernallc  4:.5 
New  creMion^  tti  wbtu  it  teftwkles  the  old^  ofend  tntna/Q 
refpeFts  4*0 
fic9f  CtsriJliMS  are  fo  in  three  refpens  421 
Night,  ChrifiUfi  night  ««  emh  hew  emfkjed  97,  102 

O. 


OBediencc  f»  Chrif}  mnji  be  lotim&ffd  38-  tviden- 
tial  of  our  tnteresi  in  him 


Obedience     end  of  fpirittkd  lift 
Obedience,  whence  its  excellency 
Obedience  ofChrift  our  pdttern 
Obedience  to  the  Lm  m  our  rule 
Ob)eft  formal  ofFaith^  vrh.it  It  is 


75 
282 

.  Ibid. 

'  445 

386 
287 

Oblation  •/  Ckrtsi  the  foimtam  of  our  befi  mercies  ^6. 
•   Thtmmer  ofChrifs  Ohhuoa.hisomiSdidmidBody  53. 

Tl.e  precioufnefs  o/fij^i.' Oblation  Ibid. 
Obligations  r«  hoUnefs  from  God  the  Father  224.  From 
Cbnfi  From  the  Spirit  Ibid.  Awn  9Krfetves 

227.  From  our  Enemies  ilp 
Obftacles  to  glory  hero  removed  392 
Occafions  mr  to  be  given  to  tomftion  43  S 

Oi:caQoM  of  Sin  mMj}  he  art  of  439 
Offers  of  ChriJ}^  what  they  include  '    3  DO 

Offer  of  Cbnfi  ,ntire  andcompkot  28p 
O&T  of  Chrijiy  in  what  mamitr  Ibid. 
Offices  of  Ofrift  hojT fuitable  33 i 

Offices,  whut  Offices  Ciriff  wm  fidtdu  24 
OilofgladHefff  sfhat  it  votes  "  302 

OW  men  in  an  unconverted  State^  object  of  great  Pity  1 6^ 
Opiniom  idfout  Faith  diveri  292 
Opinions  jufify  rejeHed  .  .  .  : .  .  435 
Operations  of  tlie  Cofpel  varimi  397 
Oppofition  to  Chrifl  knotvingly^  htm  JrtM^  1 50 

Oppolicion  of  Satan  to  the  Ciofvel  385 
Oppofition  of  fU/h  and  Sp;rit\  what  418 
Oppolition  to  Sin  twofold  43 3 


Page. 

Overplus  o/wrr/f  »•»  arijl's  fatufOttm^  mUmuitit  SS 
Outward  troubles  how  cured  324 
ObUx\alUXiVA.about  ibe  rife  Mid  imrtafc  of  Errors     71  j 

P.  . 

I3Ain,  there tiui^h mmk  ¥iitB^^  htitm€»fimmiBili^ 
ver\  death  f  3© 

Fains  o/  Chnfi  homgrcattk rW Crofs  1 7a.  h  tbrurefp^s 
greater  thj/i  nh.ir  the  Damned  feel  in  Hell  173 
Pardon,  C  od  no  loferin  fardmt^  tbtrreeuefe  SimuirM  6$ 
Parents  Prayers  for  their  CluUrtti^  km  heiu^iid  9$ 
Patience  <3/C'/;r;/r,  .ihnighiy  patience  144  ExceMei^l^ 
ftrtiesof  Patience  Ibid.    TTie  jroimd/  ml  n/fim  «f 
ChriSf^s  Patience  145.   Eight  ^xcHkiit  bi^  »  P«- 
tieace  i^tf 
Pattera,  ClbrtV?'j  defemen  the  Fattem  of  o'lirt^  iit  fix 
refpeRs 

Patterns  0/ /70//V.Y/},  who  are Ji  231 
Paufes  made  in  Converfien  27^ 
Penance  nogRef  Minifi:euim  43 1 

Pcrfcaion  twfold,  Snljeaive,  and  J^^vOmv,  hnh  foHn4 

in  Chrifi  lyj 

?trkcax\oiifo8wed  CkriB  frrni  tht  Qfeidh  n  tii  CM  96. 
-  -  -  99 

»H 
u8 

280 
io» 
455 

III 

87 . 

41 2 

43« 

4r 


rmtt 


Ordinances  of  Chrifi^  their  great  Effican^  and  t^mtee  it  .  fofiatical  union  i 
arifes  27.   No  power  f»  oferatt  m  the  4iMrf  m  $heiit-  Proper  Swy  t9  be  ej 


The  ^reate^  Piety  exempts  not  fin 
Perlecutors  warned  of  d^iger 
Perlbn  of Chrift  extraordinary 
Phyfician,  aouf  like  Chrift 
Pilate,  who  and  what  he  wot 
Pleas  for  converting  Souls 
Pleafures  of  the  fpiriru.dlife 
Pleafurcs  of  Sm  coft  dear 
Pleafiire,  none  in  carnal  mem  ; 
Pledge  of  glory  ^  what  is  fo 
Policy  of  Satan  in  chujing  It^rtments 
Policy  of  Satan  in  what  d^ctvtrtd 
Poverty  of  Chrift  hm  great 
Powers  of  the  Soul  twofold 
Power  ^  SmgreUbuty  weahied 
Prayer,  a  proper  means  to  increafe  knowledge 
Prayers  oj  Saints  prtfented  by  Chrifi  58.    drnVf'j  laft 
Prayer  what  it  was  for  the  matter  of  it  103.  WImfot 
ftiaUty  10^   jifiigiddr  relief  efgrnn^tratddti  to  fray 

10$ 

?tVjtX  hon  prevalent  jSf 
Prayers  of  Saints  defk^Ale  384 
Prayer  evidential  of  the  S^rit  415 
Prayerlefi  ferftns  tneregenerate  428 
Prcdicatioaff  tbtPnfirtittef  trnkiMtut  ut  townto, 
proper  20 
Preferment  fpiritual  by  union  with  Cbriff  8 
Prejudices  4yimv£F  g^iitn  ftr  its  Prtfefii'i  fih  ^  W 
unjuft  lit 
Prefumption  falfly  pretended  316 
Preflunptioa'^Mmi/Siiw  %9% 
PraAical  mnre  ^  <?«f/  ttnASmg  41 1 

Priefthood  of  Chriii  implies  fix  things  48.  The  neceffsty 
of  it  evinced  Mfon  4  ^idfU  ground  49.  He  ^fftert  be» 
fore  Cod  form  6i 
Price,  what  Chrift' s  death  being  fo  tMlimfin  Ibid. 
PriflciDies  of  Mortification  irim  4^9 
ProbaSiltcksc^RifrvflMMrv^i  Atyf 

Properties  of  each  Nature  difii$lB^  mmkbfbmdk^ihehy. 


in  Ojrift 


20 

■ifes  27.   No  power  t»lftrntt  m  tke  heart  in  ifaNi*''  Praper  SMw  to  be  efpeciatiy  eyed  404 
fclici  Net  tohc  licffifcd  II3   fromiCtSof  Temporals  how  JecMftd  331 

OrdiauuxSf  why  to  be  attended  trf%  ?TO^»ety  Chrift  is  fo  sj.   The  imtrmd  nud  frinr^ai  pm 

OrBafflcntl  if  mmmwhat,  mdkm  1$  h  -Jkmed  fir      of  Us  Pr^beticS  Office  opentd        •  43 

Prorperuy, 


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Page. 

ft(^ptrityy  the  ready  W4J  tt  atmiit  it   80.   Bve  things 

to  be  [Jucliedin  It  8  t 

Proverb «/  Sparta   155.    Jetvifiienc  ^j.    One  yfcd  m 

Galens  rime  135 
Providence,  it.'  general  irfbix  on  all  Creatures^  and  their 

momn  77.  Lirifi  rules  the  Providential  Kingdom  by 

fevemliBsf  77.^  At  eiver-riJii^mekulCdrfet  'jy^jS, 

' ,      f  '  34- 

Purchafe,  Cbyijl^s  Hood purchafcd a  rich  inheritance forihe 
Saints  68 

.  Purity  of  Confiicnce^hm nttj^id  438 

Purpofes  MCtpted  by  Ged  384 

Parents  c/'^/^f  to  Pray  for  their  O^Ubeit  50y 

PriioD,  rvljy  HtUitjici^d  598 
Plcafijres  efpn  dtMrkuight                              ■  602 

Vii  donof ftr^l^Mt  MtinvaluMe  Meny  603 

Prcflimption  the  vmy  to  DefimSim  '     •  "  627 

Picas for  jla^'ijl) fear  anfwered  6'jl 


1*4- 
422 

279 


/Qualifications  of  A  finiJIers 

QPalitics  of  the  New  Creature 
Q)iiOHiiiig  nv«y«T/ 

Qjiickniiig  tbt  ^iriti  JVurk  m  trdir  t*  Vtdm  vinrib  Chrifl 

<^\daung  a  fitPerMtiired  wtrk  282 
Qpiefiiefi  rf  Mat^  irfM  it  trgtiet  395 


R^iiackin  Gedteirattt  Prjyer  383 

'iijBcd9m$Chrinthevit»ddB  iS6 

Receiving  Chrift,  what  it  imftrti  Ibid. 

Reconciliation  »»Vfc      IP W  265 

Reconciliation  iw<^rf«/  Ibid. 
Reconcination  mtb  Cod^  its  nature^  medium^  centinitatiort^ 

properties  and  termSy  opened    197.  Why  effeiied  by 

Death  198 

Reconciled  Perfons  their  Antics  270 
Redeinptibn  of  Souls  coftly  65.    The  Jimjbing  ef  tt  by 

Chrijf  necejfary  on  a  tbmJUd  MCUHit  I78 

Regenerate,  their  duties  4IJ 

Rejcftio^  hierpledge  dangerous    ,  5 

Rejeftiog  Cfer/i?  moSt  jatd  3  5 

.Religion  precife  md  fln^  443 

Religion  fMy  chargtd  450 
Rdi^ioo  (MrifitM  incomparably  fwett  and  fatisfying  to  the 

Cn^tatt  5a  WIm  tmtft  Mat  httw  t»  bUft  God  for 

it  51 
Rcliiftancc  ef  Nt»tare  how  owned  273 
Remembrance  of  (Arifi  nbat  it  is^  ofe/udft  Ui^gt .  98 

Wliat  it  includes  lbid>  hs  ttfefulneft  99 
Rcmiflion  SMUtt  frivtMlgi  378 
Remiflion,  What  it  it  Ibid. 
Rcmiflion,  none  mthout  Cbrifi  380 
Renovation  of  Naturt  420 
RtmckatChrifiasheie  436 
Kape&  due  to  Afinifiersy  andwfty  264 
Kcik  coming  by  Faith  fweet  318 
Kdd  of  Belitvert  freftfit,  and  htm  319 
Reft,  no  exfeStttim  of  rcH,  tiim  kmmim  Wmhng  and 

pmi^  XiS.  hmMK^knA  sSmmtlUdtm £arth 

Ibid. 

JUfiurrefUoD  «f  ChiB,  th  emaimy  of  it  203,  The 

ahfitrdities  folltrxing  the  denial  of  ft  Ibid.  Thenutmer 
^  it  Ofoitd  in  many  fmisidMrt  Ibid.  &C.  It  was  the 
E^UKItftion  pf  tht  Smm$  Hud  ■  mi  Rtfrefemmve 


Page 

RerurredbD  «f  Smuts  the  tg^ofCkrifls  Rerurrcfiioa 

three  ways  205.  Ttte  agreement  <n'  ojtr  Rcfincdt' 
oawilh  Chrijl^j  opened  in  jive  fame  uUrs 

20tf 

Retracing  what  we  have  profegedof  done  for  Cbria^  con- 

demned  by  F Hates  example  »  3  j 

Revelations*/  GodsWiBbyJefusChri/f  various  39.  Gr^tm 

dual.  Ibid.  Plain^  Ibid.  Powerful,  Ibid.  jfftOiMM^ 

4C.  Pure,  Ibid.  f*r/f<f?  Ibid. 
Riches  of  Otrifl,  hewgreat,  307 
Ri  ghte(Mifae£(  combed  with  HoUnefs  253 
KighteonitKRt  tmpdsmgeroiutojoisi  any  thing  of  our  own 

with  Ct)rijl^s  in  point  of  jujlifieaiim  dtf 
Right  to  glory  On-iji'spurchafe  .  322 

Rome  fhall  feel  the  force  of  Prayer  380 
Rods  of  apiBion  the  Saints  ht  387 
Rules 

KtthitoeBfiirtitho  Spmttnm  414 
Rule,  No  Man  a  Rule  fo  other x 
Refurre&ion  how  comfortable  to  Believers  540 
Redeemer ^recMiu  rv  Bttitvtrt  6i4f 
RedceodngtA*  ^iiif^  «4»  tit  mtms  cyj 


SAcrament  afoecial  Pledgt  »f  Cbrifl*s  care  and  Uvt  99 
StermiailtF'fiafont,  hem^m^ing  fe/^mt  100 
SKnuttntal  Srtad  and  Wm,  wkenu  tUr  ExseUency 

97 

Saints,  their  fecurity  for  Sdmim^  ftrom  wbeuee  it  it    9  j 

Saints  have  real  communion  with  Ckrip  '  3OJ 

Saints  honour  able  on  what  accotOlt  yoS 
Sanaificatioa  of  ChriilreffiStm  29.  Ctar  Saoaificitioa 
thebeft  evidence  of  our  inttnaitei  &me^Jtfim  31 

Satans great  defign  opened  320 
Satans  power  dejiroyed 

Satans  policy  wherein  fttn  ^|0o 
Satist^^ion,  none  jhort  of  Glory  391^ 
Satisfadion  to  God  neceffary  to  our  retmieiiiatiom  49 . 
Cod  flood  upon  full  ^2xhhf\\on   Ibid.    No  mere  Mm 
c«»  iatisfie  6W.    Ibid.    ChrsjVs  Death  made  full  Si- 
tis^ioa/«r fin  62   «  W  divine  Satisfaaion  u  Ibid. 
Kvttbit^s  imported  in  the  Satisfaftion  of  Chrifl.  Ibid. 
Errors  about  the  fatisiaction  oj  Cnnsl  refuted  64. 
Divers  Objedions  aitftoeredalbout  it  64,6%.  AM  tlMugint 
of  Satisfying  God  by  our  felvesto  be  abandoned  66 
Sealing  of  Chrifl,  what  it  imports  24.    Now  Cod  tbt 
Father  fealed  him    25.    IVhy  Chrifl  muflbt  Scaled  htm 
fore  he  would  a^l  at  Mediator    Ibid.    How  many  wayt 
the  Spirit  feah  m    27.    His  Sealing  m  anevidtmeef 
Chrifl's  being  fealed  form  •  Qid. 

Secrets  of  God  ofetud  to  Saints  383 
Security  <«/  Bebeveri  argued  from  Chrifl* sMediatiott  ^6 
Selfininefs  an  odious  Sin  306 

Sentence  given  agamfl  Chrifl  what  it  was,  opened  in  fix  par- 
ticulars. 119.   Ju  what  auutner  Oirijjt  reenvtd  his  Sea- 
cence  110 
Services  accident uHy  done  for  Chrifi  mKt^aUi       1 34 
Signs  of  divitte  teaching  41  o 

Signs  ttltht  Sacraimttt  of  tht  Sitfftr  art  of  tljree  forts  99 
Sins  evil  not  fcen  at  f  rfl       '  ^  4C4 

Siaitlotvad^ingin  the  belt  434  ' 

Siajv^iuttberprifit  Horpks^iir*  440 
Sin  againfl  the  Spirit  mift alien  317 
^ja  of  Btliovers  moftfiercing  385 
Si4,  mk^e  evil  in  it,  muthm  Htmag/nn'  -6$,  1m 
iofndiuMnrf  Sm9fmd  174 
^  .      -  Sit- 


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The  TABLE. 


Page. 

Sitting  M  God* J  right  hsutd^  whdt  it  imptrts^  «ftned  in  fevtn 
particulars    115.    The  Ssian  fitting  jpuhChrifiy  what 
■   sn  AdvMttmcnt  10 them  2 1 6.  Cbrifi  t»  ke  tyed  in  Prayer^ 
du  fittiog  M  ChTs  ri^bt  lumd   117.  (Airifi  did  aot  fit 
titbtbMdfiiifiedhi/wvrkfmrtimfiwe  I18 
Skill  hred  hy  txferieme  what :     "  ■  312 
liaaSithiii^iMteftedkyGtd'  383 
Santl  rtMMrwr  10  C6r/^  425 

Society  we  may  hxve  with  fucbbirw^whtm»0/lut  have  m 
Stcitty  vitb  m  fitttvtn  1 1 1 

SorroWyVlMrj?,  121.  I>iJHngmJhedmt»kdiuid,iiSiudy 

natur^^  fufernaturjl  Ibid. 
Sorrows  oj  tin  SmI n«t  quickly  tver  319 
Soals, W^^iMf rirv  VfVAr  xtfj;  Tbtir ^/mfttby  with 

their  Bedies,  and  nmr  ftduswkk  $btm  i6l 
Soaii  of  £rtM  valiu  -  39Z 

Saaod  •/tbeGt^fipttf  '  in 
S|nrit,  Tvr ;(^hry  m^Uhrmhm  h      Ssaits  fiwrngritmn^ 

the  Spirit                      •  .  •  .  ■113 

Spirit  t aken  twp  ways              ■<■  ■  419 

Spiril  the  bond  of  Vnion  ■  Ibidi 

Spirit  Tror;(/  ArburnilyMm  4I4 

S^vcil-tporksvariouflytit  Mn  Ibid. 

Spirits /Ar^f/i/^^^wpr  in  convtrfim  '  "  399 

Spiritual  SiVibn'// 4  y)/rrcy  -   i^  317 

Subility  f*<  rr>/f  ef  MertificMtim  *  "  ■  437 

Sting*/  Death  plucit  oHt  by  Cbriii  '  -  •  388 

Stti^iDginefe^uaJ^  whenfo  »       •   .  '  4O4 

Salb&tace^J  Cbrifl'j  MediMtary  Kingitm^  md  th  mem- 

ner  */  admimftration  dijlin^ulhed  K 4 

Sabfticutioao/  ChrifUnMr  roam  M  our  Satrifice  ttte^ary 

Jwyjwrf  .  52 

Socccfi  ff  t^p^-imtrtft  in  the  World  MH^ftiwMhU  1 35 
Succels  «/r;be  vmd  to  bt  wait  id far  284 
Suflcriogs/w  Chrin  henoKTMble  37a 
SB8eriags«/  Cbrift  bmjrtM  172.  Tlwr  ibiiirimf  t* 
.Ml  tfa;  7%9  «9  ^S&nmmd  bmrUt  fir.  tbrttRed* 

fills  111 
SolKrlagS  for  Carifi  bm gtwions^  1 9^,  II 7-  Difftrent 
from  tkojffor  Jin  in  the  IVor Id  to  come  1 96 

Stoop^  /j<n»  /0n>  4  ftoop  Cbrifi  tundtu  rtctvtr  m  82 
Surety,  Chriji  it  fo^  mi nrfuir     few/ yi  imfms       3  3 

Supports  Wfr  defeils  of  obediera  452 
SpportS4W<^^/mjM/rr«iifMri  whMt,  emdwhtncc  they  dire 

%'9ittVat\%of  ^eligtm  in  ecf^tgdm  ""  '152 

Sympathy  *  M*rk  of  th*  Airit  4 1  s 

Sympathy  of  Omft  xmh  dt  Am  wan  hrdmd  with  fny  or 

firrno  88 
Symptoms  *f  a  defferMe  Stditt  325 
Soul*/  Dimnt  auri^ndd  493 
Sov\*  vital  Sfirkudfid^ema  •  495 

Soul  immortal  '  4:96 

Soul  Separated  immSm^  ttfdbl*    M^eiufi  507 
Souls,  Imp  oB  are  eejttal  508 
f  f^XXan  MnnatHral  evtl  J09 
^  ,Satan's  malice  againfi  the  Soids^fMm  512 
Soul  and  Body  how  united  5 1 4 

Soul,  its  immortality  froved  by  fevtral  nr^mtatti.  522 
Satan's  enmity  to  the  Soul^  the  reafmnf  if  53O 
Soul  tender^  afeHed  to  the  Body  534 
Sods,  wbetber  any  have  forewanttn^  of  thtir  feforation 

570 

Soob,  wlmfytrmt^  wbabtr tk^  Imvt  ttjfimmmft  with 
Mm  573 
%liAttlmimthStwtnhif  k  M 


T. 


tage. 
403 

407 

Ibid. 


T^Q\{\ng%  of  God  twofold 
TcicMhgi  of  God  riecejfary 
Teachings  ofCodroioffofedfAMi 
Teachings  of  Gtd  iufaSibU 
TdKdiings  */  Ctdtkdr 
Tcich'\nisofGodpcrmMient 
Teachings  of  Codbarmmied 

Ttw%  whm  they  m9  AM^fiiikidt  bfhtxti 

opened  1 11 

Temptations  reniovedbire 
TemptatHMit  •/  OiHfii  '/Have ,  vmom  dni  hdititi  96^ 

ll^r  great  relief  in  temptation  Afr^MrtCIfipta- 

UQ{i%  greatfy  baxjtrdonr  ruin  .  IIO 

TesAtnK&of  Cifnfcienee  441 
Terms  on  which  ChriJl  u  Cjfered  288. 
Thief  on  the  Crofs^  hu  wonderfid  conVtrfon    i6%,  i£i 

examfle  incewrages  tMie  tedeieef  ^bivirfm  I K4. 

Thingifafi^yfrtfentandtocome^  ours  ^10 
Thirtt^ofer  andfigttrative  171,    j4 great  affliSliat  172. 

Chrilts  attributed  to  a  dttdde  C0tfe  ItM>. 

Thirftfiv/fri;  v4ir«r«t^  175.  Smmifieimviftbir^in 
Hemwe'.  WA. 

392 

Throne  .  ■  '  '  ^i^ 

Time  •/  converfm  in  the  hand  of  the  Spirit  399 
Tinktrfairi^'tJnimr»iikB  exaSOf  e^eeMe  te  tUPrnmCei 

•  ■  ■  ■  ■  3*9. 

Time,  the  frtcioufhefs  of  itj  and  whence  it  refukt  16 1 
Title  riE^Cr*/^  of  Cbri^^  vdiat  it  wae^  opened  in 

fix  properties  of  it    133.  Tl*  Prtmdatie*  of  Cod  in  the . 

draitght of Cbrift*s Title  remarkable  in fvethings      t  34 
Ttal     dinfi  fir  Ui  Lifty  how  managed  II2,&C.  A5f, 

nuBi  Bkmt^j^'^mdpengtb^  tiiitbe  pia't§tl/t 

trial 

Trials  of  ttr  lauon  wA  Ckr^ 
Trials  of  Spirinud  Life 
Troubles  of  Confcience great 
Troubles  for  Sin  wean  the  heart 
Troubles  fir  Sin  prevent  fits 
Troubles  for  Sin  make  Cwiit /men 
Troubles  fir  Sin  tried 


Tbanf^it  of  DeMhbm  /weetned  3< 
Throne,  bow  tbe&nit*  me  QK^^txuthCmpKpvni 


553 

310 

Ibid. 

Trnft.  IhehAetmiiSmmmtudti  tnift  eetb  ether  13. 
AFatHucertuereUheXmmm  ibehmdtef  Gb^ 

Tnift  i«  Mm^  hew  vmm  emdfeeUfi  t  II 


V. 


V^Exing  the  Spirit 
'  Vicegcrency  ofChrtjFs  St^eri/^s 
Vilions  net  to  be  isepeBed 
Unbelief  utrreafonable 
Unbelief  the  dsmnini  Sin 
Unbelievers  their  fad  tfiate 
Unbelieven  under  Condemmuielt 
Unbelief,  the  evil  thereof       ■    •  •— • 
Unbelievers,  where  eUathwii  Imi Am 


44O 

403 

377 

457 
41^ 


Underftaading,  whatitity  and  bete  opened  ^  Thepre* 
per  Office  of  Chrift  43.   ft«r  fiij^/  implied  in  *Pff"»£ 
the  Underftaading  Ibid.  &c.Opening  the  Undcrftand- 
ing  ^efled  infirtimematy  bjf  the  Weed  emd  ^irit  44 
Unition  funofed.te  Vtiieie  179 
UnioQ  teitb  Chrifi  bow  iSuftrated  1^7 
UoioawithCbrMtiefin^  Ibidt 
XLtuoikwithChi^fWhmitism  ^l}9 


Digitized  by  Googl( 


Page. 

Union  rr.yjf;c/il^  wh.it  it  it  •••  259 
Uaion  triages t»g»diinefs  "  253 
ULlU^n  the  grvmid  wf  Mceftatit/t  379 

yiinoti  fundamental  to  henef.ts 

yiaioa  fer/omU  is  extraorMaMjil  IJ).  iio^  cmftryt^vp^n 
.'  ChrifivM in fbt Grave  2o.  ffkit^WteJ^kntimCbrifi 

,.  /wtr  Union  Tt/f/^  o«r  Pcrfons^  m  xccH  oj  Naturei  22 
ingrinci^Ied  Prcfejjon  mU  become  jifefitfn  1  id 
^^JtOOUdSMi  exhorted  .  ..  j  /  170 
laxcgcacntc  in  a  faJ  flate  '  i^l,  28$ 

/  oice  tfGtd never  heard  by  Jotue  41 1 

Voluntary  motiims  of  Souhto  djriB  3  H 

Upbfijidj  ^ffip  thofe  that  ^ertjli  under  t)n  Gtfftl  bf 
'.mb^i^tdiyJewsyP^^  85 
yfcs  that  God  will  make  of  the  Sjihits  exan^de  in  the  day 
of  Judgment  Ibid.    Four  Ufe^.i)e  nt^hf*  «t  »  utfllif 

,    .  .  Ibkk 

Upbraidipgs  #f  gorifcitnct^'wh^f  .."  ^.  '310 

Ufe/ulncrs  <>///;<        M^r«^     .  3j8 

Viiion  ff/"C"c<:/,  Tii'tiM  it  ii  .' 

Unity,  what  it  u  '  '  . 

UAdiaageableae(s  of  Co^a  refa^eMtimt,  rftroid^  (f^f 

»;.' •  t  •  I "  ••  *•  iV- » ..  •.v.-i-'. t. ."i  ..rrt  if'- 


v/aatsrf Sdimifrwidedftr  '  so6 


w  

tinft  to  l^e  feared  38^ 

-  ^/  wtffTMi^dfroafjMifi'ift^tt^  40 

.   irijftanf  i^td^  ntty  »iitre0^tbt  firtng^  191 

Jr<an^ncftj/r«B,  rtfHV^    haw  <jfef}ed  ,  ,70 

<  ■  .^i;.  . .   :  • 

i  ♦                                . .  ■•  ;  .'^  >  '.  s  •.  .'..J 


jelf%no/Hr  RedtnMim  • .  f 

WitnefTes  A^ii^ffff  OhU^  mMkt4m'm'Ckm*0f 

Jndtcature  .  _ 

^9^Anf\x\\frefervationofGr^  •  .  ^ .  -.^I 
Work  of  Grace  fupernataral  y-. 

Work  Cr««r«rM  vlMr  ^3 
VVorip,  f1»  vmk  Orifif^riihida  mcfl  difficult  r^rk 

y}  prenou,  wovXi  178.    Hoto  Ckrinf^Omlthif  Vtmk, 

immmUbefimfhed^  nnd bim  that  can  be Mdenced  t^o. 
Horv  necrfny  u  a  working  Ufg  forGod  Ibid.  Cfoi^ 

mJiJ»iPi  their  woik,     C*»^  did  his  iSi.' 
7T»r«  r««/%  Cff^/UmiM«v  to  fnch  ithofe  woft  « 

futiflied^  when  the\  dte^  oi  ChriJ'j  wot       ■  '^gf  fjf^ 
Workings  of  the  Word  when prht  AoivHt 
Wofldt  itidamfini  efdacy    .: ..  ..•     .  ;  .  .-^^  log- 
World,  rrhat  a  Potent  Conqueror  i"  '  f^x. 
Wrath  due  to  Sin,  how  freat           ' '  '  • :  •       '  "  -j*^ 
Wr^h  ofGod^  how  drSu^  ;  7^ 
.  Chrifj  SoHlfelt  the  wrath  of  G»d,tke aggnmeed^wrS. 
I    of  Cod  I'ji.How  Chrtsi  deirver»dth£le» Jhlm  «  i  o< 
World,  !>/ Or»V»«       --:  4.01 
hath  freedom  andliberty 

Wrath  of  Cod  the  pnncifaifnrt  of  the  Mfery  of}hS  tfai^ 
Way  to  Hell  dif covered  •..'>.•.,.    •  ;  ■   •      '  -w- 
;Wifiiom./C#W  fn»ftb,imfrwi»^il^4^\^t-^^'^ 

'  --  t-^  v-J  V,.».      .    .A  {•.»•■*»•-"■ "  ■•  '  "  ••i 

yi^V%'^fich*rUd4P  begin  vmk  Godbotimee^lS4.Sbe 
Argmms  H  fttfwMU  to  ktligion  in  Yd^'  -fflfil^ 

I   .',•'».;.  t^Jlii;',  4?!i.J"<    :  /    •  i  -"  '  *'  ' 

^     »  M  ...  .V 

.1    /  •        ■     -  . 

■i  •*»■■■*  J< 


9 


ZAlractw*  JNr  fmm 
.  AUrt^    i  ....  .  . 


.>i.-  < 


>>  > 
If 


•..■■X 

.  .  -J 

.  .-l  .  -  "  ■ •  J 
...  .  .  -.ir* 


1' 


■  i 


J  1 


t  'i 
*  . 


Tte%i  of  TABLE. 


■I  !  ■    iiiii  I  .  f  >, 


1  •«• 


i 


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Digitized  by  Google 


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